And
Bring
Down
a
Present
for
the
Man
25.
That
well
is
called
“present,”
as
it
is
written,
“and
bring
down
a
present,”
Malchut,
“for
the
man.”
This
means
that
you
should
connect
the
present,
Malchut,
with
her
husband,
ZA,
for
you
caused
ZA
to
part
from
her
when
they
sold
that
righteous,
Joseph,
to
Egypt.
It
is
written
about
this,
“and
bring
down
a
present
for
the
man,”
meaning
correct
it
and
connect
the
gift,
Malchut,
to
the
man,
ZA.
26.
This
is
the
Oral
Torah,
Malchut,
who
is
called
a
“well,”
as
it
is
written,
“Since
Moses
explained
[in
Hebrew:
spelled
like
“well”]
the
Torah.”
There
are
six
orders
in
it,
six
orders
of
Mishnah,
corresponding
to
HGT
NHY
of
Malchut.
For
this
reason,
one
who
engages
in
it
will
rise
six
degrees
HGT
NHY.
27.
It
is
written,
“And
from
the
desert
to
Mattanah.”
A
desert
is
as
it
is
written,
“and
your
mouth
is
lovely,”
which
is
words
of
Torah.
Mattanah
[gift],
by
his
Torah,
he
causes
the
righteous,
Yesod,
to
give
him
a
present.
“From
Mattanah
to
Nahliel,”
the
upper
Nehalim
[streams],
NH.
“And
from
Nahliel
to
Bamot”
is
an
ascent
to
the
place
where
the
king,
Tifferet,
dwells.
“And
from
Bamot
to
the
valley
that
is
in
Sdeh
Moav”
is
Isaac,
who
dwells
in
that
field,
as
it
is
written,
“And
Isaac
went
out
to
wander
in
the
field.”
And
from
that
field,
which
is
Gevura,
the
judgment
awakened
upon
them
until
they
dwelled
in
the
valley,
in
lowliness.
The
Rosh
of
Pisgah
is
Abraham,
Hesed,
the
top
of
the
world.
These
are
six
degrees
by
which
one
who
engages
in
Torah
ascends.
28.
When
Joseph
went
down
to
Egypt,
Jacob
saw
with
wisdom
[Hochma]
and
hinted
to
them
to
bring
the
present
down
to
Egypt,
namely
Malchut,
so
she
would
protect
them
in
the
exile.
This
is
why
he
said,
“And
bring
down
a
present
for
the
man.”
VAK
HGT
NHY
are
included
in
that
present,
as
it
is
written,
“a
little
balm
and
a
little
honey,
spices
and
myrrh,
peanuts
and
almonds.”
29.
What
is
the
reason
that
it
is
written,
“a
little
balm
and
a
little
honey”?
When
people’s
actions
are
not
directly
upward,
the
right
side,
Hesed,
weakens
and
the
left
controls.
Hence,
“a
little
balm
and
a
little
honey”
is
a
date,
in
which
there
is
male
and
female,
and
the
male
departed
from
the
Nukva
since
the
unification
of
ZA
and
Malchut
is
not
complete.
This
is
why
there
was
only
a
little
honey
then.
“Spices”
is
as
it
is
written,
“And
he
showed
them
his
treasure
house,”
meaning
a
treasure.
Thus,
there
are
three
things
here:
balm,
honey,
and
spices.”
And
with
myrrh,
peanuts,
and
almonds,
they
are
six
degrees
included
in
this
gift.
30.
And
yet,
although
the
present,
Malchut,
went
down
to
Egypt,
a
little
balm
came,
since
she
dwells
in
exile.
When
you
make
this
gift,
then
it
is
written,
“And
may
God
Shaddai
give
you
mercy
before
the
man.”
God
is
Abraham,
Hesed.
Shaddai
is
Isaac,
Gevura.
“Give
you
mercy”
is
Jacob,
Tifferet;
“before
the
man”
is
Joseph,
Yesod.
All
those
degrees
will
connect,
“And
as
for
me,
if
I
am
bereaved,
I
am
bereaved.”
“I
am
bereaved”
in
the
First
Temple;
“I
am
bereaved”
in
the
Second
Temple,
and
I
will
not
be
bereaved
again.
All
this,
that
they
went
down
to
Egypt,
is
for
the
iniquity
of
selling
that
righteous.
31.
That
righteous
Joseph
sat
twelve
years
in
the
prison.
This
is
why
the
twelve
tribes
are
in
the
exile
in
Edom,
because
of
the
one
hundred
blessings
that
they
denied
of
Malchut
each
day.
32.
He
dwelled
one
year
in
the
house
of
Potiphar,
as
it
is
written,
“And
the
blessing
of
the
Lord
was
on
all
that
he
had
in
the
house
and
in
the
field.”
“In
the
house”
is
the
half
of
the
year
when
cold
descends
upon
the
world,
and
we
dwell
in
the
house.
“In
the
field”
is
the
half
of
the
year
when
a
person
is
at
work
in
the
field.
Twelve
years
remain,
when
he
sat
in
the
pit
in
prison.
This
is
why
the
Creator
awakened
the
pit
of
that
serpent
on
the
twelve
tribes,
the
exile
of
Esau,
and
it
is
written
about
that,
“and
bring
down
a
present
for
the
man.”
At
the
end
of
the
exile,
when
they
give
the
gift,
meaning
correct
Malchut,
who
is
called
a
“gift,”
so
she
will
copulate
with
ZA,
the
verse
“And
they
shall
bring
all
your
brothers
from
all
the
nations
as
an
offering
to
the
Lord”
comes
true.
33.
This
gift
is
called
the
“Land
of
Israel.”
“Land”
is
Malchut;
“Israel”
is
ZA;
and
the
“Land
of
Israel”
indicates
that
Malchut
is
in
a
coupling
with
ZA.
It
is
praised
in
seven
high
fruits
that
are
in
it,
HGT
NHYM,
when
she
is
connected
with
ZA
above.
This
is
why
the
Creator
commanded
them
that
when
they
come
to
the
holy
land,
a
woman
will
connect
with
her
husband,
Malchut
with
ZA.
34.
It
is
written,
“And
you
shall
take
some
of
the
first
of
all
the
fruit
of
the
ground.”
Adamah
[ground]
has
the
letters
of
Adam
Hey
[Lord].
Adam
is
Jacob,
ZA.
When
upper
Ima,
Bina,
who
is
called
first
Hey
of
HaVaYaH,
connected
with
him
and
crowned
him
with
Mochin,
the
great
tree,
ZA,
yields
fruit,
and
in
wholeness,
it
is
called
Adamah,
and
this
is
the
fruit
of
the
ground.
35.
It
is
written,
“And
place
it
in
a
basket,”
in
Malchut,
who
is
called
“basket,”
for
light
came
to
her
from
ZA
and
placed
the
upper
light
in
her,
which
comes
to
him
from
Resheet,
from
Hochma.
And
then,
“And
go
to
the
place,”
to
Malchut.
The
fruit
of
Adam
of
above,
ZA,
is
Joseph,
a
righteous,
Yesod
of
ZA,
who
is
a
fruit
from
the
tree
of
life,
from
ZA.
That
fruit
will
connect
to
the
basket,
to
Malchut.
If
she
does
not
go
with
this
fruit,
Yesod,
beware
of
going
to
the
place
of
Malchut,
so
she
does
not
burn
you
with
her
flames.
36.
This
is
what
Jacob
said
to
his
sons:
“Beware
of
going
down
to
Egypt
if
you
do
not
bring
down
a
present
for
that
man.
And
when
you
bring
down,
you
will
be
appeased
together,
and
the
whole
world
will
be
in
gladness.”
37.
It
is
written,
“And
they
made
the
present
ready
for
Joseph’s
coming,”
since
“present,”
Malchut,
was
established
with
her
twelve
pillars,
twelve
tribes
in
Malchut,
until
her
husband,
ZA,
came
to
connect
with
her
at
noon.
At
that
time,
they
will
eat
bread
there,
and
the
potion
of
life
will
awaken
upon
them.
38.
It
is
written,
“Arise
Lord,
God,
stretch
out
Your
hand.”
This
is
to
strengthen
the
right
over
the
left,
as
it
is
written,
“I
lifted
up
My
hand,”
which
is
the
upper
right,
who
is
called
“God,”
meaning
I
lifted
up
the
banner.
It
is
written
about
this,
“And
you
shall
come
to
the
priest,”
the
right
side
that
has
awakened
in
the
world,
Hesed,
and
he
will
receive
that
present
from
you,
and
accept
in
the
right,
Hesed.
39.
This
is
why
it
is
written,
“To
You
Lord
is
the
greatness
and
the
might,
the
glory
and
eternity
and
majesty.”
There
is
greatness
and
Gevura
[might]
in
Malchut,
since
it
is
written,
“For
all
that
is
in
heaven
and
in
earth,”
where
Yesod,
who
is
called
“all,”
connects
heaven
and
earth,
ZA
and
Malchut,
and
connects
in
the
earth
this
first
fruit,
Yesod,
and
all
the
Sefirot,
which
are
the
greatness
and
the
might,
the
glory
and
eternity
and
majesty.
40.
This
is
why
it
is
written,
“Raise
your
hands
to
the
holy,”
meaning
welcome
that
gift
that
is
called
“your
right
hand,”
and
carry
it
to
the
place
that
is
called
“holy”—AVI,
Shabbat
[Sabbath],
for
then
Malchut
ascends
to
AVI—carry
her
to
him.
Then,
“and
bless
the
Lord,”
and
she
is
blessed
by
all
by
the
priest,
Hesed
of
ZA,
who
dresses
in
a
cloth,
Yesod
of
ZA,
the
branch
of
the
upper
tree,
which
is
called
“upper
Hochma.”
This
is
so
because
when
ZA
and
Malchut
clothe
AVI,
upper
Hochma,
Yesod
of
ZA
is
a
branch
to
Hochma,
since
upper
Hochma
dresses
in
it,
and
all
the
blessings
in
the
world
stem
from
the
branch,
Yesod.
41.
The
number
[in
Gematria]
of
“priest”
is
seventy-five.
Seventy-two
corresponds
to
seventy-two
sides
that
are
inscribed
in
Hesed,
since
Hesed
is
in
the
number
seventy-two.
The
three
that
remain
to
seventy-five
correspond
to
the
three
upper
degrees
HBD
which
the
priest,
Hesed
of
ZA,
clothes
in.
The
priest
does
not
need
to
stop
between
that
upper
clothing,
HBD,
in
which
he
is
clothed,
so
as
not
to
show
separation
in
a
high
place.
And
then
upper
ones
and
lower
ones
are
blessed
through
him.
42.
Where
it
not
for
that
gift,
Malchut,
which
they
brought
down
to
Egypt
with
them,
and
Jacob
asked
for
mercy
on
them,
they
would
not
have
come
out
of
Egypt,
as
it
is
written,
“And
their
cry
went
up
to
God
from
the
work.”
God
is
upper
Ima,
Bina.
“From
the
work”
means
the
gift,
which
is
Malchut,
work,
and
she
prays
for
her
children,
as
it
is
written,
“and
I
am
a
prayer.”
She
is
called
“work,”
since
she
is
the
Garden
of
Eden,
and
she
must
be
worshiped.
43.
Malchut,
who
is
called
“work,”
is
the
persistence
of
the
world.
The
world
stands
on
three
things:
on
the
Torah,
Jacob,
Tifferet,
on
the
work,
Oral
Torah,
Malchut,
and
on
almsgiving,
Abraham,
Hesed.
Work
is
Isaac,
Gevura,
and
it
is
all
one
since
Malchut
clings
to
Gevura.
44.
When
the
priest,
Hesed
of
ZA,
awakened
to
this
work,
Malchut,
bread
comes
down
from
heaven,
ZA,
to
the
earth,
Malchut,
and
nourishes
her
dwellers,
the
lower
worlds.
Bread
is
bread
that
went
up.
ZA
bestows
the
bread,
ascended
to
AVI,
and
Malchut
to
YESHSUT,
and
nourishments
depend
on
the
bestowal
of
Mazla,
Dikna
of
AA,
and
AVI
incorporated
in
Mazla.
On
Shabbat,
food
comes
down
from
there,
since
it
is
subsistence
of
above,
food
that
sustains
the
upper
ones,
since
it
is
the
next
world,
Bina,
and
the
next
world
elicits
the
light
above,
in
her
place.
45.
This
is
why
it
is
written,
“Today
you
will
not
find
it
in
the
field,”
since
on
that
day,
the
field,
Malchut,
receives
a
potion
for
herself,
as
this
is
why
she
went
up
to
Bina
and
is
not
in
her
own
place.
But
in
the
next
world,
the
place
of
Bina,
you
will
find
that
good
day,
which
is
the
field
that
shines
with
the
light
of
the
sun,
ZA,
which
then
stands
in
the
place
of
AVI
and
bestows
upon
her.
46.
That
Shabbat
is
called
“all,”
Yesod,
where
“all”
has
the
number
fifty
[in
Gematria],
since
the
fifty
gates
of
Bina
open
through
it,
and
it
awakens
to
bestow
them
upon
Malchut.
When
that
“all”
awakened
to
the
bride,
since
when
Malchut
receives
fifty
gates
of
Bina
from
“all,”
Yesod
of
ZA,
she
is
called
“bride,”
which
is
also
the
number
fifty,
but
with
an
addition
of
a
Hey,
which
implies
Malchut,
who
is
Hey,
at
that
time,
upper
Ima,
Bina,
clothes
him
with
upper
Gevurot,
and
mercies
awaken
in
the
world,
and
the
upper
correction
is
corrected.
47.
Malchut
is
the
palanquin,
as
it
is
written,
“king
Solomon
has
made
for
himself
a
palanquin,”
and
he
is
the
corrections
of
the
world,
Malchut.
“He
made
its
posts
of
silver,”
Abraham,
Hesed.
“Its
back
of
gold”
is
Isaac,
Gevura.
“Its
seat
of
purple”
is
Jacob,
who
comprises
both
sides,
HG,
who
rides
on
the
throne,
who
is
called
“small
love,”
Malchut,
love
of
lovers
from
the
left,
as
it
is
written,
“Its
interior
was
inlaid
with
love.”
48.
“Its
interior
was
inlaid
with
love
from
the
daughters
of
Jerusalem.”
Great
love,
love
of
Hesed,
from
the
right,
inner
love.
“From
the
daughters
of
Jerusalem,
when
they
set
up
the
offering,
Malchut,
at
which
time
the
sun
shines
for
her.
49.
It
is
written,
“And
they
prepared
the
offering,”
so
that
the
sun,
ZA,
would
shine
for
her.
Then,
“And
he
took
gifts
from
him,”
giving
them
their
portions,
and
gave
them
form
his
face,
from
the
throne,
in
which
there
is
food
for
all,
Bina.
50.
“And
Benjamin’s
portion
was
five
times
more
than
any
of
theirs,”
since
the
Shechina
[Divinity]
is
in
his
portion.
“Five
times
more
than
any
of
theirs”
means
the
bottom
Hey
of
HaVaYaH,
bride,
where
“all,”
Yesod,
connected
with
her.
They
settle
only
in
the
portion
of
Benjamin
since
Benjamin
is
Yesod
of
Malchut.
This
is
why
he
received
five
times
as
much
when
he
received
that
Hey
called
“offering,”
Malchut,
in
his
portion.
Benjamin
also
received
all
the
fifty
following
blessings
to
the
bride.
He
is
her
Yesod,
since
he
is
the
smallest
of
them
all,
implying
Malchut,
who
is
small.
51.
The
portions
of
all
the
tribes
are
ten.
It
is
written,
“and
Benjamin’s
portion
was
more,”
meaning
it
was
more
by
five
times
ten
since
each
Sefira
in
HGT
NH
of
Malchut
consisted
of
ten,
and
they
are
the
fifty.
It
was
all
because
of
that
Hey
that
was
present
in
his
portion.
She
wanted
him—to
place
her
tabernacle
with
him—since
Malchut
is
small,
and
he
is
small,
and
small
implies
Malchut.
52.
It
is
written
about
that,
“The
king
has
brought
me
to
his
chambers;
we
will
rejoice
and
delight
in
you.”
This
is
Benjamin
who
said
so,
that
Joseph
brought
him
into
his
chamber.
“We
will
rejoice
and
delight”?
It
should
have
said
“I
will
rejoice,”
in
singular
form.
Why
the
“We
will
rejoice”?
He
brought
all
the
tribes
into
his
chamber
for
Benjamin;
this
is
why
he
speaks
in
plural
form.
“In
you”
is
the
whole
of
the
Torah,
which
was
fashioned
from
twenty-two
letters,
and
the
word
“in
you”
implies
twenty-two,
which
existed
when
Joseph
kept
the
token
of
the
holy
covenant.
“We
will
extol
your
love
more
than
wine,”
for
it
is
written,
“And
they
drank,
and
became
drunken
with
him.”