Four
Animals
Inside
the
HASHMAL
346.
Within
it
is
the
whisper,
those
who
stand
inside,
in
the
Moach.
It
is
written,
“And
from
the
midst
of
it
came
the
likeness
of
four
animals.”
This
is
an
internal
secret
that
stands
in
the
Moach,
in
high
secrets,
in
the
high
form,
more
internal
than
all
those
shells
that
surround
the
Moach,
since
the
four
animals
are
the
Moach,
and
the
HASHMAL
and
Noga
and
three
shells
surround
it.
347.
It
is
written,
“And
from
the
midst
of
it
came
the
likeness,”
from
within
the
one
who
is
called
HASHMAL.
It
is
written
HASHMAL
and
it
is
written
HASHMALAH,
which
means
that
HASHMAL
is
male
and
HASHMALAH
is
female.
Here,
it
is
written
HASHMAL,
male,
so
why
is
it
written
“from
the
midst
of
it”
[in
female
form
in
Hebrew]?
It
should
have
written
“from
the
midst
of
it”
[in
male
form].
348.
However,
all
those
below
are
females,
and
anyone
who
controls
another,
the
one
below
is
called
“female,”
and
all
those
above,
who
control
those
that
are
below,
are
males.
The
one
who
controls
is
inside
the
one
that
is
controlled
by
it;
for
this
reason,
HASHMAL
is
regarded
as
female
with
respect
to
the
four
animals,
which
are
inside
it
and
control
it.
Three
shells
contain
all
the
kinds
of
judgment
and
the
shells
in
the
world:
1)
“stormy
wind,”
from
Malchut
of
the
quality
of
judgment
before
she
was
sweetened
in
Bina,
2)
“great
cloud,”
from
the
judgments
revealed
in
the
left
line
when
it
shines
without
incorporation
of
the
right,
3)
“blazing
fire,”
from
the
judgments
of
Malchut
that
ascended
to
Bina.
All
the
various
calamities
and
punishments
that
befall
Israel
are
from
these
three
shells.
However,
as
they
harm
the
holiness
when
Israel
are
unworthy,
when
Israel
are
worthy,
they
assist
the
holiness,
and
all
the
Mochin
grow
and
are
completed
with
their
help.
For
this
reason,
we
make
two
discernments
in
them:
1)
When
they
harm
and
destroy
the
holiness,
they
are
called
“stormy
wind,”
“great
cloud,”
and
“blazing
fire.”
2)
When
they
assist
the
holiness,
when
Israel
are
worthy,
those
same
three
forms
of
the
shells
are
called
“the
Noga
shell.”
She
is
the
fourth
shell,
of
which
it
is
written,
“And
a
Noga
[glow]
around
him,”
since
all
the
illuminations
in
holiness
that
come
out
in
Mochin
of
holiness
surround
and
shine
on
the
Noga
shell.
You
find
that
the
Noga
shell
separates
and
revokes
the
three
shells
so
they
can
no
longer
harm
the
holiness.
On
the
contrary,
they
become
helpers
and
enhance
the
holiness.
Thus,
there
is
no
difference
between
the
three
shells
and
the
fourth
shell
in
form,
but
only
in
the
action.
When
they
act
detrimentally
to
holiness,
they
are
called
“stormy
wind,”
“great
cloud,”
and
“blazing
fire.”
When
they
work
positively
for
the
holiness,
they
are
called
“the
Noga
shell.”
Sometimes,
the
Noga
shell,
too,
becomes
defiled
like
the
three
shells,
and
works
detrimentally
like
the
kingdom
of
Greece.
It
all
depends
on
the
lower
ones.
If
they
worsen
their
ways,
the
three
shells
rule,
to
the
point
that
even
the
Noga
shell
becomes
spoiled.
If
they
better
their
ways,
the
Noga
shell
repels
the
three
shells.
There
are
also
changes
in
the
Noga
shell
herself,
since
the
primary
help
to
holiness
is
the
phase
of
blazing
fire
in
her,
which
is
the
obstacle
that
is
placed
for
the
serpent.
However,
the
other
two
have
roles
in
helping
the
holiness,
as
well.
All
those—stormy
wind,
great
cloud,
and
blazing
fire—are
shells
that
surround
the
Moach
one
inside
the
other,
since
each
one
is
external
to
the
other
and
surrounds
it.
The
blazing
fire
is
the
one
that
grips
that
Noga
within
it,
since
the
main
help
to
holiness
that
is
in
the
Noga
shell
is
the
blazing
fire
in
her,
which
is
the
most
gripped
to
Noga.
Noga
is
more
internal
than
all,
and
she
is
the
one
gripping
the
Moach
since
she
assists
in
the
emergence
of
the
holy
Mochin.
This
is
why
it
is
considered
that
she
grips
them.
Here
is
the
matter
of
the
four
kingdoms
that
surround
everything.
Stormy
wind
is
the
kingdom
of
Babylon;
great
cloud
is
the
kingdom
of
Madai;
blazing
fire
is
the
kingdom
of
Edom,
since
these
four
shells
contain
all
the
judgments
and
the
punishments
that
befall
Israel,
and
the
four
kingdoms
where
Israel
were
exiled
include
all
the
troubles
and
enslavement
of
Israel.
“Noga
around
him”
is
the
kingdom
of
Greece.
The
Noga
shell
corresponds
to
the
kingdom
of
Greece,
and
Noga
surrounds
them;
it
is
not
that
Noga
is
within
them.
Rather,
Noga
surrounds,
meaning
they
are
near
Noga,
since
in
all
the
kingdoms,
there
is
none
as
close
to
the
path
of
faith
as
the
kingdom
of
Greece.
Here,
too,
in
these
shells,
there
is
none
as
close
to
the
Moach
of
holiness
as
the
Noga
shell.
This
is
the
meaning
of
“Noga
around
him”
and
not
“Noga
within
him,”
since
the
Noga
shell
contains
the
three
shells,
and
she
is
not
actually
Noga,
but
the
holiness
takes
help
from
her,
it
is
considered
that
the
Noga
of
holiness
surrounds
her,
since
the
Noga—which
is
the
measure
of
illumination
in
the
Moach
of
holiness
that
came
out
with
her
help—emerges
from
the
Moach
and
shines
around
the
Noga
shell,
as
it
is
written,
“Noga
around
him.”
There
is
a
big
difference
between
the
Noga
shell
and
Noga.
The
Noga
shell
is
only
the
three
shells
as
a
whole,
but
only
to
the
extent
that
the
Mochin
of
holiness
are
assisted
by
them,
while
Noga
is
the
illumination
of
the
Mochin
that
is
revealed
due
to
the
assistance
of
the
Noga
shell;
it
is
the
actual
holiness.
The
three
shells
in
and
of
themselves
are
only
the
judgments
and
the
punishments
that
come
upon
Israel.
However,
all
the
power
of
the
three
shells
to
enslave
and
torment
Israel
is
because
of
their
root
in
the
Noga
shell,
where
the
illumination
of
the
Mochin
shines
on
her,
and
which
grows
because
of
those
judgments.
It
follows
that
every
shell
that
rules
so
as
to
torment
Israel
takes
her
strength
from
that
illumination
of
Noga
that
shines
on
her.
These
four
kingdoms
interchange.
When
one
controls
the
others,
all
those
others
are
repelled,
and
the
one
that
controls
enters
to
receive
from
that
Noga,
for
each
shell
that
governs
so
as
to
torment
Israel,
necessarily
takes
her
strength
from
that
illumination
of
the
Mochin
which
grow
because
of
those
torments,
and
in
the
end,
they
bring
much
good
upon
Israel.
For
this
reason,
each
shell
that
governs
over
Israel
repels
the
rest
of
the
shells,
which
do
not
govern,
and
approaches
the
light
of
the
Noga
in
order
to
receive
strength
from
it.
But
in
terms
of
permanency,
there
is
only
the
shell
of
Noga,
as
she
is
close
to
the
light
of
Noga,
and
the
light
of
Noga
surrounds
her,
as
it
is
written,
“and
a
Noga
around
him.”
The
HASHMAL
is
complete
holiness,
but
he
is
governed
by
the
left
line
since
the
Mochin
are
three
lines
with
the
Malchut
who
receives
them,
which
are
four
animals,
and
they
are
under
the
governance
of
Hassadim,
right.
Preceding
them
is
the
HASHMAL,
who
surrounds
the
Mochin.
He,
too,
is
in
three
lines
and
Malchut
who
receives
them,
which
are
called
“four
animals,”
except
they
are
all
under
the
control
of
the
Hochma
that
is
in
the
left.
Since
the
Hochma
expands
only
with
many
judgments,
they
are
regarded
as
four
animals
of
fire,
due
to
the
many
judgments
that
come
out
with
them.
It
is
considered
that
they
murmur
since
speech
implies
Hochma.
It
is
written,
“And
from
within
it,
like
a
HASHMAL
from
within
the
fire.”
The
HASHMAL,
the
four
murmuring
animals
of
fire,
correspond
to
three
lines
and
Malchut
who
receives
them.
They
are
under
the
governance
of
the
left
line,
which
is
why
they
are
animals
of
fire,
from
the
side
of
the
judgments,
and
murmur,
form
the
side
of
Hochma.
He
is
the
shining
brightness
since
illumination
of
Hochma
is
called
“brightness.”
“Ascending
and
descending”:
ascending
first,
to
receive
his
illumination
from
Bina,
where
it
is
his
root,
and
then
his
illumination
descends
to
the
lower
ones.
“Blazing
fire”
means
that
the
judgments
are
blazing
in
him,
namely
the
judgments
that
emerge
with
the
illumination
of
Hochma.
“Standing
and
not
standing”:
For
those
who
draw
his
illumination
from
below
upward,
he
stands
and
exists.
For
those
who
wish
to
draw
his
illumination
from
above
downward,
he
does
not
stand
and
does
not
exist.
“There
is
no
one
who
can
stand
in
it
in
one
place,”
since
three
lines
are
called
“three
places,”
and
it
is
impossible
to
draw
it
from
one
line,
left
without
right,
but
rather
from
three
places
one
at
a
time.
“The
eyes
and
the
vision
cannot
govern
it;
it
is
here,
and
it
is
gone.”
This
is
so
because
the
conduct
of
the
illumination
of
the
left
is
to
be
drawn
in
haste,
and
vision
does
not
stand
so
as
to
be
looked
at,
since
the
left
line
shines,
and
before
there
is
time
to
see
it,
it
no
longer
shines.
Here
it
is
in
this
place,
and
here
it
is
in
another
place.
At
one
time,
it
is
in
its
own
place,
in
the
left
line,
and
at
one
time,
it
passes
to
the
right
in
it,
since
this
is
how
the
three
lines
are
revealed
one
at
a
time.
Behold,
it
ascends,
and
behold,
it
descends,
since
the
left
line
was
shining
from
above
downward
in
the
place
of
its
emergence,
and
its
illumination
descends,
and
as
it
is
unified
in
three
lines,
it
no
longer
shines,
except
from
below
upward.
In
this
vision,
whatever
is
hidden,
is
hidden,
Malchut
of
the
quality
of
judgment
that
is
hidden,
since
if
she
is
revealed,
the
illumination
of
Hochma
stops.
And
what
is
concealed
is
concealed,
namely
the
illumination
of
GAR
of
Hochma
is
concealed
and
no
longer
shines.
This
is
what
is
called
HASHMAL,
and
the
name
HASHMAL
indicates
that
its
illumination
is
not
permanent,
but
rather
sometimes
feeling
[sensing]
and
sometimes
murmuring.
The
prophet
should
see
within
it,
and
through
the
HASHMAL,
he
looks
at
the
complete
Mochin
that
are
in
the
internality
of
the
HASHMAL,
that
the
HASHMAL
surrounds,
which
are
four
animals
under
the
governance
of
the
right.
The
eye
is
more
closed
than
all,
for
in
the
control
of
the
right,
the
eye
should
be
more
shut
than
all,
and
then,
too,
I
wish
for
him
to
be
able
to
withstand
those
Mochin.
A
blazing
fire
gleams
because
of
the
judgments
in
that
HASHMAL.
There
are
four
sides
in
it:
From
one
side
emerges
one
sparkling
in
a
glittering
and
blazing
mirror.
“Was
and
was
not,
standing
and
not
standing.”
That
glittering
in
the
glittering
and
blazing
mirror,
behold,
here
it
is,
and
here
it
is
not,
standing
and
not
standing,
emerges
from
this
side.
And
one
glittering
such
as
this,
emerges
from
that
side.
And
also,
that
glittering
emerges
from
that
side,
and
likewise
to
four
sides.
From
each
side
emerges
a
sparkling
that
shines
in
all
the
ways
explained
about
HASHMAL.
Although
the
HASHMAL
is
drawn
only
from
the
left
line,
the
left
line
is
still
comprised
of
three
lines
and
Malchut
who
receives
them,
which
are
called
four
sides:
south,
north,
east,
and
west.
Hence,
HASHMAL
is
found
on
all
four
sides,
which
are
called
“four
animals
of
fire.”
This
animal
speaks
to
that
one,
bestowing
upon
each
other,
the
right
to
the
left,
and
the
left
to
the
right,
and
both
of
them
to
the
middle
one,
and
the
three
of
them
to
Malchut,
all
four
sides,
until
they
become
one,
until
they
become
one
phase.
At
that
time,
all
four
animals
glitter
sparks
in
one
sparkling,
in
one
phase,
as
though
they
were
one
animal
that
is
ascending
and
descending,
walking
and
standing,
seen
and
unseen.
Here
she
is,
and
here
she
is
not;
no
one
withstands
her,
she
behaves
according
to
all
the
manners
of
illumination
of
the
HASHMAL,
and
then
the
sparkling
is
divided
once
more
in
the
vision
of
the
four
murmuring
animals,
each
in
its
own
phase
as
before.
Within
the
four
murmuring
animals
in
the
HASHMAL,
which
are
four
animals
under
the
governance
of
the
left
line,
there
is
a
Moach
that
is
more
internal
to
all
of
them,
four
animals
under
the
governance
of
the
right.
This
is
why
it
was
said,
“Within
it
is
the
whisper,”
which
is
under
the
governance
of
Hassadim,
which
are
considered
that
Hochma
is
not
heard
in
them,
and
they
are
in
a
whisper
from
Hochma,
which
stands
within,
called
Moach.
It
is
written,
“And
from
the
midst
of
it
came
the
likeness
of
four
animals,”
which
are
internal,
regarded
as
the
Moach,
and
all
three
shells
and
Noga
and
HASHMAL
surround
that
Moach,
which
is
the
four
animals.
“And
from
the
midst
of
it
came
the
likeness,”
from
the
midst
of
the
one
called
HASHMAL,
that
the
four
animals
of
fire
of
HASHMAL
surround
these
four
animals,
which
are
the
Moach.
349.
Whose
likeness
do
these
four
animals
have?
The
likeness
of
the
upper
animals
of
ZA,
since
from
these,
those
are
seen,
the
hidden
ones,
which
are
invisible.
The
four
animals
of
Malchut
receive
all
that
is
in
them
from
the
upper
animals
of
ZA.
Here
it
is
called
“likeness,”
as
it
is
written,
“the
likeness
of
four
animals,”
and
it
is
called
“an
image,”
as
it
is
written,
“in
our
image,
after
our
own
likeness,”
and
it
is
written,
“In
the
image
of
God
He
made
the
man,”
and
it
is
written,
“in
the
image
of
God
He
made
him.”
Why
is
it
called
“likeness”
here
and
“image”
there?
350
It
is
so
because
when
a
river,
Yesod
of
ZA,
comes
out
of
Eden,
all
those
souls
flee
from
it,
the
fruits
of
the
Creator,
and
whoever
takes
them
takes
them.
When
they
come
out
from
the
Creator,
each
of
them
enters
in
shape,
to
be
depicted
in
a
place
called
“likeness,”
which
is
the
four
animals.
351.
There,
in
the
four
animals
in
Malchut,
which
are
called
“likeness,”
each
of
the
souls
is
depicted
in
the
form
appropriate
for
her,
and
from
there,
all
those
forms
in
the
souls
emerge,
each
in
her
own
form,
as
though
they
were
placed
in
a
printer
to
be
depicted,
in
a
tool
that
makes
a
template
of
something
that
is
placed
in
it.
The
image
in
the
four
animals
of
Malchut
elicits
a
likeness
in
each
soul.
The
image,
which
is
the
four
animals
emerging
from
an
animal
that
is
a
male,
which
emerges
from
ZA,
elicits
an
image
in
each
soul.
352.
Because
these
female
animals,
which
are
called
“the
four
animals
in
Malchut,”
are
in
the
four
directions
of
the
world,
in
three
lines
and
in
the
Malchut
who
receives
them,
and
all
the
camps
and
armies
are
incorporated
in
them,
all
the
souls
and
all
the
angels,
they
are
a
likeness
above
and
below,
taking
shapes
above,
from
the
four
animals
of
ZA,
which
are
called
“image,”
and
taking
shapes
below,
from
Malchut,
which
are
called
“likeness.”
They
are
truly
the
shapes
of
all
the
sides,
which
is
why
they
elicit
shapes
of
all
the
sides—of
above,
which
are
called
“image,”
and
of
below,
which
are
called
“likeness.”
Even
the
shapes
that
are
called
“likeness,”
which
are
from
ZA,
are
accepted
only
in
the
four
animals
in
Malchut.
353.
Since
it
is
written
“likeness,”
why
is
it
written
afterwards,
“And
this
is
their
appearance,”
which
is
redundant?
However,
He
went
down
before
him
and
showed
him
something
unknown,
as
it
is
written,
“And
this
was
the
workmanship
of
the
lampstand,”
which
Moses
found
difficult
to
do,
and
the
Creator
showed
him
its
template.
It
is
written,
“And
this
is
what
you
shall
do.”
Here,
too,
“this
is
their
appearance,”
meaning
He
showed
him
what
he
did
not
know.
354.
The
mind
of
all
the
prophets
besides
Moses,
the
faithful
prophet,
became
confused
once
they
reached
the
HASHMAL.
Can
it
be
that
Ezekiel
could
withstand
it?
However,
because
the
spirit
of
prophesy
was
saying
the
words,
all
the
visions
were
revealed
outside
for
the
love
of
Israel,
and
they
all
mix,
and
they
are
all
in
a
jumble.
355.
The
inner
mirror,
the
vision
of
the
four
animals,
shows
in
a
whisper,
in
the
governance
of
Hassadim,
as
it
is
written,
“and
after
the
fire,
a
still,
small
voice.”
This
is
the
form
that
contains
all
the
forms
in
the
mirror
of
above,
which
is
a
shining
mirror,
ZA.
The
upper
voice,
ZA,
who
is
called
“a
voice,”
is
in
a
whisper
above,
under
the
governance
of
Hassadim,
and
all
the
forms
emerge
from
him.
The
voice
below,
which
is
incorporated
in
the
four
animals
of
Malchut,
is
as
the
voice
above,
holding
within
it
all
the
forms,
also
in
a
whisper.
And
because
he
is
in
a
whisper,
under
the
control
of
the
Hassadim,
no
judgment
awakens
from
them.
Hence,
when
the
prophet
reaches
him,
the
eyes
brighten
in
him,
the
illumination
of
Hochma
that
is
incorporated
in
those
Hassadim,
called
“eyes,”
shines
in
him
and
the
thoughts
shine.
356.
It
is
written,
“This
is
their
appearance,”
since
the
four
animals
in
Malchut
have
no
appearance,
except
through
the
mirror
that
shines
from
above
ZA,
who
is
their
mirror,
and
the
vision
of
everything.
Everyone
shines
in
that
light.
357.
HASHMAL
is
four
blazing
and
glittering
sparkles
that
enter
one
another
and
one
body
is
made
of
them,
called
HASHMAL.
Here,
too,
these
four
animals
that
are
clothed
within
the
HASHMAL
are
incorporated
in
each
other.
358.
Because
they
are
to
the
four
directions,
the
one
to
the
east
is
incorporated
in
the
one
to
the
west,
and
the
one
to
the
west
is
incorporated
in
the
one
to
the
east,
and
the
one
to
the
north
is
incorporated
in
the
one
to
the
south,
and
the
one
to
the
south
is
incorporated
in
the
north.
Since
they
are
all
incorporated
in
each
other,
one
body
is
made
of
them,
called
Adam.
Although
through
the
incorporation,
all
four
faces
change
in
terms
of
their
phases,
they
are
still
called
“the
face
of
a
man.”
359.
Several
camps,
according
to
their
kind,
are
born
and
emerge
from
these
four
animals,
which
are
internal
to
the
point
of
Malchut
that
stands
on
them,
since
the
point
of
Malchut
rides
on
these
four
animals,
and
by
this,
she
is
called
the
letter
Hey.
360.
Adam
is
male
and
female.
The
male
is
the
letter
final
Nun,
Adam
in
completeness.
This
letter
governs
the
dot
that
is
the
letter
Dalet,
Malchut,
over
the
four
animals.
361.
The
letter
final
Nun
is
the
internality
of
everything,
all
those
other
camps,
and
all
the
armies
are
called
by
that
name,
as
it
is
written,
“thousands
of
thousands,”
since
they
emerge
from
the
inner
Moach,
from
the
four
animals
of
Malchut,
which
are
called
“thousands”
altogether,
and
are
the
Moach
in
which
there
are
four
animals,
ox-eagle-lion,
and
the
man
who
contains
the
three
of
them,
which
is
Malchut,
who
is
called
Adam,
incorporated
from
three
lines
ox-eagle-lion.
Instead
of
Adam,
the
letter
final
Nun
contains
them,
as
they
are
the
acronym
SHANAN,
ox-eagle-lion,
and
the
final
Nun
is
Adam.
The
Moach
in
its
entirety,
which
is
the
four
animals,
connects
together
in
the
internality,
which
is
SHANAN
[also
thousands],
which
is
why
they
are
called
thousands
of
thousands.
362.
When
the
four
animals
are
temporarily
looking,
it
is
written
about
them,
“and
the
image
of
their
face
is
the
face
of
a
man.”
This
is
so
because
they
are
incorporated
above,
to
receive
abundance
from
ZA,
the
animals
are
incorporated
with
each
other
and
become
one
body,
called
“man,”
and
the
other
three
faces
are
not
apparent
then.
Afterwards,
the
shapes
of
the
three
animals
lion,
ox,
and
eagle
separate
each
to
her
own
phase.
When
they
are
all
covered
and
are
not
looking
upward,
into
the
dot
that
is
on
them,
their
form
is
not
seen
at
all,
except
for
the
shape
of
a
man,
which
is
a
form
that
contains
all
the
forms,
and
they
are
all
hidden
before
that
form.
For
this
reason,
all
the
forms
in
the
world,
when
they
look
at
the
form
of
a
man,
they
all
fear
and
move
from
before
that
form
of
the
man.
It
is
forbidden
to
detail
the
three
lines
before
they
are
all
incorporated
in
the
middle
line,
which
contains
them
with
covered
Hassadim.
After
they
are
all
incorporated
as
one,
the
right
and
left
should
be
incorporated,
for
through
this
detailing,
the
illumination
of
Hochma,
which
is
incorporated
in
the
middle
line,
is
revealed,
as
well.
You
find
here
that
first,
all
four
animals
must
be
incorporated
into
one
body
called
Adam,
who
is
Malchut,
who
receives
the
three
lines
lion,
ox,
and
eagle,
with
respect
to
the
middle
line
in
them.
Afterwards,
the
three
faces
are
detailed,
each
to
itself,
so
the
Hochma
from
the
illumination
of
the
middle
line
will
appear.
When
the
four
animals
are
temporarily
looking,
it
is
written
about
them,
“and
the
image
of
their
face
is
the
face
of
a
man,”
since
then
they
must
be
united
in
a
general
way
only
from
the
middle
line.
Afterwards,
the
shapes
separate,
since
afterwards,
the
shapes
must
be
detailed,
for
then
the
illumination
of
Hochma
incorporated
in
them
is
revealed.
When
the
animals
are
covered,
since
there
are
only
Hassadim
that
are
covered
from
Hochma
in
them,
the
matter
of
detailing
the
three
lines
is
not
applied
in
them,
but
they
are
rather
only
incorporated
in
the
face
of
the
man.
When
they
are
all
covered
and
do
not
look
up,
into
the
dot
that
is
on
them,
no
form
is
seen
in
them
at
all
except
for
the
form
of
a
man,
since
then
they
are
not
detailed
at
all.
This
is
so
because
the
forms
are
detailed
one
by
one
only
for
the
disclosure
of
illumination
of
Hochma.
When
they
are
covered
from
Hochma,
there
is
only
a
general
form
in
them,
only
the
face
of
a
man.
363.
The
high
form
that
emerges
from
the
upper
one
inside
the
inscribed
letters
final
Mem,
Dalet,
Aleph,
is
Adam,
and
everything
is
included
in
him.
Adam
is
the
entirety
of
everything,
as
it
is
written,
“And
from
the
end
of
the
heaven
to
the
end
of
the
heaven.”
Heaven
is
ZA.
In
other
words,
from
Bina,
which
is
the
end
of
the
heaven
above,
to
Malchut
which
is
the
end
of
the
heaven
below,
and
he
is
the
middle,
and
below,
and
above,
it
is
all
in
one
whole.
A
blocked
[final]
Mem
above,
Bina,
contains
everything
that
is
below,
since
Bina
includes
ZA
and
Malchut,
who
are
below
her.
The
Dalet
below,
Malchut
under
ZA,
contains
several
Merkavot
[pl.
of
Merkava]
and
camps
together.
Aleph
is
the
meaning
of
everything
in
the
middle,
ZA,
which
is
in
the
middle
between
Bina
and
Malchut,
and
takes
to
all
sides,
and
contains
within
him
right
and
left
together.
For
this
reason,
Adam
is
everything
from
one
side,
from
Bina,
to
one
side,
to
Malchut,
except
for
the
upper
one,
who
stands
in
the
thought
and
in
the
desire
until
he
rises
to
Ein
Sof,
which
is
HaVaYaH
filled
with
letters
Aleph,
which
is
Adam
in
Gematria
(45),
which
is
the
thought
of
ZA,
Hochma,
the
acronym
of
Koah
MA
[force
of
MA],
and
she
is
called
Adam
[man].