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95) “And I looked at the animals, and behold, one wheel was on the earth beside the animals.” The Creator shows His governance in everything, and His governance will not be removed for all eternity.
96) “And He makes governance with the patriarchs.” He took Abraham and sustained the world with him, as it is written, “These are the generations of the heaven and the earth BeHibaram [when they were created].” Do not pronounce it, BeHibaram, but BeAvraham [in Abraham], in whom the heaven and earth existed. He took Isaac and planted the world with him, that it may persist forever, as it is written, “And I will establish My covenant, Isaac.” He took Jacob, sat him down before Him, played with him, and was glorified in him, as it is written, “Israel, in you I will be glorified.”
97) Jacob is gripped to the tree of life, in which there is never any death, for all of life has evolved in this tree, and it gives life to all who cling to it. For this reason, Jacob did not die. When did he die? When it is written, “And he gathered his feet unto the bed.”
The bed is as it is written, “Behold, it is the bed of Solomon,” which is Malchut. And because it is written of this bed, “Her legs go down to death,” it is written, “And he gathered his feet unto the bed.” And then, “He perished and was gathered unto his peoples.” However, as long as he clung to the tree of life, which is ZA, he did not die, since there is death only from the side of Malchut, and the Creator made Jacob the senior among the patriarchs, as it is written, “Jacob, whom I have chosen.”
“And I looked at the animals, and behold, one wheel was on the earth beside the animals.” How does this text relate to the verse, “And He removed the wheel of his chariots”? The animals are in HGT de ZA through the Chazeh, and the wheels are from the Chazeh down of NHY de ZA, where there is the Nukva de ZA.
There are two points in the Nukva de ZA: 1) the point that is mitigated in Bina, who is Rachamim and is called Miftacha [key]; 2) the point of the unmitigated Midat ha Din [quality of judgment], which is called Man’ula [lock].
From the perspective of the second point, Malchut is unfit for the upper light because the Tzimtzum [restriction] is on her, and all the Mochin that she receives relate only to the first point, called Miftacha. Hence, the second point is concealed within the first, and the first point is disclosed and dominating. Through this correction, Malchut is fit for reception of Mochin.
This is why it is written, “And I looked at the animals, and behold, one wheel was on the earth beside the animals.” Even though there are two points in Malchut, as it is written, “Their appearance and workmanship being that of one wheel within another,” for the wheel of the Man’ula is concealed within the wheel of the Miftacha. Still, only one wheel is working in it, the Miftacha, and the other wheel is completely undetectable. All the Mochin of Malchut depend on the correction of the wheel of Miftacha, and all the more so the Sitra Achra, who receives from her. When He wished to destroy Egypt, He removed this correction, as it is written, “And He removed the wheel of his chariots.”
The upper Merkava [chariot/assembly] is the root of all the Merkavot [plural of Merkava], HGT de ZA and the Malchut, from Chazeh de ZA and above. The patriarchs are the Merkava, and when it is said, “He makes governance with the patriarchs,” it means that Bina made governance in HGT de ZA, which are the legs of her Merkava. He took Abraham and sustained the world with him because Abraham is the right line, Hesed de ZA, in whom the world, which is Malchut, exists. This is so because as long as the Hochma in her does not clothe in Hesed de ZA, she has no sustenance.
He took Isaac and planted the world with him, since Isaac is the left line, Gevura de ZA, from whom the Malchut is built, for Malchut was built of the left line of ZA. Thus, Isaac planted her and Abraham only sustained her, clothing her with Hassadim. He took Jacob and sat him down before Him, in the middle, since Jacob is the middle line, Tifferet de ZA, which decides between the two lines, right and left, sustaining the illumination of both of them. When it is written, “He played with him and was glorified in him,” it is because were it not for the middle line, there would be no light in Bina.
Jacob is gripped to the tree of life because the tree of life is gripped to Bina, where there is life, and it is called “the tree of life.” For this reason, Jacob did not die, for there is no grip to the Sitra Achra in him. However, when he connects to the Nukva, there will be a grip to the Sitra Achra because the Nukva has connected to him.
And when did he die? It is when it is written, “And he gathered his feet unto the bed,” when he connected to Malchut, then he died. This is so because it is written of this bed, “Her legs go down to death,” since she provides for the Sitra Achra, who are death, and all that there is for the Sitra Achra, they receive from the Malchut, the Nukva de ZA.
This explains the four legs of the upper Merkava, Bina, which are HGT de ZA and the Nukva that receives them. They are also called “four animals.” The four legs of the lower Merkava, from the Chazeh and below, are NHYM, and they are called “wheels,” due to the wheel within a wheel that is built in them, since the entire part below Chazeh de ZA belongs to the Nukva that is corrected in a wheel.
98) All the camps above extend from the four camps of Divinity, the wheels. Also, all the camps are gripped in each other, degrees in degrees, the upper ones and lower ones hang down from one another and incorporate in one another. And there is a holy animal over them—the Nukva from Chazeh de ZA and above—where there are four animals. The Nukva is the fourth animal, and all the masses and the camps journey under her hand, under her authority, going by her and camping by her. This is so because all the chariots, animals, and wheels have only what they receive from this upper animal.
99) This is an animal to which all other animals cling. Several animals for animals hung down from it, meaning many animals cascaded from one another and were included degrees within degrees. And all the upper ones and lower ones go and sail at sea, in the Nukva. The upper ones are included in her, giving to her, and the lower ones are included in her, receiving from her, as it is written, “This is the sea, great and wide.”
100) When the sea raises its waves, the Dinim, all the ships rise and fall, as it is written, “They rose up to the heavens, they went down to the depths.” A storm was present, and strong wind was going over him forcefully. And the fish of the sea scatter to all sides: some to the east, some to the west, some to the north, and some to the south. And all the people in the world—on which these fish of the sea see an inscription, due to their sin—take them and swallow them in the caves of dust.
When the lower ones sin, the correction of the concealing of the wheel within a wheel is corrupted because of them, and Malchut of Midat ha Din [quality of judgment] appears, meaning that from her perspective, Malchut, the sea, is unfit to receive lights. Hence, the ships at sea, which are like the Merkavot [chariots/assemblies] on land, rise and fall and are on the verge of breaking. And the fish of the sea, which are the angels in Malchut—who were connected in the four directions, which are HG TM—because this light has parted, that link of HG TM has loosened and they scatter each to its own side, from which it was extended. And the people of the world who corrupted their ways and caused it, because their sin is inscribed within them, swallow them in the caves of dust, in Malchut of Midat ha Din, since dust is the name of Malchut, and Midat ha Din that appeared in her is called “a cave.”
101) All the ships do not move from their places and do not rise or fall, except for the time when one leader of the sea comes and knows how to complete the stormy wind of the sea. When it rises over the sea, it pauses from its anger and rest is found. At that time, all the ships go by a straight path and do not stray to the right or to the left, as it is written, “There the ships go; this Leviathan that You have created to play with.” This is Yesod de ZA, the middle line, and all the fish of the sea assemble in their places, and all the animals are happy with him, and the animals of the upper field are happy, as it is written, “And all the animals of the field will play there.”
The stormy wind that comes at sea and the ships that rise and fall are already the beginning of the correction. This is so because during the Dinim [judgments] the sea freezes, for the sea freezes during the Dinim and the ships in it cannot move from their places, except for the time when one leader of the sea comes, the middle line, and raises the Masach de Hirik. At that time, that stormy wind appears first, meaning Malchut of Midat ha Din, and the ships go up and down. Afterward, he mitigates it in Midat ha Rachamim [quality of mercy] until she is fit for reception of light. This is the meaning of “He knows how to complete the stormy wind,” meaning he knows how to mitigate it in Midat ha Rachamim, and then he unites the right and left lines in each other. This is the meaning of the words, “All the ships go by a straight path and do not stray to the right or to the left,” but on the way of the middle line.
102) As it is above in HGT de ZA, there is below in NHY de ZA. And as it is below, there is at the bottom sea, in Malchut. Also, as it is above in HGT de ZA, there is in the upper sea, in Bina. And as it is above, there is below in NHY de ZA. And as it is below, there is in the bottom sea, Malchut.
103) The Guf [body] of the upper sea is Bina; its length and width, the heads and arms, as well as the body, all is as it should be, and all are called by his name. Similarly, in the sea below, Malchut, there is the head of the sea, the arms of the sea, and the body of the sea.
And as it is above in HGT de ZA, as there are four wheels of the Merkava [chariot/assembly] in ZA, HGT de ZA and the Nukva, they are included in the upper sea, in Bina, too. And HGT there are called “arms,” HG and Guf are Tifferet, and GAR are Rosh.
104) “Zebulun will dwell by the seashores … and his flank shall be toward Sidon.” But there was one sea in his inheritance; why does it say, “By the seashores”? Seashores are as it is written, “Who came out from Jacob’s thigh,” since Zebulun was the right thigh of the Guf, Netzah. This is why it is written, “His flank.” The Sea of Galilee was in his inheritance, and from here was the snail for the azure.
105) There are several Merkavot [plural of Merkava] over Merkavot, the wheels of the Merkava run quickly, and the supports of the Merkava do not deter from riding them. The Merkava of the appointee over Egypt is not found to be a complete Merkava, for it is written, “And He removed the wheels of his chariots.” There were several Merkavot going on one support of a wheel, over which he was appointed, since this was removed from his dominion. When it was removed from his ruling, all the Merkavot were removed from their governance and did not go. Then, all those below in this world were removed from their dominion, as it is written, “Over Egypt, over Pharaoh, and over those who trust him.”
It was said that several Merkavot were going on the support of one wheel, meaning on a single wheel, the point of Malchut that is corrected in Midat ha Rachamim, without which they would be unfit for reception of light. This is so because once the correction of the Malchut that is mitigated in Midat ha Rachamim has been removed, all the Merkavot were removed from their dominion and did not go, for they were no longer worthy of receiving light. Thus, their dominion has been removed and this is why they could not go.
106) At that time, the governance of Egypt ruled over all the other nations, since the power of the Egyptians broke, meaning the power of the mitigated Malchut, from which the Egyptians suckled all their power. The power of the rest of the nations broke, as it is written, “Then the chiefs of Edom were alarmed.” It is also written, “The peoples have heard, they tremble,” since they all clung to the work of Egypt, and clung to the Egyptians to deliver them. At that time, they all asked for help from Egypt to grow stronger. For this reason, their hands became limp when they heard of the mighty deeds that the Creator executed in Egypt, they could not stand, and were all shaken and broken from their dominion.
107) Certainly, when their power broke above, the power of all those who cling to it broke, since because the force of everyone above has been broken, all those below broke due to that force that was broken first. For this reason, “And He removed the wheel of his chariots” means the power of above. “And they drove them with difficulty,” since when it broke, they did not go.
108) It does not write, “And He removed the wheels of his chariots” or “The wheel of his chariot.” Both of them are in plural form or both are in singular form. However, it writes, “And He removed the wheel of his chariots,” where wheel is in singular and chariots is in plural. This is so because the wheel is the power to which they all clung. This is why it was said in singular.
109) Happy are Israel, for the Creator wishes to cling to them and to be a part to them, and they will be His part, as it is written, “And cling unto Him.” It is also written, “And you who cling unto the Lord your God.” It is really “The Lord,” and it is written, “For Jacob has chosen Koh for himself.” And it is written, “For the portion of the Lord is His people, Jacob the lot of His inheritance,” meaning He took them out of the seed of holiness to be His lot. But the Sitra Achra and the nations of the world have no hold in ZA whatsoever. For this reason, He has given them the high and holy Torah, which has been hidden for two thousand years before the world was created. And for His love, He gave it to Israel, to follow it and to cling unto it.
110) All the camps above and all the Merkavot [chariots/assemblies] are gripped to each other degree-to-degree; the upper and lower are tied together, as it is written, “This is the great sea.” And the holy animal is over them, the Nukva from Chazeh de ZA and above, receiving from the three animals of ZA, and she is the fourth animal, from which everyone receives, even the Merkavot of the Sitra Achra and the nations of the world. And all the masses and the camps journey under her hand, going by her word and pausing by her word. When she goes, everyone goes, since everyone is gripped to her.
111) When the Creator wished to remove Pharaoh’s masses below, He first removed their power above. He removed it, and He removed that high and holy place, the point of Malchut that is mitigated in Bina, which is set up on the holy animal that leads all those Merkavot of Egypt’s minister above. This is so because all the Merkavot are in her possession, even those of the Sitra Achra. When this one departed, all the camps and Merkavot could not ride. And since they could not, the governance of the appointee over Egypt was removed and he was taken through burning fire. And then the governance of Egypt was removed. This is why they said, “Let us flee from the children of Israel.” What is the reason? It is because they saw the appointee over the Egyptians being burned in the fire.
112) When Israel were approaching the sea, the Creator called the minister appointed over the sea and told him, “When I created the world, I appointed you over the sea, and I have a condition with the sea: its waters must divide before My sons. Now is the time for My sons to pass through the sea.” Afterwards, it is written, “And the sea regained its strength at daybreak.” What is “Regained its strength”? It is to the condition that it had with the Creator when He created the world, since “[to] its strength” comprises the same letters as “to its condition” [in Hebrew].
113) Israel were by the sea, and Israel saw the waves of the sea rising and falling. They raised their eyes and saw Pharaoh and his masses. They feared and cried out. It is written, “The sea saw.” What did the sea see? It saw Joseph’s coffin and fled from it, since it is written about Joseph, “He fled and he went outside.” Hence, because of that, the sea saw and fled. It is also written, “And He removed the wheel of his chariots … And Egypt said, ‘let us flee from Israel,’” since they saw as if the land of Egypt was being consumed by fire. Then they said, “Let us flee from the children of Israel.”
114) When the Creator wishes to remove a government in the earth, He does not do so until He removes its government in the firmament. And He does not remove the firmament until He appoints another in its stead, so their service in the firmament will not be deficient, to keep what is written, “And to whom He wants, He will give it.”
115) “Lord, our Lord, how great is Your name in all the earth.” When the Creator wishes to break the power of the idol worshipping nations, He intensifies His Din over them and breaks them, and removes their government from before Him.
116) “That give Your splendor over the heavens.” What is, “That give Your splendor”? It is the deepest river of all, Bina. David prayed his prayer to extend from it over the heavens, ZA, and this is the “That,” which is the name of Bina, as it is written, “I am that I am.”
117) When that river, the deepest of all, Bina, extends and comes out over the heavens, ZA, all are in joy and the queen, Malchut, is crowned with the King, ZA, and all the worlds are glad and the governance of the idol worshipping nations is removed from the queen. At that time, all those who clung to her raise their heads.
121) “And Aaron took Elisheva, the daughter of Amminadab, the sister of Nahshon, for his wife.” The assembly of Israel, Malchut, is called Elisheva, after the Sheva [seven] Sefirot in her. Aaron is her best man, to set up her house, to serve her, and to bring her to the King, ZA, to bond. Henceforth, every priest who serves in the Temple is Malchut’s best man, like Aaron.
122) Ahimelech was a great high priest. All those priests with him were the queen’s best men, meaning Malchut’s. When they were killed, the queen remained alone, without a Zivug with ZA, and her best man was lost. Thus, there was no one to serve before her, to set up her house, and to delight her in mating with the King.
From that day forth she moved to the left side and stands over the world, lurking for everyone, killing for Saul and for his sons. Several thousands and several tens of thousands of Israel died, and that sin still hung until Sennacherib came and startled everything.
123) It is written, “Yet today at Nob.” This is the high day, the assembly of Israel, Malchut, who lost her best man, who remained without the right, to embrace in the left, since the priest is the right. For this reason, “Yet today at Nob,” to demand judgment for the killing of Nob, the city of priests, until it is written about that sin, “And Lebanon will fall by the Mighty One.”
124) It is written, “The Hill of Saul has fled.” Saul is here because he killed the priests in Nob and caused the right arm to be uprooted from the world. Because of this sin of his, those of his dwelling place, The Hill of Saul, fled from the king of Assyria. Since that day, no man has passed in that place, to avoid risking himself.
125) Happy is the man who has found wisdom. It is a man for whom the Creator has provided a treasure on the way: the face of Divinity. It is written about it, “But the path of the righteous is like the light of dawn.”
126) “For David, a psalm. The earth is the Lord’s, and all it contains.” In another place, it is written, “A psalm of David.” “For David, a psalm” implies to the singing that David said about the assembly of Israel, Malchut. “A psalm of David” implies to the singing that David said about himself.
127) “The earth is the Lord’s, and all it contains.” “The Lord’s” is the Creator, ZA. “The earth and all it contains” is the assembly of Israel, Malchut. And her multitude, which connects to her, is called “All it contains,” as it is written, “The whole earth is full of His glory.” “The world and those who dwell in it” is the land below, which is called “The world,” and which clings to the Din [judgment] above, of Malchut. It is written about it, “And He will judge the world in righteousness.” Whether individuals, a nation, or the whole world, they are judged by this Din, the Din of Malchut, called Tzedek [justice].
128) Pharaoh suckled from that Din until he and his whole nation were lost. Since this Din of Malchut awakened upon them, that appointee that was appointed to rule over them was removed, at which time everyone below were lost, as it is written, “And He removed the wheel of his chariots.” “The wheel of his chariots” means Pharaoh’s chariots. And their wheel is the appointee who rules over them. Hence, they all died at sea, in the upper sea, in Malchut that was awakened upon them and by which they were blotted out. This is why they drowned in Yam Suf [The Red Sea], for it marks the Sof [end] of the degrees, Malchut, by which they were blotted out.
129) “And He made them drive it heavily.” A person is being led on the road that he walks. Regarding Pharaoh, it is written, “But the heart of Pharaoh was made heavy.” It is with that that the Creator led Pharaoh, with actual heaviness. The Creator told him, “You have made your heart heavy, I lead you in it.” Hence, “And He made them drive it heavily.”
130) “The Egyptians said, ‘Let us flee.’” “The Egyptians said” is the appointee who was appointed over Egypt, their minister above. Since his government was overthrown, how could he chase Israel?
131) This is certainly so, but “The Egyptians said” is not their appointee, but Egypt below. “For the Lord is fighting for them against the Egyptians” means the Egypt above, their appointee. And since their strength broke above, their strength and might broke below, as it is written, “For the Lord is fighting for them against the Egyptians.” Precisely, against Egypt, which is their strength above, their appointee.
Where it writes only “The king of Egypt” and does not say “Pharaoh,” it refers to the minister appointed over Egypt. Here, too, in Egypt, it is the appointee over Egypt. But here when it says, “The Egyptians said, ‘Let us flee from the children of Israel,’” it refers to Egypt below, since they saw that the force and might of their appointee above were broken.
132) When the assembly of Israel awakens, meaning Malchut, all those who cling to her awaken, as well as all the others below, meaning all the nations, and Israel is above all of them because they take her in the stem of the tree, when she is connected to ZA, called “the tree of life.” For this reason, Israel grip her more than all the nations of the world. And when they awaken to harm Israel, the force of those who govern them—their appointees above—breaks.
133) That appointee is the governor of Egypt, who oppresses Israel by several enslavements. And after he was broken first, the kingdoms below were broken, as it is written, “For the Lord is fighting for them against the Egyptians.”
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