The
Holy
Idra
Rabah
These
Are
the
Kings
10.
“These
are
the
kings
who
reigned
in
the
land
of
Edom
before
a
king
reigned
over
the
children
of
Israel.”
This
is
a
perplexing
verse,
since
it
did
not
need
to
write
how
many
kings
Edom
had
before
the
children
of
Israel
came,
and
before
there
was
a
king
to
the
children
of
Israel.
It
shows
us
the
secret
of
secrets,
and
people
cannot
know
about
this,
since
it
implies
the
upper
worlds.
11.
Atik
of
all
the
Atiks—the
most
hidden
of
all
that
are
hidden,
before
he
prepares
his
corrections
and
crowns
the
crowns.
The
preparation
of
the
vessels
and
their
qualification
to
receive
the
lights
are
called
“corrections.”
The
lights
themselves
are
called
“crowns,”
from
the
verse,
“With
the
crown
with
which
his
mother
has
crowned
him.”
There
were
no
beginning
and
end
yet.
Upper
Hochma
is
the
beginning
of
the
disclosure;
bottom
Hochma
is
the
end
of
the
disclosure.
He
was
engraving
and
estimating
her,
in
revealing
the
Rosh
[head/beginning]
and
the
Sium
[end].
He
spread
before
him
one
boundary,
and
in
it,
he
engraved
and
estimated
kings.
Parsa
means
screen
and
boundary.
12.
His
corrections
did
not
persist,
as
it
is
written,
“These
are
the
kings
who
reigned
in
the
land
of
Edom
before
a
king
reigned
over
the
children
of
Israel,”
before
the
first
king
who
reigned
over
the
children
of
Israel.
They
were
all
engraved
in
their
names,
and
did
not
exist
until
he
left
them
and
concealed
them.
Afterwards,
he
ascended
in
a
boundary
and
was
established
in
his
corrections.
First,
the
Creator
created
the
world
in
the
quality
of
judgment,
in
Malchut,
and
the
lights
ended
in
Malchut,
which
was
restricted
so
as
not
to
receive
light.
This
is
called
the
“first
restriction.”
Three
Partzufim
of
AK
came
out
in
the
boundary
of
the
first
restriction:
Galgalta,
AB,
SAG.
The
Emanator
saw
that
the
world
could
not
exist
in
Malchut’s
quality
of
judgment,
and
associated
the
quality
of
mercy
with
it
when
He
raised
Malchut
and
mixed
it
with
Bina,
who
is
called
the
“quality
of
mercy.”
Because
of
it,
the
lights
ended
in
Bina,
and
this
is
the
“second
restriction.”
The
new
boundary
in
Bina
is
called
Parsa.
The
Parsa
was
made
in
the
second
Partzuf
of
SAG
of
AK,
called
Nekudot
of
SAG
of
AK,
or
the
“world
of
Nekudim.”
Therefore,
we
have
no
knowledge
whatsoever
of
Galgalta,
AB,
SAG
of
AK,
since
they
are
from
Malchut
of
the
first
restriction,
and
The
Zohar
speaks
of
them
only
in
subtle
hints.
The
beginning
of
the
words
of
the
sages
of
The
Zohar
is
from
the
world
of
Nekudim,
where
Parsa
has
already
been
established,
the
sweetening
of
Malchut
in
Bina,
by
which
the
world
persists.
Parsa
is
the
reason
for
the
correction
of
three
lines,
since
along
with
the
correction
of
the
Parsa,
with
the
ascent
of
Malchut
to
Bina,
the
dot
of
Holam
came
out,
the
right
line,
which
was
made
by
the
coming
of
the
Yod
into
the
light
of
Hochma
and
making
the
Avir.
Afterwards,
through
the
illumination
of
AB
SAG
of
AK,
in
which
there
is
no
Parsa,
Malchut
is
lowered
from
Bina
to
her
place,
and
the
dot
of
Shuruk,
the
left
line,
comes
out,
having
been
made
by
the
exit
of
the
Yod
from
the
Avir
and
returning
to
being
light
of
Hochma.
Afterwards,
through
the
ascent
of
ZA,
which
unites
the
right
and
the
left,
the
dot
of
Hirik
emerges,
the
middle
line.
There
are
two
unifications
in
the
middle
line,
which
unites
the
right
and
the
left:
1.
The
correction
of
lines
in
GAR
of
Bina.
Because
GAR
of
Bina
desire
mercy
and
do
not
desire
Hochma,
they
do
not
want
to
receive
Hochma
from
AA,
except
when
ZA
ascends
to
them
for
MAN.
Because
of
the
connection
between
Bina
of
direct
light
and
ZA
of
direct
light
to
bestow
illumination
of
Hochma
to
him,
it
is
likewise
in
the
Partzufim.
When
ZA
ascends
to
GAR
of
Bina,
upper
AVI,
upper
AVI
ascend
and
receive
Hochma
from
AA,
and
bestow
upon
YESHSUT,
and
from
YESHSUT
to
ZA.
This
is
regarded
as
the
correction
of
lines
of
GAR.
2.
The
correction
of
lines
of
VAK
of
Bina.
After
AVI
received
the
Hochma
from
AA,
they
bestowed
it
to
VAK
of
Bina,
and
the
dot
of
Shuruk
came
out
there.
At
that
time,
a
dispute
was
made
between
the
right
line
and
the
left
line,
and
the
light
of
Hochma
on
the
left
line
was
blocked
due
to
the
lack
of
Hassadim,
and
it
became
dark.
Then
ZA
came
in
regard
to
the
screen
of
Hirik
in
it,
and
united
the
right
and
the
left
with
each
other,
and
sustained
the
illumination
of
both
of
them
in
a
way
that
the
Hassadim
in
the
right
line
would
shine
from
above
downward,
and
the
Hochma
in
the
left
line
would
shine
from
below
upward.
Because
of
it,
the
Parsa
is
never
canceled.
Although
Malchut
exits
the
Parsa
and
comes
to
her
place
during
the
illumination
of
the
dot
of
Shuruk,
at
which
time
all
of
Bina
and
TM
that
fell
to
the
lower
one
due
to
the
new
boundary
in
Bina,
return
to
their
degree,
the
meaning
is
that
these
Bina
and
TM
rise
above
the
Parsa
and
connect
there
to
their
degree,
and
are
established
in
the
left
as
KH
that
remained
in
the
degree.
For
this
reason,
the
Parsa
is
not
blemished
whatsoever
by
the
exit
of
the
Yod
from
the
Avir,
from
the
illumination
of
Shuruk.
Although
in
the
world
of
Nekudim,
there
was
already
the
correction
of
the
Parsa,
there
still
was
not
the
second
unification
of
the
correction
of
the
lines,
the
correction
of
the
lines
of
VAK
of
Bina,
but
rather
the
first
unification,
the
correction
of
lines
in
GAR
of
Bina.
Hence,
once
Malchut
went
out
from
the
Parsa
in
Bina
and
returned
to
her
place,
the
Parsa
was
consequently
canceled
since
the
Parsa
returned
to
being
truly
Bina
after
Malchut
has
departed
from
her.
Then
the
light
of
Hochma
on
the
left
was
drawn
from
above
downward,
from
Parsa,
which
stands
at
the
end
of
Atzilut,
down
to
BYA.
At
that
time,
all
the
vessels
broke
and
the
lights
went
out
and
rose
to
their
root.
This
is
regarded
as
the
death
of
the
Melachim
[kings],
since
one
who
exits
from
world
to
world
is
considered
dead.
Accordingly,
these
eight
kings
of
the
world
of
Nekudim
went
out
from
Atzilut
to
BYA,
and
this
exit
is
the
exit
of
their
soul,
since
the
lights
were
not
extended
along
with
the
vessels.
This
is
why
they
were
discerned
as
having
died.
Before
Atik
of
all
the
Atiks,
Nekudot
of
SAG
of
AK,
the
world
of
Nekudim,
prepared
its
corrections,
the
correction
that
the
Parsa
would
not
be
canceled,
there
were
still
no
crowning
of
crowns,
GAR
of
Hassadim
that
crown
the
Hochma.
Hochma
is
called
“crowns.”
Hassadim
are
the
crowns
of
those
crowns
of
Hochma.
Also,
there
were
still
no
beginning
or
end
since
after
the
correction
of
the
middle
line
in
VAK
of
Bina
that
Hochma
would
shine
only
from
below
upward,
it
was
found
that
GAR
of
Bina,
upper
AVI,
receive
Hochma
from
AA
through
the
first
unification
of
the
middle
line.
AVI
are
therefore
called
“upper
Hochma,”
and
are
called
“beginning,”
since
the
revealing
of
Hochma
begins
with
them.
However,
Hochma
is
not
received
at
all
in
them,
themselves.
Rather,
they
bestow
upon
VAK
of
Bina,
YESHSUT,
and
there
the
second
unification
of
the
middle
line
is
made,
correcting
the
Hochma
so
it
does
not
bestow
from
above
downward
but
from
below
upward
in
a
way
that
after
Hochma
is
received
in
Malchut,
it
becomes
a
Sium
[end]
on
the
Hochma
so
that
Hochma
is
not
bestowed
from
her
and
below.
This
is
why
Malchut
is
called
“bottom
Hochma,”
after
whom
Hochma
is
no
longer
present.
All
this
still
did
not
exist
in
the
world
of
Nekudim,
since
the
second
unification
of
the
middle
line
in
VAK
of
Bina
was
lacking
there.
Therefore,
that
correction
where
Hochma
shines
in
the
beginning
and
in
the
end
did
not
exist.
Rather,
it
was
extended
from
Malchut
of
Atzilut
down
to
BYA.
He
was
engraving
and
estimating
her,
in
revealing
the
Rosh
[head/beginning]
and
the
Sium
[end].
He
spread
before
him
one
boundary,
and
in
it,
he
engraved
and
estimated
kings.
After
the
Parsa
had
been
spread
before
him,
he
was
engraving
and
estimating,
to
extend
the
light
of
Hochma.
Engraved
means
Katnut
[smallness/infancy],
and
estimated
means
Gadlut
[greatness/adulthood].
Both
are
discerned
in
the
Parsa:
In
Katnut,
the
Parsa
is
spread,
and
in
Gadlut,
the
Parsa
is
canceled
and
the
old
boundary
of
the
first
restriction
returned.
Therefore,
its
corrections
did
not
persist,
and
the
seven
kings
broke
and
died.
And
since
they
emerged
from
the
left,
they
are
called
the
“kings
of
Edom,”
for
Bina
is
called
this
way
in
her
left.
“Before
a
king
reigned
over
the
children
of
Israel,”
before
the
first
king
who
reigned
over
the
children
of
Israel.
The
children
of
Israel
are
the
Sefirot
of
ZA
in
the
world
of
correction
after
the
unification
of
the
middle
line
in
VAK
of
Bina
was
established.
His
HGT
NHYM
are
the
children
of
Israel,
and
the
first
king
is
Hesed.
Everyone
who
were
engraved
are
called
by
their
names;
everyone
who
were
engraved
in
Katnut
through
the
Parsa
received
their
Gadlut
once
more,
and
were
called
by
names.
They
did
not
exist
until
he
left
them
and
concealed
them,
meaning
they
broke
and
died,
as
it
is
written
about
them,
“and
he
reigned,
and
died.”
He
left
the
vessels
and
concealed
the
lights.
Afterwards,
he
was
ascending
in
the
Parsa
and
was
established
in
his
corrections
so
the
light
would
be
rising
from
the
Parsa
and
above
through
the
second
unification
of
the
middle
line
in
VAK
of
Bina,
and
he
was
established
in
all
the
corrections
that
will
be
clarified
below,
that
all
of
them
were
made
in
the
corrections
of
the
Partzufim
of
Atzilut
and
BYA,
which
are
called
the
“world
of
correction.”
13.
When
it
came
up
in
the
will
of
the
Emanator
to
create
a
Torah
that
is
hidden
for
two
thousand
years,
and
He
took
it
out,
meaning
created
it,
she
immediately
said
to
Him,
“Let
he
who
wishes
to
correct
and
to
do,
make
his
corrections
first.”
ZA,
the
middle
line,
is
called
“Torah.”
His
place
is
after
HB,
who
are
called
“two
thousand
years.”
However,
since
each
Sefira
consists
of
ten
Sefirot,
there
is
ZA,
Torah,
in
Keter,
too,
and
there,
it
is
called
“Torah
that
is
hidden
for
two
thousand
years,”
since
being
there
before
the
two
thousand
years,
who
are
HB,
you
find
that
he
is
concealed
and
hidden
from
them.
She
said
to
Him,
“He
who
wishes
to
correct
the
Parsa,”
with
which
the
Emanator
wanted
to
associate
the
quality
of
mercy
with
judgment
and
correct
that
the
world
would
be
able
to
exist,
to
first
correct
corrections
for
Parsa,
so
it
would
not
be
canceled
upon
the
emergence
of
the
Shuruk.
Promptly,
the
Torah,
which
is
the
middle
line,
made
the
unification
of
the
right
and
left
in
VAK
of
Bina,
which
is
the
main
correction
so
the
Parsa
would
not
be
canceled.