Run
Away,
My
Beloved
234)
The
great
Rabbi
Hiya
went
to
Rabbi
Shimon.
He
saw
a
screen
of
fire
that
was
dividing
the
house,
and
Rabbi
Shimon
and
his
disciples
were
from
the
screen
inwards.
Rabbi
Hiya
wondered
and
said,
“I
will
hear
a
word
from
his
mouth
from
here,
behind
the
screen
of
fire.”
235)
He
heard
the
voice
of
one
of
Rabbi
Shimon’s
disciples
saying,
“Run
away,
my
beloved,
and
be
like
a
gazelle
or
a
young
hart.”
Every
yearning
that
Israel
yearned
for
the
Creator
is
the
yearning
of
Israel
that
the
Creator
will
not
go
and
will
not
walk
away,
but
run
like
a
gazelle
or
a
young
hart.
236)
No
other
animal
in
the
world
does
what
the
gazelle
or
the
hart
does.
When
it
runs,
it
turns
its
head
slightly
to
the
place
from
which
it
came.
It
always
turns
its
head
back.
This
is
what
Israel
said,
“God
Almighty,
if
we
cause
You
to
depart
from
among
us,
may
it
be
that
You
will
run
like
the
gazelle
or
the
young
hart,”
for
it
runs
and
turns
its
head
back
to
the
place
where
it
was
before
and
left
it
and
ran
away
from
there.
It
is
written,
“Yet
in
spite
of
this,
when
they
are
in
the
land
of
their
enemies,
I
will
not
reject
them,
nor
will
I
so
abhor
them
as
to
destroy
them,
breaking
My
covenant
with
them.”
The
gazelle
sleeps
with
one
eye
and
is
awake
with
the
other
eye.
This
is
what
Israel
said
to
the
Creator,
“Do
as
the
gazelle
does,
as
it
is
written,
‘He
who
keeps
Israel
will
neither
slumber
nor
sleep.’”
237)
Rabbi
Hiya
heard
it
and
said,
“They
are
the
upper
ones
that
engage
in
Torah
inside
the
house,
and
I
am
sitting
without.”
He
wept.
Rabbi
Shimon
heard
it
and
said,
“The
Shechina
must
be
outside,
with
Rabbi
Hiya.
Who
will
go
out
and
let
him
in?”
Rabbi
Elazar,
his
son,
said,
“If
I
burn,
when
I
leave
through
the
screen
of
fire
I
will
not
burn
because
the
Shechina
is
outside
with
Rabbi
Hiya.
Let
the
Shechina
enter
and
be
the
fire
of
the
complete
screen.”
Rabbi
Elazar
heard
a
voice
that
said,
“The
pillars,”
three
lines,
“have
not
been
supported
yet,
and
the
gates
have
not
been
set
up,”
meaning
the
fifty
gates
of
Bina,
“and
he
is
now
from
among
the
small
perfumes,”
meaning
the
small
souls,
which
are
called
“perfumes.”
This
means
that
Rabbi
Hiya
was
not
yet
rewarded
with
degrees
in
the
world
of
correction,
the
correction
of
the
three
lines
and
the
fifty
gates
of
Bina.
Hence,
he
was
not
worthy
of
entering
within
the
screen.
This
is
why
Rabbi
Elazar
did
not
go
out
to
let
him
in.
238)
Rabbi
Hiya
sat
and
wept
and
sighed.
He
started
and
said,
“Turn,
my
beloved,
and
be
like
a
gazelle
or
a
young
hart,”
according
the
interpretation
he
had
heard
from
Rabbi
Shimon,
that
even
though
it
runs,
it
turns
its
head
back
and
does
not
flee
away.
Then
the
gate
of
the
screen
opened,
but
Rabbi
Hiya
did
not
enter.
When
Rabbi
Shimon
raised
his
eyes
and
saw
that
the
gate
of
the
screen
had
opened,
he
said,
“This
means
that
someone
from
outside
has
been
given
permission,
and
we
who
are
within,
will
not
let
him
in?
Rabbi
Shimon
rose
and
the
fire
went
from
his
place
to
the
place
of
Rabbi
Hiya.
Rabbi
Shimon
said,
“The
spark
of
the
light
of
absorption
has
already
spread
outwards,
to
Rabbi
Hiya.
And
I
am
here
within,
will
I
not
let
him
in?”
Rabbi
Hiya’s
mouth
was
silenced
by
the
fire
that
had
spread
to
him.
239)
When
Rabbi
Hiya
came
inside,
he
lowered
his
eyes
and
did
not
raise
his
head.
Rabbi
Shimon
said
to
Rabbi
Elazar,
his
son,
“Move
your
hand
across
Rabbi
Hiya’s
mouth,
for
he
does
not
know
it
because
he
is
not
accustomed
to
it
and
does
not
know
how
to
find
counsel
in
his
soul.
Rabbi
Elazar
rose
and
moved
his
hand
across
Rabbi
Hiya’s
mouth.
Rabbi
Hiya
opened
his
mouth
and
said,
“My
eye
saw
what
I
have
never
seen
before,
and
I
became
upright
for
I
had
never
thought
so
before.
It
is
good
to
die
in
the
burning
fire
of
the
good
gold.
It
is
known
that
there
is
posterior
Mochin
and
externality
that
extend
from
the
left
line
without
right,
the
exit
of
the
dot
of
Shuruk,
meaning
Bina
that
returned
to
the
Rosh
of
AA.
And
the
Rosh
of
AA
has
within
it
light
of
Hochma
without
Hassadim.
Also,
without
Hassadim,
Hochma
shines
only
in
GAR
and
not
in
ZON
and
in
BYA.
Hence,
Hochma,
too,
does
not
shine
in
them
when
they
are
left,
without
right.
For
this
reason,
they
are
considered
posterior
Mochin
and
externality.
Also,
the
left
does
not
connect
to
the
right
unless
at
the
exit
of
the
middle
line
in
the
screen
of
Hirik,
which
subdues
the
left
line
by
the
force
of
the
screen
and
the
level
of
Hassadim,
and
connects
it
to
the
right.
Then
the
Hochma
in
the
left
clothes
in
the
Hassadim
in
the
right,
and
at
that
time
the
Hochma
can
shine
in
completeness.
We
should
remember
the
matter
of
the
three
dots—Holam,
Shuruk,
and
Hirik.
These
Mochin,
which
come
by
the
subduing
of
the
middle
line—by
the
force
of
the
screen
of
Hirik—are
called
anterior
Mochin
and
internality.
And
there
is
merit
to
the
left
line
that
is
not
found
in
the
middle
line.
The
left
line
draws
Hochma
from
Rosh
of
AA,
GAR
of
GAR,
even
though
they
do
not
shine
in
it.
And
there
is
also
merit
in
the
middle
line
that
is
absent
in
the
left
line:
The
middle
line
shines
in
full
because
of
the
clothing
of
Hochma
in
Hassadim,
although
there
is
only
VAK
of
GAR
in
it.
This
is
so
because
the
force
of
the
screen
of
Hirik
diminishes
it
from
GAR
of
GAR.
Rabbi
Hiya
was
in
the
degree
of
posterior
Mochin,
which
come
from
the
left
line
prior
to
the
sentencing
of
the
middle
line.
The
great
Rabbi
Hiya
went
to
Rabbi
Shimon,
who
was
always
learning
how
to
walk
in
the
degrees
from
strength
to
strength.
He
saw
a
screen
of
fire
that
was
dividing
the
house.
He
sensed
the
screen
of
Hirik
in
the
middle
line
in
Rabbi
Shimon,
from
which
Rabbi
Shimon
receives
his
anterior
Mochin.
This
screen
stops
the
Mochin
of
Hochma,
called
“house,”
since
it
removes
the
GAR
of
GAR
from
it
and
shines
only
in
VAK
of
GAR.
Rabbi
Hiya
was
surprised,
since
it
seemed
to
him
that
he
was
smaller
than
him,
for
although
Rabbi
Hiya
was
in
posterior
Mochin,
he
had
GAR
of
GAR,
as
it
is
with
the
left
line,
while
Rabbi
Shimon
had
only
VAK
of
GAR
because
he
was
using
the
middle
line.
This
is
why
Rabbi
Hiya
thought
his
own
Mochin
were
more
internal
than
Rabbi
Shimon’s
Mochin,
and
he
said,
“I
will
hear
a
word
from
his
mouth
from
here,”
meaning
VAK
of
GAR.
He
heard
the
voice
of
one
of
Rabbi
Shimon’s
disciples
saying,
“Run
my
beloved,
and
be
like
a
gazelle
or
a
young
hart.”
All
the
yearning
that
Israel
yearned
for
the
Creator
is
Israel’s
passion,
that
the
Creator
will
not
go
and
not
walk
away,
but
run
like
a
gazelle
or
a
young
hart,
which
turns
back
its
head.
When
Israel
grip
to
the
left
line,
the
Creator
runs
from
them
and
does
not
shine
for
them.
However,
this
is
not
an
escape
or
departure.
On
the
contrary,
He
wishes
to
illuminate
for
them
in
the
form
of
Rosh,
meaning
Hochma,
but
because
they
lack
Hassadim,
and
the
Rosh
cannot
shine
for
them
without
clothing
in
Hassadim,
He
runs
from
them
until
they
receive
the
screen
of
Hirik,
on
which
the
middle
line
emerges.
At
that
time,
His
Rosh
shines
in
his
posterior,
in
the
left
line,
since
now
Hochma
clothes
in
Hassadim
through
the
middle
line
and
shines
in
full,
although
in
VAK
of
GAR.
This
is
considered
that
He
runs
like
a
gazelle,
turning
His
head
back.
This
is
what
Israel
prayed,
“Did
we
cause
You
to
depart
from
among
us?
Because
we
were
gripping
the
left
line,
and
Hochma
does
not
shine
because
of
the
lack
of
Hassadim,
we
caused
the
Creator
to
depart
from
among
us.
May
it
be
that
You
will
run
like
the
gazelle
or
the
young
hart,
who
runs
and
turns
its
head
to
the
place
it
left
behind.
Similarly,
the
Creator’s
run
will
bring
back
His
Rosh,
the
GAR,
to
the
place
He
left
behind,
the
left
line,
from
which
He
parted.”
The
gazelle
sleeps
in
one
eye,
and
is
awake
in
the
other
eye.
This
is
what
Israel
said
to
the
Creator:
“Do
as
the
gazelle.”
Einayim
[eyes]
are
Hochma.
They
contain
ten
Sefirot,
GAR
in
one
and
ZAT
in
the
other.
Also,
sleep
is
the
departure
of
the
Mochin.
Israel
prayed
that
this
departure
would
govern
only
one
eye,
GAR
of
Hochma,
and
not
the
other
one,
VAK
of
Hochma,
which
they
needed
so
as
to
exist
later
in
the
middle
line.
It
is
written,
“Behold,
He
who
keeps
Israel
will
neither
slumber
nor
sleep.”
Instead,
His
eye
is
always
open
and
shines
Hochma
for
Israel.
All
this
was
said
to
Rabbi
Hiya
to
alert
him
of
Rabbi
Shimon’s
merit,
that
although
he
was
using
the
middle
line
and
his
screen
of
Hirik,
he
was
still
receiving
light
of
Hochma
from
the
left
line
in
its
fullest
illumination,
but
in
the
form
of
VAK
of
Hochma.
But
even
though
Rabbi
Hiya
gripped
the
left
line
without
a
screen,
which
means
he
could
extend
GAR
of
Hochma,
how
was
this
to
help
him
when
it
did
not
shine
for
him
at
all
and
the
Creator
has
departed
from
the
Shechina
because
of
him,
and
he
is
seemingly
asleep?
Rabbi
Hiya
heard
his
words,
understood
that
he
was
right,
and
said,
“The
upper
ones
are
engaging
in
the
Torah
inside
the
house,
and
I
am
sitting
outside.”
He
wept.
Now
he
recognized
that
the
upper
ones,
Rabbi
Shimon
and
his
friends,
were
in
the
house,
which
is
Hochma,
while
he
was
sitting
in
the
externality
of
the
Hochma,
for
it
was
not
shining
for
him.
This
is
why
he
wept.
Rabbi
Shimon
heard
it
and
said,
“It
must
be
the
Shechina
outside,”
that
Rabbi
Hiya
already
feels
that
the
Shechina
is
in
externality
because
of
him.
For
this
reason,
he
said,
“Who
would
come
out
and
let
him
in,
to
draw
to
him
anterior
Mochin?”
Rabbi
Elazar,
his
son,
said
to
tell
Rabbi
Hiya,
“If
I
am
burned
by
the
screen
of
Hirik
in
the
middle
line,
that
the
GAR
of
GAR
have
departed
from
me,
I
will
not
be
burned.
That
is,
I
do
not
regard
it
as
burning,
since
the
Shechina
was
outside,
in
externality,
but
rather
the
Shechina
would
enter
face-to-face
with
ZA,
by
having
received
the
screen
of
Hirik
in
the
middle
line.
And
the
fire
of
the
screen
will
be
complete
because
it
causes
the
coupling
of
the
Creator
and
the
Shechina
face-to-face.”
With
these
words,
Rabbi
Elazar
wished
to
make
Rabbi
Hiya
depart
from
the
left
line
and
adopt
the
middle
line.
Rabbi
Elazar
heard
a
voice
saying,
“The
pillars
were
not
yet
supported,
that
the
right
and
left
lines
were
not
yet
supported
by
the
screen
of
Hirik
in
Rabbi
Hiya,
and
the
gates
were
not
yet
established
with
the
screen
of
the
first
restriction.
And
it
is
now
from
among
the
smallest
perfumes
in
Eden,
and
for
this
reason,
Rabbi
Hiya
could
not
receive
from
him.
This
is
why
Rabbi
Elazar
did
not
come
out
to
let
him
in,
since
he
realized
that
Rabbi
Hiya
would
not
be
able
to
accept
his
words.
Exit
means
clinging
to
Rabbi
Hiya’s
degree,
which
is
externality.
This
is
so
because
it
is
impossible
to
elevate
the
degree
of
one’s
friend
unless
one
descends
and
equalizes
with
his
degree.
This
is
why
Rabbi
Elazar
had
to
go
out
from
internality
to
externality.
Rabbi
Hiya
sat
and
wept
and
sighed.
He
prayed
extensively
to
be
rewarded
with
Mochin
of
internality.
He
started
and
said,
“Turn,
my
beloved,
and
be
like
a
gazelle
or
like
a
young
hart.”
This
implies
that
he
was
rewarded
with
obtaining
the
screen
of
Hirik
that
diminishes
the
GAR
of
the
left
line
and
remains
with
VAK
without
a
Rosh.
This
is
why
he
asked
of
the
Creator
to
turn
His
head
back
like
a
gazelle.
At
that
time,
the
gate
of
the
screen
opens,
meaning
that
he
was
not
yet
rewarded
with
the
screen
itself,
on
which
the
middle
line
emerges,
but
was
rewarded
only
with
its
gate.
This
is
so
because
first,
the
screen
of
Hirik
comes
out
with
a
screen
of
the
first
restriction,
by
which
it
subdues
the
left
line
under
the
right
line.
With
this,
it
is
still
unfit
for
an
upper
coupling
to
draw
the
anterior
light,
since
the
screen
of
the
first
restriction
does
not
receive
light
into
it.
Hence,
this
screen
needs
to
be
sweetened
with
the
second
restriction.
At
that
time,
he
is
worthy
of
extending
and
receiving
the
anterior
light.
Hence,
the
screen
of
the
first
restriction
is
not
regarded
as
an
actual
screen,
but
as
the
gate
of
the
screen.
In
other
words,
this
is
the
reason
for
the
sweetened
screen
of
the
second
restriction.
Had
it
not
been
for
that,
the
left
line
would
not
have
surrendered.
This
is
why
it
was
said
that
Rabbi
Hiya
did
not
enter,
since
the
screen
of
the
first
restriction
is
unfit
to
extend
the
light
of
internality,
and
therefore
still
cannot
enter
the
internality.
Rabbi
Shimon
raised
his
eyes
and
saw
that
the
gate
of
the
screen
has
opened.
He
said,
“This
means
that
someone
outside
had
been
given
permission.
Rabbi
Shimon
sensed
about
him
that
he
had
already
been
rewarded
with
a
screen
of
Hirik
from
the
first
restriction,
which
is
only
the
gate
of
the
screen
and
considered
giving
permission
to
enter.
And
we,
who
are
inside,
will
not
help
him
enter?
Rabbi
Shimon
rose
and
the
fire
went
from
his
place,
meaning
that
the
fire
of
the
screen
went
from
Rabbi
Shimon’s
place,
which
is
the
screen
that
is
sweetened
with
the
second
restriction,
up
to
the
place
of
Rabbi
Hiya.
By
that,
Rabbi
Hiya
received
from
Rabbi
Shimon
the
sweetening
of
the
screen
of
the
second
restriction.
Then
Rabbi
Shimon
said
that
the
spark
of
the
light
of
absorption
had
already
expanded
outside,
and
I,
who
is
inside,
would
not
let
him
in?
The
spark
of
the
light
of
absorption
outside,
with
Rabbi
Hiya,
who
that
he
had
already
received
Katnut
of
Mochin
through
a
coupling
on
the
screen
of
the
second
restriction,
where
even
though
it
was
still
in
Katnut,
like
the
spark,
it
is
nonetheless
the
light
of
absorption,
for
the
internality
already
absorbs
it
and
can
enter
there.
After
that,
he
is
fit
for
absorbing
the
Mochin
of
Gadlut,
since
Katnut
is
when
she
is
from
Ima,
from
his
qualification
to
receive
the
Gadlut
of
Ima.
Rabbi
Hiya
became
mute,
since
the
Katnut
that
he
received
is
called
ELEM
[Aleph-Lamed-Mem,
as
well
as
“mute”]
of
Elokim,
implying
that
it
lacks
Yod-Hey
of
Elokim,
GAR.
It
is
written,
“Who
has
made
man's
mouth,”
meaning
that
Bina,
which
is
called
“Who”
[MI,
Mem-Yod],
makes
a
mouth
for
man,
which
is
disclosure
of
GAR.
“Or
who
makes
him
mute”
means
that
“Who,”
Bina,
gives
Mochin
of
Katnut
so
the
mouth
is
muted,
as
in
ELEM
of
Elokim,
which
lacks
the
GAR,
the
Yod-Hey
of
Elokim.
When
Rabbi
Hiya
entered
inside,
he
lowered
his
eyes
and
did
not
raise
his
head,
since
he
had
only
Mochin
of
Katnut
from
there,
and
was
lacking
the
Rosh.
Rabbi
Shimon
said
to
his
son,
Rabbi
Elazar,
“Move
your
hand
over
Rabbi
Hiya’s
mouth,
for
he
does
not
know
that.”
Hand
means
power
and
might.
Rabbi
Shimon
said
to
Rabbi
Elazar
to
move
his
hand
across
Rabbi
Hiya’s
mouth
and
help
him
raise
MAN
to
extend
GAR,
and
the
Mochin
of
GAR
would
appear
to
him,
since
revealing
is
called
“mouth.”
Rabbi
Elazar
rose
and
moved
his
hand
over
Rabbi
Hiya’s
mouth.
Rabbi
Hiya
opened
his
mouth,
meaning
obtained
the
Mochin
of
GAR
of
the
internality,
whose
disclosure
is
called
“opening
of
the
mouth.”
He
said,
“My
eye
has
seen
what
I
have
never
seen
before.”
Seeing
means
abundance
of
Hochma,
since
Einayim
are
Hochma.
Rabbi
Hiya
said
that
now
that
he
obtained
the
Mochin
of
GAR
of
the
internality,
he
saw
that
now
he
obtained
the
light
of
Hochma,
which
he
did
not
see
before
because
previously
he
was
in
externality.
And
although
he
was
nursing
from
the
GAR
of
GAR
on
the
left
line,
this
Hochma
did
not
shine
at
all
for
him,
due
to
the
absence
of
clothing
of
Hassadim.
However,
Hochma
shines
in
completeness
in
these
GAR
of
the
internality
that
he
had
now
obtained,
since
she
has
Hassadim
for
clothing,
but
she
shines
in
VAK
of
GAR.
This
is
why
he
said,
“I
became
upright,
my
head
was
raised,
for
he
obtained
GAR,
which
are
called
Rosh,
which
I
never
thought
I
would
attain.
He
said,
“It
is
good
to
die
in
the
fire
of
the
good,
burning
gold.
The
departure
of
GAR
of
GAR
due
to
the
screen
of
Hirik
he
had
received
is
called
“death.”
Bina
is
called
“good
gold”
and
obtaining
the
GAR
of
the
good,
burning
gold,
because
of
the
screen
of
Hirik,
is
worth
dying
for,
to
lose
the
GAR
of
GAR.
240)
In
Rabbi
Shimon’s
place,
he
throws
sparks
to
all
sides,
meaning
Mochin
of
Katnut,
which
is
a
spark
of
the
light
of
absorption.
Each
spark
rises
to
370
Merkavot
[assemblies],
and
each
spark
receives
the
Gadlut
from
Bina,
whose
Sefirot
are
hundreds.
Thus,
the
four
Sefirot
HB
TM
are
four
hundred.
And
because
they
lack
the
GAR
of
GAR,
the
Hochma
lacks
thirty
Sefirot,
hence
they
are
only
370
Merkavot,
with
thirty
missing
to
complete
the
four
hundred.
Afterwards,
when
they
are
rewarded
with
more,
they
rise
to
upper
AVI
and
to
AA,
whose
Sefirot
are
100,000,
and
whose
ten
Sefirot
are
a
thousand
thousands.
And
then
each
Merkava
spreads
into
a
thousand
thousands
because
each
of
them
obtains
Mochin
of
AA,
and
to
ten
thousand
thousands
until
it
reaches
Atik
Yomin,
whose
Sefirot
are
tens
of
thousands,
and
they
are
ten
thousand
ten
thousands.
He
sits
on
a
throne,
meaning
ZAT
of
Atik,
on
which
the
GAR
sit,
and
the
throne
is
shaken
by
him
into
260
worlds.
The
throne
is
shaken
from
receiving
from
the
GAR
ten
times
HaVaYaH,
which
are
260
in
Gematria,
which
is
as
it
is
written,
“Came
[Sar]
to
see”
[SAR
in
Gematria
is
260],
and
all
those
degrees
exist
in
Rabbi
Shimon.
241)
Until
Rabbi
Shimon
comes
to
the
place
of
the
Garden
of
Eden
of
the
righteous,
until
the
virtue
of
Rabbi
Shimon
is
heard
through
all
the
firmaments,
all
the
upper
and
lower
unanimously
wonder
and
say,
“Is
this
Rabbi
Shimon,
who
was
alarming
all?
Who
can
stand
before
him?”
This
is
Rabbi
Shimon,
who,
when
he
opens
his
mouth
to
begin
to
engage
in
Torah,
all
the
thrones,
all
the
firmaments,
all
the
Merkavot,
and
all
those
who
praise
their
Master
listen
to
his
voice.
242)
There
is
none
to
begin
and
say
songs,
and
there
is
none
to
complete
his
singing.
In
other
words,
those
who
stand
in
the
middle
of
the
singing
do
not
complete
their
song
because
they
all
become
attentive
to
the
voice
of
Rabbi
Shimon,
until
an
utterance
of
a
mouth
is
heard
through
all
the
firmaments
above
and
below.
When
Rabbi
Shimon
concludes
engaging
in
the
Torah,
who
saw
songs?
Who
saw
joy
of
those
who
praise
their
Master?
Who
saw
the
voices
that
walk
in
all
the
firmaments?
It
is
thanks
to
Rabbi
Shimon
that
all
the
souls
and
angels
come
and
kneel
and
bow
before
their
Master,
and
raise
the
fragrances
of
the
perfumes
in
Eden—illumination
of
Hochma—all
the
way
to
Atik
Yomin.
All
this
is
thanks
to
Rabbi
Shimon.
243)
Rabbi
Shimon
opened
his
mouth
and
said,
“Six
degrees
descended
with
Jacob
to
Egypt,”
HGT
NHY,
and
each
one
spreads
to
ten
when
they
are
only
in
illumination
of
ZA.
Then
they
are
sixty.
And
they
are
a
thousand
when
they
receive
illumination
of
Hochma,
and
they
are
sixty
thousand,
and
up
to
ten
thousand
when
they
receive
illumination
of
Hassadim
from
Atik.
Also,
they
are
600,000,
and
corresponding
to
them,
six
degrees
for
Israel,
since
they
come
down
to
Jacob
from
Israel.
And
corresponding
to
them
are
six
degrees
to
the
upper
throne,
meaning
HGT
of
ZA
that
consists
of
NHY.
And
corresponding
them
are
six
degrees
to
the
bottom
throne,
Malchut,
HGT
NHY,
as
it
is
written,
six
degrees
of
the
throne.
It
is
written,
“I
made
you
numerous
[Hebrew:
Revava,
10,000]
like
plants
of
the
field.”
This
is
the
first
degree.
“Then
you
multiply”
is
the
second,
“And
grow”
is
the
third,
“And
came
to
fine
ornaments”
is
the
fourth.
“Breasts
were
formed”
is
the
fifth,
and
“Your
hair
had
grown”
is
the
sixth.
Opposite
that,
it
is
written,
“And
the
children
of
Israel
were
fruitful”
is
one,
“And
increased
abundantly”
is
two,
“And
multiplied”
is
three,
“And
became
mighty”
is
four,
“Exceedingly”
is
five,
“And
extraordinarily”
is
six.
244)
Each
of
the
VAK
rises
to
ten
from
the
illumination
of
ZA
himself,
whose
Sefirot
are
tens,
and
the
VAK
become
sixty.
Then
they
are
sixty
mighty
men
around
the
Shechina,
as
it
is
written,
“Behold,
it
is
the
traveling
couch
of
Solomon,”
meaning
the
Shechina,
called
“couch”
[or
bed].
It
is
written,
“Sixty
mighty
men
around
it
from
the
mighty
men
of
Israel.”
They
are
600,000,
when
she
receives
illumination
of
Hassadim
from
Atik,
when
the
people
of
Israel
are
redeemed
from
the
exile
and
when
they
came
to
the
exile
with
Jacob.
245)
However,
they
are
seven,
HGT
NHYM,
and
when
each
one
becomes
ten,
they
amount
to
seventy,
not
sixty?
Seventy
do
not
belong
here
because
here
it
speaks
of
the
illuminating
degrees,
and
the
degree
of
Malchut
does
not
shine
by
itself.
It
is
written,
“Six
branches
shall
go
out
from
its
sides;
three
branches
of
the
lampstand
out
of
one
side,
and
three
branches
of
the
lampstand
out
of
the
other
side,”
opposite
HGT
NHY.
And
the
middle
one,
the
Malchut,
is
not
counted,
as
it
is
written,
“The
seven
lamps
[candles]
shall
give
light
in
front
of
the
lampstand,”
since
Malchut
does
not
shine
by
herself,
but
receives
from
the
six
candles.