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274) “Your right hand, O Lord, majestic in power.” When the morning—light of Hassadim de ZA—shines, and the deer—Malchut—stands in its existence, her side, the left, is filled, clothes in Hassadim, and her illumination becomes full. She enters the two hundred palaces of the King, the right line, in whom there are only Keter and Hochma, each of which is one hundred, thus they are two hundred. And once Malchut has been completed and filled from the left line, she becomes completely mingled in the right, which is two hundred palaces.
A man who engaged in the Torah at midnight, when the northern wind awakens—meaning left—and this deer desires to awaken in the world, to bestow, he comes with her to stand before the King. And when the morning shines, a thread of Hesed [grace] is drawn over him.
275) He looks in the firmament, meaning receives from a firmament, Yesod de ZA, the light of Tevuna of the holy Daat is over him, and the man crowns in it, obtaining GAR. All fear him. Then this man is called “a son of the Creator,” “a son of the King’s palace,” Malchut, “a son to ZON.” He enters all the King’s gates and there is no one to protest against him.
276) When he calls unto the King’s palace, it is written about him, “The Lord is near to all who call upon Him, to all who call upon Him in truth.” “In truth,” as it is written, “You will give truth to Jacob,” for he knows how to properly unite the holy Name in his prayer, and this is the work of the holy King.
277) One who knows how to properly unite the holy Name raises a single nation in the world, as it is written, “And who is like Your people Israel, one nation in the earth.” Hence, every priest who does not know how to properly unite the holy Name, his work is not work because everything depends on the priest—the upper work, uniting the Name—and the lower work, the offerings. He must aim his heart and desire so the upper and lower will be blessed.
278) It is written, “If you come to see My face.” Any person who seeks to unite the holy Name and did not intend for it in heart, in desire, and in fear, so that upper and lower will be blessed in him, his prayer is thrown outside, everyone declares him bad, and the Creator calls upon him, “If you come to see My face.”
279) “To see My face” means all those faces of the King, illumination of Hochma, as it is written, “A man’s wisdom illuminates his face,” hidden in the depth behind the dark, which are the Dinim in the left line. And all those who know how to properly unite the holy Name break all those walls of darkness and the King’s face is seen and shines for all. And when it is seen and shines, all are blessed, upper and lower. Then there are blessings in all the worlds, and then it is written, “To see My face.”
280) “Who asked this of you, to trample My courts?” Anyone who comes to unite the upper holy Name should unite from this side, the Malchut, as it is written, “With this shall Aaron enter the holy place,” so that Tzadik, which is Yesod, and Tzedek, which is Malchut, will mate in one Zivug so that all will be blessed through them. And those two are called “Your courts,” as it is written, “Happy is the man whom You choose, and bring near, that he may dwell in Your courts.”
281) And if he comes to unite the holy Name and does not aim with the heart’s desire, with fear and love, the Creator said, “Who asked this of you, to trample My courts?” “This,” indeed, for no blessing is found in Tzadik and in Tzedek, which are called “My courts.” And not only are no blessings found in them, but there is Din in them and everything is in Din.
282) Every light, every blessing, and every joy awakens from the Creator’s right, the Hesed. The left is included in it, as there are left and right in a person, and the left is included in the right while the right contains everything. When the right awakens, the left awakens with it because it is gripped to it and included in it.
283) When a person raises his hands in his prayer, aiming his fingers upward, as it is written, “And it came to pass, when Moses held up his hand, that Israel prevailed,” since everything depends on the right. And it is written, “And Aaron lifted up his hands.” It writes “hands” without the Vav [in Hebrew], implying only one hand—right. And then he intends to bless above.
284) But the Creator is not like that. When the Creator raises His right hand upward, woe unto the lower ones, for every help and every blessing has departed them, as it is written, “You stretched out Your right hand, the earth swallowed them.” Thus, by raising Your right hand, the earth immediately swallows them. And when the right is present, the left is with it, too. And if the right departs, the left appears, Dinim awaken in the world, and there is Din everywhere.
285) When Rabbi Shimon would get to this text he would cry, as it is written, “He has drawn back His right hand.” Because the left went down to the world first, the right remained behind.
286) It is written, “The righteous is lost.” It does not say, Ne’evad [is lost] but Avad [another way of saying “is lost”]. Of all those faces of the King, all that was lost was the righteous, Yesod. And he was lost on two sides: 1) there are no blessings in him as before; 2) his mate—the assembly of Israel, Malchut—has drifted from him.
It turns out that the righteous is more lost than everyone. But for the future, it is written, “Rejoice greatly, O daughter of Zion! … Behold, your king will come to you; He is just and endowed with salvation,” meaning that his mate has returned to him.
287) “Your right hand, O Lord, majestic in power.” When the left comes to mate with the right, it is written, “Majestic in power … will shatter the enemy.” And a Zivug is always in the right, since the left is in the right, included in it.
288) It turns out that man is split, he is only half a body, and his other half is the female, so he will accept his mate later and they will become one body. Thus, “Your right hand” is half a body so he will receive the left. This is why He strikes and heals with one hand, and why it is written, “Your right hand, O Lord … will shatter the enemy.”
The right extends from the point of Holam, when Malchut rose to Bina and KH remained in the degree and Bina and TM fell to the lower degree. KH that remained in the degree are the point of Holam, the right. Bina and TM that fell from the degree are the left, the point of Shuruk. Thus, the right is only half a body and the left is its other half. The whole issue of the Zivugim [plural of Zivug] of one in another is that first they were two halves of a body and then they mate.
289) “Your right hand, O Lord … will shatter the enemy” is written for the future, when the Messiah King awakens. It does not write, “Shattered,” but “Will shatter,” in future tense, for the future.
290) “And in the greatness of Your excellence, You overthrow those who rise against You; You send forth Your anger, it consumes them as straw.” It is all written for the future. “Your right hand, O Lord, majestic in power,” in this time, in this world. “Your right hand, O Lord … will shatter the enemy,” at the time of the Messiah King. “And in the greatness of Your excellence You overthrow those who rise against You” is for the coming of Gog and Magog. “You send forth Your anger, it consumes them as straw” is for the revival of the dead, as it is written, “And many of them that sleep in the dust of the earth shall awake.”
291) At that time, happy are those who will stay in the world. None will remain in the world except those who were circumcised, who received the sign of the holy covenant and came in the holy covenant in the two parts—circumcision and exposing. And he keeps that covenant and does not let him into a place where he shouldn’t. Those are the ones who will remain and will be written for eternal life.
292) It is written, “And it shall come to pass, that he that is left in Zion, and he that remains in Jerusalem, shall be called ‘holy.’” In other words, “He that is left in Zion, and he that remains in Jerusalem” means that anyone who was circumcised enters these two degrees—Zion and Jerusalem. And if he keeps that covenant properly and is careful with it, it is written about him, “He that is left in Zion, and he that remains in Jerusalem.” Those will remain at that time, and with them the Creator will renew the world and rejoice in them. It is written about that time, “May the glory of the Lord be forever; let the Lord rejoice in His works!”
293) “In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, whom the Lord of hosts has blessed, saying, ‘Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.’” But are Assyria and Egypt near to the Creator?
294) It was said about the sons of the exile who would rise from Egypt and from Assyria. And it was said about Egypt and Assyria themselves, about the pious one among them, who repented and remained to serve Israel and the Messiah King, as it is written, “And all kings shall bow down before him,” and also, “And kings will be your guardians.”
295) It is written, “Her ways are ways of pleasantness.” How foolish are the people in the world for not knowing and not keeping the words of Torah, since the words of Torah are the way to be rewarded with the pleasantness of the Creator, as it is written, “Her ways are ways of pleasantness, and all her paths are peace.” Pleasantness is as it is written, “To behold the pleasantness of the Lord,” which is Bina. This is because the Torah and her ways come from that pleasantness and these ways spread in Him. For this reason, “Her ways are ways of pleasantness, and all her paths are peace.”
296) When the Creator gave the Torah to Israel, light came forth from that pleasantness, from Bina, and the Creator, ZA, was crowned in it, meaning received GAR from her, which are called “crown.” From that pleasantness glowed the effulgence of all the worlds, firmaments, and crowns. It is written about that time, “Go forth, O daughters of Zion, and see King Solomon with the crown with which his mother has crowned him.” King Solomon is ZA, his mother is Bina, and the crown is GAR.
297) When the Temple was built, the Creator was crowned in that crown and sat in His throne, Malchut, and was crowned in His crowns. And since that time when the Temple was ruined, the Creator has not been crowned in His crowns, and that pleasantness, the light of Bina, has been covered and hidden.
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