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98) “A song of ascents for Solomon: If the Lord does not build the house, its builders work in it in vain.” King Solomon said this verse when he was building the Temple. When he began to build, he saw that the work was being completed in their hands and it was being built by itself. At that time, he started and said, “If the Lord does not build the house,” as it is written, “In the beginning God created,” since the Creator created and established this world, Malchut, a home, with all that is needed.
99) It is written, “Its builders work in it in vain.” Its builders are the rivers, the Sefirot of ZA, all of which come and go within this house, the Malchut, to correct it in all that is needed. And although they all come to correct and to make its correction, without the Lord, which is the world of correction, Bina, which established and made the house as it should be, those builders would be in vain. Rather, the important thing is what Bina made and established. “If the Lord does not guard the city, the watchman watches in vain,” as it is written, “The eyes of the Lord your God are always on her, from the beginning of the year to the end of the year.” By this Providence she is kept from all sides.
100) It is written, “Here is Solomon’s bed, sixty mighty men surrounding it, from the mighty men of Israel.” Solomon’s bed is Malchut. Why are they all keeping it? It is written, “For fear at nights,” the fear of Hell that stands opposite her so she would repel it. This is why they all surround it.
101) Although they are all standing in illumination of the thought that is unknown, Rosh de Atik, called RADLA, at that time the light of the thought that is unknown strikes the light of that Parsa, which separates her from the three Roshim [pl. of Rosh] of AA, the separation is revoked, and they illuminate together. The three Roshim de AA went up to RADLA after the Parsa was revoked, and they illuminate together with RADLA. Also, the three Roshim de AA were included in one another, each was included in all three of them, and they became nine palaces.
Through Malchut’s ascent to Bina in each degree, which ended the degree below Malchut, a Parsa was made there—the Sium [end] of the degree—so Bina and TM of each degree fell from each degree to the degree below it. Thus, Bina and TM of Rosh de Atik fell into the three Roshim de AA, and a Parsa was placed below the Hochma de Atik. Additionally, Bina and TM of each of the three Roshim de AA fell to the Rosh below it, and Bina and TM of the third Rosh of AA fell to AVI.
Afterwards, at the time of Gadlut, an illumination is extended from AB SAG de AK, lowering again the Malchut from Bina to her own place, and canceling the boundary and the Sium of the Parsa in the middle of the degree. At that time Bina and TM that fell from each degree rise once more to their initial degree before they fell taking with them the lower degree where they were fallen. It follows that then, when Bina and TM of Rosh de Atik that fell to the three Roshim of AA return and rise to their place in Rosh de Atik, which is called RADLA, they also elevate with them the three Roshim de AA to Rosh de Atik, and the three Roshim of AA are called Kitra, Avira, and HS.
They all stand in the illumination of the thought that is unknown after the Parsa between RADLA and the three Roshim de AA have been set up, for which those same diminutions that are done in RADLA are done in the three Roshim, where each ends below the Hochma, and Bina and TM fell to the degree below them. However, afterwards the light of the thought that is unknown, RADLA, strikes the light of the Parsa that extended illumination from AB SAG de AK, and cancelled the Sium of the Parsa that separates it from the three Roshim of AA. Thus, Bina and TM de RADLA returned with the three Roshim de AA and rose to the place of RADLA due to the cancellation of the Parsa, illuminating along with RADLA.
Once the three Roshim de AA that rose to RADLA were included in one another there, until each of them consists of three, nine palaces were made of them in RADLA. However, those nine palaces illuminate in AA, too, although there they are called “lights.”
102) Palaces are not lights. Neither are they spirits, nor souls, and there is no one who stands in them. The desire of all nine lights, all of which are in a thought, which is one of them in the calculation, meaning an inclusion of the three Roshim de AA in one another in the place of HS de AA, called “a thought,” being one of the three Roshim de AA. They all wish to chase the nine palaces in RADLA and attain them while standing in the thought, in HS. That is, while the nine lights—which are Hitkalelut [inclusion] of the three Roshim of AA in HS—are in HS, outside RADLA, they wish to attain the nine palaces in the place of RADLA.
The reason is that they receive all their Mochin from those nine palaces, but they neither attain nor are they known, for they are absent in both the desire and the upper thought. They have perception in them, receiving Mochin from them, but they do not perceive them, for they are imperceptible. The whole of faith stands in those, and all those lights from the upper thought, HS below RADLA, are called Ein Sof. It is so because thus far the lights reach and do not reach, and they are unknown because there are neither will nor thought here, for this HS is hidden and does not illuminate to the lower ones whatsoever.
103) Rosh de AA is called “a thought.” When he illuminates, when the power of the Parsa is cancelled, when he brings his Bina and TM back to him—who also elevate the lower one with them, AVI and YESHSUT—and it is not known from whom he illuminates because the thought of AA is unattainable, at that time his light clothes and becomes hidden in Bina. It is so because Bina cannot receive without Hassadim, hence the light in her becomes concealed. Afterwards, the Hassadim illuminate and Hochma and Hassadim become included in one another until all are included together. Then they illuminate to all the Partzufim of Atzilut.
In an offering, when everything rises, when Bina and TM of each degree rise to her degree and elevate the lower ones in which they were fallen along with them, they become tied to one another and illuminate in one another. This is so because every lower one that rises to the upper one becomes tied to it, and thus receives the Mochin of the upper one. Therefore, each lower one is tied to the upper one, and each upper one illuminates to the lower one. At that time all the degrees are in an ascent to the upper one, and the thought, AA, rises and crowns in Ein Sof, RADLA, being tied to RADLA in an ascent, and therefore illuminates in him. The light from which the upper thought, AA, illuminates, RADLA, is called Ein Sof.
104) When the thought—Rosh de AA—illuminated, and forces expanded from it—meaning the Bina that rose to him and received Hochma from him expanded downward—that thought became hidden, concealed, and unknown, as in itself, it is hidden and does not illuminate to the lower ones at all. From Rosh de AA, it expanded in expansion to all the sides. Also, one expansion expanded from him, being the upper world, Bina.
105) The upper world is in a question. It is the upper utterance, Bina, who is called MI, as it is written, “Lift up your eyes on high and see who created these.” The question that created these is MI [who], Bina. She created ELEH [these], which are VAK de ZA. Afterwards, MI expanded and became a sea, the end of all the degrees below, Malchut. From Bina, he began to build below, in Malchut, and did everything in Malchut in the very same way as above, in Bina—one opposite the other. This is why Bina is the keeping of everything above and below.
It is so because each Sefira and degree receives its Mochin from a higher one through ascents of the lower one to the upper one. However, by that, each has its own Behina [essence/discernment], as well, besides what it took from the upper one.
The exception is Malchut, since in itself, Malchut is unfit for the upper light because the Tzimtzum [restriction] is over her. However, through her ascent to Bina, she receives her Kelim and lights from him, and all that exists in Bina, exists in Malchut in the very same way. Therefore, the letters of Malchut are as the letters of Bina, since Bina is called MI [“who,” consisting of Mem–Yod], and Malchut is Yam [“sea,” consisting of Yod–Mem].
Likewise, in the name HaVaYaH, the first Hey is Bina and the bottom Hey is Malchut. This is why Bina is regarded as the keeping of everything, for she keeps Malchut from being gripped by the outer ones, since she gives her Kelim and lights to her.
106) The expansion of the upper world from the thought, from HS de AA, is this Bina, which is called “the upper world,” as it is written, “If the Lord does not guard the city, the watchman watches in vain.” This is the keeper of Israel, ZA, for the keeping does not stand in ZA, but in the upper world, Bina.
107) The azure of the tabernacle stands in the upper one. Azure is Malchut and purple is Tifferet. One connects to one, so that ZA and Malchut will unite. “For the Lord your God is consuming fire.” There is fire that consumes fire, eating it and consuming it, because there is fire that is stronger than fire.
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