Yod
Vav
Zayin
in
which
There
Is
No
White
It
is
written,
“Beautiful
treetop,
the
joy
of
the
whole
earth.”
“Beautiful
treetop”
is
the
beauty
of
the
treetop
of
the
tree
of
life,
Malchut,
when
she
is
adhered
to
ZA,
who
is
called
“the
tree
of
life.”
She
is
regarded
as
a
branch
of
the
tree
of
life
when
she
is
incorporated
with
all
the
letters.
435.
That
letter
is
the
praise
of
all
the
letters.
That
letter
does
not
make
another
impression
outside
of
her
since
she
is
incorporated
within
herself
and
does
not
make
an
impression
to
reveal
anything
other
than
concealment
and
hiding.
Her
whole
self
is
not
more
than
the
concealment
and
the
hiding,
and
this
is
the
letter
Yod.
436.
This
is
so
because
Yod
is
a
dot
without
another
impression.
All
the
letters
have
another
impression
on
the
place
where
they
are
written,
and
that
impression
is
made
in
the
white
in
that
letter,
for
the
letter
consists
of
two
forms—of
black
and
of
white—and
within
the
black
there
is
white
in
a
different
form
from
the
black.
The
exception
is
the
Yod,
which
is
a
dot
and
has
no
white
from
another
place.
In
other
words,
there
is
no
other
phase
in
her
besides
the
blackness
in
her.
437.
The
bride,
Malchut,
in
her
corrections,
inherits
this
dot,
and
it
is
one
dot
inside
her
armies
and
camps,
and
it
is
called
Yod.
438.
When
she
rises
in
that
name
and
is
called
Yod,
she
is
decorated
with
a
high
correction
and
says,
“I
am
black,”
I
have
no
place
for
others
to
be
incorporated
in
me
at
this
time,
since
in
the
name
of
the
Yod,
I
was
summoned
to
rise
up
to
ZA.
439.
“Hence,
I
am
black,
and
lovely,”
like
the
correction
of
above,
the
Rosh
[top/head]
of
all
the
degrees,
Hesed.
“I
was
incorporated
in
Hesed
to
rise
up,
and
now
I
have
no
other
place
of
expansion
to
be
revealed.
Indeed,
I
have
been
covered
without
another
appearance
in
one
dot,”
so
that
a
dot
would
rise
to
a
dot.
440.
“And
because
I
am
black,
without
expansion
to
another
place,
do
not
see
me;
you
have
no
permission
to
see
me
whatsoever.
You
will
not
be
able
to
see
me
because
I
am
in
concealment
and
hiding
in
one
dot,
in
which
there
is
no
place
at
all.”
441.
The
letters
have
another
place,
another
form
in
their
white,
except
for
the
Yod,
which
has
no
expansion
to
be
seen
at
all.
This
is
the
meaning
of
the
words,
“Do
not
see
me,
that
I
am
dark,”
since
from
every
side,
there
not
a
white
place
in
me,
and
another
place
for
others
to
be
incorporated
in
me.
“Like
the
tents
of
Kedar,”
which
are
hidden
in
the
mountains
and
do
not
come
out,
so
is
she,
“my
dove,
my
perfect
one,
in
the
clefts
of
the
rock.”
She
is
a
dot
inside
the
camps,
for
she
has
no
expansion
outwards.
In
all
the
letters,
there
is
black,
and
white
within
the
black,
except
for
three
letters:
Yod,
Vav,
Zayin.
This
indicates
that
all
the
letters
consist
of
two
kinds
of
light:
Hochma
and
Hassadim.
However,
Yod,
Vav,
Zayin,
which
are
black
without
white,
indicates
that
they
have
one
kind
in
them,
either
Hochma
without
Hassadim,
or
Hassadim
without
Hochma,
or
it
has
neither.
Vav
is
an
expansion
of
Hassadim
without
Hochma;
Zayin
is
an
expansion
of
Hochma
without
Hassadim;
Yod
has
no
leg,
indicating
that
she
has
no
expansion
at
all,
neither
of
Hochma,
nor
of
Hassadim.
The
source
of
the
matters
is
in
the
two
states
of
Malchut.
In
the
first
state,
she
is
as
big
as
ZA
and
receives
Hochma
from
Ima.
However,
she
cannot
shine
due
to
absence
of
Hassadim,
and
Hochma
cannot
shine
without
Hassadim.
For
this
reason,
she
could
not
be
in
that
state,
until
she
was
told
“Go
and
diminish
yourself.”
At
that
time,
Malchut
was
diminished
since
she
came
and
went
below
the
screen
of
the
Chazeh
of
ZA,
and
the
judgment
of
the
screen
of
the
Chazeh
govern
her
and
diminish
her
from
Hochma,
as
well,
for
she
is
still
unfit
to
receive
anything
from
Ima.
At
that
time,
she
has
nothing
of
her
own,
neither
Hassadim,
nor
Hochma.
However,
she
was
corrected
to
be
in
a
coupling
face-to-face
with
ZA
and
receive
everything
from
ZA,
both
Hochma
and
Hassadim.
By
this,
she
is
perfected
so
as
to
bestow
upon
the
lower
ones,
both
Hochma
and
Hassadim.
In
the
beginning,
in
the
first
state,
Malchut
was
the
letter
Zayin,
black
without
white,
indicating
Hochma
without
Hassadim.
Afterwards,
in
the
second
state,
after
she
went
below
the
screen
of
the
Chazeh
of
ZA,
she
was
diminished
from
reception
of
Hochma,
as
well.
This
is
considered
that
the
leg
of
the
Zayin
was
cut
off,
and
she
becomes
a
Yod,
when
she
is
no
longer
fit
to
receive
even
Hochma,
and
she
remains
without
Hassadim
and
without
Hochma,
and
she
has
nothing
of
her
own.
However,
she
was
built
to
be
a
Nukva
for
ZA,
and
she
receives
everything
from
him,
both
Hochma
and
Hassadim,
and
she
can
shine
in
all
the
wholeness.
The
illumination
of
Hochma
is
revealed
only
in
Malchut,
and
not
in
another
Sefira.
Accordingly,
we
should
understand
that
what
is
said—that
all
the
letters
consist
of
black
and
white,
which
implies
that
there
are
two
kinds
of
light
in
them,
Hochma
and
Hassadim—pertains
to
after
Malchut
was
established
so
as
to
receive
the
Hochma
in
the
second
state.
However,
before
this,
illumination
of
Hochma
was
not
included
in
any
of
the
letters,
since
in
them,
themselves,
there
is
no
place
for
revealing
of
Hochma,
since
they
are
from
the
rest
of
the
Sefirot.
However,
after
Malchut
was
established
in
the
second
state
and
the
Hochma
was
revealed
in
her,
all
the
letters
are
incorporated
with
the
Hochma
that
is
in
Malchut.
When
the
letters
are
established
in
the
three
lines,
in
ZA,
all
the
letters
rise
and
are
inscribed
in
that
letter,
Yod,
indicating
Malchut
in
the
second
state,
at
which
time
Hochma
was
revealed
in
her,
and
all
the
letters
were
incorporated
with
the
Hochma
in
Malchut,
since
in
them,
themselves,
there
is
no
place
for
revealing
of
Hochma.
After
all
the
letters
were
incorporated
in
Malchut,
Yod,
she
elicits
all
the
letters
from
within
her,
when
they
are
incorporated
with
the
illumination
of
Hochma
in
her.
Hence,
the
letter
Yod
is
the
praise
of
all
the
letters,
as
there
is
no
wholeness
to
any
letter
except
through
her.
That
letter
has
no
light
of
her
own,
so
she
can
make
another
impression
outside
of
her,
since
she
is
incorporated
within
her
without
any
expansion
of
light.
For
this
reason,
she
does
not
make
any
impression
except
for
the
impression
of
the
concealment
and
the
hiding
in
her,
the
impression
of
the
two
diminutions
in
her,
both
from
Hochma
and
from
Hassadim.
All
the
letters
have
another
impression
on
the
place,
where
besides
the
black
in
her,
there
is
also
white
in
her,
indicating
that
there
are
two
kinds
of
light
in
them,
both
Hochma
and
Hassadim.
Besides
the
Yod,
which
is
one
dot,
in
which
there
is
no
white
from
another
place,
it
indicates
that
there
is
only
one
kind
of
light
in
her,
Hochma,
and
the
Hochma,
too,
her
leg
was
cut
off,
meaning
she
has
no
expansion
due
to
the
diminution
that
she
was
diminished.
The
bride
inherits
this
dot,
Malchut,
in
her
corrections.
This
is
the
correction
of
the
second
state,
at
which
time
she
becomes
a
Nukva
to
ZA,
and
she
is
called
“a
bride.”
Since
she
rises
in
that
name,
and
she
is
called
Yod,
she
was
decorated
in
the
upper
correction,
since
after
she
is
called
Yod,
after
she
has
been
diminished
of
Hochma
and
Hassadim,
she
was
decorated
with
the
upper
correction,
coming
to
the
second
state,
face-to-face
with
ZA.
She
says,
“I
am
black;
I
have
no
place
where
others
can
be
incorporated
within
me
since
I
have
nothing
to
give
them”
since
she
has
nothing
of
her
own
because
in
the
form
of
the
diminutions
in
the
Yod,
I
was
called
to
rise
up
and
make
a
coupling
with
ZA
face-to-face,
for
before
I
had
these
diminutions
in
the
first
state,
I
was
unfit
to
make
a
coupling
with
ZA.
For
this
reason,
“I
am
black,
and
lovely,”
like
the
correction
of
above,
the
top
of
all
the
degrees,
for
although
I
am
black
because
of
the
diminutions,
I
am
still
beautiful,
like
the
upper
correction,
the
top
of
all
the
degrees,
Hesed.
I
was
incorporated
in
this
Hesed
in
order
to
rise
up
to
ZA.
Now,
I
have
no
other
place
for
expansion
so
as
to
be
revealed,
meaning
now
she
is
unfit
for
expansion
of
Hochma
due
to
the
diminutions
in
her,
since
I
was
covered
without
another
appearance,
without
illumination
of
Hochma,
but
in
one
dot.
Meaning
she
received
the
form
of
the
diminutions
in
the
dot
so
she
would
raise
a
dot
to
a
dot
in
order
to
rise
to
upper
AVI,
who
are
called
“an
unknown
dot.”
Because
she
is
black,
due
to
the
diminutions
in
the
Yod,
without
expansion
to
another
place,
since
she
still
does
not
have
expansion
of
Hochma,
you
have
no
permission
to
see
me
at
all;
you
have
no
permission
to
draw
Hochma
for
me,
which
is
called
“seeing.”
You
will
not
be
able
to
see
me
because
I
am
in
concealment
and
hiding,
since
I
am
in
the
two
diminutions
of
the
Yod.
Thus,
the
whole
disclosure
of
Hochma
is
in
Malchut
in
the
second
state,
in
the
Yod,
so
how
does
she
say
“Do
not
see
me”?
The
thing
is
that
during
her
coupling
with
ZA,
there
is
also
a
correction
of
the
connection
of
the
vessels
from
her
first
state
in
her,
which,
from
their
perspective,
have
become
for
her
the
Merkava
of
the
four
angels,
and
the
dot,
Yod,
rides
them,
and
in
whose
Merkava
the
Hochma
is
revealed,
as
it
is
written,
“But
you
will
see
my
back.”
However,
the
dot
itself
will
never
receive
Hochma,
but
only
covered
Hassadim.
442.
“Like
the
curtains
of
Solomon.”
The
curtains
of
Solomon
are
incorporated
together
in
one
letter,
Vav,
and
in
that
letter,
they
are
not
seen
at
all
in
it.
They
are
six,
and
they
are
five,
as
it
is
written,
“The
five
curtains
shall
be
joined,”
without
any
separation
whatsoever,
and
the
one
that
contains
them,
which
is
hidden
and
concealed,
is
one
letter
that
has
no
white
from
another
place.
Vav
is
one
light,
only
Hassadim,
and
VAK
are
incorporated
in
it,
HGT
NHY.
The
three
lines
are
not
apparent
in
her
since
she
is
only
in
the
light
of
Hesed,
as
it
is
written,
“As
the
curtains
of
Solomon,”
since
the
curtains
of
Solomon
are
incorporated
together.
The
Sefirot
of
Solomon,
the
king
that
peace
is
his,
ZA,
are
called
“curtains.”
They
are
incorporated
together
in
one
letter,
Vav,
and
in
that
letter,
they
are
not
seen
at
all,
meaning
that
the
Sefirot
are
not
seen
in
her
in
a
manner
of
right,
left,
and
middle.
Rather,
they
are
one
incorporation
of
Hassadim
in
her.
The
core
of
ZA
is
the
five
Sefirot
HGT
NH,
which
correspond
to
the
five
phases
KHB
TM.
Yesod
of
ZA
is
the
sixth
phase,
which
incorporates
all
five
Sefirot
HGT
NH
within
it.
This
is
why
they
are
six,
HGT
NHY,
and
they
are
five,
for
they
are
essentially
five,
HGT
NH,
since
Yesod
only
includes.
It
is
written,
“The
five
curtains
shall
be
joined,”
without
any
separation
whatsoever,
without
distinction
between
right
and
left,
since
in
the
Vav,
they
are
only
in
one
light,
and
one
that
contains
them,
which
is
Yesod,
who
contains
all
five
within
it.
Yesod
is
concealed
and
hidden,
one
letter,
Vav,
which
is
all
black,
and
there
is
no
white
of
another
place
in
it,
there
is
no
Hochma
of
the
left
in
her,
but
one
kind
of
light,
Hassadim
without
Hochma.
443.
This
is
the
letter
Vav,
in
whom
another,
Hochma,
has
no
place
in
which
to
be
seen
at
all;
rather,
everything
is
concealed
within
her
in
one
light,
Hassadim.
Such
is
this
dot,
the
Yod,
without
the
white
of
another
place;
she,
too,
is
in
Hassadim
without
Hochma.
It
is
all
incorporated
in
the
Yod,
and
within
her
there
are
other
VAK
[six
edges],
HGT
NHY.
This
is
why
the
Yod
said
that
she
is
as
the
curtains
of
Solomon.
444.
“Like
the
tents
of
Kedar”
is
another
letter
that
has
in
it
all
the
other
degrees,
Hochma,
and
has
no
white
of
Hassadim;
she
is
Hochma
without
Hassadim.
Everything
is
incorporated
within
her,
and
she
does
not
bestow
from
her
outwards.
This
is
the
letter
Zayin,
Malchut
from
the
first
state,
Hochma
without
Hassadim,
and
Hochma
does
not
shine
from
her
outside
due
to
the
lack
of
Hassadim.
445.
The
letter
Zayin
is
the
tents
of
Kedar.
The
curtains
of
Solomon
is
the
letter
Vav,
which
is
why
the
tents
of
Kedar
are
Zayin,
since
all
the
children
of
Kedar
are
always
warriors,
more
than
all
the
other
nations.
At
the
end
of
days,
they
are
destined
to
make
a
way
against
all
the
nations
of
the
world.
This
is
why
they
were
compared
to
the
letter
Zayin,
which
indicates
the
first
state
of
Malchut,
who
is
full
of
judgments
and
punishments.
446.
“I
am
black”
is
Yod
because
there
is
no
white
in
her
from
another
place,
Hochma
without
Hassadim,
and
everything
is
incorporated
within
her,
so
that
even
the
illumination
of
Hochma
has
stopped
because
she
went
below
the
Chazeh
of
ZA.
“Like
the
tents
of
Kedar”
is
the
letter
Zayin,
Malchut
from
the
first
state,
Hochma
without
Hassadim,
in
whom
there
is
no
white
from
another
place,
Hassadim.
Everything
is
incorporated
in
her.
“Like
the
curtains
of
Solomon”
is
the
letter
Vav,
in
whom
there
is
no
white
from
another
place,
Hochma,
and
everything
is
incorporated
within
her.
447.
Nevertheless,
although
these
two,
the
tents
of
Kedar
and
the
curtains
of
Solomon,
are
concealed
and
have
no
other
white
in
them,
there
is
none
as
concealed
and
hidden
as
the
letter
Yod.
This
is
so
because
in
the
tents
of
Kedar
there
is
one
diminution
of
Hochma,
and
in
the
curtains
of
Solomon
there
is
one
diminution
of
Hassadim.
But
in
the
Yod,
there
are
two
diminutions,
from
Hassadim
and
from
Hochma.
This
is
why
the
Yod
said,
“Do
not
see
me.”
448.
The
letter
final
Nun,
which
is
also
black
without
white,
comes
out
from
the
letter
Vav,
as
male
and
female
expanded
from
her.
The
final
Nun
and
the
Vav
are
one,
but
the
final
Nun
indicates
that
Malchut
has
been
added
to
the
Vav,
which
is
why
she
expanded
and
became
a
final
Nun.
Because
she
emerges
from
the
letter
Vav,
she
is
not
counted
in
and
of
herself,
and
has
no
other
instruction
other
than
the
Vav.
449.
For
this
reason,
these
two,
Vav
Zayin,
are
themselves
black;
there
is
no
white
in
them
from
another
place
so
as
to
be
seen.
They
are
the
tents
of
Kedar
and
the
curtains
of
Solomon,
and
in
all
the
letters,
there
is
no
diminution
such
as
in
that
of
the
Yod,
who
is
concealed
on
all
her
sides,
from
the
right,
from
Hassadim,
and
from
the
left,
from
Hochma.
450.
“Beautiful
treetop,”
the
treetop
of
the
tree
of
life,
Malchut,
who
is
a
branch
of
ZA,
who
is
called
“the
tree
of
life,
emerging
from
the
Vav,
from
ZA.
Afterwards,
ZA
is
incorporated
in
the
letter
Yod,
for
because
he
bestowed
all
those
blessings
upon
the
Yod,
Malchut,
when
they
are
in
one
connection,
he
is
incorporated
in
the
letter
Yod,
and
everything
becomes
one
dot.
This
is
why
at
that
time,
Malchut
is
called
“the
joy
of
the
whole
earth.”
After
ZA
is
incorporated
in
that
dot,
Malchut,
everything
is
Mount
Zion;
everything
is
one
dot.
451.
Although
the
Yod
is
small
and
no
other
expansion
is
seen
in
her,
and
no
whiteness
in
order
to
incorporate
others,
yet,
she
is
as
it
is
written,
“the
city
of
a
great
king,”
and
that
great
king
is
superior
and
rules
over
all
his
camps,
and
they
all
enter
that
dot,
which
is
Yod.