The Correction of the Lower World from the Upper World

293) Every Shlomo [Solomon] that is written in The ‎Song ‎of ‎Songs means a king that Shalom [peace] is his, ZA. If only “king” is written, and not King Solomon, it means Nukva of ZA, Malchut. The lower king is included in the upper king, and the thing is that the lower one inherits the upper one, and both became as one.

What separates the king that peace is his from the Nukva—just, “the king”—is that the lower king, Nukva, exists only when she rises to the upper king, Bina, since the Nukva cannot receive Mochin ‎by herself. Rather, through the Nukva’s ascent to Bina, the lower one, Nukva, inherits the upper one, Bina, since the mother lends her clothes to her daughter and adorns her with her adornments. Therefore, Bina—as well as ZA, who extends from Bina—are called by the name “the king that peace is his.” Thus, all the peace of the Nukva, her vessels and Mochin, extend from Bina and ZA because through Nukva’s ascent to Bina, Bina and Nukva became as one, and Nukva can receive the same Mochin ‎as Bina.

Then Nukva is called “house” since by inheriting the Mochin ‎of illumination of Hochma ‎from Bina, she is called “a house,” as it is written, “In wisdom [Hochma] shall a house be built.” This implies that the Nukva is not called “a house” unless when she has Hochma. It is written, “King Solomon made himself a palanquin.” A palanquin is the correction of the lower world, the Nukva, from the upper world, Bina. That is, when matters relate to the Nukva in her correction through Bina, she is called “a palanquin.”

294) Until the Creator created the world, His name was hidden in it, and He and His name that is hidden in it were one. His name is Malchut, who—prior to creation—was included and hidden in Ein‎ ‎Sof, without any disclosure or recognition. At that time, He and His name that is hidden in it were one. Nothing was revealed until He wished to create the world. He was inscribing and building worlds, but they were unsustainable and were ruined. That is, the worlds that came out of Malchut ‎at the time of the first restriction—called “worlds of Tohu,” in whom there was the breaking of the vessels, which is the ruin of these worlds.

We learn about them that in the beginning, the world was created in the quality of judgment‎, Malchut of the first restriction, who is called the quality of judgment‎. He saw that the world did not exist—that they were ruined—He associated with it the quality of mercy. That is, the Creator, Bina, was enveloped in an envelope of light and created the world, meaning elevated the Malchut ‎to her. Because of it, her light diminished into VAK, called “enveloped light,” for then the quality of judgment‎, Malchut, ‎was associated with the quality of mercy, Bina, by which the world existed.

295) Out of that enveloped light, He brought forth great and high cedars out of that upper brightness. Afterwards, He returned and extended GAR to the abovementioned enveloped light and placed His Merkava ‎over twenty-two inscribed letters, which are ZON, since the letters ELEH of Bina, which descend during Katnut ‎from her to ZON, and which Bina returns to her during Gadlut, are regarded as a Merkava [chariot/structure] that travels here and there. He placed His Merkava ‎over twenty-two letters, over ZON in Katnut, and later, in Gadlut, ZON were engraved in ten utterances, meaning Mochin of GAR. At that time, they were reconciled and achieved their desired correction.

It is written, “King Solomon made himself a palanquin from the cedars of Lebanon.” It is also written, “The cedars that He had planted.” Hochma ‎is called “white,” and Bina is called “Lebanon.” The palanquin that Solomon made, the Nukva, he made for himself from the vessels of Bina, Lebanon, and her Sefirot are called the cedars of Lebanon. The Nukva was built out of these cedars.

296) “King Solomon made himself...” The word “himself” is redundant. The ‎Zohar interprets “himself” as “for himself,” that King Solomon, ZA in Mochin of Bina, made the palanquin for himself, for his own correction, that he first corrected himself with the palanquin.

“For himself,” to show His high glory, to give His Mochin ‎from the high glory, Bina, to the palanquin, Malchut. “For himself,” to announce, “He is one and His name ‘One,’” to bring on the end of correction, as it is written, “In that day, the Lord will be one, and His name ‘One.’” It is written about that time, “And they will know that it is You alone whose name is the ‘Lord.’”

297) The halls, Mochin, are obtained upon the arrival of the coupling by striking ‎in Malchut ‎ of Bina. Leaning to that side of above is leaning to the right. Leaning to the left means descending. When he extends the Mochin ‎from below upward, it is right, Netzah. When he leans to the left, Hod, the illumination of Mochin descends from above downward. However, their illumination does not extend downward from Netzah.

So the Mochin is drawn to the four angles, which are twelve, since each angle consists of three phases. Malchut of Bina expands upward and downward, and into four angles to be one high river.

That is, Malchut of Bina gives all those Mochin ‎that came out in Bina to ZA. Through them, ZA becomes one high river, as it is written, “And a river,” ZA, “came out of Eden,” Bina. These Mochin ‎are 24 phases, since 12 phases ‎are included in four angles HB TM, from Netzah, meaning 12 phases ‎from below upward. There are also HB TM from Hod, meaning 12 phases ‎from above downward, making 24 phases. All of them become one high river, Mochin ‎to the ZA, which is “And a river came out of Eden.”

298) ZA is the upper river. It descends and gives Mochin ‎below to Malchut, making her the great sea, as it is written, “All the rivers go to the sea,” since Malchut ‎collects everything and sucks them within her. It is so because those Mochin, which are 24 phases, come out inside the Bina, who is called “river,” as it is written, “He will drink from the brook on the way,” ZA, “therefore he will lift up the head,” GAR, which are called Rosh [head].

This is why the 24 phases ‎of Mochin ‎are called “rivers” [or streams], and ZA drinks those rivers and gives them to Malchut, as it is written, “All the rivers go to the sea,” since through the rivers that she receives from ZA, Malchut ‎becomes the great sea. It is written, “I am a sand-lily of the Sharon.” Only the place near the great sea is called “The Sharon,” as it sucks in all the waters of the world.

Interpretation: “Sharon” comes from the word “He will see over men,” meaning seeing, Mochin of Hochma. For this reason, when Malchut ‎has Mochin of Hochma, she is called “The sand-lily of the Sharon.” Only the place near the great sea is called “The Sharon,” meaning that Malchut ‎is called Sharon only when she is near the great sea, when she has the rivers of Bina, the Mochin of Hochma, for then she sucks into her all the waters of Bina, who is called “world,” which are all twenty-four rivers that he brings forth and sucks into him, and they illuminate in one another in certain ways.

The elicitation of the Mochin ‎is in three dots: Holam, Shuruk, Hirik. He brings forth the dot of Holam. At that time, AA brings Bina out of the Rosh, and ZA brings Malchut ‎out of Atzilut, and she becomes VAK without a Rosh, the right line. “Sucks within him” is the dot of Shuruk, when Bina returns to Rosh AA and Malchut ‎returns to Atzilut, receiving the Mochin of Hochma, the left line, as the reception of these Mochin ‎is called “sucking.”

“They illuminate in one another in certain ways” is the dot of Hirik, the elicitation of the level of Hassadim that clothes the two lines—right and left—in one another. This is the meaning of the middle line, when they illuminate in one another. The right line that extends from the Holam receives the GAR from the left line, which extends from Shuruk. Also, the left line receives the Hassadim ‎from the right line, and there is Hochma ‎and Hassadim ‎in the right line, and Hochma ‎and Hassadim ‎in the left line, by which the Mochin ‎are completed.

Then it is written about them, “In wisdom [Hochma] shall a house be built,” to which the Bet of Beresheet [In the beginning] ‎implies, since once the Hochma ‎clothed in Hassadim [Mercy], Bina is called “a house.” Malchut, too, is called “a house,” to which the Bet of Beresheet ‎implies, since Bet is called Bayit [house, Temple].

The upper Temple [house], Bina, was built with Hochma, and the lower house [Temple], Malchut, was also built with Hochma. However, the great and high Temple, Bina, is the settling of the world, for the Mochin ‎are not for herself but for the settling of ZON, who is called “world,” and the lower Temple is plainly “a king,” Malchut.

299) “And the king will rejoice in God.” The king, Malchut, “will rejoice” in the upper “God,” Bina, to grip Him under His head and bring him near with joy so the two of them are one, as it is written, “His left is under my head, and his right shall embrace me” is written about the Mochin of Bina received by Malchut ‎through ZA. This clarifies the words “And the king shall rejoice in God.” Malchut ‎will rejoice in Bina, in the upper Elokim, as she is gripped to her under her head, giving her Mochin ‎that become Rosh for Malchut, and giving her Hassadim ‎to bring her closer to unite into one with her, since then Malchut ‎rises and clothes Bina, and the two of them become one.

“And the king shall rejoice in God,” the joy in the light that He emitted. It explains the words by order of the elicitation of the Mochin ‎in three dots—Holam, Shuruk, Hirik—and the joy is the joy of the light that He elicited at the dot of Holam. And although through this elicitation she becomes only VAK without a Rosh, through that elicitation of the Bina, Malchut ‎becomes fit to receive all the Mochin of Bina. Were it not for this elicitation, Malchut ‎would not be fit to receive Mochin. This is why the text writes about this elicitation, “And the king shall rejoice in God.” The joy is because one hidden and concealed trail came out, inserting two trails within it, two that are one.

Once Malchut ‎was ‎incorporated and sweetened in Bina, she was established in two dots, called lock and key, in her own dot and in the dot of Bina. However, her own phase, the lock, which has no coupling, was concealed in her and is not at all apparent in her. Rather, only the dot of Bina, the key, on which all the Mochin ‎are elicited, is revealed in her, which is why she is fit for Mochin.

This is the meaning of the elicitation of one trail, in the key. He inserted two trails in her—a trail of the key ‎and a trail of the lock—but they were established in two that are one, meaning that only one is apparent, the key. This is why the world, Malchut, was established in complete Mochin, since later, all the Mochin of Gadlut ‎later come out on the key, extended from Bina. If the other trail had been apparent in her, the lock, she would not be able to receive any Mochin. This is why it was written about that exit through the trail of the key, “And the king shall rejoice in God.”

300) “And the king shall rejoice in God.” The lower world will rejoice in the upper, hidden world. That world, which gives life to all, is called “the life of the king.” When Bina returns to Rosh AA, she is regarded as the dot of Shuruk. At that time, she becomes Hochma in him, and then she is called Elokim, deep and hidden in name, and the light of Hochma ‎is called “light of Haya,” as it is written, “And wisdom [Hochma] shall sustain its owner.” It is written, “And the king shall rejoice in God,” meaning that the lower world will rejoice in the upper, hidden world when Bina is called “a deep and hidden world.” During her ascent to Rosh AA, she becomes Hochma ‎at the dot of Shuruk, and then Bina sends life, Mochin of Hochma, to all the degrees. These Mochin ‎are called “the life of the king.”

This does not mean that now she gives life to all, for now she is devoid of Hassadim, and the lower ones cannot receive anything from her without the clothing of Hassadim, for this is why she is now called “the hidden world.” Rather, it means that afterwards, she clothes that light of Hochma ‎in light of Hassadim ‎at the dot of Hirik, and from there she gives the Hochma, called “life,” to all the degrees.

The Mochin ‎of the dot of Shuruk ‎are the core of the house, since Malchut ‎is not called “house,” except after Mochin of Hochma, as it is written, “In wisdom [Hochma] shall a house be built.” Hence, the Mochin of Shuruk, Hochma, are the core of the house, but the Mochin ‎are still hidden due to lack of Hassadim. For this reason, it is considered that the house is still not inhabited. Also, she is the core of the house because afterwards, illumination of Hochma—which is the core of the house—will be drawn from here.

That house builds the house of the world, ZON, and builds the world, which are ZON. The dot of Hirik is the level of Hassadim, in which the Hochma ‎clothes so they can clothe in the lower ones, ZON, called “world.” That house, the core of the house of the dot of Shuruk, builds the house of the world, dresses in Hassadim, and is regarded as building a settled house for the world, ZON, for whenever “building” is mentioned, it means “in light of Hassadim,” extending from GAR of Bina, which are as it is written, “For He desires mercy [Hesed].”

That is, the core of the house, Hochma, dresses in Hassadim ‎of the dot of Hirik, by which he builds a house for ZON for settling, meaning clothing Hochma ‎in Hassadim. Afterward, she gives them to ZON when they are clothed in one another, and then ZON—called “world”—are built in order to inhabit the house, and the Mochin ‎are sufficiently complemented.

It is as it is written, “In the beginning God created,” where “In the beginning [Beresheet]” has the letters of Bayit [house] Resheet [first/main]. Resheet is Hochma, when Malchut ‎collects all the Mochin ‎into her and becomes the great sea, drawing all the Mochin ‎at the dot of Shuruk. Then Malchut ‎is called Resheet. When Resheet, Hochma, dresses in Hassadim, she is called Bayit ‎Resheet, for now she is a house for settling. This is “In the beginning God created.”

301) The congealed sea, Malchut, its waters suck all the water of the world and gather them into it. The waters walk and roam in it here and there, and are sucked into it. It comes out and is done in Malchut ‎from the upper one, from Bina, as it is written, “Out of whose abdomen came forth the ice?” From Bina, who is called MI [who], the ice, Malchut, came forth and became the congealed sea. Its waters congeal in it so it may suck other waters, for it is the nature of congealed water that many hollowed vents are made in them. Hence, if you pour water over them, the ice swallows and receives them. Thus, by congealing, the waters become a receptacle to receive other waters.

The ‎Zohar explains the necessity of clothing Hochma ‎in Hassadim. It says, “The waters of the congealed sea, Malchut, suck all the waters of the world and gather them into it. The waters walk and roam in it here and there, and are sucked into it.” It is so because when Malchut ‎receives the Hochma ‎at the dot of Shuruk, and she is called “sea,” she becomes the congealed sea. The lights congeal and become hidden within them and are not imparted from her outwards. A correction is made on that, as long as Hochma ‎is without Hassadim, for she harms the lower ones. Hence, the lights are congealed within her and are not imparted to the lower ones.

Malchut ‎is the congealed sea while her lights draw all the lights of the upper world, Bina, and collect them into her, when Bina returns to Rosh of AA and becomes Hochma. The waters walk and roam in it here and there, and are sucked into it. Since they are not imparted from her outwards, the waters walk and roam in it here and there, and by that they are sucked in her.

It is said below that through the southern wind, which is Hassadim ‎extended through the dot of Hirik, the ice in her melts, and she returns to being liquid and gives to the lower ones. At that time, once she is under the domination of the southern wind, Malchut can no longer receive Hochma except for that light of Hochma ‎she had received before when she was frozen. Now it dresses in the light of Hassadim ‎that she receives from the south. This is why it is considered that the light of Hochma ‎goes here and there. That is, first it goes and comes to Malchut, and then—through the southern wind—it exits her once more and comes to its root. But in the meantime, Malchut ‎sucks the light of Hochma ‎that passed within her.

The waters of Hochma ‎go and roam here and there because first they come and freeze within her, and then come out of her again by the southern wind. In the meantime, they are sucked in her because the light of Hochma ‎is sucked in her. She absorbs it within her and it remains in her always, since the time when she was frozen with it.

“It comes out and is done in Malchut ‎from the upper one.” The matter of congealing and the ice extends to Malchut ‎from the upper one, from Bina, as it is written, “Out of whose,” Bina, called ‎MI, “abdomen came forth the ice?”

302) The waters of that ice of the holy sea will not leak unless when the force of the south, the right, comes out and takes it with it. Then the waters that were congealed from the north, the left, melt and are drawn by the south, imparting to the lower ones. “The force of the south” means the dot of Hirik, the level of Hassadim that emerges on screen of phase one. Since he subdues the Hassadim ‎of the right line, south, and empowers it over the left, north, it is regarded as the force of the south. At that time, the force of the south reaches the ice that extends from the north, the left line, and takes it with it, including it within it. And since the left line is included in the right, the ice promptly melts and the lights extend to the lower ones.

It is so because the waters congeal from the north, the left line. From the south, the right line, the waters melt and pour down to the lower ones, to water all the animals of the field, the degrees outside of Atzilut, in BYA. Those in BYA are called Mounts of Batter [separate], mountains of separation, since it is written about BYA, “And from there it parted.” They will all be watered when the south begins to bond with it. At that time, the waters extend and by that upper force that extends from the south, they will all be in glory and joy.

303) When the thought comes up and arrives in a desire from the most hidden of all that is hidden, AA, a river extends from the thought. Bina is called “a thought.” Malchut ‎is called “desire.” The river that stretches out of the thought are the three letters ELEH that came out of the thought that is called Elokim.

When Bina of AA, the thought, received Malchut of AA within her, meaning the desire, and was included in her, a river extended and parted from Bina, meaning the three letters ELEH of Elokim parted from Bina and extended down to ZON. Only the two letters MI of the name Elokim remained in Bina.

When they approach each other, when the river ELEH approaches the letters MI in the thought once again, he is complemented once again in the name Elokim through a single trail that is not known above or below. Here is where the beginning of everything is made. During Gadlut, when the illumination of AB SAG of AK lowers the Malchut ‎from the thought to her place once again, the letters ELEH return to the thought, and the name Elokim is completed in her as before.

In Beresheet, ‎there are the letters Bet Resheet. Bet implies merely a king, Malchut, established and completed from Resheet, Bina, the thought, and Malchut ‎and Bina are similar to one another. This is why they come together in the word Beresheet, where Bet is Malchut ‎and Resheet is Bina.

304) “God created the heaven.” It means that He emitted a sound out of Him. Elokim, Bina, emanated and elicited the heaven, ZA, a voice. He is called “the voice of the Shofar [special horn].” The heaven, ZA, governs the earth by the Mochin ‎called “life of the upper king.” The light of Hochma ‎is called “life,” the upper king, Bina, who emanated the heaven. This is why these Mochin ‎are called “the life of the upper king,” as it is written, “The Son of Yishai lives on the earth,” since the illumination of Hochma, called “life,” depends on the son of Yishai, the kingship of David, and through them he governed everything. Also, the earth, Malchut, receives from the heaven, as it is written, “God created the heaven and the earth.”

There are two phases ‎of Malchut ‎to ZA: 1) Malchut ‎from Chazeh of ZA and above, the kingship of David, 2) Malchut ‎from Chazeh ‎and below, Rachel, Earth.

ZA, who is called “heaven,” gives those Mochin of Hochma—called “life of the upper king”—to the earth, the Nukva from Chazeh ‎and below. However, they depend on the kingship of David, on Malchut ‎from Chazeh ‎and above, since the coupling of ZA to receive the Mochin ‎with the kingship of David—once they have been received in the kingship of David—gives them to the earth, the lower Nukva.

Life depends on the son of Yishai, on David’s kingship, since the coupling to receive these Mochin ‎from Bina is made in it. Afterwards, it gives them to the earth. This is why it is written, “The son of Yishai lives on the earth” to indicate that the life received by the earth, the lower Nukva of ZA, comes from the son of Yishai, the Nukva from Chazeh ‎and above.

The letter Vav, which is added to the word “the,” as it is written, “And the earth,” is to empower and impart nourishments on the earth, to the lower Nukva, since this Vav of VeHaAretz [And the earth] is the male in the Nukva, and she receives the imparting of nourishments from that male.

305) It is written, “The heaven.” She is the force of the whole of the twenty-two letters implied in Et [“the,” Aleph-Tav], from Aleph through Tav, which Elokim—Bina—elicited and gave to the heaven, ZA. Et implies Nukva because Aleph-Tav is the whole of the twenty-two letters from Aleph to Tav, and letters are vessels that depend only on the Nukva, since the male is the light and the Nukva is the vessels.

“The heaven” is the Nukva from Chazeh ‎and above in the Guf of ZA, which Bina emanated along with ZA, as it is written, “In the crown with which his mother has crowned him.” Nukva is a crown with which his mother, Bina, has crowned him. “And the heaven” is male and female, including them in one another and connecting them in one another so they exist together in those Mochin, called “the life of the king.” Merely “the king,” which is Nukva, will be nourished by ZA, who is called “heaven.”

“And the earth” indicates bonding of male and female who were engraved in inscribed letters, since the Nukva from Chazeh ‎and above implied in the words “the heaven” is only the force of the twenty-two letters, which are not yet actual letters as they are from above the Chazeh. But the Nukva implied in the words “And the earth” is actual twenty-two inscribed letters as they are from Chazeh ‎and below. This is why it was said that they were engraved in inscribed letters in actual fact.

The life of the king are the Mochin ‎of illumination of Hochma, extending from the heaven, ZA. The heaven extend them only to sustain the earth and all her multitudes. That is, ZA does not extend these Mochin ‎for himself, as he is corrected in Mochin of Hassadim ‎from the pure air of upper AVI. However, he extends them only for the Nukva from Chazeh ‎and below and for all the souls extending from her.

306) The upper Elokim, Bina, made heaven and earth in Mochin ‎of existence, the life of the king, and elicited them as one by the force of above, GAR of Bina, who are upper AVI, called “the beginning of everything.” That is, GAR of Bina, upper AVI, emanated the upper heaven and earth, the great ZON from Chazeh of ZON and above. Likewise, the upper secret, Bina, descended to her ZAT, called YESHSUT, and YESHSUT made the lower heaven and earth, the small ZON, from Chazeh of ZON and below.

307) This whole matter is the Bet of Beresheet, which implies Bina. She is called Bet because there are Bet [two] worlds in Bina—upper AVI, called “the upper world,” and YESHSUT, called “the lower world.” They created worlds: The upper world of Bina created the upper world of ZON, and the lower world of Bina created the lower world, one such as the other, AVI such as ‎YESHSUT. AVI created heaven and earth, the great ZON, and YESHSUT ‎created heaven and earth, the small ZON.

Therefore, Bet implies that there are two worlds in Bina—AVI and YESHSUT. One elicited two worlds, the great ZON, and the other elicited two worlds, the small ZON. All of them came forth by the upper Resheet, Bina, who returned to Rosh AA, called “the upper Resheet.”

308) The difference between the coupling of the upper world of Bina and the coupling of the lower world of Bina is that the upper world descends to the lower world to emanate the lower world of ZON, the small ZON. It is filled by a coupling from the upper light in the path of one degree that is on her, like the blocked, hidden, and concealed trail of above.

Two Malchuts are called lock and key. In upper AVI, Malchut serves as a lock, for she locks there the coupling of illumination of Hochma ‎so the Yod would not come out of Avir of AVI, hence AVI remain in pure Avir, in covered Hassadim. Therefore, the lock is called “the blocked, hidden, and concealed trail.”

The key ‎operates in YESHSUT, opening in them the Mochin ‎of illumination of Hochma, and the Yod comes out of their Avir and they become light. For this reason, Malchut of YESHSUT ‎is called a “path” or a “way,” since all the Mochin ‎of illumination of Hochma ‎appear in her. It was said that it is filled by a coupling from the upper light in the path of one degree, the degree of the key ‎that is over the lower world, YESHSUT, who is in YESHSUT ‎like the blocked, hidden, and concealed trails of above in AVI.

One of them is a narrow trail, in AVI, and one of them is a path, in YESHSUT. The one below is a path, as it is written, “And the path of the righteous is as the light of dawn that shines more and more unto the perfect day.” The one above, AVI, is a narrow trail, as it is written, “A path that the eagle does not know.” That is, there is no coupling there, called “knowing.” This is why it is written, “A path that the eagle does not know,” since it is unknown.

It is written, “Who makes a way in the sea,” meaning YESHSUT ‎that were corrected in Malchut of the key, called a “path.” “And a path in the mighty waters” means AVI, where Malchut of the lock—called “path” or “trail”—was established. It is so because the male of the lock is called a “trail,” and Nukva is called a “route.” It is written, “Your way is in the sea.” YESHSUT, whose correction is in Malchut ‎of the way. “And Your path in the great waters” is AVI, whose correction is in Malchut ‎of the narrow trail.

It turns out that when the upper world of Bina is included in the lower world and she emanated the lower world of ZON, the small ZON were emanated in the key, called “way” or “path.” Hence, they, too, receive illumination of Hochma like Bina’s lower world.

When the upper world of Bina—AVI, which are in Malchut of the lock, called a “trail” or a “path”—were filled in the coupling of the upper light on their Malchut ‎and were impregnated by the light, like a Nukva that is impregnated by the male, they emitted and begot two offspring as one, male and female, ZON. They are “heaven” and “earth,” like the upper world of Bina, AVI, since they, too, were established in Malchut of the lock, like them. This is why they are in covered Hassadim, as well.

It has been clarified that the difference between the upper heaven and earth, which came forth from Bina’s upper world, and the lower heaven and earth, which came forth from Bina’s lower world, is that the upper ones are only in covered Hassadim ‎because they were established in Malchut of the lock, which is not known. The lower ones are in Hassadim, ‎disclosed in illumination of Hochma ‎because they were established in Malchut of the key ‎which is known, a path, and it is written about her, “And the path of the righteous is as the light of dawn that shines more and more unto the perfect day.”

309) The earth is nourished by the waters of the heaven, and their waters are thrown in it. That is, she receives from the heaven, ZA, both the nourishments for the sustenance of the earth, the Nukva, as well as the male waters for begetting the souls, injected like semen that is fired like a begetting arrow. However, the male is the upper one, and Nukva is the lower one. The upper waters in the earth, which she received from the heaven, are males, and the lower waters in herself are females.

The lower waters are nourished by the male waters, the upper waters that she received from the heaven. The lower waters in the earth call the upper water in the heaven to give them what they need, like a female that is open to receive from the male, and shoots lower water opposite the male upper water to beget souls. Likewise, the Nukva is nourished by the male because the female has nothing of her own. She receives from the male both the nourishments, the abundance for her sustenance, and the begetting of the souls.

This is why it is written, “And the earth,” with an added Vav [and] to the word Et [the], indicating the male in the land. There are male and female in heaven, considered the upper heaven and earth, and there is also male and female in the earth, considered lower heaven and earth.

310) It is written, “Raise your eyes on high and see who has created these.” Letters were engraved in the whole of the work of creation, both in the upper work, Bina, and in the lower work, Malchut. Afterwards, the letters were inscribed and completed.

Bina is called Elokim, whose five letters are KHB TM. When Malchut ‎rose to Bina of Bina under the Hochma ‎in her, Bina and TM in her departed from her and fell to ZON, leaving two Sefirot ‎KH in Bina, which are the two letters MI of Elokim, and the three Sefirot—Bina and her TM that fell from her—are the three letters ELEH of Elokim. This is “Who [MI] has created these [ELEH].” “Created” means took out, and MI took out the letters ELEH outside of Bina. This exit is considered the engraving of the letters, which mean vessels.

Afterwards, Bina lowered Malchut ‎to her place as before and returned the letters ELEH to her degree where they rejoined the letters MI in her, and the holy name Elokim [God] was completed once again. The returning of the letters ELEH to the name Elokim is regarded as inscribing of the letters, the completion of their form, since now they have become fit for reception of all the Mochin.

Letters were engraved throughout the work of creation since by Malchut’s ascent to Bina, the letters ELEH descended outside of Bina. This is regarded as engraving the letters. This engraving was done in both Bina and Malchut because as the letters ELEH descended from Bina, so they descended from all the degrees below Bina.

Afterwards, the letters were inscribed and completed. Then, when Bina returned the letters ELEH and the name Elokim was completed, the letters, which are the vessels, were inscribed and completed. It is called “inscription” because the disclosure of the current Mochin ‎is according to the engraving that was done before. This is why it is regarded as the form of the letters being engraved first. Afterwards, the inscriptions were made inside the engravings in these inscriptions and were completed for their tasks.

The letters were engraved in the words “In the beginning ... created,” meaning in the letters Bet in the words Beresheet ‎and Barah [created]. The two letters Bet imply the time of Katnut ‎and the engraving that was made in Bina. The letters Aleph in the Elokim and in the word Et [the] are considered inscribing and completion of the letters.

Certainly, the Bet of Beresheet ‎Barah, meaning that it took out. The Bet took the letters ELEH outside by the force of the upper world, Bina, called Elokim, which left the letters MI in her and took out the letters ELEH in her. The letter Bet is a female, and the letter Aleph is a male. That is, the letter Bet indicates Katnut, VAK without a Rosh, considered a female, and the letter Aleph indicates Gadlut, obtainment of GAR, considered a male. It is so because a male indicates completeness and the female incompleteness. The letter Bet of Beresheet Barah indicates engraving of the letters, and the letter Aleph of Elokim Et indicates inscription and completion of the letters.

As the Bet of Beresheet ‎took her out by the force of the upper one, the degree of Bina, who remained in VAK without a Rosh because she took the letters ELEH out, so Aleph of Elokim emanated the letters Aleph-Tav, which are all twenty-two letters, at the degree of Bina, since the word Et [the/of] contains Aleph Tav, indicating the twenty-two letters from Aleph to Tav. The Bet of Beresheet ‎Barah indicates the engraving of the letters, the descent of the letters ELEH outwards, for which she remained with only the two letters MI, which are VAK. The Aleph indicates the completion of the letters, the return of the letters ELEH to the degree.

They joined the letters MI, and the name Elokim was completed, as it is written, “Elokim Et.” Once the name Elokim was completed, He emanated all twenty-two letters implied in the word Et from Aleph to Tav, which mean vessels and Mochin of GAR like the twenty-two letters, which are the vessels that suffice to clarify the completion of the Hochma. These Mochin ‎that He emanated to the complete Bina, called Elokim, which are the whole of the twenty-two letters, were emanated inside Bina herself because as Beria, the engraving, was in Bina, called Resheet, the completion implied in Aleph was also made in Bina.

The words “The heaven,” with the letter Hey, indicates that Hey, Bina, which was completed, emanated the ZA, who is called “heaven,” giving him life and rooting him. Life means Mochin ‎of illumination of Hochma ‎because the light of Hochma ‎is called “the light of Haya.” Rooting him means that ZA himself does not need illumination of Hochma ‎because he is established in covered Hassadim, but these Mochin ‎are rooted in him to impart them upon the Nukva. This is why it was said, “And to root him,” to make him a root for the Nukva.

311) “And the land...” The Vav [and] of “And the land,” which is ZA, emanated the earth, the Nukva, to give her nourishments, to correct her, and to give her all the needs that she deserves. Nourishments mean abundance, enough to sustain her, and to correct her, the correction of her Partzuf ‎so she is face-to-face with him, and to give her all the needs that she deserves, meaning illumination of Hochma.

The Vav of “And the land” indicates that the Vav, ZA, took the word Et [the], which means the whole of the twenty-two letters from Aleph to Tav, and gave them to the earth, the Nukva. That is, that collective of all twenty-two letters that ZA received from Bina, as it is written, “The heaven,” he gave them to the Nukva, earth. “And the earth,” Nukva, included them within her, as it is written, “All the rivers go to the sea.” This is why it is written, “And the earth,” that the earth collected everything into her, and the earth received them.

The Mochin ‎that are implied in Aleph-Tav, which ZA, heaven, received from Bina, are called “rivers” [also streams/brooks], as it is written, “He will drink from the brook in the way; therefore, he will lift up the head.” That is, ZA drinks from Yesod of Bina, called “stream,” the Mochin, and this is why he raises his head, meaning obtains GAR. This is why these Mochin ‎are called “streams” [or brooks or rivers].

It is written, “All the rivers,” Mochin, implied in Aleph-Tav, “Go to the sea,” to the Nukva, since ZA received from the beginning only to impart them upon the Nukva. The word “heaven,” with the letter Hey, indicates that Hey, Bina, emanated ZA, called “heaven,” to give him life and root him so he becomes a root for the Nukva and not for himself.

This is why it is written, “And the earth.” He could have written, “And the earth” [without the Et (the)], and the male was implied in the letter Vav, and the Nukva in the word “earth,” without the word “the.” This is why it was said that the earth gathered everything into her, and the earth received them because the word “the” indicates the whole of the Mochin from Aleph to Tav.

The words “And the earth” indicate that the earth collected into her and received within her all the Mochin ‎implied in Aleph-Tav, meaning heaven and earth together. Also, “The heaven” implies heaven and earth together.

The ZON are divided at the Chazeh—the great ZON from Chazeh ‎and above, and the small ZON from Chazeh ‎and below. Also, the core of ZA is from Chazeh ‎and above, but from his Chazeh ‎and below, he is considered his Nukva. Thus, ZON—from Chazeh ‎and above—are both regarded as ZA himself, and ZON from Chazeh ‎and below are both considered Nukva herself.

“And the earth” implies only the Nukva, called “earth.” There are ZA and Nukva in her, herself, which are called “heaven and earth,” the small ZON from Chazeh ‎and below. Also, “The heaven,” which implies ZA, heaven, has ZA and Nukva in him, himself, which are called “heaven and earth,” the great ZON from Chazeh ‎and above.

312) And the earth received “And the” to be nourished by them. This is why there are male and female in them by necessity, for the Vav of “And the” is male because the arrival of the matter into reception is in the beatings of the male. The fortress of the smoke is in the land, who is the Nukva. When the blazing fire extends and awakens from the left line, it grips to the Nukva and she billows smoke, as it is written, “And Mount Sinai was all in smoke because the Lord descended upon it in fire.” This is fire and that is smoke, meaning if that which descends from above is fire, the lower one who receives it becomes smoke.

It is written, “And the mountain smoking.” When the fire comes down, the smoke and the fire grip one another, and everything is dominated by the left side, as it is written, “My hand also founded the earth, and My right spreads out the heavens.” “My hand also” is the left hand, which is fire and smoke. “Founded the earth” is the Nukva. “And My right spreads out the heavens,” and the right hand, Hassadim, measured and made the heaven, ZA, by the force of the right of above, Bina. It is so because ZA, heaven, receives the Hassadim ‎from Bina. The heaven, male, ZA, were made similarly, from the right of Bina, and Nukva was made from the left of Bina.

This is why the Nukva cannot be without a male, as she is fire and smoke from the left side and needs the male’s Hassadim. This is why she is regarded as male and female together, as it is written, “And the earth.” When the Nukva is without a male, every kind of punishment in the world extends from her, as she is fire and smoke from the left side, and her entire correction is to be connected as one with the male, who is the right. Then all the abundance of the worlds extends from her.

313) “Raise your eyes on high.” Bina is called “on high” because the matters ascended up to Bina in a way that there is no question there. A question means raising MAN for a coupling, like “Asking for the rains.” It begins with Bina because she is considered known. But above her, in Hochma, it is not known, meaning Hochma ‎was perfected from Keter, who is called Ein‎ [naught, null]. This is why she is not poised for a question like him, who is hidden and deep and there is no one to perceive and attain him.

This Mochin ‎extend from the coupling over Malchut of the key, corrected in Bina, in her ZAT, who are called YESHSUT. For this reason, from there begins the question, the raising of MAN for a coupling. At that time, the Yod comes out of their Avir, leaving Ohr [light]. But above her, in AVI, called Hochma, who are GAR like the Keter, there is no question because they are corrected in Malchut of the lock on whom there is no coupling. This is why they are considered not known, like Keter of AA, who is called Ein‎, from whom AVI receive. Also, he is pure air because the Yod does not depart from their Avir.

The reason why Keter of AA is called Ein‎ is because he is attached to Rosh Atik. They are three Roshim [pl. of Rosh] one above the other and one inside the other. One above the other is Rosh Atik. One inside the other is HS of AA inside his Keter. Thus, they are three Roshim one below the other: The first Rosh is Rosh Atik, the second Rosh is Keter of AA, called Ein‎, the middle between Rosh Atik and HS, and the third Rosh is HS of AA, called simply AA.

Since the deep light, Bina, expanded, as it is written, “And very deep, who will find it,” her light is poised for a question because it is known. And although she is still hidden more than all the lower ones from her and below, she is called MI [who] after the question, as it is written, “Who has created these?”

314) It is written, “Out of whose abdomen came forth the ice?” “Out of whose [MI],” which is Bina, who is poised for a question. It comes out and is made in Malchut ‎out of the upper one, out of Bina. The congealed sea comes out of the upper one, as it is written, “Out of whose abdomen came forth the ice?” It refers to ZAT of Bina, YESHSUT, called MI [who], when they impart Hochma without Hassadim, which is the dot of Shuruk. Because of the absence of Hassadim, the lower ones congeal and freeze.

Hence, although the letters ELEH have already risen up to Bina because the abundance is frozen, they do not join there to disclose the Elokim in Bina and she is still called MI. However, once the Hassadim ‎come out and clothe the Hochma, the letters MI join the letters ELEH, the name Elokim is completed, and she is no longer called MI.

It is written, “Out of whose abdomen came forth the ice,” indicating that only when she imparts Hochma ‎without Hassadim ‎in regard to the dot of Shuruk ‎is she called MI, and not during the wholeness, when she receives the dot of Hirik and the Hochma ‎clothes in Hassadim, since then she is called Elokim and not MI.

We should not ask, “What is above and what is below?” Rather, we should seek the place where they come out to know, since three dots are discerned in the exit of the Mochin ‎from Bina—Holam, Shuruk, Hirik. There is no question at the dots, Holam and Hirik, for it is forbidden to raise MAN in them to extend Hochma, but only at the dot of Shuruk, which is the place of the exit of Hochma.

We should not ask what is above, at the dot of Holam, and what is below, at the dot of Hirik. Rather, we should seek the place where they come out, the dot of Shuruk, for then Bina is in Rosh AA and imparts Hochma, and it is discerned as the place of the exit of Hochma.

We do not know him since we cannot. That is, it does not mean extending Hochma ‎at the dot of Shuruk, since they cannot extend it, for everything is congealed and becomes ice, but then it is poised for a question and not to know it. Then, at the dot of Shuruk, is the time for raising MAN and for asking about the illumination of Hochma, but at that time, it is impossible to receive anything because of the freezing. Rather, afterwards, at the dot of Hirik, when Hochma ‎is clothed in the Hassadim ‎of Hirik, it is the time for receiving illumination of Hochma. Thus, the time of the question is at the dot of Shuruk, and the time of reception is at the dot of Hirik.

315) Beresheet ‎indicates Bet-Resheet. He asks, “Does Beresheet ‎mean Resheet, which is an utterance without the Bet, or Beresheet, which is an utterance with the Bet?” Indeed, before Malchut ‎came out of Bina and her power expanded, and everything is still hidden in Bina, it is Beresheet ‎and an utterance, since the Bet of Beresheet ‎is the Malchut ‎that rose to Bina, and the Bet of Beresheet ‎is the dot in his hall.

Thus, the Bet of Beresheet ‎implies the ascent of Malchut ‎to Bina, which is the entrance of the Yod to the light of Bina, making her Avir. Resheet indicates Bina. Prior to the exit of the Yod, Malchut, from the light of Bina, both are called Beresheet, and both together are an utterance. Beresheet ‎together with the Bet is an utterance because an utterance means a degree that emerges on a coupling by striking, when a lip strikes a lip. And since the coupling by striking ‎is made on the Bet of Beresheet, Malchut, it cannot be said that only Resheet, which is Bina alone, will be an utterance, since the coupling by striking ‎was not made on the screen of Bina.

Because the Yod, Malchut, departed from the Avir of Bina and the forces of Bina expanded, Bina is called Resheet. She is an utterance of her own, without the Bet, the Malchut, since she has already departed her. Also, now she is called MI, poised for a question, the one that ELEH created.

In other words, this concerns the illumination of the dot of Shuruk, which is still not called Elokim, but MI, for although the letters ELEH rose to Bina, they are still hidden, and as they are, they are considered outside of Bina. Barah [created] means hidden. The one that ELEH created, meaning Bina, when she is called MI, for then she hides the letters ELEH due to lack of Hassadim.

Afterwards, when Bina expanded and was perfected, she becomes Yam [“sea,” the reversed letters of MI]. That is, once she clothed in the Hassadim ‎of the dot of Hirik, when the letters ELEH conjoin with MI and the name Elokim is completed, it follows that when the letters MI came in the name Elokim, they become there the letters Yod-Mem. At that time, Bina created her below, in Nukva, and did everything in her in that very same way as above.

Thus, as the order of the Mochin ‎of above was in three places, three dots—Holam, Shuruk, Hirik—Bina elicited the Mochin ‎in the Nukva by the order of these three dots, one opposite the other and one like the other. Both are implied in the Bet of Beresheet. One opposite the other means that each phase in the Nukva received from its corresponding phase in Bina. One like the other means that the full height of the Mochin ‎that came out in Bina also came out in the Nukva. Likewise, when they are in Katnut, it is implied that they are both in Bet of Beresheet, a dot in his hall.

316) “While the king sat at his table, my perfume gave forth its fragrance.” “Sat at his table” means settling in the lower Malchut. The king is YESHSUT. “Sat at his table” means while clothing in Malchut ‎and giving from the bonding and delight of the pleasantness in the upper Eden, upper AVI. They receive from upper AVI in that hidden, concealed, and unknown trail, as it is written, “A path that the eagle does not know,” and they are filled by them. The abundance comes in the known streams of YESHSUT, which are “path,” or “way.”

And then “My perfume gave forth its fragrance,” meaning the lower Malchut. He created the world below, Malchut, like the world of above, the world of Bina, YESHSUT, in everything that they received from the upper Eden. The high good fragrance rises from the lower world to rule and to act, and Malchut ‎is able and governs and illuminates in the upper light.

317) The world, ZON, was created in two phases, in the right and in the left of the six upper days, HGT NHY of Ima. The six days, HGT NHY of Ima, were made in order to illuminate to ZON in the right in them, as it is written, “For in six days,” HGT NHY of Ima, “The Lord made heaven and earth,” ZON, and by that, ZON received the right in them.

Those six upper days dug ways and made 60 holes in the great deep, Yesod of Ima, meaning the left of the six days of Ima, each of which consists of ten. Hence, 60 holes were dug in it and all were included in Yesod of Ima. These 60 holes are to bring the waters of the streams into the deep, to the Yesod of Nukva of ZA, called plainly “deep.” By that, ZON receive the left from the six days of Ima called “the waters of the brooks,” as it is written, “He will drink from the brook in the way; therefore he will lift up the head.”

Since the world, ZON, drink from the upper stream, the left of Ima, through these 60 holes in her Yesod, called “the great deep,” “Therefore he will lift up his head,” obtaining GAR of Ima, called Rosh. It is so because the left of Ima is the vessels that ZON obtain, for in those vessels they obtain the lights of GAR from Ima. If they did not have the vessels from Ima, the world would remain in VAK without a Rosh. This is why it was said that the 60 holes in the deep were created from the six days of creation, the six upper days of Ima, and became the peace of the world in whom they received the Mochin of GAR from Ima, who is the peace of the world.