I
Am
Black
from
the
Side
of
the
Lower
Ones,
and
Lovely
from
the
Side
of
the
Angels
424.
“I
am
black,”
from
the
side
of
below,
“and
lovely,”
from
your
side,
you,
“daughters
of
Jerusalem,”
since
my
correction
is
in
you,
since
you
are
holy
camps.
And
because
of
it,
they
will
not
look
at
the
correction
of
the
side
of
the
lower
ones.
425.
She
is
all
like
a
mother
over
the
children,
since
several
slanderers
are
the
ones
who
stand
there,
and
if
they
look
at
that
correction
incorporated
below,
how
lovely
it
is
and
how
beautiful,
to
rise
up
with
it,
they
will
come
to
slander
and
mention
the
iniquities
of
Israel,
and
will
slander
against
them
and
detain
Malchut
from
rising
up
and
connecting
with
her
husband
ZA.
426.
This
is
why
it
is
written,
“like
the
tents
of
Kedar,”
from
the
side
of
the
lower
ones.
“Like
the
curtains
of
Solomon,”
from
your
side.”
For
this
reason,
it
is
written,
“Do
not
see
me,
that
I
am
dark,”
meaning
they
should
not
see
me
at
all
because
of
my
corrections,
which
are
on
the
side
of
the
lower
ones,
for
because
of
them,
the
sun,
ZA,
reprimanded
me,
and
not
he
alone,
but
“my
mother’s
sons
were
angry
with
me,”
who
are
the
patriarchs
of
the
world,
HGT,
when
they
saw
my
blackness
from
the
side
of
the
lower
ones.
427.
Is
it
appropriate
to
say
this?
After
all,
it
is
opposite
from
the
truth,
for
in
truth,
she
is
beautiful
from
the
side
of
the
lower
ones,
since
he
is
beautiful
from
both
sides:
1)
because
of
the
way
of
peace,
so
they
will
slander
her
children
Israel,
2)
so
she
will
not
be
detained
by
their
slandering,
to
rise
and
connect
with
her
husband
and
receive
contentment.
Also,
she
does
not
lie
in
what
she
said,
“I
am
black,”
since
everything
is
in
the
moon,
in
Malchut.
428.
When
the
Sitra
Achra
covers
the
light
of
the
moon,
the
sun,
ZA,
does
not
approach
her,
except
for
one
thread
of
upper
grace
that
is
extended
over
her.
That
thread
mines
that
shell
which
covers
the
light
of
Malchut
and
breaks
her
force.
It
gives
to
Malchut
embellishment
and
beauty.
Thus,
everything
is
in
Malchut,
and
she
does
not
lie.
She
says,
“I
am
black,”
from
the
side
of
the
foreskin,
“and
lovely”
from
the
side
of
the
thread
that
is
extended
over
me.
429.
“Black,”
from
the
side
of
the
upper
darkness
when
it
increases,
as
it
is
written,
“For
behold,
darkness
will
cover
the
earth,”
who
is
Malchut.
“And
lovely,”
from
the
side
of
the
first
light,
Hesed,
as
it
is
written,
“Though
I
sit
in
the
dark,”
from
the
left
side,
“the
Lord
is
my
light,”
from
the
side
of
the
right,
Hesed.
430.
“Do
not
see
me,
that
I
am
dark,”
as
Malchut
says
to
the
camps,
“How
confused
are
you,”
for
“Do
not
see
me”
when
the
Sitra
Achra
covers
me
and
you
will
not
be
able
to
shine
from
me
or
see
my
light
at
all.
431.
“My
mother’s
sons
were
angry
with
me,”
since
the
sun,
ZA,
departed
upward
and
perished,
and
my
mother’s
children
departed
upward,
and
for
this
reason,
the
foreskin
ruled.
And
you,
do
not
see
me,
for
you
cannot
see
and
look
at
my
light
at
all.
“They
made
me
the
keeper
of
the
vineyards.”
Since
the
foreskin
is
with
me,
and
she
suckles
from
me
in
order
to
give
to
her
camps
and
to
those
camps
of
the
other
nations,
you
find
that
they
made
me
a
keeper
of
other
vineyards.
I
did
not
keep
my
own
vineyard;
these
are
my
holy
camps
that
I
could
not
nourish
when
I
was
on
that
side.
In
the
first
state,
Malchut
receives
Hochma
from
the
left
line
of
Bina.
However,
due
to
lack
of
Hassadim,
Hochma
does
not
shine
in
her.
Additionally,
the
shell
covers
her,
since
shells,
whose
only
aim
is
to
draw
Hochma
from
above
downward,
approached
Malchut
at
that
time,
and
wanted
to
suckle
from
her
and
draw
the
Hochma
to
them.
Then
the
light
of
Malchut
was
completely
darkened
so
the
shells
would
not
be
able
to
suckle
from
her.
Afterwards,
she
diminished
herself
and
went
down
from
Bina
to
below
the
degree
of
ZA,
and
was
rebuilt
to
be
face-to-face
with
ZA.
It
is
written,
“Let
there
be
lights”
without
a
Vav,
since
“lights”
is
when
Malchut
is
in
the
first
state,
which
is
as
big
a
light
as
ZA,
and
she
receives
from
Bina
like
ZA.
Thus,
why
is
it
written
“lights”
without
a
Vav,
indicating
deficiency?
It
is
so
because
the
Sitra
Achra
was
given
a
place
to
govern,
since
then
Malchut
is
adhered
to
the
left
line
of
Bina,
and
GAR
of
Hochma
of
the
left
were
shining
in
her.
Hence,
the
shells
clung
to
her
to
suckle
the
Hochma
from
her
and
draw
her
from
above
downward,
and
the
light
of
the
moon
was
covered.
This
is
why
the
light
of
above
went
dark,
so
the
foreskin
would
not
be
able
to
suckle
from
her.
In
the
second
state
of
Malchut,
when
she
is
built
in
a
coupling
face-to-face
with
ZA,
she
cannot
receive
Hochma
in
anterior
vessels,
but
in
vessels
from
the
first
state,
since
she
is
established
in
them
in
the
second
state
in
order
to
receive
Hochma
in
them.
In
anterior
vessels,
she
receives
Hassadim,
and
then
the
Hochma
is
incorporated
in
Hassadim,
and
she
shines
in
all
the
wholeness.
However,
in
one
verse,
Malchut
says,
“Let
him
kiss
me
with
the
kisses
of
his
mouth,
for
your
love
is
better
than
wine,”
meaning
that
Malchut
was
made
better
by
wine,
which
is
illumination
of
Hochma
that
is
received
in
vessels
from
the
first
state.
Afterwards,
she
says
about
the
first
state,
“I
am
black,”
and
also,
“Do
not
see
me,
that
I
am
dark,”
meaning
that
the
vessels
from
the
first
state
degrade
her,
which
is
why
she
does
not
want
them.
However,
Malchut
says,
“I
am
black,
and
lovely,
O
daughters
of
Jerusalem,”
to
those
camps
that
were
not
in
her
decorations
among
the
inner
ones.
This
is
so
because
there
are
angels
in
the
first
state
of
Malchut,
who
are
called
“external
ones,”
and
there
are
angels
in
the
second
state
of
Malchut,
who
are
called
“inner
ones.”
“I
am
black,
and
lovely,”
says
Malchut
to
the
external
angels
from
the
first
state,
and
they
were
not
among
the
inner
angels
from
the
second
state.
They
do
not
know
of
all
the
decorations,
the
anterior
Mochin
that
are
in
the
second
state,
and
to
them
she
says,
“I
am
black.”
But
to
the
inner
angels,
who
decorated
her
with
corrections
and
extended
the
anterior
Mochin,
she
does
not
say
this.
To
the
inner
ones,
who
know
her
corrections,
who
know
how
the
vessels
from
the
first
state
were
corrected
and
decorated
in
the
second
state,
and
bring
there
all
the
wholeness,
as
it
is
written,
“Your
love
is
better
than
wine,”
who
decorated
her
with
several
high
decorations
of
Hochma
and
Hassadim
together,
to
them
she
says,
“Let
him
kiss
me
with
the
kisses
of
his
mouth,
for
your
love
is
better
than
wine,”
and
boasts
before
them
how
well
and
beautifully
I
am
corrected,
so
as
to
receive
kisses
from
the
king.
She
boasts
of
the
corrections
of
the
vessels
from
the
first
state,
which
were
corrected
for
her
in
the
second
state,
by
which
the
Hassadim
she
receives
with
the
kisses
are
incorporated
with
Hochma
and
Hassadim,
as
it
is
written,
“Your
love
is
better
than
wine.”
But
to
those
on
the
outside,
who
do
not
know
her
decorations,
she
says
that
she
is
black
from
the
perspective
of
the
lower
ones,
whose
bad
deeds
caused
the
Sitra
Achra
to
ascend
in
order
to
suckle
from
him,
which
is
why
I
went
dark,
since
the
lower
ones
are
included
in
me.
But
in
the
second
state,
she
is
not
black
toward
the
lower
ones.
On
the
contrary,
she
bestows
upon
the
lower
ones
from
her
best
lights,
from
Hochma
and
Hassadim
together.
And
when
she
tells
them,
“I
am
black
from
the
side
of
the
lower
ones,
it
is
so
they
will
not
look
with
an
evil
eye,
to
slander
against
the
lower
ones
due
to
jealousy,
since
angels
have
no
jealousy
except
of
the
lower
ones.
This
is
so
because
they
will
see
that
Israel
are
already
adhered
to
the
right,
and
have
Hochma
and
Hassadim
together,
and
they
lack
nothing;
they
will
envy
them
because
they
are
from
the
left
without
right,
from
the
first
state
when
Hochma
cannot
shine,
and
Hochma
does
shine
to
Israel.
cAlso,
because
Israel
are
now
incorporated
with
the
right,
there
is
fear
that
they
might
slander
against
Israel
to
cancel
the
right
that
shines
for
them,
as
is
the
left
without
right,
which
slanders
and
has
a
dispute
with
the
right,
and
wants
to
cancel
it.
432.
One
who
engages
in
song,
how
will
he
say
words
of
complaint
and
anger
at
the
beginning
of
the
praise?
However,
indeed,
the
first
reason
is
praises,
and
everything
is
in
the
verse,
and
it
should
be
interpreted
this
way.
It
is
decided
according
to
Elijah.