Man’s
Soul
Rises
from
the
Earth
to
the
Firmament
19)
Man’s
soul,
when
a
man
sleeps
at
night,
his
soul
rises
from
the
earth
to
the
firmament
and
stands
in
that
upper
radiance,
and
the
Creator
visits
her.
20)
Each
soul
of
a
righteous,
since
she
stands
in
the
place
of
His
glory,
is
worthy
of
receiving
illumination
of
Hochma,
standing,
and
she
is
worthy
of
sitting
with
her,
to
receive
the
clothing
of
Hassadim,
which
is
sitting.
The
Creator,
ZA,
called
upon
the
patriarchs,
HGT,
His
three
lines,
and
told
them,
“Go
visit
so
and
so,
the
righteous
who
arrived,
and
greet
him
on
My
behalf,”
meaning
that
the
three
lines
will
bestow
upon
her
the
illumination
of
the
coupling
called
“greeting.”
“On
My
behalf”
is
the
Nukva,
and
they
say,
“God
almighty,
he
is
not
worthy
of
the
father
going
to
see
his
son.
The
son
should
see
and
behold
and
come
to
meet
his
father.”
In
the
beginning,
ZA
illuminated
for
the
soul
the
illumination
of
the
right
line,
“Abraham,”
Holam.
Afterwards,
he
illuminated
for
her
the
illumination
of
the
left
line,
“Isaac,”
Shuruk,
and
a
division
between
the
two
lines
occurred.
Then
the
soul
was
blocked,
and
the
illumination
of
the
two
lines
departed
from
the
soul
and
they
returned
to
ZA.
They
said
to
Him,
“Master
of
the
world,
it
is
unbecoming
for
a
father
to
go
see
his
son,”
since
she
was
blocked
and
cannot
receive
from
him.
“Rather,
the
son
should
see
and
behold,
and
ask
about
his
father,”
meaning
that
the
soul
should
raise
MAN
from
the
screen
of
Hirik,
and
then
the
middle
line,
Jacob,
will
awaken.
At
that
time,
the
soul
will
be
able
to
receive
our
illumination.
21)
And
the
Creator
calls
Jacob
and
tells
him,
“You,
who
suffered
raising
sons,
go
and
greet
so
and
so,
the
righteous
who
came
here,
and
I
will
go
with
you.”
It
is
written,
“Who
seek
your
face,
even
Jacob.
Selah,”
referring
to
the
souls
of
the
righteous
that
Jacob
the
patriarch
would
greet,
and
they
sought
his
face.
Jacob
is
the
middle
line.
Sons
is
the
birth
of
Mochin.
The
affliction
of
the
son
is
the
screen
of
Hirik
that
diminishes
the
level
from
GAR
to
VAK
and
thus
causes
sorrow.
But
it
is
impossible
to
bear
sons,
Mochin,
except
with
that
screen.
After
the
soul
raised
MAN
to
Jacob,
meaning
he
attracted
the
screen
of
Hirik
on
which
the
middle
line—which
is
Jacob—emerges,
she
told
him,
“Your
way
is
to
draw
Mochin
on
the
screen
of
Hirik;
make
this
coupling
for
the
soul.
Go
and
greet
(lit.
receive
the
face)
of
the
righteous
so
and
so,
who
came
here.”
Face
is
Hochma.
Greeting
[receiving
the
face]
is
clothing
of
Hochma
in
Hassadim.
And
eliciting
the
level
of
Hassadim
and
clothing
Hochma
in
Hassadim
is
called
“greeting.”
22)
Jacob
the
patriarch
is
the
throne
of
glory.
The
Creator
made
a
covenant
only
with
Jacob,
more
than
the
making
of
covenants
with
all
his
fathers.
He
made
that
throne
for
His
dwelling
only
from
the
first
ones
because
the
first
ones,
Abraham
and
Isaac,
cannot
shine
without
him.
This
is
why
he
includes
their
illumination
in
himself
and
becomes
a
throne
in
and
of
itself.
23)
It
is
written,
“[He
will
make
them]
inherit
the
throne
of
glory.”
This
is
Jacob
the
patriarch,
who
made
that
throne
in
itself,
to
receive
the
Torah
for
the
souls
of
the
righteous.
And
the
meaning
of
the
words
is
the
“throne
of
glory,”
meaning
the
law
of
Jacob,
who
became
the
throne,
will
inherit
them
to
the
souls
of
the
righteous.
24)
The
Creator
walks
with
Jacob
every
beginning
of
the
month.
When
the
soul
sees
the
glory
of
the
mirror,
which
is
the
Shechina
of
her
Maker,
the
soul
blesses
and
bows
before
the
Creator,
as
it
is
written,
“Bless
[the
Lord]
my
soul.”
25)
The
Creator
stands
over
the
soul,
and
the
soul
opens
and
says,
“O
Lord
my
God,
You
are
very
great.”
She
praises
the
Creator
for
the
body
that
remains
in
this
world,
too,
and
says,
“Bless
the
Lord,
my
soul,
and
all
that
is
within
me,”
indicating
to
the
body.
Thus,
first
the
soul
praises
the
Creator
for
her
own
attainment,
and
then
she
says,
“Bless
the
Lord,
my
soul,
O
Lord
my
God,
You
are
very
great.”
Afterwards,
she
praises
Him
for
the
body,
too,
for
the
splendor
of
the
soul
is
extended
downward
and
shines
to
the
body.
Then
she
says,
“Bless
the
Lord,
my
soul,
and
all
that
is
within
me,
the
name
of
His
holiness.”
26)
And
the
Creator
walks
with
Jacob,
as
it
is
written,
“And
the
Lord
appeared
to
him
by
the
Oaks
of
Mamre,”
and
Jacob
is
called
“Mamre.”
The
name
“Mamre”
is
because
Jacob
inherited
two
hundred
worlds
from
Eden,
and
he
is
a
throne,
for
he
became
a
throne
in
and
of
itself.
Mamre
is
281
in
Gematria;
hence,
the
two
hundred
of
Eden
that
Jacob
was
awarded,
as
it
is
written,
“And
two
hundred
are
for
those
who
keep
its
fruit.”
Eighty-one,
in
Gematria,
is
a
chair,
thus
281
in
Gematria
are
Mamre.
Two
hundred
worlds
from
Eden
is
the
Hochma,
called
“Eden,”
and
the
chair
is
for
the
Hassadim
that
clothe
the
Hochma.
This
is
why
it
is
written,
“And
the
Lord
appeared
to
him
by
the
Oaks
of
Mamre,”
and
this
is
the
reason
why
Jacob
is
called
“Mamre,”
for
he
contains
Eden
and
throne,
which
are
the
name
Mamre.
27)
“By
the
Oaks
of
Mamre.”
Oaks
means
mighty
and
strong,
and
Mamre
is
Jacob,
as
it
is
written,
“The
Mighty
One
of
Jacob.”
It
is
written,
“While
he
was
sitting
at
the
tent
door
in
the
heat
of
the
day,”
and
it
is
written,
“Lord,
who
will
dwell
in
Your
tent?”
In
other
words,
the
tent
door
is
illumination
of
the
right
line,
covered
Hassadim,
illumination
of
the
point
of
Holam,
MI
of
Elokim,
implied
in
the
word
“who”
in
the
verse
“Who
will
dwell
in
Your
tent?”
“In
the
heat
of
the
day,”
as
it
is
written,
“But
unto
you
that
fear
My
name
shall
the
sun
of
righteousness
arise
with
healing
in
its
wings.”
This
refers
to
the
illumination
of
the
left
line,
the
illumination
of
the
point
of
Shuruk,
ELEH
of
Elokim,
illumination
of
Hochma
without
Hassadim,
called
“the
coming
out
of
the
sun
from
its
sheath,”
since
the
light
of
Hochma
shines
only
in
a
sheath
of
Hassadim.
And
when
it
shines
without
Hassadim,
it
burns,
as
it
is
written,
“In
the
heat
of
the
day.”
At
that
time,
the
wicked
are
sentenced
in
it,
but
the
righteous
are
healed
by
it,
since
they
disclose
MAN
and
draw
Hassadim
to
clothe
the
Hochma.
This
is
what
The
Zohar
implies
in
its
interpretation
of
“in
the
heat
of
the
day,”
in
the
verse,
“But
unto
you
that
fear
My
name
shall
the
sun
of
righteousness
arise
with
healing
in
its
wings.”
This
teaches
us
that
this
light
of
the
sun
heals
only
in
its
wings,
in
the
clothing
of
Hassadim
that
cover
the
force
of
the
sun
like
wings.
And
before
the
arrival
of
the
wings
from
the
middle
line,
it
is
“in
the
heat
of
the
day,”
and
at
that
time,
it
burns.
28)
At
the
time
when
the
soul
is
“in
the
heat
of
the
day,”
the
Creator,
ZA,
goes
to
bestow
upon
the
soul.
This
means
that
He
walks
from
place
to
place,
in
three
places.
He
also
walks
from
the
tent
door—the
hidden
Hassadim
in
MI,
right
line—to
“in
the
heat
of
the
day,”
ELEH,
meaning
left
line,
and
afterwards
to
Jacob’s
place,
the
middle
line.
Since
the
patriarchs
Abraham
and
Isaac
heard
that
the
Creator,
ZA,
is
going
to
the
soul,
they
sensed
that
the
soul
was
in
a
state
of
“in
the
heat
of
the
day,”
that
she
needed
a
place
for
clothing
the
Hassadim.
Hence,
they
asked
Jacob
to
go
with
them
and
greet
the
soul,
meaning
to
draw
over
his
screen
of
Hirik
the
level
of
Hassadim
that
decides
between
Abraham
and
Isaac,
at
which
time
the
Hochma
clothes
in
Hassadim,
which
is
peace
[also
greeting
in
Hebrew].
It
is
called
“peace”
because
prior
to
the
determining
of
the
level
of
Hassadim,
the
two
lines
are
disputed.
But
through
the
level
of
Hassadim,
the
middle
line,
peace
is
made
between
them.
29)
And
Abraham
and
Isaac
were
standing
over
the
soul,
meaning
after
Jacob
imparted
the
Hassadim
in
the
greeting,
and
shone
upon
her
the
two
lines—Abraham
and
Isaac—as
well,
as
it
is
written,
“And
he
lifted
up
his
eyes
and
saw,”
meaning
the
soul,
“And
behold,
three
men
were
standing
opposite
him.”
The
three
men
are
the
patriarchs—Abraham,
Isaac,
and
Jacob—standing
opposite
him
and
seeing
the
good
deeds
that
the
soul
has
done,
meaning
they
see
the
MAN
of
the
soul
and
impart
her
with
Mayin
Duchrin
[Aramaic:
male
water].
“And
when
he
saw
them,
he
ran
from
the
tent
door
to
meet
them
and
bowed
himself
to
the
earth,”
since
she
saw
the
presence
of
His
glory
with
them,
as
it
is
written,
“Your
oils
are
good
for
fragrance,
Your
name
is
purified
oil;
therefore,
the
maidens
love
you.”
Fragrance
is
the
MAN
that
the
soul
raises,
to
draw
Jacob’s
illumination
of
peace,
the
level
of
Hassadim,
when
the
level
of
Hassadim
is
clothed.
Hence,
“Your
oils
are
good,”
since
the
Mochin
are
received
in
the
good
oil.
“Purified
oil”
means
“in
the
heat
of
the
day,”
when
the
two
lines
depart
the
soul
and
cannot
shine.
At
that
time,
it
is
considered
that
the
oil,
the
Mochin,
is
emptied
from
the
soul,
the
illumination
of
the
point
of
Shuruk.
However,
afterwards,
at
the
coming
of
Hassadim
from
Jacob,
the
illumination
of
Hochma
is
obtained
from
that
point
of
Shuruk.
“Your
name
is
purified
oil”
means
that
during
the
illumination
of
the
point
of
Shuruk,
Your
name
is
attained,
the
revelation
of
the
Shechina,
the
name
of
the
Creator.
And
yet,
the
soul’s
only
craving
is
to
draw
the
Hassadim
of
the
right
line,
MI.
This
is
why
the
verse
ends,
“Therefore
the
maidens
love
you,”
meaning
the
concealed
Hassadim
from
MI,
GAR
of
Bina,
from
which
the
souls
particularly
like
to
draw.
This
is
what
is
explained
in
the
words,
“When
he
saw,”
meaning
the
revelation
of
the
Shechina
through
the
illumination
of
Shuruk
after
it
clothes
in
Hassadim.
At
that
time,
he
ran
to
meet
them,
to
receive
from
the
tent
door,
MI,
as
it
is
written,
“Therefore
the
maidens
love
you,”
meaning
the
Hassadim
that
are
covered
from
Hochma,
which
are
called
“maidens”
that
the
souls
love.