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52) “Take from among you a donation to the Lord; whoever is of a generous heart, let him bring it as the Lord’s donation: gold, silver, and bronze.” “Take from among you a donation” means be corrected all of you to put on you, to carry on you the glory of the holy throne, Malchut, to raise up to ZA.
53) Set apart from among you those honorable ones, those high ministers—Michael, Gabriel, Uriel, and Raphael—to raise this donation, the holy throne, Malchut, to bond with the fathers, HGT de ZA. And the queen, Malchut, is unfit to come to her husband except with those virgin maidens that come with her and lead her until she comes to her husband, ZA.
The virgins are the degrees that extend from Achoraim de Malchut. They are the seven palaces of Beria, the seven maidens that are fit to be given to her from the King’s house. They are as it is written, “The virgins, her companions who follow her will be brought to You.” This is so because since Malchut is only in Kelim de Hassadim when in Gadlut, she needs the seven maidens to complement her Kelim de Achoraim, since the illumination of Hochma dresses only in Kelim de Achoraim.
54) “Whoever is of a generous heart, let him bring it.” These are the four camps of upper angels that extend from NHYM de Malchut, in which all 12 camps are included. It is so because each of the four consists of three, and they are 12. They come out of the upper fathers, HGT, who are called “generous,” as it is written about the well, “The generous of the nation dug it,” the fathers. It is so because HGT built the well, Malchut, and corrected it. It follows that NHYM de Malchut come out of HGT de ZA, hence there are 12 in them, as in HGT de ZA.
55) It is written, “Let him bring it,” and not “Let them bring it.” “Let him” is in singular form, indicating uniting everything as one, ZON. It does not write, “Will bring,” but “Let him bring it,” indicating Malchut, who is called “donation,” so he would raise her to her husband with glory, as it should be. “The Lord’s donation.” “The” comes to include all those camps of other angels, to join everything together. They are 12 camps in one collective, as it is written, “Gold, and silver, and bronze,” which are 12 kinds. These are the 12 upper camps that are all included in the four that are called “the animals of holiness,” since each animal consists of three, hence they are 12.
56) And all those rise to the holy throne, Malchut, to raise her up to bond with her husband, ZA, so that all will be one, so that He will be with her in the upper glory. Then the upper King sits on the holy throne and a woman bonds with her husband—Malchut with ZA—so that all become one, and then it is everyone’s joy.
57) Here in the beginning, he begins with mentioning gold and then silver, since the calculation is from below upwards, so Gevura—gold—comes before Hesed—silver. But when he comes to calculate the calculation of the Merkava above, he begins the mentioning from the right—silver—and then from the left—gold, as it is written, “Mine is the silver and Mine is the gold,” as it concerns above. And in the Merkava below, in Malchut, he begins from the left and then from the right, as it is written, “Gold, and silver, and bronze.”
58) All those Merkavot [pl. of Merkava] are called “a generous heart,” as it is written, “Whoever is of a generous heart.” “Whoever” comes to include all the other 12 Merkavot. “Heart” is as it is written, “And a good heart is a continual feast,” which is the heart of everything. This is the holy throne, Malchut. “Whoever is of a generous heart,” since four camps are the whole of everyone, for each one comprises three, hence they are 12. They are all called “a generous heart.” “The Lord’s donation” is the holy throne. And because they lifted it up and raised her up to ZA, it is called “The Lord’s donation.”
59) Hence, when Ezekiel saw the animals raising Malchut for a Zivug, he did not see the Malchut that was riding them because she rose to the upper King, ZA, in concealment, hiding in the upper glory.
60) “And let every wisehearted man among you come and make all that the Lord has commanded.” These are 60 sources, HGT NHY de ZA, each of which consists of 10, which water the world, Malchut, and from which it is watered. “Come and make” means that they will come to receive from the treasure of life, Bina, and then do what the Creator, Bina, commands them—delight the world.
61) “Take from among you a donation to the Lord.” And it is written, “Slice from your bread to the hungry, and bring home the pauper.” Happy is a man when a pauper comes to him, for that poor one is a gift that the Creator has sent to him. One who welcomes that gift is happy.
62) One who takes pity on the poor and revives his soul, the Creator relates to him as though he created his soul. This is why Abraham, who took pity on all the people of the world, the Creator regarded him as though he created them, as it is written, “And the souls that they had made in Haran.”
63) “Slice” means spreading a map for him with bread and food to eat. Also, “Slice” means that pieces of bread should be sliced before him so he will not be ashamed. One should slice before him generously. “Your bread” means that the bread will be yours—out of your own money and not from a plunder, exploitation, or a theft, for if so, it is not a merit, but woe, it comes to mention his iniquity. Likewise, it is written, “Take from among you a donation,” to raise and to give of what is yours, and not from a plunder, exploitation, or a theft.
64) It is written, “Since the day that I brought My people Israel from Egypt, I did not choose a city out of all the tribes of Israel in which to build a house that My name might be there, but I chose David to be over My people Israel.” Why is it written, “I did not choose a city … But I chose David”? It should have said, “And I shall choose Jerusalem.”
65) However, when the Creator wishes to build a city, He first looks at the leader of the people of the city, and then builds the city and brings the people into it. This is the meaning of “I did not choose a city” until I looked at David, who would be the shepherd over Israel because the city and all the town’s people depend on the shepherd who leads the city. If the shepherd is good, it is good for him, good for the city, and good for the people. If the shepherd is bad, woe to him, woe to the city, and woe to the people. Now the Creator looked at the world and wished to build it, so first He established David, as it is written, “And I chose My servant, David.”
66) “Happy is he whose help is the God of Jacob, whose shattering is in the Lord his God,” since Jacob did not trust his father or his mother when he fled from his brother, and went alone without anyone, as it is written, “For with my staff I crossed this Jordan.” He trusted the Creator, as it is written, “God is with me and keeps me.” He asked for everything from the Creator, and He gave him.
67) “Whose shattering is in the Lord his God,” his shattering and not his hope or his confidence. Do not pronounce it “His shattering” with a point on the left of the Shin, but “His shattering” with a point on the right of the Shin, since it is pleasant for the righteous to break themselves and be broken shattering-by-shattering, and all is over the Lord his God. It is written about it, “For we are put to death each day over You,” and it is written, “Because for Your sake I have borne disgrace.”
68) It is like Jacob, as it is written, “And Jacob saw that there was shattering in Egypt.” He saw the shattering of the exile that he would have in Egypt and put his trust in the Creator. And the sons of Jacob suffered the shattering of the exile, did not divert from their fathers’ faith, and the name of the Creator was regularly in their mouths.
69) This is why it is written about Moses, “And they may say to me, ‘What is His name?’ What shall I say to them?” The ends of the words in the verse, “To me, ‘What is His name’” are Yod–Hey, Vav–Hey, which was regularly in their mouths because they knew it and never forgot it, and suffered the shattering of the exile for the Creator. And because of that, they were rewarded with many redemptions, miracles, and tokens.
70) The upper holy ones, who suffer the shattering of the body from place to place over the Creator, are even more worthy of Him performing miracles and redemptions for them, and rewarding them with life in the next world.
71) “Take from among you a donation.” When a person places his will for the work of his Master, that will first rises to the heart—the persistence and the basis of the entire body. Afterwards that good will rises over all the organs of the body, the will of all the organs of the body and the will of the heart join together, pulling over them the brightness of Divinity to dwell with them. And that person is the Creator’s portion, as it is written, “Take from among you a donation.” “From among you” is the extension, to take upon yourselves that donation, the Divinity, so that the person will be a portion of the Creator.
72) Is the matter not in one’s own domain? After all it is written, “Whoever is of a generous heart, let him bring it as the Lord’s donation.” However, “Whoever is of a generous heart” means anyone whose heart wishes to extend Divinity to him. It is written, “Let him bring it,” although she is ascended. “Let him bring it” from the high place and draw it into dwelling with him.
73) And when she comes to dwell with him, she brings with her several blessings and several wealth, as it is written, “Gold, and silver, and bronze.” He will not lack all the wealth in the world. This is for the rest of the people in the world. But you, upper holy ones, “Take from among you a donation to the Lord,” making innovations in the Torah to uplift Divinity.
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