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533) There are two gemstones and one Masach between them, standing between each other. The upper gemstone is colorless, it is not openly visible.
534) When this upper gemstone begins to become revealed, seven engraved letters illuminate, protrude, glitter, and break fissures and palaces. Each and everyone of them shines, and those seven letters are two names, engraved in that gemstone. On the Sabbath day, they glitter and shine and open doors and come out and govern. They are EKYEH Yod–Hey–Vav. The letters glitter, and in their glittering, they enter one another and shine in one another.
Explanation: Malchut is called “a gemstone” because it clings to NHY de ZA, which are called “legs.” Because of Malchut’s ascent to Bina, Bina, too, is called “a gemstone,” and it is an upper gemstone. Because of Malchut’s ascent to Bina, Bina was diminished into VAK without a Rosh, Hassadim without Hochma. However, this is possible in ZAT, HGT NHY de Bina, which need Hochma, and when they do not have it they are flawed. But GAR de Bina, which are always in light of Hassadim and never receive Hochma, are not diminished at all because of Malchut’s ascent to Bina.
The upper gemstone is Bina and it is colorless. GAR de Bina are always in light of Hassadim, and the light of Hassadim is colorless, meaning that there is no grip to the Dinim in them. Also, it is not openly apparent, meaning that there is no Hochma there, which is called “an appearance.” However, it is because of a flaw, since there is no flaw in GAR de Bina, but the disclosure of Hochma is never applied there.
But in ZAT de Bina, HGT NHYM, there is color and there is appearance, and all the disclosures extend from it. In the beginning, they are in VAK without a Rosh, due to the ascent of Malchut in them. This is why it was said that seven carved letters illuminate, ZAT, HGT NHYM, protruding in Hassadim and glittering reflected light.
Also, through Malchut’s ascent, the degree divided into two, where HGT and a third of Tifferet up to the Chazeh remained in the degree of Bina, and Malchut joined them because of the ascent, and NHY fell from the degree of Bina and descended to the degree below it, to ZA.
The seven letters EKYEH Yod–Hey–Vav are the two names engraved in the gemstone. While HGT through the Chazeh are at the degree of Bina, they are called EKYEH, like Bina. But NHY that fell from the degree of Bina to ZA are not called EKYEH but Yod–Hey–Vav, like ZA.
Aleph of EKYEH is Hesed, Hey of EKYEH is Gevura, Yod of EKYEH is Tifferet through the Chazeh, and Hey of EKYEH is Malchut that rose to the place of Chazeh. They remained in the degree of Bina, who is called EKYEH.
Yod–Hey–Vav are NHY that fell from the degree of Bina. Yod of Yod–Hey–Vav is Yesod, Hey of Yod–Hey–Vav is Hod, and Vav of Yod–Hey–Vav is Netzah.
At the time of Gadlut, on the Sabbath day, Malchut descends from the place of Bina to her place, and the two halves of the degree, EKYEH Yod–Hey–Vav, reunite. Why did Malchut rise to the place of Chazeh, where there is the upper third of Tifferet, if she should have risen to the place of Bina? Indeed, in ZAT, HGT are regarded as KHB in the Rosh. Thus, Tifferet is Bina, and this is why she rose to Tifferet.
535) When they enter one another, they illuminate from one another in two colors: one is the color white, right, and one is the color red, left. They do not actually become one degree. Rather, they become right and left, where EKYEH becomes the right, and Yod–Hey–Vav becomes the left.
Also, they mate with one another and two other names are made of those two colors until the letters come up to seven names, where each of the seven letters EKYEH Yod–Vav–Hey becomes a name.
536) How are the letters for the seven names made? Aleph of EKYEH comes out and glitters, and enters the letter Vav of Yod–Vav–Hey. They illuminate in two colors—white and red—and they are two names, HaVaYaH El [God], and they illuminate together. The Hey of EKYEH comes out and glitters and enters the letter Hey of Yod–Vav–Hey, and they both illuminate in two colors, white and red. Of those two names, one is called HaVaYaH, punctuated as Elokim, where the Yod is with Hataf Segol, the Hey is with Holam, the Vav with Hirik, and one is called Elokim, and they illuminate together.
The Yod of EKYEH enters the Yod of Yod–Hey–Vav and they glitter together and enter one another. They both illuminate, they are decorated and carved as one, and they straighten the head, meaning obtain GAR, and illuminate and glitter. Eleven branches rise from the right and from the left, and together they are 22 branches, 22 letters.
537) Those two illuminating letters, which are Yod of EKYEH and Yod of Yod–Vav–Hey, when they embrace each other they are HaVaYaH HaVaYaH, MATZPATZ MATZPATZ, the thirteen qualities of Rachamim. When those two letters enter one another and embrace one another, they raise their heads, meaning obtain GAR, and illuminate and glitter over everything in those eleven branches, meaning eleven from the right and eleven from the left, which are the 22 letters of the Torah, for the whole of the Torah and the Hochma [wisdom] appears through 22 letters.
There are two names HaVaYaH prior to the thirteen qualities of Rachamim. HaVaYaH in Aleph–Tav Bet–Shin is MATZPATZ, and the thirteen qualities of Rachamim are in Dikna de AA. The two corners of the Rosh [head] that precede the Dikna are the two names MATZPATZ, and the meaning of those two names is that the empty Kelim that remained in Rosh AA after the departure of the lights de GAR de GAR could not remain in Rosh AA due to their Aviut [thickness], and departed Rosh AA and hung outside on the skin of Rosh de AA. These are the ones called Se’arot [hair] de AA.
After they came out, they divided into two halves of degrees. KH remained on Rosh AA, and Bina and TM came out of the degree of Rosh and became Se’arot Dikna. In Gadlut, Malchut at the Sium [end] of the Se’arot of the Rosh descends to the Sium of Se’arot Dikna, and Se’arot Dikna rise back to Se’arot Rosh, becoming a single degree. The Sium of the Se’arot Rosh, which is purified of any Din due to the descent of Malchut from there, is called MATZPATZ. This is the right hand side MATZPATZ at the Sium of the Se’arot Rosh, which is called “a corner.” That right Sium that was purified became the Rosh of Se’arot Dikna, and it is the left MATZPATZ.
This is the meaning of the two letters Yod, of EKYEH and of Yod–Hey–Vav, connecting in two names MATZPATZ MATZPATZ, since Yod of EKYEH is the upper third of Tifferet up to the Chazeh, where Malchut rose during the Katnut: Yod that enters the light and becomes Avir, Ruach, without GAR. On Sabbath, when Malchut descended from the place of Chazeh and Tifferet was purified from any Din, Tifferet is now called MATZPATZ. This is the right MATZPATZ. It follows that the Yod of EKYEH is MATZPATZ, and when this Yod illuminates in the Yod of Yod–Hey–Vav and becomes its Rosh, the Yod of Yod–Hey–Vav is also called MATZPATZ, but a left hand side MATZPATZ.
538) The letter Hey of EKYEH that remained in the place of Chazeh rises in one name to bond with them, and this is ADNI. She descended from there to the bottom gemstone, and all those names protrude and glitter and come out and govern on Sabbath. When they govern, the upper gemstone, GAR de Bina, protrudes and glitters. Because of its glittering, no color is seen in it because it illuminates only in Hassadim, and the light of Hassadim has no Guf [body] to it.
539) When the gemstone comes out, she mates and bestows in the names EKYEH and Yod–Hey–Vav, which are her ZAT, since although there is no color in her because she does not receive Hochma, still the whole abundance of Hochma in her ZAT is received by her. Then one name of them, ADNI, the Malchut in the place of the Chazeh de ZAT, the seventh, is crowned and enters the bottom gemstone, Malchut, and sits in its place, in the name Yod–Hey, HB. After Malchut descended from the place of the Chazeh, the GAR appears, which are Yod–Hey, and the upper gem sits in the name Yod–Hey and crowns in this glittering, which glitters in that name.
540) After the upper gemstone mated and bestowed in the names EKYEH Yod–Hey–Vav, seventy branches come out of them, ZA, to each side, and all join together, becoming a Merkava [chariot/assembly] and a throne to the upper gemstone. Then the King, Hochma, governs in His crowns in the throne on that day and all rejoice. When all rejoice, the King sits on the throne and the throne rises in seventy branches, since seventy branches are ZA, meaning that his HG TM became four legs to the throne.
541) Those two letters Yod in the two places EKYEH Yod–Hey–Vav, which rise and fall, illuminate and crown 22 letters, who are the whole of the Torah, and these two letters Yod mate in the first two letters of the 22 letters that are arranged in the order Tav–Shin–Reish–Kof [TASHRAK], which are Tav, Shin. They rise in their illumination to one in six tribes, and to one in six other tribes, and these are the twelve tribes of the upper Israel: Ysrael Saba. They are four degrees HG TM, where each consists of three lines, HGT, which are twelve.
542) Two letters Yod of EKYEH Yod–Hey–Vav rise and fall and mate in two letters at the end of the 22 letters that are arranged in the order TASHRAK. These are Bet, Aleph, which rise in their illumination, one in five degrees and one in five degrees, corresponding to ten utterances. These ten utterances include 22 letters, since 12 tribes came out in two letters Tav Shin with ten utterances of two letters at the end—Bet, Aleph—thus they are 22 letters, which are the whole of the Torah, ZA, who is called Torah. He is built out of these 22 letters and inherits the upper gemstone in the throne of AB, and the 22 letters illuminate.
543) When the upper gemstone sits on the throne of AB and the 22 letters illuminate, the bottom gemstone is in the dark, looking in the illumination of 22 letters by the power of the strength of those 22 letters written in her, which are called ADNI. Then that light rises and shines, and receives all those 22 upper letters, and the bottom gemstone sucks them into her, illuminating illumination that glitters to 72 sides, which is the illumination of Hochma that appears in three lines.
544) When the bottom gemstone glitters and sucks these letters into her, the upper gemstone is drawn with them and the bottom gemstone, Malchut, clings to the upper gemstone, Bina, who clothes her, and all becomes one. This is the “Lord God,” said on the Sabbath day.
545) When the 22 letters glitter to the right and to the left, it is the Masach between the upper gemstone and the bottom gemstone, and then the name Mem–Bet, and the name AB of the upper Merkava are made. The name Mem–Bet and the name AB are called Sabbath, and this is the Sabbath.
22 letters that illuminate in the upper Mazla are her Daat, the middle line. The illumination of the middle line does not lean to the right or to the left, but in the upper Mazla, the letters glitter to the right and to the left, and not in the middle, since the middle line does not reveal the illumination of Hochma together with Hassadim there, since the upper gemstone is GAR de Bina, from which the Yod never departs the Avir. For this reason, there is no unification in the middle line, Daat, and it divides into right and left, as well.
Also, this is the name of the 42 letters, but in ZAT de Bina and in ZA, the middle line shines in the middle, where the light of Hassadim and the light of Hochma shine in it together and it does not lean to the right or to the left, and it is the name of the 72 letters. This is the whole difference between the upper gemstone, the name Mem–Bet, and the bottom gemstone, which receives from the name AB.
The Masach remained in the upper gemstone—the Yod that entered the Ohr [light] and became Avir [air]. Hence, the middle line does not shine there in illumination of Hochma, and the right and left are not united in it. But the bottom gemstone receives from the middle line, which illuminates in Hochma and Hassadim together and does not lean to the right or to the left, and the Yod comes out of the Avir and becomes Ohr again. This is the illumination of the name AB.
This illumination of the upper gemstone became the name Mem–Bet, and we must not err that there is no illumination of Hochma in the upper gemstone, illumination of AB. Rather, it does not appear there, since the name Mem–Bet governs there. On Sabbath, the two names, Mem–Bet and AB illuminate because on Sabbath, ZON, in which AB illuminate, rise and clothe upper AVI, which are GAR de Bina, in which the name Mem–Bet illuminates. On the rest of the good days, only AB illuminates.
546) “Remember” is a male, ZA, who receives all the organs, all the Mochin of the upper world, Bina. “The Sabbath day” includes the Sabbath night, Malchut, and this is Et [the], Malchut. “To keep it holy” means that it needs Kedusha [holiness] from the holy people and to properly crown in them.
547) “Remember” is a place that has no forgetfulness. Forgetfulness does not exist in it because there is no forgetfulness in the place of the upper covenant, Yesod, much less above in ZA. Below, in Malchut, there is forgetfulness. It is a place that must be mentioned and there are appointees there, who mention a person’s merits and iniquities.
548) There is no forgetfulness before the holy throne, Bina. “Remember,” ZA, is before the throne, since ZA stands before the Bina and receives from her. It is said about him, “There is no forgetfulness before Your throne.” It is even more so above ZA: there is no forgetfulness because everything is male and the holy name Yod–Hey–Vav is engraved there. And below, in Malchut, he must be sanctified. He is sanctified in “Remember,” in ZA, from whom she receives all the sanctities and all the blessings. When the Sabbath night, Malchut, is crowned over the holy people as it should be, in prayers and litanies and in an order of joy.
549) Do not say that “Remember,” ZA, does not need to be sanctified by Israel, since all the blessings and sanctities of the world come out of it. ZA must be sanctified on the Sabbath day, and Malchut must be sanctified on the Sabbath night, and afterwards Israel receive all the sanctities and sanctify in the Kedusha of the Creator.
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