And
the
Lord
Rained
on
Sodom
250)
It
is
written,
“Behold,
the
day
of
the
Lord
comes
cruel.”
The
day
of
the
Lord
is
the
courthouse
below,
the
judgments
that
are
extended
from
Malchut
when
she
is
in
illumination
of
the
left,
the
point
of
Shuruk
before
it
is
mingled
by
the
middle
line.
And
it
is
called
“a
sentence.”
“Comes”
means
that
it
always
comes
for
every
beginning
of
coupling.
It
comes
to
me
because
I
do
not
execute
judgment
until
I
enter
and
receive
permission.
There
are
two
actions
in
each
coupling:
1.
Taking
permission,
when
the
Nukva
does
not
consent
to
a
coupling
with
ZA
before
he
draws
to
her
illumination
of
the
left,
illumination
of
the
point
of
Shuruk.
For
this
reason,
extension
of
illumination
of
the
left
is
considered
taking
permission
for
a
coupling.
2.
The
sentence.
When
ZA
receives
permission
from
the
Nukva,
when
he
draws
to
her
illumination
of
the
left,
at
that
moment
all
the
litigants
receive
permission
from
ZA
and
execute
the
judgments
because
there
is
no
illumination
of
the
left
without
disclosure
of
the
judgments.
This
is
why
she
is
called
“sentence,”
and
it
is
written,
“The
end
of
all
flesh
comes
before
Me,”
coming
to
take
permission,
since
it
comes
at
the
beginning
of
every
coupling.
251)
“Behold,
the
day
of
the
Lord
comes
cruel.”
This
is
the
saboteur
below,
the
angel
of
death.
When
he
takes
the
soul,
he
is
called
“cruel.”
And
it
is
written,
“And
full
of
wrath
…
to
make
the
earth
a
desolation.”
This
is
Sodom
and
Gomorrah,
who
became
a
desolation.
“And
He
will
exterminate
its
sinners
from
it”
are
the
dwellers
of
that
land.
252)
Afterwards
it
writes,
“For
the
stars
of
heaven
and
their
constellations.”
This
is
so
because
He
poured
over
them
fire
from
the
heaven
and
obliterated
them
from
the
world.
Afterwards
it
writes,
“I
will
make
man
scarcer
than
pure
gold.”
This
is
Abraham,
whom
the
Creator
elevated
above
all
the
people
in
the
world.
253)
These
verses
are
about
the
day
when
the
Temple
was
ruined.
On
that
day,
upper
and
lower
were
darkened,
and
the
stars
and
the
constellations
were
darkened.
Or,
these
verses
relate
to
the
day
when
the
Creator
raises
the
assembly
of
Israel
from
the
dust
at
the
time
of
redemption,
and
that
day
will
be
known
above
and
below,
as
it
is
written,
“And
there
shall
be
one
day
which
shall
be
known
as
the
Lord’s.”
And
that
day
will
be
a
day
of
vengeance
when
the
Creator
avenges
all
the
idol
worshipers.
254)
And
when
the
Creator
avenges
the
rest
of
the
idol
worshiping
nations,
then
it
is
written,
“I
will
make
man
scarcer
than
pure
gold.”
This
is
the
Messiah
King,
who
will
rise
and
be
glorified
by
all
the
people
in
the
world,
and
all
the
people
in
the
world
will
serve
and
bow
before
him,
as
it
is
written,
“Let
the
nomads
of
the
desert
bow
before
him
…
the
kings
of
Tarshish
and
of
islands
will
bring
tribute.”
255)
Although
it
seems
as
though
this
prophecy
was
made
about
Babel,
it
was
in
fact
said
about
everything.
This
is
because
it
is
said
in
this
portion,
“For
the
Lord
will
have
compassion
on
Jacob,”
and
it
is
written,
“And
the
peoples
shall
take
them,
and
bring
them
to
their
place,”
which
means
that
this
prophecy
is
not
specifically
about
Babylon.
256)
“And
the
Lord
rained
on
Sodom.”
This
is
the
degree
of
the
courthouse
below,
which
receives
permission
from
above.
HaVaYaH
means
He
and
His
courthouse.
He
is
ZA,
and
His
courthouse
is
Nukva,
the
courthouse
of
below.
The
degree
of
the
courthouse
below
is
a
verdict.
This
is
why
it
is
written,
“And
the
Lord,”
since
ZA
is
mentioned
in
this
action,
as
well.
This
is
so
because
this
verdict
did
not
execute
the
judgment
until
the
permission
from
above
was
received,
meaning
from
ZA,
implied
in
the
name,
“And
the
Lord.”
The
judgment
was
executed
with
mercy,
as
it
is
written,
“From
the
Lord
[HaVaYaH]
out
of
heaven,”
where
HaVaYaH
is
Rachamim
[mercy],
so
the
judgment
is
in
mercy.
Here
the
mercy
is
as
it
is
written,
“And
it
came
to
pass,
when
God
destroyed
the
cities
of
the
valley,
and
God
remembered
Abraham.”
Afterwards,
two
complete
nations
came
out
of
Lot,
and
he
was
rewarded
with
David
and
King
Solomon
coming
out
of
him.
257)
“When
they
had
brought
them
outside,
one
said,
‘Escape
for
your
life!’”
When
the
judgment
is
in
the
world,
a
person
should
not
be
on
the
street,
for
because
the
judgment
is
present,
it
does
not
distinguish
between
righteous
and
wicked.
Hence,
one
must
not
be
there.
This
is
the
reason
why
Noah
hid
in
the
ark,
so
he
would
not
look
at
the
world
while
the
judgment
was
being
executed.
It
is
also
written,
“And
none
of
you
shall
go
out
the
door
of
his
house
until
the
morning,”
until
the
judgment
was
done.
This
is
why
it
is
written,
“Escape
for
your
life!
Do
not
look
behind
you.”
258)
The
judgment
that
the
Creator
executed
in
the
flood
and
the
judgment
in
Sodom
were
both
judgments
of
hell,
since
the
wicked
in
hell
are
sentenced
by
water
and
by
fire.
259)
Sodom
was
sentenced
by
the
judgment
of
hell,
as
it
is
written,
“And
the
Lord
rained
on
Sodom
and
Gomorrah
brimstone
and
fire
from
the
Lord
out
of
heaven.”
One
was
sentenced
with
water;
one
was
sentenced
with
fire.
And
both
are
sentences
of
hell.
And
the
wicked
in
hell
are
sentenced
by
these
two
phases,
for
there
is
hell
of
snow,
which
is
water,
and
there
is
hell
of
fire.
260)
The
judgment
of
the
wicked
in
hell
is
twelve
months,
where
they
are
whitened
[also
white-hot]
and
purified.
Afterwards,
the
Creator
raises
them
from
hell
and
they
sit
at
its
door,
seeing
the
wicked
come
in
and
being
sentenced,
and
they
ask
for
mercy
for
them.
Afterwards,
the
Creator
takes
pity
on
them
and
elevates
them
from
hell’s
door,
too,
and
brings
them
to
the
place
where
they
are
needed.
From
that
day
forth,
the
body
is
calmed
in
the
dust,
and
the
soul
inherits
its
rightful
place.
261)
Even
the
generation
of
the
flood
was
sentenced
only
to
fire
and
water:
cold
water
came
down
from
above
and
boiling
water
from
below,
from
the
abyss.
They
were
sentenced
by
the
two
judgments,
water
and
fire,
since
this
is
the
judgment
of
above.
This
is
why
there
were
brimstone
and
fire
in
Sodom,
for
brimstone
is
from
water.
262)
Are
the
men
of
Sodom
to
rise
in
the
future,
on
judgment
day?
Those
of
Sodom
and
Gomorrah
will
not
rise
in
the
future
during
the
revival
of
the
dead.
It
is
written,
“And
that
the
whole
land
is
brimstone
and
salt,
a
burning
waste
…
which
the
Lord
overturned
in
His
anger
and
in
His
wrath.”
“Which
the
Lord
overturned”
means
in
this
world.
“With
His
anger”
is
in
the
next
world,
and
“His
wrath”
is
in
the
future,
when
the
Creator
revives
the
dead.
263)
As
their
land
was
lost
for
all
eternity,
they
were
lost
for
all
eternity.
The
Creator’s
judgment
is
judgment
for
judgment,
an
eye
for
an
eye.
They
would
not
revive
the
soul
of
the
poor
with
food
and
drink,
the
Creator,
too,
does
not
revive
their
souls
in
the
next
world.
And
when
The
Zohar
says,
“To
the
next
world,”
it
is
precisely
because
it
takes
example
from
their
land,
and
their
land
was
lost
only
during
the
six
thousand
years,
at
which
time
it
is
called
“for
all
eternity.”
But
at
the
end
of
correction,
Sodom
will
return
to
the
way
it
was,
as
it
is
written,
“And
your
sisters,
Sodom
and
her
daughters,
shall
return
to
their
former
state.”
Hence,
concerning
their
souls,
too,
he
does
not
speak
of
the
time
of
revival,
but
speaks
only
about
the
next
world,
which
applies
only
during
the
six
thousand
years.
264)
As
they
avoided
giving
alms—which
is
called
“life”—to
the
poor,
the
Creator
deprived
them
of
life
in
this
world
and
in
the
next
world.
And
as
they
deprived
the
people
of
the
world
of
their
caravans
and
trails,
the
Creator
deprived
them
of
the
caravans
and
trails
of
mercy
from
having
any
pity
on
them
in
this
world
and
in
the
next
world.
265)
All
the
people
in
the
world
will
rise
at
the
revival
of
the
dead
and
will
stand
up
for
judgment.
But
it
is
written
about
the
people
of
Sodom,
“and
those
are
to
reproaches
and
everlasting
abhorrence.”
And
since
the
Creator,
the
Merciful
One,
sentenced
them
in
this
world
and
they
suffered
the
judgment,
they
will
not
be
judged
in
the
future
with
all
the
judgments,
but
only
with
some.
266)
It
is
written,
“And
sent
Lot
out
of
the
midst
of
the
upheaval,
when
He
overturned
the
cities
in
which
Lot
lived.”
What
is,
“When
He
overturned
the
cities
in
which
Lot
lived”?
Did
he
not
live
in
only
one
of
them?
Indeed,
Lot
lived
in
all
of
them,
as
it
is
written,
“And
Lot
lived
in
the
cities
of
the
valley,
and
moved
his
tent
as
far
as
Sodom.”
However,
he
was
not
accepted
except
by
the
King
of
Sodom
who
accepted
him
in
Sodom
for
Abraham,
who
gave
him
back
the
people
and
the
possessions
he
had
lost
during
the
war
of
the
four
kings.
267)
The
white
head,
AA,
corrected
the
throne,
Bina,
on
pillars
of
gemstones
and
jewels,
HGT
of
ZA
and
the
Nukva.
These
are
the
four
legs
of
the
throne,
which
is
Bina.
268)
There
is
one
gem
among
the
stones,
the
Nukva
of
ZA.
It
is
comely
and
shapely.
The
place
of
the
gathering
of
the
smoke
and
burning
fire
is
in
seventy
faces,
which
is
the
illumination
of
the
left
in
the
Nukva
before
she
is
included
in
the
right.
At
that
time,
she
is
the
place
of
the
judgments,
burning
fire
and
steaming
furnace.
On
the
wardrobe,
the
place
for
gathering
clothes,
there
are
seventy
sweltering
faces
to
the
four
directions
of
the
world,
HB
TM.
269)
These
seventy
faces
are
elucidated
out
of
three
colors—white,
red,
and
green.
The
color
of
Malchut,
black,
is
absent
there.
These
sparks
are
included
in
the
sparks
that
sparkle
to
the
four
directions
of
the
world,
HB
TM.
This
means
that
even
though
these
seventy
faces
have
only
three
faces—lion,
ox,
and
eagle,
meaning
HGT—lacking
a
man’s
face,
Nukva,
when
they
are
incorporated
in
one
another,
the
Nukva
is
incorporated
in
the
HGT,
as
well,
and
there
are
three
faces
in
each
one,
even
in
the
Nukva.
Thus,
there
are
three
faces
in
the
lion’s
face,
three
faces
in
the
face
of
the
ox,
three
faces
in
the
eagle’s
face,
and
three
faces
in
the
face
of
a
man.
These
are
twelve
faces,
where
each
of
the
HG
TM
has
three
faces,
with
the
face
of
man—the
color
Nukva—is
missing
in
each
of
the
HG
TM.
This
is
why
they
are
twelve,
HB
TM,
which
each
one
has
three
colors.
And
here
there
is
a
very
powerful
spark
from
the
left
side,
which
grips
to
the
heaven,
ZA.
By
the
force
of
the
illumination
of
that
spark,
each
phase
of
the
twelve
phases
receives
VAK,
HGT
NHY,
from
ZA.
We
see
three
phases
in
these
seventy
faces:
1)
Who
are
primarily
only
three
colors
HB
and
Tifferet,
with
the
Nukva
absent
there.
2)
In
regards
to
their
incorporation
in
one
another,
there
are
these
three
phases
in
the
Nukva,
too,
by
which
these
three
colors
become
twelve
phases.
3)
Their
unification
in
ZA,
where
each
of
the
twelve
phases
receives
six
Sefirot
HGT
NHY.
This
is
how
they
became
seventy
phases,
since
six
times
twelve
is
seventy-two.
But
essentially,
they
are
only
seventy—seventy
Sanhedrin
and
two
witnesses.
And
seventy
angels
stem
from
those
seventy
faces,
which
are
Malchut’s
courthouse.
And
the
judgment
is
pacified
in
those
seventy
phases,
and
the
books
are
open.
Thus,
even
though
the
judgment
is
open
in
them,
and
they
are
open
and
seen
by
all,
yet
the
judgment
is
quieted
and
completely
inactive.
This
is
Malchut
of
the
quality
of
judgment
that
is
hidden
in
them,
as
it
is
written,
“If
he
is
rewarded,
it
is
good.”
270)
From
here
emerge
arrows,
swords,
spears,
and
the
fire
of
the
tower,
since
the
three
colors
that
are
extended
from
the
three
points—Holam,
Shuruk,
Hirik—are
included
in
all
four,
even
in
the
Nukva.
Hence,
when
she
is
in
judgments
of
the
illumination
of
the
left,
arrows
are
drawn
out
by
the
force
of
Holam
in
her,
which
kill
from
afar.
Also,
by
the
Malchut’s
ascent
to
Bina,
the
Bina
was
halved
and
its
bottom
half
fell
off
it,
and
the
light
of
GAR
departed
her.
But
Bina
did
this
deliberately,
like
the
eagle
that
is
merciful
to
its
offspring
and
says,
“It
is
better
that
the
arrow
will
hit
me
rather
than
my
offspring.”
By
the
force
of
the
point
of
Shuruk,
in
which
swords
are
drawn
out,
which
kill
from
up
close,
all
the
judgments
in
the
Shuruk
are
drawn
from
the
nearness
of
the
light
of
GAR
of
Hochma.
And
by
the
force
of
the
point
of
Hirik
in
her,
spears
are
drawn
out,
which
include
both:
killing
from
up
close
like
a
sword,
and
tossing
them
and
striking
from
afar
like
an
arrow,
as
it
contains
both.
All
those
three
judgments
create
a
burning
fire
in
the
Nukva,
which
is
called
“the
fire
in
the
tower,”
the
Nukva.
And
strong
fire
that
comes
out
from
the
heaven,
ZA,
grips
the
Nukva,
and
when
the
upper
fire—the
judgments
in
ZA—grips
those
below,
in
the
seventy
judgments
of
the
Nukva,
no
one
can
break
the
anger
and
judgment
of
the
judgments
in
the
Nukva.
271)
The
eyes
blaze
like
tongues
of
flame.
ZA
descends
to
the
world
with
them
with
blazing
eyes.
Woe
unto
one
who
meets
him
when
he
is
girded
with
swords,
meaning
with
judgments,
which
are
drawn
from
the
point
of
Shuruk,
called
“swords.”
A
sharp
sword
in
his
hand,
he
pities
neither
the
good
nor
the
bad,
since
the
verdict
of
those
seventy
colors
comes
down
by
the
left
hand
by
the
permission
of
the
unification,
when
the
side
of
heaven
was
united
in
him.
272)
He
overturns
in
several
judgments;
each
day
he
turns
into
several
colors,
which
acquire
a
different
shape
each
time.
All
the
kinds
of
judgments
that
are
in
the
tools
of
anger
of
the
Creator
are
seen
in
him,
and
those
judgments
sit
at
the
top
of
the
world.
And
for
their
foolishness,
people
do
not
look
at
them.
273)
Brimstone
and
fire
are
the
waste
of
water
and
the
waste
of
fire
that
were
fused
from
the
heaven
and
united
with
each
other
and
descend
over
Sodom.
The
heaven
is
fire
and
water,
right
and
left
that
were
united
in
ZA,
and
Shamayim
[sky/heaven]
has
the
letters
of
Esh
[fire]
and
Mayim
[water].
And
through
the
iniquities
of
the
lower
ones,
they
were
parted
and
there
was
a
dispute
between
fire
and
water,
which
are
the
two
lines,
right
and
left.
It
is
considered
that
they
were
fused,
and
that
the
waste
of
the
right
is
brimstone
and
the
waste
of
the
left
is
fire.
And
these
two
kinds
of
judgment
that
were
conjoined
are
the
ones
that
overturned
Sodom.
274)
There
are
ten
names
of
corrections
in
the
King’s
authority,
ten
Sefirot.
Ten
and
not
nine,
ten
and
not
eleven.
And
yet,
they
amount
to
a
great
number,
the
number
of
seventy-two
names.
Seventy
blazing
colors
emerge
to
each
side
from
the
seventy-two
names,
seventy
colors
that
were
carved
and
were
made
into
the
seventy
names
of
the
angels,
which
are
the
heavens.
They
come
out
of
the
seventy-two
names
of
the
heavens,
which
is
ZA,
and
there
are
three
phases
in
them,
corresponding
to
the
three
lines
of
ZA.
Hence,
those
that
are
extended
from
the
right
line
are
arranged
as
an
acronym
of
the
alphabet
in
direct
order.
And
those
that
are
extended
from
the
left
are
arranged
as
an
acronym
of
TASHRAK,
TZAPH’AS,
which
is
the
alphabet
in
reversed
order,
indicating
judgment
and
extending
from
the
middle
line,
arranged
in
the
acronym
of
the
nine
points:
Kamatz,
Patach,
Tzere,
Segol,
Sheva,
Holam,
Hirik,
Kubutz,
and
Shuruk,
which
is
also
called
Melaphom.
275)
These
are
Michael,
Gabriel,
Raphael,
and
Nuriel.
Kamatz:
Kdumiel,
Malkiel,
Tzadkiel.
Patach:
Padael,
Tomiel,
Hasdiel.
Tzere:
Tzuriel,
Raziel,
Yofiel.
Segol:
Stotria,
Gazriel,
Vatriel,
and
Lamael.
Hirik:
Hazkiel,
Rahatiel,
Kadshiel.
Shva:
Shmael,
Berahiel,
Ahiel.
Holam:
Haniel,
Lahadiel,
Mahaniel.
Shuruk:
Shamshiel,
Rahaviel,
Kamshiel.
Shuruk:
Shmarel,
Rahatiel,
Krashiel.
276)
Ahaniel.
Barakiel.
Gadiel.
Domiel.
Hadriel.
Zahariel.
Haniel.
Tahariel.
Yaazriel.
Kariel.
Lamadiel.
Malkiel.
Nahariel.
Sania.
Anael.
Patchiel.
Tzuriel.
Kanael.
Ramiel.
Shariel.
Tavkiel.
277)
Tafuria.
Shachniel.
Ran’el.
Kamaria.
Tzuria.
Pasisia.
Iriel.
Samchiel.
Nariel.
Madonia.
Lasania.
Kamsaria.
Yariel.
Tasmasia.
Haniel.
Zachriel.
Vadriel.
Hinael.
Danbael.
Gadiel.
Bad’el.
Adiriron.
ADNI
over
all
of
them.
278)
When
they
all
unite
as
one,
by
the
power
of
the
upper
one,
ZA,
it
is
then
called
“And
the
Lord
[HaVaYaH],”
which
means
that
it
is
all
included—ZA
and
Nukva
and
the
seventy
angels
below
her.
It
is
written,
“From
the
Lord
[HaVaYaH]
out
of
heaven”
means
the
Holy
Name
that
is
carved
in
seventy
other
names.
The
heavens
is
ZA,
the
name
AB
in
Mochin
of
ZA
whose
essence
is
seventy.
And
those
are
the
seventy
of
ZA
that
dominate
the
seventy
judgments
of
Nukva,
“And
the
Lord,”
and
seventy
names
in
holiness—in
Mochin
of
ZA—are
HaVaYaH
without
Vav,
called
Shamayim
[heaven].
279)
The
seventy
judgments
in
Nukva
receive
from
the
seventy
names
of
ZA.
And
HaVaYaH
that
contains
seventy
judgments
receives
from
HaVaYaH
seventy
names
of
ZA.
The
lower
ones,
the
seventy
judgments,
depend
on
the
upper
ones,
the
seventy
names
of
ZA,
and
all
are
connected
as
one.
When
they
connect
with
one
another
and
shine
simultaneously,
by
that,
the
Creator
Himself
is
revealed.
The
heaven
is
Ayin,
HaVaYaH
without
Vav,
and
the
seventy-two
names
that
emerge
from
the
three
verses
“and
…
went,”
“and
…
came,”
and
“and
…
stretched.”
280)
Vav-Hey-Vav,
Yod-Lamed-Yod,
Samech-Yod-Tet,
Ayin-Lamed-Mem,
Mem-Hey-Shin,
Lamed-Lamed-Hey,
Aleph-Kaf-Aleph,
Kaf-Hey-Tav,
Hey-Zayin-Yod,
Aleph-Lamed-Dalet,
Lamed-Aleph-Vav,
Hey-Hey-Ayin.
Part
one.
Yod-Zayin-Lamed,
Mem-Bet-Hey,
Hey-Reish-Yod,
Hey-Kof-Mem,
Lamed-Aleph-Vav,
Kaf-Lamed-Yod,
Lamed-Vav-Vav,
Peh-Hey-Lamed,
Nun-Lamed-Kaf,
Yod-Yod-Yod,
Mem-Lamed-Hey,
Het-Hey-Vav.
Part
two.
Nun-Tav-Hey,
Hey-Aleph-Aleph,
Yod-Reish-Tav,
Shin-Aleph-Hey,
Reish-Yod-Yod,
Aleph-Vav-Mem,
Lamed-Kaf-Bet,
Vav-Kaf-Bet,
Vav-Shin-Reish,
Yod-Het-Vav,
Lamed-Hey-Het,
Kaf-Vav-Kof,
Mem-Nun-Dalet.
Part
three.
Aleph-Nun-Yod
Het-Ayin-Mem,
Reish-Hey-Ayin,
Yod-Yod-Zayin,
Hey-Hey-Hey,
Mem-Yod-Kaf,
Vav-Vav-Lamed,
Yod-Lamed-Hey,
Samech-Aleph-Lamed,
Ayin-Reish-Yod,
Ayin-Shin-Lamed,
Mem-Yod-Hey.
Part
four.
Vav-Hey-Vav,
Dalet-Nun-Yod,
Hey-Het-Shin,
Ayin-Mem-Mem,
Nun-Nun-Aleph,
Nun-Yod-Tav,
Mem-Bet-Hey,
Peh-Vav-Yod,
Nun-Mem-Mem,
Yod-Yod-Lamed,
Hey-Reish-Het,
Mem-Tzadi-Reish.
Part
five.
Vav-Mem-Bet
Yod-Hey-Hey,
Ayin-Nun-Vav,
Mem-Het-Yod,
Dalet-Mem-Bet,
Mem-Nun-Kof,
Aleph-Yod-Ayin,
Het-Bet-Vav,
Reish-Aleph-Hey,
Yod-Bet-Mem,
Hey-Yod-Yod,
Mem-Vav-Mem.
Part
six.
Blessed
Be
the
Name
of
the
Glory
of
His
Kingship
Forever
and
Ever.
281)
These
are
the
seventy
names
that
govern
the
seventy
bottom
degrees,
which
are
“And
the
Lord,”
with
a
Vav.
And
these
are
the
seventy
names
that
are
HaVaYaH
without
a
Vav,
which
is
called
“heaven,”
ZA.
Seven
firmaments,
the
seven
Sefirot
of
ZA,
each
of
which
consists
of
ten,
add
up
to
seventy
names
of
the
Holy
Name
HaVaYaH.
It
is
written,
“And
the
Lord
rained,”
which
are
seventy
judgments
of
Nukva,
and
it
is
written,
“From
the
Lord
out
of
heaven”
are
the
seventy
names
of
the
Holy
Name
HaVaYaH.
282)
The
most
hidden
of
all
that
is
hidden
was
given
to
the
wise.
This
name
is
called
“heaven,”
and
from
it,
the
hidden
secret
called
man
was
created.
The
number
of
organs
in
his
body
is
248
organs.
Also,
man
draws
from
heaven,
from
ZA
in
the
Mochin
of
the
seventy-two
names.
This
is
why
248
organs
were
created
in
man,
corresponding
to
the
216
letters
in
the
seventy-two
names
and
the
thirty-two
paths
of
wisdom.
283)
The
number
of
letters
of
the
seventy-two
names
is
216.
This
is
so
because
each
name
contains
three
letters,
and
three
times
seventy-two
is
216.
Seventy-two
is
the
hidden
and
the
concealed,
the
whole
of
the
Torah.
It
is
included
in
the
twenty-two
letters
and
ten
utterances,
which
are
thirty-two
in
Gematria,
being
the
thirty-two
paths
of
wisdom.
A
name
is
216
letters,
and
with
the
thirty-two
paths
that
were
included
in
it,
they
amount
to
248,
which
are
the
248
organs
of
the
body.
ZON
are
called
twenty-two
letters
and
ten
utterances,
ten
Sefirot
of
Bina.
The
Mochin
of
AB
appear
through
the
rising
of
ZON
for
MAN
to
Bina
when
the
twenty-two
letters
of
ZON
unite
with
the
ten
Sefirot
of
Bina.
Hence,
this
raising
of
MAN
is
called
“thirty-two
trails
of
wisdom”
or
“The
thirty-two
ways
of
wisdom,”
indicating
that
all
the
Hochma
[wisdom]
that
appears
in
Atzilut
appears
only
in
these
paths.
And
since
ZA
is
the
cause
of
these
Mochin,
248
discernments
were
engraved
in
it,
indicating
the
thirty-two
paths
and
the
216
letters
that
appear
through
thirty-two
paths,
which
are
248
organs
in
the
body.
For
this
reason,
ZA
himself
is
called
“man,”
too,
indicating
the
expansion
of
these
Mochin
in
him.
284)
For
this
reason,
ZA
is
called
“man,”
governing
the
throne,
which
is
seventy
judgments
and
seventy
angels
that
are
extended
from
them,
which
are
called
“the
throne.”
It
is
written,
“And
upon
the
likeness
of
the
throne
was
a
likeness
as
the
appearance
of
a
man
upon
it
from
above.”
ZA,
“man,”
is
above
the
throne,
the
Nukva
and
the
seventy
judgments
in
her.
It
is
written,
“And
the
Lord
rained
on
Sodom,”
which
is
the
Nukva
and
her
seventy
judgments,
meaning
a
throne,
and
it
is
written,
“from
the
Lord
out
of
heaven,”
ZA
above
the
throne.
285)
Sodom
was
sentenced
for
avoiding
giving
alms,
as
it
is
written,
“Neither
did
she
strengthen
the
hand
of
the
poor
and
needy.”
For
this
reason,
their
sentence
was
from
heaven,
since
alms
and
heaven
are
one.
It
is
written,
“For
Your
mercy
[Hesed]
is
great
above
the
heavens.”
Thus,
alms
and
Hesed
are
extended
above
the
heaven,
and
because
alms
depend
on
heaven,
judgments,
too,
are
extended
from
the
heaven,
as
it
is
written,
“From
the
Lord
out
of
heaven.”
There
are
judgments
of
Nukva,
and
there
are
male
judgments.
Judgments
of
Sodom
are
male
judgments,
from
the
heaven,
ZA,
since
they
were
sentenced
for
depriving
alms,
and
this
flaw
concerns
ZA,
who
was
prevented
from
bestowing
alms
and
Hesed
upon
the
Nukva;
hence,
their
judgment
is
male
judgment.
286)
The
judgment
of
Israel
is
from
heaven,
too,
as
it
is
written,
“For
the
iniquity
of
the
daughter
of
my
people
is
greater
than
the
sin
of
Sodom.”
Also,
Jerusalem
is
regarded
as
the
sister
of
Sodom,
as
it
is
written,
“Behold,
this
was
the
iniquity
of
your
sister
Sodom.”
For
this
reason,
their
sentence
from
heaven
is
the
same
sentence
as
that
of
Sodom,
for
avoiding
giving
alms.
The
only
difference
is
that
Sodom
has
been
overturned
and
is
incorrigible,
and
Jerusalem
is
ruined
but
can
be
corrected.
The
cities
of
Sodom
drew
GAR
of
illumination
of
the
left.
This
was
their
essence.
And
Jerusalem
is
only
VAK
of
the
illumination
of
the
left.
And
prior
to
the
sin
of
Sodom,
the
Mochin
of
the
illumination
of
the
left
were
properly
arranged
above,
GAR
on
top,
followed
by
VAK,
followed
by
judgment.
When
he
sinned
and
their
sentence
was
determined,
he
turned
the
degrees
from
below
upward
in
the
Mochin
of
illumination
of
the
left,
which
elevated
the
verdict
above,
so
only
she
became
fit
for
a
coupling,
as
it
is
written,
“In
the
evening
she
went.”
Following
her
came
the
VAK
of
Mochin,
and
following
them—below
all
the
others—the
vessels
of
GAR
of
Mochin
fell.
And
since
he
overturned
the
five
degrees
above,
the
cities
of
Sodom
were
overturned
below.
And
since
they
were
GAR
that
fell
below
all
the
others.
This
is
so
because
this
correction
that
was
done
in
the
illumination
of
the
left
remains
until
the
end
of
correction,
as
it
is
written,
“And
your
sisters,
Sodom
and
her
daughters,
shall
return
to
their
former
state,”
since
then
the
degrees
above
will
return
to
their
former
state:
GAR
above,
followed
by
ZAT,
and
finally
the
sentence.
Even
though
it
is
the
same
verdict
for
Jerusalem
and
Sodom,
there
is
still
a
big
difference.
Since
Sodom
is
from
the
phase
of
GAR,
they
were
overturned
and
canceled
until
the
end
of
correction.
Jerusalem,
however,
is
from
the
phase
of
VAK,
and
hence
was
not
overturned,
since
VAK
of
Mochin
of
the
left
of
the
illumination
of
the
left
remained
in
place,
in
the
middle,
and
no
change
will
ever
occur
in
them.
However,
they
were
ruined
because
of
their
iniquity,
since
the
upper
coupling
was
separated
for
a
time
until
they
repent.
This
is
why
it
was
said
that
Jerusalem
is
recoverable
if
Israel
repent,
and
even
before
the
end
of
correction.
Sodom,
however,
is
irrecoverable,
since
the
overturning
will
not
be
removed
before
the
end
of
correction.