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125) When Israel make the unification, “Hear O Israel,” with a complete will, a light comes out of the concealment of the upper world, upper AVI. This is the path of Aba. This light battered within the harsh spark, Yesod de Ima, and was divided into 70 lights, from which the Mochin of YESHSUT were emanated, meaning ZAT de AVI, HGT NHYM, where each consists of ten. These 70 lights illuminated in 70 branches of the tree of life, in HGT NHYM de ZA, where each comprises ten.
126) At that time, that tree, ZA, emits fragrances and perfumes, meaning illumination of Hochma, and all the trees in the Garden of Eden, Malchut, emit scents and praise their Master, ZA. It is so because then Malchut is established to enter the Huppah [wedding canopy] with her husband, ZA, and all the upper organs, meaning Sefirot de ZA, unite in one craving and in one desire to be one, without any separation. Then her husband, ZA, is set up toward the Malchut, to enter the Huppah in a single unification to be united in Malchut.
There are two Zivugim for extension of Mochin to ZON: 1) a Zivug de VAK de Mochin, where even though they include illumination of Hochma, they still receive only Hassadim. This Zivug is called “entering the Huppah.” 2) A complete Zivug de GAR, who illuminate Hochma and Hassadim. This is done in the Eighteen Prayer, in “Establish peace,” for it is impossible to have a Zivug of GAR before there is a Zivug of VAK de Mochin. This is the unification, “Hear O Israel,” which precedes the Zivug in the Eighteen Prayer like a Huppah, which must be present prior to the Zivug.
The root of Mochin de ZON begins with AVI, Bina, who went outside Rosh de AA. Had it not been for this exit, there would have been no Mochin for ZON. The GAR in this Bina was established as AVI, and her ZAT as YESHSUT. For this reason, when we wish to extend Mochin to ZON, we must extend them from their root, from AVI, who gives to YESHSUT, and YESHSUT to ZON. And all those degrees—AVI who illuminate to YESHSUT, and YESHSUT to ZON—awaken while saying “Hear O Israel,” and are implied in it. At that time, extension of Mochin from their root from AVI is awakened up to ZA and up to Malchut.
127) This is the reason why we evoke the Malchut and say, “Hear O Israel,” Malchut, since Israel are included in her. We say to the Malchut, “Fix yourself up because your husband, ZA, will come to you with His corrections and He is ready [established] before you.”
“The Lord our God, the Lord is one.” “The Lord” is Aba, “Our God” is Ima, “The Lord” is ZA, and they are one, in one unification, one will, without separation. All those organs of ZA, his Sefirot, became one and enter Yesod de ZA with a single craving.
128) When Israel say “The Lord is one”—implying to ZA, with the awakening of VAK that he receives from AVI, who are “The Lord our God,” since they became one—all those VAK become one and enter with a single craving—Yesod. This is the Vav, indicating ZA, who is a single expansion, like the Vav who is a single line without another clinging to it. This means that the illumination of Hassadim on the right governs him and there is no Dvekut from the disclosure of Hochma in the left there. Rather, he alone expands and includes all of them, even the left, and he is one. That is, although he comprises illumination of Hochma, as well—as this is “One”—still, only the right governs him, which is only the illumination of Hassadim.
129) At that time the Malchut is corrected and decorated, receiving Mochin from Ima. The caretakers admit her into her husband, ZA—meaning the maidens—with great secrecy, and say, “Blessed be the name of the glory of His kingdom forever and ever.” It is in secret for this is how she should be admitted into her husband, ZA. Happy is the people who knows it and establishes the upper order of faith, Malchut.
In secret means that they hide the Malchut herself and include her in ZA because Malchut is built from the left line of Ima, hence her essence is primarily only reception of Hochma from the left. And because here is the unification only for imparting of Hassadim, it follows that her own essence is hidden during the Zivug. This is considered that Malchut mates in secret, that her own essence is not heard but she receives the Hassadim from Him. This is why we say, “Blessed be the name of the glory of His kingdom forever and ever” in secret, for we must be careful to not stir up whatsoever the Hochma that is included in those Hassadim de ZA, which are considered Malchut, but rather evoke only extension of Hassadim.
130) When the queen’s husband, ZA, and the queen unite as one, a clarion comes out from the south, “Awaken, O armies and camps, those who showed the love to their Master, those who caused that Zivug.”
131) At that time, a certain high appointee awakens, whose name is Boel, the minister of the camps. In his hand are four keys, which he receives from the four directions of the world, HG TM. One key is inscribed with the letter Yod, one key with the letter Hey, and one key is inscribed with the letter Vav. He places these three keys under the tree of life, ZA, and these keys that were inscribed in these three letters become one. And once they become one, the other key, the bottom Hey, rises, stands, and unites with that key that contains three keys. Then all those camps and armies enter these two keys inside the garden, which are Vav–Hey, and all unify as below, as do Israel.
Angel Boel is the carrier of Malchut’s Dinim. Azure, Malchut, is in bronze, the Dinim de ZA, and in gold, Dinim de Gevura, the Dinim of the domination of the left line, which does not wish to bond with the right. This is the angel Boel, as it is written, “And a God who has indignation every day,” due to the Dinim of Boel. When people repent wholeheartedly and raise MAN to ZA, who rises with these Dinim, which is Masach de Hirik, and through them sentences between the two lines—right and left—by that the Mochin come out and ZA imparts them to Malchut in a Zivug. It follows that now the Dinim have turned into great merits, and were it not for the Dinim, ZA would not be able to determine between the lines—right and left—and there would not be Mochin in Bina or in ZA, nor would there be a Zivug between ZA and Malchut.
When a Zivug of ZA and Malchut takes place, the clarion that those angels that showed the love of Zivug to their Master comes out, and then a high appointee awakens, whose name is Boel, the carrier of Malchut’s Dinim. Through his Dinim, ZA rose and determined between the two lines—right and left—by which the Mochin in Bina and ZA came out and a Zivug between ZA and Malchut was done. It follows that Angel Boel is the one who revealed the love of Zivug to ZA and Malchut, and hence he was awakened by the clarion.
In his hands are four keys, which he receives from the four directions of the world. This is so because the lower one is rewarded with the lights that it causes in the upper one. Since Boel caused the exit of the Mochin in ZA, which are the three lines Yod–Hey–Vav, and the Zivug between ZA and Malchut, which is the bottom Hey, he was therefore rewarded with them, as well. In him, they are called “four keys” because his Dinim opened those Mochin. And those keys that were inscribed in three letters became one because they are the three lines of ZA, implied in Yod–Hey–Vav, and ZA is one.
Hence, he placed them under the tree of life, ZA, and then the other key, the bottom Hey, rises, stands and unites in the key that includes three keys—Malchut that connects with ZA—who caused it and was therefore rewarded with them. And all the angels that are included and extend from Angel Boel also rise and receive Mochin from the two keys ZA and Malchut.
132) The words, “Hear O Israel” are the first HaVaYaH, the Reshimot of the letter Yod in the holy name, which implies Aba. “Our God” is the Reshimot of the first Hey in the holy name, which implies Ima. The second HaVaYaH is extensions of Mochin from AVI, which are drawn below in the Reshimo of the letter Vav of the holy name. This implies ZA because these two letters Yod–Hey extend into being in this place, in the letter Vav, ZA. It is one, meaning that all those three, AVI and ZA, are one, in a single unification.
133) Because all those became one, in a single unification, everything remained in the letter Vav, meaning that all the Mochin remained in ZA, Vav, and he is whole from the Rosh [top] of the fountain, Aba, and from the inner palace, Ima, and inherits AVI. At that time, the queen, Malchut, is brought in to Him, since now He is complete with all the upper goodness and can nourish her, giving her proper food and provision. All those organs of His, the Sefirot, are all one. At that time, she is let in, in a whisper, so that no stranger interferes with the joy, as it is written, “And a stranger does not share its joy,” so that the Sitra Achra will not be drawn in to nurse from the illumination of the Zivug.
134) Because ZA united above in VAK, Malchut, too, unites in other VAKs, below—HGT NHY of the Mochin—to be one above and one below, as it is written, “The Lord will be one,” ZA, “And His name One,” Malchut. “One above,” in VAK, as it is written, “Hear O Israel the Lord our God the Lord is one.” These are six words, corresponding to VAK. “Blessed be the name of the glory of His kingdom forever and ever” are another VAK in six words. “The Lord is one” above in ZA, “And His name One” below in Malchut.
135) Thus, why does it write “One” only above in ZA, in “Hear O Israel,” but below, in Malchut, in “Blessed be the name of the glory of His kingdom forever and ever,” it does not write “One”? Indeed, Va’ed [“And ever,” written with Vav–Ayin–Dalet in Hebrew] is with reversed letters, since Aleph is replaced with Vav, Het with Ayin, and Va’ed [“And ever”] becomes the letters of Ehad [one].
The male letters are not replaced; the female letters are replaced. This is the advantage of the male over the female. To prevent the evil eye from ruling, meaning the Sitra Achra, we replace the letters and do not say “One” openly, but Va’ed. In the future, when the evil eye is removed from the world and does not govern, Malchut will be called Ehad [One] openly because now that the Sitra Achra is adhered to her, it is written, “Her legs go down to death.” She is not one, but we unite her in a whisper, in replacing with other letters and by saying Va’ed instead of Ehad.
136) But in the future, when the Sitra Achra parts from her and is removed from the world, Malchut will certainly be called “One,” for there will be no other association and Dvekut [adhesion] with her, as it is written, “On that day the Lord will be one and His name One.” That is, Malchut, too, which is called “His name,” will openly be one with Him, with ZA, not in a whisper, and not secretly.
137) This is the reason why we unify her now to bring her out of the Sitra Achra, as one who invites another to be his witness, ZA, who becomes her witness that she is one, since ZA is our witness and the Sitra Achra is not a witness for us. And then she parts from the Sitra Achra. Once she has come to ZA, we raise her to the Huppah, to her husband, the upper King, ZA, with all the will and the intention of the heart, and hence she is One.
Malchut has Dinim of the left and of Masach de Hirik, which is in Chazeh de ZA, since she is from his Chazeh and down. The Sitra Achra grips these Dinim and then she is not One. But once ZA raises those Dinim and through them determines between the lines right and left, revealing all the Mochin in the worlds, he testifies to those Dinim that they are not Dinim but rather great merits, and she becomes One like ZA.
138) When she comes with her maidens, the seven palaces of Beria, and wishes to part from the Sitra Achra, she comes only as one who has been summoned to see the glory of the King, and not more. And so it is declared—that they should come to see the glory of the King, as it is written, “Go forth, O daughters of Zion, and gaze upon King Solomon,” meaning go forth to see the glory of the King. Then the Sitra Achra does not wish to see, and parts from the Malchut.
Once she comes, all her servants, the maidens, usher her into the Huppah with the upper King, ZA, in a whisper and in secret. Were it not so, the Sitra Achra would not have parted her and the joy would have been confused. But in the future, when the Sitra Achra parts from her, on that day “The Lord will be one and His name One.”
This is so because the Dinim pass away from the Nukva only after she sees the great Mochin that ZA extended through her Dinim. Hence, how can she come into unification with ZA while she has not seen and is with Dinim? This is why it was said that she does not really come for unification, but only to see the glory of the King, the Mochin that ZA extended through her Dinim. And once she sees it, the Dinim are cancelled, the Sitra Achra parts from her, and then she unites with ZA in the Huppah.
139) Once she has entered the Huppah and is with the upper King, ZA, we evoke joy of the Mochin of right and left, as it is written, “And you shall love the Lord your God with all your heart.” This is the right. “And it shall come to pass, if you shall surely hear the voice of the Lord your God” is left, without any fear of the Sitra Achra because the Sitra Achra will not come near there and he has no permission.
140) As long as there is desire to bring the bride, Malchut, into the King, for the joy of Zivug, it must be in a whisper and in secret, to avoid any hint of the evil side from being in the steps of her feet, so it does not cling to her, and no flaw will be present in the children, in Israel below. Having to hide herself, who is extension of Hochma, is regarded as being in a whisper and in secret, and including her in ZA so she receives Hassadim from Him. It is so because as long as the complete correction has not been established, it is written about her, “And her legs go down to death,” meaning that there is Dvekut of the Sitra Achra, who is called “death,” at her end.
141) Thus said Jacob to his sons: “Perhaps a flaw occurred in my bed.” His sons replied, “As there is only one in your heart, we have no Dvekut with the Sitra Achra whatsoever because he is separated from your bed, and we are in unity with the upper King, ZA, and have no Dvekut at all with the Sitra Achra, as separation from the Sitra Achra was our will and our thought.”
142) When Jacob knew that the Sitra Achra did not cling there at all, the woman, Malchut, entered her husband, ZA, in a whisper, in the unification of VAK in “Hear O Israel.” Jacob started and said, “Blessed be the name of the glory of His kingdom forever and ever,” since Malchut is one with her maidens, without any mixtures and without participation of the Sitra Achra.
143) At that time Jacob and his sons were below, in the upper form with Divinity. Jacob was the VAK of the upper world, One, ZA, and his sons were in the form of VAK of the lower world, Malchut. Jacob wished to disclose that end, Malchut, to them, to make the unification openly and not in a whisper. We established that there is “the end of the right,” and “the end of days.” The end of the right is the holy Malchut, faith, the Kingdom of Heaven. The end of days is the wicked Malchut, the Sitra Achra, who is called “the end of all flesh.”
144) When he saw that Divinity has parted from him because he wanted to make the unification openly, to disclose the end, the tribes said, “As there is only one in your heart, for you are in the upper world, which is one, so we—who are in the lower world, Malchut—have only one in our hearts.” This is why two hearts are mentioned here. “As there is none in your heart, there is none in our heart,” since the upper world, ZA, is Jacob’s heart, and the lower world, Malchut, is the heart of the children. Then they brought Malchut in, in a whisper.
145) And as they were unified, the upper world in One, and the lower world in One, we must also unify the upper world in One, and unify the lower world in One. This is in VAK, and that is in VAK. And this is the reason why there are six words in “Hear O Israel,” VAK, and six words in “Blessed be the name of the glory of His kingdom forever and ever,” VAK, and this is “The Lord is one and His name One.” Happy is the lot and share of he who noticed it—in this world and in the next world.
146) These words are destined to be deliberated before Atik Yomin without any shame at all.
147) It is a Mitzva [commandment] to study Torah each day, as it is the upper faith to know the ways of the Creator, for all who engage in Torah are rewarded in this world and in the next world, and are saved from all the evil slanders. It is so because the Torah is the faith, and one who engages in it engages in the upper faith, and the Creator instills His Divinity within him so that she does not depart from him.
148) One who knows a word of Torah should be chased and that matter should be learned from him, to keep the verse, “From every man whose heart moves him you shall take My donation.” The Torah is the tree of life, to give life to all who strengthen in the Torah, who strengthen in the tree of life, as it is written, “She is a tree of life to they who hold her.”
149) There are several high secrets in those who engage in Torah, who are rewarded with attachment with the upper Torah, ZA. They do not leave it in this world and do not leave in the next world. Even in the grave, his lips utter Torah, as it is written, “Moving the lips of those who are asleep.”
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