The
Measuring
Line
1.
Rabbi
Shimon
said,
“Thus
far,
the
friends
did
not
know
the
meaning
of
unification.
Rabbi
Elazar
said,
all
the
verses
in
the
Torah
are
high,
hidden
secrets,
and
that
verse,
‘Hear
O
Israel,’
what
is
it?”
2.
“Hear
O
Israel,
the
Lord
our
God,
the
Lord
is
one,”
that
verse,
of
which
we
discussed
several
aspects,
the
secret
of
the
unification
in
it
is
hidden
from
the
eye,
the
heart
is
blocked
from
it,
and
several
sages
who
are
deaf
at
heart
say
and
do
not
know
and
do
not
attain
because
their
eyes
are
blocked
from
seeing
and
the
hearts
from
understanding
the
meaning
of
the
unification
of
hidden
letters,
and
by
whose
existence
the
words
and
the
lines
are
engraved.
3.
“Hear”
is
the
name
of
the
unification
inside
the
high
and
hidden
upper
one,
and
which
is
revealed
within
the
hidden
engravements,
to
rise
in
his
degrees
to
be
completed
above.
The
name
is
dependent
on
the
“Hear”
since
“Hear”
has
the
letters
of
Shem
Ayin
[name,
eye],
on
which
hearing
depends.
“Name”
is
as
it
is
written,
“which
is
called
by
the
Name.”
Ayin
[eye]
is
seeing,
which
shines
in
Malchut,
who
is
called
“name,”
from
Rosh
Hashanah
[Hebrew
New
Year’s
Eve]
to
the
end
of
the
year,
as
it
is
written,
“a
land
that
the
eyes
of
the
Lord
your
God
are
on
it
from
the
beginning
of
the
year
to
the
end
of
the
year.”
“Land”
is
Malchut,
who
is
called
“name.”
Bina
of
AA
went
outside
the
Rosh
of
AA,
and
upper
AVI,
which
are
concealed
and
covered
from
Hochma,
were
established
from
the
GAR
in
her.
YESHSUT,
where
Hochma
is
revealed,
were
established
from
the
ZAT
in
her.
That
Bina
is
concealed
in
her
GAR
and
revealed
in
her
ZAT,
YESHSUT.
“Hear”
is
the
name
of
the
unification
inside
the
hidden
upper
one,
where
the
word
“hear”
indicates
the
unification
of
Bina
of
AA,
who
is
called
the
“hidden
upper
one,”
the
hidden
and
revealed
inside
the
hidden
engravements,
whose
GAR,
upper
AVI,
are
hidden
in
her,
and
ZAT
in
her,
YESHSUT,
are
revealed.
Inside
the
engravings,
which
were
done
by
the
exiting
the
Rosh
of
AA,
through
the
unification,
they
return
and
rise
to
be
completed
above,
in
the
Rosh
of
AA.
“Hear,”
the
name,
Malchut,
is
dependent
on
YESHSUT,
receiving
Hochma
from
her.
Hearing
depends
on
it,
the
Hassadim
of
GAR
of
Bina,
which
are
called
“hearing.”
The
Ayin
of
“Hear”
is
the
Hochma
in
YESHSUT,
which
is
called
“eye”
and
“seeing”
[or
“sight”],
where
Malchut,
who
is
called
“name,”
receives
the
Hochma
from
there.
For
this
reason,
the
name
Ayin
is
implied
in
the
“Hear,”
for
that
letter
Ayin
that
is
in
YESHSUT,
bestows
upon
the
name,
upon
Malchut.
Upper
AVI,
Hassadim
of
GAR
of
Bina,
which
are
called
“hearing,”
are
also
implied
in
the
“Hear,”
since
“Hear”
means
hearing,
in
a
way
that
in
the
word
“Hear,”
AVI,
YESHSUT,
and
Malchut
are
implied.
4.
The
Ayin
of
“Hear”
is
a
good
eye
to
look
with.
There
is
a
good
eye,
and
there
is
an
evil
eye.
The
good
eye
is
from
the
right
side,
since
if
Ayin,
Hochma
on
the
left,
is
incorporated
with
Hassadim
on
the
right,
it
is
good.
The
evil
eye
is
from
the
left
side,
since
if
Ayin
[eye],
Hochma
on
the
left,
has
only
left
in
it,
without
right,
it
is
evil;
it
is
the
shell.
Israel
Saba
is
written
in
the
good
eye
since
in
Mochin
of
YESHSUT,
the
Hochma
on
the
left
is
incorporated
in
the
Hassadim
on
the
right,
for
it
is
written,
“Hear
O
Israel,”
who
is
Israel
Saba.
5.
One
who
says
that
“Hear
O
Israel”
means
the
small
Israel,
ZA,
it
is
all
one,
since
the
small
Israel
is
also
beautiful
because
although
ZA
is
in
Hassadim
that
are
covered
from
Hochma
from
his
Chazeh
and
above,
the
Ayin,
Hochma,
still
relies
on
him.
This
is
as
it
is
written,
“He
does
not
take
His
eyes
off
the
righteous,”
and
this
is
the
small
Vav,
Yesod
of
ZA.
From
the
Chazeh
and
below,
Hochma
is
revealed
in
ZA,
too,
where
the
middle
line
that
is
there
is
called
Yesod.
Thus,
Hochma
from
the
Chazeh
and
below
relies
on
the
Chazeh
and
above
of
ZA
since
there
is
nothing
from
the
Chazeh
and
below
that
is
not
received
from
the
Chazeh
and
above.
The
upper
Vav
is
from
the
Chazeh
and
above
of
ZA.
The
small
Vav
is
Yesod.
It
is
all
one
Partzuf.
The
small
Vav,
the
fountain
of
the
well,
of
Malchut,
never
stops
from
her.
6.
Thus
far,
the
ways
engraved
in
the
meaning
of
the
“Hear
O
Israel”
have
been
explained.
Henceforth,
the
secrets
of
the
secrets
of
the
complete
unification
will
be
explained
properly,
in
its
measure,
to
measure
and
make
measurements
on
all
the
sides.
7.
The
three
names
HaVaYaH
Elokeynu
HaVaYaH
[the
Lord
our
God
the
Lord]
are
fourteen
letters
of
three
inner
names,
which
are
the
entirety
of
everything.
The
One
is
the
top,
the
middle,
and
the
bottom.
Here
is
the
rule
of
all
the
sides,
beginning
from
a
place
that
has
no
measure,
AA
and
AVI,
called
Ein
Sof,
to
the
end
of
the
last
side,
which
is
the
lowest
of
all
the
degrees,
Malchut.
8.
One
name
is
above,
the
place
that
is
a
beginning
to
the
worlds,
AA
and
upper
AVI,
from
which
trails
emerge
to
all
the
degrees.
One
name
is
in
the
middle,
where
Moses,
the
middle
line,
incorporated
himself,
in
it,
inside
Abraham
and
Isaac,
who
are
right
and
left,
and
one
name
contains
King
David,
Malchut.
One
correction,
and
one
supports
all.
The
three
names
“the
Lord
our
God,
the
Lord,”
are
right,
left,
and
middle.
The
first
HaVaYaH,
Abba,
is
in
the
illumination
of
Atik,
AA.
Abba
is
upper
AVI,
for
both
are
called
Abba,
and
they
are
right.
The
name
“our
God”
is
Ima,
YESHSUT,
for
both
are
called
Ima,
and
they
are
left.
The
last
name
HaVaYaH
is
ZA,
Daat,
the
middle
line
that
decides
between
AVI
and
YESHSUT,
right
and
left.
Here
is
the
entirety
of
all
the
sides,
for
here
are
all
the
phases,
beginning
from
a
place
in
which
there
is
no
measure,
called
Ein
Sof
[no
end],
which
is
AA
and
AVI,
to
the
end
for
the
last
side,
which
is
the
lowest
of
all
the
degrees,
Malchut.
One
name
is
above,
the
first
name
HaVaYaH,
AVI
in
illumination
of
AA,
right.
The
place
that
is
the
beginning
of
the
worlds,
AA,
called
Beresheet
[in
the
beginning],
from
which
trails
come
out
to
all
the
degrees,
whether
to
Hassadim
or
to
Hochma,
since
when
AVI
rise
to
the
Rosh
of
AA,
they
bestow
Hochma
upon
YESHSUT,
although
for
themselves,
AVI
are
Hassadim
that
are
covered
from
Hochma.
One
name
is
in
the
middle,
the
last
name
HaVaYaH,
Daat,
Moses.
Moses
incorporated
himself
in
it,
within
Abraham
and
Isaac,
and
he
is
the
middle
line
that
unites
HB
with
one
another.
Abraham
and
Isaac
in
Gadlut
[greatness/adulthood]
are
HB.
Upper
AVI
are
called
Hochma,
Hochma
on
the
right,
Hassadim.
YESHSUT
are
called
Bina,
Hochma
on
the
left,
Bina
that
returns
to
being
Hochma.
One
name
includes
King
David,
the
name
“our
God,”
Bina,
YESHSUT,
from
whom
Hochma
is
bestowed
upon
King
David,
Malchut.
For
this
reason,
it
is
discerned
that
Malchut
is
incorporated
in
the
name
“our
God,”
YESHSUT,
which
are
left
to
AVI
since
Malchut
receives
Hochma
only
from
there.
This
is
so
because
Malchut
is
one
correction,
and
one
supports
all
since
only
in
Malchut
is
Hochma
actually
revealed,
and
all
the
prior
degrees
rely
on
her.
9.
When
the
letters
of
faith
connect,
when
the
Partzufim
AA,
AVI,
ZA,
and
Malchut
that
are
implied
in
“the
Lord
our
God,
the
Lord,”
connect
with
one
another
to
be
one,
two
worlds
are
revealed
in
the
bonding
and
connection
of
everything,
upper
one
and
lower
one.
The
upper
world
rises
until
there
is
no
measure,
to
Ein
Sof.
The
bottom
world
descends
to
the
level
of
the
end
of
all
the
degrees.
After
all
the
degrees
are
incorporated
into
one
entirety,
only
two
degrees
are
apparent
in
them,
where
one
degree
is
covered
Hassadim,
which
have
no
measure,
which
is
the
upper
world
that
AA,
AVI,
and
GAR
of
YESHSUT
are
included
in,
and
a
second
degree
that
is
Hochma,
discerned
as
having
a
measure,
and
this
is
the
lower
world
in
which
ZAT
of
YESHSUT
and
Malchut
are
included.
The
upper
world
rises
until
there
is
no
measure
and
Ein
Sof.
It
contains
AA,
AVI,
and
GAR
of
YESHSUT,
who
are
in
Hassadim
that
are
covered
from
Hochma.
The
lower
world,
ZAT
of
YESHSUT,
descends
to
the
extent
of
the
illumination
of
Hochma
to
the
end
of
all
the
degrees
until
she
shines
for
Malchut,
who
is
the
end
of
all
the
degrees,
since
there
is
no
disclosure
of
Hochma
except
in
Malchut,
but
the
source
is
in
YESHSUT.
10.
The
upper
world,
which
connects
and
ascends
up
to
Ein
Sof,
who
is
AA,
AVI,
and
GAR
of
YESHSUT,
who
are
AVI
of
YESHSUT,
divides
the
fourteen
letters
in
“the
Lord
our
God,
the
Lord”
[in
Hebrew],
and
takes
from
them
seven
letters
HaVaYaH
ELEH,
according
to
its
degrees.
This
is
so
because
thus
far
is
the
upper
world
that
connects
and
ascends
up
to
Ein
Sof,
and
takes
seven
letters.
The
lower
world,
ZAT
of
YESHSUT
through
Malchut,
which
connects
to
the
upper
world
and
descends
to
the
end
of
all
the
degrees,
Malchut,
divides
the
fourteen
letters
of
“the
Lord
our
God,
the
Lord,”
and
takes
from
them
seven
letters
Yod-Nun-Vav
HaVaYaH,
according
to
its
degrees,
since
the
top
three
letters
Yod-Nun-Vav
in
the
four
letters
HaVaYaH,
are
one
bonding
and
connection,
and
there
is
no
separation
between
them,
since
it
is
ZAT
of
YESHSUT.
For
this
reason,
the
fourteen
letters
divide
into
seven
and
seven,
and
it
is
all
one.
After
the
degrees
implied
in
the
fourteen
letters
“the
Lord
our
God,
the
lord”
unite
with
one
another,
the
difference
between
the
illuminations
of
Hassadim
in
them
and
the
illuminations
of
Hochma
in
them
is
discerned.
According
to
them,
they
are
all
divided
into
two
worlds,
upper
and
lower,
where
the
upper
one
is
in
Hassadim,
and
the
lower
one
in
Hochma.
The
upper
world
consists
of
AA
up
to
ZAT
of
YESHSUT,
and
they
are
implied
in
HaVaYaH
ELEH.
The
first
HaVaYaH
implies
AA
and
AVI,
and
the
name
“our
God”
implies
YESHSUT,
which
is
divided
into
GAR
and
ZAT,
where
the
first
three
letters
ELEH
[Aleph-Lamed-Hey]
are
the
GAR
of
YESHSUT,
AVI
of
YESHSUT,
who
are
still
in
covered
Hassadim
like
upper
AVI,
and
therefore
connect
with
the
upper
world
in
illumination
of
Hassadim.
The
Hochma
is
revealed
in
the
three
letters
Yod-Nun-Vav
of
“our
God”
that
imply
ZAT
of
YESHSUT.
They
join
the
bottom
world,
which
shines
in
illumination
of
Hochma
and
consists
of
ZAT
of
YESHSUT
through
Malchut,
which
are
seven
letters
Yod-Nun-Vav
HaVaYaH,
where
Yod-Nun-Vav
are
ZAT
of
YESHSUT,
in
which
the
Malchut
is
included,
and
the
second
HaVaYaH
is
ZA.
11.
They
explained
that
in
the
word
EhaD
[One]
in
the
“Hear
O
Israel,”
the
letter
Dalet
of
EhaD
is
higher
and
greater
than
the
other
letters.
Also,
Reish
of
El
AheR
[another
god]
is
also
bigger
than
the
other
letters,
in
order
to
distinguish
between
one
and
the
other,
so
as
not
to
substitute
the
high
and
holy
one,
El
EhaD
[one
God],
and
incorporate
with
it
the
other
side,
another
God.
12.
The
letters
Ayin
and
Dalet
in
the
“Hear
O
Israel”
are
big:
the
Ayin
of
Shema
[Hear]
and
the
Dalet
of
EhaD
[one].
These
are
the
letters
of
Ed
[witness],
indicating
the
need
to
testify
to
the
secret
of
secrets,
to
elicit
one
measure
for
the
measuring
of
the
faith.
One
who
knows
that
secret,
knows
the
secret
of
his
master
and
inherits
two
worlds,
this
world
and
the
next
world,
and
the
measure
is
called
the
“measuring
line.”
13.
This
was
given
to
the
high
and
holy
sages
who
know
the
secret
of
their
master
and
exert
in
His
glory.
It
was
not
given
to
the
wicked
of
the
world,
who
do
not
know
and
do
not
care
for
the
glory
of
their
master.
Those
true
righteous,
in
whom
there
is
the
high
faith,
were
given
to
know
and
to
behold,
since
they
do
not
lean
to
the
right
or
to
the
left,
but
rather
adher
to
the
middle
line.
14.
The
measuring
line
of
length
and
width,
the
measuring
line
of
depth
and
height,
the
measuring
line
of
the
circle
and
the
square
is
poised
to
be
known
in
thirteen
gates,
which
are
twenty-six
gates
to
two
sides,
when
they
are
engraved
in
their
engravings.
It
is
all
one
in
this
measure,
the
measuring
line
ascends
and
descends
and
is
engraved
in
its
engravings
to
all
the
sides.
The
measuring
line
is
the
middle
line,
which
measures
the
quality
of
Hochma
and
Hassadim,
so
that
Hochma
shines
only
from
below
upward,
which
is
the
measure
of
VAK
of
Hochma,
and
the
Hassadim
will
shine
from
above
downward
and
will
be
incorporated
in
one
another.
Since
prior
to
this
measuring
of
the
middle
line,
Hochma
and
Hassadim
cannot
shine,
the
measuring
is
regarded
as
producing
the
illuminations
of
Hochma
and
Hassadim
themselves.
Measuring
means
shining
according
to
a
ration.
However,
there
are
many
phases
of
Hochma
and
Hassadim
since
there
are
Hochma
and
Hassadim
above
the
Chazeh,
in
HGT,
which
are
called
“length”
and
“width,”
and
there
are
Hochma
and
Hassadim
below
the
Tabur,
in
NHY,
which
are
called
“height”
and
“depth.”
There
is
also
Hochma
and
Hassadim
in
the
Rosh,
which
are
called
“measuring
in
a
circle,”
since
the
Rosh
is
circular,
and
there
is
Hochma
and
Hassadim
in
the
Guf
[body],
which
are
called
“measuring
in
a
square.”
Also,
there
are
many
phases
of
measuring
in
the
quality
of
Hochma
and
Hassadim
in
each
phase.
These
measurements
are
applied
in
every
degree,
since
there
is
no
complete
degree
in
which
there
are
no
Rosh
and
Guf,
circle
and
square.
Length
is
Hochma,
width
is
Hassadim.
Depth
is
the
place
of
the
deficiency,
and
height
is
Hochma
that
is
limited
to
VAK.
Besides
all
these,
we
should
discern
in
the
right
and
in
the
left,
for
because
the
right
and
left
are
incorporated
in
one
another,
and
there
are
Hochma
and
Hassadim
in
each
one,
there
are
all
these
phases
only
on
the
right
side,
and
only
on
the
left
side.
The
measuring
line
of
length
and
width
measures
a
length
that
is
Hochma,
and
a
width
that
is
Hassadim.
The
measuring
line
of
depth
and
height,
where
the
depth
is
the
place
of
the
deficiency,
and
the
height
is
the
measure
of
the
level,
is
Hochma
that
is
limited
to
VAK
through
the
middle
line.
In
the
measuring
line
of
circle
and
square,
the
circle
is
measures
of
Hochma
and
Hassadim
in
the
Rosh,
which
shines
only
from
below
upward,
as
there
is
no
expansion
from
it
to
the
lower
ones.
A
square
is
the
measures
of
Hochma
and
Hassadim
in
the
Guf,
which
expands
from
above
downward
to
the
lower
ones,
since
each
Rosh
shines
only
to
its
own
Guf,
and
the
Guf
bestows
upon
the
lower
ones.
It
is
known
that
the
middle
line,
which
is
the
measuring
line,
unites
the
two
lines
with
one
another
and
corrects
their
illumination.
Afterwards,
it
bestows
them
upon
Malchut.
Hence,
four
phases
are
discerned
here:
three
lines—right,
left,
and
middle—and
Malchut
who
receives
them.
Since
they
are
incorporated
in
each
other,
there
are
three
lines
in
each
of
the
four
phases,
and
they
are
twelve
phases,
and
with
itself,
they
are
thirteen
phases.
For
this
reason,
the
measuring
line
of
length
and
width,
the
measuring
line
of
depth
and
height,
the
measuring
line
of
the
circle
and
the
square,
is
poised
to
be
known
in
thirteen
gates,
meaning
that
the
light
expands
in
thirteen
phases,
and
they
are
twenty-six
gates
to
two
sides,
since
there
are
thirteen
phases
on
the
right
side,
and
thirteen
phases
on
the
left
side,
which
is
why
they
are
twenty-six
phases
when
they
are
engraved
in
their
engraving.
It
is
all
one
in
that
measure,
for
all
those
above-said
measures
were
made
into
one
by
the
measuring
line,
since
the
middle
line
unites
all
the
Sefirot
into
one.
The
measuring
line
ascends
and
descends,
where
the
light
of
Hochma
raises
from
below
upward,
and
the
light
of
Hassadim
unites
all
the
Sefirot
into
one.
The
measuring
line
ascends
and
descends,
for
the
light
of
Hochma
raises
from
below
upward,
and
the
light
of
Hassadim
lowers
from
above
downward.
By
this,
it
is
engraved
in
its
engravings
to
all
the
sides,
shines
to
all
the
sides
in
both
Hochma
and
Hassadim.
15.
The
light
that
is
not
in
the
state
of
light,
engraved
and
the
spark
of
all
sparks
came
out,
the
one
from
which
all
the
sparks
are
drawn.
The
spark
struck,
copulated
with
the
desire
of
desires
in
AVI,
in
whom
desiring
mercy
shines,
and
all
the
desires
for
Hassadim
that
are
in
the
lower
ones
are
extended
from
them,
and
the
spark
hid
in
AVI,
and
does
not
know.
The
Zohar
explains
the
place
from
which
the
measuring
line
emerged.
There
are
two
dots
in
Malchut,
which
are
called
the
“spark
of
the
lock”
and
the
“spark
of
the
key.”
And
the
main
force
of
judgment
in
Malchut
is
the
spark
of
the
lock.
However,
in
order
for
the
world
to
be
able
to
exist,
the
lock
ascended
and
was
sweetened
in
Bina,
who
received
the
form
of
Bina,
and
is
called
a
“key,”
and
all
the
screens
are
made
from
it.
That
lock,
through
the
great
force
of
judgment
in
her,
is
a
result
of
the
left
without
right
which
operated
in
the
world
of
Nekudim
and
shone
from
above
downward.
At
that
time,
time
the
lock
was
born
and
came
out,
and
broke
the
vessels.
In
the
world
of
correction,
that
lock
was
concealed
in
the
Rosh
of
Atik,
and
from
there
came
and
was
concealed
in
upper
AVI
and
hid
there.
It
is
known
that
the
light
of
the
left
that
operates
without
right
is
darkness
and
not
light.
This
is
why
it
was
said
that
the
light
is
not
found
in
a
state
of
light,
since
light
of
the
left
without
right
is
not
light,
but
rather
darkness.
It
engraved,
and
the
sparks
of
all
sparks
emerged,
when
a
spark
of
the
lock
emerged
and
came
out
from
the
light
of
the
left
without
right
that
operated
in
Nekudim.
This
is
the
root
of
all
the
degrees
of
sparks
that
there
are
in
the
key,
which
is
why
it
is
called
the
“spark
of
all
sparks,”
as
they
all
emerged
from
the
sweetening
of
the
lock
in
Bina.
The
spark
struck,
copulated
in
upper
AVI,
which
are
called
the
“desire
of
desires,”
since
they
are
always
desiring
mercy,
the
spark
hid
there,
and
its
existence
was
not
known
there.
16.
When
that
desire,
upper
AVI,
which
are
called
the
“desire
of
desires”
since
they
always
desire
mercy,
wanted
to
expand,
to
emanate
YESHSUT,
which
expands
in
illumination
of
Hochma,
the
hidden
spark
came
out
within
that
desire,
inside
AVI,
and
became
revealed.
It
was
not
revealed
so
as
to
exist
in
the
same
manner
as
in
AVI,
but
was
sweetened
and
acquired
the
form
of
the
spark
of
the
key.
This
is
so
because
in
order
to
emanate
YESHSUT
so
they
shine
in
illumination
of
Hochma,
the
lock
had
to
be
sweetened
to
the
form
of
the
key,
since
where
there
is
the
lock,
Hochma
cannot
clothe.
17.
When
that
desire
expanded,
when
AVI
emanated
YESHSUT,
that
spark
struck,
the
key,
and
appeared
in
a
color,
and
not
a
color,
entered
that
expansion,
came
out
with
its
colors
and
rose,
and
is
an
ascent
inside
the
desire
and
the
expansion.
This
is
the
order
of
the
emanation
of
YESHSUT
in
its
three
lines.
The
ascent
of
Malchut
to
be
sweetened
in
Bina
makes
the
right
line,
Hassadim,
concerning
the
Yod
that
entered
the
air.
Afterwards,
when
Malchut
expanded
and
descended
from
Bina,
when
the
Yod
went
out
from
the
air,
the
left
line
was
made.
Then,
the
middle
line
came
and
united
the
right
and
the
left
with
one
another,
and
then
the
three
lines
were
completed.
When
the
desire,
Hassadim
of
AA,
expanded
in
order
to
emanate
to
YESHSUT,
that
spark,
the
key
that
is
seen
in
a
color
and
not
in
a
color,
struck.
This
means
that
first,
the
right
line
came
out,
when
that
spark
of
the
key
ascended
and
was
sweetened,
and
the
light
entered
in
this
expansion,
meaning
expanded,
and
the
Yod
went
out
from
the
air
and
returned
to
being
light,
which
is
the
left
line.
It
came
out
in
its
colors,
meaning
that
the
left
line
came
out,
which
includes
three
colors:
white,
red,
and
green.
It
ascended
and
is
in
an
ascent
within
the
desire
and
the
expansion.
That
is,
the
middle
line
rises
to
the
two
lines
right
and
left,
where
the
right
is
called
“desire,”
and
the
left
is
called
“expansion.”
In
its
ascent,
it
sustains
the
desire
and
the
expansion,
which
were
incorporated
in
one
another
and
exist.
18.
The
desire
struck
in
its
expansion
with
the
concealing
that
is
unknown,
and
elicited
thin,
lucid
lights,
incorporated
as
one.
When
it
wanted
to
elicit
that
spark
in
which
there
are
colors,
it
struck
that
expansion
and
comes
in
a
straight.
Out
of
the
pressure,
these
thin
lights
came
out
and
were
heard
together.
At
that
time,
that
spark
showed
colors
in
them,
and
they
were
all
colored
together,
white,
red,
green,
and
black.
It
was
detained
there
for
twelve
months,
and
then
they
were
uprooted
from
there
and
planted
elsewhere.
After
it
explains
the
matter
of
AVI
and
the
emanation
of
YESHSUT,
it
begins
to
explain
the
order
of
the
emergence
of
ZA
from
YESHSUT,
which
is
called
the
“measuring
line,”
for
which
it
first
explained
AVI
and
YESHSUT.
It
says,
“The
desire
struck
with
its
expansion
with
the
concealing
that
is
not
known.”
That
is,
the
right
of
YESHSUT,
called
“desire,”
struck
the
left
in
YESHSUT
with
its
expansion,
with
the
concealment
that
is
not
known,
by
the
power
of
the
spark
on
the
right,
which
is
the
key,
which
is
not
known.
This
means
that
a
dispute
formed
before
right
and
left:
The
right
line
wanted
to
revoke
the
light
of
the
left
by
the
power
of
the
spark
in
it,
and
vise-versa,
the
left
line
wanted
to
revoke
the
right.
At
that
time,
a
coupling
was
made
on
the
screen
of
Hirik
and
the
middle
line
emerged,
the
measuring
line,
called
ZA,
and
made
peace
between
the
lines.
Thus,
the
right
line
will
shine
from
above
downward,
and
the
left
line
will
shine
from
below
upward,
and
then
three
corrected
lines
will
come
out
in
YESHSUT,
and
ZA,
too,
received
those
three
lines.
The
desire
struck
with
its
expansion,
with
the
concealment
that
is
not
known,
and
elicited
thin
and
lucid
lights,
meaning
elicited
the
three
lines
of
ZA,
which,
from
the
perspective
of
Hassadim,
are
called
“lucid,”
and
from
the
perspective
of
Hochma,
are
called
“thin.”
When
that
desire
in
which
there
are
colors,
ZA,
wanted
to
emerge
from
YESHSUT,
the
right
line
struck
in
an
expansion,
which
is
the
left
line,
a
dispute
was
made
between
the
right
and
left
of
YESHSUT,
and
they
came
in
a
straight,
and
neither
could
shine.
At
that
time,
out
of
the
pressure,
these
thin
lights
came
out
and
were
heard
together.
Because
of
the
duress
that
was
in
the
two
lines
right
and
left
of
YESHSUT,
ZA
rose
for
MAN,
the
coupling
on
his
screen
of
Hirik
was
made,
and
the
middle
line
emerged
and
corrected
the
right
and
the
left
of
YESHSUT,
by
which
three
lines
emerged
in
YESHSUT,
and
three
lines
in
ZA.
It
follows
that
because
of
the
duress
that
was
done
by
the
dispute
between
right
and
left,
the
three
lines
of
ZA
were
emanated
and
shone
together.
Then
that
spark
showed
colors
in
them.
The
judgments
in
the
three
lines
are
called
colors,
and
then
three
colors
were
made
in
the
three
lines
of
ZA
through
the
spark
of
the
key,
and
they
were
all
colored
together
and
connected
together,
white,
red,
green,
and
black:
white
on
the
right
line,
red
on
the
left
line,
green
in
the
middle
line,
and
black
in
Malchut.
ZA
waited
in
YESHSUT
for
twelve
months,
which
is
the
impregnation
of
twelve
months
in
order
to
receive
twelve
phases
in
YESHSUT,
HG
TM,
with
three
lines
in
each.
Then
the
twelve
phases
of
ZA
were
uprooted
from
there,
went
out
from
YESHSUT,
and
were
planted
elsewhere,
coming
to
their
own
place
below
YESHSUT.
19.
That
spark,
the
key,
ascends
and
descends,
shining
in
Hochma
from
below
upward
through
the
incorporation
in
the
left
line,
and
shining
in
Hassadim
in
the
right
from
above
downward.
It
is
called
the
“harsh
spark,”
which
corrects
and
strikes
in
all
the
plantings
of
the
lights,
and
tells
it
“Grow!”
This
is
so
because
it
is
the
screen
on
which
all
the
measures
come
out
in
all
the
degrees,
for
then
that
first,
upper
expansion,
YESHSUT,
elicited
fountains
and
waters
and
shines
for
everyone,
and
they
grow.
20.
YESHSUT
shines
in
that
harsh
spark.
It
rises
in
the
left
line
and
descends
in
the
right
line,
and
expands
on
the
middle
line,
ZA,
and
then
ZA
is
called
the
“measuring
line,”
since
through
it,
the
measure
is
above,
in
YESHSUT,
and
below,
in
ZA
himself.
It
follows
that
the
measuring
line
is
the
harsh
spark
that
expands
in
all
three
lines,
the
most
hidden
of
all
that
are
hidden,
which
is
a
root
for
the
measuring
line,
ZA,
and
clothed
in
it,
and
is
the
shining
measure
that
establishes
beauty
for
all.
The
measuring
line
corrected
that
beauty
that
emerges
from
the
first
expansion,
YESHSUT,
since
in
it,
they
are
poised
for
measuring
above
and
below.
One
who
is
rewarded
with
this
and
knows
it
is
rewarded
with
knowing
the
wisdom
of
his
master;
happy
is
he
in
this
world
and
in
the
next
world.
21.
This
is
a
measure
for
faith,
in
order
to
reveal
the
Hochma
in
Malchut,
who
is
called
“faith.”
This
is
so
because
there
is
revelation
of
Hochma
only
in
Malchut.
The
measuring
line
measures
the
length
and
the
width
in
the
measure,
and
the
depth
and
the
height
in
the
measure,
and
the
circle
and
square
in
the
measure.
One
measure
surrounds
all.
All
the
lights
and
all
the
secrets
ascend
and
descend,
and
expand
only
in
this
measure.
The
expansion
is
above
upper
AVI,
in
which
there
is
no
measure
since
they
are
desire
mercy
and
the
Yod
never
exits
their
air,
and
it
is
not
poised
to
look
and
to
know,
since
they
are
always
hidden
from
Hochma.
This
is
why
there
are
no
measure
and
extent
there,
which
indicate
revelation
of
illumination
of
Hochma.
22.
The
measuring
line
incorporates
all
the
measures
and
all
the
extents,
and
they
are
all
incorporated
in
it.
The
measuring
line,
the
colors
white,
red,
green,
and
black,
which
are
three
lines
and
Malchut
who
receives
them,
which
were
painted
in
it
and
stand
in
it,
are
expanding.
When
they
grow
and
have
Mochin
of
GAR,
Gadlut
[greatness/adulthood],
they
rise
and
expand
to
the
length
and
to
the
width,
to
the
depth
and
to
the
height.
The
measuring
line
ascends
and
measures
everyone
with
one
measurement,
measuring
everyone
in
length,
width,
depth,
and
height.
It
begins
to
measure
from
the
top,
from
the
place
where
there
is
a
measure,
where
there
is
a
measure
of
revelation
of
Hochma,
YESHSUT,
to
the
end
of
the
degree
of
faith,
Malchut.
23.
The
first
gate,
the
beginning
that
the
most
hidden
of
all
that
are
hidden
began,
is
the
ascent
of
the
spark,
the
lock,
to
the
Rosh
of
Atik,
which
is
the
most
hidden
of
all
that
are
hidden.
The
spark
grew
and
glittered,
and
was
not
revealed
and
was
not
known
until
it
arrived
to
the
desire
of
desires,
AVI.
From
there,
it
was
revealed
and
not
revealed,
meaning
that
for
itself,
it
is
not
revealed,
and
for
YESHSUT,
it
is
revealed,
until
it
ties
connections
for
measuring
until
it
elicits
three
lines
in
YESHSUT,
which
connect
to
one
another
and
are
measure
by
the
measuring
line.
As
it
measures,
so
they
grow
and
rise
to
each
side,
each
one
ascending
to
the
connection
from
which
it
is
pinned,
ascending
to
a
connection
from
which
it
is
drawn,
and
this
is
how
the
connections
begin.
The
illumination
of
three
lines
in
incorporation
with
one
another
is
called
“connection.
Because
the
three
lines
are
incorporated
with
each
other,
there
is
a
connection
of
three
lines
in
each
line,
and
the
more
the
three
lines
rise
and
are
incorporated
in
each
other,
the
more
the
connections
proliferate.
24.
Three
thousand
worlds
are
connected
to
that
upper
connection.
One
world
rises
up,
and
another
descends
to
it,
and
one
descends
below
it,
which
is
the
thinnest
of
all.
Between
one
world
and
the
other
there
are
a
thousand
worlds.
The
lowest
world
of
all
is
one
thousand
cubits
in
length.
Three
connections
of
YESHSUT
are
three
lines,
where
each
of
them
consists
of
three
lines.
The
first
connection
is
the
right
line
of
YESHSUT,
which
incorporates
three
lines.
Three
thousand
worlds
are
included
in
it:
1)
AVI
of
YESHSUT,
which
are
called
“circle,”
2)
YESHSUT
himself,
which
are
called
the
“square
in
the
Rosh,”
3)
ZA,
who
is
incorporated
in
YESHSUT,
and
is
called
the
“square
in
the
Guf.
Since
each
one
is
incorporated
with
Hochma,
they
are
called
three
thousand
worlds,
since
the
Sefirot
of
Hochma
are
one
thousand.
It
is
known
that
there
are
two
kinds
of
illumination:
1)
from
the
Sefirot
themselves,
2)
between
each
two
Sefirot.
And
between
each
two
worlds,
there
are
a
thousand
worlds,
meaning
that
the
illumination
between
a
world
and
a
world
is
one
thousand
worlds,
Hochma.
The
lowest
world
of
all,
ZA
of
YESHSUT,
is
one
thousand
cubits
in
length.
More
Hochma
is
revealed
in
it
than
in
the
two
worlds
preceding
it,
since
they
shine
only
in
three
thousand
worlds.
A
world
indicates
concealment,
but
cubits
indicate
revelation
of
Hochma,
since
each
cubit
is
six
palms
[the
width
of
a
palm]
long,
HGT
NHY
of
Hochma
which
indicate
VAK
of
Hochma,
which
are
revealed
through
the
middle
line,
ZA.
25.
Five
spans
are
incorporated
in
that
connection,
HGT
NH
of
Hochma
of
the
left,
since
each
of
the
Sefirot
of
Hochma
and
left
is
called
“span”
[from
the
top
of
the
thumb
to
the
tip
of
the
little
finger]
due
to
the
judgments
that
are
present
in
the
left,
since
Zeret
[span]
comes
from
the
word
Zarut
[foreignness/alienation],
and
the
length
of
that
connection
is
three
thousand
worlds
and
five
fingers,
and
its
width
is
three
thousand
worlds.
The
length
implies
illumination
of
Hochma,
which
is
why
it
is
three
thousand
worlds
and
five
fingers,
since
fingers
indicate
revelation
of
Hochma,
as
we
learn,
“The
Creator
is
destined
to
pardon
the
righteous,
and
He
sits
among
them
in
the
Garden
of
Eden,
and
each
one
points
with
his
finger.”
Since
that
great
revelation
is
only
in
Malchut,
whose
Sefirot
are
units,
they
are
only
five
fingers,
corresponding
to
HGT
NH
of
Hochma,
VAK
of
Hochma.
Its
length
is
three
thousand
worlds
and
five
fingers,
for
the
length
implies
revelation
of
Hochma.
But
there
are
only
three
thousand
worlds
in
its
width,
indicting
the
incorporation
of
Hochma
in
concealment,
since
Olam
[world]
comes
from
the
word
He’elem
[concealment].
But
the
five
fingers
that
are
revelation
of
Hochma
are
not
in
it
since
the
width
is
governed
by
Hassadim.
26.
Everything
is
tied
in
the
circle
since
the
circle,
AVI
of
YESHSUT,
is
the
root
of
all
the
degrees
in
YESHSUT
and
in
ZON.
The
circle
ascends
in
right
line
and
descends
in
direct
light
in
one
circle.
Six
thousand
worlds
are
within
one
circle,
and
that
connection
in
the
circle
contains
everything,
for
all
are
extended
from
it.
The
existence
of
the
first
connection
is
stuck
in
the
circle,
from
which
its
expansions
and
measurements
expand.
The
circle
is
the
Rosh
of
YESHSUT,
since
they
are
AVI
of
YESHSUT.
YESHSUT
is
regarded
as
ZAT
of
AVI,
and
they
receive
all
that
there
is
in
YESHSUT
from
AVI.
For
this
reason,
the
existence
of
the
first
connection
is
stuck
in
the
circle,
from
which
its
connections
and
measurements
expand.
The
six
thousand
worlds
are
HGT
NHY
of
Hochma,
which
are
concealed
in
NHY
of
AVI.
When
they
bestow
Hochma
to
the
left
line
of
YESHSUT,
they
are
revealed.
Since
they
bestow
only
VAK
of
Hochma,
there
are
only
HGT
NHY
in
them,
as
each
of
them
consists
of
one
thousand,
Hochma,
and
lacks
GAR
of
Hochma.
Hence,
in
each
circle,
there
are
only
six
thousand
worlds,
HGT
NHY
of
Hochma.
27.
The
measuring
line,
the
middle
line,
begins
to
expand
from
this
connection
in
the
circle.
The
middle
line
of
YESHSUT,
which
unites
their
two
lines
right
and
left,
measured
one
thousand,
Hochma,
which
is
one
ring,
the
Moach
[marrow/brain]
in
the
right,
and
measured
one
thousand,
Hochma,
which
is
one
ring,
is
the
Moach
in
the
left,
in
order
to
unite
them
with
each
other.
These
rings
are
200,000
worlds
since
after
they
unite
with
one
another,
there
are
Hassadim,
in
them,
as
well,
which
are
two
hundred,
whom
the
Creator,
the
middle
line,
covets.
These
rings
unite
with
one
another.
28.
Between
each
two
rings,
500,000
worlds
shine,
and
they
are
the
ones
that
open
gates
to
shine
to
every
side.
Between
each
two
worlds,
it
is
a
palm.
The
second
ring
is
bigger
than
the
other
one
in
the
first
measurement
to
everything.
Each
ring
is
only
one
Sefira
of
Hochma,
one
thousand,
and
of
Hassadim,
one
hundred,
since
the
right
ring,
the
right
Moach
of
YESHSUT,
is
their
Hochma,
which
contains
Hochma
and
Hassadim,
and
the
middle
finger,
the
left
Moach
of
YESHSUT,
is
their
Bina,
which
incorporates
Hochma
and
Hassadim.
Nevertheless,
when
they
unite
with
one
another,
they
shine
from
between
the
two
of
them
Hochma
and
Hassadim
to
every
ZAT,
HGT
NH
of
YESHSUT,
since
Yesod
and
Malchut
are
two
entireties
of
these
HGT
NH.
Five
thousand
worlds
shine
between
each
two
rings,
and
the
illumination
between
one
ring
and
the
other
shines
Hochma
and
Hassadim
to
HGT
NH,
who,
from
the
side
of
Hassadim,
are
five
hundred,
and
from
the
side
of
Hochma,
there
are
a
thousand,
which
is
Hochma,
in
each
of
these
five
hundred.
Hence,
there
are
500,000
between
each
two
rings.
They
are
the
ones
who
open
the
gates
to
shine
to
every
side,
shining
in
both
Hochma
and
Hassadim
on
the
right
side,
and
Hochma
on
the
left
side.
The
palm
and
the
span
are
both
measures
of
Hochma.
However,
a
palm
is
illumination
of
Hochma
in
general,
under
the
control
of
the
right,
and
a
span
is
illumination
of
Hochma
on
the
left.
They
are
three
phases:
1)
worlds—more
concealed
than
all,
2)
palm—more
revealed,
3)
span—more
revealed
than
all.
The
illumination
that
shines
between
one
world
and
the
next
is
a
palm,
since
the
illumination
between
the
worlds
is
more
revealed.
In
every
place,
the
right
is
greater
than
the
left,
since
the
right
shines
from
above
downward,
and
the
left
shines
only
from
below
upward.
The
exception
is
the
first
expansion,
in
which
it
is
discerned
that
the
left
is
greater
than
the
right
since
here,
the
existence
of
the
right
was
without
incorporation
with
the
left.
Thus,
it
is
only
VAK,
but
with
the
incorporation
of
the
left,
it
acquired
GAR.
The
second
ring,
the
left
Moach,
is
greater
than
the
first
ring,
the
right
Moach,
since
the
left
provides
GAR
to
the
right.
However,
after
the
right
has
already
been
incorporated
with
the
left
in
the
first
expansion,
and
acquired
GAR,
it
is
discerned
that
the
right
is
greater
than
the
left
since
the
right
shines
from
above
downward,
and
the
left
shines
only
from
below
upward.
29.
From
here,
it
spreads
down
to
ZA
and
the
measuring
line
measures
three
stretched
out
spans,
three
lines
without
connection,
but
one
at
a
time.
The
length
of
that
span
is
sixty
myriad
[10,000]
worlds.
It
is
called
“span”
because
it
is
Hochma
in
the
left.
They
are
six
hundred,
HGT
NHY
of
Hassadim,
and
600,000,
the
Hochma
on
the
left
that
shines
in
each
of
them.
30.
The
heavens,
ZA,
were
established
with
this
span
in
sixty
myriad
worlds,
the
length
of
the
span.
Each
world
consists
of
four
thousand
other
worlds,
HG
TM
in
each
world.
They
are
thousands,
Hochma,
as
it
is
written,
“He
measured
the
heaven
with
a
span.”
The
measuring
line
expanded
once
again,
and
was
established
by
measuring
two
and
a
half
spans,
and
half
of
the
half,
without
connection.
These
two
expansions
of
three
spans
are
from
two
lines,
right
and
left
of
YESHSUT.
From
the
right
line,
which
is
Hassadim,
three
complete
spans
could
expand,
which
are
three
lines,
HBD.
But
from
the
left
line,
Hochma,
only
two
and
a
half
lines
can
expand,
and
half
of
a
half.
This
is
so
because
Daat,
the
third
span,
incorporates
ZA
and
Malchut,
where
the
right
in
it
is
ZA
and
the
left
in
it
is
Malchut.
Malchut
can
receive
Hochma
in
half
of
her
Partzuf,
where
the
key
governs.
But
in
the
other
half
of
her
Partzuf,
where
the
lock
governs,
she
cannot
receive
Hochma.
It
therefore
follows
that
from
the
left
line,
two
spans
expand,
which
are
HB,
and
half
a
span,
the
right
half
of
Daat,
ZA,
but
only
half
of
a
half
can
expand
to
the
left
half
of
Daat,
Malchut,
where
the
key
governs,
but
the
second
half
of
Malchut,
where
the
lock
governs,
cannot
expand.
Hence,
there
is
expansion
of
only
two
spans,
HB,
from
the
left
line,
as
well
as
half
a
span,
half
of
the
right
Daat,
and
half
of
the
half,
the
left
half
of
Daat,
where
the
key
governs.
31.
All
those
measures
in
that
side,
whose
expansion
stands
in
the
measuring
line,
which
is
the
middle
line,
is
one
measure
of
the
whole
square.
This
is
not
so
in
measuring
the
circle,
which
is
not
in
one
measure.
The
measure
that
stands
in
the
middle
line
is
called
the
“measure
of
the
square,”
and
everything
stands
and
exists
in
that
measure.
32.
The
measure
of
the
depth
of
the
square
is
fifty
spans,
fifty
gates
of
Bina,
in
order
to
develop
into
five
sides,
HGT
NH,
where
each
of
them
consists
of
ten
Sefirot.
The
height
is
five
spans.
Thus
far,
the
measure
of
the
square
stands,
and
here
there
is
the
connection
to
existence,
since
the
first
connection,
which
is
the
beginning
of
this
expansion,
is
existence,
since
being
right
line,
it
gives
existence
to
the
whole
degree.
The
measuring
line
is
in
the
measurements
of
this
measure,
which
is
why
it
is
the
first
gate
to
existence.
33.
It
follows
that
the
measuring
line
in
the
quality
of
square
on
all
its
sides
is
700,000
worlds:
Two
rings
are
200,000
worlds,
and
between
one
ring
and
the
next,
500,000
worlds.
Together,
they
are
700,000
worlds,
and
seven
palms,
which
are
700,000
palms,
since
between
one
world
and
the
next
there
is
a
palm,
and
five
spans
and
a
half,
and
half
of
a
half.
Together,
they
are
five
spans
and
a
half,
and
half
of
a
half.
The
depth
and
the
height
are
fifty
spans
and
five
spans.
34.
Here
the
measuring
line
was
completed
in
one
measure,
from
the
beginning
of
that
first
connection
to
the
end
of
the
measure
of
that
square.
Here
is
one
measure
for
one
existence,
and
she
is
called
“upper
measure,”
or
the
hidden
existence,
or
the
“first
connection.”
The
measure
of
that
square
is
the
existence
of
HaVaYaH,
which
is
the
high
and
holy
name,
and
what
encompasses
the
first
connection.
This
is
so
because
the
four
letters
HaVaYaH
imply
the
extent
of
a
square.
It
is
the
extent
of
a
square
that
ascends
in
the
measure,
in
the
desire
of
concealment
to
Ein
Sof
[no
end].
The
reason
for
all
this
is
that
this
connection
is
the
right
line
of
YESHSUT,
and
the
right
line
is
always
in
control
of
the
Hassadim
and
concealed
from
Hochma.
But
in
the
other
connection,
which
is
the
left
line
of
YESHSUT,
the
measures
are
regarded
as
being
revealed.
35.
Thus
far,
it
is
one
existence
of
the
hidden,
upper
one,
the
right
line
of
YESHSUT.
From
here,
the
measuring
line
expands
into
the
second
connection
of
YESHSUT,
the
left
line,
and
measures
in
the
colors
that
are
in
one
connection,
in
one
entirety.
Here,
the
measuring
line
is
revealed
and
stands
in
a
shining
glittering,
and
all
the
colors
are
in
it.
36.
The
second
connection,
the
measuring
line
begins
in
it
and
is
revealed
in
twelve
high
connections,
three
lines
and
Malchut
who
receives
them,
and
each
of
them
consists
of
three
lines,
and
they
are
twelve,
and
in
236
other
new
connections,
which
are
248
connections
together,
corresponding
to
the
248
organs
in
the
matter
of
Vav-Hey
(11)
with
Zayin-Kaf-Reish-Yod
(237),
which
are
248.
These
twelve
high
connections
are
in
the
first,
hidden
and
square
connection,
and
connect
and
unite
in
them.
They
also
unite
and
connect
in
the
236
other
connections.
When
looking
at
the
matters,
it
is
all
one
measure,
the
measure
of
three
lines
from
which
all
the
connections
expand.
37.
The
connection
of
twelve
connections
precedes
the
connection
of
236
gates.
These
are
the
ones
that
stand
in
the
measure,
who
are
the
main
revelation
of
the
measure
since
they
expand
the
most.
All
those
other
236
also
expand
this
way,
but
they
are
extended
from
their
adhesion
with
each
other
and
from
their
incorporation
with
each
other.
This
is
so
because
their
incorporation
with
each
other
makes
the
proliferation
of
the
connection
up
to
236
connections,
and
in
the
measuring
line,
they
are
all
as
one,
in
one
entirety
to
one
measure.
That
is,
the
one
measure
of
the
middle
line
is
the
root
of
the
twelve
connections
and
of
the
236
connections.
38.
The
second
connection
is
similar
to
the
first
connection,
and
its
measure
and
length
are
completely
similar
to
the
first
connection.
There
is
no
difference
between
them,
except
that
the
second
connection
is
revealed,
since
it
is
the
left
line,
and
that
first
connection
is
stuck;
it
is
not
revealed
since
it
is
the
right
line.
39.
The
third
connection
is
the
first,
and
it
is
different
from
all
those
colors.
This
is
a
more
important
connection
and
color,
and
it
is
poised
to
expand
into
the
measure.
That
third
connection
is
the
middle
line
of
YESHSUT,
the
actual
measuring
line
that
makes
the
measure
in
the
two
lines
right
and
left.
Hence,
in
that
sense,
it
is
regarded
as
the
first
connection
since
the
connection
of
the
middle
line
was
done
before
the
connections
in
the
two
lines
right
and
left,
and
the
right
line
is
called
the
first
connection
only
with
respect
to
the
importance
and
the
order.
The
third
connection
is
different
from
all
those
colors
since
the
colors
of
the
first
two
lines
were
white
and
red,
but
the
middle
line
is
in
green
color.
The
connection
and
the
color
in
the
middle
line
are
more
important
than
the
connections
and
the
colors
in
the
first
two
lines
because
it
corrects
and
unites
the
first
two
lines,
and
is
poised
to
expand
into
the
measure,
since
the
whole
essence
of
the
middle
line
stands
for
the
measuring
of
the
measures
and
their
expansion.
40.
The
measuring
line
began
and
measured
in
these
twelve
connections,
which
are
HG
TM,
where
there
are
three
lines
in
each.
The
top
three
connections
among
them,
which
are
three
lines
in
Hesed
that
are
poised
for
the
measure
in
that
measuring
he
measured,
increase
longevity
to
all.
The
sign
of
this
is
sand,
as
it
is
written
about
it,
“and
I
shall
multiply
my
days
as
the
sand.”
The
Mochin
of
YESHSUT
are
called
“illuminations
of
fire”
due
to
the
Hochma
in
their
left
line,
which
shine
only
together
with
judgments.
The
judgments
are
fire,
which
is
why
they
are
called
“illuminations
of
fire.”
They
shine
in
Malchut
during
weekdays,
and
increase
longevity
to
all
since
longevity
is
extended
from
illumination
of
Hochma,
since
the
length
implies
Hochma.
That
Hochma
is
called
“sand,”
as
it
is
written
about
it,
“and
I
shall
multiply
my
days
as
the
sand,”
implying
Mochin
of
Hochma
that
is
on
the
left,
which
are
called
Mochin
of
sand,
and
from
whom
longevity
is
extended.
41.
It
measured
a
thousand,
meaning
it
draws
Hochma,
which
is
called
“one
thousand,”
and
begins
to
draw
from
the
head
of
the
ring
above,
which
are
AVI,
since
the
Mochin
of
YESHSUT
are
called
“rings,”
and
their
Rosh,
AVI,
is
the
root
of
YESHSUT.
It
draws
from
there
the
form
of
man,
the
Mochin
of
ZA,
HaVaYaH
filled
with
letters
Aleph,
which
is
Adam
[man]
in
Gematria
(45).
And
measures
in
the
Rosh,
so
it
will
expand
below,
in
the
length,
in
illumination
of
Hochma,
which
is
called
“length.”
42.
The
Rosh,
AVI,
begins
above
and
measures
in
a
circle,
since
there
the
measurement
in
the
circle
is
to
two
sides.
One
side
is
three
hundred
spans,
and
a
half,
and
one
third
of
one.
That
side
is
in
five
forks
that
enter
five
forks
on
the
other
side
which
has
the
same
measure,
and
five
forks
like
the
first
side.
They
adhere
to
one
another,
and
the
measure
of
the
forks
that
enter
one
another
is
three
hundred
palms
and
one
span,
and
half
a
span.
They
adhere
to
one
another
in
order
to
connect
that
side
with
the
other
side.
It
speaks
here
of
a
third
connection,
the
middle
line
of
YESHSUT,
which
is
called
Daat.
However,
since
the
three
connections
are
incorporated
in
each
other,
there
are
three
lines
in
each
one,
which
are
HBD.
Also,
in
each
one,
there
is
illumination
of
upper
AVI,
which
are
called
Rosh
and
circle,
so
that
everything
that
there
is
in
HBD
of
YESHSUT
is
received
from
them.
Hence,
in
the
middle
line
of
YESHSUT,
there
are
three
lines
HBD
of
YESHSUT,
and
their
Rosh,
upper
AVI.
We
should
also
remember
that
all
that
is
measured
in
the
circle,
which
is
AVI,
is
not
for
AVI
themselves,
since
they
are
always
in
Hassadim
that
are
covered
from
Hochma.
Rather,
it
is
in
order
to
bestow
below
to
YESHSUT
and
to
ZON.
The
Rosh,
AVI,
begins
from
above,
is
present
above
the
three
connections
of
YESHSUT,
and
measures
in
a
circle,
in
AVI,
which
are
regarded
as
a
circle,
to
two
sides:
to
Abba,
who
is
right,
and
to
Ima,
who
is
left.
The
one
side
is
three
hundred
spans
and
one
half,
and
one
third.
Three
hundred
spans
are
the
abundance
bestowed
from
the
side
that
is
Abba
to
the
three
lines
HBD,
which
are
in
the
third
connection
of
YESHSUT,
and
the
half
span
and
the
third
are
the
abundance
bestowed
upon
ZA
and
Malchut,
which
are
incorporated
in
Daat
of
YESHSUT.
This
is
so
because
ZA
is
incorporated
in
the
right
of
Daat,
Malchut
is
incorporated
in
the
left
of
Daat,
and
there
was
a
need
to
bestow
upon
them
a
complete
span,
half
of
it
to
ZA
and
half
of
it
to
Malchut.
Three
spans
are
HBD
of
ZON,
and
it
follows
that
the
Daat
is
one
span,
but
because
Malchut
cannot
receive
in
her
half
third,
where
there
is
the
illumination
of
the
lock,
she
therefore
receives
only
one
third,
and
lacks
a
half
third.
But
ZA
receives
half
a
span,
a
third
and
a
half
of
a
span.
Also,
the
left
side
of
AVI,
which
is
Ima,
also
bestows
by
the
same
measures.
That
side,
Abba,
is
in
five
forks,
HGT
NH
in
the
Guf
of
Abba,
and
they
are
the
Rosh
of
YESHSUT.
They
are
called
“forks”
because
they
enter
and
poke
into
the
other
side
like
a
fork,
entering
the
five
forks
in
the
other
side,
entering
and
incorporating
in
the
other
side,
in
Ima,
and
are
adhered
to
one
another.
All
this
is
in
the
Gufim
[pl.
of
Guf]
of
AVI,
but
in
the
Rosh,
there
is
no
adhesion,
as
it
is
written,
“Such
were
their
faces,
and
their
wings
were
separated
from
above.”
The
measure
of
the
forks
that
enter
one
another
is
three
hundred
palms
and
one
span,
and
half
a
span.
Three
hundred
palms
are
three
lines
to
YESHSUT,
and
the
span
and
a
half
are
to
ZA
and
Malchut
that
are
incorporated
in
YESHSUT,
where
from
the
two
sides,
they
are
three
spans,
and
they
are
to
the
three
lines
of
ZA
and
Malchut.
Of
what
is
in
the
Rosh,
only
one
span
was
bestowed
upon
ZA
and
Malchut,
the
Daat,
and
not
to
HB,
and
here
they
bestowed
upon
them
three
spans.
The
reason
is
that
from
HB
of
the
Rosh,
ZA
and
Malchut
cannot
receive,
but
from
HB
in
the
Guf
of
AVI
they
can
receive,
and
therefore
receive
here
three
spans.
There
are
three
hundred
spans
in
the
Rosh
of
AVI,
and
three
hundred
palms
in
the
Rosh
of
AVI,
since
from
the
Rosh
of
AVI,
illumination
of
Hochma
is
bestowed
upon
the
left
line
of
YESHSUT,
and
Hochma
of
the
left
is
called
spans.
But
in
the
Guf,
Hochma
of
the
right
governs,
which
is
concealed.
But
because
ZON
cannot
receive
Hochma
of
the
left
from
the
Rosh
of
AVI,
but
from
the
Guf
of
AVI,
it
measures
spans
for
them.
43.
The
other
side
of
the
circle,
the
left
side,
meaning
Ima,
the
spark
measures
in
an
expansion,
and
a
measure
of
three
hundred
spans
is
made,
and
half
a
span,
and
one
third.
Like
the
measures
of
the
first
side,
Abba.
It
follows
that
that
circle
of
the
Rosh
from
the
two
sides
is
six
hundred
spans
and
one
span,
and
two
thirds
of
a
span.
The
measure
of
these
forks
on
the
two
sides
are
six
hundred
palms
and
three
spans.
44.
This
is
so
because
it
is
the
circle
of
the
Rosh,
and
the
spark
expands
and
measures
from
there
and
below
to
the
length.
Six
hundred
thousand
worlds
are
found
in
that
spark
of
the
measurement,
and
sixty
myriad
other
ones.
This
is
the
expansion
of
the
spark,
to
make
measures
to
the
circle
and
to
the
length,
and
here
it
is
one
connection
below,
in
Malchut,
and
one
connection
above,
in
AVI.
45.
The
measuring
line
measures
one
thousand,
and
begins
from
the
depth
of
the
body
within,
and
the
light
expands
and
measures
to
the
length
and
to
the
depth,
and
connects
500,000
worlds
in
its
intestines
inside,
as
it
is
written,
“His
intestines
are
carved
ivory,
faint
with
sapphires.”
The
measuring
line
measures
the
illumination
of
Hochma
called
“one
thousand.”
It
begins
to
measure
from
the
depth
of
the
body.
Depth
is
a
deficiency
of
Hochma
that
is
done
in
Bina
by
the
ascent
of
Malchut
to
Bina.
After
it
measured
the
depth,
it
expands
so
as
to
fill
the
deficiency.
The
light
expands
and
measures
to
the
length
and
to
the
depth,
meaning
the
light
expanded,
lowered
Malchut
from
Bina,
and
measured
the
length,
Hochma,
inside
the
depth,
returning
the
Hochma
to
complete
the
deficiency.
It
ties
500,000
worlds
in
its
intestines
within,
which
are
the
five
phases
HGT
NH,
which
are
five
hundred
from
the
side
of
Hassadim,
and
from
the
side
of
the
incorporation
of
Hochma
in
each
of
them,
they
are
500,000.
However,
this
does
not
mean
that
now
they
are
revealed,
but
rather
that
he
tied
them
in
the
internality,
for
in
this
expansion,
500,000
worlds
were
connected
that
will
shine
in
them
in
the
future,
after
they
are
corrected,
and
for
the
time
being
they
shine
only
in
its
intestines,
in
the
internality,
since
now
only
Hochma
without
Hassadim
shines
in
them.
It
is
written
about
this
degree
of
expansion
of
Hochma
without
Hassadim,
“His
body
is
carved
ivory,
faint
with
sapphires,”
since
the
illumination
is
concealed
in
the
internality,
in
the
intestines,
since
Hochma
without
Hassadim
cannot
shine
and
be
apparent
outside.
46.
“Faint
with
sapphires”:
“Faint”
is
the
light
before
it
expanded.
It
is
faint
because
of
the
great
desire
to
expand
and
measure
a
measuring.
This
is
the
measuring
of
the
light
to
the
height
and
to
the
width.
One
expansion
emerges
from
the
light
to
the
height
and
to
the
width,
300,000
spans,
to
expand
in
three
hundred
worlds,
and
between
one
world
and
the
next
there
are
300,000
palms.
All
of
them
are
in
the
height
and
in
the
width
of
the
harsh
spark,
and
it
is
in
VAK.
These
are
the
six
edges
of
the
world,
which
are
all
in
this
light,
in
this
expansion.
Before
the
left
is
incorporated
in
the
right,
it
does
not
shine,
for
Hochma
cannot
shine
without
Hassadim,
for
then
she
is
darkness
and
not
light.
Hence,
she
is
very
thirsty
for
clothing
in
Hassadim
so
she
can
expand
and
shine.
“Faint”
is
the
light
before
it
expanded,
left
without
right,
which
the
Hochma
shines
in
her
without
Hassadim,
only
the
length,
and
she
cannot
expand
and
shine.
She
faints
due
to
her
great
desire
to
expand
and
make
a
measuring,
fainting
because
of
her
thirst
for
clothing
of
Hassadim
and
to
expand,
and
this
is
the
measuring
of
the
light
to
the
height
and
to
the
width.
Height
is
a
level
that
is
limited
to
VAK
of
Hochma
through
the
middle
line.
Width
is
Hassadim
from
the
right
line.
The
light
is
as
it
is
written,
“faint,”
for
expansion
of
height
and
width.
One
expansion
emerges
from
the
light,
an
expansion
that
comes
through
the
middle
line
that
unites
right
and
left.
At
that
time,
Hochma
receives
this
expansion
on
the
height
and
on
the
width,
300,000
spans
to
expand
in
three
hundred
worlds,
a
thousand
spans
in
each
world.
Three
hundred
worlds
are
three
lines,
where
each
one
is
one
hundred,
Hassadim
that
are
extended
from
Bina,
whose
Sefirot
are
hundreds.
The
thousand
spans
in
them
are
Hochma,
which
is
called
“one
thousand.”
Spans
indicate
Hochma
of
the
left.
Besides
the
existence
of
the
light
in
each
world
and
in
each
point
and
each
degree,
there
is
also
the
existence
of
the
light
that
emerges
from
between
two
dots,
or
two
lines,
or
two
worlds.
Moreover,
the
light
between
the
dots,
or
between
the
lines,
or
the
worlds,
is
more
revelation
from
the
light
in
the
dots
and
in
the
lines
and
in
the
worlds
themselves.
Hence,
in
a
place
where
The
Zohar
wants
to
clarify
the
measure
of
the
revealed
light
in
the
lines
or
in
the
worlds
shows
the
light
between
the
lines
or
between
the
worlds.
This
is
why
it
was
said,
“and
between
one
world
and
the
next,
there
are
300,000
palms.”
Three
hundred
are
three
lines
in
Hassadim,
which
are
called
“one
hundred.”
One
thousand
is
Hochma
in
each
of
them,
and
palms
are
the
Hochma
in
the
right.
All
of
them
are
in
the
height
and
in
the
width
of
the
harsh
spark,
which
is
the
screen
of
Hirik
in
the
middle
line,
from
which
comes
the
measure
of
the
level,
the
diminution
into
VAK
of
Hochma
called
“height,”
and
from
it
comes
the
unification
with
the
right
line
that
extends
the
Hassadim,
which
are
called
“width.”
47.
Here,
one
connection
is
connected
below,
in
Malchut,
and
one
connection
in
the
middle,
in
ZA,
the
middle
line,
and
one
connection
above,
in
AVI.
These
three
connections
connect
in
this
place
with
the
light,
and
it
follows
that
this
light
makes
a
measure
above,
in
the
middle,
and
below.
48.
These
three
connections
connect
to
the
light,
and
these
three
stand
to
the
length,
Hochma,
to
bestow
upon
Malchut.
They
make
three
other
connections
to
the
length,
where
the
first
are
on
the
right
side,
and
the
second
are
on
the
left
side.
49.
These
three
first
connections
stand
in
a
measure;
each
connection
stands
in
the
measure
of
600,000
worlds
and
six
spans
and
six
palms.
The
top
connection,
from
AVI,
which
shines
to
YESHSUT,
illuminates
600,000
worlds.
Six
is
VAK—HGT
NHY.
Hundreds
is
from
the
side
of
Hassadim.
One
thousand
is
from
the
side
of
Hochma.
The
bottom
connection,
Malchut,
shines
in
VAK
of
Hochma
of
the
left,
which
are
called
spans,
which
are
six
spans,
and
the
middle
connection,
which
is
from
ZA,
shines
in
VAK
of
Hochma
of
the
right,
which
are
six
palms.
Since
these
three
connections
are
incorporated
in
each
other,
there
are
all
three
measures
in
each
connection.
In
these
first
three
connections,
each
connection
stands
in
the
measure
of
600,000
worlds
and
six
spans
and
six
palms,
since
they
are
incorporated
in
each
other,
and
in
each
one,
there
are
these
three
measures.
50.
The
first
three
connections
together
are
1,800,000
worlds,
eighteen
spans,
and
eighteen
palms.
This
is
the
light
on
the
right
side.
There
are
also
the
three
other
connections
on
the
left
side.
51.
Everything
stands
in
the
desire
of
the
measure
that
the
light
measures,
which
ascends
to
Ein
Sof.
The
measure
of
the
measurements
of
the
light
expands
from
these
connections
and
rises
and
connects
everything
in
one
connection
in
the
measure
of
measuring
the
light
in
one
wholeness.
The
expansion
returns
and
sustains
the
height
and
the
circle
and
the
square,
and
rises
and
connects
one
connection
above.
Afterwards,
it
descends
and
connects
one
connection
below,
and
sustains
everything.
The
light
is
the
middle
line.
The
measure
of
the
light
is
all
the
measurements
that
the
middle
line
makes,
and
the
measure
of
the
measurements
of
the
light
expands
from
these
connections,
for
all
the
measures
that
it
makes
are
incorporated
in
three
connections
of
AVI
and
ZA
and
Malchut.
The
middle
line
ascends
with
all
the
expansion
of
the
measures
that
it
does,
and
connects
all
the
measures
in
one
connection,
and
all
of
them
are
included
in
that
connection,
which
is
a
connection
of
ZA
in
one
wholeness.
Afterwards,
all
the
expansion
of
the
measures
that
it
did
returns
and
sustains
the
height
and
the
circle,
and
the
square,
meaning
sustains
all
those
measures
in
the
height,
in
the
circle,
and
in
the
square.
This
whole
expansion
returns
and
ascends
and
connects
one
connection
above,
which
connects
all
the
measures
in
the
expansion
into
one
connection
in
AVI.
Afterwards,
one
connection
descends
and
connects
below,
connecting
all
the
measures
that
it
did
in
one
connection
in
Malchut,
and
sustains
everything
since
Malchut
is
the
place
of
the
revelation
that
sustains
everything.
It
follows
that
the
expansion
of
all
the
measures
that
the
middle
line
made
were
connected
in
three
places:
in
AVI,
in
ZA,
and
in
Malchut,
which
indicates
the
unification.
52.
It
follows
that
the
light,
the
middle
line,
is
one
measure
and
one
connection
in
all
those
connections
and
all
those
measurements
that
it
did.
When
that
connection
rises
and
makes
one
connection,
it
makes
a
measure
and
stands
in
existence,
and
pins
the
pinning
of
faith,
Malchut,
meaning
it
stuck
Malchut
in
YESHSUT.
Once
it
has
been
clarified
that
all
the
connections
and
the
measures
were
incorporated
in
one
connection
in
AVI,
in
ZA,
and
in
Malchut,
we
find
that
all
the
connections
in
AVI,
ZA,
and
Malchut
are
equal
to
each
other
since
in
each
connection,
everything
is
included.
For
this
reason,
the
light,
the
middle
line,
is
one
measure
and
one
connection
in
all
those
connections
and
in
all
those
measurements
that
it
did
because
in
each
connection,
all
the
connections
and
all
the
measures
are
included.
Hence,
the
form
of
everything
is
equal.
When
the
general
connection
rises
and
makes
one
connection,
it
makes
a
measure
in
AVI,
and
stands
in
existence
in
ZA,
and
pins
the
pinning
of
faith
in
Malchut.
In
each
connection
that
it
makes,
there
is
the
correction
of
the
measure
from
AVI
in
it,
the
existence
for
ZA,
and
the
strengthening
in
Mochin
of
Bina
for
Malchut,
since
they
are
incorporated
in
each
other.
53.
The
square
stands
and
exists
on
the
circle
since
the
Guf
and
YESHSUT,
whose
measure
is
in
the
square,
are
extended
from
the
circle,
the
Rosh,
AVI.
The
circle,
AVI,
stands
on
the
measure
of
the
length,
Hochma,
which
is
revealed
from
it.
The
length
is
on
the
depth
since
to
the
extent
of
the
deficiency
that
there
is
in
the
depth,
so
is
the
measure
of
the
revelation
of
Hochma
that
is
revealed
in
the
length.
The
depth
is
on
the
height
since
the
depth
is
not
corrected
in
Hochma,
the
length,
but
in
the
corrected
Hochma
of
the
middle
line,
in
VAK
of
Hochma
called
“height”
or
“level.”
The
height
is
on
the
width,
for
Hochma,
height,
has
no
existence
except
when
it
is
clothed
in
Hassadim,
width.
Everything
is
in
the
meaning
of
the
light,
which
will
make
measurements
in
this
manner.
54.
The
light
rises
and
returns
to
expand,
and
it
is
faint
as
in
the
beginning
when
it
connected
existence
at
one
time.
When
it
is
faint,
it
registers
all
the
colors
in
these
places
where
they
are
seen:
white,
red,
green,
and
black.
These
are
four
colors
that
the
light
established
and
shone
in
the
light
that
is
stuck
and
emerges,
and
this
is
as
it
is
written,
“faint
with
sapphires,”
the
shining
sapphires.
The
Zohar
explains
the
square
that
is
applied
in
the
measurements
of
the
Guf:
right
and
left,
face
and
back.
Right
is
Hesed,
left
is
Gevura,
face
is
Tifferet,
and
back
is
Malchut.
It
explained
the
right
of
the
square
of
the
Guf,
Hesed,
and
now
it
explains
the
left
line,
Gevura.
With
the
emergence
of
Hochma
without
Hassadim,
the
light
becomes
faint
since
Hochma
cannot
shine
without
Hassadim,
which
is
the
illumination
of
the
left
line,
due
to
the
incorporation
of
the
left
in
the
right.
Here,
in
the
emergence
of
the
left
line
itself,
it
explains
this
fainting.
It
is
said
that
the
light
rises
and
expands
once
more,
for
after
it
expanded
to
the
right
line,
it
rose
and
expanded
once
more,
to
the
left
line
and
became
faint
as
in
the
beginning
when
it
connected
once.
When
it
is
faint,
it
registers
all
the
colors
in
those
places
where
they
are
seen:
white,
red,
green,
black.
This
is
so
because
the
root
of
the
colors
is
the
left
line,
which
is
the
time
when
it
is
faint,
since
with
the
emergence
of
the
left
line,
a
dispute
occurs
between
right
and
left,
and
then
the
red
color
in
the
left
line
is
apparent.
Since
the
left
is
red,
it
becomes
recognized
that
the
right
is
white,
white
without
a
color.
Afterwards,
because
it
is
faint,
the
middle
line
comes,
green,
and
unites
it
with
the
right.
When
the
left
expands
to
Malchut,
a
black
color
is
done
in
her.
Thus,
the
left
is
the
cause
of
the
emergence
of
each
color
in
its
place.
At
that
time,
it
registers
all
the
colors
and
shines
in
the
light
that
is
stuck
and
comes
out,
since
the
illumination
of
the
left,
which
is
faint
and
darkness,
is
discerned
as
the
light
of
the
left
being
stuck
there.
Afterwards,
it
is
revealed
and
comes
out
through
the
middle
line.
The
pinning
of
the
light
and
the
emergence
of
the
light
cause
the
emergence
of
four
colors.
This
is
as
it
is
written,
“faint
with
sapphires,”
the
shining
sapphires.
After
the
emergence
of
the
middle
line,
which
unites
it
with
the
right,
at
that
time,
they
shine.
55.
The
light
expanded
once
more
as
before,
and
stretched
out
a
line
and
made
a
measure.
It
measured
a
thousand
to
this
side,
and
a
thousand
to
that
side,
and
also
to
four
sides.
The
light
expanded
corresponding
to
the
existence
of
the
letters
HaVaYaH,
which
are
four
letters,
and
measured
in
colors
for
existence
in
a
sparkling
to
the
length,
to
the
height,
to
the
depth,
and
to
the
width.
The
sparking
of
the
right
in
the
white
color
is
the
light
in
its
measure.
The
Zohar
explains
the
middle
line
in
the
Guf,
Tifferet.
After
it
completed
the
left
line,
the
light
expanded
once
more
as
before,
and
stretched
a
line
and
made
a
measure
that
expanded
in
the
middle
line,
the
measuring
line.
It
measured
a
thousand
to
this
side
and
a
thousand
to
that
side,
and
likewise
to
the
four
sides,
since
the
measuring
line
unites
the
left
with
the
right,
and
then
the
Hochma
in
the
left,
called
“one
thousand,”
returns
to
shine
and
sines
in
all
four
sides,
HG
TM,
which
are
called
right
and
left,
east
and
west,
corresponding
to
the
existence
of
the
four
letters
HaVaYaH.
The
light
expands
and
measures
to
all
the
sides
in
the
expansion
of
the
colors
to
the
length,
which
is
Hochma,
to
the
height,
which
is
Hochma
that
is
limited
from
GAR
through
the
middle
line,
to
the
depth,
which
is
the
measure
of
deficiency
in
it,
to
the
width,
which
is
Hassadim.
The
white
color,
the
sparkling
of
the
right,
is
the
light
in
its
measure.
Although
all
four
colors
shine
in
it,
the
control
is
nevertheless
to
the
right,
which
is
the
white
color.
56.
Like
the
expansion
of
the
colors,
they
stand
in
measuring
to
the
length,
to
the
top,
and
to
the
bottom,
700,000
worlds
and
613
spans,
and
likewise
to
all
the
sides
in
all
those
colors.
First
it
explains
the
expansion
to
four
sides—north,
south,
east,
west—HG
TM.
Here
it
explains
the
expansion
above
and
below,
NH.
As
with
the
expansion
of
the
colors
to
four
sides,
they
stand
in
a
measuring
to
the
length,
which
is
Hochma,
above
and
below,
which
are
NH,
700,000
worlds.
The
measure
of
Hochma
is
700,000
worlds.
Seven
is
HGT
NHYM
of
Hochma
that
lack
GAR
of
Hochma.
Hassadim
are
one
hundred,
and
Hochma
is
one
thousand.
613
spans
shine
in
them.
spans
are
Hochma
of
the
left,
which
operate
in
VAK,
HGT
NHY
of
Hassadim
that
clothe
them;
this
is
why
they
are
hundreds.
The
incorporation
of
the
three
lines
in
the
four
sides
HG
TM
is
twelve
spans,
and
with
itself,
they
are
thirteen
spans.
That
measurement
is
not
necessarily
in
NH,
but
in
all
those
sides,
in
HGTM,
as
well.
57.
When
the
measuring
of
that
black
color
that
stands
in
a
deficiency
and
yearns
to
connect
to
the
white
color,
when
these
two
colors
join
together,
they
are
one
measure
and
these
colors
are
in
the
measuring
of
the
measure
to
the
four
sides
of
the
colors,
HGTM,
28,000
worlds
and
twelve
hundred
on
this
side,
and
twelve
hundred
on
that
side,
and
twelve
spans.
The
expansion
of
three
lines
in
the
body
is
HGT.
Malchut
is
regarded
as
the
black
color,
and
it
is
known
that
Malchut
has
nothing
of
her
own
and
yearns
for
the
Hassadim
of
ZA.
Hence,
when
the
measuring
of
that
black
color,
which
is
Malchut,
which
stands
in
a
deficiency
and
has
nothing
of
her
own,
she
yearns
to
connect
to
the
white
color,
meaning
that
she
yearns
to
connect
in
Tifferet,
which
is
governed
by
the
right,
white,
Hassadim.
When
these
two
colors
join
together,
Tifferet
and
Malchut,
black
and
white,
they
both
become
one
measure,
Tifferet.
These
colors,
Tifferet
and
Malchut,
are
in
the
measuring
of
the
measure
to
four
sides
of
the
colors,
HGTM,
28,000
worlds,
as
the
measure
of
Tifferet,
which
is
700,000
worlds
to
one
side.
It
follows
that
to
four
sides,
they
are
28,000
worlds,
and
two
times
twelve
hundred
to
four
sides,
corresponding
to
the
six
hundred
spans
in
Tifferet,
and
four
times
600
are
two
times
twelve
hundred.
And
twelve
spans
are
twelve
phases
that
are
made
by
the
incorporation
of
the
three
lines
with
one
another
in
HGTM.
That
unification
of
twelve
is
not
multiplied
into
four
times
since
it
contains
all
four
sides.
Hence,
only
the
six
hundred
spans
were
multiplied
into
four
times,
and
thirteen
spans
in
Tifferet
are
not
multiplied,
but
are
twelve
spans
in
both
of
them.
It
did
not
say
thirteen
spans,
as
in
Tifferet,
since
twelve
and
thirteen
are
the
same,
since
in
essence,
they
are
twelve,
and
with
itself,
thirteen.
58a.
Thus
far,
we
have
explained
the
expansion
of
the
light
upward
in
measuring
of
all
the
sides—to
the
length,
to
the
width,
to
the
depth,
and
to
the
height.
In
these
four,
there
are
all
the
measurements
in
the
light,
and
it
is
established
to
always
be
in
existence
inside
the
desire
and
in
the
expansion
of
the
heart,
and
the
mind,
and
the
spirit.
One
who
wants
to
make
a
measurement
in
this
measure,
take
the
harsh
spark
in
his
hand,
and
expand
in
it
in
all
those
sides,
and
makes
this
measurement,
happy
is
he,
for
no
secret
is
denied
of
him,
and
no
matter
of
the
upper
wisdom
will
depart
from
him.
Thus
far,
the
light
stands
in
the
upper
Hochma.
Until
now,
the
measurements
of
the
degree
of
YESHSUT
that
receive
from
upper
Hochma,
who
is
AVI,
has
been
explained.
58b.
Now
it
explains
the
measurements
in
ZA,
which
stand
in
the
harsh
spark,
in
ZA,
and
are
seventeen
connections.
The
measure
stands
in
these
seventeen
connections
and
to
travel
journeys,
and
the
expansion
of
the
illumination
of
the
light
between
one
connection
and
the
other,
to
this
side
and
to
that
side.
All
seventeen
connections
stand
in
the
measures
of
the
length,
width,
depth,
and
height.
From
this
connection
to
that
connection
stand
all
the
secrets
in
the
measurements.
It
is
known
that
the
judgments
begin
from
ZA
and
below,
and
not
above
ZA.
Those
who
are
in
those
judgments
of
the
harsh
spark,
who
is
ZA,
in
whom
the
judgments
grip,
are
seventeen
connections,
which
are
twelve
phases
of
incorporation
of
three
lines
in
HG
TM,
and
with
itself
they
are
thirteen.
There
are
also
four
connections
corresponding
to
the
four
letters
of
the
name
HaVaYaH.
All
the
measurements
explained
above
are
applied
in
those
seventeen
connections.
59.
Seventeen
connections
are
these
thirteen
connections,
twelve
phases
from
the
incorporation
of
the
three
lines
HG
TM
with
itself,
and
all
those
other
ones,
the
four
connections
in
addition
to
the
thirteen,
they
all
stand
in
one
whole,
and
are
all
one
corresponding
to
the
four
sides
and
four
colors—white,
red,
green,
and
black—and
corresponding
to
the
four
letters
HaVaYaH.
60.
From
here
on,
the
light
expands
and
there
are
other
connections
in
the
light,
to
make
other
measures
in
three
names.
Two
names
from
them
stand
for
a
measuring
to
the
light,
and
these
three
names
“the
Lord
our
God
the
Lord,”
AVI,
YESHSUT,
and
ZA,
remain
two
names
for
the
light,
which
are
“the
Lord
our
God.”
In
the
three
names
“the
Lord
our
God
the
Lord,
AVI,
YESHSUT,
and
ZA,
the
first
name
HaVaYaH
is
not
poised
for
measuring
since
measuring
and
measures
do
not
pertain
to
AVI
since
they
are
in
covered
Hassadim.
For
this
reason,
only
ZA,
who
is
called
HaVaYaH,
called
“our
God,”
stands
in
a
measure
and
in
measurement.
61.
Now,
in
this
light,
in
ZA,
in
the
middle
line,
there
is
a
measure
that
is
not
deep
in
depth
since
the
deficiency
that
was
in
the
depth
had
been
filled
by
the
measure
of
height
in
the
middle
line,
and
this
matter
stands
in
the
middle
line.
Now
the
light
of
that
faint
one,
which
is
the
left
line,
is
Hochma
without
Hassadim,
which
is
why
it
is
faint
and
cannot
shine.
Now,
through
the
middle
line,
it
expanded
in
three
lines
in
order
to
make
a
measure.
Here
in
the
middle
line
stands
the
light
and
is
corrected
because
here
there
is
another
measure
besides
those
measures
in
the
two
lines
right
and
left,
since
in
the
middle
line,
there
is
a
screen
of
Hirik,
where
this
screen
corrects
the
light
in
incorporation
of
right
and
left.
62.
The
correction
of
the
light
that
was
corrected
before
it
expanded,
the
correction
of
the
left
line,
which
is
faint
and
does
not
expand,
is
corrected
out
of
the
hidden
one
in
Ein
Sof,
HS
of
AA.
It
ascends,
meaning
that
YESHSUT
connects
to
upper
AVI
and
rises
to
HS
of
AA
and
descends,
meaning
YESHSUT
descends
to
its
place,
to
the
left
line,
and
what
is
concealed
in
it
is
concealed,
as
it
becomes
faint
and
cannot
shine.
Afterwards,
it
strips
it
through
the
middle
line,
and
three
crimsons
are
seen
in
it,
as
it
becomes
three
lines
from
the
side
of
the
middle
line,
whose
appearance
is
crimson,
and
they
become
a
correction
to
expand
and
make
a
measure.
63.
This
is
corrected
through
the
middle
line
in
the
concealing
that
it
was
concealed,
which
is
the
Hochma
that
was
concealed
on
the
left
line
in
a
different
way,
not
as
before,
when
it
was
GAR
of
Hochma,
but
that
it
was
corrected
in
VAK
of
Hochma
in
order
to
make
the
beauty
and
the
correction
of
man,
the
correction
of
HaVaYaH
filled
with
letters
Aleph,
which
is
Adam
in
Gematria
(45).
To
be
corrected
in
beauty,
in
a
correction,
is
to
cover
what
was
concealed
inside,
to
cover
the
GAR
of
Hochma
and
reveal
only
VAK
of
Hochma,
as
all
the
beauty
and
the
whole
correction
are
dependent
on
this.
64.
The
light
begins
to
expand
and
one
connection
is
done
above,
in
the
right
line.
That
connection
departs
from
that
expansion
due
to
that
faint
one.
In
the
emergence
of
the
left
line,
which
is
a
faint
one,
a
dispute
occurs
between
right
and
left,
and
the
connection
of
the
right
is
canceled.
When
the
left
begins
and
expands
through
the
middle
line
that
unites
it
with
the
right,
it
connects
one
connection,
the
connection
of
the
right
line.
In
that
connection,
there
are
one
thousand
cubits,
Hochma,
which
is
called
“one
thousand,”
due
to
its
incorporation
with
the
left.
From
that
connection,
the
light
expands
one
and
a
half
spans,
where
the
left
line
is
one
span,
and
the
left
part
of
the
middle
line
is
half
a
span.
It
measures
a
measure
to
the
length,
to
the
abundance
of
Hochma
that
is
called
“length,”
1,600
worlds:
one
thousand
to
extend
Hochma,
six
hundred
to
extend
Hassadim,
which
are
hundreds,
and
six
are
HGT
NHY.
65.
The
length
has
a
connection
in
the
right
line,
and
a
connection
in
the
middle
line,
and
between
them
is
the
length.
AVI
takes
the
length
in
that
hidden
one
in
Ein
Sof,
which
is
HS
of
AA,
called
Ein
Sof,
until
they
reach
a
tower
that
is
floating
in
the
air,
YESHSUT,
in
which
the
letter
Yod
enters
and
exits
in
the
air.
This
is
regarded
as
floating
in
the
air.
Since
the
Hochma
that
comes
to
YESHSUT
is
corrected
through
three
lines,
where
in
the
beginning,
the
light
expands
in
the
right
line,
where
the
Yod
enters
the
air
and
is
poised
to
lay
the
measure
of
Hochma
in
the
left
line
in
the
connection
in
the
right
line,
for
the
entrance
of
the
Yod
into
the
air
in
the
right
line
is
a
preparation
for
the
exit
of
the
Yod
from
the
air
in
the
left
line,
and
a
light
that
is
unknown
is
made
there
since
through
the
entrance
of
the
Yod
into
the
air,
GAR
of
YESHSUT
depart,
and
are
therefore
no
known.
Until
the
measure
of
Hochma
in
the
left
line
is
measured,
which
is
concealed
within
the
concealing,
meaning
that
in
its
exit,
it
becomes
faint,
after
which
comes
the
middle
line
and
strikes
the
left
line
with
the
screen
of
Hirik
in
it,
and
reveals
it
outwards
by
uniting
it
with
the
right.
When
the
left
line
emerges
and
is
revealed
outside,
after
it
is
unified
with
the
right,
there
are
a
thousand
thousands
in
it,
complete
Hochma,
and
four
hundred
myriad
(4,000,000)
worlds,
which
are
the
four
Sefirot
HG
TM.
These
are
the
revealed
Hassadim
called
“hundreds
of
myriads,”
as
well
as
several
other
secrets,
all
of
whom
stand
in
that
measure.
All
this
is
in
the
right
and
in
the
left
of
YESHSUT,
which
are
called
a
“tower
floating
in
the
air.”
66.
Afterwards,
the
Mochin
expanded
from
the
place
of
YESHSUT,
came
to
ZA,
and
measured
in
a
square—meaning
in
the
right
and
in
the
left,
in
the
face
and
in
the
back,
which
are
HG
TM—five
connections
in
the
five
Sefirot
HGT
NH
of
ZA.
There
are
500,000
worlds
in
each
connection.
Five
hundred
are
HGT
NH
of
Hassadim
which
are
incorporated
in
each
of
the
HGT
NH,
hundreds
are
Hassadim,
and
a
thousand
is
Hochma.
Each
connection
stands
in
concealment
in
the
Hochma
that
is
concealed
in
the
left
line,
called
a
“thousand
cubits,”
and
these
one
thousand
cubits
are
in
each
connection.
The
light
begins
from
the
first
connection
and
expands
from
Hesed
to
the
second
connection,
Gevura,
in
a
square
of
a
thousand
cubits.
From
this
connection,
the
light
expands
another
one
thousand
cubits
to
the
third
connection,
Tifferet.
From
this
connection
to
the
fourth
connection
to
the
depth,
Netzah,
there
are
a
thousand
cubits,
and
from
this
connection
to
the
depth
below,
Hod
is
one
thousand
cubits.
There
are
nine
thousand
cubits
in
these
connections
in
HGT
NH
with
these
measures
between
the
connections:
five
thousand
cubits
in
the
first
connections
themselves,
and
four
thousand
cubits
between
the
connections.
67.
Here
in
this
measure
in
the
five
connections
of
ZA,
a
throne
was
made
for
the
upper
measure
in
YESHSUT.
And
here,
the
first
measure
in
YESHSUT
stands
and
settles,
having
being
made
in
the
light
to
exist
and
to
be
in
since
ZA
clothes
and
reveals
the
lights
of
YESHSUT.
This
is
the
measure
of
the
middle
line,
ZA,
which
is
not
as
concealed
as
the
first
one,
YESHSUT.
68.
In
this
measure
of
Adam,
who
is
ZA,
HaVaYaH
filled
with
letters
Aleph,
which
is
Adam
in
Gematria,
the
light
stands
and
makes
a
measurement
inside
this
expansion,
and
makes
a
measuring
of
the
connection
of
the
covenant,
Yesod,
which
never
travels
from
there.
This
connection
stands
below
the
five
connections
HGT
NH
of
ZA,
and
in
this
connection
makes
a
measure
for
that
measurement
that
stands
in
beauty,
Malchut.
It
established
and
measured
measurements
from
within
the
hidden
desire,
and
draws
that
measuring
below
to
Malchut.
69.
Hence,
Moses,
ZA,
bequeathed
an
inheritance
that
is
included
in
this
extension
that
was
drawn
below
in
Yesod.
For
this
reason,
it
incorporates
itself
in
the
measure
of
the
connection
of
Yesod
that
stands
in
the
extension
of
the
middle
line,
ZA.
That
measure
is
in
existence
up
to
the
holy
covenant,
Yesod,
and
there
in
Yesod
are
those
measures
in
the
light,
like
the
measures
above,
in
ZA.
70.
From
here
on
they
expand
in
faith,
in
Malchut,
to
be
in
her
and
for
the
sustenance
of
all,
to
all
those
high
and
low
Merkavot
[structures/chariots],
since
in
Malchut
is
the
place
of
the
revelation
of
Hochma
that
sustain
all
the
Merkavot.
72.
From
here,
the
light
begins
to
expand
in
faith,
in
Malchut,
and
that
first
expansion
of
the
measure,
the
left,
is
concealed
and
departs.
Afterwards,
it
shined
and
sparkled
through
the
middle
line.
The
existence
of
Malchut
is
in
two
realities:
1)
That
first
expansion
of
the
measure,
the
expansion
of
the
left
line
to
Malchut,
is
concealed
and
departs,
when
the
Hochma
in
the
left
was
concealed
and
departed,
meaning
that
it
cannot
shine.
2)
Afterwards,
through
the
middle
line
that
united
the
left
with
the
right,
it
glittered
once
again.
73.
It
is
all
from
the
spark,
from
that
measure.
One
air
comes
out
from
the
spark,
since
the
spark
is
a
Yod
that
entered
the
light
and
became
air,
right
line.
The
air
ascends
and
descends,
and
makes
one
expansion,
different
from
the
first:
an
expansion
of
the
left
line.
That
expansion
comes
out
from
the
air,
for
the
expansion
of
the
left
is
done
out
of
the
exit
of
the
Yod
from
the
air,
and
the
air
returned
to
being
light.
It
follows
that
were
it
not
for
the
entrance
of
the
spark
into
the
light,
which
makes
the
right
line,
the
left
line
would
not
exist,
the
emergence
of
the
Yod
from
the
air.
Thus,
everything
is
from
the
spark,
for
the
spark
strikes
all
the
plantations
of
the
lights
and
tells
them
“Grow!”
74.
In
the
spark
that
is
present
and
not
present,
in
the
screen
of
the
lock,
one
expansion
of
that
spark
comes
out,
the
expansion
of
the
right
line,
of
the
entrance
of
the
Yod
into
the
air,
by
which
the
lock
is
sweetened
and
receives
the
form
of
the
key,
Rachamim
[mercy].
Afterwards,
it
exits
the
air
and
draws
the
measure
of
Hochma
of
the
left
line
to
be
crowned
below
in
Malchut,
since
here
below,
in
Malchut,
the
quality
of
Hochma
is
poised
to
be
crowned
and
exist.
This
is
so
because
the
place
of
the
revelation
of
Hochma
is
in
Malchut.
Had
the
lock
not
been
sweetened
in
the
key,
there
would
not
be
an
existence
to
the
emergence
of
the
left
line
since
the
lock
never
comes
out
from
the
air.
75.
The
spark
comes
out
and
expands
regarding
that
air
that
comes
out,
regarding
the
Yod
that
exits
the
air,
and
the
air
comes
out
and
returns
to
being
light,
illumination
of
the
left
line.
It
measures
from
within
365
colors
in
the
waste
of
gold,
silver,
copper,
and
iron,
and
that
measure
exits
from
one
connection,
Yesod,
which
is
poised
to
connect
between
above
and
below.
That
connection
elicits
all
the
colors
in
the
measure
of
the
scepter,
the
measure
of
Yesod,
who
is
called
a
“scepter.”
The
right
line
is
called
248
commandments
to-do,
and
the
left
line
is
called
365
commandments
not-to-do.
The
spark
comes
out,
meaning
that
the
Yod
exits
the
air,
and
measures
from
within
365
colors,
which
is
the
left
line.
The
waste
in
the
left
line,
the
judgments
in
it,
which
are
called
“waste
of
gold,”
cancel
all
the
judgments
of
the
Nukva
from
the
right
line
and
from
the
middle
line,
for
it
is
impossible
for
Hochma
to
come
out
on
the
left
line
before
the
waste
of
the
left
cancels
these
judgments.
The
judgments
on
the
right
line
due
to
the
ascent
of
the
Yod
to
the
air
are
called
“waste
of
silver,”
and
the
two
kinds
of
judgments
in
the
middle
line,
from
the
screen
of
the
key
and
the
screen
of
the
lock,
the
judgments
of
the
key
are
called
“waste
of
copper,”
and
the
judgments
of
the
lock
are
called
“waste
of
iron.”
All
these
are
swallowed
and
canceled
by
the
waste
of
gold.
The
power
of
this
cancelation
in
the
waste
of
the
left
comes
out
from
one
connection
that
is
poised
to
connect
between
above
and
below,
from
Yesod,
the
middle
line,
which
unites
ZA
and
Malchut,
who
are
above
and
below.
That
connection,
the
middle
line,
Yesod,
elicits
all
the
colors,
the
unification
of
all
the
colors—in
the
measure
of
the
scepter,
Yesod.
76.
From
this
connection
and
below,
from
Yesod,
the
measures
are
divided
into
several
sides,
and
that
expansion
that
emerges
from
that
connection,
from
Yesod,
connects
them
together.
77.
That
connection,
Yesod,
connects
above
in
that
expansion
of
the
upper,
hidden
and
concealed
measure,
AVI,
which
exists
in
the
existence
of
the
spark
that
shines
and
exists.
That
spark
that
was
hidden
in
them
exists
forever
since
the
Yod
never
exits
their
air.
Everything
connects
below,
in
the
light
that
does
not
shine,
meaning
in
the
left
line
of
YESHSUT,
for
before
it
unites
with
the
right
line,
it
does
not
shine.
It
is
poised
to
shine
in
faith,
in
Malchut,
to
connect
with
one
another
in
the
connection
of
ZA
and
Malchut.
That
connection,
Yesod,
stands
between
above,
ZA,
and
below,
Malchut,
meaning
it
connects
ZA
and
Malchut.
78.
Seven
thousand
worlds,
HGT
NHYM
of
Hochma,
which
is
called
“one
thousand,”
are
in
the
illumination
of
that
measure
in
that
connection,
Yesod,
since
GAR
of
Hochma
disappear
through
it.
That
connection
shines
in
these
colors
below,
in
Malchut,
as
above,
in
ZA.
These
colors
shine
from
within
that
connection,
Yesod,
and
they
all
stand
in
the
measurement
of
the
measure
in
that
expansion
that
expanded
in
Malchut.
They
all
exist
in
Malchut,
in
an
existence
in
wholeness,
to
be
crowned,
since
the
place
of
the
revelation
of
Hochma
is
not
in
any
Sefira,
but
only
in
Malchut.
When
that
expansion
in
Malchut
expands
and
measures,
everything
is
corrected
so
as
to
connect
to
one
another,
so
ZA
and
Malchut
will
connect
together,
for
the
lights
of
Malchut
to
equalize
with
the
lights
of
ZA.
79.
It
expanded
an
expansion
that
emerges
from
within
the
spark
and
makes
a
measure
to
the
right
and
to
the
left,
to
the
depth
and
to
the
height,
to
the
length
and
to
the
width.
The
first
measure
is
to
the
right,
in
an
expansion
that
emerges
from
within
that
connection,
Yesod.
That
expansion
is
called
the
“small
light,”
Malchut,
which
stands
for
a
measure
for
several
organs,
meaning
Sefirot,
to
connect
them
together
and
connect
them
together
in
one
connection
in
that
measure
above,
in
ZA,
so
that
all
will
be
in
one
measure.
80.
That
expansion
of
Malchut
to
the
right,
under
the
control
of
Hesed,
expanded
and
made
a
measure.
It
begins
to
measure
within
a
circle,
and
measures
a
thousand,
namely
Hochma,
to
that
expansion.
That
expansion
measures
in
a
circle
and
makes
a
connection
from
that
connection
above,
Yesod,
up
to
that
expansion,
and
continues
in
its
measuring
two
thousand
cubits
to
the
right,
two
thousand
cubits
to
the
left,
and
two
thousand
cubits
to
each
side.
All
the
measurements,
the
extensions,
and
the
expansions
of
the
lights
in
Malchut
are
in
the
form
of
a
circle,
which
is
female
light
that
bestows
only
from
it
and
above,
and
not
from
it
and
below,
like
male
light.
Thus,
anyone
who
is
in
the
place
of
Malchut
can
receive
from
her.
But
one
who
is
below
her
place
will
not
be
able
to
receive
anything
from
the
light.
Also,
all
that
is
received
in
Malchut
is
from
Yesod,
who
is
called
“connection.”
As
soon
as
Malchut
begins
to
measure
from
that
connection,
she
measures
in
the
form
of
a
circle,
in
a
manner
that
the
light
will
shine
only
from
below
upward.
The
illumination
of
Malchut
expanded
an
expansion
to
the
right,
under
the
control
of
Hesed
in
the
right,
and
made
a
measure,
meaning
extension
of
light.
When
it
begins
to
measure,
it
immediately
begins
to
measure,
meaning
draw,
in
a
shape
of
a
circle,
which
is
illumination
from
below
upward,
and
measures
the
illumination
of
Hochma,
which
is
called
“one
thousand,”
in
the
form
of
a
circle,
to
that
expansion.
That
expansion
of
Malchut
measures
in
the
form
of
a
circle,
from
below
upward,
and
makes
a
connection
from
that
connection
above,
making
a
connection
in
the
beginning
of
the
extension,
immediately
in
that
connection
above,
Yesod,
receiving
from
it.
It
makes
a
connection
not
to
receive
except
in
a
manner
of
a
circle,
which
is
from
the
connection
and
above.
In
this
way,
she
draws
the
light
up
to
that
expansion
of
hers,
so
the
light
will
be
limited
and
not
expand
from
her
and
below.
Hence,
the
light
that
is
received
is
measured
in
the
same
way:
two
thousand
cubits
to
the
right,
two
thousand
cubits
to
the
left,
and
two
thousand
cubits
to
each
side.
HB
are
called
“two
thousand
cubits,”
and
since
the
light
is
received
in
the
form
of
a
circle,
it
is
considered
that
these
two
thousand
cubits
are
measured
for
her
all
around,
on
every
side.
But
below
that
zone,
below
her
place,
the
light
does
not
expand
at
all,
as
this
is
the
Shabbat
[Sabbath]
zone.
81.
The
circle
that
began
to
measure
and
made
a
connection,
and
the
top
connection
up
to
her
expansion
is
in
the
zone
of
the
two
cubits
in
a
measure,
yhat
zone
expands
from
a
point
that
stands
between
the
rest
of
the
armies,
and
measures
two
thousand
cubits
to
each
side.
Nineteen
hundred
and
a
half
spans
begin
in
this
circle.
Malchut
is
the
middle
point
that
stands
on
her
Merkava
[chariot/structure],
which
is
four
angels:
Michael,
Gabriel,
Uriel,
and
Raphael.
That
zone
of
two
thousand
cubits
to
each
side
receives
the
middle
point
that
stands
on
her
armies,
which
are
four
camps
of
four
angels.
Hence,
the
two
thousand
expand
around
the
place
of
the
middle
point,
and
not
below
her
place.
With
respect
to
the
extension
of
two
thousand
cubits,
the
point
does
not
stand
above
her
armies,
but
is
rather
between
her
armies,
for
her
armies
are
also
in
her
place,
receiving
these
two
thousand
cubits
to
each
side.
This
is
the
precision
that
The
Zohar
makes,
that
this
zone
expands
from
the
point
that
stands
between
the
rest
of
the
armies
within
them,
and
not
above
them.
If
it
were
above
them,
they
would
not
be
able
to
receive
anything
from
her,
for
two
thousand
cubits
are
not
drawn
from
above
downward
whatsoever.
Rather,
when
the
point
bestows
Hassadim,
it
is
considered
that
she
is
above
the
four
camps
of
angels.
There
are
ten
Sefirot
in
each
thousand
of
those
two
thousand,
ten
Sefirot
that
are
ten
hundreds
in
Hochma,
and
ten
Sefirot
that
are
ten
hundreds
in
Bina.
The
Hochma
on
the
right
can
shine
to
Malchut
in
all
her
ten
Sefirot
from
Keter
to
Malchut,
since
she
is
Hassadim.
But
Bina,
in
which
there
is
Hochma
of
the
left,
since
Bina
has
returned
to
being
Hochma,
cannot
shine
in
all
ten
Sefirot
of
Malchut,
but
only
in
half
of
the
Partzuf
where
the
key
shines.
For
this
reason,
this
circle
begins
with
nineteen
hundred
and
a
half
spans,
since
the
thousand
from
the
side
of
Hochma
of
the
right
are
complete,
but
the
thousand
of
Bina,
which
are
spans,
meaning
Hochma
of
the
left,
shine
only
in
the
first
nine,
which
are
nine
hundred.
But
in
the
tenth
hundred,
Malchut,
only
half
of
the
hundred
shines,
half
of
Malchut,
only
in
a
place
where
the
key
shines,
and
not
in
the
half
where
the
lock
shines.
82.
In
this
expansion,
it
begins
and
measures
in
a
circle
and
makes
two
connections
from
this
beginning
to
the
end
of
this
measurement,
since
that
place
does
not
stand
in
a
square,
which
is
HaVaYaH,
as
this
is
the
measure
of
the
expansion
that
emerges
from
the
upper
connection,
from
Yesod,
concerning
a
spark.
It
begins
with
a
circle
and
draws
and
diverts
downward
up
to
the
side
of
the
connection
below.
This
is
so
because
the
measuring
in
a
circle
is
to
draw
the
light
only
in
illumination
from
below
upward,
and
it
will
not
expand
at
all
from
above
downward.
Hence,
two
connections
are
needed:
One
connection
in
the
place
of
the
beginning
of
the
extension,
Yesod,
where
the
light
is
corrected
right
there,
so
as
to
shine
only
from
the
connection
and
above,
and
in
this
way,
the
light
is
drawn
up
to
the
expansion
in
the
place
of
Malchut,
making
a
second
connection
at
its
end
so
as
not
to
shine
from
the
connection
and
below
but
from
the
connection
and
above.
In
this
expansion,
it
begins
and
measures
in
a
circle
and
makes
two
connections.
From
the
beginning
of
the
illumination,
in
Yesod,
it
makes
a
correction
of
the
connection
there,
so
as
to
shine
only
from
the
connection
and
above,
up
to
the
end
of
Malchut,
who
makes
the
second
connection
there,
so
as
not
to
shine
but
only
from
the
connection
and
above,
since
that
place,
Malchut,
does
not
stand
in
a
square
to
bestow
from
above
downward,
in
HaVaYaH,
ZA,
who
bestows
from
above
downward
since
Malchut,
the
light
of
female,
bestows
only
in
a
circle,
from
below
upward.
This
expansion,
Malchut,
emerges
from
the
upper
connection,
Yesod,
and
begins
to
draw
from
there
in
a
circle,
from
the
connection
and
above,
and
draws
from
there
the
form
of
the
circle
and
below,
and
diverts
her
downward
until
the
side
of
the
connection
of
below,
the
bottom
connection
at
the
Sium
[end]
of
Malchut
in
a
way
that
there,
too,
it
shines
only
from
the
connection
and
above,
and
not
at
all
from
the
connection
and
below.
83.
It
returns
and
measures
from
side
to
side,
from
right
to
the
left
within
the
depth
of
the
circle
in
the
place
of
the
deficiency,
and
does
not
make
a
connection
that
does
not
incorporate
them
together.
It
measures
a
measure
below,
at
the
end
of
Malchut,
and
the
measure
of
this
one
is
taken
from
the
beginning
of
the
circle,
a
thousand
cubits,
which
is
Hochma
as
it
is,
and
twelve
thousand
spans,
Hochma
of
the
left,
which
is
called
“span.”
Twelve
is
incorporation
of
three
lines
and
the
Malchut
in
each
of
the
three
lines,
hence
they
are
twelve.
Each
of
them
is
a
thousand
spans,
which
are
Hochma
of
the
left.
84.
It
begins
and
measures
from
the
height
and
the
depth
and
the
length
and
the
width
in
the
shape
of
a
man,
Rosh
and
Guf
[head
and
body
respectively],
but
in
the
beauty
of
the
appearance
of
the
Nukva,
Malchut.
It
measures
in
the
circle
of
the
Rosh,
in
an
expansion
to
the
right
side.
This
expansion
spreads
and
measures
in
the
circle
of
the
Rosh
without
a
half
at
all.
When
concerning
the
shape
of
a
man,
ZA,
the
middle
line,
which
consists
of
two
lines
right
and
left,
it
measures
to
two
sides
there,
in
the
circle
of
the
Rosh.
But
here
it
concerns
the
shape
of
a
man
in
Nukva,
Malchut,
and
in
her
expansion
only
to
the
right
side.
Hence,
it
measures
in
the
circle
of
the
Rosh
only
from
one
side,
right.
85.
On
the
side
of
the
height,
which
is
Hochma
that
is
limited
to
VAK,
it
measured
in
the
form
of
a
circle
so
as
to
shine
only
from
below
upward,
and
expanded
and
was
drawn
down
to
Malchut,
and
connected
a
connection,
meaning
that
the
sides
were
incorporated
in
each
other.
From
the
Rosh,
it
measured
three
thousand
cubits
in
the
form
of
a
circle,
incorporated
together.
These
are
three
lines
incorporated
in
each
other,
and
they
are
all
in
Hochma,
which
is
a
thousand
cubits,
and
it
was
drawn
and
extended
down
to
Malchut
without
a
connection,
without
their
incorporation
in
each
other.
The
measure
of
Hochma
that
they
receive
is
six
thousand
sides
of
the
world,
and
six
thousand
palms
in
a
circle.
Six
sides
are
HGT
NHY;
a
thousand
is
Hochma.
Olam
[world]
comes
from
the
world
He’elem
[concealment],
meaning
that
Hochma
is
still
concealed
in
them.
Six
thousand
palms
imply
that
VAK
of
Hochma
are
more
revealed
in
a
circle,
from
below
upward.
86.
Within
the
spark
that
came
out,
this
expansion
and
expanded,
emerging
from
the
upper
connection
of
the
spark.
This
is
an
expansion
to
the
right,
whose
origin
is
in
Yesod
of
ZA,
called
the
“top
connection.”
It
measured
in
a
circle
up
to
the
fourth
side,
Malchut,
and
makes
a
measure
and
measures
a
thousand
to
the
right
side.
The
measure
of
that
right
side
is
to
the
gate
of
the
south,
in
the
right.
It
measures
a
thousand,
meaning
measured
a
thousand,
and
a
thousand,
and
a
thousand,
and
a
thousand
on
that
side,
right,
as
it
includes
the
four
sides
of
the
world,
and
they
are
four
thousand.
Also,
that
expansion
expanded
to
four
sides.
87.
At
the
gate
of
the
east,
the
middle
line,
stands
another
expansion
that
emerges
from
that
expansion
that
measured
the
measure
to
the
right.
It
did
not
come
out
from
the
upper
connection
like
the
expansion
to
the
right,
but
only
after
the
expansion
of
the
right
came
out
was
this
expansion
expanded
from
it.
That
expansion
stands
in
the
middle,
being
the
middle
line,
and
measures
a
thousand,
Hochma,
on
this
side
in
the
middle.
88.
It
deepened
in
the
depth,
which
is
the
place
of
the
deficiency,
and
measured
a
measure
in
faith,
extending
the
Hochma,
to
Malchut,
faith,
in
the
six
books
of
the
Mishnah,
which
imply
VAK.
The
Mishnah
is
VAK
of
Hochma.
It
is
called
Mishnah
from
the
verse,
Veshinnantem
[and
you
shall
delve],
and
also
because
Hochma
in
Malchut
is
Mishneh
[secondary]
to
the
upper
Hochma,
since
the
upper
Hochma
is
the
origin
of
the
revelation,
and
Hochma
in
Malchut
is
the
place
of
the
revelation.
These
six
orders
[books
of
Mishnah],
VAK
of
Hochma,
stand
in
that
depth
of
the
spark
from
that
expansion.
These
VAK
of
Hochma
fill
the
place
of
the
deficiency
in
the
depth.
These
six
orders
stand
in
a
measure
of
a
year,
Malchut,
who
is
called
“year.”
“Year,”
who
is
called
Malchut,
is
a
sign
of
the
six
orders
of
the
Mishnah
that
shine
in
her,
since
Mishnah
has
the
letters
of
Min
Shanah
[from
a
year].
89.
That
first
expansion
that
descends
and
emerges
from
that
connection,
Yesod,
the
expansion
to
the
right,
its
length,
the
Hochma,
is
to
make
a
measure,
since
Hochma
does
not
operate
so
as
to
reveal
itself,
but
to
complete
the
Hassadim.
There
are
thousands
of
thousands
of
myriad
[10,000]
worlds
in
this
expansion.
That
is,
the
complete
Hochma,
which
is
GAR,
called
a
“thousand
thousands,”
Hochma
is
concealed
and
shines
in
it
down
to
the
last
spark,
in
which
there
is
no
light
at
all,
which
is
Malchut.
It
is
for
the
faithful
ones
to
make
a
measure.
The
complete
Hochma,
a
thousand
thousands,
serves
for
the
completeness
of
the
Hassadim,
so
they
will
rise,
and
not
in
order
to
reveal
itself.
90.
The
second
expansion,
which
descends
and
emerges
from
within
the
first
expansion,
which
is
to
the
right,
stands
in
the
middle.
Its
length,
the
Hochma,
to
make
in
it
a
measure
to
the
middle
side,
is
a
thousand
myriad
worlds,
and
it
made
the
700,000
and
the
one
thousand
and
seven
hundred
and
five
and
seventy
into
hooks
for
the
pillars.
The
second
expansion
is
not
to
the
right,
which
is
controlled
by
Hassadim,
but
in
the
middle
line,
which
incorporates
Hochma
and
Hassadim
together,
where
there
is
also
revelation
for
Hochma.
The
GAR
of
Hochma
can
no
longer
be
revealed
there;
hence,
there
are
only
ZAT
of
Hochma
there
without
GAR.
Her
length,
the
measure
of
Hochma
in
her,
a
thousand
myriad
worlds,
is
the
Hochma
in
the
right
which
is
in
concealment,
and
700,000
is
Hochma
in
the
left,
Bina
that
returned
to
Hochma,
which
lacks
GAR.
Hence,
there
are
only
seven
in
her,
HGT
NHYM.
Hundreds
are
Hassadim;
a
thousand
is
Hochma,
meaning
ZA
of
Hochma
incorporated
in
Hassadim,
as
it
is
written,
“and
the
one
thousand
and
seven
hundred.”
91.
Happy
are
those
who
know
how
to
elicit
sublime
secrets
from
the
faith,
Malchut,
who
know
how
to
walk
to
the
right
and
to
the
left
properly,
without
shame.
It
is
written
about
it,
“And
the
enlightened
ones
will
shine
as
the
brightness
of
the
firmament.”
92.
The
order
of
the
action
of
the
harsh
spark:
When
the
harsh
spark
makes
a
measure,
it
is
collected
into
it,
where
the
Yod,
the
spark,
enters
the
light
and
becomes
air,
lacking
GAR.
Also,
each
and
every
degree
is
present
in
the
entry
of
the
Yod
into
the
air,
becoming
VAK
without
GAR,
and
the
spark
sustains
them
this
way.
This
is
the
middle
line,
which
is
extended
from
the
harsh
spark.
Afterwards,
it
stands
and
ascends
faint,
when
the
Yod
exits
the
air
and
returns
to
being
light,
which
is
the
left
line.
But
it
becomes
faint
until
it
rises
and
is
concealed
and
covered,
and
is
unknown.
However,
everything
remains
existent
since
then
the
middle
line
shines
and
elicits
streams
and
water,
Hassadim
to
clothe
the
Hochma,
to
saturate
everything.
Thus
far
the
harsh
spark
to
grip
her
on
all
the
sides
of
faith,
Malchut.
93.
The
harsh
spark
stands
in
concealment,
ascending
and
descending,
ascending
to
the
light
and
becoming
air,
and
descending
from
the
air
and
becoming
light
again.
One
who
knows
the
secret
of
the
wisdom
can
attain
and
make
measures
on
all
the
sides
until
he
knows
the
upper
secrets,
the
secrets
of
his
master,
the
secrets
of
the
Hochma,
in
order
to
know
and
attain.
One
who
knows
and
looks,
happy
is
he
in
this
world
and
in
the
next
world.
This
is
so
because
this
rule
will
correct
man’s
legs
to
enter
the
presence
of
the
king,
and
to
walk
in
a
straight
path.
Happy
is
he
in
this
world,
and
happy
is
he
in
the
next
world.
Thus
far
is
the
measuring
line.