The
Coming
of
the
Messiah
96)
Rabbi
Shimon
raised
his
hands
and
wept.
He
said,
“Woe
unto
he
who
will
be
at
that
time,
and
happy
is
he
who
will
be
and
can
be
present
at
that
time.”
“Woe
unto
he
who
will
be
at
that
time”
because
when
the
Creator
comes
to
visit
the
deer,
meaning
the
Shechina,
He
will
look
to
see
who
are
the
ones
that
are
standing
with
her,
He
will
observe
all
the
deeds
of
each
and
every
one
of
those
who
are
with
her,
and
no
righteous
shall
be
found.
It
is
written
about
that,
“And
I
looked,
and
there
was
none
to
help.”
At
that
time,
many
troubles
will
come
over
Israel.
97)
“Happy
is
he
who
will
be
and
will
be
present
at
that
time.”
This
is
because
one
who
is
in
faith
at
that
time
will
be
rewarded
with
that
light
of
the
King’s
joy.
It
is
written
about
that
time,
“And
[I]
will
refine
them
as
silver
is
refined,
and
will
try
them
as
gold
is
tried.”
98)
After
these
troubles
awaken
upon
Israel,
all
the
nations
and
their
kings
will
seek
counsel
together
against
them.
They
will
awaken
several
evil
sentences,
unite
against
them,
and
trouble
after
trouble
will
come,
and
the
last
makes
the
first
forgotten.
Then
the
pillar
of
fire
that
stands
from
above
downwards
will
be
seen
for
forty
days
and
all
the
nations
in
the
world
will
see
it.
99)
At
that
time,
the
Messiah
King
will
awaken
to
come
out
of
the
Garden
of
Eden,
from
the
place
called
“the
bird’s
nest,”
and
will
appear
in
the
land
of
the
Galilee.
And
on
the
day
when
the
Messiah
goes
out
there,
the
whole
world
will
be
angered
and
all
the
people
in
the
world
will
hide
in
caves
and
in
crevices
in
stones
and
they
will
not
know
how
to
be
saved.
It
is
written
about
that
time,
“And
men
shall
go
into
the
caves
of
the
rocks,
and
into
the
holes
of
the
earth,
from
before
the
terror
of
the
Lord,
and
from
the
glory
of
His
majesty,
when
He
arises
to
shake
mightily
the
earth.”
100)
“Before
the
terror
of
the
Lord”
is
the
angering
of
the
whole
world.
“And
from
the
glory
of
His
majesty”
is
the
Messiah.
“When
He
arises
to
shake
mightily
the
earth”
is
when
the
Messiah
rises
and
will
appear
in
the
land
of
the
Galilee,
since
this
is
the
first
place
that
was
ruined
in
the
Holy
Land
by
Assyria.
For
this
reason,
he
will
appear
there
before
all
other
places,
and
from
there
he
will
evoke
wars
upon
the
entire
world.
101)
After
forty
days,
when
the
pillar
rises
from
earth
to
heaven
in
the
eyes
of
the
whole
world
and
the
Messiah
has
appeared,
a
star
will
rise
up
on
the
east,
blazing
in
all
colors,
and
seven
other
stars
will
surround
that
star.
And
they
will
wage
war
on
it
from
all
sides,
three
times
a
day
for
seventy
days,
and
all
the
people
in
the
world
will
see.
102)
And
that
star
will
make
war
with
them
with
torches
of
blazing
fire,
sparkling
in
every
direction,
and
it
will
strike
them
until
it
swallows
them
each
evening.
And
at
daytime,
it
lets
them
out
again,
and
they
make
war
before
the
whole
world.
So
it
is
each
day
for
seventy
days.
After
seventy
days,
that
star
will
be
hidden
and
the
Messiah
will
be
hidden
for
twelve
months,
the
pillar
of
fire
will
return
as
before,
the
Messiah
will
be
hidden
in
it,
and
that
pillar
will
not
be
seen.
103)
After
twelve
months,
the
Messiah
will
be
raised
inside
that
pillar
into
the
firmament,
where
he
will
receive
strength
and
the
crown
of
kingship.
And
when
he
descends
to
the
earth,
that
pillar
of
fire
will
be
seen
again
as
before,
in
the
eyes
of
the
whole
world.
Afterwards,
the
Messiah
will
appear
and
many
nations
will
gather
unto
him,
and
he
will
make
wars
throughout
the
world.
At
that
time,
the
Creator
will
awaken
all
the
peoples
of
the
world
with
His
might,
the
Messiah
King
will
be
known
throughout
the
world,
and
all
the
kings
in
the
world
will
awaken
and
unite
to
wage
war
against
him.
104)
Several
rulers
in
Israel
will
revert
and
return
to
the
gentiles
and
will
come
with
them
to
wage
war
against
the
Messiah
King.
Then,
the
whole
world
will
darken
for
fifteen
days
and
many
from
the
people
of
Israel
will
die
in
that
darkness.
This
is
why
it
is
written,
“For,
behold,
darkness
shall
cover
the
earth,
and
thick
darkness
the
peoples.”
105)
“If
you
come
across
a
bird’s
nest
on
the
road,
in
any
tree,
or
on
the
earth,
with
nestlings
or
eggs,
and
the
mother
sitting
on
the
nestlings
or
on
the
eggs,
you
shall
not
take
the
mother
with
the
young.
You
shall
let
the
mother
go,
but
the
young
you
may
take
for
yourself.”
This
verse
is
one
of
the
hidden
Mitzvot
[commandments]
of
the
Torah,
and
contains
hidden
secrets
of
the
Torah
in
the
thirty-two
paths
of
the
Torah.
106)
When
the
Messiah
King
awakens,
several
signs
and
other
miracles
will
awaken
in
the
world.
There
is
a
hidden
and
unknown
place
in
the
lower
Garden
of
Eden,
which
is
embroidered
with
several
colors.
And
a
thousand
lovely
palaces
are
concealed
within
it,
with
no
one
to
enter
them
but
the
Messiah,
who
always
stands
in
the
Garden
of
Eden.
107)
The
whole
garden
is
surrounded
by
many
Merkavot
[chariots/structures]
of
the
righteous
and
the
Messiah
stands
over
them
and
over
several
armies
and
camps
of
souls
of
the
righteous
that
are
there.
In
the
beginnings
of
months,
on
good
days,
and
Sabbaths
the
Messiah
enters
that
place
where
a
thousand
palaces
are
hidden,
to
entertain
in
all
those
palaces.
108)
And
at
the
very
inside
of
those
thousand
coveted
palaces
is
one
concealed
and
hidden
place,
which
is
not
known
at
all.
It
is
called,
“Eden.”
No
one
can
attain
it,
and
the
Messiah
is
concealed
outside,
around
that
place,
until
a
place
called,
“a
bird’s
nest”
appears
to
him.
This
is
a
place
where
the
bird
that
awakens
in
the
Garden
of
Eden
each
day
declares.
There
are
three
Hochmot
[plural
of
Hochma]:
1.
Upper
Hochma
of
direct
light.
This
Hochma
has
been
concealed
since
the
six
days
of
creation,
and
is
therefore
completely
unknown
and
unattainable,
even
for
the
Messiah.
It
is
said
that
there
is
one,
concealed
and
hidden
place
that
is
completely
unknown,
and
it
is
called
“Eden.”
And
there
is
no
one
who
can
attain
it
and
the
Messiah
is
concealed
outside,
around
that
place.
2.
Bina
that
returned
and
became
Hochma.
All
the
Mochin
are
extended
from
this
Hochma,
but
there
is
no
attainment
in
herself,
except
for
the
Messiah.
It
is
said
about
it
that
there
is
one
place,
hidden
and
concealed,
that
is
not
known.
It
is
embroidered
with
several
colors
and
a
thousand
lovely
palaces
are
hidden
in
it,
and
there
is
no
one
to
enter
them
except
the
Messiah.
3.
Hochma
in
Malchut.
Only
this
Hochma
is
attained
by
the
greatest
righteous
in
the
world,
and
it
is
only
by
the
inclusion
of
the
three
lines
in
it.
The
left
line
in
it,
which
is
the
root
of
all
the
Hochma
in
it,
is
called
“A
bird’s
nest.”
A
bird
is
the
name
of
the
Hochma
in
Malchut.
A
nest
is
the
place
from
which
the
Hochma
appears.
It
is
said
about
it,
“until
a
place
called
‘a
bird’s
nest’
appears
to
him.
This
is
a
place
where
the
bird
that
awakens
in
the
Garden
of
Eden
each
day
declares.”
Bestowal
of
Hochma
particularly
is
called
a
“herald,”
and
not
“speech”
due
to
the
judgments
that
extend
from
her.
This
is
so
because
Hochma
appears
only
by
a
sentence,
and
when
it
clothes
in
Hassadim,
the
Hochma
appears
to
the
righteous
in
the
Garden
of
Eden
each
day.
109)
In
that
place,
called
“a
bird’s
nest,”
embroidered
in
the
queen’s
garment
of
glory,
are
the
forms
of
all
the
peoples
that
have
gathered
against
Israel
to
harm
them.
The
Messiah
enters
that
place
and
raises
his
eyes.
He
sees
the
patriarchs
who
entered
God’s
destroyed
house
until
he
sees
Rachel
with
a
tear
on
her
cheek
and
the
Creator
comforting
her,
but
she
does
not
wish
to
be
comforted,
as
it
is
written,
“She
refuses
to
be
comforted
for
her
children.”
Then
the
Messiah
raises
his
voice
and
cries,
the
whole
of
the
Garden
of
Eden
shakes,
and
all
the
righteous
that
are
there
wail
and
cry
with
him.
110)
He
wailed
and
cried
once
more,
and
the
firmament
over
the
garden
shook
up
along
with
fifteen
million
camps
of
high
angels
until
the
Messiah
reached
the
high
throne.
Then
the
Creator
hints
to
that
bird
and
it
enters
its
nest,
sits
with
the
Messiah,
declares
what
it
declares,
and
what
awakens,
awakens.
There
are
two
kinds
of
voices.
1)
From
the
screen
of
Malchut
that
is
unmitigated
in
Bina,
as
was
said,
“The
Messiah
raises
his
voice
and
weeps.”
And
since
he
is
from
the
quality
of
judgment,
the
whole
of
the
Garden
of
Eden
is
shaken,
even
on
the
right
line
in
the
Garden
of
Eden.
2)
When
the
screen
of
Malchut
is
already
sweetened
in
Bina,
the
new
Sium
[ending]
of
the
second
restriction,
called
“firmament,”
comes
out.
This
is
the
second
weeping,
as
was
said,
“He
howled
and
wept
a
second
time.”
For
this
reason,
not
the
whole
garden
was
shaken,
but
only
the
left
line
and
the
left
half
of
the
middle
line,
called
“one
thousand
five
hundred
ten
thousands.”
They
are
called
“one
thousand”
because
they
are
Hochma,
and
“ten
thousand”
because
they
are
clothed
in
Hassadim.
And
at
that
time,
the
Messiah
rises
to
Bina,
as
was
said,
“until
the
Messiah
arrives
at
the
high
throne,”
Bina.
Then
the
Creator
hints
to
that
bird,
and
she
enters
her
nest,
meaning
the
Creator
extends
to
her
illumination
of
Hochma.
It
is
discerned
that
the
bird,
the
Mochin
of
Hochma,
returns
to
her
nest
and
sits
with
the
Messiah,
to
bestow
upon
him
Hochma.
And
then
she
declares
what
it
declares,
to
extend
the
Hochma
in
the
voice
of
Bina,
and
what
awakens,
awakens,
meaning
the
Mochin
of
Hochma
awakens.
111)
Finally,
from
within
that
holy
throne,
Bina,
called
“three
times,”
meaning
the
three
lines
one
at
a
time,
that
bird’s
nest
and
the
Messiah
all
rise
up
to
Bina.
The
Creator
swears
them
to
remove
the
evil
kingship
from
the
world
through
the
Messiah,
avenge
the
revenge
of
Israel,
and
extend
all
the
good
that
the
Creator
will
do
to
His
people.
And
that
bird’s
nest
and
the
Messiah
return
to
the
places
and
the
Messiah
is
hidden
in
the
bird’s
nest
as
before.
Thus
far,
The
Book
of
Zohar
explained
the
meaning
of
Messiah
at
the
time
of
exile.
It
says
that
his
root
is
from
around
Eden,
where
it
was
initially
concealed.
When
the
worlds
and
the
bird’s
nest—Malchut
in
the
form
of
Hochma
and
sentence—were
erected,
the
Messiah
was
concealed
in
it.
On
Sabbaths
and
on
good
days,
the
Messiah
rises
with
the
bird’s
nest
to
Bina
and
they
receive
three
lines
of
Bina.
Henceforth,
it
begins
to
clarify
the
order
of
appearance
of
the
Messiah
when
he
comes
to
redeem
Israel.
This
is
so
because
he
is
unfit
to
redeem
Israel
before
he
draws
the
GAR
of
GAR—called
Neshama,
Haya,
Yechida—that
are
missing
in
the
bird’s
nest
and
are
missing
in
himself.
And
because
Israel
are
unworthy
of
redemption,
every
time
he
draws
the
left
line,
harsh
and
bitter
judgments
are
drawn
into
the
world,
since
there
is
no
such
light
that
is
not
drawn
in
three
lines.
Now
it
begins
to
explain
the
order
of
the
disclosure
of
light
of
Neshama
from
GAR
of
GAR.
Afterwards,
it
explains
the
order
of
the
disclosure
of
the
light
of
Haya,
and
after
that,
the
order
of
disclosure
of
light
of
Yechida.
Subsequently,
it
explains
the
order
of
the
revelation
of
the
Messiah
to
the
lower
ones.
112)
When
the
Creator
awakens
to
correct
the
worlds,
the
letters
of
the
name
will
shine
in
completeness.
Yod,
meaning
Hochma,
will
shine
in
the
Hey,
which
is
Bina.
Vav,
meaning
Tifferet,
will
shine
in
the
bottom
Hey,
which
is
Malchut.
Then
the
Yod-Hey
will
be
in
one
wholeness
with
the
Vav-Hey.
In
other
words,
one
terrible
star
will
awaken,
Tifferet,
in
the
screen
of
Hirik
in
it,
in
the
middle
of
the
firmament,
since
it
is
the
middle
line.
“Like
crimson,”
as
it
contains
all
the
colors,
it
also
contains
all
three
lines.
“Blazing
and
sparkling
in
the
day,”
in
light
of
Hassadim,
called
“day.”
“In
the
eyes
of
the
whole
world”
means
in
the
light
of
Hochma,
too,
which
is
called
“eyes.”
113)
“And
one
blaze
will
rise
from
the
north
side,
from
the
left
line.”
This
means
that
when
he
draws
the
Hochma
from
above
downwards,
his
light
becomes
a
blaze
of
fire.
“In
the
firmament,
and
they
stand
opposite
from
each
other
forty
days,”
since
the
flame,
which
is
from
the
left
line,
separates
itself
from
each
of
the
HB
TM
in
the
middle
line.
And
each
of
them
consists
of
ten
Sefirot,
thus
they
are
forty.
“And
all
the
people
in
the
world
will
startle
at
the
end
of
the
forty
days”
in
the
final
count,
in
Malchut
of
Malchut.
“The
star
and
the
blaze
will
make
war
before
the
eyes
of
everyone,
and
the
blaze
will
spread
in
the
burning
of
fire
within
the
firmament
from
the
north
side.”
This
means
that
it
will
spread
to
extend
Hochma
from
the
left
line
in
Malchut
of
Malchut,
too,
which
has
not
yet
been
sweetened
with
the
quality
of
mercy,
from
which
the
middle
line,
the
star,
receives
the
screen
for
its
dot
of
Hirik.
It
follows
that
it
contemplates
swallowing
the
star
altogether,
meaning
to
revoke
its
screen
and
to
cancel
the
middle
line.
And
several
rulers,
kings,
nations,
and
peoples
will
be
startled
by
the
strengthening
of
the
flame.
114)
Then
a
star
will
rise
on
the
south
side,
which
is
the
right
line
and
the
light
of
Hesed,
and
Hassadim
will
shine
once
more
in
the
world.
By
that,
it
will
rule
over
the
flame
and
the
flame
will
gradually
be
swallowed
in
the
firmament
in
the
face
of
the
star
until
it
is
not
seen
at
all.
Then
the
star
will
create
paths
in
the
firmament
in
twelve
boundaries,
meaning
it
will
sweeten
the
screen
with
the
quality
of
mercy,
called
“path.”
And
when
the
three
lines
in
it
are
included
in
each
of
the
HB
TM,
three
times
four
is
twelve
paths.
And
these
lights
will
stand
in
the
firmament
for
twelve
days
because
even
the
Malchut
herself
shines
only
in
the
three
lines,
HGT.
But
the
Malchut
in
her
does
not
shine;
hence,
they
are
only
twelve
lights.
And
this
completes
the
Messiah
with
Neshama
of
GAR.
115)
After
twelve
days,
when
it
wishes
to
extend
their
illumination
to
Malchut,
all
the
people
in
the
world
will
startle
from
the
quality
of
judgment
in
Malchut
and
the
sun
will
darken
at
midday,
as
it
darkened
on
the
day
when
the
Temple
was
ruined,
until
heaven
and
earth
were
invisible.
And
a
voice
will
awaken
in
a
thunder
and
sparks
from
the
quality
of
judgment
in
the
Malchut,
the
earth
will
shake
from
that
voice,
and
several
armies
and
camps
will
die
because
of
it.
116)
And
that
day,
meaning
Malchut,
will
cause
the
awakening
in
the
great
city
of
Rome,
which
is
Bina
of
the
shells—a
flame
of
fire
from
the
judgment
of
the
left
in
that
voice
that
will
awaken
throughout
the
world
from
the
judgment
in
Malchut.
That
is,
these
two
kinds
of
judgments
will
join
together
and
burn
many
towers
and
many
palaces.
Then
several
towers
and
several
rulers
and
ministers
will
fall
on
that
day.
And
all
the
judgments
will
gather
unto
her
to
do
harm,
and
all
the
people
in
the
world
will
not
be
able
to
be
saved.
And
all
that
is
a
preparation
for
the
completion
of
the
Messiah
in
the
light
of
Haya
of
GAR,
as
it
is
known
that
the
posterior
precede
the
anterior.
117)
“From
that
day
and
for
twelve
months”
means
until
the
illumination
of
the
twelve
boundaries
is
corrected
in
Malchut,
too,
since
in
ZA
they
are
called
“twelve
days,”
and
in
Malchut
they
are
called
“twelve
months.”
All
the
kings
will
seek
counsel
and
declare
several
decrees
and
several
destructions
against
Israel,
and
they
will
succeed
in
them.
Happy
is
he
who
is
there
in
the
days
of
the
Messiah;
happy
is
he
who
will
not
be
there,
for
he
will
be
saved
from
those
judgments
and
the
entire
world
will
be
in
great
bewilderment.
118)
At
the
end
of
the
twelve
months,
after
the
twelve
lights
in
Malchut
are
corrected,
a
tribe
will
rise
out
of
Israel.
This
is
the
Messiah
King,
who
will
awaken
within
the
Garden
of
Eden
and
all
the
righteous
will
crown
him
there
and
gird
him
with
arms
in
letters
written
on
the
vessel
of
the
Holy
Name.
119)
And
a
voice
will
explode
in
the
branches
of
the
trees
in
the
garden
and
will
call
aloud
and
say,
“Awaken,
you
High
Holy
Ones,
arise
from
before
the
Messiah,
it
is
the
time
for
a
woman
to
bond
with
her
husband,”
meaning
Tifferet
and
Malchut.
Her
husband,
Tifferet,
wishes
to
avenge
the
world
for
her
and
to
raise
her
and
shake
her
from
the
dust.
120)
Then
they
will
all
rise
and
gird
him
with
his
arms
as
before—Abraham
on
his
right,
Isaac
on
his
left,
Jacob
before
him,
and
Moses,
the
loyal
shepherd,
above
all
those
righteous,
walking
and
dancing
in
the
Garden
of
Eden.
This
completes
the
Messiah
in
the
light
of
Haya
of
GAR.
121)
When
the
Messiah
is
established
through
the
righteous
in
the
Garden
of
Eden,
he
will
enter
the
place
of
the
bird’s
nest
as
before,
and
see
there
the
form
of
the
ruin
of
the
Temple
and
all
the
righteous
that
were
killed
in
it.
Then
he
will
take
ten
garments
from
there,
which
are
called
“ten
garments
of
envy,”
and
will
be
hidden
there
for
forty
days,
unrevealed
at
all.
122)
After
forty
days,
a
voice
will
awaken
and
will
call
from
the
high
throne,
Bina,
unto
the
bird’s
nest
with
the
Messiah
King
who
was
hidden
in
it.
Then
he
will
be
lifted
up
and
the
Creator
will
see
the
Messiah
King
clothed
in
attire
of
vengeance
and
girding
his
arms.
And
He
will
take
him
and
kiss
him
on
his
head.
123)
Then
390
firmaments
will
tremble
and
the
Creator
will
hint
to
one
of
those
firmaments,
which
has
been
concealed
since
the
six
days
of
creation,
and
He
will
take
out
a
single
Keter
from
one
palace
in
that
firmament,
carved
and
engraved
with
the
Holy
Names.
This
was
the
crown
in
which
the
Creator
was
crowned
when
Israel
crossed
the
sea
to
receive
vengeance
from
all
the
horsemen
and
carriages
of
Pharaoh,
and
he
crowned
the
Messiah
King
with
that
crown.
The
screen
that
is
sweetened
in
Bina
is
called
“firmament.”
Since
it
is
extended
from
Bina,
it
contains
four
discernments
HB
TM,
in
each
of
which
are
100
Sefirot.
However,
since
Malchut
lacks
them,
there
are
only
390
firmaments
in
them,
and
ten
firmaments
in
Malchut
were
hidden
since
the
six
days
of
creation,
meaning
since
the
time
when
the
correction
of
the
second
restriction
was
established.
It
was
said,
“At
that
time,
390
firmaments
shake,”
meaning
that
since
the
correction
has
reached
Malchut
of
the
quality
of
judgment
and
they
fear
the
judgments
of
Malchut.
The
Creator
hints
to
one
of
those
firmaments
that
has
been
concealed
since
the
six
days
of
creation,
the
firmament
of
Malchut
of
the
quality
of
judgment,
which
has
been
concealed
since
the
six
days
of
creation.
And
He
takes
out
one
Keter
from
a
palace
in
that
firmament,
since
the
absence
of
Malchut
in
the
vessels
induces
a
lack
of
light
of
Keter
in
the
lights.
And
now
that
Malchut
has
been
corrected,
the
light
of
Keter
has
returned
to
the
firmament.
At
the
time
of
the
crossing
of
the
Red
Sea,
when
the
Creator
wished
to
sink
the
shell
of
Egypt
so
that
Israel
would
never
see
them
again,
the
Creator
crowned
Himself
with
that
Malchut
of
the
quality
of
judgment.
And
now
that
this
Malchut
has
been
corrected
and
the
light
of
Keter
within
her
has
appeared,
the
Creator
took
her
and
crowned
the
Messiah
King
with
that
crown.
This
completes
the
Messiah
King
with
the
light
of
Yechida
of
GAR,
but
only
in
VAK
of
Yechida.
124)
When
the
Messiah
was
crowned
and
corrected
with
all
those
corrections,
the
Creator
took
him
and
kissed
him
as
before.
“Who
saw”
means
the
holy
Merkavot
[structures]
and
camps
of
upper
angels
surrounding
him
and
giving
him
presents
and
many
delights,
and
he
will
be
crowned
with
all
of
them.
125)
He
entered
one
palace
and
saw
all
the
upper
angels,
called
“Them
that
mourn
in
Zion.”
They
weep
for
the
ruin
of
the
Temple;
they
always
weep
and
give
it
a
red
garment
of
kingship,
to
take
vengeance.
Then
the
Creator
hides
him
in
that
bird’s
nest
and
he
is
hidden
there
for
thirty
days,
which
is
a
preparation
for
reception
of
GAR
of
Yechida.
126)
After
thirty
days,
when
that
bird’s
nest
vanishes,
he
descends
crowned
in
all
the
corrections
from
above
and
from
below,
and
several
holy
camps
surrounding
him.
And
the
whole
world
will
see
a
single
light
hanging
from
the
firmament
unto
the
earth.
And
it
will
stand
for
seven
days,
which
is
HGT
NHYM
in
Malchut,
which
shines
even
in
Malchut
within
Malchut.
And
all
the
people
in
the
world
will
wonder
and
be
alarmed,
and
will
not
know
at
all
except
for
those
sages
who
know
these
secrets,
happy
are
they.
127)
And
for
all
those
seven
days,
he
will
be
crowned
in
the
land,
in
Malchut,
in
that
bird’s
nest,
as
it
is
written,
“If
you
come
across
a
bird’s
nest
on
the
road,
in
any
tree,
or
on
the
earth,”
which
concerns
the
Messiah
King,
who
is
crowned
with
a
bird’s
nest
in
the
place
of
Rachel’s
burial,
at
the
crossroads.
And
since
the
Messiah
is
crowned
with
the
light
of
Malchut
of
Malchut,
which
is
worthy
of
gathering
the
exiles,
he
will
therefore
tell
her
that
and
comfort
her.
And
then
she
will
receive
comfort,
where
before
it
was
written,
“She
refuses
to
be
comforted
for
her
children,
because
they
are
not.”
And
she
will
rise
and
kiss
the
Messiah.
128)
Subsequently,
a
light
will
rise
from
Rachel’s
grave
and
will
be
in
the
city
of
trees,
which
is
Jericho.
This
is
why
it
is
written,
“In
any
tree”
which
is
Jericho,
the
city
of
dates,
which
Joshua
could
not
entirely
correct.
This
is
why
he
said,
“Cursed
be
the
man
before
the
Lord,
who
rises
up
and
builds
this
city,”
Jericho,
since
it
is
extended
from
the
quality
of
judgment
in
Malchut
of
Malchut.
And
now
the
Messiah
will
correct
it
in
the
light
of
the
seven
days.
It
is
written,
“or
on
the
earth,
which
is
Jerusalem,
the
externality
of
Malchut,
and
he
will
be
hidden
in
the
light,
in
the
bird’s
nest,
for
twelve
months.
129)
After
twelve
months,
that
light
will
be
upright
between
heaven
and
earth,
and
will
be
in
the
land
of
the
Galilee,
where
Israel’s
exile
of
Assyria
began.
There
the
Messiah
will
appear
from
that
light
of
the
bird’s
nest
and
will
return
to
his
place.
And
on
that
day,
the
whole
earth
will
shake
as
before,
from
the
end
of
the
heaven
to
its
end,
and
everyone
will
see
that
the
Messiah
King
had
appeared
in
the
land
of
the
Galilee.
130)
And
all
those
who
engaged
in
Torah,
who
are
called
“sons,”
will
gather
unto
him.
They
are
few
in
the
world,
but
through
them
that
are
children
in
the
study,
the
Messiah’s
strength
will
grow.
This
is
the
“nestlings”
in
the
verse.
And
if
we
do
not
find
them
that
suckle,
who
sit
in
their
mothers’
bosom
and
suckle,
meaning
the
eggs
in
the
verse,
since
because
of
these,
the
Shechina
is
in
exile
with
Israel.
131)
This
is
so
because
few
are
the
sages
who
are
called
“sons”
at
that
time.
It
is
written,
“and
the
mother
sitting
on
the
nestlings
or
on
the
eggs,
you
shall
not
take
the
mother
with
the
young,”
since
then
there
are
no
sons.
This
is
why
“You
shall
not
take
the
mother,”
the
Shechina.
And
the
Messiah
will
detain
up
to
another
twelve
months,
and
then
her
husband,
ZA,
will
come
and
raise
her
from
the
dust,
as
it
is
written,
“I
will
raise
up
the
fallen
tabernacle
of
David.”
132)
On
that
day
the
Messiah
King
will
begin
to
gather
the
exile
from
the
end
of
the
world
to
the
end
of
the
world,
as
it
is
written,
“If
any
of
you
are
dispersed
in
the
outermost
parts
of
heaven.”
From
there
the
Lord
your
God
will
assemble
you,
and
from
there
He
will
take
you.”
From
that
day,
the
Creator
will
do
for
Israel
all
the
signs,
miracles,
and
mighty
deeds
that
He
had
done
in
Egypt,
as
it
is
written,
“As
in
the
days
when
you
came
out
from
the
land
of
Egypt,
I
will
show
him
wonders.”
133)
You
will
find
all
those
things
in
the
thirty-two
paths
of
wisdom
of
the
Holy
Name.
And
as
long
as
these
miracles
do
not
awaken
in
the
world,
the
Holy
Name
will
not
be
completed
and
the
love
will
not
awaken,
as
it
is
written,
“I
adjure
you,
O
daughters
of
Jerusalem,
by
the
gazelles
or
the
does
of
the
field,
that
you
not
stir
up
or
awaken
love
until
it
pleases.”
“By
the
gazelles”
is
the
Messiah
King.
“Or
by
the
hinds
of
the
field”
are
the
rest
of
the
armies
and
camps
below.
“That
you
do
not
awaken
or
stir
up
love”
is
the
right
hand
of
the
Creator,
the
Sefira
of
Hesed,
called
“love.”
“Until
it
pleases,”
the
Shechina,
who
is
laying
in
the
dust,
so
the
king’s
desire
will
be
for
her.
Righteous
will
be
the
one
who
is
rewarded
with
that
generation.
He
will
be
righteous
in
this
world
and
righteous
in
the
next
world.
134)
Rabbi
Shimon
raised
his
hands
in
prayer
before
the
Creator
and
prayed
his
prayer.
After
he
prayed
his
prayer,
Rabbi
Elazar,
his
son,
and
Rabbi
Aba
came
and
sat
before
him.
while
they
were
sitting
before
him,
they
saw
that
one
light
of
the
day
has
darkened,
and
a
pipeline,
a
spout
of
blazing
fire,
sank
into
the
sea
of
Tiberias,
and
that
whole
place
was
shaken.
135)
Rabbi
Shimon
said,
“Indeed,
now
is
the
time
when
the
Creator
remembers
His
children
and
sheds
down
two
tears
into
the
great
sea.
When
they
come
down,
they
meet
this
pipeline
of
blazing
fire
and
they
sink
together
in
the
sea.
136)
We
have
explained
regarding
the
letters
of
the
Holy
Name,
concerning
the
awakening
of
the
Creator
toward
His
sons.
But
now
I
can
disclose
what
no
other
man
has
been
permitted
to
disclose,
but
the
merit
of
this
generation
will
sustain
the
world
until
the
arrival
of
the
Messiah
King.
Woe
unto
one
who
will
rise
then.
Who
can
endure
what
I
see
in
the
prolonging
of
the
exile?
137)
“O
Lord
our
God,
other
lords
beside
You
have
had
dominion
over
us;
but
by
You
only
do
we
mention
Your
name.”
This
verse
holds
a
sublime
secret
in
faith.
“O
Lord
our
God”
is
the
beginning
of
the
high
secrets,
Hochma
and
Bina,
from
which
all
the
light
emerges
to
illuminate
all
the
candles.
This
means
that
all
the
Mochin
of
ZON
and
BYA
emerge
from
these
HB,
which
are
called
“The
Lord
our
God.”
And
upon
that
depends
all
the
faith,
Nukva,
as
it
is
written,
“The
Lord
God
fashioned,”
which
are
HB,
“The
rib,”
meaning
the
Nukva,
called
“faith.”
138)
“Other
lords
beside
You
have
had
dominion
over
us,”
since
there
is
no
one
to
rule
over
the
people
of
Israel
but
that
upper
name,
“the
Lord
our
God,”
and
now
in
exile
the
other
side
rules
over
it.
139)
“By
You
only
do
we
mention
Your
name.”
The
Holy
Name,
Nukva,
is
the
sum
of
all
twenty-two
letters.
This
is
why
she
is
called
Et
[Aleph-Tav],
implying
the
twenty-two
letters
from
Aleph
to
Tav.
And
the
assembly
of
Israel,
Nukva,
is
blessed
only
by
that
name,
You,
ZA,
which
contains
within
him
twenty-two
letters,
too,
such
as
the
number
Bet-Kaf
[numeric
value—22,
and
forming
the
word
“You”
in
Hebrew],
as
it
is
written,
“To
whom
You
swore
by
Yourself,”
and
it
is
written,
“By
You
shall
Israel
bless.”
“For
by
You
I
will
run
upon
a
troop.”
All
these
imply
ZA,
and
when
there
was
wholeness,
ZA
and
Nukva
were
not
separated
from
each
other.
It
is
forbidden
to
separate
them
from
each
other—a
woman
from
her
husband—neither
in
thought
nor
in
mention,
so
as
to
not
display
separation.
But
now,
in
exile,
there
is
separation
because
out
of
the
troubles
that
come
upon
us
each
time,
we
create
separation,
mentioning
the
name
of
the
Nukva
apart
from
her
husband,
ZA,
since
she
lies
in
the
dust.
The
world
is
always
led
by
the
Nukva.
When
she
is
connected
with
her
husband,
ZA,
she
has
all
the
pleasure
and
all
the
bounty
to
bestow
upon
the
world.
At
that
time,
it
is
considered
that
the
lower
ones
that
are
worthy
of
that
abundance
cause
the
coupling
of
Nukva
with
ZA,
her
husband.
But
in
the
exile,
when
the
lower
ones
are
not
worthy
of
the
great
abundance,
but
receive
trouble
and
harsh
torments
from
Nukva’s
leadership,
it
is
considered
that
we
lower
ones
cause
separation
between
ZA
and
Nukva,
the
Nukva
is
alone,
outside
of
ZA,
and
she
is
lying
in
the
dust.
This
is
so
because
without
coupling
with
him,
all
the
harsh
judgments
are
drawn
out
to
the
world,
and
for
this
reason
she
is
lowly
and
degraded
to
dust.
It
is
written,
“By
You
only
do
we
mention
Your
name.”
Your
name,
the
Nukva,
will
be
connected
to
You,
ZA,
and
then
all
the
wholeness
and
good
will
be
in
the
world.
140)
When
the
Nukva
is
without
her
husband,
it
is
considered
that
we
mention
this
name
separately
because
we
are
far
from
You
and
have
caused
others
to
rule
over
us.
And
Your
name,
the
Nukva,
is
separated
from
the
name
in
You,
ZA.
This
is
during
the
exile.
141)
The
first
exile
was
from
the
First
Temple,
the
first
Hey
of
HaVaYaH,
Bina.
Corresponding
to
her
seventy
years,
which
are
ZAT,
HGT,
NHYM,
the
exile
of
the
First
Temple
was
seventy
years,
where
each
Sefira
contains
ten,
making
them
seventy.
The
mother,
GAR
of
Bina,
is
not
in
those
seventy
years.
They
were
separated
from
the
upper
name,
the
first
Hey
of
HaVaYaH.
And
then
the
Yod
of
HaVaYaH,
the
upper
one
of
Bina,
departed
upwards
to
Ein
Sof
[infinity].
And
the
First,
High
Temple,
the
Holy
One,
Bina,
does
not
flow
a
spring
of
living
water
because
her
source,
Yod
of
HaVaYaH,
meaning
Hochma,
departed.
142)
The
first
Hey
of
HaVaYaH
is
seventy
years
in
exile
because
she
is
called
“seven
years,”
as
it
is
written
about
the
First
Temple,
“So
he
was
seven
years
in
building
it.”
Did
the
kingdom
of
Babylon
rule
above
in
the
matter
of
the
seventy
years,
which
are
Bina?
No.
Rather,
when
the
Temple
was
standing,
the
light
and
the
springing
of
the
upper
Ima
was
shining
and
descending.
When
Israel
sinned,
the
Temple
was
ruined
and
the
kingdom
of
Babylon
ruled,
that
light
was
covered
and
darkened
and
the
holy
lower
ones
did
not
shine.
143)
And
since
the
lower
ones
were
not
shining
because
of
the
reign
of
the
kingdom
of
Babylon,
the
light
of
Bina
departed
and
that
high
fountain,
Hochma,
which
sprung
to
the
Bina,
which
is
Yod
of
HaVaYaH,
Hochma,
departed
upward
in
Ein
Sof.
Then
those
seventy
years
of
Bina
did
not
shine
because
of
that
illumination
of
the
letter
Yod
that
avoided
shining
to
the
Hey.
This
was
certainly
Bina’s
seventy-year
exile,
the
First
Temple.
144)
When
Babylon’s
government
was
removed
and
the
bottom
Hey
of
HaVaYaH
began
to
shine,
not
all
of
Israel
returned
to
be
purified,
to
be
completely
virtuous
as
before.
Rather,
only
a
few
returned
from
the
exile
in
Babylon
to
the
land
of
Israel.
And
since
it
was
incomplete,
the
upper
Yod
of
HaVaYaH
did
not
descend
to
shine
as
much
as
it
shone
previously,
but
only
bit
by
bit
and
without
order,
since
Israel
were
not
properly
pure
as
before.
Hence,
the
upper
spring,
the
Yod
of
HaVaYaH,
did
not
spring
and
did
not
shine,
but
rather
returned
to
slightly
shine
out
of
the
stressing
of
the
name.
145)
This
is
why
many
wars
provoked
Israel
until
the
darkness
covers
the
earth
and
the
bottom
Hey,
Nukva,
was
darkened
and
fell
to
the
earth.
And
the
upper
spring,
the
Yod
of
HaVaYaH,
departed
as
before
because
Malchut,
which
is
red,
grew
stronger
and
Israel
reverted
to
their
evil
ways.
146)
This
is
why
the
bottom
Hey,
which
is
the
Second
Temple,
was
ruined,
and
all
twelve
tribes
of
the
bottom
Hey
are
as
the
number
of
the
camps
of
Israel,
which
are
the
twelve
tribes
of
the
Lord.
They
are
in
the
exile
of
the
kingdom
of
Edom.
And
the
high
spring,
Vav
of
HaVaYaH,
ZA,
departed
the
spring
that
bestows
upon
it
from
Yesod
of
ZA,
as
it
is
written,
“The
righteous
perishes.”
This
is
the
foundation
that
that
springing
of
the
upper
source
had
lost,
for
it
was
leaking
and
pulling
from
above.
147)
Then
there
was
separation
in
the
bottom
Hey,
the
Second
Temple,
when
she
separated
from
the
Vav
of
HaVaYaH,
ZA,
and
came
to
the
exile
in
Edom,
in
all
those
twelve
tribes
and
camps
of
Israel.
The
twelve
tribes
amount
to
a
great
number.
And
because
the
matter
of
the
letter
Hey
was
in
all
of
this
number,
the
exile
stretched
over
a
long
time.
148)
The
secret
of
secrets
is
given
to
those
who
are
wise
at
heart.
The
ten
tribes
are
a
thousand
years;
two
tribes
are
two
hundred
years,
since
the
twelve
lights
of
the
Nukva,
called
tribes,
extend
from
Bina,
whose
Sefirot
are
hundreds,
hence
they
are
twelve
hundred.
It
is
written,
“She
weeps
bitterly
in
the
night
and
her
tears
are
on
her
cheeks.”
At
the
end
of
the
twelve
tribes
of
the
exile,
the
end
of
the
twelve
hundred,
the
night
was
darkened
for
Israel
until
the
Vav
awakens
at
the
time
of
sixty-six
years.
This
is
so
because
the
full
Vav,
as
it
is
pronounced,
is
Vav
[written
with
two
Vavs].
The
first
Vav
is
Tifferet,
whose
Sefirot
are
tens,
and
they
are
sixty.
The
second
Vav
is
Yesod,
whose
Sefirot
are
units,
and
they
are
six.
This
is
why
the
Vav
of
HaVaYaH
is
sixty-six.
149)
At
the
end
of
the
twelve
tribes,
which
are
the
twelve
hundred
years
of
exile,
and
at
the
end
of
the
sixty-six
years
in
the
darkness
of
night,
which
is
the
exile,
then
it
is
written,
“Then
will
I
remember
My
covenant
with
Jacob,”
who
is
Tifferet.
This
is
the
awakening
of
the
letter
Vav,
Tifferet,
the
Vav
of
HaVaYaH,
the
Nefesh,
the
interior
of
the
house
of
Jacob,
the
Nukva,
called
“the
house
of
Jacob.”
This
is
as
it
is
written,
“All
the
souls
belonging
to
Jacob
that
came
to
Egypt
...
sixty-six.”
Meaning
the
Vav,
the
Nefesh
of
the
Second
Temple,
the
bottom
Hey.
Vav
is
the
sixty-six,
sixty
for
the
awakening
of
Jacob,
Tifferet,
and
six
is
for
the
awakening
Joseph,
Yesod.
Hence,
Vav
[with
two
Vavs]
with
a
filling
implies
Tifferet
and
Yesod,
which
are
two
that
are
united
as
one,
since
Yesod
and
Tifferet
are
considered
one.
And
this
is
why
they
are
implied
in
the
two
Vavs
in
the
filling
of
Vav-Vav,
which
are
one
letter.
150)
From
then
on,
the
Creator
will
awaken
the
miracles
and
signs,
and
the
troubles
will
awaken
upon
Israel.
Then
it
is
written,
“And
also
My
covenant
with
Isaac,”
since
Isaac
is
Gevura
and
judgment.
Afterwards,
the
Messiah
King
wages
wars
throughout
the
world
on
the
right-hand-side
of
the
Creator,
in
Hesed,
as
it
is
written,
“Your
right
hand,
O
Lord,
glorious
in
power.”
At
that
time,
it
is
written,
“And
also
My
covenant
with
Abraham
will
I
remember,”
since
Abraham
is
Hesed.
Afterwards,
it
is
written,
“And
I
will
remember
the
land.”
This
is
the
bottom
Hey
of
HaVaYaH,
the
Nukva,
called
“land.”
At
that
time,
it
is
written,
“And
the
Lord
shall
be
King
over
all
the
earth;
in
that
day,
the
Lord
will
be
one,
and
His
name,
One.”
151)
At
the
end
of
sixty-six
other
years,
which
are
132
years,
together
with
the
sixty-six,
the
letters
in
the
Holy
Name
will
be
seen,
engraved
in
the
completeness
of
the
sixty-six,
above
in
Tifferet
and
below
in
Nukva,
as
it
should
be.
This
is
the
upper
and
lower
Hey
that
is
found
in
the
fullness
of
the
bottom
Hey.
It
is
like
the
Vav
in
the
full
Vav:
the
upper
Vav
gives
sixty
to
the
upper
Hey,
and
the
bottom
Vav
gives
six
to
the
bottom
Hey.
All
those
paths,
which
are
thirty-two
years
of
the
132,
are
included
in
the
letter
Vav-Hey,
Vav-Hey.
The
first
Vav-Hey
is
two
times
sixty,
and
the
second
Vav-Hey
is
two
times
six.
Together
they
are
132.
Thus,
the
number
thirty-two
in
them
implies
the
completeness
of
the
132,
during
which
there
was
the
preparation
to
receive
thirty-two
paths
of
Hochma
from
the
Yod
of
HaVaYaH.
152)
Those
132
that
were
completed
in
Tifferet
and
Nukva,
which
are
Vav-Hey
of
HaVaYaH,
need
to
shine
in
Hochma
and
Bina,
too,
which
are
Yod-Hey
of
HaVaYaH.
Then
the
verse
“That
it
might
take
hold
of
the
ends
of
the
earth,
and
the
wicked
be
shaken
out
of
it”
will
come
true,
the
holy
land
will
be
purified,
the
Creator
will
revive
the
dead
in
the
holy
land,
and
they
will
rise
camps
upon
camps
in
the
land
of
Galilee.
153)
At
that
time,
the
blockade
in
the
upper
spring
of
HaVaYaH
will
be
corrected,
meaning
the
letter
Yod,
Hochma,
and
the
thirty-two
paths
in
Hochma
will
be
whole,
bestowing
below,
and
all
the
letters
of
the
Holy
Name,
Yod-Hey-Vav-Hey
will
be
in
wholeness.
154)
Until
the
time
when
it
pours
and
draws
out
the
upper
spring,
the
letter
Yod
in
the
connection
of
the
letters
Hey-Vav,
which
are
Bina
and
Tifferet,
inside
the
bottom
Hey
of
HaVaYaH,
the
Nukva.
This
completes
144
other
years,
which
are
a
third
132
with
twelve
tribes
in
the
Nukva,
and
the
rest
of
the
dead
in
the
rest
of
the
lands
shall
awaken,
meaning
the
dead
abroad.
155)
All
this
will
be
in
the
number
408,
which
is
twice
132,
and
144,
and
the
world
will
be
settled
and
perfumed
and
the
other
side
will
pass
away
from
the
world.
And
the
bottom
Hey,
the
Nukva,
will
be
filled
from
the
upper
spring,
the
Yod
of
HaVaYaH,
Hochma,
and
will
be
crowned
and
shine
in
full,
as
it
is
written,
“And
the
light
of
the
moon
shall
be
as
the
light
of
the
sun.”
156)
Until
it
is
a
Sabbath
for
the
Lord,
to
gather
souls
in
the
pleasure
of
holiness,
to
extend
more
souls
in
the
upper
coupling
in
the
whole
of
the
seventh
millennium,
which
is
entirely
Sabbath.
This
is
the
awakening
of
the
holy
spirits
of
the
people
of
Israel
to
clothe
after
the
Sabbath,
after
the
seventh
millennium,
in
other
holy
bodies,
to
be
called
“holy,”
as
it
is
written,
“And
it
shall
come
to
pass,
that
he
that
is
left
in
Zion,
and
he
that
remains
in
Jerusalem,
shall
be
called
‘holy.’”