Seven Halls of AVI of Beria

60) Who is he who knows how to establish the prayer for his Master like Moses when he needed to establish his prayer in the prolonging of the order? And when he had to be brief in his prayer, he knew how to be brief, as well. It is so because when Moses had to extend, it is written, “And I fell down before the Lord as at first, forty days and forty nights.” And when he had to be brief, it is written, “O God, please heal her!”

Through the prayer, Mochin are extended to the Nukva, who is called “prayer.” Extension of illumination of Hochma is through the prolonged prayer because the length always implies illumination of Hochma. Extension of light of Hassadim is by shortening the prayer because brevity is attached to the width, which implies light of Hassadim.

Rabbi Shimon said, “I have found in the books of the ancients the order by which to tie the degrees, which are the secrets of secrets, in one connection, meaning the explanations of the seven halls.”

A connection means unification of two degrees or more in one another, so they illuminate together in a joint illumination to the lower ones. Sometimes, the prayer must be ordered properly and unify unifications to sweeten and appease his Master properly, to tear the firmaments and to open the gates and doors, and there will be no one to protest against him, meaning that the slanderers will not be able to slander him.

Firmaments mean ends of the second restriction that halve the degrees and leave them in VAK without GAR. The three worlds BYA came out of Atzilut and became the worlds of separation. It is permanently so, except when the righteous raise MAN through work and good deeds, extending illumination of the first restriction from above, from Tabur of AK. At that time, that illumination lowers the firmament from the place of Bina back to the place of Malchut, as she is in the first restriction, and Bina and TM of the vessels return to their degree, complementing the ten Sefirot of the vessels and GAR of lights. Likewise, the three worlds BYA become Atzilut once more.

Thus, through their work, the righteous cancel the boundaries of Katnut, called “firmaments,” and extend the Mochin of Gadlut. That matter is considered that they tear the firmaments. They tear and cancel the boundaries of Katnut, which elicit the three worlds BYA for separation from Atzilut, and return them to Atzilut.

It is also considered the opening of the gates and doors of the halls because with respect to the constant state, BYA are in separation due to the firmaments that stand in the place of Bina of each degree. For this reason, the righteous cannot receive their abundance from the halls, and it is considered that their gates and doors are closed, and that the appointees guarding them will not open.

When the righteous raise MAN and tear and revoke those firmaments, raising BYA to Atzilut, it is considered that the gates and doors open and the righteous enter through them, receiving there the abundance of Ein Sof from Atzilut. The appointees cannot protest and stall them, and this is why it was said that there is no one to protest against him.

Happy are the righteous who know how to appease their Maker and revoke the decrees, instill the Shechina in the world, bring down blessings, and remove the accusers so they do not rule the world. Through their work, the righteous draw illumination of the first restriction, from above the Tabur of AK, cancel the GAR and the anterior of the halls, and from their Chazeh down—the firmaments that cause Katnut, and from which all the decrees and judgments are extended.

Thus, they know how to appease their Maker and revoke the decrees by which they extend lights of GAR to the degrees and raise BYA to Atzilut. This is the instilling of Shechina in the world, the lowering of blessings, and revoking of the accusers.

61) Rabbi Shimon arose and said, “Who will remove the dust from your eyes, Abraham the Hassid, the Creator’s right hand, who revealed to you the secret of secrets and the beginning of prayers in the world, which is the correction of the Morning Prayer, and to whom the halls of the high king were revealed?”

62) They are seven holy halls, and they have proper gates. The accusers have been removed from them, and they open to all who are worthy of entering these halls. In each hall enter the prayers of unification. One who knows how to appease and sweeten his Master and unify the unification in completeness, knows how to enter all the halls and tie connections: halls with halls, spirit with spirit, and each lower spirit with the one above it.

It is written about these connections and unifications: “Lord, in trouble have they sought You, pouring in a whisper is Your moral for them.” “In trouble they have sought You” is a connection of the spirit of Malchut in the upper spirit Yesod. At that time, Malchut is called “visiting” because the Yesod visits her.

“Pouring in a whisper” is the ascent of Yesod and Malchut to Tifferet, when Malchut connects with Tifferet. At that time, Malchut is called “prayer in a whisper,” as it is written, “But her voice could not be heard,” only the voice of Bina. This is the meaning of “Pouring in a whisper,” for “pouring” means prayer, and “whisper” is a prayer in a whisper.

“Is Your moral for them” is the ascent of Malchut and Yesod and Tifferet to connect in AVI, where Tifferet and Malchut make a coupling, concerning the voice and speech, and the prayer is accepted with a complete desire. Mochin of AVI are called “moral,” as it is written, “Hear, my son, your father's moral, and do not forsake your mother’s law.” A son is Tifferet, to whom AVI is giving moral and law, as it is written, “Your moral for them.” “Your moral” is Mochin of AVI, and “for them” means to TM.

Thus, this text implies all the ascents and connections required for a coupling of TM up to the Mochin of AVI, which are the Mochin of GAR.

Seven Halls of AVI of Beria

First Hall, the Sapphire Tile, Yesod

63) The first hall, hall of Yesod and Malchut, is the first from below upward. It is written about it, “And under his feet was as the appearance of a sapphire tile.” This is the secret of secrets, that there is a spirit here, called Sapphire, which illuminates like the gemstone called “sapphire.” It sparkles to two sides, to Hesed and to Gevura, and they are two separate lights.

The first light, the light of Hesed in it, ascends in reflected light and descends in direct light. It is white and sparkles in every direction: above, below, and the four directions of the world, to VAK. Its light is hanging, concealed, and revealed. It is hung in the middle without determining toward one side because it can be said that it is a hidden light, and it can be said to be a revealed light.

64) Four lights in four directions come out from that light of Hesed. This is the second light, the light of Gevura in the spirit, Sapphire. The reason why the first light illuminates to VAK and this light to only four directions is that those two lights are the male and female in the spirit Sapphire. The male is considered the HBD HGT in it, hence it illuminates to VAK, and the female is the NHYM in it, hence she illuminates to four directions.

All of those four lights are one light, as the light of a burning candle, which glitters in the eyes of people. The lights of the candle rise and fall, and go and return out of the fire of the light of the burning candle, but they are all one light.

Likewise, these are the four lights that illuminate to four directions, which are only one light that moves to and fro, like candlelight. Also, all those lights glitter as the appearance of red- colored, polished copper. They sparkle like polished copper, to the right, since although the red light of Gevura in the spirit of the sapphire illuminates to the left, he himself stands to the right of the hall.

65) To the left of the hall is a spirit called Levanah [white] who is included in the first spirit, called Sapphire. They enter one another: the light of that spirit is red and white, as one, since it emerges and is extended from those first two lights in the spirit Sapphire, which is white light and red light. For this reason, he, too, is in those two colors, but they are in him in a coupling, as one.

When the lights of the spirit, Levanah, come and reach the first lights of the spirit Sapphire, they are included in them and become one. At that time, only the first lights are seen, and the other lights, of the spirit Levanah, do not appear. Also, it is not apparent that they entered them, as it is written, “It could not be known that they had eaten them.” This is an incorporation of spirit in spirit, which become one, and the incorporation of lights in lights, which become one.

The Zohar tells us here the order of incorporation of the lower one in the upper one, that the posterior Ibur-Yenika-Mochin, which are in the three halls NHY from Chazeh and below, must include them in the anterior Ibur-Yenika-Mochin, which are in the halls from Chazeh and above. This is so in general.

In particular, these two kinds of Mochin are in every hall and must always mingle with one another. This clarifies the manner of the two spirits Sapphire and Levanah, who include two kinds of Mochin, where the spirit Levanah is the posterior Ibur-Yenika-Mochin in this hall, and the spirit Sapphire is the anterior Ibur-Yenika-Mochin in that hall.

And the lights of the spirit Levanah come and reach the first lights of the spirit Sapphire and mingle with them, since the spirit Levanah, which is the posterior Ibur-Yenika-Mochin, must be included in the spirit Sapphire, which is the anterior Ibur-Yenika-Mochin. And they became one because it requires complete annulment until the spirit Levanah and its lights are completely unapparent.

It follows that the anterior Ibur-Yenika-Mochin is GAR, and the posterior Ibur-Yenika-Mochin is VAK. It turns out that the spirit Sapphire is GAR, and the spirit Levanah is VAK, since from Chazeh and above it is always considered GAR, and from Chazeh and below it is VAK.

The spirit Sapphire sparkles to two sides, two separate lights, where one white light, Hassadim, illuminates to the right, and the other, the red light, as polished copper, is light of Gevurot and illuminates to the left. This indicates that they are not in a coupling with one another but are separated.

However, the light of the spirit Levanah is both red and white since Hassadim, white light, make a coupling with the Gevurot, red light. This is why they shine as one.

The reason why the GAR of each degree are considered unknown is that there is no coupling on the Gevurot in them, as they are the lock. Hence, only the light of Hassadim is covered, and only the ZAT of each degree is considered known, that there is a coupling on the Gevurot in them, as they are considered the screen of the key, and hence draw light of Hochma.

It follows that in the spirit Sapphire, which is GAR, there is no coupling on the Gevurot, hence the lights of Hassadim in it are separated from Gevurot. But in the spirit Levanah, which is ZAT that is corrected in the key, there is a coupling between the Hassadim and the Gevurot, and it was said that the light of that spirit is both red and white, meaning in a coupling.

It follows that the anterior Ibur-Yenika-Mochin are extended from upper AVI, Mochin of eating, covered Hassadim, as it is written, “Eat, friends.” And the spirit of Sapphire, its light hangs concealed and revealed. Because it is from the anterior, which is extended from AVI, its light is hanging. It can be said to be concealed because the lights of AVI are covered Hassadim, as it is written, “Eat, friends,” and it can also be said that it is revealed because they clothe Hochma Stimaa of AA, for one who has wineskins needs only to eat.

For this reason, they are regarded as actual Hochma although they are Hassadim in a way that the light is hanging without a decision whether it is revealed or concealed.

In that hall illuminate the two firmaments below these firmaments. They are called “the heaven of heaven.” Tifferet is called “heaven,” and Bina, who gives to Tifferet, is called “heaven of heaven.” Since these seven halls are from AVI of Beria, Bina, they receive from the seven firmaments of the heaven of heaven, Bina, since each phase receives from its corresponding phase in the one above it.

And since that hall is the bottom hall in the seven halls, the hall of Yesod, and two spirits illuminate in it, the spirit Sapphire, Yesod, and the spirit Levanah, Malchut, who is the Ateret Yesod in it, they receive from the two bottom firmaments of the heaven of heaven, Yesod and Malchut of Bina’s seven firmaments.

The Zohar tells us two things here: 1) It is about the seven halls of AVI, to which it implies by their receiving from the heaven of heaven; 2) although it is only the hall of Yesod, it has Malchut, too. It was said about it that they receive from the two bottom firmaments, from Yesod and from Malchut.

66) From the sparkling of those two spirits, the wheels were created, whose judgments are tantamount to the judgments of the animals, as it is written, “When those went, these went, and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up.” It is written about the wheels, “As for the image of the animals, their appearance was like coals of fire, burning like the appearance of torches; it walks among the animals.” Although the text calls them animals, they are still wheels. But because their judgments are as the judgment of the animals, it calls them “animals.”

About whom does it say, “It walks among the animals”? The holy spirit Levanah, the place from which they emerged. It illuminates for them, as it is written, “And there was brightness to the fire, and out of the fire went forth lightning,” meaning the holy spirit, Levanah, Malchut, of which it is written, “brightness to the fire.” This is why it is written about it that because it walks among the animals, their appearance is as burning coals of fire, as it is considered Noga [brightness], from whom fire and lightning extend.

67) When spirit is included in spirit—the spirit Levanah in the spirit Sapphire—the light of one animal comes out of them, laying over the four wheels. The spirit Sapphire is anterior Ibur-Yenika-Mochin, who receives covered Hassadim from upper AVI, as it is written, “Eat, friends.” The spirit Levanah is the posterior Ibur-Yenika-Mochin, receiving Mochin of illumination of Hochma from YESHSUT, as it is written, “Drink and be drunken, O lovers.”

Two kinds of couplings are employed in the two spirits in order to elicit offspring from these two forms of Mochin:

1. The first coupling, before the two spirits are included in one another and both sparkle. At that time, the spirit Levanah can bear offspring as it comes out in it, from the Mochin of illumination of Hochma, received from YESHSUT, as it is written, “Drink and be drunken, O lovers.” They are called wheels because these wheels were created from the sparkling of those two spirits.

2. The second coupling is once the two spirits were included in one another and became as one spirit and one light, as it is written, “It could not be known that they had eaten them.” The spirit Levanah is completely mingled with its lights with the spirit Sapphire and its lights. Out of that coupling came forth offspring, from the Mochin of the spirit Sapphire. These are covered Hassadim, as it is written, “Eat, lovers,” since the spirit Levanah and its lights were canceled and included in the Sapphire and its lights. These offspring are called “animals.”

When the spirit Levanah is included in the spirit Sapphire, the light of one animal comes out of them in a way that the animals are attributed primarily to the spirit Sapphire, in which there is anterior Mochin, as it is written, “Eat, friends.” The wheels are attributed to the spirit Levanah, and in them is posterior Mochin, as it is written, “Eat and be drunken, O lovers.”

It is forbidden to delay the ZA in the posterior Mochin so as not to give a hold to the judgments. Rather, the posterior Mochin must promptly be included in the anterior Mochin. Also, the wheels, the posterior Mochin, must be included in the animals, the anterior Mochin, which is why it was said that the light of one animal that is laying over the four wheels comes out of them, since they were included in it, in the animal, and became one with it.

It is written about the wheels, “Their appearance was like burning coals of fire,” for because they are posterior Mochin, their appearance is as coals of fire. And the spirit Levanah, the holy spirit, walks among the animals. Levanah is the place from which they emerge and which illuminates for them. Since the wheels are attributed only to the spirit Levanah, in which there is posterior Mochin, their appearance is as fire and lightning. They must be mingled with the animals in order to revoke the force of judgments in them.

The judgments of these wheels are tantamount to the judgments of the animals, from their incorporation with the animals, and they become one with them until it is not known that they had eaten them, as though the progenitors were included in one another. It is written about it, “When those went, these went, and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up.” It is so because the spirit of the animal is in the wheels, since the spirit and the light in the wheels were included and annulled before the spirit of the animal over them, and they have only one spirit and one light, only the spirit of the animal.

The shape of the animal is as a lion, the shape of Hesed. Since it is extended from the spirit of the sapphire, white light, and white is Hesed, its shape is like a lion. The animal governs thirteen million other wheels; the wings of the animal are as the wings of a vulture, and it governs those thirteen million wheels.

The reason for the number thirteen million is that each of the four wheels travels in four wheels, and each wheel has three foundations, making 12 foundations in four wheels. The spirit of the sapphire governs all of them because they emerge from it and it sustains them all—wheels and foundations—and they are nourished by it. This is why it joins them to make thirteen.

It was said that the animal governs thirteen million wheels because the 12 foundations in the four wheels in each wheel, along with the spirit of sapphire that joins them, make up thirteen. They are thirteen million because the number thirteen is illumination of Hochma, extending from YESHSUT of Atzilut, which is Bina, receiving from AA. Hence, since they are from Bina, whose digits are hundreds, they are thirteen hundred. And since they are from AA, whose digits are ten thousand, they are thirteen hundred times ten thousand [thirteen million].

Explanation: As a constant, the animal has only four wheels HB TM. However, when it receives illumination of Hochma from above, whose root is the thirteen qualities of mercy of AA, each wheel of the four expands into a complete Partzuf, where the four phases HB TM from the Chazeh and above are called “four wheels,” and the three phases HB and Tifferet from the Chazeh and below are called “three foundations.” From the Chazeh and above, the last phase is missing, hence there aren’t four foundations here but only three foundations.

However, these three foundations rise and become included in each wheel from the Chazeh and above in order to receive from them the last phase Malchut. For this reason, it is considered that in each wheel are three foundations, which together are twelve foundations for each wheel. And with the spirit Sapphire, which illuminates for them, they are thirteen. It makes the precision of the number thirteen only in the foundations, since the illumination of Hochma can appear only from the Chazeh and below, where the foundations lie. This is why the number thirteen, implying illumination of Hochma, is only over the foundations.

68) These four wheels have four faces each, and all those four faces look toward the four sides of the animal, which stands over them. Looking is reception of abundance. The four faces—face of a lion, face of an ox, face of a vulture, and the face of a man [human]—are the four phases HB TM. Likewise, the four sides in the animal are four phases HB TM in it. For this reason, each of the faces in the wheel looks and receives its abundance from its corresponding phase in the four sides of the animal.

When these four wheels travel under the animal, they enter one at a time and grip on to each other. They mingle in one another and receive assistance from one another, as it is written, “The loops shall be opposite to one another,” so they mingle in each other and permeate each other.

When these wheels travel, the sound of melodies is heard in all those armies of below, of any kind, meaning that their pleasant abundance reaches all the armies of below.

69) Below that hall, the forces disperse outward from the hall to bestow to several sides in the firmaments below. Some of them change the manners of governance toward the lower ones until they reach Planet Shabtai [Saturn], which stands in the second firmament in the world of Assiya.

Seven planets stand there, called Shabtai [Saturn], Tzedek [Jupiter], Maadim [Mars], Noga [Venus], and the planet Levanah [Moon]. From them come all the changes and transformations in the world. The first planet, Shabtai, receives its abundance from the bottom hall in the seven halls of Beria, and the rest of the planets from the rest of the halls.

It seems as though the order is reversed, since Shabtai, the highest of the seven planets, should have received from the upper hall in the seven halls, not from that bottom hall, while Levanah, the lowest of the seven planets, should have received from that bottom hall and not from the seventh hall. There is the matter of inversion between lights and vessels, since in the vessels, the upper ones grow first, and it is to the contrary in lights, where the lower ones enter first.

Therefore, when the bottom hall Yesod illuminates, the light dresses in the upper vessel of the planet, Shabtai. Afterward, when the second hall Hod illuminates, as well, the light also reaches Planet Tzedek [Jupiter]. Then, when the hall Netzah illuminates, the light reaches Planet Maadim [Mars]. Finally, the seventh hall illuminates, and then the light reaches the lowest of the planets, the moon.

All the lower worlds look to that hall to receive their abundance, since the bottom phase affects the entire reality below it. All who are in that hall are nourished from there, and all look to receive abundance and strength from the spirit of the sapphire. This is the hall called the “sapphire tile,” because of two spirits in it, one of which is called Sapphire, and the other Livnat [tile].

70) The light of the spirit of the sapphire that contains within it the spirit of the tile rises and falls but never stops. It is as the light of the sun inside the water. When the spirit of the sapphire contains within it the spirit of the tile, its Nukva, it is in a never-ending coupling, and the descending direct light and ascending direct light illuminate in them as one light. Its light rises and falls, direct light and reflected light, and its light never stops. The direct light and reflected light are connected together as the light of the sun, which illuminates and warms the water, where the warmth of the sun is mingled and connected in all the parts of the water.

There is no one to attain the spirit other than the desire of a righteous person by the power of the prayer that entered that hall. The prayer rises to make connections and unify unifications in wholeness under the inspiration of that spirit. At that time, the spirit wraps in light, rejoices with the prayer, and rises with it to the second hall, to connect in its connections so the spirit here, in which the spirit of the tile is included, is included there in the second hall, in the spirit above it, which is there.

The spirit here, in which the second spirit is included, rose to the second hall. Both the animal and the wheels, and wheels that are here, are included in its ascent. They cling to it as fire clings to water and water to fire. And as the four spirits cling to one another, the south to the north and the north to the south, they all cling and connect to one another—the animals, the wheels, and the wheels, and the two spirits with the spirit in the second hall.

71) The spirit here rises to connect with the spirit in the second hall. And the animal included in the spirit looks up to the second hall to receive its abundance. They look at each other because the second hall and all that is in it looks to all those phases in the lower hall that rose up to it to receive its completion from them.

72) In the middle of the hall that is here stands one pillar whose stature rises up to the middle of the other hall above it. The pillar pierces the roofs of all seven halls and stands in them from below upward. Through it, the halls cling to one another. This is how we rise, from all those halls, so that the halls will unite and all will be as one spirit, as it is written, “and one spirit to all.”

Seven Halls of AVI of Beria

Second Hall, Hod

73) It is written about the second hall, “And as an object of the heaven in purity.” Here it is the spirit, called Zohar [splendor/radiance], and always stands in the color white. That is, it is always in the light of Hassadim, called “white,” which does not mingle with any other color but white. It is called “object,” and it never changes.

There are four colors in that spirit—white, red, green, and black, the four phases HB TM, which in VAK are called HG TM. However, all its colors are concealed and do not illuminate, except for the white in it. The rest of the colors in it are included and mingle with the white color in it. It always stands in white because only the white color is apparent.

However, sometimes all four colors in it illuminate, and only by way of “rolling,” when it does not stop and stands on any of the four phases in it, but is rather like a round thing that rolls and does not stop until it comes to the white in it where it stands.

It does not mingle with any other color but white, even during the rolling, when the spirit rolls and comes over all its four colors, its colors do not mix with any color to mingle and come to stand there, but only in the white in it. That spirit is called “object,” and it never changes, where even when it illuminates in all of its four phases, by rolling, it shines so only for the lower ones.

That spirit is not so revealed as to spark as others. It is hard to reveal it because all its colors are mixed and included in the white color in it. And as the power of vision is in the hidden, black in the eye, when it rolls it radiates and sparkles as it rolls. That is where it wants to see it roll all four colors in the eye to that place. It is impossible to see otherwise.

So is the way of that spirit—it does not radiate and does not illuminate unless by rolling, when the illumination of its four phases appears. It does not delay nor stand over the illumination of any phase in it but rolls over them, and they sparkle until it comes to the white light in it where it stands and persists.

In the meantime, all of its four phases have appeared because when the first spirit, the sapphire tile, rises to the spirit that is here, to receive its illumination, it rolls it and reveals its illumination as it rolls. At that time, it receives from it, from all of its four phases, but connects with it in the connection of the white in the eye.

That is, once it receives from all of its four phases, it remains connected only in the white in it, in a finer color than itself, and which is on that spirit. In other words, it is inside the illumination of the spirit in the third hall, Netzah, which illuminates in the white color in that spirit of the second hall, which is such a fine color that no color is apparent in it.

74) That spirit rolls by the force of the bottom spirit, the sapphire tile, which rises to it, since the bottom light turns the rolling of the light of that spirit, and then it shines. That spirit cannot shine before the bottom spirit grips it and connects with it, and at that time, it illuminates and grips to the light of the spirit below it, which it contains.

In other words, its entire illumination grips to the bottom spirit and not at all with respect to itself. With respect to itself, it is completely unchanging because it remains in the white light, but it appeared in its rolling only for the lower one.

75) When that light rolls, another light travels to the left, rolls with it, and turns with it. That spirit consists of male and female, like the spirit of the sapphire tile. Hence, there are two lights in it, the male light, to the right, and the female light, to the left.

It is written, “The curves of your thighs.” NH are called “thighs.” And because these lights are hard to reveal and they are always concealed, except when the bottom spirit that rolls it ascends, it calls them “the curves of your thighs,” which are curvy and concealed. Happy is the man who knows how to reveal the lights, who knows how to raise here the spirit in the lower hall, who rolls and reveals the lights here.

76) Another spirit is included in it. It turns around it and shines in the appearance of azure and white. As there are two spirits, male and female, in the first hall, where the male is called Sapphire and the female is called Levanah, in this second hall there are two spirits—male and female. The male is called Zohar [radiance] and is called Object, and the female is the spirit here called Heaven. The white in the spirit of Heaven connects with the white light in the spirit called Object, and the azure in the spirit of Heaven connects with the red color in the light of the spirit below it, Levanah, who stands on the left side in the first hall.

Azure is harsh judgment since its clarification is that it consumes and eats everything. Red is mild judgment, since Gevurot, Bina, is called “red.” And since the second hall, Hod, is left line, the Gevurot in it are azure, but he is sweetened in the Gevurot of the spirit in the hall, Yesod, to which it rose. And because it is the middle line, its Gevurot are red.

These two spirits are included in one another and became one. Both together are called Object of the Heaven, and the whole of reality below that hall in BYA, with the whole of reality in the bottom hall Yesod, are all included here in this hall Hod. And because they are all included in this hall, the hall is called Object of the Heaven, indicating the self of the heaven, which includes the whole of reality.

77) These seraphim were created from the incorporation of those lights, from their coupling. Each of them has six wings, as it is written, “Seraphim stand above him, six wings to each.” They are all with six wings because they are all from the hall of the Object of the Heaven, since that hall is considered GAR with respect to the bottom hall, which are HBD HGT through the Chazeh, since HGT are GAR of the Guf.

Therefore, the seraphim have six wings, corresponding to the six Sefirot HBD HGT. But the bottom hall is regarded as mere NHYM with respect to the hall of the object of the heaven. Hence, the animal that is there has only four wings, opposite the four Sefirot NHYM.

These seraphim burn all those who do not fear for the honor of the Master, meaning who engage in GAR. It is so because all who use Keter pass away and are gone from the world, since the seraphim burn them.

Anyone who reads and repeats the six orders of the Mishnah is one who knows how to arrange and connect the unification of his Master properly. These are the ones who sanctify the holy name of their Master each day and always. One who knows how to repeat the six orders of Mishnah in its internal meaning is one who knows how to tie the connections of the unification in this hall, and can extend illumination of the GAR in a way that he is not burned by the seraphim there. He can sanctify His great name always and forever.

78) When the lights roll, a light of one animal comes out of them, standing and laying over four animals. They govern the first, the seraphim, because they contain them within them. That is, because they extend from the light of the rolling, they are very corrected and govern the seraphim, sweetening the force of judgment and fire in them.

When these animals travel, in the revealing of the light of rolling over them, the bottom seraphim surrender and cannot harm. These are the serpents that came out and were born out of that fiery serpent who caused death to all the people in the world, the primordial serpent.

79) These animals are the face of a vulture. They look to the animal over them to receive their abundance. The animal is the upper vulture, as it is written, “the way of the vulture in the heaven,” implying that animal that is in the hall of the Object of the Heaven, which is a vulture.

It is written, “the way of the vulture in the heaven,” and it is not written, “in the object of the heaven,” since the spirit of the heaven governs everything during the rolling of the lights. Had the spirit of the object been governing during the rolling of the lights, the face of the animal would have been the face of a lion, like the animal in the first hall, since the spirit of the object always stands in the white color, the light of Hassadim, the face of a lion.

However, because the spirit of the heaven governs everything, and that spirit contains two colors, white and azure, HG, hence the animal born out of the light of the rolling is the face of a vulture, a mixture of HG. It is so because the face of a lion is Hesed, the face of an ox is Gevura, and the face of a vulture is a mixture of HG. That animal, heaven, laying over all four animals, looks up, and all four animals look and receive their abundance from that animal.

80) When they all travel, when the light of the rolling shines in them, several armies are shaken. Some of them illuminate by them, and some of them break from their position. The illumination of the animals burns them in fire, then they are renewed as before.

Two illuminations extend during the traveling of the animals to the ones below them: 1) to all the armies worthy of receiving from them; 2) to those armies that are not worthy of receiving from them. They burn by them, and these are the angels; they are the first in the first section, who begin to sing and burn, traversing through the burning fire, and in the morning they are renewed as before.

All the armies below come under that animal, hiding under its wings to be included in it above.

81) These four animals rise with the spirit Object of the Heaven, illuminating inside the upper animal, above them. Each of the four animals has four wheels. One wheel is looking to the east. It is carried by three foundations, and they look to the animal in the middle of the four wheels. Also, one wheel is to the west, one wheel is to the south, and one wheel is to the north.

It is so because when the four animals rise to the upper animal, each animal expands into an entire Partzuf, where from the Chazeh and above it has four faces—lion, ox, vulture, man, HB TM, to the four directions of the world: east, west, south, and north, and they are called “four wheels.” From the Chazeh and below it has only three faces—lion, ox, and vulture—since the face of a man is missing there.

However, they receive the face of a man by incorporation in the coupling from the Chazeh and above in the matter of ox-vulture-lion-man, and they are mingled with all four faces that are there, even with the face of people. Yet, it is considered that they receive only the upper nine—lion, ox, vulture—of each face, meaning lion, ox, vulture in the lion, lion, ox, vulture in the ox, lion, ox, vulture in the vulture, and lion, ox, vulture in the face of a man.

Thus, on the one hand, they include all four faces, since they have lion, ox, vulture, which are the upper nine even in the face of a man, but on the other hand, they lack Malchut in each place, and this is the face of a man because they have only the upper nine of them. It is therefore considered that each of the four wheels and each of the four faces—lion, ox, vulture, and man from the Chazeh and above—has three foundations: lion, ox, vulture. In this way, each animal expands to four wheels from the Chazeh and above, and to twelve foundations from the Chazeh and below. Each wheel has a special face from the lion, ox, vulture, man, and a special spirit from the east, west, south, and north.

But because the foundations come from the incorporation of the coupling through ascent to from-the-Chazeh-and-above, they receive from all four faces in the four wheels that are there at once. This is why they look to the middle, to the animal that contains all of them, and not to any side of the four wheels.

Also, all twelve foundations travel by the power of the collective animal that is in the middle, and not to any side of the wheels. The middle animal closes and opens, meaning controls all of them, closes the lights from illuminating, and opens them. And when each wheel travels, its voice is heard through all the firmaments.

82) All of those four animals integrate in one another. The wheels below the first hall enter those animals above, where in the second hall they are included in one another. This spirit that is here, which is included in the spirits below the first hall, becomes blazing hot and rises to grip above, in the third hall, to connect with the desire of a righteous person to the prayer that he prayed.

It is so because when the prayer rises and enters the second hall, it takes everyone with it, and all travel with it, the whole of reality in the first and second halls. They are included in one another until all are included in that spirit that is here, and the spirit that is included with all of them travels by the force of the desire in the connection of the unification of the prayer, which unites everything until all reach the third hall, and they are included in one another like the first.

In other words, it is like the first phases of the first hall that mingled in one another during their ascent to the second hall, when they included fire in water and water in fire, wind in dust and dust in wind, east in west and west in east. Likewise, all those that are here connect to one another, grip one another, and become integrated in one another.

Also, several armies and camps come down from here and mingle, and illuminate in those lower angels, until they reach with their illumination the planet called Tzedek [Jupiter]. There, several appointees over the world stand and receive that illumination and bestow upon the world.

83) When that spirit is included in all the ones below it, and all are included in it, it ascends, grips, and enters the third hall until it grips the spirit in the third hall, inside the pillar that stands in the middle of the hall. Then everything is completed as it should be thus far, since those three halls, NHY, from the general Chazeh and below, are all one wholeness, called posterior Ibur-Yenika-Mochin. All of them become one spirit that consists of all of them and is complemented by all of them, as it is written, “And one spirit to all.” This is the meaning of determining, in order to cling to one’s Master, which will be explained in the fourth hall.

Seven Halls of AVI of Beria

Third Hall, Netzah

84) The third hall is of the spirit called Noga [brightness]. That spirit is purer and clearer than all the spirits below it. No color is seen in it, neither white, nor green, nor black, nor red. This is why it is called purity, as it is purer and clearer than all the ones below it.

And although it is purer than all, its illumination is unseen until the lower ones from the second hall roll in the light of the rolling, grip to the spirit that is here, and enter it. Once the lower ones enter it, it shows its light, and there is not one color in it from all the lower ones that entered it.

85) When the spirit is completed by all the lower ones that rose to it, it elicits a light that contains within it the lights of all three halls, NHY. The two bottom lights of the two halls Hod and Yesod ascend, descend, and sparkle, but the upper light of the hall Netzah ascends and does not descend.

Twenty-two different lights are seen in that sparkling, all of which become one light. And once the twenty-two lights become one, they rise and enter the one, upper light of the hall Netzah, and that light contains them.

86) The spirit that is here does not illuminate, except when the bottom lights from the two halls below rise to it, and that desire of the righteous, which is included in the prayer, carries them all. At that time, that light emerges and is born out of the spirit that is here—a single light containing three lights.

That light illuminates and elicits two sparkling lights, two ascending and descending lights. The lights seem as the number twenty-two, the letters of the Torah. Afterwards, they return and become included as one in the light that begot them.

87) All those bottom lights are included in the twenty-two lights, and all together are in that light that begot twenty-two lights. That light is included in that spirit that begot it, and that spirit stands in that third hall. It will settle only in the fourth hall, Tifferet, for its desire is to rise into it.

88) Those lights that emerge out of the spirit that is here, meaning the light that is included in three, the two bottom lights that rise and fall, as well as the twenty-two lights, when they sparkle, all the sparkling lights connect as one. That is, although there are many different phases [discernments], during the sparkling they connect into a single illumination.

When the two bottom lights from the halls Hod and Yesod emerge from the single light of the hall Netzah, pressing the screen in a coupling by striking in order to sparkle—to raise reflected light to clothe the direct light that descends from above downward—one great, holy animal is born and comes out of them. The image of the animal is as the image of all the other animals from the first and second halls, from which the two lights that begot the animal came—the face of a lion in the first hall, and the face of a vulture in the second hall. They are mingled together and comprise in it a single form.

That is, the two forms of lion and vulture merged in the animal into a single form. And the reason why no form of the hall Netzah is seen in the animal is that no color is seen in the spirit that is here. This is why no form is extended from it, especially since the light of Netzah does not extend with two lights to illuminate below.

89) Below this animal are four upper wheels, as the appearance of the topaz, embroidered in all, from all four colors: white, red, green, and black.

These four wheels are from the Chazeh and below of the animal. This is why it was said, “Below this animal,” since any place where it is said “below,” it means from the Chazeh and below of that degree.

Also, they are four because being an expansion from the four Sefirot HB TM of the animal, each wheel consists of all four. This is why each of them consists of the four colors HB TM.

Six hundred thousand ten thousand lights are all inside them to distinguish from the four wheels in the hall Yesod, which has thirteen hundred ten thousand, implying illumination of Hochma that is received from the thirteen qualities of AA, whose hall is in the wheels from Chazeh and below.

However, although the wheels here are from the Chazeh and below, they do not illuminate in the thirteen hundred ten thousand in illumination of Hochma, but only in the six hundred thousand ten thousand. This indicates the illumination of upper AVI with covered Hassadim, which illuminate in six Sefirot HBD HGT from the Chazeh and above in the animal over them.

They are six hundred, since the digits of Bina are hundreds because these halls are all Bina. They are also six hundred thousand because they are received from AVI, whose digits are one thousand. And they are six hundred thousand ten thousand because in them is the illumination of HS of AA, whose digits are ten thousand.

They do not illuminate in the number thirteen because the whole of the hall Netzah is considered GAR, and even the wheels are considered from the Chazeh and above. However, through the light of the rolling from the bottom halls, at that time, the wheels, too, expand to the number thirteen.

Each wheel has twelve foundations and one that contains them. But this is only by the illumination of the rolling. However, they do not shine permanently, except in the number six billion.

These four wheels are all with eight wings. And all those phases in the wheels, all those armies, come forth from the light of the animal, which governs them, while the light of the animal sparkles, when the illumination of the rolling shines in them.

90) These four wheels under the animal stand to the four directions of the world—east, west, north, and south. There are four faces in each: two faces look to the animal on them, and two faces are covered by their wings because of the lights that sparkle on them, in which they cannot look.

The three halls NHY illuminate the posterior Ibur-Yenika-Mochin. The hall Yesod illuminates Ibur-Yenika, VAK without Mochin of GAR, and the two halls NH illuminate the Mochin of GAR. Hod illuminates VAK of GAR and the Netzah, GAR of GAR.

GAR of GAR do not shine at all, but only VAK of GAR. And yet, it is impossible for VAK of GAR to emerge without GAR of GAR, so the place of elicitation of Mochin is only in the hall Netzah. This is why GAR and VAK of GAR come out together, in wholeness, in the hall Netzah, but only VAK of GAR are accepted and come to the hall Hod, while the GAR of GAR disappear.

These four wheels below the animal look in two faces to the animal over them because the faces are GAR and contain HB TM, which are called four faces, where HB are GAR of GAR, and TM are VAK of GAR. And the two faces look and receive from the animal on them, meaning the TM in them, which are the received VAK of GAR.

Two faces are covered by their wings, meaning the HB in them, which are the not-received GAR of GAR. It is so due to the lights that sparkle on them, the lights of GAR of GAR on which they cannot look and receive. This is why they cover with their wings the two faces HB in them, so they will not receive from there.

This is why it was said that those four wheels are all in eight wings. It is so because the seraphim in the hall Hod have six wings—two to cover his face, two to cover his legs, and two to fly with. They do not have four wings in their faces, only two wings, for because they are Hod, they must cover all four faces, and they do not have two faces that are revealed, like the wheels in the hall Netzah.

But the wheels here, which are in the place of emergence of the Mochin and must receive VAK of GAR so they can bestow upon the seraphim in the hall Hod, necessarily have two revealed faces TM. This is why they have eight wings—two additional wings that are open during the sparkling in order to receive VAK of GAR for the hall Hod. But when not during the sparkling, they are covered.

91) Each time these wheels travel [move], with four wheels and twelve foundations in each wheel, like the first ones in the hall Yesod, when the light of rolling illuminates in them, several armies and camps are made of their sweat. They all praise and sing, and never cease their singing. These armies are immeasurable because the singing and the chanting are extensions of Mochin, and according to the measure of illumination of Mochin, so is the measure of the songs and praises they sing.

It is known that the Mochin extend by three lines where the right line is water and Hassadim, the left line is Hochma without Hassadim, which the lower ones cannot receive and to whom it is burning fire. Those two lines are disputed with one another until a third line is extended, which sustains both, clothing them in one another.

This is the sweat that the animals sweat when the light of rolling reaches them, and they travel on the four wheels and twelve foundations. At that time, they must be very careful to receive the Mochin in the middle line. If there is any leaning to the left, burning fire is immediately extended to them from there because of the leaning.

And because they cannot restrict so much, they lean too much to the left, thus extending a spark of burning fire, then promptly and forcefully lean to the right in order to come from there to the middle line, extending light of Hassadim by that leaning.

They always tilt themselves this way, once to the right and once to the left, because it is difficult for them to restrict themselves to the middle line as it should be. Those tilts from the left are the sweat of the animals, from which the river Dinur [river of fire] is gathered and extended.

From those leanings to the right, all those armies and camps of angels were created, all of whom praise and sing, and never cease their singing. Because they extend from the leanings to the right, which is Hesed, there is no force that can arrest their singing. These armies are immeasurable because Mochin of Hassadim are regarded as having no number.

92) There are four openings in that hall, to the four directions of the world. There are ten appointees at each opening, and when all who are inside the bottom halls Yesod and Hod—as well as the halls themselves—rise to the hall here by the force of the desire in the pure prayer, the appointees open before them the openings in this hall.

Finally, they are included and integrated in one another, and all enter one another, appointees in appointees, camps in camps, wheels in animals, and animals in wheels. In those wheels, lights are mingled with lights, which are visible faces with invisible faces, and spirit with spirit, until they all enter the spirit in that hall.

93) There is one place in that hall, whose appearance is that of sparkling gold. This is the place of the gathering of sweetened Gevurot, which are called “gold.” The illumination of its reflected light is called a “spark.” Several armies and camps of angels are hidden there. They do not rise and do not crown above. That is, they do not rise to the upper halls to receive GAR, called “crowns,” and they always remain in their place in that hall.

However, when all the degrees tie connections, when they mingle and unite with one another, and the hall Netzah travels to be crowned with GAR, then all the angels hidden in that place come out of their places of hiding, full of judgments toward Israel’s slanderers. Then Israel can receive the abundance of GAR without fear of the grip of external ones.

They are called “protectors” because they protect Israel, and they are emissaries in the world against the accusers in the fourth hall since that is where the works of the lower ones are measured—for fault or for merit. And once Israel are declared innocent by the courthouse there, it is given to those emissaries to protect them.

Six hundred thousand ten thousand gold shields are hanging on the four sides of that place. Also, below them are surrounding rows with gold shields, and they are sixty. Two forms of VAK illuminate in them:

1. VAK of YESHSUT, which rose with AVI to Rosh AA, with respect to which they are six hundred thousand ten thousand. Six hundred are VAK of YESHSUT, whose digits are hundreds, the thousands are from AVI, whose digits are thousands, and tens of thousands are from AA, whose digits are ten thousand.

2. VAK of ZA, which receive from YESHSUT. They are sixty from it, since the Sefirot of ZA are tens.

94) All those shields wage war, all of them outside the hall, with swords and spears, against all those emissaries of judgment in the world. They eradicate them until the illumination of the degrees reaches the degrees below, and they reach Planet Maadim [Mars], from which the actions reach this world.

At that time, the hall that ascends to the fourth hall is crowned with a spirit and with all those armies that are there. And that place with the protectors and the shields of gold remains in its place and does not ascend with the hall. That place is called “the chamber of the runners,” since those messengers in it run to conclude the judgments and punishments to the enemies of Israel in every direction in the world.

These emissaries are hidden in that place, so their time of working—to protect Israel—is not only at the moment when the hall ascends to the hall above, for afterward they are concealed again. For this reason, they run and hurry in their mission, so they manage to eradicate all the slanderers before the hall ascends. This is why that place is called the “chambers of the runners.”

95) All those lights and camps travel with the rising of the prayer. They tie connections and become entirely mingled, as one, until the spirit of the bottom hall becomes tied to the spirit of that hall, and they become one. They all enter the pillar in the middle of the hall and ascend by it to be included in the spirit in the fourth hall, above them. Happy is one who knows the secret of his Master and raises his banner where he should.

96) All the degrees need each other to complement one another and illuminate in one another until they all rise to the place that requires wholeness. First, they rise from below to complement the upper place, then they come down from above downward to complement the lower ones. Finally, wholeness is made from all sides, and all are properly completed.

97) One who knows these secrets and makes the wholeness above and below clings to his Master and revokes all the harsh decrees. He crowns his Master, extending GAR to ZA, and extending blessings to the world. This is the man who is called “righteous,” “pillar of the world.” That is, the world stands and exists because of him. His prayer is not returned empty; he is answered in all his prayers, his portion is in the next world, and he is counted among the faithful. That is, he is counted among the faithful ones who are in the world.

98) All the halls, animals, armies, lights, and spirits need each other so the upper ones can be completed by raising MAN from below. Afterward, the lower ones will be completed by lowering MAD from above. These halls cling to one another.

99) They all cling to one another like the colors in the eye. Everything in them is as a vision seen in the hidden part of the eye, when the eye rolls and that sparkling brightness is seen. In that which is not seen, in that rolling, is the spirit that governs everything, which is in this hall. This is why they all stand degrees over degrees, one dependent on the other, until all is crowned as it should be.

100) Were it not for all those colors in the eye, which are seen when the eye is shut and rolls in a rolling, these illuminating colors would not have been seen. And were it not for these illuminating colors, that hidden part of the eye that governs them all would not have clung to seeing. It follows that all are dependent on each other and are connected in one another.

101) When all are mingled as one in the third hall, and the desire in the prayer rises to be crowned in the fourth hall, all become one desire and one connection. Here is the bowing to appease his Master.

Seven Halls of AVI of Beria

Fourth Hall, Gevura

102) The fourth hall is different from all the other halls because it contains four halls one inside the other, and they are all one hall. These four halls are courthouses—the innermost one is four judging souls, and the three courthouses surrounding it are for the rest of the judgments.

That hall is Gevura and not Tifferet. The spirit here is called Zechut [merit] since in that place, the sins of all the people in the world are turned into merits. That spirit takes everything. That is, one who has been rewarded with it is rewarded with sentencing himself and the entire world to a scale of merit.

103) Seventy lights come forth from the spirit Zechut. They all sparkle at once, and all of them illuminate in circles because they do not expand to illuminate from above downward like the rest of the lights. The lights cling to one another, illuminate in one another, and grip to one another.

Clinging indicates that there is equivalence of form among them, since spiritual adhesion is actually equivalence of form. Illuminating in one another indicates that the lights mingle with one another to shine together as one.

Gripping to one another indicates that they need each other, that they cannot illuminate without one another. If one of them were missing, they would not be able to shine. All the merits of the world are before those lights, meaning by their light we see how all the sins of the world are inverted into scales of merit.

Explanation: All the people of the world are in utter wholeness, to such an extent that there has never been such joy before the Creator as on the day when heaven and earth were created. However, a person cannot take part in His great joy unless he has made complete repentance from love. Before that, he will not rejoice at all with himself or with the people of the world. On the contrary, he feels before him a world full of sorrow and pain until he says, “The earth is given into the hand of the wicked,” both pains of the body and pains of the soul, which are the sins he commits.

All of that came to him because he is going against the nature of creation, since the world was created only in bestowal, to engage in Torah and good deeds in order to bestow contentment to one’s Maker, and not for one’s own pleasure. It is written, “All the works of the Creator are for Him,” so that people would bestow contentment upon Him.

But in the beginning, it is written, “A man is born a wild ass’ colt” whose sole interest is his own delight and who has none of the desire to bestow. He argues, “All the works of the Creator are for me, for my own delight,” since he wishes to devour the entire world for his own good and benefit.

Hence, the Creator has imprinted bitter and harsh afflictions in self-reception, instilled in man from the moment of his birth—bodily pains and pains of the soul—so that if he engages in Torah and Mitzvot even for his own pleasure, through the light in it he will still feel the lowliness and the terrible corruptness in the nature of receiving for oneself.

At that time, he will resolve to retire from that nature of reception and completely devote himself to working only in order to bestow contentment upon his Maker, as it is written, “All the works of the Creator are for Him.” Then the Creator will open his eyes to see before him a world filled with utter perfection without any deficiencies whatsoever.

Then he partakes in the joy as at the time of the creation of the world. Because he was rewarded, he has sentenced himself and the entire world to a scale of merit, for wherever he casts his eyes, he sees only good and perfection. He sees no faults at all in the works of the Creator, only merits.

There are two ways in the corporeal and spiritual afflictions he had prior to repenting:

1. All that the Creator does, He does for the best. He sees that were it not for the terrible pains that he had suffered for being immersed in the nature of reception for himself, he would never have been rewarded with repentance. Therefore, he blesses for the bad as he blesses for the good, since without the bad he would not have been rewarded with the good, as well. It follows that all is for the best.

2. That, too, is for the best. Not only did the evils that were done cause good, but even the evils themselves have been inverted to good through very great lights that the Creator illuminated through all those evils until they were inverted into good—both the bodily afflictions and the afflictions of the soul, which are the transgressions. Thus, the sins have been inverted and received the form of merits. And these lights that turn sins to merits are the seventy lights in the hall before us. It is because of them that this hall is called “hall of merit [Zechut].”

Two lights emerge from all of seventy lights, and they are tantamount to one, always standing before them. These seventy lights are the ones that turn people’s sins to merits. At that time, the sins and merits are regarded as two lights, equal to each other. That is, the merit of the sins is as important as that of the merits, and one is not more important than the other. They always stand before the seventy lights and testify before them.

104) Opposite those seventy lights are seventy appointed ministers, from whom come all the judgments in the world, which stand outside and surround all those four halls from without. But the seventy lights and the two lights that stand before them are internal, the innermost, as it is written, “Your belly is like a heap of wheat circled with lilies.”

“Your belly” is the interior, like intestines, which are in the interior of the body. Hitah [wheat] implies Hataaim [sins], the sins that became merits through the seventy-two lights, which are in the innermost part of the four halls. This is why it is written about them, “Your belly is like a heap of wheat.”

However, it is circled from the outside with lilies, which imply judgments, which are the seventy appointed ministers, who do all the judgments in the world. Seventy ministers are the contrary of seventy lights, for although all the sins and punishments come from the seventy ministers, they are not on their own, but serve the seventy lights. Their role is to qualify the lower ones to be fit to receive the great disclosure of the seventy lights. This is why it is considered that the seventy appointed ministers circle the halls and the seventy lights from the outside.

105) All the merits and the works of all the people in the world come before these seventy lights to be sentenced. That is, the seventy lights are the courthouse of above, which sentence all the people in the world. The two lights that stand before them testify the testimony of the works of the people in the world, as there are seven eyes of the Creator that roam throughout the earth.

Eyes mean providence. There are seven qualities to the providence of the Creator, HGT NHYM, the seven eyes of the Creator. The seven kinds of providence qualify the people of the world to receive the upper pleasure and pleasantness. Everything that happens in the world, both good and bad, its form is imprinted in that very act and in that very merit, and they exist and stand forever. In other words, nothing is lost from the world, neither the bad deeds nor the good deeds. Rather, each act is registered in its form by the seven eyes of the Creator, by which it is given eternal existence.

The two lights see and observe each act, and testify a testimony before the seventy lights, which are the courthouse of above. Once the seventy lights hear their testimony, these seventy lights sentence sentences and make judgments, for better and for worse, according to the testimony of the two lights.

At the time of wholeness, these two lights, the light of sins and the light of merits, are equal, and the sins become for him as merits. At that time, the seventy lights, which are the seventy Sanhedrin of above, sentence each work favorably, according to their good testimony. But if the two lights are not equal, but the light of merits is far greater than the light of sins, to that extent there is a great deficiency in the bad deeds that the person did, and he must repent them from love.

This is considered that the two lights testify a bad testimony over the deeds that the person did. At that time, the seventy lights sentence unfavorable sentences until the person repents them from love and they become completely as merits, and the two lights equal one another. Thus, the seventy lights judge the person according to the testimony of the two lights—whether they are equal or not—according to the measure of the deficiency, until they are equal.

But here in this hall is the place of merit, meaning that what has been said, that they sentence sentences for better and for worse, does not appear here but in the abundance imparted from the seventy lights that reach below where the evil is apparent. But here it is only the merit.

106) The spirit Zechut in that hall—from which emerge seventy lights—the three letters Yod-Hey-Vav are inscribed in it. Ten Sefirot are Yod-Hey Vav-Hey. Yod-Hey is HB, Vav is Tifferet, which includes HGT NHY, and the bottom Hey is Malchut. The spirit from which emerge seventy lights is Yod-Hey-Vav, only the upper nine, male, and does not include the bottom Hey, Nukva.

When the letters Yod-Hey-Vav cling to Malchut, called “place,” “bottom Hey,” the letters Yod-Hey-Vav are inscribed in the spirit and do not depart from there. It is so because each degree emerges through coupling by striking of the upper light, which is the upper nine, male, on the screen in Malchut, Nukva. At that time, the reflected light in Malchut rises and clothes the upper light—which is the upper nine—from below upward. By that clothing, the upper nine are tied and fixed to the degree.

When the letters Yod-Hey-Vav—the upper light and male—cling to the bottom Hey, Malchut, in a coupling by striking from the upper light, from the male to Malchut, Nukva, the spirit—which includes seventy lights—is emanated. At that time, the letters Yod-Hey-Vav, the upper nine, are inscribed in the spirit and do not depart from there because the reflected light clothes them and they become connected to it through that clothing.

Afterwards, a light emerges and illuminates to four sides. That light elicits three other lights because those ten Sefirot that emerged from below upward are regarded as ten Sefirot of Rosh, spirit, which include all seventy lights and two witnesses.

Also, it is known that once the coupling by striking was made and elicits ten Sefirot of Rosh, Malchut of Rosh expands from above downward and elicits two phases in the body, HGT through the Chazeh, GAR of Guf, and NHY from the Chazeh and below down to the Sium Raglin [end of the legs].

It is also known that HGT from Chazeh and above are complete in the four phases HB TM, which are four animals—lion, ox, vulture, and man. But NHY from Chazeh and below have only three phases HB and Tifferet, with the face of a man, Malchut, missing.

Once the Yod-Hey-Vav of the Rosh come out in a coupling by striking, a light emerges and shines in four directions, meaning that the light of Malchut of Rosh has expanded and illuminated the HGT from Chazeh and above, from above downward. There are four sides there, HB TM. That light elicits three other lights, and from HGT emerge and expand NHY from the Chazeh and below. These are only three sides, HB and Tifferet, but the face of a man is missing there.

These three lights HB and Tifferet are three courthouses that sentence other sentences on the matters of the world, which are not soul-sentences, meaning concerning wealth, poverty, illnesses, the complete health, and other matters by which the world is judged.

The spirit that contains seventy lights and two witnesses is Yod-Hey-Vav in the Rosh, which illuminate from below upward. These seventy lights that extend from it are the seventy Sanhedrin that sentence soul-sentences.

The lights from the Chazeh and below, which extend from the bottom Hey in the Rosh, which are three sides, are three courthouses that sentence other sentences, which are not soul-sentences, in a sitting of three together, where each of the three sides consists of all three. This is why they are three courthouses.

And the reason why it does not consider courthouses in the four sides from the Chazeh and above is because there the Hassadim are covered, and there is no disclosure of illumination of Hochma in them, nor any judgments to which they can grip, since the judgments are only in a place where there is illumination of Hochma. The reason is that the restriction was not at all on light of Hassadim.

One hall is for the first seventy lights. It is in the innermost part of the halls. The three halls around it are for three other courthouses, since that hall consists of four halls one inside the other. And the seventy lights, which are seventy Sanhedrin and two witnesses, are in the innermost hall of all, while the three other courthouses are in the three halls that surround the inner hall.

107) That spirit ascends, includes within it all those lights of below—the four lights from the Chazeh and above, and the three lights from the Chazeh and below—and elicits one holy, blazing animal. The animal has eyes like the eyes of a human being, to watch over the accusers with a thousand thousands and ten thousand ten thousand armies. All those accusers take sentences from the courthouse and open or close the pipelines of abundance to the world, completing, meaning executing the judgment.

The spirit is seventy lights, GAR and Rosh, Yod-Hey-Vav. That animal is extended primarily from the spirit and from the seventy lights in it. But to emanate it in Rosh and Guf, the spirit, too, must be included with the Guf—with the four lights and the three lights, which are Guf. By that the animal can complete and execute the judgment that the seventy lights sentenced, since they are its root.

The animal has eyes like the eyes of a human being, indicating that the eyes of the animal extend from GAR, where there are seventy lights. There is also the face of a man there. Eyes means providence, to watch over the accusers with a thousand thousands and ten thousand ten thousand armies.

It is so because being from the Rosh, they extend from their corresponding phase in Atzilut, which is Atik, Rosh of Atzilut. The digits of Atik are in the number one hundred thousand, and his ten Sefirot are a thousand thousands. It is written about Atik in Daniel, “a thousand thousands will attend him.”

Additionally, there is another hidden coupling in Atik, from the Malchut that is hidden in RADLA. In that phase, each Sefira [sing. of Sefirot] in him is ten thousand. And ten Sefirot is ten thousand ten thousand, as it is written in Daniel, “and ten thousand ten thousand stood before him.”

And because they are the ones who execute the sentences that are sentenced in the seventy lights—as they are considered Rosh, receiving from Atik, who is opposite them—they, too, have those two numbers that apply in Atik: a thousand thousands from the revealed coupling, and ten thousand ten thousand from the concealed coupling.

108) Under that animal are four seraphim, all of whom blaze as button and flower, and sparks of fire rise up. The four seraphim are four phases HB TM of the animal, which shine in four directions. The blazing as button and flower, and the sparks of fire, are the sweat of the animals, which sweat as they travel to the four directions.

It is so because to each direction they travel, they direct their faces to the middle line very meticulously, to not stray to the right or to the left. And because they cannot restrict themselves to the middle as much as they would like, they lean too much once to the left, thus promptly drawing a spark of burning fire, then lean too much to the right, thus drawing light of Hassadim. One who is meticulous about keeping himself in the middle tilts himself once to the right and once to the left until he precisely determines the middle line.

The excessive leaning to the right is called “button” because the receptacle of the light is called “spoon.” Also, the level of light that is extended is called “ornament,” as in “ornaments of gold.”

The excessive leaning to the left is called “flower” or “sparks of fire.” It is called “flower” after the blossoming of the light of Hassadim, since the light of Hochma that is extended from the left line is extended without the light of Hassadim, and it is considered that the light of Hassadim fled from there [in Hebrew Parach means both “blossomed” and “fled”]. It is also called “sparks of fire,” for because the light is without Hassadim, it burns the lower ones.

This is so because those who extend from ZAT, which are primarily light of Hassadim, are canceled by light without Hassadim. But since those four seraphim are from GAR, they do not burn due to the absence of Hassadim because the GAR can receive light of Hochma without Hassadim. This is why they are called seraphim, indicating that their illumination that is extended to the lower ones Sorephet [burns] them.

Each of the four seraphim has seventy-two wheels that blaze in fire. This is four times seventy-two, which in Gematria is Parach (288). It indicates that the light of Hassadim has fled from there because those wheels gathered and rose to them from sparks of fire. This is why they are blazing.

When they travel, a river of fire is made by them because the leaning to the left always occurs during traveling, for each time they try harder to direct their faces to the middle line, they necessarily sweat, leaning to the right and to the left in order to determine the middle more precisely. In each leaning to the left, sparks of fire come out until they accumulate and become a river of fire.

A thousand thousand angels serve that fire, since the Mochin that the seraphim receive during their traveling extend from Atik of Atzilut, who is in the number a thousand thousands with respect to the revealed coupling, and in the number ten thousand ten thousand with respect to the concealed coupling. This is why it is considered that the river of fire was made by the illumination of a thousand thousands, which is extended from Atik. And several armies are born and emerge from those thousand thousands.

When the wheels travel, several ten thousand ten thousand are born and stand with them inside the fire. They extend from the hidden coupling of Atik, which is ten thousand ten thousands. Thus, those who are attending and make the river Dinur are as is written, “a thousand thousands will attend him.” And those who are born and come out inside the river Dinur itself are as is written, “and ten thousand ten thousand stood before him.”

Under the second hall emerge angels that sing and come to approach here. They all burn because they are from VAK, which are primarily light of Hassadim, so the light of Hochma without Hassadim that is here becomes a burning fire for them, hence they are burned and destroyed.

109) All those appointees appointed to rule in the world, here is where they are appointed to rule. Their appointing emerges from the spirit Zechut that is here, who is registered in the three letters Yod-Hey-Vav. From here they are removed from the world and are sentenced in that fire that is extended in the river Dinur. Everything is given in that hall because it is written in the three letters Yod-Hey-Vav, in which the spirit here is included.

This animal elicits innumerable armies and camps of angels because the governance of the appointees on Kedusha [holiness] in the world is to subdue the Sitra Achra. And because, as it is written, “God has made one opposite the other,” they cannot govern them and subdue them except when they receive Mochin of GAR from the spirit Zechut that is here. At that time, they can subdue the Sitra Achra and rule in the world.

From here they are removed from the world, for as the great Mochin are received here, if they are not careful to receive them in the three letters Yod-Hey-Vav—where the spirit that is here is registered in them, meaning that the Vav, Tifferet, middle line, determines over the Yod-Hey, HB, right and left, but they rather lean to the left—they are promptly removed from the world. At that time, they are sentenced in that fire that emerges and is extended from the river Dinur in a way that everything is given in that hall, both the great Mochin, and being completely wiped out from the world.

110) All the judgments in the world emerge from that hall, for better and for worse. All but the three: sons, life, and nourishments. No permission was granted to judge them in that place. Rather, they are hanging in that upper river called Dikna of AA, or “upper fortune.” All the lights of sons, life, and nourishments extend from him, and the matter depends only on him.

The reason is that in the hall Zechut [merit], domination is given primarily to love, since sins become merits only by love, as we learn that through repentance from love, the sins become to him as merits. However, in the upper fortune, which is Se’arot Dikna of AA, predominance is given to fear. This is why they are called Se’arot, from the word Soarot [storming], and sons, life, and nourishments are extended only through fear. This is why they cannot come from the hall Zechut, but only from Se’arot Dikna of AA, where there is the quality of fear.

The seventy lights are the great Sanhedrin who make soul-sentences. Therefore, the living, too, are sentenced in the hall Zechut. The reason is that after being sentenced to life in the hall Zechut, life is drawn from Mazla of AA, and he is given life from him.

In the middle of that hall is a corrected place so the upper spirit in the fifth hall is received in the spirit that is here. That place rises in them. And that place, the pillar that is standing in the middle of each hall, comprises two spirits in those two spirits. This is why it raises the spirit that is here to the upper spirit in the fifth hall.

111) There are twelve openings to that hall. In each opening are the officers and appointees who declare, announcing below all the judgments that are destined to come down. The essence of the hall is from the Chazeh and above, and the lower ones, whose root is from the Chazeh and below, are fit to receive only from the Chazeh and below, since each phase must receive only from its corresponding phase.

The openings in the hall are from the Chazeh and below of the hall, so the lower ones can receive their abundance from them. For this reason, they are regarded as openings, indicating that they cannot come and receive from the hall, unless through them, which is from the Chazeh and below, such as them. It is similar to a corporeal hall—you cannot enter it unless through the door.

For this reason, all the appointees stand at the openings, from which they impart the sentences in the courthouses in the halls to the lower ones, who are the clarions that announce and are heard, and are made in the world.

There are twelve openings to the hall because there are four halls in that hall, corresponding to the HB TM of the hall. In each hall are three openings, thus twelve openings. There aren’t four openings in each hall because being from the Chazeh and below, they lack the face of a man, and there are only three faces there, HB and Tifferet.

Just as each animal has four wheels, since they are from the Chazeh and above, and each wheel has three foundations, as they are from the Chazeh and below, so here—the four halls are included in that hall, since they are from the Chazeh and above. But in each hall, there are only three openings, since they are from the Chazeh and below.

112) All those with wings receive from those clarions and officers and appointees at the openings of the halls, until they announce the matter to the firmament of the sun, the second firmament in the world of Assiya, where the sun is between seven planets.

Winged ones refers to angels, as it is written, “for a bird of the heavens will carry the voice, and that which has wings will tell the matter.” All the angels below the halls in BYA receive the clarions of the officers and appointees at the openings of the hall, where each higher angel gives to the one below it, until the clarion reaches the sun, the fourth of the seven planets.

However, it does not refer to the seven corporeal planets, but to the seven Sefirot in the second firmament of the spiritual world of Assiya, where the seven corporeal planets are considered their branches. This is the manner of the sages: to speak of corporeal branches and clarify with them their spiritual roots.

From there, when the sun comes out over the earth, the clarion comes forth from the sun and roams the world until the matter reaches the serpent in the firmament, in which all the stars of the firmaments are frozen, and which stands in the middle of the firmament. They hear the matter, and those officers of below receive it. And those appointees over the serpent—from there the matter spreads to the world.

In the middle of the firmament, a glittering path is tied—the serpent in the firmament. All the stars that are fine from seeing them are tied to it in heaps. Astronomers call it the “Milky Way,” for due to the abundance of stars there, it seems to us like a path that is as white as milk.

These fine stars are appointed over the hidden actions of people in the world. This is why it was said here, “until the matter reaches the serpent in the firmament,” the Milky Way, where the stars are all frozen and do not move. Personal Providence is arranged under the stars, as we learn, “You have not a blade of grass below that does not have a star or a fortune from above that strikes it and tells it, ‘Grow!’”

It is known that each degree and the abundance extended from it are divided in two—from the Chazeh and above, and from the Chazeh and below. Hence, the stars are also divided by them.

There are stars that are not planets. They are frozen in the Milky Way. These are from the Chazeh and above, where the Hassadim are covered and the abundance does not reach from them to the lower ones openly. These fine stars are appointed over the hidden actions of people in the world, for they are appointed only over hidden actions.

There are planets, which are Shabtai [Saturn], Tzedek [Jupiter], Maadim [Mars], Hamah [Mercury], Noga [Venus], and the planet Levanah [Moon]. These are from the Chazeh and below, where the Hassadim are revealed and the abundance from them reaches the lower ones openly. Hence, they circle the world, each in its own unique way, dispensing its unique bounty.

It was said that the clarion comes out from the sun and roams the world until the matter reaches the serpent in the firmament, where all the stars of the firmament are frozen. They hear the matter because these stars do not receive the matter in order to bestow upon the lower ones; they only hear it.

And only the officers below the Milky Way receive the matters. They are from the Chazeh and below, and from them it is dispensed to the lower ones. Also, those appointees over the serpent above the Milky Way receive the matter, too. But the stars themselves in the Milky Way do not receive, but only hear, in a manner that suffices to the officers below to receive from them.

113) From the officers below, the clarion spreads and is made in the world. Even the spirits and demons, and the birds of the sky transmit and announce the clarions in the world. That is, all creations in the world, even demons and spirits, are ready to execute these clarions.

The appointees return and close the openings. When there is bestowal of providence on the world, the twelve openings open, and the clarions cascade to the world through the degrees. And once it is executed in the world, they close the openings once more since they are open only while bestowing.

The spirit here does not rise to the upper spirit in the fifth hall until all the spirits in the lower halls become one with the spirit that is here, and all the spirits mingle and enter one another until they all become one. After that incorporation, the spirit that is here rises with them to the fifth hall and mingles with the spirit that is there.

114) When a person is lying sick on his deathbed, he is sentenced here to life or to death. Life depends above on the upper river, and not here in the hall Zechut. However, if he is sentenced to life here, he is given life from above, from the upper river called Fortune. Otherwise, life is not given to him from above. Happy is he who clings to his Master and enters and exits this hall as he pleases.

Here in this hall, bowing down to the ground is employed, where the face touches the ground in order to overcome the judgment. In the second hall, kneeling is required, and in the third hall, bowing, lowering of the head. But here, bowing to the ground is required, where the face touches the ground. The kneeling and bowing that the righteous perform in order to appease their Master are directed by the Mochin they extend.

Therefore, in the hall Hod, VAK, kneeling is required. In the third hall, regarded as GAR compared to the second hall, bowing is required, lowering of the head, until he sees a coin opposite his heart. But they do not need to bow down to the ground because it is still not actual GAR, as it is from the Chazeh and below of the halls. But in the fourth hall, from the Chazeh and above of the halls, there is GAR from the anterior, hence bowing to the ground where the face touches the ground is required.

It is written about that hall, “a God of faith and without iniquity, just and right is He.” This implies the beginning of the verse “for all His ways are justice,” since in that hall is the courthouse where it becomes revealed that all His ways are justice. And by that we attain Him, as it is written, “a God of faith and without iniquity, just and right is He.”

Seven Halls of AVI of Beria

Fifth Hall, Hesed

115) The fifth hall is a hall in which a spirit called Barak [lightning/brilliance] illuminates, radiating and shining for lower ones. Radiating means in illumination of Hochma, called “radiance.” Shining means in light of Hassadim. The spirit Barak is inclusive. It opens and closes, shines, and glistens in all directions.

When that spirit makes its coupling for its illumination, it includes all the lower ones that rose to it for MAN, opens for illumination of VAK of GAR, closes for illumination of GAR of GAR, illuminates in direct light, and glistens in reflected light. To all directions means above, below, and to the four directions.

One light shines and emerges from that glistening, like purple, including all the illuminating visions: white light, black, red, and green, which are HB TM. They are included in one another where the white is embroidered in the red, the black in the green, and afterward, the white in the black. One animal is made of them, embroidered from all the visions, and it includes primarily green and red. The appearance of its face is as the face of a man, who includes all the shapes.

116) Four foundations come out of that animal. These are big animals toward those of below. That is, although the foundations are from the Chazeh and below of each animal in the lower halls, there are only three foundations there because of it. Still, here in that hall, it is all GAR, and even the foundations are from the Chazeh and above, and are considered big animals.

Only Malchut is called wheel. They are two, since when one is seen, another illuminates inside of it, and they are two. Each discernment of from-the-Chazeh-and-below of the animal is considered Malchut; this is why they are called wheels, since wheel is the name of Malchut.

However, because Malchut rose and was sweetened in Bina, she is always regarded as two wheels. When Malchut is seen, Bina is illuminating inside of it, hence she is considered two wheels, wheel inside a wheel.

Bina and Malchut became attached to one another, and one entered the other—Malchut in Bina. Thus, two wheels, right and left, were made in the place of Bina. Afterwards, one entered the other—Bina entered and was included in Malchut, and two wheels, right and left, were made in the place of Malchut, too.

Now four heads are seen to the four directions of the world. It is so because right and left in the place of Bina are considered south, north, and right and left in the place of Malchut are considered east, west. However, all four are one Guf [body], Malchut, since all were made by the incorporation of Malchut in Bina. They are the ones of whom it is written, “When the wheel is inside the wheel.”

All four directions are tied to one another, like the upper animals of this animal, which never part. It is so because the four colors embroidered in the animal—her HB TM from the Chazeh and above, called “upper animals”—grip to one another and extend to the four directions below the Chazeh of the animal. By that, the four directions become tied to one another and never separate. This means that when that animal travels, it travels in two directions, Bina and Malchut, which are the principal parts of the four sides.

117) That spirit Barak consists of two spirits. It emitted one animal that is mentioned, and all those lights that were mentioned. And another spirit, called Blazing Spirit, is extended from it and illuminates.

118) Two lights illuminate from the blazing spirit, which are four directions. These lights turn in their appearance, and they are called “The blazing of the swirling sword.” These are the swirling lights that become the blazing of the sword, and they are the lights that stand over the lights in the hall below here, called the hall of Zechut, since the blazing of that sword stands over the seventy lights in the courthouse, which are in the hall Zechut.

Explanation: The three halls—the hall Zechut, the hall Barak, and the hall Ratzon [desire]—are anterior Ibur-Yenika-Mochin. The hall Zechut is anterior VAK, called Ibur-Yenika. The hall Barak is anterior VAK of GAR, and the hall Ratzon is anterior GAR of GAR.

Abraham took the hall Barak, and Isaac took the hall Zechut. This is because as there are anterior Mochin here, even the VAK of GAR that should shine in the hall Barak—which is extended from the Bina that returns to Hochma, which is Isaac—cannot permanently shine in the hall here, only by way of incorporation of the spirits at the time of the incorporation.

But not during the incorporation, only Abraham shines here, the right line, Hesed. Isaac, who is Bina that returned to Hochma, illuminates only in the hall Zechut, in VAK without GAR, the seventy lights that are there, corresponding to ZAT, each of which consists of ten, making seventy. But the GAR cannot illuminate in the hall Zechut. Thus, they remain here in the hall Barak, in Gevurot and judgments without the light that belongs to them because their light is Isaac, who is not here but in the hall Zechut.

These two lights in the hall, anterior Ibur-Yenika-Mochin and posterior Ibur-Yenika-Mochin are included in all the halls. The upper spirit is the anterior Ibur-Yenika-Mochin in the hall, and the bottom spirit is the posterior Ibur-Yenika-Mochin in the hall.

It follows that the upper spirit, the anterior Ibur-Yenika-Mochin, received from upper AVI, is entirely sweetened by Abraham, the light of Hesed that governs that hall, since anterior Mochin are entirely light of Hassadim, called “pure air.”

But the bottom spirit, the posterior Ibur-Yenika-Mochin, received from YESHSUT, in which the Yod exits the Avir [air] and Bina returns to being Hochma, that spirit—which is regarded here as left, Isaac—has no sweetening from Abraham, who is completely right and has nothing of the left. For this reason, he remains in judgments. This is why it is called Blazing Spirit, for it always blazes in the flame of judgments. This is the blazing of the swirling sword.

These lights in the blazing spirit GAR of Isaac, which could not come to be in the hall Zechut, and remained in the hall Barak, in judgments, it is considered that they stand over the hall Zechut, meaning they are their GAR. This is why it was said that the blazing of that sword stands over the seventy lights in the courthouse, which are in the hall Zechut, since the seventy lights in the hall Zechut are ZAT, each of which comprises ten, and the lights, “the blazing of the sword,” are their GAR, complementing them to ten.

It follows from this that all the judges who make sentences, a sword hangs over their heads from above, for these seventy lights keep themselves from drawing any of their lights in the blazing spirit here, as they are in the blazing of the sword—full of judgments. This is why it is considered that the blazing of the sword is guarding them, so they will make just sentences and will not take more than their degree.

119) The blazing of the sword, the lights on the left, elicited one animal. It stands on four wheels that do not maintain their existence. That is, they cannot continue their illumination, but illuminate and quench. It is so because they are two to the right and two to the left; once the right governs them and once the left governs them. Hence, during the governance of the left, they quench because Abraham, right, took that hall. This is why those who lean to the left have no one from whom to receive their illumination so they quench.

When the spirit of that animal enters those four that do not maintain their existence, meaning when the animal travels on its four wheels, two blazing sparks sparkle off them, come out of that hall, and always swirl. At times these blazing sparks are females, and at times they are males; at times they are spirits, and at times holy judgments.

120) When that animal mingled with the first animal, which emerged from the lights of the spirit Barak, through their incorporation with one another, a spark that always blazes and never quenches came out of them. That spark wanders and follows those two sparks.

Explanation: The root of those two sparks are the four that do not maintain their existence, meaning do not continue their illumination, for because they extend from the blazing of the swirling sword, their illumination divided to two to the right and two to the left. When they illuminate from the two on the right, they exist. But when they begin to illuminate from the two on the left, they quench. Hence, the two sparks that came out of them also lean to the right and to the left, and do not maintain their existence.

Therefore, to correct them, that animal of the blazing of the sword made a coupling and mingled with the first, upper animal that emerged from the spirit Barak. At that time, the four wheels of the bottom animal, which do not maintain their existence, are included and become one with the four wheels of the upper animal, who are like the upper animals of this animal, never separating.

A spark is born from them, consisting of two, as well, thus they are four, like the four wheels of the upper animal, which never quenches, and like the four of the four of the upper animal that never separate. However, it is still considered a blazing spark because it also contains the four wheels of the bottom animal.

Those four wheels are the four forces of Malchut after she associated with Bina. Malchut and Bina in Bina, and Malchut and Bina in Malchut are considered males and females. This is because the two in Bina are males, since Bina ends in a male, and the two in Malchut are females. The illumination of the right is regarded as spirits, and the illumination of the left is regarded as judgments.

It wanders and follows those two sparks since when the spark is corrected, in a way that it never quenches, it bestows and corrects the two sparks, but in a way that they always swirl.

121) Now they are males, when the spark bestows illumination of Bina, male light. They carry out their mission in the world, illuminating to the lower ones. But before they complete their mission, they quench.

As long as they illuminate on the right, they carry out their mission in the world. At that time, they are regarded as spirits. But when they lean to the left, they quench and cannot continue their mission. At that time, they are regarded as judgments.

A spark strikes and shines for them once they have quenched, and they are renewed as before. They are females, meaning that now the spark is bestowing upon them illuminations of Malchut. They walk and wander, and before they complete their mission in the world, they quench.

That is, as long as they illuminate on the right, they are called “spirits,” and they walk and wander. But when they lean to the left, they are called judgments and they quench. Then the spark strikes again and shines for them, after they have quenched, and they are renewed as before, and so forth forever.

It is so because each time they quench, the spark renews them, once on the right and left of Bina, in spirits and male judgments, and once on the right and left of Malchut, in female spirits and judgments.

Thus, they are always swirling over those four phases because that spark consists of all of them, and consists of four colors. This is why the two sparks that receive from it swirl in all those above-mentioned colors—to males, females, spirits, and judgments.

122) The bottom spirit is included in the other, upper spirit, and both appear as one. They are not as the others, the first, who when included in one another only one was seen. Rather, here two are seen, standing in love and containing all the lower halls. And although two spirits are seen, they are one, when spirit spreads in spirit, and they are seen in love, included in all the lower ones, as it is written, “Your two breasts are like two fawns, twins of a gazelle, which feed among the lilies.”

123) When the two spirits spread in one another, the hall becomes a hall of love once more. The hall of love always exists and is concealed in great secrecy, except for those who must cling to it. And here it is written, “I will give you my love.”

Explanation: The two spirits, the posterior Ibur-Yenika-Mochin and the anterior Ibur-Yenika-Mochin, must be included in one another in three manners of incorporation:

1. When the spirit of the posterior Mochin is entirely included in the anterior Mochin until it is not known that it came into its midst. It follows that here there is only Mochin of Hassadim, since the illumination of Hochma, extended in the posterior Mochin, was incorporated in the anterior Mochin, and they are gone.

2. When the spirit of the posterior Mochin is incorporated with the spirit of the anterior Mochin but is not annulled in it. Rather, its existence is seen there. The two kinds of Mochin are seen there, but only the anterior Mochin shine. Although the posterior Mochin are there, they cannot shine. However, two are seen here, standing in love. And although two spirits are seen, they are one, for although the spirit with the posterior Mochin is there, in terms of illumination they are still one because only the upper spirit shines.

3. When the two spirits are included in one another, where the upper spirit is included and illuminates in the posterior Mochin of the bottom spirit, too, and the bottom spirit is included and illuminates in the anterior Mochin from the upper spirit, too. It is so because now there are illuminations of Hochma and Hassadim in the upper spirit, as well as in the lower spirit.

This is why the verse says, “Your two breasts are like two fawns, twins of a gazelle, which feed among the lilies,” explaining the second type of incorporation. It is so because Malchut in the anterior Ibur-Yenika-Mochin, a lock, is called “a fawn,” and Malchut in the posterior Ibur-Yenika-Mochin, a key, is called “a gazelle,” as it is written, “Your two breasts,” namely the two spirits, spirit of Barak, the anterior Ibur-Yenika-Mochin, and the blazing spirit, the posterior Ibur-Yenika-Mochin, are as two fawns.

In other words, due to the incorporation of the upper spirit—in which Malchut is regarded as a fawn—in the lower spirit, even the bottom spirit is regarded as a fawn, and they are as two fawns. They are also considered twins of a gazelle due to the expansion of the bottom spirit—in which Malchut is regarded as a gazelle—in the upper spirit. Hence, even the upper spirit is regarded as a gazelle, and the two of them are twins of a gazelle.

Thus, the merit of the two spirits is seen in each of them due to their expansion in one another. Yet, they both shine as one spirit, as the upper spirit, the anterior Mochin. This is why it is written, “which feed among the lilies,” since the building of Malchut in the anterior Mochin is called “lily,” as opposed to those who do not shine, from the posterior Mochin in the bottom spirit, for in this respect, Malchut is called a “rose,” and not a “lily.”

124) When the two spirits that are one illuminate, which is the second type of incorporation, several armies come out of them to several phases: thousands, and tens of thousands that cannot be numbered. Some of them are called “mandrakes,” as it is written, “The mandrakes give off fragrance,” some are called “vines,” as it is written, “whether the vine has blossomed,” and some are called “pomegranates,” as it is written, “the pomegranates have budded.”

In this hall it was said, “I will give my love to you.” The Zohar explains the verse “Let us get up early to the vineyards, to see whether the vine has blossomed, the fruits have begun, the pomegranates have budded, there I will give you my love.” “The mandrakes give off fragrance.” These three phases are extended from HGT, anterior Mochin. Mandrakes are Hesed, pomegranates are Gevura, and vines are Tifferet. Finally, several armies reach outside the hall, up to Planet Noga [Venus], and from that planet it is given to the lower ones.

Once the spirits have mingled in one another, they are all in love and never part. Here it is written, “If a man were to give all the riches of his house for love, he would surely be despised.” Here is where the bowing of the head and the stretching of the arms apply, in order to cling to the love of his Master.

On the hall of Netzah, only the bowing of the head was mentioned, bowing of the head until he sees a coin opposite his heart. But on the fourth hall, bowing until his face touches the ground was mentioned, incorporating the entire body, and no stretching of the arms is required there. It is so because there it is only anterior VAK, and hands are GAR. Only the fifth hall, which is VAK of GAR, requires stretching of the hands.

Seven Halls of AVI of Beria

Sixth Hall, Tifferet

125) In the sixth hall, the spirit is called a “scarlet thread,” as it is written, “Your lips are like a scarlet thread.” The spirit here is the desire that all those lower spirits chase in order to cling to it with a kiss, with love.

126) That spirit is included in six and stands in six, because it consists of the six halls below it, and stands in the six upper ones, where the upper one itself consists of all the ones below it. This is why in itself it contains six halls from the incorporation, and these are regarded in it as upper halls.

Additionally, all the lower halls rise to it through the pillars in the middle of each hall. Hence it contains all six halls with respect to its receiving within it the bottom halls and mingling with them. These are regarded in it as six lower halls.

And because of it, that spirit elicited twelve lights, each of which consists of from-below and from-above. These twelve lights are all happy to rise, and they are all happy to receive all those of below. Also, six halls, although they are six, they are still regarded as ten Sefirot, since the bottom hall comprises two, Yesod and Malchut, and the upper hall comprises three, KHB, hence they are ten.

The seventh hall is ten Sefirot in itself, the Holy of Holies, since it consists of the six halls below it, and stands in the six upper ones. But are there not only five halls below it, and not six? Indeed, it means that it alone contains GAR, KHB, and below it, it is regarded as HGT NHY, which are six.

This is why the text says, “Your lips are like a scarlet thread,” indicating that the spirit here is considered Rosh, since the lips are in the Rosh [head]. It is called “scarlet thread” to imply doubling, after the Malchut of Rosh, which is the lips, as it is established in doubling, in the two Malchuts, lock and key, as it is in GAR.

But in VAK, only one Malchut is revealed, the key, while the lock is hidden and concealed there. This is why the coupling here is to draw pure air, in adhesion of spirit with spirit, which is the four spirits of love, which is the light of Ruach of the upper GAR, VAK of GAR, since the GAR of GAR do not appear in the worlds.

The kissing in that sixth hall is for a coupling of Ruach in Ruach [spirit in spirit], as it is written, “Let him kiss me with the kisses of his mouth.” Each kiss is considered Jacob, Ruach, VAK, light of Hassadim. However, it is upper VAK of the upper GAR, and it is all the GAR that illuminate in the worlds.

This is why before the lower ones are completed in Mochin of illumination of Hochma, the posterior Mochin, and from the fifth hall, too, they cannot receive from the coupling of kissing that is here. For although it, too, is light of Hassadim, it is the upper VAK of GAR, regarded as actual GAR. And before the lower ones receive illumination of Hochma, they are VAK without a Rosh.

It follows that the sixth hall is in itself VAK of GAR with respect to Hassadim. Opposite it are the halls below it. In themselves, they are VAK of GAR with respect to the Mochin of illumination of Hochma.

That spirit was included in six, and stands in six, HGT NHY, VAK of GAR, through the bottom halls that rose to it. Also, it stands in itself in six, HGT NHY, VAK of GAR, and the difference between them is very big because HGT NHY of itself are Hassadim, pure air, but HGT NHY of the lower ones are in illumination of Hochma.

Each is included from below and from above. The twelve lights are all included in one another, from below and from above. HGT NHY of above, which are pure air, were mingled with the HGT NHY of below, which are in illumination of Hochma, and HGT NHY of below, illumination of Hochma, mingled with HGT NHY of above, pure air, Hassadim.

These twelve lights from the incorporation of above in Hassadim delight in their ascent, in their incorporation in Hassadim. They are also happy to receive the incorporation of below, the Mochin of illumination of Hochma.

127) Since that hall, the hall of desire, is the desire of everything, one who ties ties, unifies unifications, and raises the lower halls to this hall, he is the one who will elicit desire from the Creator with love. Within that hall, Moses was gathered to his people with love, kissing kisses of love, as it is written, “And Moses died by the mouth of the Lord,” which is kiss-death. This is Moses’ hall.

But it is also Jacob’s hall, in the halls of ZA of Beria. The halls here are halls of AVI of Beria. The halls of AVI are considered internality, and the halls of ZA are considered external to them.

It is known that both Jacob and Moses are Tifferet, light of Ruach. But Jacob is the externality of Tifferet, and Moses is the internality of Tifferet. This is why here in the halls of AVI, the sixth hall belongs to Moses, the internality of Tifferet, Daat, and there, in the halls of ZA, external to AVI, the sixth hall belongs to Jacob, the externality of Tifferet.

That spirit is the spirit of love, spirit of unification, extending love to all the phases. Also, these twelve lights in Ruach rise and blaze, for they rise in the incorporation of above, of the pure air, and blaze in the incorporation of below, of illumination of Hochma, which is extended from the left line.

128) Four holy animals, the favorites of love, emerge from their sparkling. They are called “big animals,” to connect to the small animals and mingle with them, as it is written, “small with big animals.”

These twelve lights are from the Ruach, included in six lower ones and standing in six upper ones. They are HGT NHY of itself where the upper one consists of all the lower ones, and HGT NHY of the lower halls that rise to it. They elicited their semblance in the animals, and they are also animals in themselves, and animals of the halls that rise to it.

And because it includes all the lower ones, as it is the highest of them all, it has four animals in itself, which are considered big animals. This is different from the lower animals, in each of which is only one animal. Also, there are twelve in it from the bottom halls that rise to it.

Thus, the six lights of itself elicited four big animals, and the six lights of the lower ones elicited twelve small animals. And the big animals connect with the twelve small animals included in them.

129) These big animals are included in one another to four sides, like the nut, where the four parts connect in its fruit, where each of the four includes all four within it. It is so because it is from the Chazeh and above, where it is the face of a man, the place of the coupling. But from the Chazeh and below, there are only three sides, HB and Tifferet, and the face of a man is missing; there is no place of coupling there.

This is why that hall is called a “garden of nuts,” after the four sides in each animal, like the nut, indicating the place of the coupling, as it is written, “I went down to the garden of nuts.” That is, I went down for a garden of nuts because it is the hall of love for the coupling of ZA with the Nukva.

But in each hall of the lower ones, there are four sides from the Chazeh and above of the animal that is there, so why is the place of coupling specifically here and not in the lower ones? It is so because all the halls are included in one another, hence there are four sides to each hall. However, it is not from themselves, but from the incorporation of that hall within them. This is why the place of coupling is only in that hall, since the four sides here are of its own.

130) These four big animals are divided into twelve, three to each side in the four sides. All the lower halls are included in them. Because in the twelve lights, there are six of the hall itself, and six from the ascents of the lower halls, they elicited the semblance of them in the animals.

The six lights of the hall itself elicited four big animals, HB TM of themselves, where each of them consists of four sides, making them sixteen. The six lights of the lower halls elicited the twelve small animals from the Chazeh and below, where each of the four consists of only three. These twelve are from the incorporation of the lower halls that rose to this hall.

The place of disclosure of illumination of Hochma is not in four sides where each consists of four, from the Chazeh and above. Rather, it is in the four sides where each consists of three, which are from the Chazeh and below. In those twelve small animals, spirits stand in spirits, and lights in lights, and all are in one another until all become one.

This is so because those twelve extend from six lights of the lower halls that rose here. For this reason, all the spirits and all the lights of the lower halls stand there, and they all unite in one another until they become one.

Then, once all the lower ones have become one, that spirit that consists of all of them ascends, since it consists of twelve lights, where twelve lights consist of the four big animals and the twelve small ones, while the twelve small ones consist of all the lower ones. The spirit rises with all of them to be crowned in that upper spirit called “heaven,” ZA of Atzilut, since ZA is Ruach of Atzilut and heaven. It invites him to connect with it.

Because all those of below connected to it, it said, “Will kiss me with the kisses of his mouth.” It is so because pure air, light of Hassadim, is extended from the great coupling of kisses. However, they are still not ready for the lower ones who need illumination of Hochma. Therefore, the lights in the lower halls, in which there is illumination of Hochma, must be included in the coupling of kisses, and then they are completed with both Hassadim and illumination of Hochma.

And because all those of below connected to it, by which the spirit here mingled with illumination of Hochma, as well, the spirit said, “will kiss me with the kisses of his mouth, for your love is better than wine.” That is, once your love is already better than wine, which is the Mochin of illumination of Hochma—called “wine that delights God and people,” received from all the lower ones—it is then time for the coupling of kisses.

It says, “will kiss me with the kisses of his mouth,” since now will be a perfect coupling, with both Hassadim and Hochma, and then he is happy to make a coupling spirit in spirit—the spirit of desire [Ratzon] that consists of all the lower ones, and the spirit of Atzilut, ZA, heaven.

This is a coupling of kisses for drawing Hassadim of the pure air and to be completed in illumination of Hochma from one another, which is from the bottom halls included in the spirit that is here. This is “for your love is better than wine.” At that time, it is complete in one connection with all of them because all the lower halls have connected in it, hence it became complete with both Hassadim and Hochma.

131) That spirit connected with the spirit of Atzilut, called “heaven.” They were complete from one another in illumination of Hochma, and illuminated in one another with an illumination of pure air, Hassadim, and all the wholeness that should be. All of that was done by the force of the desire of a righteous person who prayed and raised all the halls in Beria to a place in the world of Atzilut, for a coupling of kisses, to connect them with love to one another.

At that time, all the spirits and halls that were included in that spirit, called Ratzon, each of those spirits and halls where ZA of Atzilut, called “heaven,” was included takes that hall and spirit that befits it, to connect with it and be properly completed by it.

Commentary: Opposite all those spirits and lights that are detailed in the six halls of AVI of Beria are corresponding spirits and lights in the six halls of ZA of Atzilut. Each phase in ZA of Atzilut connects with its corresponding phase in the six halls of Beria that rose to it, then they complement one another because by that unification, the spirit here, called Ratzon, elevated all the spirits and lights in the halls of Beria to the spirits and lights of ZA of Atzilut.

132) Likewise, each phase of ZA connects with its corresponding phase in the halls, which is worthy of being complemented by it: heaven—ZA, and the holy spirit in it—takes that upper hall and upper spirit called Ratzon to kiss one another, connect with one another, and complement one another. This is the meaning of what is written, “And Jacob,” who is ZA, “kissed Rachel,” who consists of all six halls that rose to Atzilut.

Similarly, Abraham—who is right, above in ZA, the Sefira Hesed of ZA—takes the hall Love, the fifth hall. As was said, the two spirits spread inside one another, and that hall becomes the hall Love once more. It is likewise with all the Sefirot of ZA: his Gevura takes the fourth hall; his NH take the third and second halls, and his Yesod takes the first hall.

When six halls rise to Atzilut, they are included in Nukva of ZA. At that time, ZA unites with them and places one of his phases in each of their phases, complementing them. All in all, there are three couplings in ZON. They are called “kisses,” “embrace,” and a coupling of Yesodot [foundations]: 1) The coupling of GAR of ZON is called “kissing.” The upper hall—included in GAR of Nukva, called Ratzon—receives from that coupling. 2) The coupling of HGT through the Chazeh of ZON is called “embrace,” as it is written, “His left is under my head, and his right will embrace me.” The fifth hall—Love, from Hesed of ZA, Abraham—receives from that coupling. The fourth hall Zechut receives from the Gevura of ZA, Isaac. 3) The coupling of NHY of from-the-Chazeh-and-below of ZON is called coupling of Yesodot. The three lower halls from the Chazeh and below receive from them.

133) The sign for it is in the verse “Behold now, I know that you are a beautiful woman to look at.” A woman’s beauty is in the breasts, meaning in the fifth hall. And from there, ZA said in his Hesed, Abraham, to the Nukva, “Behold now, I know that you are a beautiful woman to look at,” which is the breasts.

134) Isaac—the left of ZA, his Gevura—the fourth hall, the hall of the courthouse, took him. All the judgments awaken from there, meaning the spirit called Zechut, so they connect with one another and complement one another so they will all be one, as it should be.

The rest of the prophets besides Moses, meaning NH of ZA, took two halls, in which there are two spirits Noga and Zohar, as it is written, “The curves of your thighs.” These two halls are included in NH of Nukva, called thighs, so they connect with one another to be one.

135) The righteous Joseph, the pillar of the world, Yesod of ZA, took the hall Sapphire and the spirit the Sapphire Tile, the first hall. And although it is written, “And under his feet was as the appearance of a sapphire tile,” which means that the sapphire tile is below him, outside his degree, and not Yesod of ZA, because of the honor of the king he says, “under his feet.” This is certainly Yesod of ZA, which takes the hall Sapphire Tile. Afterward, that pillar, Yesod of ZA, takes more because it takes in the place of the seventh hall, in a coupling of seventh in seventh.

Thus far, the degrees of ZA connect with the degrees of the halls. They connect with one another in order to complement one another, so they all become one. It is all as it should be, and then it is written, “Lord [HaVaYaH] is the God [Elokim].” That is, ZA, called HaVaYaH, becomes one with the Nukva, called Elokim, in a way that HaVaYaH is the Elokim. One who knows how to unite them and to cling to one’s Master is happy in this world and in the next world.

136) Kneeling, bowing, and nodding are employed in the hall Ratzon, as well as stretching of the hands and falling to the ground—all that is applied in the bottom halls. The falling to the ground is added to them and is employed only in this hall because all the lower halls are included here in twelve lights.

It is required in order to draw the desire of the upper spirit, meaning GAR of ZA, where there is the matter of kisses, which is the soul of all the souls, which hangs above, in upper AVI, until it is extended from Ein Sof through a coupling of kisses.

Lights and blessings emerge from Ein Sof to complement everything from above. This is the light of Hassadim from the six upper ones of AVI, so that everything is in wholeness from below, in illumination of Hochma, and from above, in illumination of Hassadim. At that time, all the faces, all the GAR, illuminate properly, both GAR of Hassadim and GAR of illumination of Hochma.

At that time, all the sentences of judgment are canceled because the GAR of illumination of Hochma revoke all the judgments, and the desire is filled entirely, above and below, by the GAR of the light of Hassadim. It is written about it, “And He said unto me, ‘You are My servant, Israel, in whom I will be glorified.’” And it is also written, “Happy is the people that such is its case. Happy is the people whose God is the Lord.”

Seven Halls of AVI of Beria

Seventh Hall, Holy of Holies

137) The seventh hall is formless; everything is hidden in it. All the halls stand inside the secret of secrets, in the curtain that was spread, so the two cherubim, which are ZON, will not be seen. That is, all the halls of below rose and mingled in this curtain to cover the ZON during the coupling. Because of it, the halls have the power to rise up to there. That curtain separates the six halls, which are holy, from the seventh hall, which is the Holy of Holies.

Inside the curtain is the mercy seat, the form of the Holy of Holies, for there is the place of the coupling. This is why the hall is called Holy of Holies. The Holy of Holies is a place that is corrected to receive a high soul, the inclusion of everything, the next world of the upper ones.

In that hall of Holy of Holies, which is the hall of Bina, the upper soul that includes everything is received. It is called Yechida because the first three halls became NRNHY of Neshama, the next three were NRNHY of Haya, and that seventh hall is Yechida.

That hall is the next world of the upper ones since all those seven halls are seven halls of AVI, who are called “upper ones.” This is why the seventh hall is not merely Bina, but Bina of AVI, Bina of the upper ones.

138) Thus, when all the spirits of the halls connect with one another and complement one another properly, the upper spirit awakens, meaning the soul of everything, the high God that is more hidden than all that is hidden, AA. He will bestow upon everything to shine for them from above downward in the illumination of the right, and to complement them to light the candles with illumination of the left.

139) When all is perfect with the light that illuminates to all, and the upper light descends, the seventh hall, which is hidden in a concealment that conceals everything, receives the Holy of Holies, the descending upper light. It is filled from there like a female is impregnated and filled by the male.

It is filled only because that hall is corrected with a concealment that conceals everything, in order to receive that upper light. That is, if the correction of the concealment were not there, it would not be able to receive that upper light.

The seventh hall is the place of the connection of the coupling, to connect seventh with seventh so that all will be one wholeness, as it should be. It is so because the sixth hall is the coupling of the sixth of the halls with the sixth of ZA, which is the coupling of kisses. The seventh hall is a coupling of the seventh of halls with the seventh of ZA. During the ascent of the halls to Atzilut, each phase in ZA makes a coupling with its corresponding phase in the halls.

140) One who knows how to tie that unification is happy. He is loved above and loved below; the Creator sentences, and he revokes.

Is it conceivable that the righteous would slander his Master’s will, that he would revoke the will of the Creator? Rather, when the righteous ties ties and knows how to unify unifications, all the faces illuminate, all the wholeness is found, and everything is blessed properly. Thus, all the judgments are removed and canceled, and there is no judgment in the world at all. Happy is he in this world and in the next world.

The Creator sentencing and the righteous revoking means that through many lights that the righteous draws through the unifications he performs, those lights cancel the decrees and judgments from the world. All that was said about the righteous is what he does below in this world. This is why it is written about him, “A righteous is the foundation of the world,” since the righteous is the existence of the world.

141) As is done by the prayer of the righteous, it is also done by the offering. The smoke of the offering rises and provides for every hall what it needs as it should have, just as in the prayer of the righteous and the unifications he performs. And the priests, with their desire to raise contentment above, and the Levites, by the melody of the song they are singing while making the offering, one is included in the other, the Levites in the priests, and the priests in the Levites. It is so because the priests extend right and the Levites extend left, for one without the other is incomplete.

A hall enters a hall, spirit in spirit, until all connect in their rightful places as they should, organ to organ, rising to Atzilut, to ZON, and each phase of ZA bonds with its corresponding phase in the halls, and they complement one another through a coupling of Yesodot. They unite with one another until they become one through a coupling of kissing and illuminate in one another through the embrace.

142) At that time, the highest soul of all comes from above and illuminates upon them, and all the candles, the Sefirot, shine in full as it should be, until that upper light awakens and all the halls enter the Holy of Holies, the seventh hall, in a coupling of seventh in seventh. The seventh hall is blessed and filled like a well of springing water that does not stop, and all the halls are blessed above and below.

143) Here is the secret of secrets, a light that is not known and does not enter the count of the ten Sefirot, the desire that is never perceived, the light of Yechida. It is so because the ten Sefirot begin with Hochma, HBD HGT NHYM, and the light of Yechida is sweetened in them completely, through and through. That desire is neither known nor perceived even in the thought, so as to know it, and then all the degrees unite and become one desire through Ein Sof.

When the light of Yechida sweetens and clothes the degrees through and through, all the degrees unite in its illumination and become one desire, united up to Ein Sof. Then all is in completeness from above and from below, from the very inside, until all become one.

This is so because the degrees are divided from one another in two ways: either by way of upper and lower, where the better is higher and the worse is lower, or by way of outer and inner, where the better is more internal. Through the clothing of the light of Yechida, they all become one—those who are divided by way of upper and lower, and those who are divided by way of inner and outer.

144) That desire, the light of Yechida, does not clothe inside the degrees although it remains hidden within them until they are all completed as in the beginning and shine in all the aspects, both in illumination of Hochma and in light of Hassadim.

Then that desire, which is imperceptible, is sweetened and clothes the very insides in a hidden manner. Happy is one who clings to one’s Master at that time; he is perfect above and perfect below. It is written about him, “Your father and your mother will be glad, and she who gave birth to you will rejoice.”

145) Because they are all completed by one another and connect to one another in one connection, and the upper soul, Bina, illuminates for them from above—and all the lights are one candle, in wholeness—a single desire of the thought perceives the light that is imperceptible and unknown. One desire of the thought is the light of Haya, the light that is imperceptible is light of Yechida, and they clothe one another.

Once all the halls are completed and the upper soul, Bina, illuminates in them, the light of Haya dresses. It is called “one desire of the thought, inside the light of Neshama, and the light of Yechida inside the light of Haya.” The light of Haya perceives within it the light that is imperceptible, meaning the light of Yechida. And although the light of Yechida dresses in the light of Haya, it still shines in it in a clandestine manner.

And not only is the desire of the thought—the light of Haya that clothes the light of Yechida—perceiving without knowing what it perceives since it shines in it in a clandestine manner, but the desire of the thought illuminates through it and becomes sweetened by it by clothing it. Also, all are filled and completed, and shine by its light and become properly sweetened. It is written about it, “Happy is the people that such is its case. Happy is the people whose God is the Lord.”

146) One who is rewarded with clinging to one’s Master in this way inherits all the worlds. He is loved above and loved below; his prayer is not returned empty. One who is remorseful before his Master like a remorseful son before his father, He grants his wish in all that is needed, and his fear is cast on all the people. He sentences, and the Creator executes. It is written about him, “You will sentence a decree, and it will be established for you, and light will shine on your ways.”