And If a Man Shall Take His Sister

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100b) Spiritual nakedness is Dinim [judgments]. There are two kinds of DinimDinim de Dechura [male Dinim]—which extend from the left line without right—the male nakedness; and Dinim de Nukva [female Dinim]—which appear with the Tzimtzum [restriction] and the Masach in Malchut—the female nakedness.

“If a man,” meaning the Creator, “Shall take his sister,” meaning the assembly of Israel, which means that the Creator, ZA, will take the Malchut and raise her to being his sister, a state of Achoraim [posterior] and darkness for the Nukva. It is considered that ZA and Malchut are attached to one another because being at the same degree they are regarded as adhered to one another. This state continues until “And see her nakedness,” when he extends the Masach de Hirik to mate on it and diminish the left line. These Dinim of the Masach de Hirik are considered the nakedness of the NukvaDinim de Nukva, and the extension of Dinim is regarded as seeing.

This is why it says that he, ZA, saw, meaning extended, her nakedness, meaning Dinim de Nukva, which he evoked in her by extending the Masach. “And she,” Malchut, “Sees his nakedness,” sees the Dinim de Dechura, called “his nakedness.” She cannot endure them and because of that a desire awakened in her to part and to be cut off from him.

Thus, there are two reasons here for the sawing off of Malchut from ZA: 1) The extension of the Masach de Hirik to diminish the left line. This act of ZA is implied in the words, “And [he] see her nakedness.” 2) As long as she clothes the left line of Ima without right, she is in Dinim de Dechura that come from the left line. She cannot tolerate them and wishes to cut off and depart him, as it is written, “And she sees his nakedness.”

These two actions were done because “It is a shameful thing,” for they cause extension of the Hassadim over the Masach de Hirik. This is a third act, and then they are cut off from each other to be rebuilt in a Zivug PBP, to bestow “In the eyes of the children of their people,” in the eyes of Israel, for the aim is primarily for them, so they will receive Mochin—called “eyes”—from them.

Indeed, a great correction occurs by that. Those Dinim de Nukva that ZA evoked in his Masach de Hirik, which caused the diminishing of the left line, did not cling to Malchut, but to ZA. Thus, only Dinim de Dechura remained in Malchut, and the Dinim de Nukva clung to ZA. Hence, because of the removal of the Dinim de Nukva from MalchutMalchut can impart Hochma and Hassadim upon Israel.

This is why the writing ends, “He has uncovered his sister’s nakedness; he bears his guilt.” This means that the correction of attaching the Dinim de Nukva to ZA was done because ZA uncovered his sister’s nakedness through the Masach de Hirik that he extended. This is why he, and not Malchut, bears the Dinim and the corruption that comes as a result of this extension.

It was written, “How good and how pleasant it is for brothers to dwell together, as well.” “As well” includes Israel below. There is great merit in the first state, when Malchut clothed Ima, since then it is considered a sister to ZA and as big as him, while in the second state she loses all that. However, there was a fault there: Hochma was dark and could not shine for Israel for lack of Hassadim. This is why she diminished and descended from her degree, to shine for Israel.

This is the reason why King David, who was a Merkava [chariot/assembly] for Malchut, longed for that first state when the Masach was a sister for ZA there. He said, “How good and how pleasant it is for brothers to dwell together,” while Malchut and ZA were brothers on the same degree. However, “Together, as well” means that the merit of the second state is there, that she is filled with lights to bestow upon Israel. Thus, he longed for the connection of those two states together.

“As well” includes Israel below, so she, too, could bestow upon Israel below, as in the second state. This is so because when the assembly of Israel is in unity, when they are in Zivug PBP as one in the second state, Israel below are joyfully present in the Creator because then they, too, receive the lights from Malchut. He longed for the joining of those two states and said, “How good.” The words, “As well,” mean inclusion, so Yesod de ZA, called Tzadik, will bestow in her, as well, and so that Yesod and Malchut will be in one Zivug as in the second state. This is why it writes, “Together, as well.”

101) How does the word, “one,” indicate the complete Zivug? It is written, “Here O Israel, the Lord our God, the Lord is One.” “One” is the assembly of Israel united with the Creator, ZA. The Zivug of male and female is called, “one,” since a place where the Nukva is present is called, “one,” for a male without a female is called “a half body,” and a half is not one. But when two half bodies unite, they become one body and they are called, “one.”

102) Now in the exile, the Creator is not called, “one,” since the assembly of Israel, Malchut, is in exile, the Creator, ZA, rises, the Zivug of ZA and Malchut separates, and the Holy Name is not whole and is not called, “one.” It is called, “one,” when the queen is with the king and they unite.

It is written, “And the kingdom shall be the Lord’s.” This is the assembly of Israel when Malchut ties to her, and then, “In that day shall the Lord be One, and His name one.” It is also written, “How good and how pleasant it is for brothers to dwell together, as well,” where “together” implies to the great Zivug, called “one,” which is applied in the second state.

103) “Like the precious oil upon the head.” “The precious oil” is the anointing oil, which extends from AtikKeter. This oil, which is the lights of Atik, is found in the upper river, Bina, which nurses the sons, ZON, to light the candles, the Sefirot of ZON, and the oil that ZON suck from the Bina is poured on the king’s head, which is GAR de ZA, and from his head to the glory of his beard. From there it is drawn unto all the apparels of honor in which the king is clothed, meaning to all the Sefirot of ZA, as it was written that He descends by His very qualities, which are the King’s crowns. The Sefirot are called “qualities,” and His Holy Name is in them.

104) Any extension and any gladness in the worlds does not descend to bless the worlds except by those holy crowns, the Sefirot of ZA, which are the name of the holy King, HaVaYaH, which is HB TM. This is why it is written that He descends according to His qualities, as it is written, “At the commandment of Aaron and his sons shall be…” and the abundance extends to all the worlds, so there will be blessings for all. This oil is not present until that time when the work below is rising and they meet one another, as it is written, “Ointment and perfume rejoice the heart.” Oil is the abundance above and perfume is the work below. When they meet one another, it is everyone’s joy.

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