The Palace of Holy of Holies

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752) The seventh palace is the innermost palace. It is hidden, there is no real form in it, and there is no Guf at all here, only a Rosh. Here is the concealed of the secret of secrets, the place to enter the channels of above, of Atzilut. Here is a spirit who includes all the spirits in all the palaces. Here is a desire that includes all the desire, to unite all the palaces as one. In this palace is the spirit of life, from Bina, so that all will be one correction.

753) That palace is called “the house of the holy of holies,” the place to receive the upper soul, Bina, who is called so to evoke in him the next world, Bina.

754) This world, Malchut, is called “world.” “World” means ascent, where the lower world, Malchut, rises to the upper world, Bina, hides in it, disappears in it, and appears in hiding. Malchut ascends with all the palaces that have approached her and hides within the upper concealment, Bina. The upper world, Bina, means that Bina rises and hides within the upper desire, within the most covered of all that are covered, who is completely unknown, unrevealed, and there is none who knows him, who is AA.

755) The curtain, the Parsa—between the sixth palace, holiness, and the seventh palace, the holy of holies—was spread and covers to conceal the hidden one, the seventh palace. The ark-cover was spread in high concealments over the ark of the testimony in the holy of holies, Yesod of Malchut de Atzilut, clothed in the seventh palace, to conceal the concealed inside the ark of the covenant, for they are hidden and concealed.

756) Inside the ark-cover, which is the ark, there is a hidden place, concealed and covert, in which to gather the upper anointing oil, the spirit of life, through a river that stretches out of Eden, Yesod de ZA de Atzilut. The river is called “the fountain of the well,” Malchut, whose waters never stop. When Yesod lets in and extends every holy ointment from above, from the place of the holy of holies, Bina de Atzilut, the illumination and extension come down into those hoses of Yesod of Malchut de Atzilut, and Malchut de Atzilut is filled from there, like a female is impregnated and filled by the male.

The seventh palace, too, is established to receive the lights of Yesod de ZA de Atzilut through Malchut de Atzilut, which is clothed in it, like a female who receives from the male. The reception that she receives are all those spirits and holy souls who come down to the world to clothe in people. They are detained there as long as it is necessary, until they come down and clothe in people. After their demise from this world, they return to the seventh palace.

757) They are detained in the seventh palace until the arrival of the Messiah king, when all those souls are satisfied and come to Atzilut to their places, and the world will rejoice as before, prior to the diminution of the moon and the sin of the tree of knowledge, as it is written, “The Lord will rejoice in His works.”

It is so because after their demise from this world, the souls cannot rise above the seventh palace, for that is where the Parsa separates between Atzilut and BYA. Hence, they are detained in the seventh palace until the end of correction, when the boundary of the Parsa is cancelled and they can climb up to Atzilut, to their root, to Bina de Atzilut, since the light of Bina is called Neshama [soul]. This is why at that time it is written, “The Lord will rejoice in His works.”

758) In this palace are pleasures, delights and entertainment of the spirits with which the Creator is entertained in the Garden of Eden. Here are all the lusts and all the pleasures, for all the palaces to unite in Him as one, and they will all become one. Here it is the connection of everything in one unification.

759) When all the organs, all the Behinot in the palaces, unite in the upper organs of the seventh palace, each according to what he deserves, they have neither passion nor delight other than the unification in that palace. It all hangs here. When the bonding here unites in a single unification, then all the illuminations in the organs, all the illumination of the Panim, and all the joys illuminate and rejoice.

760) Happy is he who knows how to set up orders and to properly correct the corrections of the wholeness. He is the Creator’s loved one in this world and in the next world, and then all the Dinim and all the bad decrees are revoked from the world.

761) That palace is the palace of passion, palace of pleasure, palace for entertaining above and below as one. Here the Creator plays with the souls, as well as in the lower Garden of Eden, as one, and everyone receives the light of the upper illumination who illuminates to all—the light of Bina—that has been properly united in the complete unification. For this reason, that palace is hidden from all, concealed from all. Although they are all hidden, this one is more concealed and hidden because it is the place of Yesod, so that the token of the covenant will all be as one, male and female being in wholeness.

762) That palace is called “the ark of the covenant.” It is the master of all the earth because it is the place from which all the souls in the world emerge to unite the unification below and to extend the unification of the Creator above and below, giving to the righteous, the first palace, Yesod. This is because the souls emerge from a righteous, Yesod de ZA, and enter a righteous, the palace of Yesod, then come out from a righteous, the palace of Yesod, and clothe in people. After their demise from this world they enter the place from which they came out, the seventh palace.

763) The ark of the covenant in the seventh palace receives everything from the righteous, Yesod de ZA de Atzilut. Afterwards the souls come out from the ark of the covenant and enter the righteous below, in the first palace, Yesod. Subsequently, they come out from the righteous below and clothe in people. After their demise, they enter the ark of the covenant in the seventh palace so all the souls will be included from above, from Bina, the seventh palace, and from below, from the Yesod of the palaces, to be complete on all sides. The ark of the covenant, the seventh palace, receives the souls from a righteous, the first palace, comprising both sides—male and female—since in the first palace the male souls connect with the female souls.

764) The fountain of the well, Yesod, never ceases from the well, which is Malchut de Atzilut clothed in the seventh palace. Hence, that place is the perfection of everything, the persistence of the whole body to be complete in everything, as it should be. Here, in the seventh palace, is the unification and the connection as one, to be one above and below, in one connection, so the organs, Behinot, and the degrees in the palaces do not depart from each other, and so all will be in a Zivug PBP [Panim be Panim (face-to-face)].

765) One who performs intercourse from behind denies the correction of Histaklut [looking] PBP, applied in the upper one, where everything illuminates as one, so that all will be PBP, in Dvekut, as it should be, as it is written, “And shall cleave to his wife,” and not behind his wife.

766) They are two—Jacob above, from Chazeh and above, Tifferet, and Joseph below, from Chazeh and below, Yesod. There are two lusts: the sixth palace that Jacob took, and the seventh palace, the palace of holy of holies, in which Yesod de ZA, Joseph, operates. The passion above, from Chazeh and above, is in the kisses that Jacob took, in the sixth palace. The passion below, in the service that Joseph took, is in the seventh palace, the holy of holies.

The ark of the covenant—the palace of holy of holies—took from the two Behinot, from Jacob and from Joseph: 1) From the side of Jacob, he took the spirit of life. He took the spirit of life above, meaning that Jacob clung to him through the kisses. That spirit of life above entered the ark of the covenant, the seventh palace, to be nourished by it. 2) From the side of Joseph, who is below, at the Sium of the GufYesod, the seventh palace took from him spirits and souls to bestow downward, to this world.

767) The two Behinot, Jacob and Joseph, divide into two sides. Jacob, Tifferet, expands and gives strength to spout in the breasts, which are El Shadai, having been filled with the spirit of life. With them, he nurses the holy angels that live and exist forever, that exist in it, and obtain their wholeness through the nursing. Joseph, Yesod, enters the ark of the covenant with passion and gives force inside, making souls and spirits to go down and nourish with the people of the world.

The angels come out of the upper Zivug of kisses, and are therefore nourished by the spirit of life, Jacob, who comes out of that Zivug. The souls of people come out from Zivug de Yesodot, who is Joseph, hence they are also nourished from there.

768) Therefore, the two sides, Jacob and Joseph, are one above—Jacob—and one below—Joseph. Jacob is for nourishing above, the angels, Joseph is for nourishing below, souls of people, each as is appropriate for him. It is all one; they are both in ZA—Jacob above the Chazeh, and Joseph below the Chazeh.

And yet, Joseph nourishes the whole body, extending the light of life from the Zivug of kissing, too, from Chazeh de Guf and above, and watering it, since from the spirit of life in Jacob’s Dvekut, in kissing, it descends to Joseph from the Chazeh down, and the ark of the covenant in the seventh palace clings to it with the will of above from the Zivug of kisses. And through the Dvekut [adhesion] of Joseph in the ark of the covenant, the spirit of life comes down to the souls of people. And when everything unites as one, when Joseph is included with the illumination of the Zivug of kisses, too, then the breasts are filled to nurse even the souls of people, and this is why everything is one.

Happy is he who knows how to tie ties and unify unifications in his prayer with the will of the heart as it should be, to attach organ to organ, spirit to spirit, all in one whole, so all will be one, as it should be.

769) When the holy spirits and all the palaces and Merkavot unite in that palace, they are all as one. They are in one connection. At that time the superior spirit in that palace, a single point, Yesod, is concealed in them and is not revealed. He becomes a hidden spirit, like the upper one in Atzilut. Its symbol is a nut, whose interior is like a brain split in four, corresponding to HB HG, connected as one in their middle. Here, too, a single unification connects them all to connect with each other and to be whole, in completeness as one.

770) The offering ascends to unify the unification and provide satisfaction to each as he deserves from that smoke which the priest, who is right, raises in the tying of the unification with the desire, while the Levites, who are left, are in singing. Thus, they are mingled in one another—palace to palace, spirit to spirit—until they conjoin in their place in ZON de Atzilut, organ to organ, so all will be included as one, as it should be.

771) When they are all completed together, when all the palaces are included in the seventh palace, and the upper organs, ZON de Atzilut, illuminate to the lower ones, the palaces, a high soul awakens—Bina de Atzilut—enters everyone and illuminates to all. Then everyone is blessed: the upper ones, ZON de Atzilut; the lower ones, all the palaces, and what is within them. The one who is not known and which did not enter the calculation of the desire, who is never perceived, Atik, dresses inside of them, and then everything rises through Ein Sof and all connects in one connection. And the desire that is never perceived, Atik, is mitigated deep inside in concealment.

772) The light of the upper soul, which is Bina, rises to the deepest point and illuminates to all. Within this light of the soul enters and clothes the hidden thought, which includes everything, upper AVI, the light of Haya. And inside the internality of the desire of the thought, which is AVI, illuminating, perfumed, and gripping yet not gripping AA, the desire of the thought ascends to grip AA. And when AVI rises and clothes AA, the light below, YESHSUT grips AA.

Although upper AVI that rise to Rosh AA have no grip on him, they do not receive Hochma from him, since the letter Yod never departs from their Avir. Rather, YESHSUTZAT de AVI, grip to AA, receiving Hochma from him, and the Yod comes out of their Avir. When AVI rise to Rosh AA, the light below, ZAT de AVI, which are YESHSUT, grip to AA, receiving Hochma from him, and not AVI themselves.

773) Similarly, all must be united with one another, connecting, filling, and being blessed, all as one, as it should be. At that time they connect with one another, palaces to palaces, lower to upper, male and female together. The upper light, Neshama, unify in a more concealed and hidden light, Haya. And that which is more concealed is included in what is concealed more than itself, AA, until everything is as it should be—in one unification.

774) This is why Moses knew how to arrange the order of his Master more than all the people in the world. When there was a need to prolong, he prolonged; and when there was a need to be brief, he was brief. He said, “Please, Lord, please heal her.” He who prolonged his prayer and looks at her, finally comes into a heartache. But we learn the opposite—one who prolongs his prayer, his days are prolonged.

775) One who prolongs where there is a need to be brief, comes into a heartache. The heart is Malchut, extending Mochin de Hochma, called “a feast,” as it is written, “Drink and be drunken, O beloved.” It is so because it is a place in which there is a need to be brief, and not prolong, for all is above and must not be extended downward, but tied in a connection of above without extension until they are all one, in one unification. And when it is tied together, there is no need for prolonging, for asking, and for pleading.

And when prolonging where it is needed, in ZAHassadim covered from Hochma—the Creator accepts his prayer, for it is the glory of the Creator, ZA, that thanks to the unification of the prayer, He ties connections and multiplies blessings above and below, as the blessings extend from above downward.

Prolonging one’s prayer means extending the abundance from above downward. Making one’s prayer brief means extending it only from below upward. Hence, Malchut, who is illumination of Hochma, must not be extended from above downward because that was the sin of the tree of knowledge. The illumination of Hochma, which is a feast, stands entirely above, and must not be drawn below. Rather, it is to be shortened, tying in a connection of above without prolonging, so he would extend from below upward. We learn about it that one who prolongs his prayer comes into a heartache. But the illumination of ZA, who is covered Hassadim, is the opposite—it is a Mitzva [commandment/good deed/correction] to extend it downward. We learn about it that one who prolongs his prayer, his days are prolonged.

776) Within that palace is a hidden point, a spirit, who is to take upon her another spirit, superior, a male. When spirit is in spirit, one enters the other and becomes one. One is assembled into the other to become one, like a tree in which one is assembled [grafting] into the other, and it is one—a kind in its kind. Woe unto one who assembles a kind not in its kind, like the sons of Aaron, who wished to assemble a tree with another, which was not its kind.

A male spirit is the right line; the female spirit is the left line. The right and left are disputed: the left—Hochma—wishes to revoke the right—Hassadim—because they are a kind not in its kind, for one is Hochma and one is Hassadim. The dispute continues until they are corrected in the middle line, which makes peace between them in a way that the right will illuminate from above downward, and the left will illuminate from below upward. Then they unite with one another.

It is so because by the left not being extended from above downward, it is regarded as the same kind as the right. And it was said, “And it is one—a kind in its kind,” since the female was established to illuminate the Hochma only from below upward, by which she is a kind in its kind with the male. Aaron’s sons, who died, drank the intoxicating wine, which means that they extended the Hochma from above downward. This is why it was said, “Like the sons of Aaron, who wished to assemble a tree with another, which was not its kind,” for then the left and the right are a kind not in its kind.

777) One who assembles a kind in its kind and knows how to connect a tie in its tie, a palace in its palace, a degree in its degree, has a portion in the next world. This is the wholeness of everything. And when the left is completed in the right, the male in the female, and also the palaces, all becomes one deed, a kind in its kind. What emerges from that perfection is called Maase Merkava [the work of assembling]. The word Merkava comes from the words Markiv [assembling] and Murkav [assembled].

778) “And the Lord God made the man.” It writes the full name, HaVaYaH Elokim [the Lord God], for man is a deed that comes out of the MerkavaHaVaYaH Elokim, who assembled one in the other, a kind in its kind, a work of wholeness of everything, where the right is completed by the left, the left is completed by the right, and likewise male and female. When they were completed in one another, they were called ZA and MalchutHaVaYaH Elokim, the full name. Happy is he who knows how to tie the ties of faith and properly unite the unification.

779) As there are high and holy names, such as the name MemBet, which connect to one another, the holy name HaVaYaH is interpreted above in Bina, and interpreted below in Malchut. The name HaVaYaH is above in GAR, in the unification, HaVaYaH EKYEH, and this name is in the middle, in HGT, in the unification, HaVaYaH Elokim. This name is also below, in NHYM, in the unification, HaVaYaH ADNI.

HaVaYaH is the holy name, Ehad [one], the meaning of everything, including all the names. The upper world, BinaGAREKYEH, unites with the more concealed than concealed that is over it—Hochma that is called HaVaYaH—and this is the unification, HaVaYaH EKYEH, which partakes in it, and it is one. The lower world, MalchutADNI, unites with the concealed, ZAHaVaYaH, and this is the unification HaVaYaH ADNI. The one in the middle, Malchut above Chazeh de ZAElokim, unites with the upper holy Merkava atop her, HGTHaVaYaH, and this is the unification HaVaYaH Elokim, which is Maase Merkava.

780) Four Merkavot come out on the part of Bina, four SefirotHGT and Malchut above the Chazeh. Four Merkavot come out on the part of Malchut from Chazeh de ZA and below, called ADNI, four angels—Michael, Gabriel, Uriel, and Rafael—as each one is interpreted into four. Each Merkava is four when the degrees look—three lines and Malchut who receives them. Also, they are all four each, until the degrees come down in the holy name ADNI by those Merkavot that stand and travel in the name ADNI. They are called “bronze mountains.”

There are upper mountains, HGT de ZA, and lower mountains, NHY de ZA, which illuminate in Malchut and stand in three sides—right, left, and middle—coming out of gold, silver, and bronze. NHY de ZA come out from HGT de ZA, which are called “gold, silver, and bronze.”

781) The bronze below, in Beria, is because those Merkavot that come out of the name ADNI in the first palace—four Merkavot that come out of two spirits, right and left, from the sapphire pavement—those two spirits are called “two bronze mountains.”

782) Four Merkavot come out of those two spirits, the bronze mountains, four Ophanim that use the name ADNI that sank in the angel, Sandalfon, minister of the Panim. Also, all the Merkavot are messengers in the world, one atop the other, horses and carriages, since there is a carriage over horses that pull it.

783) The holy name ADNI is included in HaVaYaH, who is YAHDONHY. The name Elokim is not included in another name, like ADNI, which is included in HaVaYaH, and whose Behina is cancelled in HaVaYaH. Rather, the name Elokim is not cancelled and included in another name because there is a living God [Elokim] in Bina, and from the name Elokim in Bina, the name spreads into Gevura de ZA and into Malchut, who are called Elokim, and spreads into BYA. Its illumination does not stop anywhere, but spreads on, which is why it is not included, being cancelled in another name.

784) The name that includes all the names is HaVaYaH, which—when full—is Yod [YodVavDaletHe [HeyAlephVav [VavAlephVavHe [HeyAleph]. In this letter combination of the holy name, the priest knew how to purify in all his sides until the names rose on several sides in 42 Ophanim, in the expansion of the harsh spark in Bina, which includes all the names.

The name HaVaYaH includes all the names, Sefirot, in the name MemBet, which is KHB. The four letters of simple HaVaYaH is Keter. The ten letters of the filling of HaVaYaHYod [YodVavDaletHe [HeyAlephVav [VavAlephVavHe [HeyAleph], is Hochma, and with the 28 letters of the filling of the filling, Yod [YodVavDaletVav [VavAlephVavDalet [DaletLamedTav], He [HeyAlephAleph [AlephLamedPeh], Vav [VavAlephVavAleph [AlephLamedPehVav [VavAlephVav], He [HeyAlephAleph [AlephLamedPeh], they are 42 letters together.

The name HaVaYaH includes GARKHB, and ZA is ten letters of the filling Yod [YodVavDaletHe [HeyAlephVav [VavAlephVavHe [HeyAleph], like HochmaMalchut is a calculation of these ten letters, which is 45. Thus, the name HaVaYaH comprises all ten Sefirot. This is why it was said that it includes all the names, for the Sefirot are called “names.”

785) The name HaVaYaH includes all the names in the combination AHIVAL [AlephHeyYodVavLamedDINAM [DaletYodNunMem]. The rest of the names are included in those letters, connecting with the name HaVaYaH, which are the three names EKYEHElokimADNI. Those come out and these come in. Afterwards, when the harsh spark from Bina turned and expanded, the letters conjoined within her. Letters come in and letters come out in those nine letters, and these were given to the upper holy ones to go by the way of joining the letters of the unification out of the letters of the names, as the priest would know how to join the names in the letters in inscribed letters.

Four names are implied in the combination AHIVAL [AlephHeyYodVavLamedDINAM [DaletYodNunMem]. These are HaVaYaH and the three names EKYEHElokimADNIHaVaYaH unites with them in GAR, in HGT, and in NHY, and the rule is that he does not double a letter twice. For example, in HaVaYaH, he does not mark two letters Hey, but one, meaning YodHeyVav. Likewise, in EKYEH, the letter bottom Hey is missing and he points out only AlephHeyYod. And those Hey Yod that imply the HeyYod of YodHeyVav, also imply the Hey Yod of AlephHeyYod, and the Hey Yod of Elokim. The exception is the Yod of ADNI, which was deliberately doubled because it is a specific degree that is not found in all the letters, for it indicates disclosure of Hochma.

In the combination, AHIVAL [AlephHeyYodVavLamedDINAM [DaletYodNunMem], there is the name HaVaYaH with all the names unified in it. All the other names in the level conjoin within it with the name HaVaYaH. In the unification HaVaYaH Elokim, we discern that YodHeyVav in it implies HaVaYaH, the letters Aleph Lamed Hey Yod in the combination, AHIVAL, with the Mem in the combination DINAM is the letters Elokim. For this unification, we took six letters from the above-mentioned combination—five letters AHIVAL, with those Mem of DINAM, leaving the three letters DaletYodNun, which we did not use in this unification HaVaYaH Elokim.

In each unification, several letters that require unification come in, and several letters that do not need unification come out. In the unification, HaVaYaH Elokim, the letters AHIVAL Mem from the unification entered, and the three letters DaletYodNun, which did not need this unification, came out. Similarly, in the unification HaVaYaH ADNI, seven letters come in: YodHeyVav from the unification AHIVAL, which is HaVaYaH and Aleph from AHIVAL, and with DaletYodNun from DINAM. And two letters we did not use, Lamed Mem, come out.

Afterwards, when the harsh spark from Bina turned and expanded in the name MemBet, which is GAR, in which there is the unification HaVaYaH EKYEH, four letters join that unification: YodHeyVav of AHIVAL, which is HaVaYaH with AlephHeyYod of AHIVAL, which are EKYEH, and five letters that are not needed for that unification come out. Letters come in and letters come out in those nine letters. Of the nine letters AHIVAL DINAM, letters come in for unification, and come out meaning remain superfluous.

786) It is written, “And they had the hands of a man under their wings.” Spirits, animals, and Ophanim are all winged. The hands under their wings are to receive prayers and receive those who repent. “The hands of a man” means places and receptacles to accept people in their prayers and litanies, and to open doors to receive them, to unite and to tie ties, and to do as they wish.

787) These places and receptacles are called “The hands of a man” because they are for man. These are holy names that rule over each degree, in which people come in with their prayers and litanies through all the high gates. By that, the lower ones rule above.

788) “And the Lord said unto Moses, ‘Turn your hand on the sky.’” But how could he raise his hands on the sky? “Turn” means “lower” [verb, “bring down”], as it is written, “He bowed the heavens and came down,” extending from above downward. “Your hand” means “your place,” the place of the degree you are in, Tifferet. This is an extension in the holy name. All the upper ones and lower ones in names travel and exist, and people enter the high palaces through them, and there is no one to protest against them. Happy are those who know how to set up the unification of their Master properly and to go by the path of truth, so they will not err in faith.

789) There is a high secret in these palaces inside the faith, Malchut de Atzilut that is clothed in them, who is called faith. All the animals and the Merkavot differ from one another in order to include these in those favorably, to correct them, as it is written, “And he advanced her and her maidens to the best.” Within these seven palaces is the wholeness of above, when they are included and complemented by one another. Prayers and litanies of those who know how to arrange them—correct them above—enter them, as it is written, “And seven choice maidens to give to her from the king’s house.”

790) This is the order of the seven palaces in the prayer, “Maker,” through the Eighteen Prayer: The first prayer is the sapphire pavement. We say, “Maker of light and creator of darkness,” as it is the illumination of the good stone, sapphire, which sparkles to two sides—right and left, light and darkness—since before the left line unites with the right, it is dark because the Hochma is without Hassadim.

Afterwards we say, “How plentiful are Your works, O Lord, you have made them all with wisdom.” This relates to all the Ophanim and wheels in the first palace. It is said about them, “You have made them all with wisdom, the earth is full of Your possessions.” Afterwards, “The King, who alone is exalted ever since,” relating to the holy name YAHDONHY in the first palace, the whole of the holy name, who is complete in the two names HaVaYaH ADNI. This is the meaning of ascending through the air. It is said about that, “And lofty since days of old,” since “Lofty” is in the air. Thus far are the intentions of the first palace.

791) The second palace is “object of the heaven.” We say, “A blessed God, great in knowledge,” written in the order of the alphabet [The words begin with letters according to the Hebrew alphabet: AlephBetGimelDalet]. This is the angel, Orphaniel, who rules in the second palace, which includes the alphabet of small letters, and the order of the alphabet in “A blessed God, great in knowledge,” is small letters.

Here the angels are the ones saying “holy” and “blessed,” for here it is Kedusha [holiness], as we say, KadoshKadoshKadosh [holy, holy, holy], and “Blessed be the glory of the Lord from His place.” The third palace say, “To the blessed God they shall give melodies.”

792) The fourth palace is the palace of Zechut [merit]. We say, “Who renews in His kindness the work of creation, each day, always,” since in the fourth palace the lights and the Dinim in the world reincarnate, and one who is rewarded with life is renewed as before, to exist in the light of the right, which is called El [God]. This is why we say, “Who renews in His kindness.”

793) The fifth palace is the palace of love, called “Everlasting love.” It is an extension of the love from the palace that is called “love.” It is as we say, “An everlasting love You have loved us, the Lord our God … Blessed are You, the Lord, who chooses His people Israel with love,” as in, El Shadai.

794) The sixth palace is the palace of desire. We say, “True, and firm, and right, and enduring.” In these palaces there need not be a cessation because by extending the prayer and the desire, the palaces join together and connect to one another with holy names that govern each one.

795) The seventh palace is the palace of holy of holies. We say, “Lord, open my lips.” This is the secret of secrets, which we must say in a whisper, so the sound is not heard. Here is the will of the heart, to aim and to raise the desire from below upward to Ein Sof, to tie the seventh, the palace of holy of holies, to the seventh, Bina de Atzilut, one in the other from below upward. This is because all the palaces are included in the palace of holy of holies, and Malchut de Atzilut rises with them to Bina de Atzilut, and afterwards from above downward, extending blessings from the origin of life—the seventh, superior palace in Atzilut, which is Bina.

In the first three blessings, we extend from Bina to Bina and to HGT of the palaces. In the last three blessings, we extend from Bina to NHY of the palaces. With the will of the heart, with the shutting of the eyes, with the letters of the seven upper, holy names, which are BOCHU [BetVavChafVav], ACHDATAM [AlephChafDaletTetMem], CUZU [ChafVavZayinVav], HASHTAPA [HeyShinTavPehAleph], BAM [BetMem], BEMUCHAN [BetMemVavChafNun], MATZPATZ [MemTzadiPeh– Tzadi].

796) The seventh, upper palace is Bina, the origin of life. This is the first blessing, and in this blessing Malchut ascends to Bina with all that is included in her. This is the first palace, the beginning of everything from above downward, for all the Mochin de ZON and de BYA begin with Bina. It receives the seventh palace from below, the palace of holy of holies that rose and was included in Malchut de Atzilut, to connect one with the other, seventh to seventh.

The palace of holy of holies is the seventh of the palaces of Beria, and Bina—the seventh of the Sefirot of Atzilut, if counting from Yesod, in which Malchut is included, as in the first palace, the sapphire pavement of Beria. This is because below the palace of holy of holies, whomever rises to the upper palace, Bina, rises.

797) In “Blessed are You, the Lord our God, and the God of our fathers,” which we say in the first blessing in the Eighteen [prayer], “Blessed” implies multiplication of all the lower ones that were included in the animals, the seraphim, and the Ophanim, and in all the palaces in the multiplication of the palace of holy of holies. All those were included and are now present in Malchut de Atzilut in concealment, and then Malchut de Atzilut is called “Blessed” because she was blessed with all those multiplications and blessings, and the secrets that were complemented in her. That is, since all the lower ones in the palaces, and all the palaces were included in MalchutMalchut is called “blessed.” This is how we need to aim when we say the word, “Blessed.”

798) “You” points to the crowning of the hidden letters that illuminate in Malchut. “You” is the whole of the 22 letters from Aleph to Tav. This is the AlephTav in Atah [you]. The letter Hey in Atah indicates that the letter Hey, who is Malchut, includes 22 letters from above, from Yesod de ZA, which she assembles within her. This is the AlephTav Hey in the word Atah.

When Malchut is in completeness in the river, Yesod de ZA, which is gripped to her, she ascends to be crowned above, in ZA, as it is written, “And by this the maiden came to the king.” “And by this,” by Yesod, who is called “this.” The maiden is Malchut, “Came to the king,” ZA. And then it is written, “All that she said was given to her.” This is “Blessed are You.” We should aim in that, and tie the desire to that when we say “Blessed are You.”

799) “The Lord our God.” The intention is to the connection and unification of the upper King above, the unification of HB, since HaVaYaH [the Lord] is Hochma, “Our God” is Bina. When the maiden came to the King, ZA, “All that she said was given to her,” relating to the illumination of these HB, to be given to her.

800) “And the God of our fathers.” The fathers, HGT de ZA, are to bless Malchut. This is “The God of Abraham,” Hesed, “God of Isaac,” Gevura, “And God of Jacob,” Tifferet. As the maiden, Malchut, did not leave the lower ones because they were all included in her, so she was never abandoned by the fathers, HGT de ZA, to whom she grips so they will crown her.

801) Because Malchut was blessed with each of the HGT de ZA, she must be mentioned with each one. That is, we say, “God of Abraham, God of Isaac, and God of Jacob,” mentioning the name “God,” which is Malchut, for each of the patriarchs. Afterwards they all gather in one connection and are crowned with her when we say, “The great, mighty, and terrible God,” which is all of them together, to raise her up to HGT. “God” is Malchut, “Great” is Hesed,” “Mighty” is Gevura, and “Terrible” is Tifferet. And the name “God,” Malchut, is said in order to raise her to all HGT together.

In the beginning, in “God of Abraham, God of Isaac, and God of Jacob,” she received from them from above downward, from HGT to Malchut. Now, in “The great, mighty, and terrible God,” she is included in them from below upward, to include her with them. This is so because when we say, “The great, mighty, and terrible God,” they are all included in her, and then she rises with HGT to Bina. At that time we say, “The superior God, rewarding good Hassadim [mercies], acquiring everything.” “Superior God” is the right line of Bina; “Rewarding good Hassadim” for the left line of Bina; and “Acquiring everything” is the middle line of Bina, which acquires both lines together. This is the whole of everything, since all the Mochin and all the degrees come out from these three lines in Bina.

802) “Who remembers the Hassadim of the fathers,” when HGT and Malchut were detained with Bina and entered her entrails, when they were included in the interior of Bina, called “entrails,” and were blessed there. It is so because “Remembers” means bestows, that Bina bestows Hassadim upon the fathers, HGT. Afterwards Bina releases them from the Hitkalelut and takes them out of him, when they are blessed. In that bowing, when we say, “Blessed are You O Lord, protector of Abraham,” here everyone comes out from Bina to their own places, since “protector of Abraham,” Hesed, is in the right, and in the right they are all properly blessed.

803) The seventh palace is the upper King, Bina. The patriarchs, HGT, are crowned in him, rise to him and are included in him. Until now, before we say, “A King who helps, saves, and protects,” they are included in Bina. That palace, Bina, must take them out of it, and when it takes them out of the blessings so they bestow them upon the maiden, Malchut, the maiden grips to the patriarchs, to all the blessings that HGT received while in Bina.

And although they have already been included in the palaces, and Malchut has already been included in HGT and Bina, still, now that HGT went out of BinaHGT and Malchut grip to those blessings together. And when we say, “A King who helps, saves, and protects,” Bina takes them out of her blessings and they each come to his place.

804) The seventh palace, the high and holy name, BOCHU [BetVavChafVav], is an acronym of “blessing,” “Hesed,” “power,” and “judgment” [in Hebrew]. This is the whole of everything. It is Malchut and HGT in Bina, since “blessing” is MalchutHesed is the right line, “power” is the left line, Gevura, and judgment is the middle line, Tifferet. This is EKYEH, the whole of the Mochin, since the name BOCHU is the adjacent letters to those of the name EKYEH. After the letter Aleph of EKYEH there is the Bet of BOCHU, after Hey of EKYEH there is Vav of BOCHU, after Yod of EKYEH there is Chaf of BOCHU, and after the bottom Hey of EKYEH is the last Vav of BOCHU.

These letters are the whole of everything because the letters of the name BOCHU took out those who come out from them, HGT and Malchut, all the fathers, Hesed, power, and judgment, implied in this acronym, and the one who conjoins them, called “blessing,” is implied in its initials.

805) When we say, “Blessed are You O Lord, protector of Abraham,” and the patriarchs and Malchut come out of Bina to their place, Malchut grips to the blessings from the fathers. They extend in the fifth palace, the palace of love, right, Hesed, to connect in love with the blessings of the right, extending in “Protector of Abraham,” right. And so it should be blessed, when the blessings come down from above downward, upon their exit from Bina to their place, where the fifth palace receives the blessings first, before the sixth palace.

In the beginning, they were included, a palace within a palace. But now they take blessings to be one before the other. And although the sixth palace, palace of desire, travels first, before the fifth palace, since the blessings are from the right, from Hesed, they must grip to the fifth palace, Hesed, and not to the sixth palace, Tifferet.

806) Afterwards, on the left, Gevura, we say, “You are mighty,” which is a bonding of the words “You” and “mighty,” which are two Dinim because “You” is MalchutDin, and “mighty” is the left line, Din. And when the blessings are extended from what the fathers received while in Bina, the Din is included in Rachamim, hence the Rachamim are on that side, all as one. This is the meaning of what we say, “Revives of the dead, supports the fallen, and heals the sick,” which are Rachamim.

807) Rachamim is the holy name, ACHDATAM [AlephChafDaletTetMem], with the letters of the name Elokim, since the letters AlephChafDaletTetMem come before the letters, Elokim [AlephLamedKofYodMem], except for the Aleph, which has no preceding letter. Likewise, the [final] Mem has no preceding letter, for what precedes her is [not final] Mem. The Chaf of ACHDATAM precedes the Lamed of Elokim, the Dalet of ACHDATAM precedes the Hey of Elokim, the Tet of ACHDATAM precedes the Yod of Elokim, since the letters ElokimGevura—left line—rose to be crowned above in Bina, and elicited the letters ACHDATAM there, to be called by them.

It is so because when the letters Elokim rose to be crowned up in Bina, who is called “living God,” the Hesed in Bina subtracted the Dinim in the letters Elokim that ascended, to unite in diminished Din. The name ACHDATAM is 74 in Gematria, and the name Elokim is 86. The name ACHDATAM expanded from Bina down to the palace of Gevura, to travel from within those other letters in the name ACHDATAM, in which the Din was diminished, and to rise from these letters to the name Elokim in the palace of Gevura, to mitigate the Dinim in it.

808) When the letters of BOCHU and ACHDATAM were extended from above—from Bina—in the fifth palace, Hesed, and in the fourth palace, Gevura, the blessings began to grip from the middle all, from the middle line, Tifferet, in the sixth palace, the palace of the desire, Tifferet. The blessings grip to the right and to the left, as Tifferet consists of both. This is why we say, “You are holy.” “You” is MalchutGevura, included in “holy,” TifferetHesed. Thus, Tifferet consists of both Hesed and Gevura.

809) We say, “And Your name, ‘Holy.’” Since we say, “You are holy,” why do we also say, “And Your name, ‘Holy’”? After all, this is a name, and this is You. Similarly, Malchut is called “a name” and called “You.” Wherever there is a unification and a connection of the Sefirot in one another, Kedusha, an addition of Kedusha must be extended. But the addition is more important than anything.

This is why in all of them, in the first and second blessings, it is written, “You,” and not more, while here—in the third blessing—Tifferet, which unites and connects the Sefirot HG to one another, in that place we say Kedusha and an addition of Kedusha. “You are holy” is Kedusha, and “And Your name, ‘Holy’” is an addition of Kedusha. And “Holy each day” are the rest of the upper Kedushot [pl. of Kedusha] in each palace, sanctified by the addition of Kedusha because the first Kedusha is for Malchut herself, and an addition of Kedusha is to sanctify all the others, the Kedushot in each and every palace.

The right line is HassadimVAK. The left line, illumination of Hochma, is GAR. However, it cannot illuminate without Hassadim, since one is in Holam and the other is in Shuruk, and the middle line unites them with one another. And then there is Hochma and Hassadim in both, which are VAK and GAR. And yet, the VAK de Hassadim are regarded as the majority of the Mochin, and the illumination of HochmaGAR, is considered an addition of Kedusha.

This is why it was said that wherever there is a unification and connection of the Sefirot in one another, there needs to be an extension of Kedusha, and an addition of Kedusha. Wherever the middle line unites and connects the two lines in one another, Kedusha is on the part of the right line, VAK, and an addition of Kedusha is on the part of Hitkalelut of the left line in the right. The addition is more important than everything else because the addition is considered GAR, which is more important than Hassadim, which are VAK.

Malchut in Gadlut has only Kelim de Hassadim because the Kelim de Achoraim de MalchutKelim for illumination of Hochma, fell into Beria in seven palaces. For this reason, Malchut does not receive illumination of Hochma, except by Hitkalelut in these seven palaces, since Hochma dresses only in them. It was said here that the first KedushaHassadim and VAK, is for Malchut herself, and the addition of Kedusha is to sanctify all the others, the rest of the upper Kedushot in each palace, which are sanctified by the addition of Kedusha. This is so because an addition of KedushaHochma and GAR, illuminates only in those seven palaces, as they are its Kelim de Achoraim.

810) Afterwards everything was sanctified from above, from Bina, and from all the patriarchs, HGT. Everything was tied in one knot, in what we say, “Blessed are You O Lord, the holy God.” Here everything is one connection because we say, “Blessed are You O Lord, the holy God.” This is why Tifferet is called “union,” tying everything in one unification. Happy is he who knows how to set up the praises of his Master where he should.

Thus far, it is in the first three blessings, Dvekut, and blessings and Kedusha together in the patriarchs, HGT. The blessing is one, Hesed, two is Gevura, and three is Tifferet.

811) Henceforth, in the Eighteen Prayer, there are questions and pleas. But first, one must seek to know the words of his Master, so as to show passion toward Him so he does not part from Him. This is the prayer, “Grant us from You wisdom, understanding, and intelligence,” since one needs to partake in the Kedusha of the upper holy name, to be crowned in it. The name of blessings and Kedushot is CUZU [ChafVavZayinVav], which is the holy name, HaVaYaH, who is holy in Kedusha.

The letters HaVaYaH elicited from them other letters, CUZU, since they are the letters next to HaVaYaH. After the Yod of HaVaYaH there is Chaf of CUZU, and next to the Hey of HaVaYaH is Vav of CUZU. Next to the letter Vav of HaVaYaH is Zayin of CUZU, and next to the bottom Hey of HaVaYaH is the last Vav of CUZU. The connection of the names HaVaYaH and CUZU is as the connection of male in female, where the name HaVaYaH, which illuminates in ZA, is male, and the name CUZU, which illuminates in the palaces, is the female. These upper holy names are the Kedusha.

812) The other letters CUZU are called Tal [dew], the dew of heaven, which is the sum of its letters, for CUZU is 39 in Gematria [same as Tal]. It is so because here, below, in Malchut, all things are in calculation, in illumination of Hochma, called “calculation,” and “a number.” Also, there is no calculation, except for the moon, Malchut, since the Hochma does not appear in any Sefira but Malchut. Thus, there is no calculation except in Malchut.

This is why he must connect to the Kedusha of his Master and not part from Him. And when he asks, the beginning of the pleading should be to know his Master, to show his passion for Him, which is the first request, “Grant us from You wisdom, understanding, and intelligence.” Henceforth, he will part a little and ask the pleas that he needs to ask.

813) All his questions will be after he arranges the order. Likewise, all his questions will be in litanies and requests before his Master, and He will not remove Himself from him, meaning will be angered. Happy is he who knows how to arrange that order, to go by the straight path as he should.

814) As fire unites in water, and water in fire, south in north, and north in south—since fire and water are the internality, HG, and south and north are the externality, HG, east in west and west in east, which are Tifferet and Malchut—so everything connects together and the unification is completed in one another.

815) All who know how to properly setup their prayer, including these palaces in one another and tying them to one another, that person is connected to them and brings himself close to being included in them. He makes a request, and it is given to him; happy is he in this world and in the next world.

816) Once he has completed his requests and the body is complete on all sides, in joy of the heart, and he asked and concluded the requests, he will draw blessings and joys below in the third palace, Netzah, once more—to extend below. This is the blessing, “Be favorable, the Lord our God, toward Your people Israel,” since the stands, the legs, NH, are the supports of the GufTifferet, and their beginning below the Guf [body] is called “two thighs” until they reach the knees. That is, the two legs NH divide, where the thighs up to the knees are the blessing, “Be favorable,” and from the knees on it is the blessing, “Who brings His Divinity back to Zion,” and the blessing, “We are thankful.”

817) These are the stands that stand over the offering, corresponding the two thighs, NH. And here, in the third palace, is the beginning of two thighs above, in the Guf, up to the knees, which is the connection of the prophets, since prophecy extends from NH de Atzilut, and visions from NH of the palaces. This is in the letters of the holy name HASHTAPA [HeyShinTavPehAleph], which is the name Tzvaot [hosts], replacing the letters AlephBet with the letters AlephTav BetShin GimelReish DaletKof, etc.. The first letters of AlephTav BetShin ascend, and the second letters of AlephTav BetShin descend. The name Tzvaot is prophets, and the name HASHTAPA is visions, and NH are called Tzvaot.

818) In the third palace, it is a high secret, called Baraita, since Baraita means external [in Aramaic]. NH are outside the GufTifferet. When a person reaches the knees, in Hod, he will kneel and say, “Blessed are You, O Lord, Who returns His Divinity to Zion.” But here the Baraitot [pl. of Baraita] returned to being Mishnah and were blessed together, since NH of the palaces were included here, in the palace of holy of holies, in Malchut, who is the Mishnah, “His Divinity to Zion,” since Zion is Yesod of Malchut.

819) The second palace below is the palace of “an object of the heaven,” in which the souls are entrusted, to ascend and be seen in the vision of a dream, below the thighs, as knees, since the dream extends below the thighs. We say, “We Thank” in it, kneeling, thanking for the souls, and we say, “For our souls, which are entrusted,” until he reaches the blessing, “Your name is ‘The Good,’ and to You it is fitting to thank.”

820) This is within the holy name BAM [BetMemBAMUCHAN [BetMemVavChafNun], which are the letters next to the names ElElokim, which are HG de Atzilut, as it is written, “Elokim HaVaYaH [God, the Lord], He knows.” All of these other letters BAM BAMUCHAN that come out from El Elokim and below in the second palace is the dream, to let souls into this place, to see the vision of the dream. We must extend in these blessings to find rest in this world and in the next world.

821) The bottom palace, the palace of the sapphire pavement, is Yesod and Malchut, when we say, “Establish peace, goodness, and blessing.” Here is the whole of the peace, peace above—in Yesod de ZA—and peace below—in Yesod de Malchut, peace on all sides—right and left, peace in the household of above, in Yesod and Malchut in the palaces of Atzilut, peace in the household of below, since the palace of the sapphire pavement, in which there are Yesod and Malchut in the palaces of Beria, is the household of below, in one bonding with the household of above. From here, peace is extended to all the lower ones, outside the palaces of Beria.

822) Here everything is included and completed together, ZA above and Malchut below, in one illumination, in a Zivug, to complement the full name HaVaYaH Elokim, where HaVaYaH is ZA and Elokim is Malchut. This name is complete in all the palaces included in Malchut and in all the upper lights included in ZA, so they are all one.

823) When a person who intends all those intentions is requested to go outside the palace, he will pretend to be leaving the company of the King, His palace, and will lower himself before Him. However, he will be glad because he is the first to receive the crown of extension of the blessings that extend from the unification of his Master. He is a son, for he is from among those in the King’s palace. It is so because when he leaves the King and everything unites in all those Behinot—in the connection of the unification, the blessings, the Kedusha, and the addition of Kedusha—the Creator summons the household of above, who are all the degrees that have been unified by Him, and tells them, “Write that person among those who are called Who esteem His name.’”

824) “Who esteem His name” are those who think and intend in His name, to unite palaces with palaces, to tie ties, and to unite everyone in one unification. They are the ones who esteem His name, as it is written, “And who esteem His name.” Then he is written among those who esteem His name, and he is noted and becomes known above, and is completed above and below.

825) Anyone who comes near to his Master and prays his prayer, but does not complete the unification, and is not concerned with his Master’s honor, tying ties, it is better for him if he were not born. The Creator says, “Write that man childless, a failure of a man in his life,” as it is written, “Who robs his father and his mother,” who are the Creator and His Divinity.

826) Here everything is completed above and below, the holy name that governs above, MATZPATZMATZPATZ, which comes out of “Lord, Lord [HaVaYaHHaVaYaH], O merciful and gracious God [El],” since HaVaYaH is MATZPATZ when replacing the letters AlephBet with the letters AlephTav BetShin. Here the holy name HaVaYaHHaVaYaH is to be sanctified in its letters in a congregation of ten, and the other letters, MATZPATZMATZPATZ, are for the sanctity of the individual in a prayer. We say the 13 qualities only in public, and alone, we say the 13 qualities in replacement of AlephTav BetShin, which is MATZPATZMATZPATZ. After he completes saying the 13 qualities, he stands on his legs to confess his sins, so the Sitra Achra is unable to slander him and surrenders before him. Then he persists his existence to be blessed by the King’s house.

827) Happy is he who is sanctified in the prayer in this manner, ties connections, unifies unifications, properly intends in everything, and does not stray to the right or to the left. His prayer will not return denied; the Creator sentences and he revokes. It is written about it, “Your father and mother will be glad, the one who bore you shall rejoice.” He has a portion in this world and in the next world.

828) It is written, “She rises while it is still night and give prey to her household, and a portion to her maidens.” Malchut gives of the multiplicity of blessings, of Kedusha, and of the additional Kedusha that she receives, as it is written, “And in the evening he dispenses the spoil,” for Malchut dispenses portions to all, and even gives a portion only to the Sitra Achra.

829) This matter is for the faithful. The portion of the Sitra Achra is all of man’s iniquities and sins, when he tied ties of the unification and confessed them. They are all on the Sitra Achra, and they are the portion and lot of the Sitra Achra. If he did not confess them, the slanderer would slander him and overcome him.

830) If he confesses all his iniquities in a prayer, tying the ties of unification, and upper and lower are blessed, as well as the portion of the Sitra Achra—who takes to his portion all the iniquities and sins he had confessed. This is the he-goat, as it is written, “And confessed over him all the iniquities.” It is also written, “And the goat shall bear upon him all their iniquities.” This is its portion, its fortune, and its lot.

If a person reverts to his bad ways, woe unto him, for he takes back all the iniquities from that side against the will of that side. And because he takes them from that side against the will of that side, he harms him and becomes his slanderer, slandering about him. But when he confesses them, that other side takes them and it is his portion and fortune.

831) The issue with the offering is that one needs to confess over the offering for all his iniquities and sins, to give a portion to the Sitra Achra. The whole of the offering is to the side of Kedusha, which is the portion of Kedusha and desire of Kedusha, and to the Sitra Achra is the portion of iniquities and sins that were given in the confession over the flesh of the offering, as it is written, “If your enemy is hungry, feed him bread; if he is thirsty, give him water to drink, for you are piling embers on his head, and the Lord will pay your reward.” It is also written, “And the king and Haman came to the feast.” Happy is he who knows His ways, to walk by the path of truth.

832) Anyone who does not know how to establish the praise of his Master, it is better for him not to be born because the prayer must be complete above, out of thought, the will of the heart, the voice, and the word of the mouth, to make wholeness, connection, and unification above. As it is above, and as the wholeness comes out from above downward, so it should be from below upward, properly tying the connection.

833) The secret is for the friends to walk on the straight path. Thought, will, voice, and speech are four that tie the ties, opposite HG TM. Thought and will are HB, voice and speech are TM. Once they all tie ties together, they all become one Merkava, to instill Divinity upon them—the speech—and then all become four pillars to crown in them, and Divinity relies on them in all those high connections.

834) The thought, which is Hochma, elicits and begets the will, Bina. The will that comes out of the thought begets and elicits the audible voice, ZA, and the audible voice ascends to tie ties from below upward, the lower palaces in the upper ones. The voice—which ties connections between the two lines in Bina, and extends blessings from above downward, from Bina, in secret—relies on those four pillars—thought, will, voice, and speech, HB TM. The reliance is at the Sium [end] of the tie, in the speech, Malchut, the place where everything is tied together and they all become one, since Malchut receives everyone into her.

835) Happy is he who ties the ties of his Master, authorizes supports properly, and intends in all those matters. He is happy in this world and in the next world. Thus far the palaces on the side of Kedusha have been perfected.

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