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235) “Hurry, my beloved, and be like a gazelle or a young hart.” Every yearning that Israel yearned for the Creator is the yearning of Israel that the Creator will not go and will not walk away, but run like a gazelle or a young hart.
236) No other animal in the world does what the gazelle or the hart does. When it runs, it turns its head slightly to the place from which it came. It always turns its head back. This is what Israel said, “God Almighty, if we cause You to depart from among us, may it be that You will run like the gazelle or the young hart.” This is because it runs and turns its head to the place it had left, the place where it was before and left it and fled from there.
This is the meaning of the words, “Yet in spite of this, when they are in the land of their enemies, I will not reject them, nor will I so abhor them as to destroy them, breaking My covenant with them.” Another thing: The gazelle sleeps with one eye and is awake with the other eye. This is what Israel said to the Creator, “Do as the gazelle does, for “He who keeps Israel will neither slumber nor sleep.”
237) Rabbi Hiya heard it and said, “They are the upper ones that engage in Torah inside the house, and I am sitting without.” He wept. Rabbi Shimon heard it and said, “Divinity must be outside, with Rabbi Hiya. Who will go out and let him in?” Rabbi Elazar, his son, said, “If I burn, when I leave through the Masach [curtain/screen] of fire I will not burn because Divinity is outside with Rabbi Hiya. Let Divinity enter and be the fire of the complete Masach.” Rabbi Elazar heard a voice that said, “The pillars,” three lines, “have not been supported yet, and the gates have not been set up,” meaning the fifty gates of Bina, “and he is now from among the small perfumes,” meaning the small souls, which are called “perfumes.” This means that Rabbi Hiya was not yet rewarded with degrees in the world of correction, the correction of the three lines and the fifty gates of Bina. Hence, he was not worthy of entering within the Masach. This is why Rabbi Elazar did not go out to let him in.
238) Rabbi Hiya sat and wept and sighed. He started and said, “Turn, my beloved, and be like a gazelle or a young hart,” according the interpretation he had heard from Rabbi Shimon, that even though it runs, it turns its head back and does not flee away. Then the gate of the Masach opened, but Rabbi Hiya did not enter.
When Rabbi Shimon raised his eyes and saw that the gate of the Masach had opened, he said, “This means that someone from outside has been given permission, and we who are within, will not let him in? Rabbi Shimon rose and the fire went from his place to the place of Rabbi Hiya. Rabbi Shimon said, “The spark of the light of absorption has already spread outwards, to Rabbi Hiya. And I am here within, will I not let him in?” Rabbi Hiya’s mouth was dumbed by the fire that had spread to him.
239) When Rabbi Hiya came inside, he lowered his eyes and did not raise his head. Rabbi Shimon said to Rabbi Elazar, his son, “Move your hand across Rabbi Hiya’s mouth, for he does not know it because he is not accustomed to it and does not know how to find counsel in his soul. Rabbi Elazar rose and moved his hand across Rabbi Hiya’s mouth. Rabbi Hiya opened his mouth and said, “My eye saw what I have never seen before, and I became upright for I had never thought so before. It is good to die in the burning fire of the good gold.
It is known that there is Mochin de Achoraim and externality that extend from the left line without right, the exit of the point of Shuruk, meaning Bina that returned to Rosh de AA. And the Rosh de AA has within it light of Hochma without Hassadim. Also, without Hassadim, Hochma shines only in GAR and not in ZON and in BYA. Hence, Hochma, too, does not shine in them when they are left, without right. For this reason, they are considered Mochin de Achoraim and externality.
Also, the left does not connect to the right unless at the exit of the middle line in the Masach de Hirik, which subdues the left line by the force of the Masach and the level of Hassadim, and connects it to the right. Then the Hochma in the left clothes in the Hassadim in the right, and at that time the Hochma can shine in completeness.
Here you should remember the three points—Holam, Shuruk, and Hirik. These Mochin, which come by the subduing of the middle line—by the force of the Masach de Hirik—are called Mochin de Panim [anterior] and internality. And there is merit to the left line that is not found in the middle line. The left line draws Hochma from Rosh de AA, GAR de GAR, even though they do not shine in it. And there is also merit in the middle line that is absent in the left line: The middle line shines in full because of the clothing of Hochma in Hassadim, although there is only VAK de GAR in it. This is so because the force of the Masach de Hirik diminishes it from GAR de GAR.
Rabbi Hiya was in the degree of Mochin de Achoraim, which come from the left line prior to the sentencing of the middle line. His way was always to learn how to walk in the degrees from strength to strength. He sensed the Masach de Hirik in the middle line in Rabbi Shimon, from which Rabbi Shimon receives his Mochin de Panim. This Masach stops the Mochin de Hochma, called “house,” since it removes the GAR de GAR from it and shines only in VAK de GAR. It seemed to Rabbi Hiya that it was smaller than it, since even though Rabbi Hiya was in Mochin de Achoraim, he had GAR de GAR, as it is with the left line, while Rabbi Shimon had only VAK de GAR because he was using the middle line. This is why Rabbi Hiya thought his own Mochin were more internal than Rabbi Shimon’s Mochin, the VAK de GAR.
Israel’s desire is for the Creator to not go and to not walk away, but run like the gazelle or the young hart, which turns its head back. When Israel grip to the left line, the Creator runs from them and does not shine for them. However, this is not an escape or departure. On the contrary, He wishes to illuminate for them in the form of Rosh, meaning Hochma, but because they lack Hassadim, and the Rosh cannot shine for them without clothing in Hassadim, He runs from them until they receive the Masach de Hirik, on which the middle line emerges. At that time, His Rosh shines in his Achoraim, in the left line, since now Hochma clothes in Hassadim through the middle line and shines in full, although in VAK de GAR. This is considered that He runs like a gazelle, turning His head back.
This is what Israel prayed, “Did we cause You to depart from among us? Because we were gripping the left line, and Hochma does not shine because of the lack of Hassadim, we caused the Creator to depart from among us. May it be that You will run like the gazelle or the young hart, who runs and turns its head to the place it left behind. Similarly, the Creator’s run will bring back His Rosh, the GAR, to the place He left behind, the left line, from which He parted.”
This is why it is written that when the gazelle sleeps, it sleeps with one eye open and is awake in the other eye. This is what Israel said. Eynaim [eyes] are Hochma. They contain ten Sefirot, GAR in one and ZAT in the other. Also, sleep is the departure of the Mochin. Israel prayed that this departure would govern only one eye, GAR de Hochma, and not the other one, VAK de Hochma, which they needed so as to exist later in the middle line. It is written, “Behold, He who keeps Israel will neither slumber nor sleep.” Instead, His eye is always open and shines Hochma for Israel.
This was to alert Rabbi Hiya of Rabbi Shimon’s merit, that although he was using the middle line and his Masach de Hirik, he was still receiving light of Hochma from the left line in its fullest illumination, but in the form of VAK de Hochma. But even though Rabbi Hiya gripped the left line without a Masach, which means he could extend GAR de Hochma, how was this to help him when it did not shine at all for him? Because of that, the Creator has departed Divinity and is seemingly asleep.
Now Rabbi Hiya recognized that the upper ones, Rabbi Shimon and his friends, were at home, which is Hochma, and that he was sitting at the externality of the Hochma, for it was not shining for him. This is why he wept. Rabbi Shimon heard it and said that Rabbi Hiya already feels that Divinity is in externality because of him; this is why he was allowed to extend Mochin de Panim.
Rabbi Elazar, his son, said, meaning told Rabbi Hiya that the GAR de GAR departed me by the Masach de Hirik in the middle line. I do not regard it as burning, since Divinity was outside of him, in externality, but rather as Panim be Panim [face-to-face] with ZA, by having received the Masach de Hirik in the middle line. And the fire of the Masach will be complete because it causes the Zivug of the Creator and Divinity Panim be Panim. With these words, Rabbi Elazar wished to make Rabbi Hiya depart from the left line and adopt the middle line.
The right and left lines were not yet supported by the Masach de Hirik in Rabbi Hiya, and the gates were not yet established with the Masach de Tzimtzum Aleph [first restriction]. For this reason, Rabbi Hiya could not receive from him because he realized that Rabbi Hiya would not be able to accept his words. Exit means clinging to Rabbi Hiya’s degree, which is externality. This is so because it is impossible to elevate the degree of one’s friend unless one descends and equalizes with his degree. This is why Rabbi Elazar had to go out from internality to externality.
Rabbi Hiya prayed extensively to be rewarded with Mochin of internality. He started and said, “Turn, my beloved, and be like a gazelle.” This implies that he was rewarded with obtaining the Masach de Hirik that diminishes the GAR of the left line and remains with VAK without a Rosh. This is why he asked of the Creator to turn His head back like a gazelle, since he was not yet awarded the Masach itself, on which the middle line comes out, but was rewarded only with its gate.
First, the Masach de Hirik comes out with a Masach de Tzimtzum Aleph, by which it subdues the left line under the right line. With this, it is still unfit for an upper Zivug to extend the light of Panim, since the Masach de Tzimtzum Aleph does not receive light into it. Hence, this Masach needs to be mitigated with Tzimtzum Bet [the second restriction]. At that time he is worthy of extending and receiving the light of Panim, hence the Masach of Tzimtzum Aleph [first restriction] is not regarded as an actual Masach, but as the gate of the Masach. In other words, this is the reason for the mitigated Masach of Tzimtzum Bet. Had it not been for that, the left line would not have surrendered because the Masach de Tzimtzum Aleph is unfit to extend the light of internality and therefore still cannot enter the internality.
Rabbi Shimon sensed about him that he had already been rewarded with a Masach de Hirik from Tzimtzum Aleph, which is only the gate of the Masach and considered giving permission to enter. We will not help him enter. Rabbi Shimon rose and the fire of the Masach went from Rabbi Shimon’s place, which is the Masach that is mitigated with Tzimtzum Bet, and by that, Rabbi Hiya received the mitigation of the Masach of Tzimtzum Bet from Rabbi Shimon.
Then Rabbi Shimon said that the spark of the light of absorption was outside with Rabbi Hiya. This means that he had already received Katnut de Mochin through a Zivug on the Masach de Tzimtzum Bet, where even though it was still in Katnut, like the spark, it is nonetheless the light of absorption, for the internality already absorbs it and can enter there. After that, he is fit for absorbing the Mochin de Gadlut, since Katnut is when she is from Ima, from his qualification to receive the Gadlut de Ima.
This is because the Katnut that he received is called ELEM [Aleph–Lamed–Mem, as well as “mute”] de Elokim, implying that it lacks Yod–Hey de Elokim, GAR. It is written, “Who has made man’s mouth,” meaning that Bina, which is called “Who” [MI, Mem–Yod], makes a mouth for man, which is disclosure of GAR. “Or who makes him mute” means that “Who,” Bina, gives Mochin de Katnut so the mouth is muted, as in ELEM de Elokim, which lacks the GAR, the Yod–Hey de Elokim. This is because he had only Mochin de Katnut from there, lacking the Rosh.
Also, hand means power and might. Rabbi Shimon said to Rabbi Elazar to move his hand across Rabbi Hiya’s mouth and help him raise MAN to extend GAR, and the Mochin de GAR would appear to him, since revealing is called “mouth.”
Rabbi Elazar rose, moved his hand, and opened Rabbi Hiya’s mouth. In other words, he obtained the Mochin de GAR of the internality, whose disclosure is called “opening of the mouth.” Seeing means abundance of Hochma, since Eynaim are Hochma. Now that he obtained the Mochin de GAR of the internality, he saw that now he obtained the light of Hochma, which he did not see before because previously he was in externality. And although he was nursing from the GAR de GAR on the left line, this Hochma did not shine at all for him, due to the absence of clothing of Hassadim.
However, Hochma shines in completeness in these GAR of the internality that he had now obtained, since she has Hassadim for clothing, but she shines in VAK de GAR. “I became upright” means he obtained GAR, which are called Rosh. And I never thought I would attain them.
The departure of GAR de GAR due to the Masach de Hirik he had received is called “death.” Bina is called “good gold” and he said that it is worth dying—meaning lose the GAR de GAR—to obtain the GAR of the good gold, which burns because of the Masach de Hirik.
240) In Rabbi Shimon’s place, he throws sparks to all sides, meaning Mochin de Katnut, which is a spark of the light of absorption. Each and every spark rises to 370 Merkavot [assemblies], and each spark receives the Gadlut from Bina, whose Sefirot are hundreds. Thus, the four Sefirot HB TM are four hundred. And because they lack the GAR de GAR, the Hochma lacks thirty Sefirot, hence they are only 370 Merkavot, with thirty missing to complete the four hundred.
Afterwards, when they are rewarded with more, they rise to upper AVI and to AA, whose Sefirot are considered 100,000, and whose ten Sefirot are a thousand thousands. And then each Merkava spreads into a thousand thousands because each of them obtains Mochin de AA.
The Sefirot of Atik Yomin are tens of thousands, and they are ten thousand ten thousands. He sits on a throne, meaning ZAT de Atik, on which the GAR sits, and the throne is shaken by him into 260 worlds. The throne is shaken from receiving ten HaVaYot [plural of HaVaYaH] from the GAR, which are 260 in Gematria. This is the meaning of “Came [Sar] to see” [SAR in Gematria is 260], and all those degrees exist in Rabbi Shimon.
241) Until Rabbi Shimon comes to the place of the Garden of Eden of the righteous, until the virtue of Rabbi Shimon is heard through all the firmaments, all the upper and lower unanimously wonder and say, “Is this Rabbi Shimon Bar-Yochai, who was alarming all? Who can stand before him?” This is Rabbi Shimon. When he opens his mouth to begin to engage in Torah, all the thrones, all the firmaments, all the Merkavot, and all those who praise their Master listen to his voice.
242) There is none to begin and say songs, and there is none to complete his singing. In other words, those who stand in the middle of the singing do not complete their song because they all become attentive to the voice of Rabbi Shimon, until an utterance of a mouth is heard through all the firmaments above and below.
When Rabbi Shimon concludes engaging in the Torah, who saw songs? Who saw joy of those who praise their Master? Who saw the voices that walk in all the firmaments? It is for Rabbi Shimon that all the souls and angels come and kneel and bow before their Master, and raise the fragrances of the perfumes in Eden—illumination of Hochma—all the way to Atik Yomin. All this is for Rabbi Shimon.
243) Rabbi Shimon opened his mouth and said, “Six degrees descended with Jacob to Egypt,” HGT NHY, and each spreads to ten when they are only in illumination of ZA. Then they are sixty. And they are a thousand when they receive illumination of Hochma, which is thousands, and they are sixty thousand, and up to ten thousand when they receive illumination of Hassadim from Atik. Also, they are 600,000, and corresponding to them, six degrees for Israel, since they come down to Jacob from Israel.
And corresponding them are six degrees to the upper throne, meaning HGT de ZA that consists of NHY. And corresponding them are six degrees to the bottom throne, Malchut, HGT NHY, meaning six degrees of the throne.
“I made you numerous [Hebrew: Revava, 10,000] like plants of the field.” This is the first degree. “Then you multiply” is the second, “And grow” is the third, “And came to fine ornaments” is the fourth. “Breasts were formed” is the fifth, and “Your hair had grown” is the sixth. Opposite that, it is written, “And the children of Israel were fruitful” is one, “And increased abundantly” is two, “And multiplied” is three, “And became mighty” is four, “Exceedingly” is five, “And extraordinarily” is six.
244) Each of the VAK rises to ten from the illumination of ZA himself, whose Sefirot are in tens, and the VAK become sixty. Then they are sixty mighty men around Divinity, as it is written, “Behold, it is the traveling couch of Solomon,” meaning Divinity, called “couch” [or bed]. Sixty mighty men around it from the mighty men of Israel are 600,000, when she receives illumination of Hassadim from Atik, when the people of Israel are redeemed from the exile and when they came to the exile with Jacob.
245) However, they are seven, HGT NHYM. And when each becomes ten, they amount to seventy, not sixty. Seventy do not belong here because here it speaks of the illuminating degrees, and the degree of Malchut does not shine by itself. It is written, “Six branches shall go out from its sides; three branches of the lamp,” opposite HGT NHY. And the middle one, the Malchut, is not counted, as it is written, “Will give light in the front of the lamp,” since Malchut does not shine by herself, but receives from the six candles.
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