The Rooms of the Tabernacle

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520) The Rosh of the King is established in HG.

GARHBD, are called Rosh. The King is ZA. Because HBD are not permanent in ZA, but only during prayer, on appointed days, and on Sabbaths, they are not regarded as HB but as HGVAK. This is the big difference between AA—whose GAR is permanent and they are actual GAR, entirely Rachamim—and ZA—whose GAR are not permanent. For this reason, even when he has GARHBD, they are regarded as HGT and there are Dinim in them.

Also, The Zohar does not consider Tifferet either because even in AADaat is considered Rosh. Rather, Tifferet rose to the Rosh and decided between HB, and for this reason was discerned as Rosh. This is why there is no initiation in it.

From this Rosh de ZA, hair hangs down, hairs over hairs. These are all the extensions by which upper degrees and lower ones unite. Through them, the lower degree rises to the upper one and they become one. The masters of the masters are drawn out of the hairs, the true ones, who are weighty, who sigh and cry, the litigators, the merciful, the flavors of Torah, the secrets of Torah, purities, and impurities. All are called “the hairs of the King,” meaning extensions that extend from the holy King. And everything comes down form the hidden AtikAA.

In the first degree, the bottom Hey rose to NE and ended the degree there, and the AHP fell from it to the degree below it, which is Tzimtzum Bet [second restriction]. This is the degree of Rosh de SAG de AK. However, no change at all took place in Rosh de SAG itself. Rather, a new degree of ten Sefirot emerged and hung down the ten Sefirot of Rosh de SAG de AK. It is called “Partzuf Se’arot [hairs] of Rosh de SAG,” and the part that remained in the degree—GE and NE—are called “Se’arot Rosh [hairs of the head].” The part that came out of the degree of Rosh de SAG, which are AHP that fell to the degree below it, to GAR de Nekudim, is called “Se’arot Dikna [beard hair] of Rosh de SAG.

In the world of Tikkun [correction], the Partzuf Se’arot hangs down Rosh AA, whose AHP, which are Se’arot Dikna, fell to the degree below it, AVI, which are clothed there during Katnut. During Gadlut, when a Zivug de AB SAG de AK is done, lowering the bottom Hey from the sides of Rosh de SAG de AK to the Sium [end] of its Dikna, the Dikna de SAG rises and bonds with the Se’arot of the Rosh into one degree. At that time, the bottom Hey descends from the sides of the Rosh de AA to the Sium of its Dikna, and Dikna de AA returns and rises to Se’arot Rosh de AA, and bonds with him into one degree.

Upon its return, it raises AVI along with it to Rosh AA, where they receive from HS [Hochma Stimaade AA. After the ascent of Dikna with AVI to Rosh AA, all the half-degrees below them—that fell to the degrees below them—are drawn after them and rise back to their degrees. Thus, each lower degree—which during Katnut had the AHP from the upper one—rises with these AHP to the upper one, as well.

This is so because YESHSUT rise to AVI through AHP de AVI, where they were in Katnut. Also, ZON rise to YESHSUT through AHP de YESHSUT, where they were in Katnut, and the souls of the righteous rise to ZON through AHP de ZON, where they were during the Katnut. Thus, each ascent of the lower one to the upper one in order to unite into one with it is done through Se’arot Dikna de AA that raised AVI to Rosh de AA, after which comes the ascent of each lower to the upper.

The Se’arot are the whole extension by which the upper degrees and lower degrees unite into one, since through them, each inferior degree rises to its superior. Thus, AVI rise to AAYESHSUT to AVIZON to YESHSUT, and the souls of the righteous to ZON.

All the Mochin of Atzilut and BYAKatnut and Gadlut, emerge from Partzuf Se’arot in Rosh AA. The degrees of the souls of the righteous extend from Partzuf Se’arot on Rosh ZA. The masters of masters extend from them, the degree of GAR de GARHochma, as well as the true ones, Bina, the weighty, Daat, the middle line, which weighs the illumination of right and left so they can shine together, and the sighing and the crying, who are dominated by the left line without right, from which harsh Dinim are extended. All who are attached to it weep and wail, and they are called “the sighing” and “the crying.”

They are also called “litigators.” When the middle line unites the left with the right, the merciful ones come out of the middle line. And likewise with the flavors of Torah, as it is written, “Taste and see that the Lord is good,” and the secrets of the Torah. During Gadlut, purity extends from them, and during KatnutTuma’a [impurity] extends from them. They are all regarded as the King’s hair, extensions that are drawn from the holy King, since all the kinds of extensions from ZA come from his Se’arotSe’arot Rosh de AA are the root of Se’arot Rosh ZA.

521) The Metzah [forehead] of ZA is counting of the wicked. When their works are counted and their iniquity disclosed, it is called “Metzah of the King.” Gevura increases in her Dinim and spreads on her side, and this differs from the Metzah of the holy Atik, which is called Ratzon [desire].

The two Awznayim [ears], upper AVI, are GAR de BinaMetzah is Daat, which mates AVI, since there the Masach is established from the YodMalchut, which rose to the light of Bina and diminished it into Avir, light of HassadimAVI mate on this Masach of the Yod inside the Metzah in a great and very wonderful Zivug to impart light of Hassadim upon all the worlds. This Zivug does not stop and there is none like it in another degree. Therefore, the Yod never comes down from the Avir de AVI, for if it did, this great and wonderful Zivug would stop.

It is written, “Because He desires mercy [Hesed].” “Because He” is Bina, desires the great Zivug to impart Hassadim, and does not desire the Yod to come down from her Avir and to give light of Hochma. This is why Metzah de AA is called Metzah of the Ratzon, since the Dinim in the Yod that rose there were established as a Masach that mates upper AVI due to the desire to bestow upon the worlds from the light of Hassadim that extends from the Zivug of upper AVI that does not stop.

However, when the Metzah of ZA does not receive from Metzah de AA, the great Zivug of upper AVI on the Dinim of the Yod that entered the light of Bina is absent there, and this Masach of Yod serves only to punish the wicked who have sinned so they do not enjoy the light of Hochma. For this reason, she entered the light and diminished into Avir.

When the iniquities of the lower ones have been disclosed and they are unfit for reception of light of Hochma, the Metzah of the King serves to take this light away from them through the ascension of the Yod to the light that is there, diminishing it into Avir. The Gevura intensifies in her Dinim, to sentence the wicked, and spreads on her side so the Din spreads out to make the light disappear from the wicked and to punish them.

In the Metzah of Atik, who is AA, this Masach is set up in his Metzah to mate upper AVI in a never ending Zivug. Hence, when the Yod that rose into the light that is there became a Masach, it is highly desirable because the great Zivug of upper AVI was made on her, and this is why it is called Metzah of the Ratzon.

522) The King’s eyes, meaning the watching over everyone, watching over upper and over lower, and all the guards of the King are called “eyes.” In the eyes, the colors white, red, and green unite, and all the King’s guards are called by these colors, each according to his manner. And all of them are called “the colors of the eyes.

As the King’s guarding appears, so the colors awaken. Supervision of Hesed is white, Din is red, and Rachamim is green. Supervision is Hochma, since supervision is from the light of Hochma, as it is written, “You have made them all in wisdom.” Eyes are the supervision, Hochma, and the three colors of the eyes are three lines, since Hochma appears only over all of them together. For this reason, a color is special supervision, as it is part of Hochma.

523) The eyebrows are called “the place that gives supervision to all the colors of the guards.” These brows, in regard to what is below, in regard to the eyes, are brows, to look and to extend from the river that stretches out, Bina. It is a place to draw from the river, to bathe in the whiteness of Atik, the light of Hassadim, the milk that extends from Ima. It is so because when the Gevura—left line—spreads, and the eyes, Hochma, are blazing in red from all the Dinim because she is Hochma without Hassadim, the holy AtikKeter, shines his whiteness, the light of Hassadim, and blazes in Ima, in upper AVI. And then she is filled with milk, light of Hassadim, which she received from Keter, and nurses those eyes. Then all the eyes bathe in the milk of upper Ima that is always flowing out, meaning that Hochma, the eyes, clothes in Hassadim, that is, bathes the eyes in milk. It is written about it, “His eyes are like doves beside streams of water, bathed in milk, and reposed in their setting,” meaning they are bathing in the mother’s milk that always and incessantly flows, since the Zivug of upper AVI never stops.

The Se’arot [hairs], which are called “eyebrows,” are the forces of Din that extend from the Metzah, from the Masach of the Yod in the Avir that is there, on which upper AVI mate in a never ending Zivug, and they are hanging at the end of the Metzah.

For this reason, they have the power to evoke upper Ima to impart her milk, light of Hassadim, to wash the eyes in it, meaning Hochma. Were it not for these Se’arot, upper Ima would not be imparting Hassadim for washing the eyes, and without HassadimHochma cannot shine. This is regarded as the eyes blazing in the color red.

The brows evoke upper Ima to impart Hassadim for washing the eyes. Without those HassadimHochma would not shine. It follows that the eyebrows give the power to supervise to all the guards. They give Hochma the strength to illuminate, for without them she would not shine because they are those Dinim in the Metzah itself. However, those that are in the Metzah are for the Zivug of upper AVI, and those that have breached and went outside are for what is below the forehead, for the eyes.

524) The Hotem of the holy King, ZA, is the correction of the Partzuf when the Gevurot expand and unite. These Gevurot unite and come out in one Gevura, and when the Dinim awaken and come out, each from his side, they are perfumed in the smoke of the altar. Then it is written, “And the Lord smelled the sweet savor.” Hotem de Atik de AA is different in that it does not need the smoke of the altar because it is considered completely Erech Apaim [Aramaic: having a long face], and the illumination of HS is called “His Hotem.” This is what King David commented, “A praise of David.”

The Hotem is the middle line that unites the two lines, the two eyes, since there are two times HBD in the Rosh: 1) two Awznayim and a MetzahHBD or upper AVI, in which Hochma disappears; 2) two Eynaim and a HotemHBD de YESHSUT, in which the Hochma appears through the middle line, Hotem.

The middle line carries the two kinds of Dinim of Masach de HirikMasach de Tzimtzum Aleph and de Tzimtzum Bet. It also contains Dinim in the left line, its superior, and Dinim in the upper one must be in the lower one. It follows that there are three kinds of Dinim in it: upper Dinim of the left line from the point of Shuruk, two kinds of Dinim de Masach of the point of Hirik, and when they unite, the power of the middle line is complemented, deciding and unifying the two lines. Out of that unification, the middle line, called Hotem, is made and reveals the Hochma.

However, when they unite, they all rise to the upper Gevura, to Dinim of the left line, and are perfumed there. These Dinim were included in Gevura of the left line, and from there they come out and operate. If their unification is spoiled and they act separately, they can be corrected only by the smoke of the altar that rises from the offerings, since the smoke of the offering includes the unification of three kinds of Gevurot, each of which comes out to its side, they are not united, and the smoke of the altar reunites them. Then it is written, “And the Lord smelled the sweet savor,” when Hochma, called “savor,” appears.

This is so in the Hotem of ZA, where Hochma de YESHSUT appears. This Hochma appears only through the correction of the Dinim, savor. However, it is not actual Hochma, but Bina that returned to being Hochma. But Hotem de AA does not need corrections because his actual Hochma, called HS, shines in him. He is called Hotem from the words “boundary” and “end,” as it is written, “And My praise I will restrain for you.” Restrain comes from the word sealing, as in sealing that ends the illumination, which is called “praise,” as in the verse, “When His lamp shone over my head,” and the illumination of the Hotem is called “praise.”

525) The Awznayim of the King are when the will is present and Ima nurses the light of Hassadim to ZA, and the illumination of holy Atik illuminates. Then the illumination of the two Mochot [“brains”] awakens, and the illumination of AVI and all those that are called “the Mochot of the King” are flaming together. When they are flaming, they are called “the ears of the Creator” because the prayers of Israel have been received. Then there is awakening for better and for worse, and in this awakening the fowls awaken, meaning receive the voices of the world, and all of them are called “the ears of the Creator.”

There is illumination of three Mochin HBD for dispensing the Hochma, and there is illumination of two Mochin HB alone for dispensing the Hassadim. The two Awznayim are upper AVI, which impart Hassadim in a never ending Zivug, which are illumination of two Mochin. It was said that when the will is present and Ima nurses, upper Ima nurses the light of Hassadim to ZA, and the illumination of the holy Atik illuminates because the light of Hassadim extends from the illumination of Keter, holy Atik. At that time the illumination of the two Mochot awakens and a Zivug is made of two Mochin to impart Hassadim to ZA, and illumination of AVI, which is Zivug of upper AVI, and all those who are called “the Mochot of the King,” HB, since only HB are called “the Mochin of the King.” But the Daat is essentially only Tifferet that rose and decided between HB, hence it is not a complete Moach.

When they are flaming together they are called “the Awznayim of the Creator” for two reasons: 1) Because of the prayers of Israel, who prayed for disclosure of light of Hassadim, their prayer was answered and the Hassadim flowed out. This is why they are called “Awznayim” [ears], which hear the prayer. 2) There is a sentence there. Is the Masach, on which the Zivug was made, good or bad? In Katnut it is bad, for then it punishes the wicked. And in Gadlut it is good, for it is all Rachamim. This is why they are called Awznayim, from the words Maznayim [scales] of the sentence.

In this awakening, the winged ones, the angels that receive the voices of the world, meaning raising of MAN, awaken through the Zivug of upper AVI to raise MAN there.

526) The Panim of the King, ZA, is the illumination of AVI and their expansion over the three points—HolamShuruk, and Hirik—that shine in Holam, encircle in Shuruk, and flame in Hirik, in this Rosh of the King. Then testimony extends from them, which is illumination of Hochma, which testifies in the King, ZA. The shape of the King is more dignified than all. At the Rosh, there is the upper Hesed and Gevura. The illumination of AVI divides: illumination of Aba into three lights, and illumination of Ima into two lights, thus five lights. HG are included in one light, thus six. Hesed is crowns and flames in the two lights that illuminated, and they are eight, and Gevura illuminates in one light, thus nine lights. When all the lights join together, they are called “the shape of the King,” and then it is written, “The Lord will go forth like a mighty man; He will arouse zeal like a man of war,” since illumination of Hochma extends only in Gevura.

The lights of upper Bina, which came out of Rosh de AA, which is AVI, is complemented in three points—HolamShurukHirik. First, the Holam comes out, the ascent of Malchut to Bina. At that time Bina divides into two halves, where ZAT de Bina are called Ima or YESHSUTKH that remained in the degree were established as GARHBD, although there is only light of Hassadim in them, and they are called Aba or upper AVI.

ZAT de Bina, which are called Ima, also divide into KH in lights of NR that remained in the degree in VAK, and to Bina and TM that fell to the degree of ZA.

Upon the exit of the point of Holam, which is the ascent of Malchut to Bina, upper Bina divided into two degrees—Aba, which is GAR de Bina, and Ima, which is ZAT de BinaAba was established with GAR, the three lights HBD, and they are also called upper AVIIma is in two KelimKH, with two lights NR, which was not established in GAR because she needed the Ohr Hochma, she, too, is called YESHSUT, and this is the Holam.

Afterwards the Shuruk comes out, being the descent of Malchut from Bina to her own place, where Bina and TM that fell from Ima rise back up and unite in the degree of Ima. Then she is completed with five Kelim KHBina, and TM, and with five lights NRNHY. However, the Bina and TM that rose did not completely join in KH. Rather, KH that remained in the degree were established as the right line, Hesed, and Bina and TM that fell and returned were established as the left line, Gevura, and the domination was to the left line.

At that time the point of Shuruk came out, returning Bina and TM to their degree and being established as the left line, Gevura, and the KH as the right line, Hesed, but dominated by the light of the left. The light of the right, Hesed, disappeared from there, and this is the Shuruk.

Afterwards the Hirik comes out. This is the arrival of the middle line that unites the two lines HG in one another, sustaining the illumination of both. Then Keter is crowned by the decision of the middle line, spreading in two lights, in the right line, Hesed, and in the left line, Gevura, meaning through the middle line.

There are two discernments in that: 1) After they unite, only the right line, Hesed, illuminates. 2) Once they have united, the light of the left illuminates in clothing of the right. That is, afterwards it is crowned a second time and the Gevura—light of the left line—shines in its illumination by clothing in Hesed. This is the point of Hirik. When all of these lights unite, they are called “the shape of the King.”

527) The lips of the King. When the light of Aba illuminated, meaning upper AVI, it illuminated in three lights.

  • Hochma, light of upper Hesed.
  • Bina, light of the Moach of the King.
  • Daat, when the Yod rose to the Avir and remained hanging still until the light of Ima illuminated, meaning YESHSUT. Then the Yod went out of the Avir once more, the light returned to its place, and five lights illuminated in five Kelim.

528) From what did Ima illuminate? Two Yesodot [plural of Yesod] were established from the Malchut that rose to the place of Bina, since they were mingled in one another and the Malchut that acquired the form of Bina became Yesod of Bina in Aba, and the form of Malchut herself became Yesod of Hochma de Aba, which is called “a trail.” It clung to it as a male to a Nukva, which is the 50th gate, and the trail of Hochma de Aba illuminated in the path of Bina de Aba, and Bina in Aba was impregnated and gave birth to five lights—KHB TM de Ima—who is YESHSUT, in the same order as the three points HolamShurukHirik.

Fifty gates on many lights were carved of these five lights, which are KHB TM, and each of them comprises ten Sefirot, thus they are fifty. Opposite them are 49 pure Panim and 49 impure Panim in the Torah. One remains uncounted—the 50th gate—and that one illuminates everything. This is the trail of Aba, who is Moses, to whom the 50th gate was given, too. The light of Aba, the third light, remains hanging until the light of Ima illuminates. It remains hanging even after the exit of the Yod from Avir de Ima because in Aba, the Yod never comes out of his Avir. When AVI join together and clothe in the King, ZA, they are called “the King’s lips.” Aba dresses in the upper lip and Ima in the lower lip. This is why He sentences words of truth.

529) The opening of the mouth depends on the lips of ZA because Daat is concealed in the mouth of the King, who is called TifferetZA, since Daat is the expansion of TifferetZA, which is ZA that rose and became the middle line to unite AVI. All the treasures and the colors united in Daat, as it is the middle line. Also, that Daat is concealed in the mouth and fills all the rooms and corridors, meaning it expanded in HGT NHY de ZA, as HGT are called “rooms” and NHY are corridors.

When the light of Daat awakens and comes out, it is called “the mouth of the Creator.” When the lips, which are the two lights of AVI, meet the light of Daat, they unite through it into one, and the matters are determined in truth, in Hochma [wisdom], Tevuna [intelligence], and Daat [knowledge]. Then all the words of the Creator are decided in those HBD.

530) HBD illuminate in Rosh ZA in the form of Ima. From there they expand and crown in the Guf of ZA. When HBD conjoin in one crown, they are the King’s palate, which is at the beginning of the Guf and is called “the sweetness of the King.” This is why it is written, “Taste and see that the Lord is good,” since the sense of taste is in the palate. Also, all the King’s rulers and ministers depend upon this palate, as it is written, “And by the breath of His mouth all their host.”

531) There is the wholeness of everything in this palate, and all the letters are in them. The four letters AlephHetHeyAyin (AHHA) are from the outlet of the throat. Aleph is the light of holy Atik, the most hidden of all that are hidden, KeterHet is the light of Hochma, which is not found and is unattained because it was concealed in Mocha Stimaa de AA and does not extend to the Partzufim of Atzilut, as it is written, “Man does not know its value.” The letter Hey is light of ImaBina, which returns to being Hochma, from whom arrives all the Hochma in the Partzufim of Atzilut. It shines, drawn out, comes out, waters all, and nurses the children, ZON, until this holy ointment comes and fills the righteous, Yesod, which unites with the bottom NukvaMalchut, which is blessed by him, and they do not separate.

The abundance of Ima is white out of red, that is, the left, red, is included in the right, which is white, as it is written, “To the mountain of myrrh and to the hill of frankincense.” It is written about Ima: myrrh is red and frankincense is white. Ayin is the light of Ayin (70) faces that feed on the wind that comes out of the mouth, the seventy names of the Creator, ZA. Corresponding to them on the earth, it is written “All the persons of the house of Jacob, who came to Egypt, were seventy,” since Jacob is a tree in the earth, corresponding to ZA, and his seventy souls are seventy branches of the tree.

532) From those four letters AHHA, the four letters GimelYodChafKof (GYCK) illuminate from the outlet of the palate. From the Aleph of AHHA shines the Gimel of GYCK, which is a good reward for the righteous, which is called a Gemul [reward], meaning Gimel. It is written about that, “Then you will delight in the Lord.”

From the letter Het of AHHA shines the Yod of GYCKHochma, and is completely hidden in Yod, hidden on all its sides, for there is no white in it. This is why Hochma is not present, as it is written, “Nor is it found in the land of the living.”

From the letter Hey of AHHA shines the Chaf of GYCK, meaning light and oil of the ointment, which is poured out of Ima to a place called Keren [corner]. It is called “Corner of the Yovel” because “corner” is Malchut and Yovel is BinaMalchut that receives the abundance of Bina is called “the corner of the Yovel.” This is the kingdom of David, and this is why there is anointing for the kings only with the letter Chaf [also means spoon in Hebrew, and anointing means spreading with oil, too].

533) The Kof of GYCK illuminates from the Ayin of AHHA, as the Ayin is seventy, having seven Sefirot HGT NHYM, in each of which are ten Sefirot. So is Kof 100 because there is HBD in her as well, the perfection of the ten Sefirot. For this reason, there is the perfection of everything in the palate, and anyone who knows this secret and is watchful with it is happy.

534) The Guf of the King is the expansion of the Sefira Tifferet, in which the colors white and red unite, meaning the two lines right and left, and the body—the middle line, unites them. The King’s arms are the lights HG, the two lines—right and left—and the Guf is the middle line that unites them. His intestines are the internality and are corrected in Daat, which enters the Rosh and sentences between the two lines HB, expanding to the internality and within the GufTifferet.

535) The thighs unite in two lights, NH. The thighs and the two kidneys unite in one place because the two kidneys are NH as well, where all the ointment is collected, and all the oil of the body. From there extends every holy ointment to the Yesod of the world, to Yesod, from a place called “world,” which is NH. This is why “The Lord of hosts is His name,” since NH is “Hosts.”

536) All the corrections come to unite in the Nukva until Yesod receives all the oil of the holy ointment and pours it to the NukvaMalchut, who is blessed by it when the Dinim are established below and established above. Also, all the corrections are the King’s, which are the holy name, in joy and wholeness, and they are all one. Then He is within them, as it is written, “God takes His stand in His own congregation; He judges in the midst of the rulers.” Hence the Dinim are regarded as fire: As light and cooking come from the fire when it is set up in the right vessels, and destroys everything when it is not set up properly, so are the Dinim.

537) When the Dinim are not set up below, it is seemingly so above—all the corrections are not established so. This is because Ima departs from over the children, ZON, the children do not nurse, the Yesod does not pour out to the NukvaMalchut, all the Dinim awaken, and the strong serpent rules. It would seem that all the corrections of the King have departed due to the Din. Because Nukva is not blessed, and the righteous, Yesod, is not receiving for her, and the strong serpent rules. Woe unto the world, which suckles from them.

538) Rabbi Shimon revealed all these corrections so he would not come to the next world disgraced. Now they must appear for the friends, for they know and understand the matters. Indeed, they must know them, as it is written, “And you shall know that I am the Lord.” It is written, “And you shall know that I am the Lord,” and indeed matters have been reconciled in our heart. Happy are we in this world and in the next.

539) I saw him in a dream and I asked, “This Yod of the name HaVaYaH is Hochma. Why is the Hey of HaVaYaH Bina?” He replied, “It is written, ‘And a river comes out of Eden to water the garden.’ The river that comes out of Eden is Bina. It comes out of Eden, which is Hochma. This is why the Yod is hidden within that river, meaning Hochma, and the Yod spreads the light of Bina above, right, and below, left, which are four. Afterwards Bina brought forth a son beneath her, who is Vav, the middle line, and became as the Hey. This is why YodHey is HB. Then she begot and brought forth that son and placed him in front of her. This is why he is YodHeyVav, since the Vav sat before her so she would nurse it.

We learn about it that the Hey was initially Dalet, and when the male, Hochma, conjoined with her, she was conceived with one son, and she was called Hey. Then she begot him and brought the Vav, meaning that son, outside of her and placed him in front of her. It is written about that, ‘And a river comes out of Eden.’ This is Bina that comes out of Hochma, who is called ‘Eden,’ from whom she came out to water the garden, Malchut, to nurse it.”

540) I held his hands and kissed him on his hand. With this refinement I awoke. I wept and laughed and three days went by without me eating anything—one because of joy, one because I was not privileged with seeing him another time. For this reason, I immediately became connected to Him, since when the law shines for me, I see His shape awakening before me. Happy are the righteous in this world and in the next. It is written about them, “Surely the righteous will give thanks to Your name; the upright will dwell in Your face.”

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