191. Anyone who prolongs in the EhaD [one], his years are prolonged, since this is the place upon which all the days and the years of the world depend, for they depend on the degrees implied in the EhaD, which are ten, KHB HGT NHY of ZA, and Malchut that receives them, and they are all one.
We should prolong the Dalet of the EhaD because that place, Malchut, is of the Dalet, Dalut [meagerness] and poverty, and she has no light of her own. One should prolong in it and draw to it blessings from those VAK, the six upper sons HGT NHY of ZA through the righteous, Yesod of ZA.
192. These VAK of ZA are implied in the Het of EhaD, eight which are six of ZA and two from above, HB, which are called AVI, to add and incorporate those VAK of ZA above in AVI, and give them blessings from upper AVI. This is so because Hesed of Atik is present only in a complete place, in a place where there are male and Nukva, as it is written, “Go forth and see, daughters of Zion, King Solomon with the crown with which his mother crowned him on his wedding day.” “On his wedding day,” only in a place where there are male and female.
193. This is why it was said to prolong the Dalet of EhaD, as long as he does not shorten the Het of EhaD, which are eight Sefirot from Hochma to Yesod, but one should rather draw blessings from the highest place of all, which is upper AVI, HB, and bestow upon those six sons HGT NHY of ZA.
Afterwards he should extend their abundance to the daughter, Malchut, who has no lot in the house of her father and her mother, upper AVI, but rather that son, ZA, can receive from them and bestow upon Malchut. Thus, the son inherits AVI and the daughter does not inherit. Rather, she has nourishments from the son. However, one should prolong that Dalet, Malchut, until he draws for her the abundance from ZA.
194. How much should one prolong in it? To the extent that crowns her above and below and to the four corners of the world. They are the upper VAK, since the four corners of the world are HGT Yesod, and above and below are NH, as they all connect to her and never part. When one prolongs to aim this in the Dalet of EhaD, all those upper days and years, the Sefirot, convey blessings on his head, and the Creator calls him, as it is written, “And He said to me, ‘You are My servant, Israel, in whom I will be glorified.’”
195. The whole of the entirety of the Torah is implied in this verse, and the whole of the entirety of all those utterances from which the world was created is implied in EhaD, which are ten Sefirot called “ten utterances,” as it is written, “And He is in one, and who can oppose Him? And what His soul desires, He does.” And the world was created in them. This is why the world was created in ten utterances; they are all ten, and they are all one.
They are all incorporated in the first verse in the Torah, “In the beginning, God created the heaven and the earth.” “In the beginning” is Hochma, which incorporates Keter with her. “Created” is Bina. “The” is HG; “heaven” is Tifferet, “and the” is NH. Vav of “and the” is Yesod; “earth” is Malchut.