The Palace of Desire, Tifferet

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647) The sixth palace is called “the palace of desire,” a desire called “[that which] proceeds out of the mouth of the Lord.” This is a joy of Dvekut of everything, and here is the desire of all the desires, as it is written, “Your lips are like a thread of scarlet.” It is a desire of all the souls that come out from what proceeds out of the mouth of the Lord.

648) In the palace of desire, all the wishes and all the requests in the world are granted because it is the wish of all the wishes, when there are kisses, as it is written, “And Jacob kissed Rachel.” Then, when they kiss one another, it is called “a time of good will,” since then there is the wholeness and all the faces illuminate. When the prayers rise, it is a time of good will to be present. It is written about it, “And I, my prayer is to You, O Lord, a time of good will,” which is bonding in kisses.

649) There are six doors in that palace, four doors to the four directions, HG TM, one above, and one below, NH. In those doors, Raziel—a great spirit—was appointed over all the appointees in all the doors. He was appointed and deposited with all the upper secrets that are spoken mouth to mouth, which kiss one another in the love of love.

650) These secrets are not about to reveal, but when the gates open, all the palaces, all the spirits, and all the camps know that the gates of good will have been opened. But only desires of the prayers enter those gates, desires of praises, desires of the high, holy souls.

651) It is a palace of Moses. In this palace, Moses was gathered in love and kissed kisses in a death of kiss. In this palace, “Moses spoke and God answered him with a voice.”

652) When those who kiss kisses cling to one another in a kiss, it is written about it, “Let him kiss me with the kisses of his mouth.” There are kisses of joy and love only when clinging to one another mouth-to-mouth, spirit-to-spirit, satiating each other with every indulgence and with joy from the upper illumination.

653) Moses will speak, as it is written, “You are beautiful, my wife.” It is also written, “Your lips are like a thread of scarlet.” These are the words of ZA to Divinity, “And God answered him with a voice,” as it is written, “You are beautiful, my beloved, and also pleasant.” It is also written, “His lips are lilies, dripping with flowing myrrh.” These are the words of Divinity to ZA.

654) All the secrets of the upper souls—evoking the craving of love above and below together, in ZON, raising MAN—have been given to the hands of the spirit, Raziel. These are high souls such as Rabbi Akiva and his friends, the Martyrs [ten sages executed by the Romans], who did not draw near to bathing in the river of fire as do the rest of the souls, who bathe there and go through it, for because of their great sanctity, they did not need to.

655) The spirit, Raziel, elicited 12 lights, all standing under that spirit. Four upper lights stand to the four directions, governing the four directions. To the south stands one upper light, the right side of the entire world, from which Israel begin to unite in faith. This is Michael, the minister of the power of the upper lights that come down from the south, Hesed, where the light stands in its power.

656) Michael, the light of the right, is the great guardian, watching over Israel. When the Sitra Achra is poised to slander Israel, Michael argues with him and becomes a defendant, speaking in favor of Israel, and they are saved from the slandering of the head of the enemies of Israel.

657) The exception was when Jerusalem was ruined, for then the iniquities prevailed and Michael could not prevail over the Sitra Achra, since Michael’s arguments for Israel were broken. Then it is written, “He has drawn back His right from before the enemy.”

658) To the north, a light stands to cancel the Din from the fourth palace, giving the canceling of the Din to the appointee over by the door. By the door stand appointees on the side of Tuma’a, waiting for the appointee to take the Din. Sometimes the light on the north makes the Din by itself, and is not given into the hands of the Sitra Achra because all the Dinim that were made by it have healing. In those places, the Creator executes Hesed even though they are on the left.

659) The light on the north is Gabriel. Wherever he strikes there is Hesed because Gabriel is on two sides, included in Gevura and in Hesed. This is why there are strikes, as well as healing in him, as it is written, “As a man chastens his son, the Lord your God chastens you.” These are the pains of love, consisting of Gevura and of Hesed.

660) On the east stands the light Rafael, who is in every Refua [healing], to bring before the Creator all who were forgotten in the house of their illness from healing in time, and to bring nearer the time and the end to those illnesses that were complemented by their faith. The illnesses faithfully keep at the time they are allotted. They do not wish to depart prematurely. But he asks that they will go prematurely, and he circles the world each day to complement healing by his Master’s command. Rafael is also to the west, gripping to the side of Michael and to the side of Gabriel, for he is the middle line, Tifferet, comprising both lines, right and left, Michael and Gabriel.

661) He is appointed when the person is sentenced to life in the fourth palace. Then he brings the healing first. That healing comes out of the distress, the illness, for if he were not sick, he would not need healing because it comes out of two sides, Hesed and Din. The distress, the illness, comes from the left side, and the healing is from the right. Therefore, the sick one for whom the healing has come, it came to him out of great distress.

662) So it is from the west side, for the healing comes also from the west, since the west, which is Malchut, consists of all the lights in the three lines. And although Rafael is on the east, as well as on the west, still, healing and life come from the east because from there life extends downward, to Malchut, which is the west.

663) On the west, there is a light called Nuriel. This is Uriel. He consists of all, and stands to be a messenger in every thing. The west is Malchut, which consists of three lines. He has three sides, three lines, but they are two because each is included in the other, which are primarily right line and left line. But the middle line is only an inclusion of the two lines and does not add to them. It follows that there are no more than two lines. Also, they are four lower Yesodot [pl. of Yesod]—three lines and Malchut who receives them—from the four Yesodot of the world in Bina, which are higher than all. And because they all connect to one another, the text implies, “I went down into the garden of nuts, to see the fresh blossoms by the stream,” since the Moach [marrow] of a nut splits into four parts that are connected together.

664) 12 lights stand in the spirit Raziel, who is in wholeness over them. These are four upper lights that stand in the four directions—Michael, Gabriel, Rafael, and Uriel. Below them are eight other lights, to be in wholeness, for they are all one wholeness. When they all expand, they are three to each side because when the four lights in the four directions HG TM are included in one another into one wholeness, each of them has only HGT, which are three lines illuminating in HG TM, and four times three is 12.

665) These four pillars, four lights, are poised to rise and unite that palace in a place called “heaven,” Tifferet de Atzilut, uniting the kisses in one another. Under those there are several degrees, all of which come out of those four bottom Yesodot, from four lights—Michael, Gabriel, Rafael, and Uriel. Some of them come out from the side of water, Hesed, Michael, some of them from the side of fire, Gevura, Gabriel, some from the side of RuachTifferet, Rafael, and some from the side of dust, Malchut, Uriel.

666) Likewise, four went into an orchard and all were sorted into that place, into the four Yesodot. Each was tied to his place—one to the side of fire, one to the side of water, one to the side of wind, and one to the side of dust. They all drowned, each in his Yesod, as they entered, except for the wholeness, the Hassid [inclined to Hesed, but also “pious”], who came from the right side, Hesed, and clung to the right and rose up. And he is Rabbi Akiva.

667) When he reached a place called “palace of love,” he clung to it with the heart’s desire. He said, “This palace should be attached to the palace above, to ‘great love,’ in Hesed de Atzilut.” Then he was completed with faith, rose, and complemented the small love, Malchut, with the great love, Hesed, as it should be. This is the reason why he died with love and his soul departed in this verse, “And you shall love the Lord your God.” Happy is he.

668) All those other ones went down and were punished in that Yesod that went down. Elisha went down on the left side, Yesod of fire, Gevura. He went down in it and did not come up. He met the Sitra Achra, who is called “another god,” was denied repentance, and was expelled from there because he clung to him. This is why he is called “another.”

669) Ben Azai went down by the Yesod, dust, which corresponds to Malchut. Before he arrived at the burning of the fire in the dust, in the Dinim in him, which comes to the Sitra Achra, he drowned in that dust and died. It is written about it, “Precious in the eyes of the Lord is the death of His saints,” for he died when he was a Hassid and did not touch the Dinim.

670) Ben Zuma went down to the Yesod, wind [also “spirit”] corresponding to Tifferet. He met another spirit, which comes to the side of Tuma’a, who is called “evil occurrence.” Because of it, it hurt him and he did not settle in it, meaning he was hurt.

None of them was saved from punishment. Solomon said about it, “There is a vanity which is done upon the earth: that there are righteous men, unto whom it happens according to the work of the wicked,” for because these went down those degrees, those were punished. That is, they extended the illumination of Hochma from above downward, which is called “a descent.”

671) Because Rabbi Akiva went up, extending illumination from below upward, he entered unharmed and came out unharmed. David asked a question and it was not resolved for him. It is written, “From dead men, O Lord, from dead men from the world, some of whom are alive.” He asked, “Why were those righteous ones killed among the slain of the world? After all, they were innocent; they committed no transgression for which to be punished?” “From dead men, O Lord, from dead men from the world, some of whom are alive.” There are two kinds of death here: “Your hand, O Lord,” and “The world.” “Your hand, O Lord” is the Creator, to whom the soul is gathered. “From dead men from the world” is the Sitra Achra, who controls the body, as it is written, “I will look on man no more among dwellers of Hadel [ceasing],” the letters of Heled [world], meaning who sit under the Sitra Achra, who is called “ceasing.”

672) The souls of the ten martyrs are to complement the holy spirit, ZA de Atzilut. They have ten spirits below corresponding to the ten Sefirot de ZA, and their Guf [body] is given to the wicked Malchut. Each takes his portion, as with the offerings.

673) The top of the beginning of faith, Keter, is in the thought, Hochma. The strong spark, Bina, beat and rose inside the thought. Bina went up to Hochma and they mated and produced sparks—illumination of Hochma out of the thought. He threw the sparks into 320 directions and sorted the waste out of the thought, and it was sorted.

After GAR de Nekudim came out, meaning KHBHB mated and begot Daat and ZAT de NekudimDaat HGT NHYM. It was said about them, “And rose inside the thought,” producing sparks, which are the eight kings. Because they were drawn from above downward, from Atzilut to BYA, they broke and died, the lights returned to the Emanator, and the Kelim fell to the Sitra Achra. It was said, “He threw the sparks into 320 directions,” meaning they broke into 320 Behinot.

This is so because eight kings broke, each having four Behinot HB TM, which are 32 Behinot, and in each Behina from among them there are ten Sefirot, which is 320. Afterwards he sorted the waste out of the thought, expanding that cause that extended the Hochma from above downward, which caused the shattering, and it was sorted. Then they were corrected once more.

674) Similarly, with the ten martyrs there was the breaking of the vessels, hence the souls—which are the lights—went up to ZA, and the Kelim, which are the Guf, were given over to the Sitra Achra, the wicked Malchut. Those among them who needed to be completed were sorted, meaning the souls were sorted into MAN for ZA, who was completed by them and rose to the thought, that is, they extended illumination of Hochma from the thought, Hochma. It is all as it should be, joy because of the ascent of the souls, and sadness because the bodies were given to the Sitra Achra.

675) It is written, “And I commended the joy,” for a man has nothing better under the sun than to eat, and drink, and be merry, and He will accompany him in his labor, the days of his life which God has given him under the sun.” Did King Solomon commend rejoicing and eating and drinking? Rather, “And I commended the joy” is the joy of the holy King when He rules, on Sabbath and on good days. This is because of all the good deeds that one does, there is nothing good for a person under the sun, except to eat and drink, and show gladness on the side of Kedusha, so he would have a portion in the next world.

676) “And He will accompany him in his labor.” Who will accompany him? It is the Creator, who will accompany him and walk with him, admitting him into the next world. Another interpretation: A person who has eaten, drank, and was merry, everything that he spent in expenses, eating and drinking, he—the person—will lend Him, lending to the Creator, and the Creator will give him twice what he spent on Sabbath and good days.

By those two, a man lends to the Creator: 1) when having mercy for the poor, 2) when spending on Sabbath and good days. It is so because everything is a loan to the Creator, as it is written, “He who lends to the Lord pardons the poor, and He will pay him his reward.”

677) For this reason, this, the Kedusha, is glad, and that, the Sitra Achra, is sad. This is good, and that is bad; this is the Garden of Eden, and that is Hell. The Kedusha is opposite from the Sitra Achra. Therefore, the body of the ten martyrs is in sadness, for it was killed, and the soul is in gladness, for she rose and clung to the Creator. When those ten, who are called “martyrs,” were slain, they were slain by the Sitra Achra, and complemented another place of Kedusha. For this reason, everything is revealed before the Creator and is done properly.

678) 12 lights stand in that palace, four above, and eight with them, since each of the four takes with it two, as was the order of the banners. Similarly, in the order below through the end of the degrees, there are three Behinot in each of the four Sefirot HG TM.

679) All the prayers enter that palace, and all those desires in praises that were made with love. When they enter that palace, they all cling to it. Each day, and at each time when the kisses conjoin, it is a time when the Creator is amusing Himself with the souls of the righteous. The amusement is that those kisses awaken to the righteous and they are first to the pleasure. It is written about it, “Then you shall delight in the Lord.”

680) That palace is the whole of all those lower palaces, which are all included in that palace. The first palace—the sapphire pavement, where the spirit, Situtria stands, as well as all those animals—is supported by two pillars to the east, two to the south, two to the west, and two to the north. Thus, they are eight pillars. They are called “the stakes of the tabernacle,” and they stand outside.

681) When the upper King comes, those stakes travel and the strings to which they are tied become uprooted from their place. Those are eight different ones, besides the stakes we said. Situtria, the first spirit in the palace, rushes and enters, and becomes included in Adiria, the second spirit in the palace.

682) The two pillars to the east are called Kariel—who was appointed outside on 12,000 appointees, all of whom are called “stakes of the tabernacle.” He is to the right. The left one is called Shmaiel, who was appointed over 12,000 other appointees, all of whom are stakes. The pillars that were appointed to the south: one is Saadiel, and one is Stariel. Each was appointed over 12,000 other appointees. Those never move away from their dominance.

683) They are all appointed over the existence of the world, and they are the ones who weigh males and females on scales so they marry one another. These are called “scales,” and it is written about it, “In the scales to go up.” They are not, as it is written about them, “Scales of justice.” All those who are equal to one another, and one does not weigh more than the other, rise and join together. They are the bonding of male and female together. It is written about it, “In the scales to go up.” And although it sometimes happens that one weighs more than the other, they also rise up and join together.

Male and female are the right line and the left line. Prior to the sentencing of the middle line, which diminishes the GAR of the left and makes it even to right, there is a dispute between right and left. The left regards itself more than the right line and wishes to cancel it. This is why it was said, “All those who are equal to one another, where the left is not greater than the right, can conjoin with one another.”

However, if the left still did not diminish its GAR, there is a dispute between them and they are unfit for joining. Yet, if the right is greater than the left, there is no dispute between them and it is possible for them to conjoin. This is why it was said that although it sometimes happens that one weighs more than the other—when the right is greater than the left—they still rise and conjoin, since the important thing is for the left not to be greater than the right, as we learn, “decline from your degree and marry a woman.”

684) The two pillars on the north are called Patchiel, Atariel. Each is appointed over 12,000 different appointees, which are the stakes of the tabernacle. The appointees that are the two other pillars, to the west, are called Pdatiel, Tomihael, and each is appointed over 12,000 different appointees, all of whom are the stakes of the tabernacle.

685) They are the ones who shed tears over all those who divorce their first wives because those seven blessings that they bless under the Huppah, which were given to her, have been removed and were not kept because she has been divorced and they did not cling together, husband and wife. This is what they all shed tears over, for the divorce shows that those seven blessings are as though they departed from another place, the upper Malchut, that the woman below is opposite her. At that time, a voice comes out and says, “Where is the certificate of divorce by which I have sent your mother away?”

686) The second palace, an object of the heaven, includes the first palace, the sapphire pavement, to unite in it and in all the animals that are there. It, too, has eight stakes, like the first ones in the first palace. They are all appointed, each over 12,000 other appointees, such as the first—two stakes to the east, two stakes to the south, two stakes to the north, and two stakes to the west.

687) The two stakes to the east are called Yahadniel, Gzuria. They have 12,000 other appointees each, and all are stakes. The two stakes to the south, Ahariel, Brahiel, each is over 12,000, like the first ones.

688) Those are appointed over birth, taking the women’s voices and laying them in front of that palace. And when the Sitra Achra comes to slander—at a time of danger—they stand and let in the voices, to the appointee by the door, and the Sitra Achra cannot slander. Sometimes, for the transgressions of the woman, the Sitra Achra gets in first and slanders, and is able to harm.

689) Two stakes on the north, Halhaliel, Karsapihael, are each appointed over 12,000 different ones. On the west, there are Sugadia, Gdaria, appointed over 12,000 other ones.

690) Those appointed over the blood of the covenant, when the newborn is circumcised after eight days, take the blood and place it before that palace. When fret awakens in the world, the Creator looks at that blood, and the Sitra Achra is not permitted to enter there.

691) When a person has been circumcised after eight days, and the Sabbath has already been over him, during the eight days, the holy Malchut, then when this foreskin is cut and thrown out, the Sitra Achra sees it, that it is a part of that sacrifice, and the Sitra Achra breaks and cannot rule and slander him. Instead, he becomes a speaker in favor of Israel before the Creator.

692) The palace, Noga, stands to include and unite with the palace of an object of the heaven, and the spirit and all the animals in it unite with one another, and they are one spirit, included in one another. It, too, has eight stakes to the four directions, and they are all called “stakes of the tabernacle.” Two stakes to the south are Shachniel, Azuzia; two stakes to the east are Yehodia Azriel, and each of them stands on 12,000 other appointees. Also, they are all stakes of the tabernacle.

693) They were appointed over the fume of the mouth of infants who engage in Torah to keep the world. They take that fume and raise it up, and a spirit is made out of all the fume of those infants who engage in Torah to keep the world. The spirit rises and crowns in a holy crown, and is appointed as the keeper of the world. And so are all of them.

694) Two stakes to the north, Azpiel, Ktatrihael, are appointed over 12,000 appointees each. Two stakes to the west, Asisinia, Adiriria, are appointed over 12,000 different appointees each.

695) These were appointed to declare through all the firmaments regarding all those who are shifting their sons from engagement in Torah, and are making them not engage in it. At that time, all those appointees come out and declare, “Woe unto so and so, who has shifted his son from learning the Torah. Woe unto him for he is lost from this world and from the next world.”

696) The fourth palace is a palace that is the most to stand in the light. It is circled by 32 superior stakes, 500,000 other appointees under those, four other ones, which are the highest of all, and all are stakes of that palace. These four are Hasdihael, Kasiria, Kdumia, Dahariel. These four are appointed over everyone, and all the others are appointed under them.

697) By those, the Din is made known, to be made in the world. All the armies appointed over the Din come to those four, to ask, how the sentence was ruled over the world, since all those Dinim were not given in the writing for the sustenance of the world, hence they do not know. For this reason, they all come to ask them. And therefore, they are all appointed over it.

698) The 32 other ones are appointed over all those who always engage in Torah, and never stop, day or night. And all the other ones, below them, are appointed over all those who have set certain times for the Torah. They punish all those who could engage in Torah but did not.

699) 365 appointees stand in the fifth palace, the palace, Love, as the number of the days of the year. Above them are four stakes, superior to all, Krashihael, Sartihael, Asiria, Kadmiel. Those are called “stakes of that palace.”

700) These were appointed over delighting the world. When the soul is added from Sabbath eve to Sabbath eve and comes out, they come out with it and remove any sadness and any labor or bitterness of the soul from Israel, and any fret in the world. They are the ones who delight the world.

701) All those below those four are appointed over lifting the judgment from the litigators and from those who punish them in Hell, removing the judgment from them. Hence, all those stakes stand in joy and come out in joy, and all the palaces are standing to rise and be crowned above.

702) The sixth palace stands on all the bottom palaces. There are 100 other ones in that palace, standing outside the palace, and they are called “stakes,” like those other ones. They are 100 to the right, and 100 to the left.

703) There are two high appointees on the right, and two other appointees on the left. On the right there are Malkiel, Shmaiahel, and on the left, Misarsania, Tzaftzafia. These are upper stakes on the right and on the left.

704) They stand and are present in the world. When the time for a righteous to depart the world arrives and the Sitra Achra is given permission, those four stand to be present there, so his soul will depart with a kiss and will not be afflicted under the dominion of the Sitra Achra. Happy are the righteous in this world and in the next world, for their Master precedes the dominion of the four on them so they are kept in this world and in the next world.

705) From this palace, all the secrets and all the upper and lower degrees begin to unite, so that all will be in wholeness, above and below, so that all will be one, one bonding, to properly unify the holy name, and to be completed so the upper abundance illuminates in the lower one, and the illuminations of the candles illuminate as one, not parting from one another. At that time, those who are drawn and affected are drawn—who was unknown and unrevealed, so he would draw near and unite with one another, so that all will be in the complete unification as it should be.

706) Happy is he who knows the secrets of his Master, to know him properly. They eat their part in this world and in the next world. It is written about it, “Behold, My servants shall eat.” Happy are the righteous who engage in Torah day and night because they know the ways of the Creator, and know how to properly unite the sacred unification, for anyone who knows how to unify the holy name in wholeness, as it should be, happy is he in this world and in the next world.

707) The connection of all the palaces connects to that palace, to attach spirit to spirit, which are kisses, the bottom spirit in the upper spirit. The spirit below ascends in those kisses to cling to the spirit above, and when spirit attaches to spirit, the upper, hidden spirit, Bina, is on that spirit in the middle, Tifferet, Jacob. And as long as spirit does not awaken to cling to spirit, the upper spirit, Bina, is not on the middle spirit, Tifferet, Jacob.

708) It is so because when spirit unites with spirit, there are kisses for bonding, and the rest of the organs—the rest of the Behinot in the palace—awaken in craving, and that spirit clings to that one. At that time, all the organs awaken to connect to one another, connecting organ to organ.

709) And who awakens the lower organs or the upper organs to connect to one another? The lower organs always awaken toward the upper ones. One who is in the dark always craves to be in the light. A black flame below always awakens toward the white flame above, to cling to it and be under it, as it is written, “O God, do not be still; do not be silent and, O God, do not be quiet.”

710) When Jacob, Tifferet, took the sixth palace, he was called by the complete, holy name, VeHaVaYaH [“and the Lord”]. It is not the wholeness of everything, but when all the palaces were complemented to unite with one another, then everything is called HaVaYaH Elokim. This is a completely full name. And as long as palaces did not connect to palaces, it is not called by the complete name. When they conjoin with one another, everything is complemented from above and from below, and the light of above, Bina, descends and is present over everything, and everything connects as one, for all to be one.

711) Jacob took four women and included them within him. He stands between two worlds in Atzilut, which are called Rachel and Leah. When Jacob took the sixth palace, he took and included all those four women within him, which are four angels, and they all cling to that palace. These are the four heads of the rivers, as it is written, “And from there it parted and became four heads.” These four heads are four women that Jacob took, taking that palace.

712) Then that palace is called VeHaVaYaH, when it is for better, as it is written, “And the Lord went before them by day.” “And the Lord said, ‘Do I hide from Abraham?’” And when Isaac connected to the palace of the courthouse, which is called the palace, Zechut [merit], then everything is called “And the Lord,” to punish the wicked, as it is written, “And the Lord showered Sodom.”

713) When Jacob took that palace, everything is called “complete desire.” This is a time of good will. Henceforth, the palaces begin to bond and connect with one another. And although the order of the unification is southeast, extending from the south, Hesed, to the east, Tifferet, the south is the main one. And here it was said that Tifferet is the primary one and precedes Hesed, the sixth palace.

It is all one, since here spirit to spirit is in one Dvekut, the kissing, in which Tifferet is the primary, for he is above Hesed, and there it is an embrace, hence Hesed is the primary, as it is written, “The blessings of your father overcame the blessings of my parents.” “The blessings of your father” is Tifferet. “Overcame the blessings of my parents” is HG, since for all the blessings and kisses, he became more important than HG and is considered above them.

714) Here is where Abraham—right, Hesed de ZA—begins. He is called “great love,” and he took the fifth palace, called “love.” Then it is written, “Breasts were fashioned,” meaning the name Shadai, and were filled abundantly to nourish and to feed everything from here. And when the breasts were fashioned and filled out of sublime love, that palace is called El Shadai.

By that, the whole world has found satisfaction when it was created, for when the world was created it could not exist, and could not persist until that palace that Abraham took was revealed. When Abraham was revealed in that palace, He said to the world Dai [enough], for there is satiation that suffices the world to be nourished by it and exist. This is why it is called El Shadai, for there is enough in it for all.

715) The Creator is destined to fill it and correct it in the future, as it is written, “That you may nurse and be satisfied with her comforting breasts, that you may suck and delight in the moving of her glory.” “Her comforting breasts” and “The moving of her glory” are all in this palace. At that time, it is written, “Who would have said to Abraham that Sarah would nurse children?” since the nursing depends on Abraham, Hesed.

716) Isaac, the left of the Creator, from whom all the Dinim in the world awaken, is the left arm, the beginning of all the Dinim, and all the Dinim awaken from there. Isaac takes and grips the Din, called Zechut, the fourth palace, to connect Din to Din, so that all will be one connection, since Isaac is the Din of above, of ZA, and the inscriptions of the Din are standing in it.

717) And here the holy name Elokim is written. This is so because there is the living God, above, hidden from all, Bina, and there is God [Elokim], the courthouse of above, Gevura de ZA. And there is also Elokim, the courthouse of below, Malchut, as it is written, “But there is a God that judges in the earth.” Elokim above, the living God, Bina, includes those of below, and it is all one.

718) Isaac, Gevura de ZA, awakened in that palace, and all 72 lights that are included in him. From him all the Dinim in the world are sentenced below. The decrees and the judgments are called cities because they are all in that city, as it is written, “In the city of the Lord of hosts, the city of our God.” All those palaces above are each called “city.” These are cities that stand inside the palace, which is called “a city.” And because they stand in a city, they are called “cities.”

719) That palace includes Isaac, and it is all in the palace, Abraham, the fifth palace, since the right, Hesed, is included in the left, Gevura, each included in the other. This is why Abraham tied Isaac, to include the Din, Isaac, in himself, and so that the left will be included in the right, and to make the right dominate the left.

720) This is why the Creator commanded Abraham to sacrifice his son and prevail over him, and did not command Isaac to be sacrificed but Abraham, so that Abraham, Hesed, would include Isaac, Din. This is why one is in Din, one is Hesed, and it is all one, for they were included in one another. Thus, the lower palaces were included in the upper ones.

721) When Isaac took that palace, everything was sentenced favorably, a favorable judgment. Hence, a person who sentences must sentence the sentence favorably, for it is the completeness of the judgment, because there is no completeness of judgment unless in favor. One without the other is not wholeness; a favorable judgment is the wholeness of faith, such as above.

722) On the first day of the year, when the Din awakens in the world, Israel below must evoke Rachamim out of the Shofar, like the upper one. They must connect the Din opposite merit, Hesed, since when the Din is in merit, everything is in one unification, above and below in wholeness. Then it is written, “And her iniquity stopped her mouth,” for she has no permission to slander and accuse in the world. At that time everything is in one unification, as it should be, and Din without merit is no Din.

723) This is in Israel, who have favorable judgment. But the rest of the nations have no favorable judgment, hence we must not set our judgments in the instances [in law] of the nations, for they have no portion in the side of our faith, as it is written, “He did not do so for any nation, and they have not known His ordinances.” On the part of Israel, anyone who sentences a judgment and did not include merit in it is a sinner, for he lessened the faith and diverted himself to a side where there is Din without merit, which is the Sitra Achra.

724) When the Sanhedrin stood below, to sentence souls, they had to start with merit, to include the merit in the sentence, especially since they are called to judge from the house of merit. The Sanhedrin is in the palace, Zechut, which is why they attempted to begin with merit. They begin with merit from the smallest one in the Sanhedrin, and then the Din is completed in the superior one in the Sanhedrin, so that the merit will be included in the Din, one above and one below.

A judgment of merit is the wholeness of the Din; one without the other is incomplete. For this reason, Isaac and Rebecca are as one, where one is Din and one is merit, so there is one wholeness. Isaac is Din and Rebecca is merit. Happy are Israel, whom the Creator gave a complete law, to walk by the path of truth, such as the light above.

725) They would judge only favorably, and examine the merit first, so they are included in one another. The Sanhedrin would mingle the merit with the Din to include everything as one so that the Sitra Achra would not rule, since when no merit was found, the Sitra Achra—called demerit—is there. The Sitra Achra connects to the Din and grows stronger, and this is judgment by demerit.

726) Therefore, on the first day of the year, merit should be connected to Din, so the demerit does not prevail. This is why merit and Din must be together, so they are whole. It is so because when the Sitra Achra, who is demerit, rules, it is incomplete, but rather slandering. As it is slandering, from which four deaths extend, when the side of merit rules, everything is complete. Peace and truth, Hesed and Rachamim.

727) When the Sitra Achra connects to the Din, she governs the slandering, those four deaths of the courthouse—stoning, burning, killing, and strangling, all of which are governance of the evil slandering. Stoning—since the Sitra Achra is a stone of stumbling. Burning—since she is a rock of impediment, a strong fire. Killing—since she governs the flesh, as it is written, “My sword shall eat flesh,” and the Sitra Achra is called “the end of all flesh.” Strangling—since she is the curse of God, the one who governs strangling, the hanged one, as it is written, “The curse of God hangs,” since all that is left of one who is hanged is the flesh because the soul has fled from him. Thus, this curse of God governs the flesh, which is dark gall because the Kedusha is for good and the Sitra Achra is for bad.

728) Israel, in whom there is faith, should be careful, so that faith will govern and they will not give room for the Sitra Achra to govern. Happy are they in this world and in the next world. It is written about them, “And your people are all righteous.”

729) The prophets, the upper sides, the two thighs NH that support the holy Torah, which is Tifferet, take the palaces in which there are two spirits, Noga and Zohar, which are the third palace, Noga, and the second palace, the object of the heaven. They are two thighs below, in Beria, supporting those palaces above, called “oral Torah,” Malchut de Atzilut. As the written Torah has supports, there are supporting pillars to the oral Torah, Malchut, which are included in one another. When those two supports below, Noga and Zohar, connect to those upper palaces in Malchut de Atzilut, prophecy, which is a vision, is inscribed in them.

730) All those visionaries suckle from the palaces, Noga and Zohar, included in the palaces of Malchut, above, in NH de ZA, suckling prophecy. Here, in Malchut, they suckle a vision, which is why prophecy is like a vision, and the vision is like prophecy. When they connect to one another—Netzah with HodNoga and Zohar—the holy name, “Hosts,” governs that place because all those holy hosts are standing here, and they are all named on the part of the prophecy, since a vision and a dream are on the part of prophecy.

731) Although we say that the name “hosts” is within the token of the holy covenant, Yesod, since all the hosts come from that token, Yesod, still, the thighs that stand outside the body are also named after that name, “hosts.” They are called Braitot [pl. of Braita], meaning external [in Aramaic], since the Braita is outside the Mishnah. The Mishnah stands over the Braita, for the Braita interprets the Mishnah, and the Braitot are called “thighs of the Mishnah,” external houses, like NH above, outside the Guf of the Partzuf.

732) The Mishnah is a secret that stands within because the core is learned from there. Thus, the Tanaaim [pl. of Tana (sage)] in the Mishnah are from the internality, and it is written, “I will lead you; I will bring you into my mother’s house; teach me.” “Into my mother’s house” is the holy of holies, Yesod of Malchut de Atzilut that is corrected in Yesod de Ima. This is why it is called “My mother’s house,” the interior of Malchut. “Teach me” relates to the Mishnah. When the river that stretches out, Yesod de ZA, enters the house of the holy of holies, it is written, “Teach me,” meaning bestow upon me. This is why Malchut is called Mishnah, as it is Mishneh [secondary] to ZA in the Zivug.

733) When she is extended outward, she is called Braita, meaning external. The two thighs are Braitot, external ones. This is the secret of secrets that cannot be disclosed for the secret was given only to the superior sages. Woe if we disclose, for the wicked will use it; woe if we do not disclose, for it will be lost from the righteous, as it is a secret from among the sublime secrets with which the Creator leads the world.

734) The first Temple stood in the days of Solomon in correspondence with the upper world, Bina, and Bina is called “the first Temple.” Everything was used in the house of the holy of holies, the place where the sun uses the moon, ZA in Malchut. The high secrets are all in wholeness, and the world stood in perfection. Afterwards, Israel caused the sins and the secrets were pulled out and rejected from the house of the holy of holies to the thighs, NH. At that time they are standing outside and are called “external houses,” and then Israel needed the Braitot because they could not suckle from the Mishnah.

735) In the second Temple, Israel stood in external houses in the thighs. Some of them returned and sang in the house of the holy of holies, and this is the second Temple, Malchut, since the first Temple is Bina. The other ones remained outside, in the Braita, between the thighs, and those who returned to the house of the holy of holies were learning from the Mishnah, and acted according to the study in the Mishnah, as it is written, “For the law will go forth from Zion,” for Zion is the internality of Malchut, called, Mishnah.

736) Afterwards, when they caused the sins, the governance of the second Temple was removed. And although its governance was not as the first Temple, in which there was always peace because the king that peace is his, ZA, was always in it in a never ending Zivug, hence it was in peace. The second Temple was not such peace because the foreskin was always slandering in it, hence the priests within it were ready to slander, to condemn this foreskin, and they needed the matter to convict the Sitra Achra with it and to protect the second Temple.

737) Afterwards they caused the iniquities, the foreskin governed, and Israel were repelled from the second Temple, descending from there to the curves of the thighs, NH, down in Beria, until they are straightened below in the legs, in Assiya. When they sit in the legs, meaning correct them, it is written, “And His legs shall stand in that day,” and the world will treat every thing in the upper secret properly. And even though they were repelled from the internality, they were not neglected from it, and they forever grip to it.

738) One who knows and measures by the length of the measuring cord—the length of the continuation of the thighs through the legs—can know the measure of the continuing exile. This is why all the Braitot, all the Tanaaim, and all the Amoraim are standing in their proper place, those within, and those without, in the curves of the thighs, NH, and below the thighs. And in all of them, Malchut is called “the oral Torah.” And in all of them, Israel went down and exiled among the nations.

739) When the exile ends by the stretching of the legs, when they receive their correction, it will be as it is written, “And His legs shall stand in that day,” and the spirit of Tuma’a, the foreskin, shall pass away from the world. Then Israel will govern alone once more, as it should be, since the foreskin has lowered them down thus far, but henceforth, once the foreskin has been cut off and removed from the world, it is written, “And Israel dwells in safety, the eye of Jacob alone,” meaning the eye of Jacob, Malchut, where there is Hochma, called “eyes,” and no one will slander them. Happy are Israel in this world and in the next world.

740) The righteous Joseph, the pillar of the world, Yesod, took by permission a hidden and concealed palace. The seventh palace stands in his domain, and the palace of the sapphire pavement also stands in his domain, being corrected in him. But two degrees part from the prophets, who are connected below—a vision, and a dream—standing in the thighs, NH. The vision and a small prophecy are in the curves of the thighs. From the thighs down stands a dream, which is in the knees, below the knees, until legs touch legs, meaning the legs of Atzilut equalize with the legs of BYA, since BYA will return to being Atzilut. At that time, they will ascend to prophecy and vision, and there—below the thighs—stands the bottom palace, the sapphire pavement.

741) Every Hitkalelut [mingling] of thighs is to complement one with the other, and all are degrees of prophecy, since from there they come out and exist, and a vision is made of them. They remain over the place of the sapphire pavement, and a dream is made of them. The righteous Joseph, Yesod, the wholeness of everything, takes everything because everything is corrected by him; through him, everyone craves in a craving.

742) When the righteous Joseph, Yesod, is about to correct everything, he takes everything. And when he connects in his palace, everyone awakens to take craving and desire, the upper ones and lower ones, and it is all in one will and one wholeness, to delight the upper ones and lower ones in one desire, as it should be, and all the lower ones persist through him. This is why it is written, “And the righteous is the Yesod [foundation] of the world,” since the world stands on this foundation.

743) The palace of the sapphire pavement does not exist before the righteous Joseph, Yesod de ZA, is established. When he is established, all are established, for this is the secret of the entire building of Malchut. It is written about it, “And the Lord God built the rib.” It does not say, “made,” and it does not say “created,” but “built,” since it stands on Yesod [foundation], for after the Yesod is established, everything is built on it. This is why it is written, “built,” and this is why everyone stands in this Yesod.

744) It is written, “And the Lord God built the rib.” That is, Malchut was behind ZA, and He established her so she returns to being PBP [face-to-face] with ZA. However, “built” means that He looked into raising her to the same degree of the upper world, Bina, so that one would be like the other.

745) Moreover, “built” means that the Emanator looked to His sides and established and aimed all the sides of Malchut to sow, water, beget, and to make for her all that she needs. Afterwards it is written, “And brought her,” meaning he brought the rib into a righteous, Yesod, as it is written, “And by this the maiden came to the king.” “By this” means Yesod, who is called “this,” since he extends everything, raising and crowning in full. Here is the force to prevent iniquities; here is the force to prevent all the evil lusts.

746) But in the sixth palace in the Sitra Achra there are all the evil pleasures and all the types of lusts of this world. When this world is conducted in them, people fail in them from being rewarded with the next world because they see several pleasures and lusts in which the body enjoys and delights, and they fornicate after them, as it is written, “And the woman saw that the tree was good to eat,” since all the lusts and worldly pleasures were hanging off it.

747) There are things that the body enjoys, that enter the body, but not the soul, and there are things that the soul enjoys and not the body. This is why the degrees differ from one another. Happy are the righteous who take the straight path and avoid that side, clinging to the side of Kedusha.

748) All the souls of all the palaces below are included in that palace. There are two names that include the rest of the names. One is when the upper connects to the lower, and Jacob took his palace in those kisses in the upper one. At that time he includes all the other names and he is called HaVaYaH Elokim [the Lord God]. This is called “the full name.” And one is when the foundation of the world, Joseph, connects in his palace, and everyone awakens in love and craving for him, and they are all included in him. At that time he includes all the other names and is called HaVaYaH Tzevaot [the Lord of Hosts]. It is called “the complete holy name,” but it is not as complete as HaVaYaH Elokim.

749) What is the difference between Jacob and Joseph? Jacob is TifferetGuf, where upper controls lower, Guf over Guf, for Tifferet de Atzilut rules over Tifferet of the palaces, as both are considered GufChazeh and above, Jacob. Joseph is Yesod in Atzilut. He rules from the place of Sium [end] of the Guf and below, in those palaces, in their Yesod, which is the palace of the sapphire pavement, and all those below.

These are the first Temple and the second Temple, where the first Temple is Zivug Tifferet and Malchut from Chazeh and above, and the second Temple is Zivug of Tifferet and Malchut from the Chazeh and below, considered Yesod and Malchut. This is why this palace includes all the other names below, and this is why of those names, one ascends and the other descends: the lower one rises to the upper one, and the upper one descends to the lower one. Happy are the righteous, who know the ways of the Torah.

750) That Yesod was established on two sides: one, in the first palace, to correct everything below, and one to correct the seventh palace and to be corrected in one another, so all will be one will, as it should be. Thus far is the unification of two sides, of above and of below, to unite as one in wholeness, and to walk in the straight path.

751) Happy is he who knows how to unify the unification, arrange the order of faith, and walk on the straight path. Happy is he in this world and in the next world. It is written about it, “Mercy and truth met; justice and peace kissed.” And then it is written, “Truth shall spring forth from the earth, and justice looks down from heaven.” “The Lord, too, shall give the good, and our land shall yield its crop.” Truth, Tifferet, is attached to Malchut, earth. Likewise, MalchutTzedek [justice], is attached to Tifferet, heaven, and then the Lord, too, Tifferet, “Will give the good, and our land,” Malchut, “Shall yield its crop.”

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