Chapter Five

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57) There are seven degrees that one emerges from the others: YodVavDaletHeyVavHeyand HeyYod elicited VavDalet in the filling, YodVavDaletDalet was impregnated with Vav and became Hey, which then becomes YodHeyVavYod. These are four degrees YodVavDalet, and Hey.

Next, Hey delivered Vav, a fifth degree. VavZA, elicited Hey from inside in Atzilut, who is the Nukva and the sixth degree, and elicited DaletVav, the souls of Adam and Eve outside of Atzilut, a seventh degree, and hid the male and female of man, Dalet Vav, outside of Atzilut. That is, He hid His face from them because they sinned in the tree of knowledge.

58) “In the beginning God created the heaven and the earth.” “In the beginning” [Beresheet] is a complete degree. “Created” is half a saying, half a degree, since Beresheet is HS de AA, created is half the degree, Bina and TM, that came out of HS into a degree below it, and three sowings were sown in her: HolamShurukHirik. They are father and son, and due to the exit, HS and Bina became two degrees that emerge from one another, father and son. HS is the father, and Bina is the son.

HS is blocked; Bina is revealed. HS is the upper Eden, which is blocked and concealed, and Bina is the lower Eden, which goes out on its journeys in three places: HolamShuruk, and Hirik. Then HaVaYaH YodHey appears, a saying and half a saying, through the journeying.

“God [created] the,” which is written after “In the beginning [God] created,” means ADNI EKYEHEt [the] is MalchutADNIElokim is Bina, who returned to the Rosh and became a complete degree NRNHY in five letters Elokim—is called EKYEH. Right and left participated together, and they are “the heaven,” Tifferet, who comprises HG, right and left.

“The heaven and the earth.” “And the” is NHY, as it is written, “and the glory [Tifferet], and the eternity [Netzah], and the majesty [Hod]; for all that is in the heaven and in the earth” The heaven, Tifferet, and NH were participated together. “For all” is Hod. These NHY are called “the small ZA from the Chazeh and below.” “The earth” is the last Malchut, as it is written, “How mighty is Your name in all the earth.” And also, “The whole earth is full of His glory,” where earth [Eretz] is Malchut.

“In the beginning” is HS. “Created” is Bina that came out of HS and was sown in three sowings, HolamShurukHirik. “God” [Elokim] is Bina after she returned to Hochma and was completed in five lights NRNHY. “The” is the big Nukva from Chazeh de ZA and above. “Heaven” is ZA, and “the” is NHY de ZA, called “the small ZA.” “Earth” is Malchut.

59) “Let there be a firmament in the midst of the water, and let it divide between water and water.” It divides between the holy, ZA, and the Holy of Holies, AA and AVI. It is so because a firmament is the Masach of Tzimtzum Bet, which stands at the Chazeh de AA, from which down begins ZA. It follows that the firmament divides between Atik, who is AA, and ZA, who was separated from AA by the firmament and clings. He was not actually separated with a mouth speaking greatness, meaning Peh de AA, where the Daat, the tongue, is found, ZA who rose to the Rosh and decides there between Hochma and Bina and unites them together. Thus, although ZA was separated from AA through his Masach de Chazeh, which is called a “firmament,” he still rose and clung once more to the Rosh as Daat.

60) ZA was detached from GAR and was crowned in small Ketarim, in VAK de GAR, in five kinds of living water, in HGT NH de Ima, which are 500 years, called “living water” or “life,” as it is written, “and will place on it living water,” Hesed. “He is the living God, and the everlasting King,” Gevura. “I shall walk before the Lord in the lands of the living,” Netzah. “And the soul of my lord shall be bound in the bundle of life,” Hod. “And the tree of life in the midst of the garden,” TifferetYodHey HBYodVavDalet HeyAlephHB de ZA himself, HaVaYaH filled with the letters AlephEKYEHKeter.

They are the difference between water and water. The upper water above the firmament—YodHey YodVavDalet HeyAleph and EKYEH—is complete. And the lower water, below the firmament, is incomplete water. Above the firmament they are complete Rachamim; below the firmament they are incomplete Rachamim.

61) “And the Lord said, ‘My spirit shall not abide in man forever, for he, too, is flesh.’” “And the Lord said” is when He settled and clothed in ZA. From here comes a word in the name of its sayer, since the blocked Atik, who is AA, said, “My spirit shall not abide in the upper man,” ZA, because in the wind [Ruach] that blows out of the two holes of Hotem de AA, he draws life, meaning light of Hochma, to the lower ones. For this reason ZA, too, does not extend life to the lower man forever. But the owner of the saying, AA, speaks of the upper man, ZA. And once AA dresses in ZA to this small extent, he says it in relation to the lower man.

62) It is written, “And his days were one hundred and twenty years.” YodVavDalet is Hochma and life. Also, there are the letters YodVavDalet in the two holes of the Hotem, since the partition between the two holes is Vav, the right hole is Yod, and the left hole is DaletYodVavDalet is complete and incomplete. In herself, without the filling, VavDalet, she is complete with ten Sefirot. But with respect to the filling of VavDalet, the Nukva of the Yod, she is incomplete. Hence, Yod herself is one hundred, ten Sefirot, each of which comprises ten, thus one hundred. The two letters VavDalet that are incomplete are two times ten, which together are one hundred and twenty years.

Yod in herself, as she appears in ZA, spreads to 10,000 years, since the whole of the Sefira Hochma spreads into 1,000. From here comes the verse, “You laid Your hand on me.” His level diminished to one hundred cubits because he received the light of life from YodVavDalet, which is complete and incomplete, since VavDalet that are incomplete are connected to YodVavDalet.

63) “The fallen ones were in the earth in those days.” It is as is written, “And from there it parted and became four heads.” From the place where the garden parted, Malchut de Atzilut, it is called “fallen,” meaning in all three worlds BYA, for all who fell there from the degrees of Atzilut are called “fallen.”

It is written, “And from there it parted,” meaning that from there down it will part from Atzilut. For this reason, Uza and Azael and the daughters of men, who were from the degrees of Atzilut and fell below Malchut de Atzilut are called “fallen.” “The fallen ones were in the earth in those days,” and not later, until Joshua came and the sons of God were concealed. These are the two silent spies of whom it is written, “And the woman took the two men, and hid them.”

64) Until Solomon came and the daughters of men were included in Kedusha, as it is written, “I got me men-singers and women-singers, and the delights of the sons of men.” It is written Taanugot [delights] in feminine form, and not Taanugim [also delights], which is masculine form because they were the daughters of men, the two harlots. The sons of men are the sons of men who were cast from other spirits in Atzilut and were not included in the upper Hochma. It is written, “And the Lord gave Solomon wisdom [Hochma]. It is also written, “And he was wiser than all men,” because he corrected the people spoken of here, who were not included in Adam de Kedusha.

65) “And the Lord gave Solomon wisdom.” He gave him the upper five, Bina that returned to being Hochma. But not actually Hochma because HS was blocked and does not illuminate. All the Hochma that illuminates is only from Bina that returned to being Hochma. “And he was wiser than all men” because from Bina he was made wiser below. It is written, “They are the mighty ones who are from the world, men of the name.” “From the world” means the upper world, Atzilut, from which they fell. “Men of the name,” who behave in the holy name, Malchut, who is called “name.” They who are not holy behaved in it, meaning the fallen ones behaved in it, extending from there Hochma from above downward, which is not holy because it is forbidden to do so. But they did behave only in the name, in Malchut.

It is written, “men of the name,” and not “men of the Lord [HaVaYaH],” ZA, since it is diminution and not diminution because it diminishes from the name HaVaYaH, and is not diminution because it is Malchut, who is called “name.” It could not be written otherwise. Simply “men of the name” were no longer regarded as man, as it is written, “But man abides not in honor.” “Man … in honor,” the king’s honor, that of Malchut, and she is the honor of ZA. Thus, a man who behaved in the name, Malchut, let him not abide when he is without Ruach.

66) Thirteen kings of war are thirteen corrections of Dikna de AA. In seven—the thirteen receive from the seven corrections of Galgalta de AA. Seven kings are seven corrections of Galgalta de ZA. When their illumination spreads in the earth, in Malchut, they are seen winning wars. When the illumination of Hochma in the seven corrections of Galgalta—which surrenders the enemies, the Klipot—does not appear in their place, but in Malchut, the triumph over the enemies of Kedusha is seen in her.

Nine climb up the degrees and run as they wish. These are the nine corrections of Dikna de ZA that climb and run up the stairs: first VAK de Nefesh, then GAR de Nefesh, then VAK de Ruach, then GAR de Ruach, and so forth, as has already been explained. And there is no one to protest against them. Five kings stand in fright, unable to resist the four.

Five kings are the five letters of Elokim. The four kings are four letters HaVaYaH. At the time when the point of Shuruk comes out in Ima, the letters ELEH rise and connect to the letters MI that remained in the degree, and the five letters, Elokim, reunite in Ima. A blockade was made where due to the lack of Hassadim, Hochma does not illuminate, as well.

The five kings stand in fright because they cannot illuminate. At that time ZA rises as the point of Hirik and diminishes the left, by which he unites the right and the left and three lines come out in Ima, HBD, the four letters HaVaYaH. It is so because the two lines—right and left—are Yod-Hey, and ZAthe middle line that unites them, is Vav-Hey, Hassadim and Gevurot in Daat. The Hassadim are Vav and the Gevurot are Hey.

They were “unable to resist the four” means that the five letters Elokim in the left line of Bina could not resist the decision in the middle line before the four letters HaVaYaH. The middle line diminished the left line from GAR de GAR and united them in four letters HaVaYaH, which is the correction of HBD.

67) After the clarification that the four letters HaVaYaH defeated the five letters Elokim because a correction of lines was established in Bina in HBD, in the four letters HaVaYaH, four kings emerged and were born toward the four kings. The four kings in ZA, HGTM, emerge and are emanated from the four kings in HBD, in Bina, since out of three emerges one, and one is rewarded with the three of them. HGTM in ZA hang on HBD in Bina like grapes in a bunch, since from them they emerged and from them they exist.

Seven runners are included in them, seven Sefirot HGT NHYM in the general Malchut. When the Hochma appears in her they run and hurry, as it is written, “And the animals were running and returning.” They are included in the four kings, HGTM.

They testify a testimony when they are not in their place because when they discover illumination of Hochma, called “testimony,” they must come down from their place because Malchut does not receive Hochma except when she is included in Malchut above the Chazeh, where she is a fourth to HGT and is included in them. But there the Hochma does not appear in her due to lack of Hassadim. Rather, after she comes down from there to below Chazeh de ZA and becomes seventh, she testifies a testimony that the Hochma appears in her. Thus, she testifies a testimony, only not in her place, and in her own place she cannot testify.

The tree that perfumes—Yesod de ZA that gives Hassadim to Malchut, and the Hochma is perfumed with Hassadim—sits in the seven Sefirot of Malchut. Branches stretch out from him—which are Hassadim—where birds nest and grip, meaning degrees of Hochma that clothe in his Hassadim. Under Yesod de ZA, the animal, Malchut, who governs the tree, takes cover in his shade. There are two ways in it, the tree of knowledge of good and evil. If he is rewarded, it is good; if he is not rewarded, it is bad.

If he is rewarded, the good rules and he walks in seven pillars, HGT NHYM de Nukva, illumination of Hassadim that surround the tree of knowledge and govern it. He is rewarded with four animals: lion, ox, vulture, and man, NHYM, the lower Merkava [assembly /chariot], which roll in four directions. This is the disclosure of illumination of Hochma. NH are south and north; Yesod and Malchut are east and west, and the illumination of Hochma appears only as they roll.

68) A serpent that runs in 370 leaps, leaps over the mountains, jumps on the hills, its tail in its mouth, it punctures on two sides with its teeth. When it journeys it stops and its body divides to three sides.

The left in itself, the light of Hochma in relation to itself, is called a “serpent.” The light of Hochma is called “games [or playing].” The Creator is playing with the righteous in the Garden of Eden. A serpent that runs in 370 leaps is the left line, called “serpent,” which reveals Hochma, called 370 and “playing.” Running is as is written, “And the animals ran and returned.” In leaps means as is written, “Leaps over the mountains, jumps on the hills.” Mountains are HGT, where the Hassadim are covered and there is no place for disclosure of Hochma. Hence, the Hochma leaps over them so as to not illuminate in them. It jumps and illuminates on the hills, NHY, in which the Hochma appears.

“Its tail is in its mouth, in its teeth” is its Dinim. Initially, they were at its end. They were corrected into being a head in its mouth, in its teeth. It is punctured in two Behinot—Dinim de Man’ula, which are corrected at the GAR of the degree, where there is the root of the scales, and Dinim de Masach de Hirik in the middle line, where the scales are standing. Were it not for these two forces that diminish it, it would not yield into uniting with the right line.

The illumination of Hochma does not appear solely in the left line, due to lack of Hassadim, but by combining the three lines together. If even one line from them were missing, the Hochma would not illuminate. It is so because if the right line were absent, the left would not illuminate for lack of Hassadim. If the middle line were missing, the left would not unite with the right to receive Hassadim from it.

The serpent, the left line, stopped and divided into three directions, three lines. It is so because the Hochma in it does not illuminate from its own body alone, from the left line by itself, but by connecting the three lines together. It is considered that its body divided between the three lines, where each carries a part of the disclosure of its body, and when they are joined together it appears.

69) It is written, “And Enoch walked with God, and he was gone because God took him.” It is also written, “Teach [Hanoch means both “teach” and Enoch] the boy by his way.” It is that certain boy, Angel Matat. Enoch became the boy Matat. “God” means Malchut, and not “the Lord,” ZA, since he became a servant of Malchut. “And he was gone” means he was not in the name Enoch “because God took him” to be called “the angel of God.”

70) There are three courthouses, three sowings in Holam, Shuruk, Hirik. Three kinds of Din in the three lines are four because the middle line includes two Dinim in the Holam and in the Shuruk. They are four courthouses because in the Holam there are Dinim de Nukva, Malchut that rose to Bina, and in the Shuruk there are Dinim de Dechura [male Dinim], the blocking of Hassadim. Both are present in the middle line, which includes them.

There are four courthouses above, in AVI in ZA, in the four Mochin HB HG. There are four courthouses below, in YESHSUT in ZA. Although there are only three Mochin there, HB and Daat, the Daat still includes the two kinds of Dinim in HB. It is written, “You shall do no wrong in judgment, measurement, weight, or quantity.” “Judgment” is the right line; “measurement” is the left line; “weight” is the middle line; and “quantity” is Malchut.

A harsh Din is Dinim de Shuruk. A Din that is not harsh is Dinim de Holam. A Din in weight is when the two Dinim are included in the middle line, equal in one connection. This is in YESHSUT de ZA, which are regarded as only three Mochin HBD. Din that is not of equal weight is the two Dinim in the middle line that are not equal and each is distinguished separately. This is in AVI in ZA, hence they are regarded as four Mochin, HB HG.

The mild Din has no harsh Din or Din that is not harsh. It is the left line of the Nukva, in which there is no harsh Din of the left, of ZA, and no Din that is not harsh from ZA, for it is left and not right.

71) “And it came to pass, when men began to multiply on the face of the earth.” “Men began to multiply” is as is written,” “For he, too, is flesh.” “For he, too” has the letters of Moses [in Hebrew], Shin, Mem, and Bet-Gimel, which are the letter Hey. This is why it is written, “men,” implying the upper Adam, Moses, a Merkava for ZA.

It is also written, “On the face of the earth,” although the degree of Moses is above in ZA, in the heaven. It is written, “And Moses did not know that the skin of his face beamed.” “Skin” is Malchut. “Beamed” is the name of the Malchut that clothes Bina above. “Moses did not know” that his Malchut, the upper Malchut, is attached to Bina.

72) “The skin of his face beamed,” as it is written, “And Samuel took the horn of oil,” since anointing kings is with a horn. It is the tenth of the king, Malchut, the tenth Sefira of ZA. It comes from the Yovel [50th year anniversary, jubilee], from Ima. The horn, Malchut, was crowned in Yovel, the tenth was crowned in ImaBina, which clothes her and becomes like Bina. It is called “horn” because Malchut takes from Bina, who is Yovel, a horn and the wind in it, so the spirit [also “wind” in Hebrew] of Bina will return to her, her Mochin.

73) The horn is of Yovel, of Ima, the first Hey of HaVaYaH, which blows the spirit of life to all, and all return to their places, as it is written, “Aha, Lord God [ADNI Elokim].” HaVaYaH punctuated as Elokim is BinaADNI is Malchut. When the first Hey is seen to the bottom HeyBina to Malchut, when they are clothed in one another, it is called by the full name, ADNI Elokim. When in the future [end of correction] this clothing will be permanent, it is written, “And the Lord alone shall be exalted in that day.” Thus far the chasteness of the king has been blocked and crowned, meaning the book of chasteness. Happy is one who has entered in wisdom and has emerged, who knows her paths and her ways.

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