A Sea Monster Lies between the Niles

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104) There is a division between the great sea monster of Kedusha [holiness] and the great sea monster of Klipa [shell]. It is written, “When Pharaoh speaks to you … then you shall say to Aaron, ‘Take your rod and throw it down before Pharaoh, that it may become a serpent.’” “And they also, the magicians of Egypt, did the same with their secret arts. For each threw down his staff and they turned into sea monsters.” What is the difference between the sea monster of Kedusha of Aaron’s rod and the sea monster of the magicians?

Thirteen high springs and deep rivers emerge from the upper right side, from Bina’s right line. These are the upper throne, Bina. And the four legs of the throne are HGTM de ZA. Each of those contains HGT, thus they are twelve, and the actual Bina atop them, the throne, is the thirteenth. They divide into two lines, right and left, since the Tifferet, too, divides into right and left, Hesed and Gevura. The right ones are called “springs,” and the left ones, “rivers.” Those rise, meaning belong to the left, shining from below upwards, and those fall, meaning belong to the right, shining from above downwards.

And each enters the other, and they are included in one another, since one, which is the middle line, takes out—meaning diminishes—its Rosh of the left line, which is called a “river,” and brings it in two Gufim [bodies], called “spring” and “river.” And through the Masach de Hirik of the middle line, the Rosh of the left line diminishes and then they are included in one another, and the RoshVAK de GAR, appears from between the two of them. One Guf from the river, which is left and Hochma, takes from the Hassadim in the right, above, and brings out below to the lower ones a thousand Niles that come out to four sides, which are HGT and Malchut. And in each of those there are 250 Niles.

Niles are the five Sefirot HGT NH, which impart illumination of Hochma from the left of Bina. Each is one hundred, and they are five hundred. When the left is included in the right, it imparts only from the Chazeh and above—two and a half SefirotHesedGevura, and half of Tifferet—through the Chazeh—which are 250, 250 to each side of the four directions. Four times 250 are one thousand Niles from the side of Kedusha [holiness], and the degrees that sail in those one thousand Niles are called “holy sea monsters.”

105) Thirteen Niles emerge from the thirteen rivers on the left and the springs on the right. These are the lights of the left, which enter them and take water, 499 and a half from the right side, and 499 and a half from the left side. This leaves a half here and a half there, and the two halves become one. This goes in between those Niles and becomes a serpent.

The thirteen Niles that extend from the thirteen rivers that spring out are not from the Klipot, since they are still in the number thirteen, which includes the middle line. However, they are the roots of the Klipot, which nurse the Klipot, who do not want a middle line that diminishes the left line, so it does not impart from above downwards. Hence, the Klipot, which receive only from the two lines—right and left—and not from the middle line take water from themselves, meaning abundance, from the thirteen Niles.

However, the Niles do not bestow upon them because they are still in Kedusha. Instead, they are in the middle between the Kedusha and the Klipot. Hence, they do not wish to bestow upon the impurity. And yet, from the two lines—right and left—in the thirteen Niles, the Klipot themselves draw five Sefirot, five hundred from the right line, and five Sefirot, five hundred from the left line, meaning from the Chazeh and below, as well. However, they lack half a Sefira from each line because the last Sefira, which is Hod, is Malchut because HGT NH are considered KHB TM.

She does not have one hundred Sefirot because her own essence, Malchut of the quality of Din, is absent there. This is why she has only the first nine Sefirot, which are ninety. And she has the first nine Sefirot from the Sefira of Malchut, too, which are nine, and the upper part from the Chazeh and above is sucked out of the Malchut of Malchut de [of] Malchut. Her bottom part, from the Chazeh down, is necessarily absent, since it is the essence of the point of the quality of Din in her, which was not mitigated in Bina, and is considered the Malchut of Tzimtzum Aleph [first restriction], which is unfit to receive light. Wherever she appears, she repels all the lights from there, hence the one thousand Niles could not accept her and they are one thousand minus one.

Half the Malchut of Malchut de Malchut is from the right line, and half the Malchut of Malchut de Malchut is from the left line. The serpent was made of the two halves, and he is actual impurity. However, this does not mean that the whole of the serpent was made from them, but that he has of the first nine Sefirot that are mitigated in Bina, too. This means that this filth, which is entirely the quality of Din, which puts to death everything that touches it, is included in the impure serpent. She is like its tail and he is like the impure sea monster.

106) The head of the sea monster is as red as a rose because the red color indicates Dinim that extend from Bina. Its scales are as hard as iron, since the essence of Malchut is called “iron,” the quality of Din. Its wings are wings that sail, meaning fins, and they come to all those Niles. When it raises its tail, meaning its Malchut, the point of the quality of Din, it strikes and kicks the rest of the fish. Then there is no one to stand against it, since wherever this point of the quality of Din in its tail touches, it evokes the quality of Din, which is Tzimtzum Aleph, and the lights depart there.

107) The mouth of the sea monster is blazing fire. When it swims in all those Niles it extends Hochma from above downwards like the Niles, and the rest of the fish that are there, meaning degrees, are shaken, for fear that it will expose the point of the quality of Din in them, and they flee from there to the sea, the Malchut of Kedusha.

Once every seventy years it lies in this order, in 499 and a half Niles on the right, and complements the missing half on the right. And once every seventy years it lies in this order, in 499 and a half Niles on the left, and complements the missing half on the left. This is so because the sea monster is built of these two missing halves in them. It turns out that the thousand missing Niles minus one are filled by it, meaning they are completed by it.

This sea monster lies in the midst of its Niles. It does not swim in them because one that lies is not active and does not extend the Hochma from above downwards. Conversely, one who swims is active and draws from above downwards, which reveals the quality of Din in him.

It is written that it blemishes them once every seventy years. This is so because seventy years extend from the seven qualities HGT NHYM, each of which consists of ten. They begin from Hesed and end in Malchut, since it is about Kelim in which the upper ones grow first. And once every seventy years, which is the last year, Malchut de Malchut of the sea monster, he takes precisely this discernment from the Niles. Hence, when it lies in them, it complements them once again.

108) However, when it swims in them, a tongue of flame comes out in the Klipot, revealing the point of the quality of Din in it. Then all the Niles stand in anger and fury, meaning they raise up their waves and they come down, which is called “anger.” These Niles mingle in one another and take on an azure color with a tendency toward black, the color of Malchut. And wheels travel up by the four directions of the world, meaning the wheels of the Merkava [chariot/assembly] de Kedusha that extend GAR through their journeying. And the sea monster raises its tail and strikes up at the wheels, damaging them, and strikes below in the Niles, and everyone flees it.

109) Then a flame of fire rose to the north side, meaning that Dinim de Bina appeared in her through Malchut’s ascent to her, and the herald calls, “Stand up in groups and spread in four angles, since the one who will place a trap on the monster’s face that lies in its Niles has awakened.” Then all the groups spread out and take the sea monster and puncture its face in the side of its cheeks, and put it into the hole of the great depth, Bina de Klipot, until its power breaks. Then it is brought back to its rivers.

When the sea monster comes to one of its seventy years, its Malchut in Malchut—its tail—rules, meaning the point of Malchut that is not mitigated by Bina, and it strikes with it up in the Kedusha and downwards. Then the monster should be placed in a trap, as it is written, “And [I will] put hooks into your cheeks.” This is because then Malchut returns to BinaBina arrives at Katnut, and all the degrees that extend from her return to Katnut because of the Dinim in Bina.

Then a flame of fire rises in the north when the Dinim de Malchut rise to Bina. And when there is GAR in the degrees, it is considered that each degree contains a group of three lines. One, which is the middle line, educes, diminishes the head of the left line, and brings it in two bodies. When they return to Katnut, it is considered that the groups have dispersed. “Stand up in groups and spread in four angles” means return to Katnut, “Since the one who will place a trap on the monster’s face that lies in its Niles has awakened.” The trap that is placed on its face is taking the monster and puncturing its face in the side of its cheeks, meaning making a hole in its face, which is the place of its Bina.

The head of the sea monster is as red as a rose, it is governed by Dinim de Bina, and returns to Katnut. Then it is elevated to the hole of great depth, to Bina de Klipa, which clings to the Katnut of Bina until its strength breaks, meaning the force of its tail, and it can no longer blemish with its tail. This is so because the Klipot are drawn to blemish that which is highest. And since the monster is in the hole of the great depth, where it flaws the Bina, the mitigated Malchut that is there, it loses its force in the tail and flaws only the ZAT. Thus, the power of the sea monster breaks and it can no longer harm with its tail.

This is considered a trap with respect to the monster, for because it was given Dinim de Bina, it lost the Dinim de Malchut. Then the Malchut that rose to Bina is lowered to its place once more and Bina returns to her Gadlut. It is similar with all the degrees that extend from her until the one thousand Niles minus one where the sea monster lies, meaning it returns to lay in its Niles.

110) This is done to it once every seventy years because when it reaches the end of the seventy years, which is its Malchut de Malchut, the force of Din in its tail reawakens. This is so it will not corrupt the places of the firmaments and their pillars, so it will not corrupt the mitigation of the places with its point of Din, which are the Malchuts that are mitigated in Bina. Also, from this mitigation the firmaments emerge, meaning the Masachim [plural of Masach] of Tzimtzum Bet [second restriction], and their pillars, which are the NHY that extend from those firmaments. And everyone praises and are grateful for them, “O come, let us bow down and bend the knee; let us kneel before the Lord our Maker.”

The return of the degree from GAR to VAK is called “kneeling” and “bowing.” Certainly, no degree praises its return to VAK. However, when the Dinim of the quality of Din in the sea monster intensify and blemish the degrees above and below, and there is none who can stand up to it, they put the trap in its face by the return of Bina and all the degrees to Katnut. Thus, the sea monster comes into the hole of great depth and loses the Dinim de Malchut there, meaning its unmitigated Malchut. Thus, the power of the monster breaks.

Subsequently, Bina and all the degrees resume their Gadlut and the monster can no longer harm. It turns out that all the degrees are happy and thank the Creator for this kneeling and bowing, meaning for their return to VAK without a Rosh, in order to put a trap before the monster. Then they say, “O come, let us bow down and bend the knee” because by that they were saved from the sea monster. This thoroughly explains the sea monster of the Klipot, which is the turning of the magicians’ staff into a monster. But Aaron’s rod that became a monster is a monster of Kedusha, extending from the high springs and the deep rivers that are in a thousand Niles and divide into four sides.

111) But the high sea monsters that stand above in Kedushathe Leviathan and his companionare the ones who were blessed. They govern all the other fish, which are the degrees that exist in the Niles, as it is written, “And fill the waters in the seas.” It is written about that, “How manifold are Your works, O Lord! In wisdom have You made them all.”

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