Cain,
Abel,
and
Seth
[Shet]
832.
It
is
written,
“And
she
bore
again,
his
brother
Abel.”
This
implies
Malchut,
who
is
emanated
from
the
holy
name
Bina,
that
she
is
a
branch
of
Bina.
Many
people
sin
in
that
name,
and
it
is
a
hint
of
faith
to
one
who
looks
at
Hochma.
There
are
two
states
in
Malchut:
1)
When
she
is
with
ZA,
they
are
the
two
great
lights,
and
she
receives
from
Bina
equally
with
ZA,
and
she
is
a
branch
of
Bina.
Malchut
receives
from
the
left
line
of
Bina,
which
is
Hochma
without
Hassadim,
and
ZA
receives
from
the
right
line
of
Bina,
which
is
Hassadim.
In
that
state,
her
lights
are
frozen
and
blocked,
and
she
cannot
shine.
2)
When
she
is
diminished
down
to
a
dot,
and
is
rebuilt
under
ZA
and
becomes
a
branch
to
ZA.
In
that
state,
she
has
nothing
of
her
own,
since
she
can
no
longer
receive
from
Bina,
but
from
ZA.
The
soul
of
Abel
is
extended
from
the
first
state
of
Malchut,
when
her
lights
are
frozen
and
blocked.
At
that
time,
they
are
regarded
as
Hevel
[In
Hebrew,
spelled
the
same
as
Abel],
as
in
Hevel
Havalim
[vanity
of
vanities].
For
this
reason,
he,
too,
is
called
Abel.
“And
she
bore
again,
his
brother
Abel”
implies
Malchut,
who
is
called
“small
name”
when
she
was
emanated
from
Bina,
and
she
is
as
big
as
ZA.
The
lights
in
Malchut
in
the
first
state
are
blocked
and
become
Hevel,
and
Abel’s
soul
was
from
that
phase
of
Malchut.
Many
people
sin
in
that
name,
since
in
this
state
of
Malchut,
it
is
possible
to
draw
Hochma
from
above
downward,
which
is
the
sin
of
the
tree
of
knowledge,
and
many
people
sinned
in
this.
It
is
a
hint
of
faith
to
one
who
looks
in
Hochma.
Malchut
is
called
“faith,”
which
is
implied
in
her
first
state,
when
she
receives
Hochma.
Malchut
that
looks
in
Hochma
is
Malchut
of
the
first
state,
since
in
the
second
state,
she
is
already
incorporated
in
a
unification
with
ZA,
at
which
time
she
receives
Hassadim
and
not
Hochma.
833.
The
hint
that
Abel
was
killed
points
to
the
faith
of
the
high,
honorable
name
of
the
king,
ZA,
as
it
is
written,
“and
the
Lord
alone
will
be
exalted.”
Abel
is
extended
from
the
first
state
of
Malchut,
from
the
time
when
she
was
a
branch
of
Bina.
That
state
is
canceled
and
Malchut
returns
to
being
a
dot,
and
is
built
in
the
second
state
to
be
a
branch
of
ZA.
For
this
reason,
Abel,
who
is
extended
from
that
state
of
Malchut,
is
also
canceled,
which
is
why
he
was
killed.
Instead
of
him
comes
Shet
[Seth],
who
is
also
from
the
blocking
of
the
first
state,
but
after
that
blocking
has
been
corrected
in
the
second
state,
which
is
why
he
persists,
and
all
the
souls
in
the
world
are
extended
from
her,
as
it
is
written,
“All
is
Hevel
[vanity].”
It
is
also
written,
“For
God
has
appointed
[Shat]
another
seed
for
me
instead
of
Abel,”
for
Shet
is
exactly
as
the
form
of
the
soul
of
Abel.
The
only
difference
is
that
Abel
was
extended
from
the
first
state,
which
does
not
persist,
and
there,
Abel,
too,
did
not
persist
and
was
killed.
Shet
is
also
extended
from
that
Hevel,
but
after
it
came
and
was
corrected
in
the
second
state,
and
then
it
became
the
root
of
all
of
existence,
as
it
is
written,
“instead
of
Abel.”
The
killing
of
Abel
indicates
that
the
degree
of
Abel
that
was
extended
from
the
first
state
of
Malchut
when
she
is
a
branch
of
Bina
is
unsustainable;
rather,
Malchut
must
be
a
branch
of
ZA,
which
is
the
second
state,
and
then
she
is
sustainable.
For
this
reason,
the
killing
of
Abel
points
to
the
faith
of
the
high,
honorable
name
of
the
king,
ZA,
for
then
Malchut
is
a
branch
of
ZA,
which
is
the
soul
of
Shet.
Malchut
is
the
name
Elokim,
which
is
shared,
for
even
the
shells
are
called
by
the
name
“other
gods.”
When
Malchut
is
in
the
first
state,
the
shells
can
incite
people
to
draw
Hochma
from
above
downward.
Many
people
sin
in
that
name,
for
then
the
shells
are
called
“other
gods,”
since
at
that
time,
they
suckle
from
the
name
Elokim.
Conversely,
in
the
second
state,
the
name
Elokim
is
unified
in
HaVaYaH
to
be
like
the
name
HaVaYaH,
ZA,
and
all
the
control
is
to
the
name
HaVaYaH,
as
it
is
written,
“and
the
Lord
alone
will
be
exalted,”
without
sharing,
so
there
is
no
suckling
to
the
shells
from
Him.
When
Rabbi
Akiva
heard
this,
he
recognized
the
degree
of
Rabbi
Elazar
that
it
is
Malchut
in
the
second
state.
For
this
reason,
he
said,
“Woe
to
the
world
when
you
leave
it,
for
your
complete
degree
will
not
be
in
the
world.”
In
doing
so,
he
emphasized
his
own
merit
after
having
extended
the
first
state
and
said,
“Now
I
look
in
great
wisdom.”
Rabbi
Elazar
told
him,
“I
saw
that
it
would
be
good
for
the
world
if
I
were
in
the
second
state,
and
you
in
the
first
state.”
834.
Cain
was
returned
to
tilling
the
land,
and
Abel
to
being
a
shepherd.
One
brought
an
offering,
and
the
other
brought
an
offering.
Cain
came
with
a
crass
spirit,
and
Abel
with
humbleness
of
spirit,
as
it
is
written,
“The
sacrifices
of
God,
a
broken
spirit.”
It
is
written,
“And
the
Lord
looked
with
favor
on
Abel
and
his
offering,
but
He
had
no
regard
for
Cain
and
his
offering,
and
Cain
was
very
angry,
and
his
face
fell.”
Why
did
his
face
fall?
His
face
fell
because
his
offering
was
not
accepted.
835.
That
day
was
Rosh
Hashanah
[beginning
of
Jewish
year],
a
day
when
the
judgment
of
all
the
souls
passes
before
Him.
The
Creator
did
not
ask
him
a
question,
for
it
is
written,
“Why
are
you
angry,
and
why
has
your
face
fallen?”
However,
it
was
a
sentence
that
Cain’s
soul
was
judged
by
the
Creator
for
his
actions.
He
was
told,
“Why
are
you
angry,
and
why
has
your
face
fallen?
After
all,
your
own
actions
caused
you
this,
and
you
should
better
your
ways,
and
then
you
will
rise
and
your
gift
will
be
accepted.”
836.
“If
you
do
well,
will
you
not
be
accepted?
And
if
you
do
not
do
well,
sin
crouches
at
the
door.”
Sin
crouches
at
those
doors
of
the
Garden
of
Eden
through
which
the
souls
pass,
the
sin
that
you
will
do
is
ready
there,
and
there
you
will
receive
your
punishment.
“And
its
desire
is
for
you,”
for
if
you
better
your
ways
and
that
sin
desires
that
you
will
commit
transgressions,
“you
will
rule
over
it,”
so
it
cannot
stimulate
you.”
There
are
two
states
in
the
emergence
of
the
three
lines.
State
no.
1:
First,
the
left
line
emerges
with
great
control,
to
the
point
that
it
wishes
to
revoke
the
right.
This
causes
a
dispute
between
the
right
and
left,
and
the
lights
are
blocked.
State
no.
2:
The
middle
line
emerges,
and
by
the
power
of
the
screen
of
Hirik
in
it,
it
diminishes
the
GAR
of
Hochma
of
the
left,
at
which
time
the
left
surrenders
and
unites
with
the
right.
There
are
two
judgments
in
that
screen
of
Hirik—of
the
lock,
and
of
the
key.
In
precisely
this
way,
the
two
states
of
Malchut.
State
no.
1
is
similar
to
the
control
of
the
left
line,
which
was
to
revoke
the
right.
For
this
reason,
freezing
and
blocking
occur
in
her.
State
no.
2
is
similar
to
the
emergence
of
the
middle
line,
which
diminishes
the
GAR
of
the
left
and
unites
it
with
the
right,
since
Malchut,
too,
after
she
is
diminished
of
GAR
of
Hochma,
she
surrenders
and
unites
with
ZA,
the
right.
Opposite
the
screen
of
Hirik,
which
applies
in
the
middle
line,
here
in
Malchut,
there
is
the
correction
of
the
blaze
of
the
turning
sword,
which
diminishes
the
GAR
of
Hochma
in
her
in
the
first
state,
and
this
causes
her
to
surrender
and
come
to
the
second
state,
to
unification
with
ZA.
Also,
the
blaze
of
the
turning
sword
contains
within
it
the
two
forces
key
and
lock,
like
the
screen
of
Hirik
of
the
middle
line.
This
is
why
she
is
called
“turning,”
since
it
turns
from
mercy
to
judgment
and
from
judgment
to
mercy.
To
the
wicked,
Malchut
of
the
quality
of
judgment
in
it
is
revealed.
She
is
called
“lock,”
and
death
comes
from
her.
To
the
righteous,
the
lock
is
concealed,
and
Malchut
that
was
sweetened
in
the
quality
of
mercy
is
revealed,
which
is
called
“a
key.”
The
second
state
of
Malchut
is
the
Garden
of
Eden.
The
blaze
of
the
turning
sword
is
over
the
door
to
the
Garden
of
Eden,
and
as
it
is
impossible
to
come
to
a
place
through
the
door,
so
it
is
impossible
to
come
to
the
Garden
of
Eden,
which
is
the
second
state,
except
by
inclination
with
the
blaze
of
the
turning
sword,
since
before
the
power
of
the
blaze
of
the
turning
sword
diminishes
the
GAR
of
Hochma
in
the
first
state,
it
is
impossible
for
Malchut
to
come
to
the
second
state.
Hence,
this
is
regarded
as
the
door
to
the
Garden
of
Eden,
which
is
the
second
state.
Similarly,
after
the
souls
receive
from
the
first
state
of
Malchut,
and
they,
too,
want
to
come
to
the
Garden
of
Eden,
which
is
the
second
state,
they
must
go
through
the
blaze
of
the
turning
sword
that
is
at
the
door
to
the
Garden
of
Eden.
After
they
are
incorporated
with
them,
they
can
come
to
the
second
state,
which
is
the
Garden
of
Eden.
“Sin
crouches
at
the
door.”
Sin
crouches
at
those
doors
to
the
Garden
of
Eden
through
which
the
souls
pass.
The
sin
she
will
do
will
be
ready
there,
which
is
the
blaze
of
the
turning
sword
that
lies
over
the
door
to
the
Garden
of
Eden,
where
with
the
awakening
of
the
lock
in
it,
Cain
killed
Abel.
It
follows
that
Cain’s
sin,
which
is
the
killing
of
Abel,
is
at
the
door
to
the
Garden
of
Eden.
It
is
written,
“Sin
crouches
at
the
door,”
and
the
souls
that
pass
from
state
no.
1
to
state
no.
2
must
also
go
through
the
blaze
of
the
turning
sword,
which
is
the
door
to
the
Garden
of
Eden.
However,
it
turns
for
them
to
mercy,
concealing
the
lock
in
it,
and
revealing
only
the
key
in
it.
Sin
crouches
at
the
door
of
those
doors
to
the
Garden
of
Eden
through
which
the
souls
pass,
since
they
can
come
to
the
Garden
of
Eden
only
with
its
force.
By
this
we
can
better
understand
what
was
said,
that
the
hint
of
the
killing
of
Abel
points
to
the
faith
of
the
high,
honorable
name
of
the
king,
since
Abel
was
murdered
by
the
blaze
of
the
sword,
as
that
blaze
of
the
sword
is
the
door
by
which
to
come
to
the
Garden
of
Eden,
which
is
the
second
state.
Were
it
not
for
its
power,
there
would
not
be
Malchut
and
the
ability
of
the
souls
to
move
from
state
no.
1
to
state
no.
2.
You
find
that
the
killing
of
Abel
is
a
sign
for
the
unification
of
Malchut
with
the
upper
Malchut,
which
is
the
second
state.
That
day
was
Rosh
Hashanah,
since
Rosh
Hashanah
is
the
first
state,
in
which
the
souls
are
sentenced,
so
as
to
pass
them
to
the
second
state.
837.
Rabbi
Akiva
asked
Rabbi
Eliezer
the
meaning
of
the
verse,
“Sin
crouches
at
the
door.”
Rabbi
Eliezer
said,
“Akiva,
raise
your
eyes,
and
you,
sit
with
me,
since
everything
is
explained.”
Rabbi
Akiva
raised
his
eyes
then
lowered
his
head.
He
said,
“But
I
did
as
the
serpent
did,
and
do
not
know.”
Rabbi
Eliezer
approached
him
and
whispered
to
him.
Rabbi
Akiva
came
and
kissed
his
hands
and
wept.
He
said
“It
is
all
as
you
said
in
the
beginning.
Raising
and
lifting
the
high,
and
lowering
the
lower
ones,
since
the
Creator
cannot
be
with
partners.”
Rabbi
Akiva
asked
Rabbi
Eliezer
the
meaning
of
the
verse,
“Sin
crouches
at
the
door”:
“Why
is
the
blaze
of
the
sword
regarded
as
the
door
to
the
Garden
of
Eden?”
Rabbi
Eliezer
replied
to
him,
“Raise
your
eyes,
meaning
raise
the
Hochma—which
is
called
“eyes”—up,
so
it
shines
only
from
below
upward,
as
in
the
second
state,
and
you,
sit
with
me,
and
then
you
will
attain
my
degree.”
Rabbi
Akiva
did
so:
He
raised
his
eyes,
awakened
the
illumination
of
Hassadim,
then
lowered
his
head,
diminished
the
GAR,
called
Rosh
[head],
extending
its
illumination
from
below
upward,
which
is
VAK.
He
said,
“But
I
did
as
the
serpent
did,
since
I
diminished
the
GAR
with
the
force
of
the
blaze
of
the
sword,
like
the
serpent,
and
I
do
not
know
how
to
come
to
the
second
state.”
Rabbi
Eliezer
approached
him
and
whispered
to
him,
meaning
conveyed
to
him
how
to
come
to
the
second
state,
to
the
unification
in
the
verse,
“and
the
Lord
alone
will
be
exalted.”
Rabbi
Akiva
said,
“It
is
all
as
you
had
said
in
the
beginning,”
for
now
he
understood
what
he
said
in
the
beginning,
that
the
killing
of
Abel
points
to
the
faith
of
the
high,
honorable
name
of
the
king,
for
this
is
why
the
blaze
of
the
turning
sword
was
revealed,
canceling
the
first
state,
which
is
the
soul
of
Abel,
so
as
to
be
able
to
come
to
the
unification
of
the
second
state,
where
Malchut
ascends
and
unites
with
the
upper
king,
HaVaYaH.
Now
that
he
himself
has
been
rewarded
with
the
second
state,
he
understood
this
well.
By
this,
he
also
understood
that
the
blaze
of
the
turning
sword
was
set
up
at
the
door
to
the
Garden
of
Eden
since
it
is
impossible
to
come
to
the
second
state
without
it,
for
through
the
blaze
of
the
sword,
the
high
are
raised
and
elevated,
so
the
sublime
ones
are
lifted,
meaning
that
in
the
second
state,
Malchut
with
ZA
rise
and
unite,
as
it
is
written,
“and
the
Lord
alone
will
be
exalted.”
Through
the
blaze
of
the
sword,
which
turns
to
the
judgment
of
the
lock
to
the
wicked
ones,
the
lower
ones
are
lowered
so
they
can
no
longer
draw
illumination
of
Hochma
from
Malchut
from
above
downward,
as
Adam
and
Cain
did.
This
is
so
because
the
Creator
cannot
be
with
partners,
since
in
the
first
state,
the
name
Elokim
is
shared,
and
even
the
shells
are
called
“other
gods,”
since
they
can
suckle
from
that
name,
to
draw
from
above
downward,
and
the
Creator
does
not
want
the
partnership
with
the
lower
ones
and
the
shells.
For
this
reason,
He
does
not
reveal
the
complete
unification
until
the
blaze
of
the
sword
that
turns
into
judgment
is
revealed
on
the
wicked
ones.
At
that
time,
they
are
brought
down
so
they
will
no
longer
be
able
to
suckle
from
the
holiness.
838.
“I
have
acquired
a
man
for
the
Lord”
is
the
unique
name,
which
is
not
shared
with
the
lower
ones,
like
the
name
Elokim.
Cain
corrupted
his
actions
and
did
not
want
to
stand
in
the
straight
path,
but
rather
drew
the
Hochma
from
above
downward,
as
it
is
written,
“And
Cain
went
out
from
the
presence
of
the
Lord,”
went
out
from
the
rule
that
his
mother
had
said—to
adhere
to
the
name
HaVaYaH.
839.
Because
of
it,
it
is
written,
“and
dwelt
in
the
land
of
Nod,”
meaning
he
was
Nad
[wandering]
in
the
land.
He
also
repented,
when
he
confessed
to
his
sin
and
suffered
his
punishment
for
it,
since
anyone
who
confesses
his
sins
and
is
ashamed
of
them,
all
his
iniquities
are
immediately
forgiven,
as
it
is
written,
“Whoever
confesses
and
forsakes
them
will
have
mercy.”
840.
It
is
written,
“that
he
shall
confess
that
he
has
sinned,”
and
then
it
is
written,
“it
shall
be
forgiven
to
him.”
Nothing
in
the
world
can
stand
against
repentance.
Cain
was
sentenced,
as
it
is
written,
“You
shall
be
roaming
and
wandering
on
the
earth.”
But
when
he
repented,
half
of
it
was
revoked,
as
it
is
written,
“And
dwelt
in
the
land
of
Nod.”
However,
“roaming”
is
not
written.
841.
The
Creator
forgives
everything,
but
He
does
not
forgive
the
honor
of
His
name.
Does
He
really
not
forgive?
But
Menashe
King
of
Judah
exchanged
the
honor
of
the
Creator
for
vanity.
But
with
Menashe,
it
is
not
similar
since
Menashe
knew
about
himself
that
he
was
empty
and
did
not
set
importance
in
his
heart.
And
nothing
in
the
world
stands
in
the
face
of
repentance
whatsoever.
842.
It
is
written,
“The
sister
of
Tubal-cain
was
Naamah.”
She
was
righteous
and
pleasant
in
her
actions.
The
literal
meaning
of
the
verse
indicates
that
she
was
proficient
in
working
with
iron,
like
her
brother
Tubal-Cain.
This
means
that
when
it
is
written,
“a
forger
of
every
implement
of
bronze
and
iron,
and
the
sister
of
Tubal-cain
was
Naamah,”
he
brought
out
this
craft,
and
his
sister
was
with
him,
as
it
is
written,
“and
the
sister
of
Tubal-cain
was
Naamah,”
that
she
was
as
proficient
as
he
was.
The
“and”
of
“and
the
sister”
adds
to
the
matter
of
above.
843.
She
was
the
mother
of
demons,
and
she
bore
them.
The
name
of
the
mother
of
Ashmedai
[Asmodeus]
was
Naamah.
She
was
called
so
after
her
beauty,
and
from
her
emerged
those
of
whom
it
is
written,
“that
they
were
good,”
in
looks
and
in
beauty.
844.
Why
is
it
written
about
Shet,
“And
begot
a
son
in
his
image,”
and
it
is
not
written
about
Cain
and
Abel?
Cain
and
Abel
were
only
to
show
a
sublime
intimation
and
an
honorable
secret,
and
they
did
not
come
so
the
world
would
be
settled
by
them.
However,
Shet
came
to
the
world
only
so
the
world
would
be
cascaded
from
him.
This
is
why
it
is
written,
“in
his
image
after
his
own
likeness.”
Cain
and
Abel
were
extended
from
the
first
state
of
Malchut,
which
is
unsustainable.
They
came
to
the
world
for
this,
to
show
that
what
is
extended
from
the
first
state
is
unsustainable.
Shet
is
from
the
same
phase
as
Abel,
but
he
is
from
the
second
state.
For
this
reason,
all
the
generations
of
the
world
have
cascaded
from
him,
as
it
is
written,
“all
is
vanity.”