The Holy Idra Zuta

Aleph-Het-Hey-Ayin Gimel-Yod-Kaf-Kof

180. “His palate is sweets” because of the inscribed letters engraved in him in their crowns. The sweetness of the palate comes because letters are engraved in him in three lines and Malchut that receives them, since that order crowns them with crowns. The letters Aleph-Het-Hey-Ayin are engraved in the throat, each in three lines.

The three lines of Aleph, the right line in it drives away kings, the left line removes kings from their throne, and the middle line enthrones kings.

The three lines of Het, the left line in it drives away and descends. The left line ascends and crowns. The middle line conquers with fire and engraves in the wind [Ruach/spirit].

The three lines of Hey is suckling from Ima, from what the Nukva receives from Ima. The right line of Ima strikes the Nukva. From the left line of Ima, the Nukva expands to the big Nukva who receives from it the Gadlut for the left line. The middle line of Ima is because in the passion of the holy city for Hassadim, she connects in the middle line, and the place of the right and the left are connected to each other, as it is written, “the mountain of myrrh and to the hill of frankincense.”

The three lines of Ayin: The right line is the purity in the form of the degree; the left line is the engraving in the form of the degree; the middle line is when the branches that run, unite on their sides to engraved spirits.

The Zohar explains the necessity and merit in the three lines and how all the wholeness depends on the middle line. It says, “Everyone awaits this Peh, with a tongue that speaks great things,” which is the middle line. It is written about that, “His palate is sweets.” All the sweetness and all the beauty are through the middle line, that besides him, the judgments of the left line rule.

The letters that are engraved and emerge from the palate and the throat, three lines are inscribed in each of them, and the wholeness of each of them is in the middle line. It has already been explained in The Zohar that Aleph is the illumination of Keter, Het is the illumination of Hochma, Hey is the illumination of Ima to Malchut, Ayin is the illumination of the seventy branches in ZA, and from each letter in the Aleph-Het-Hey-Ayin in the throat, its corresponding letter in the letters Gimel-Yod-Kaf-Kof in the palate shines.

The letters Aleph-Het-Hey-Ayin are engraved in three lines in the throat. The right line is formed by the ascent of Malchut to Bina, which ends the degree under KH, lowering the Bina and TM of the degree outside the degree.

Aleph, the right line in her, drives away kings. It drives away the three Sefirot Bina and TM from the degree, and lowers them to the degree below it. The left line in her dethrones kings, for the emergence of the left in the degree creates darkness in the degree, by which their kingship is completely revoked. Since Aleph is the illumination of Keter, Hassadim, it does not speak at all of the merit of the illumination of Hochma on the left, since the Hochma does not shine here. Rather, it speaks only of the deficiency of the left line.

The middle line in her enthrones kings, since when the middle line comes and incorporates the left and right lines with each other, the light returns to the degree, and the three kings Bina and TM that were expelled and returned are also corrected. It follows that the kings were returned and established in their place.

After it explains the three lines of Aleph, the illumination of Keter, it explains the three lines of Het, illumination of Hochma. It says that Het, the right line in it, drives away and descends, driving away the vessels of Bina and TM, and remaining with illumination of KH on the level of Hassadim. Its illumination descends, shining from above downward as is the conduct of the light of Hesed, and the left line in it rises and crowns since the illumination of the left, Hochma, ascends from below upward and crowns the degree with GAR.

The middle line in it conquers through fire and engraves with the wind. It conquers and subdues the fire on the left line through the screen of Hirik in it, and engraves the wind, Hochma, so it shines only in VAK and not in GAR.

Now it explains the three lines of Hey, illumination of Hochma to Malchut. Hey, called the “mother of Nukva,” Malchut, the right line in her strikes the Nukva, diminishes the Nukva into Katnut through the ascent of Malchut to Bina. The left line in her, from which the Nukva expands into the big Nukva, returns her to the state of Gadlut by taking the Malchut out of Bina.

The middle line in it is because in the passion of the holy city for Hassadim, and in the yearning of Malchut for Hassadim, since the Nukva is called the “holy city,” the place of right and left become tied to one another through the middle line, as it is written, “the mountain of myrrh and to the hill of frankincense.” The mountain of myrrh is Edom, the Hochma in her left line. The hill of frankincense is the Hassadim on her right, which are incorporated and united with each other through the middle line.

The three lines in the letter Ayin is the illumination of seventy branches in ZA. Ayin is the right line in her; it is all the purity in his degree since ZA is mainly right. The left line in her is the engraving in the degree, for with the emergence of the left, the degree darkens. The middle line in her is that the branches that run unite on their side into engraved winds. The running branches are the illumination of the left in the seventy branches, called “running,” as it is written, “And the animals ran back and forth.” They unite through the middle line to its sides in the branches from the right side, into strong winds that were engraved by this to shine only in VAK of Hochma, Ruach of Hochma.

181. In the letters of King Solomon, it was said that the four letters Aleph-Het-Hey-Ayin were crowned by the four letters Gimel-Yod-Kaf-Kof in the palate. For this reason, three lines are implied in the palate, too, as it is written, “and the palate tastes food,” right line. It is also written, “Will the tasteless be eaten without salt,” left line? Before it is united with the right, it is impossible to enjoy any of it, as with the tasteless without salt. It is written, “And the effect of righteousness will be peace,” the middle line, uniting and making peace between the two lines right and left. “Who are nicer than gold and much fine gold, and sweeter than honey” is written about Malchut, who receives the abundance of these three sweet lines.

182. After the verse “Who are nicer than gold,” implying the sweet and honorable abundance of three lines, King David ends with the verse, “Your servant, too, is careful with them,” careful not to receive from the left line without right.

Rabbi Shimon ends about that, “I testify about myself that my whole life, I have been careful with the three lines so as not to make a mistake and receive only from the left line. The exception is one day when I crowned the king’s crowns in the Cave of Meron and was not careful to have the left united with the right, and I saw a candle of fire blazing through the width of the cave, having seen the judgments of the left line without the right, a blazing fire, and I was shaken. From that day, I have been careful from them in my mind, not to receive unless from all three of them together, and I did not leave them my whole life.

Happy is he who is careful with the king’s sweets and tastes them properly. It is written about that, “Taste and see that the Lord is good,” and it is written, “Go, eat of my bread.”