Gold and Silver and Bronze

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227) “And they shall take a donation for Me,” which is the Malchut that is united with ZA. In what is she a donation? In gold, the left line, since from there she is fed first because she is the lower Gevura that comes from the side of gold, from which there is illumination of Hochma, for the Malchut is built from the left line. And although she comes from the gold, she remains only on the side of silver, the right line, in illumination of Hassadim.

228) A cup of blessing implies Malchut, which is called a “cup,” which should be received with the right and with the left. But the majority remains on the right, and the left evokes the right, imparting it with illumination of Hochma and not clinging to it because the cup is placed between right and left, and the left unites and becomes included in the right. Then the right clings above in ZA, as it is written, “His left is under my head and His right shall embrace me.” Gold and silver are as it is written, “Mine is the silver and Mine is the gold,” which are right and left of ZA. But in Malchut gold comes first, then silver because she is built from the left line, gold.

229) Bronze is a gold-like color because it is made of the color of gold and the color of silver. This is the Malchut that receives in the left and right de ZA, gold and silver. For this reason, the bronze altar is small, as it is written, “For the bronze altar that was before the Lord was too small to hold the burnt offering,” and as it is written, “And David was the youngest [in Hebrew: smallest],” which is Malchut, called the “small light.” And even though he is small, everything is gripped within it. The other altar, the inner one, is not called “small” even if it were only one cubit by one cubit, since it is not dependent on the measure, for it is not small, but only as it is written, “The great light for the governance of the day and the small light for the governance of the night.” The bronze altar is the small light, and the great light is the inner altar, the gold altar.

230) Azure is azure of a Tzitzit. Azure is a chair, a hand TefillinMalchut, the judgment chair, in which soul sentences are sentenced—Malchut on the part of the harsh Din in her. There is a chair in which monetary sentences are sentenced, which is a weak Din, and there is a chair in which soul sentences are sentenced, which is a harsh Din, and azure is the harsh Din in Malchut. For this reason, all the colors are good for dreams except azure, so he will know that his soul is being sentenced. And when the soul is being sentenced, the body is sentenced for extinction. That dream needs much Rachamim.

231) Azure is a chair, as it is written, “As the appearance of a sapphire stone; and upon the likeness of the throne.” It is also written, “And a brightness round about it,” since it is used for making covers for the Tzitzit, and the brightness shines for it and returns to the green color, in which more white is seen. This is planet Venus [Heb: Noga, the same word for “brightness” and for “Venus”], which shines before dawn. From that time on, the time of the Shema reading begins, since the azure color has changed into the color green, which is weak Din. And this is why it is forbidden to judge souls at night, since the azure color dominates and permission is given to snatch a soul without trial. At that time, the Sitra Achra has the power to confuse the minds of the judges because the sentence, which is ZARachamim, does not govern.

232) When the morning comes and the right [side] that is above awakens, a light comes out, reaches the azure, and changes from what it was. At that time, the right controls it and the throne of Rachamim becomes attached to it. From that time on is the time of the Shema reading.

233) Crimson is a collection of all the colors together, ZA, the middle line. A worm of scarlet or of scarlets? It is written, “For all her household are clothed with scarlets,” which is a color called “scarlet,” the point of Miftacha [key] in Malchut. It includes within it all the colors, as well as the point of Man’ula [lock]. Scarlet and scarlets are the same. It is called “scarlets” when all are included in it, the Man’ula, too. The scarlet comes out of the upper throne, ZA, who is a throne to Bina and governs the azure from the right side, the Miftacha. He is the guardian of Israel, and it is written about him, “Michael is your minister,” Hesed, in whom there is the Miftacha. He is called a “worm” because his power is in the mouth, the corrected Masach in the Peh de Rosh. Like a worm that breaks everything and uproots everything, if the Dinim de Man’ula that are included in it appear, they cause the departure of all the lights.

234) “Scarlet worm and six.” These are two colors of the right and left together, white and red. Both are in Yesod because the Dinim in Malchut are included in Yesod. “And six” is linen in which six strings connect, Yesod, as it is written, “His body also was like onyx,” who is Angel Gabriel. It is so because in those two, HG in Yesod, are Michael and Gabriel included—Michael in the scarlet worm and Gabriel in the linen.

235) Goats are lower Gevurot, in the externality, Tifferet and Malchut in the Klipot Noga de Beria. They cover the internals in the Kedusha [holiness], and all is needed. Room should be given to everything because they come from the side of gold, extended from the side of Gevura, gold. “Rams’ skins dyed red” are extension of two sides, right and left, HB of the Noga Klipa to cover for the Kedusha in another place. It is so because the goats cover their corresponding Behinot [discernments] in the Kedusha, and the rams’ skins dyed red cover their corresponding Behinot in Kedusha.

236) “Porpoise skins” are one Behina [discernment] that has grown inside the Sitra Achra in the ruin and is not present in the world. It is considered purity. It is called “porpoise” and it is ZON of Noga de Atzilut, who grows inside the three Klipot, “Stormy Wind,” “Great Cloud,” and “Blazing Fire.”

237) In King Solomon’s book, there are high secrets in the bronze altar. “You shall make an altar of earth for Me,” meaning the Malchut. Bronze is when other mountains govern and Malchut must feed them. She is dyed in the bronze color to feed them, for then Malchut is called “the bronze altar,” and they are called “the bronze mountains.”

238) A spirit is drawn into those bronze mountains from within the altar, Malchut, who is the letter Nun in Nehoshet [bronze]. When the altar departs in another ascent, the letter Nun departs, meaning the holy altar, leaving the spirit of the bronze mountains, the letters HetShinTav. When the spirit ascends in its existence, it is called a TaHaSh “porpoise” because the letter Nun has departed it.

239) The spirit of the porpoise divides into several spirits, which are called “porpoise,” too. This is why that people is called Tahash [porpoise], as it is written, “And Tahash, and Maacah.” They knew this animal, Tahash, who was in the tabernacle, which is called after them.

240) “And acacia wood.” These are the sacred secrets of those boards of the tabernacle, which are called “acacia wood.” It is written in the boards, “Acacia wood, standing up,” and it is written, “Seraphim [type of angels] stand,” to teach that the boards are Seraphim.

241) Henceforth oil for lighting is extension of the holy oil of Gadlut, to extend the Mochin de GAR upon them. “Onyx stones and setting stones” are the holy stones, the foundations of the tabernacle, which are four angels, Michael, Gabriel, Uriel, and Raphael. Each of them consists of three lines, which are the 12 carriers of the MerkavaMalchut, in those holy Merkavot, those 12. They gather alone to cherish and to praise in garments of honor, the breastplate, in which the priest intends a name and mentions 12 tribes. This is why they are 12 stones.

242) There are thirteen kinds, gold, silver, and more, except for these 12 precious stones in the setting stones, and all amount to 25 letters in the upper secret of the unification. Opposite these, Moses carved and set up 25 letters in the verse of the unification, as it is written, “Hear O Israel the Lord our God, the Lord is one,” which are 25 engraved letters carved in the upper one.

243) Jacob wished to correct the unification below, in Malchut, and set up 24 letters, which are “Blessed be the name of the glory of His kingdom forever and ever.” He did not complement to 25 letters because the tabernacle, Malchut, was still not corrected. Once the tabernacle had been corrected and the first thing that came out of there was completed, when it was completed, he spoke only in 25 letters to show that it was completed similar to the upper one, ZA, as it is written, “And the Lord spoke to him from the tent of meeting, saying,” thus 25 letters [in Hebrew].

The root of Malchut that comes forth from there is the point of Chazeh, where there are Dinim of Masach de Hirik de ZA. The Dinim do not harm ZA himself, as they are at his Sium [end], since ZA is essentially HGT through the Chazeh, and from his Chazeh and below he belongs to Malchut, and the Dinim do not blemish above the place from which they exit.

However, Malchut is blemished by them because they are at her root. Those Dinim are corrected in a unification, and this is why they are still not so corrected until they arrive in the number of the lights to complement 25 Behinot, until the tabernacle is erected.

244) Hence, there are 25 kinds to complement the correction of the tabernacle, and all of these letters were clarified in the engraved letters. Because the tabernacle was complemented in these, it is called Koh [25], in the complete unification of the tabernacle, Malchut. This is why it is written, “And your pious ones shall bless Koh [You],” which are the letters, “Bless Koh,” where Koh is the completion of the entire tabernacle and its corrections. Koh corresponds to 22 letters, Torah, Prophets, and Hagiographa,” which are one whole and one secret.

245) When Israel unite the unification in the verse of the 25 letters, which are “Hear O Israel the Lord our God, the Lord is one,” and in “Blessed be the name of the glory of His kingdom forever and ever,” which are 24 letters, each of them aims in them. All the letters unite together and 49 gates in YovelBina, rise in one bonding. It is so because 25 and 24 are 49, and then there is a need to rise up to Bina and not more. At that time, the 49 gates of Bina open and the Creator considers that person as though he had kept the whole of the Torah, which comes in 49 faces.

246) For this reason, one must aim the heart and the desire in 25 and in 24, to raise them in the heart’s desire to the 49 gates. Once he has intended in that, he will aim in the unification “Hear O Israel,” and in “Blessed be the name of the glory of His kingdom forever and ever,” which are the whole of the Torah. Happy is he who intends in them because he is certainly the whole of the Torah above and below. This is the complete person, male and female, since “Hear O Israel” is male, and “Blessed be the name of the glory of His kingdom forever and ever” is female, and it is the whole of the faith.

247) There is a dispute between Shammai and Hillel concerning rising and laying down. It is written, “When you lie down and when you rise up.” Shammai thinks it is in the evening, when it is the time of the Nukva’s governance, and in the Nukva one must lean and read the Shema laying down. In the morning, when the male, ZA, governs with the governance of the upper world, one should rise and read before the male, just as a prayer must be standing up. Also, whenever the male comes, it should be while standing up.

248) The house of Hillel thinks that if ZA were alone and Malchut were alone, they would have to be divided, and this would be standing up, and the other would be laying down. But once we connect ZA and Malchut in a bonding of 49 faces and 49 gates, which are 25 of Shema and 24 of “Blessed be the name of the glory of His kingdom forever and ever,” we do not need to give—one is alone and the other is alone—but to show that all is one, without separation. The morning Shema reading and the evening Shema reading must not be divided. As it happens for a person, so he should cite, whether standing up or lying down, for they are both in one bonding, as they desire it and as it should be seen.

249) Hence, the male, ZA, is in VAK, in the verse, “Hear O Israel,” which are the six other words, opposite the VAK de Gadlut that he receives from AVI. Also, the female is in VAK in “Blessed be the name of the glory of His kingdom forever and ever,” which are six words opposite the VAK de Gadlut that she receives from ZA, and both rise in one bonding in 49 gates. In all places, the practice follows the view of Hillel.

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