A Vow and an Oath

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401) The oath of the Creator is Divinity, the only daughter. It is with good reason that they determined that three people break an oath, for it is the Shin [] of Shabbat [Sabbath], where the three branches of the Shin are three patriarchs, HGT, and the thick line that connects the three branches from below is the only daughter, an oath that partakes in the three branches in the ShinMalchut is called “an oath” when she is connected with HGT de ZA, who—above his Chazeh—is the fourth leg of the upper throne. This is what the Shin of Shabbat implies. Hence, three people—corresponding to HGT—can break the oath.

402) The oath applies only to something that is real. A vow applies even to something that is unreal. Vows are more important than oaths because anyone who takes an oath swears in the King himself, in Malchut, while one who makes a vow, it is as though he vows in the King’s life, Bina, from which life—Mochin—extends to Malchut.

In GARHochma can shine without clothing of Hassadim. But in ZATHochma does not shine without Hassadim. The oath applies only to something that is real because the oath, Malchut that extends Hochma above Chazeh de ZA, is fourth to the patriarchs and does not exist there for lack of Hassadim. Instead, she must descend from the Chazeh and receive Hassadim from Yesod de ZA to clothe the Hochma in them, and then the oath applies, meaning exists.

This Masach of Yesod, which extends Hassadim, is called “something real,” Aviut [thickness]. But a vow, which is Bina and GAR, applies even to something that is unreal, which does not need a Masach for bestowal of Hassadim, since in GARHochma can shine even without Hassadim.

403) The one who each day and always renews the act of creation will innovate innovations for us, since there is nothing new under the sun, ZA. However, there are innovations above the sun. In the secrets of Torah, “For the Lord God of hosts is a sun and shield,” there are shining and protecting even under the sun in the world of Atzilut, and not in the three worlds BYA, where there are the Klipot that deny His uniqueness.

And even though God has made them one opposite the other, meaning that the Klipot are the work of God, since from out of the darkness, the Klipot, comes out light—by people overcoming them, they are still regarded as the world of the uneducated, and the light of the sun, ZA de Atzilut, does not extend to protect them.

404) The next world, Bina, above the sun, is the middle pillar, ZA. For this reason, vows from there are more important than an oath and apply to something that is unreal, in which the Masach does not extend Hassadim. And because an oath, this world, Malchut, exists only on Yesod, which carries the Masach de Hassadim, which is real, as it is written, “A righteous is the foundation of the world,” it follows that it applies only to something that is real.

405) We swear by Yesod, as it is written, “As the Lord lives, lie down until the morning.” Yesod is called “living.” The bottom Divinity, which is called “the Western Wall,” Malchut, is its dwelling place, since it is a mound to which everyone turns.

A wall comprises the letters ChafVav TavLamed [Kotel]. HaVaYaHZA, is 26 in Gematria. Divinity is certainly the mound of ZA, after the verse, “His locks are curled, and black as a raven,” where on every curl there are mounds over mounds of laws. The Dalet of Ehad [“one” in the Shema reading] is a mound to which everyone turns, Malchut. The tip of the Dalet [] is Yesod, which distinguishes her from the shape of the Reish [], gripping between the AlephHet of EhadZA, and the Dalet of EhadMalchut, as it is written, “For everything that is in the heavens and the earth.” “For everything” is Yesod, clinging to ZA, the heaven, and to Malchut, the earth.

406) The world stands on the Yesod [foundation], on a pillar whose name is Tzadik [righteous], as it is written, “A righteous is the foundation of the world.” He is the covenant of the oath, Malchut, since the AlephHet Dalet stand on him, the heaven and earth, as it is written, “If My covenant be not day and night, I have not put the ordinances of heaven and earth.” AlephHet are heaven, ZA, and Dalet is earth, Malchut.

407) The covenant, Yesod, is gripped between heaven and earth, ZON, and in it is the oath, Malchut. It is written about it, “As the Lord lives, lie down until the morning,” since the oath depends on Yesod, who is called “living.” One who swears in His name in vain, it is as though he destroyed the structure of heaven and earth and reverted the world to chaos, for if a person removes the tip, Yesod, from the Dalet of EhadMalchut, it will leave Aher [other], SAM, in whose place there is falsehood. It is as though one builds heaven and earth on falsehood. Truth stands, and a lie does not stand and will ultimately be revoked. Thus, he destroyed the building and the heaven and earth fell.

408) One who swears falsely, it is as though he threw the glory of Israel from heaven to earth. Divinity is earth, and Tifferet [glory] is heaven. He did not part from it even in her falling, to keep in her the words “I am the Lord, it is My name, and I will not give My honor to another.” Truth, ZA, fell with her, as it is written, “And truth shall be cast to the ground.” Thus, the cause of Malchut’s fall also causes the fall of ZA. This is why one who swears in vain causes the fall of heaven and earth, and one who swears in truth keeps the verse, “Truth shall grow out of the earth,” the middle pillar, ZA, which is called “truth,” in which the building stands. Thus, the construction of heaven and earth is established on truth.

409) And because the oath is the structure of this world, Malchut, it cannot exist without Yesod [a foundation], something that is real, which carries the Masach on which the Zivug of Hassadim comes out. A vow is the next world, Bina. It is higher than an oath and applies to things that are unreal, since Bina does not need a Yesod on which to exist, a covenant, in which there is coupling, since in GAR the Hochma does not need Hassadim to clothe in. This is why on Yom Kippur [Day of Atonement], which is the next world, Bina, in which they set up the Kol Nidrey [a prayer called “All the vows”] the coupling is forbidden because the vow is from Bina and there is no Zivug de Yesodot in Bina.

410) The letter of the covenant, Yod, is in BinaYesod de Bina, the crown of a book of Torah, which is a TzadikYesod de ZA. There is neither eating nor drinking in the next world, nor is there coupling. Rather, the righteous sit with their crowns on their heads.

411) Because there is no use of this world, Malchut, in the crown on the head of a Tzadik, which applies only in Bina, all who use the crown pass away from the world. This is so because the crown in this world is below the Yesod and is not on the head of the Tzadik. The points are for using the letters, but in the next world, Bina, there is no use for the letters, which imply to ZON. For this reason, there are no points [punctuation marks] in letters in a book of Torah, but tags that extend from Bina, and they are a crown at the top of the letters, which are ZON. For this reason, one who uses a book of Torah passes away from the world. And so they say of one who studies the laws that one who uses the crown passes.

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