And ... Went, And It Came, And ... Stretched

160) At that time the moon, meaning Malchut, was completed in all the discernments and inherited seventy-two holy names in three sides, three lines. On the first side, the Malchut clothed in the crowns of the upper Hesed, in seventy engravings of the light of upper Aba that illuminated for her. This is the right line and the meaning of the verse, “And ... went.”

161) On the second side, Malchut clothed in the spears of Gevura, the judgments in her, in sixty strikes of fire and ten strikes of herself, which descend from the side of upper Ima in engraved judgments. This is the left line and the meaning of the verse, “And it came.”

162) On the third side, Malchut clothed in a crimson garment worn by the Upper, Holy King, called Tifferet, who inherited the holy son, Tifferet, in seventy upper crowns from the side of AVI. It includes both—right, which is Hesed, and left, which is Gevura. And this is the meaning of the verse, “And ... stretched.”

The root of the lines is in Bina. The right line in her is called “upper Aba.” The left line in her is called “upper Ima,” and the middle line in her is Tifferet, which decides between them. This is the meaning of “Three come out of one,” that the lower one, is also rewarded with all the Gadlut that it causes in the upper one. Hence, one is rewarded with the three of them, and Tifferet, too, is rewarded with the two lights of AVI—right and left. Subsequently, when Tifferet attained the three lines, two from AVI and one of its own, it dispenses them to Malchut.

This is as it was said that then the moon—Malchut—is completed in every discernment and inherits seventy-two holy names in three sides—three lines, since these three lines are the three verses, “And ... went,” “And it came,” and “And ... stretched.” In each of them there are seventy-two letters, and joining them together gives the seventy-two holy names, in each of which are three letters from the three verses.

On one side, Malchut clothed in the crowns of the upper Hesed, in seventy engravings of the light of upper Aba, who illuminated for her. He is the right line in Bina, which shines to Hesed of Tifferet, who clothes in Atarot [“crowns” in female form] of this upper Hesed of Tifferet. This is the meaning of the verse, “And ... went.”

Also, from Gevura of Tifferet, she receives the illumination of the left line from upper Ima, who is called “Sixty strikes of fire,” as it is written, “Sixty mighty men around it.” This is why it was said that on the other side, Malchut clothed in the spears of Gevura, meaning the Gevura in Tifferet, in sixty strikes of fire and ten of her own strikes. They descend from the side of upper Ima in engraved judgments because Tifferet receives them from the left line of upper Ima. This is the meaning of the verse, “And it came.”

Also, she receives the middle line itself from Tifferet of Tifferet, as it is said, “The third side, Malchut clothed in a crimson garment,” which the upper, holy King, called Tifferet, wore. This is so because being the middle line, it contains both colors—white and red—within it, whose mixture is the color crimson. These are the two lines of Bina that he inherited in the matter of “Three come out of one, and one is rewarded with all three.”

The two lines—right and left—of Bina are called Hochma and Bina. However, their names were changed to Aba and Ima, and Tifferet—the middle line—is called “their son,” since the lights hang down from one another by cause and consequence in a gradual order, and here the lights did not come out by order of degree because one correction was made, where Malchut ascended to Bina, Bina acquired the form of the restricted Malchut, and her Bina and TM descended to the degree of ZA.

As a result, at the time of Gadlut, when Bina raised her Bina and TM from the degree of ZA, ZA rose along with them to the place of Bina. By that, a middle line was made in there and received the lights of Bina, although in the order of degree, ZA is unfit whatsoever to receive and to shine like Bina.

And since this light came to ZA not by order of degree but by the descent of Bina and TM of Bina, which raised ZA to the place of Bina, as well as the matter of one being rewarded with three, this light is therefore called “light of begetting,” and not by cause and consequence. For this reason, ZA is called “son,” meaning light of begetting, and it is the reason why Hochma and Bina are called AVI, since they begot this light, which is called ZA.

163) There are two Atarot [crowns] from the side of Aba and Ima, and they are seventy-two names. From the side of Hesed they are seventy, and two are witnesses. From the side of Gevura they are seventy, and two writers. From the side of Tifferet they are seventy, and two colors for decoration.

Tifferet, ZA, gives to Malchut seventy crowns from each side. Even though ZA receives the three lines of Bina, he still does not receive from the actual GAR of the two lines in Bina, which are called AVI, but from their ZAT, each of which consists of ten. And they are three times seventy crowns.

Thus, why is it called seventy-two names? It should have been called “seventy names,” since besides the seventy crowns, which are ZAT that receives from the two lines in Bina, which are called AVI, it receives two additional crowns from GAR of AVI, as in, one is rewarded with all three. For this reason, Tifferet, which is considered ZAT, rose and became Daat, regarded as GAR. And because of these two additional crowns of GAR, it is called “seventy-two names.”

This addition exists in each of its three lines. In Hesed, they are called “two witnesses,” in Gevura, “two writers,” and in Tifferet, “two colors.” This is similar to a gift-deed where there is the writing of the writer and the signature of the witnesses. But the authority of the gift-deed is certainly the writing of the writer, who wrote and detailed all the goods that the giver gives to the receiver. And yet, without the signature of the witnesses, the bill would be worthless. It is all the more so if there was only the signature of the witnesses there, without the writing of the writer; this would certainly be worthless.

Thus, the name AB here is primarily to extend Hochma to the Nukva, regarding “And ... went,” “And it came,” and “And ... stretched.” The Hochma is extended only from the left line. Yet, without its clothing in the Hassadim in the right line, it cannot shine.

Hence, The Zohar compares the two crowns on the left line to two writers, where the writing of the writer is the core of the bill. And it compares the two crowns on the right line to two witnesses, where even though they add nothing to the writing of the writer, they validate the entire bill, for without them the bill is worthless. Here, too, the illumination of Hochma is worthless without the Hassadim, for it cannot shine without Hassadim; hence, they are called “two witnesses.”

Also, it compares the two crowns in the middle line to two colors because colors indicate judgments, and judgments of the screen of Hirik extend from the middle line. But if they are judgments, what is their relation to GAR, for which they are called “two crowns”? Not only do these judgments not blemish the lights at all, they even adorn them, for without them, there would not be unification between the two lines.

164) In this place, in Malchut, one was carved in one in Malchut, meaning the seventy-two crowns in each line are included in one another and the holy Name—the Merkava [assembly/structure]—rises from them. This is so because they become seventy-two names where in each there are three letters, and here the patriarchs, HGT, are carved, meaning the three lines, to join together. And this is the holy Name, AB, engraved in its letters.

165) The combination of letters: the first letters, the seventy-two letters of the verse, “And ... went,” are written in order, directly, since directness indicates Hesed because all the first letters are in Hesed, the right line, going in a direct, corrected order.

166) The second letters, the seventy-two letters of the verse, “And it came,” are written inversely; they are registered from the bottom up. This is so because all seventy-two second letters are in Gevura to disclose judgments and arms, which come from the left. And when they are in advance they imply judgments.

167) The third letters, the seventy-two letters of the verse, “And ... stretched,” are letters that are written so as to show the colors, which are the judgments, to crown in the holy King. And they all connect and bond in Him because He is the middle line, and He crowns in his crowns in a direct manner and writes to this side and to that side, to the right line and to the left line, since it keeps the illumination of both, like a king who is crowned by everything.

168) Here the Holy Name is carved in seventy-two words, where three times seventy-two letters in each of the three lines join and combine together and make seventy-two words, where each word contains three letters from the three lines. They are crowned in the patriarchs, HGT, which are the upper, holy Merkava.

Why are these letters in triplets not written in two ways, some directly, in order, and some inversely, to straighten to this side and to that side, to the right line and to the left line, keeping the illumination of both? It is written, “You have established equity,” meaning that the Creator establishes equity and keeps both sides.

It is also written, “The middle bar in the center of the boards.” This is the Creator, the middle line, which sustains both sides. Hence, He should have been registered half in a direct order, as right line, and half inversely, as left line. However, this is Jacob, and it is all one, since Jacob, too, indicates the middle line.

169) This is like a king who is whole in every way and whose mind is whole. What is the way of that king? His face always shines like the sun, since he is whole. And when he sentences, he sentences for better and for worse. Hence, one should be wary of him. A fool sees the king’s face shining and laughing and is not wary of him. But one who is wise says that the king is certainly whole even when he sees the king’s face shining. He is whole in everything; his mind is whole, and he sees that there is judgment in that light, and it was covered even though it is not seen. Otherwise, the king would not be whole. Therefore, one must be wary.

170) Similarly, the Creator is always whole in this way and in that, on the right side and on the left side. However, He is seen only in a shining face. For this reason, these foolish wicked ones are not wary of Him. But those righteous wise say, “The King is whole. And even though His face shines, judgment is covered within them. Hence, one should be wary of Him.”

This settles the question about why the seventy-two letters in the middle line were not registered half in a direct order and half inversely, to include the judgments in the left within it, too. This is so because the judgments in the left are covered in Him, and His face is always shiny and joyful like the lights of the right, which is why His letters are written only in a direct order, like the right.

171) Now we should settle the question of why the seventy-two letters of the middle line were not registered half in a direct order and half inversely. It is written, “I the Lord do not change,” meaning I did not skip to another place. And even though the two lines are included in Me, Still, I did not change Myself because of that, skipping to the left, but remained in the right.

This is so because everything is included in Me, and these two colors—white and red—are included in Me, in My Hassadim. The illumination of the left does not appear in Me but in Malchut. Hence, all the letters in the middle line appear in direct order, and although the letters are gripped to this side and to that side, to the right and to the left, they are still written in a direct order.

172) “And the angel of God who went,” meaning thus far one side, Hesed for Abraham, right line. When the holy Atik illuminated to the king, ZA, he illuminated for him and crowned him with the upper, holy crowns, which are light of Hassadim of upper AVI, which are GAR. When the Hassadim reach him, the patriarchs are crowned, meaning the three lines, HGT. And when the patriarchs are crowned, everything is complete. Then the queen travels in her journeys with the completeness of the patriarchs, and when she is crowned by all three patriarchs, the three lines, she bonds and the authority for everything is in her hands.

173) Similarly, the holy Name is engraved in the letters inscribed in the upper Merkava, which are the decoration of the patriarchs.

174) In the blowing of a Shofar [blowing of a ram’s horn], the words “And so” are written three times: “And so shall grow,” “And so give Your fear,” and “And so give glory.” And it does not say, “And so the righteous.” The three times “And so” correspond to the three verses, “And ... went,” “And it came,” and “And ... stretched,” and not more. In Gematria, “And so” is seventy-two, and seventy-two implies three times “And so” on the three lines of the name, AB. And all is included in this holy Name and concealed in it, for all three lines of the name, AB, are included in Malchut.

It turns out that there is completeness of the holy Merkava in Malchut. This is why there are four times seventy-two, the three lines HGT, and Malchut. Hence, there are also four times the words “And so,” which also maintains [reckons] “And so the righteous.”

175) This is the holy Name, the crowning of the patriarchs, HGT, who are crowned by their engraving in their joining together. They are the wholeness of the holy Merkava [assembly], which are included in forty-eight words, which is the perfection of everything and the essence of the roots.

The seventy-two names are seventy-two words of three letters, divided into three thirds by the three lines in it. The first third is Hesed, right line. The second third is Gevura, left line. The third is Tifferet, middle line. The essence of the lines is the right and the left; which are considered the GAR, but the middle line only sustains their illumination and is considered VAK.

There are forty-eight words in the two thirds of Hesed and Gevura, and all the lights of this name are included in the first two thirds, which are forty-eight words. This is so because the two lines—right and left—are the whole of the name and the primary roots, since all the roots are in them. And the bottom third, the twenty-four letters of the third line, are only branches of the upper ones from which it receives, as in “One is rewarded with three.”

176) The trunk of the tree is the name ANI [Aleph-Nun-Yod], in the middle of the seventy-two names, meaning the thirty-seventh name. The Rosh [head, start] of all the branches of the tree is the name VAHU [Vav-Hey-Vav], the first of the seventy-two names. Also, all the branches and the Guf [body] and the root are in forty-eight words, in the first two thirds of the seventy-two words.

So it is written in the three upper worlds—which are HBD included in the first twenty-four words, which are Hesed and right line—as well as in the three bottom worlds, which are the HGT included in the second twenty-four words, which are Gevura and left line. This is so because the three lines—HGT—are included in one another and there are three in each. Then the right line is considered HBD, the left line is HGT, and the middle line is NHY. Hence, the first two thirds of the seventy-two words are in HBD HGT.

177) Opposite those HGT in the three lines of the name AB, it is written, “Holy, holy, holy, is the Lord of hosts.” Holy above, in HBD; holy in the middle, in HGT; and holy below, in NHY. Also, the first holy is Hesed, the second holy is Gevura, and the third holy is Tifferet, where HGT is HBD, HGT, NHY, and they are all engraved in AB.

178) When Israel camped by the sea they saw several multitudes, several soldiers, and several camps above and below, and they all gathered over Israel. In their plight, Israel began to pray.

179) At that time, Israel saw adversity on all sides. The sea with its mounting waves was before them, behind them were all the appointees, all the camps of Egypt, and above them were several slanderers. They began to cry out to the Creator.

180) Then it is written, “Then the Lord said to Moses, ‘Why are you crying out to Me?’” “To Me” is the quality of ZA, for everything depends on Atik. At that time, the holy Atik is revealed, and the desire was present in all the upper worlds and then the light of everything illuminated.

Egypt’s wisdom was from the left side, as in “The great monster that lies in the midst of its Niles.” This wisdom has its root in Bina of AA, which emerged outside of his Rosh [head]. For the crossing of Yam Suf [the Red Sea] and the drowning of the Egyptians, their high root in holiness, in AA, had to be cancelled first. This was not possible except by the great light of the holy Atik, which is the root of everything.

For this reason, ZA said, “Why are you yelling at me? It all depends on Atik, whose great light can revoke the root of the Egyptians in Bina of AA like a candle is annulled before a torch.” Then the light of everything shines because the light of Atik is the light of everything, and all are annulled before His light. By that, the high root of the Egyptians was temporarily cancelled.

181) Then everything shone together because even though the light of Atik is covered Hassadim, it contains Hochma, as well, since the Hochma in AA is necessarily received from him. Hence, the Hassadim of Atik are more important than the Hochma of AA and are regarded as containing it, and that Hochma and Hassadim shine in him together. This is why the sea made the upper laws, to drown the Egyptians and to save Israel, since the upper and lower were given into his hands. This is the reason why it is written, “Sons, life, and nourishment are all as difficult before the Creator as the crossing of the Red Sea,” since the crossing of the Red Sea depends on Atik.

182) There is a doe [female deer] in the land and the Creator does a lot for her. When she cries out, the Creator hears her plight and accepts her voice. And when the world needs mercy for water, she makes a sound and the Creator hears her voice, and then the Creator has mercy over the world, as it is written, “As the deer craves for the water brooks.”

183) And when she needs to deliver, she is blocked from all sides. She places her head between her knees and cries out in a loud voice. Then the Creator has pity on her and sends her a serpent who bites her pudendum and opens her, tearing that place in her, and delivers her immediately. In this, do not ask or try the Creator.

184) “And the Lord saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead.” The Creator showed them the minister appointed over the Egyptians, which He took through the river of fire that was at the edge of the upper sea, Malchut. But is there death in angels? When He removed him from his reign, it is considered for him as death.

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Клип из ТВ передачи "Новая жизнь № 304": Профессии

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Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені