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71) “Behold, it is the bed of Solomon, sixty mighty men around it, from the mighty men of Israel.” His bed is the throne of the king, Malchut, called a “bed.” It is written about it, “The heart of her husband trusts her.” “Solomon” is the king that peace is his, ZA. “Sixty mighty men around it” grip to the side of Malchut from the harsh Din. They are called “sixty guards from fire, in which Matat dresses.”
72) The strong sword blazes to the right of Matat. To his left are cinders of strong fire, which grips to his engravings in 70,000 flames of consuming fire. They are sixty mighty men, armed with harsh weapons. They are from among those strong Gevurot of the upper Gevura of the Creator, ZA, as it is written, “From the mighty men of Israel,” from Gevura de ZA, called Israel.
The Hochma appears only with strong Dinim that keep the wicked from drawing it from above downward. These strong Dinim are drawn from the left side of ZA, and consist of his HGT NHY, each of which consists of ten, making them sixty, sixty mighty men. The Hochma appears only in Malchut, hence the place of these sixty mighty men is in Malchut, keeping her from the outer ones, from drawing from the illumination of Hochma in her from above downward.
“The bed of Solomon” is the throne of the king, Malchut, called “Solomon’s bed.” Solomon is ZA. The sixty mighty men around it grip to the side of Malchut from the harsh Din because on the side of Malchut where the illumination of Hochma appears is where those sixty mighty men grip. These are the Dinim that guard the Hochma so the outer ones and wicked will not suckle from her.
They are called “sixty guards from fire,” keeping her from the outer ones. And the head of these guards is Angel Matat. He is called so from the word Matator, which means “guard.” Matat dresses in these sixty guards and guards the Malchut, which is Solomon’s bed.
Besides those Dinim, which extend from the left of ZA, there are also Dinim that extend from the right of ZA, Dinim that extend from Masach de ZA. The strong sword blazes to the right of Matat. These are the Dinim that are drawn to Matat from the right of ZA.
“To his left are cinders of strong fire,” the Dinim that are drawn to Matat from the left of ZA. They are sixty might men, but when they are included in Malchut, they are seventy, since HGT NHY de ZA with Malchut are seven, and when each is included with Malchut, she is regarded as Hochma, called “one thousand,” and they are 70,000.
“To his left are cinders of strong fire, which grips to his engravings in 70,000 flames of consuming fire,” since when they are included with Malchut they are 70,000. And “they are sixty mighty men, armed with harsh weapons.” They are from among those strong Gevurot of the upper Gevura of the Creator, ZA. Those 70,000 are those sixty mighty men who extend from ZA, but from the side of Malchut they are 70,000. And from the side of ZA they are sixty mighty men, as it is written, “From the mighty men of Israel,” attributed to ZA, who is called Israel, hence they are sixty.
73) Concerning the bed, Malchut, it is written, “She rises while it is still night and gives prey to her household.” “She rises while it is still night,” when she suckles from the side of Din. That is, when Malchut rises to bestow illumination of Hochma, it is night, Din, since her Hochma is given only with Dinim. Also, rising means illumination of Hochma.
“And gives prey to her household.” Prey is the Dinim that come with the Hochma. Nothing can save from them, as it is written, “They are all wielders of the sword, skilled in war,” ready to execute Din everywhere. They are called “wailing and howling.”
74) “Every man … his sword upon his thigh because of dread in the nights.” It is as it is written, “Gird Your sword on Your thigh, O Mighty One.” “Because of dread in the nights,” for fear of Hell. “Because of dread in the nights,” of the place called “fear,” Gevura de ZA, the left line, Isaac, as it is written, “And Jacob swore by the Fear of his father Isaac.” “In the nights” means in times when they were appointed to execute Din, since night is the time of Din.
75) It is written, “She schemed a field and took it,” as it is written, “and all the animals of the field will play there.” The Din of Malchut, night, is also called a “field.” And “All the animals of” is Yesod. “Will play” is a Zivug, and it is written about it, “This is the sea, great and broad, therein are innumerable creeping things, small animals with big ones. Ships walk there; this whale, which You have created to play with.” Whale is Yesod; playing is a Zivug, as it is written, “And, behold, Isaac was laughing with Rebecca his wife.”
It is written, “She is like merchant-ships; she brings her bread from afar.” “From afar,” since her bread—illumination of Hochma—illuminates only from afar, with Dinim that repel the outer ones so they do not suckle from that great illumination, as it is written, “From afar the Lord appeared to me.” This is the meaning of the Zivug being at night and in the field, as it brings her illumination from the brain in the Rosh [head], from Hochma, and from above the Rosh, which is Ein Sof. This is why she needs guarding from the outer ones.
“She brings her bread” through the righteous, Yesod. When they mate, she delights in everything, as it is written, “This whale, which You have created to play with.” A whale is Yesod. “To play with” means Zivug.
76) 1,500 of those with shields, those with authority, grip to the side of those sixty mighty men. There are four big keys in the hands of the boy, Matat, four angels: Michael, Gabriel, Uriel, and Raphael. They are called “big keys” because they extend Mochin de Gadlut to the lower ones. Crocodiles, degrees of Hochma, walk under the ship—which is Malchut in Beria—of the great sea, Bina. From her, Malchut receives her illuminations to her four angles—south, north, west, and east—which are HG TM.
Four shapes of faces are seen in the crocodiles—lion, ox, vulture, and man—extending from three lines, and from Malchut that receives them. She is the face of a man, and when they are included in Malchut, it is written, “And the likeness of their faces was as the face of a man.” The faces of all of them, the three forms, lion, ox, and vulture, receive the shape of a man, like Malchut when they are included in her.
The GAR that include illumination of Hochma are three lines HBD. They are called 3,000 because illumination of Hochma is one thousand. The third thousand is the middle line, Daat that divides to Hassadim and Gevurot. The illumination is not received from the actual Hochma, which is on the right line, but from Bina that returns to Hochma, which is the left line. For this reason, it is considered that in Hochma and in the right half of Daat, which are a thousand and half a thousand, they are Hassadim, and Bina and the left half of Daat, which are a thousand and half a thousand, are in illumination of Hochma.
1,500 that are Bina and the left half of Daat are those with shields. They are of the left half of Daat, since half is the middle line, protecting the illumination of Hochma so the outer ones do not grip to her. Those with authority who extend from Bina and control the illumination of Hochma grip to the side of those sixty mighty men who unite on that side of the left.
77) A big face, Mochin de Gadlut, and a small face, Mochin de Katnut, are included together above, in ZA and Malchut. When the Mochin de Gadlut illuminate in ZON, the Mochin de Katnut illuminate as well. Two lines—the right and the middle—go up and roam, and two fans are in their hands. These are the forces of the Masach de Hirik included in these two lines. Through them, they distance the outer ones from sucking from the illumination of Hochma, in whom there is the power of reward and punishment.
A thousand mountains rise and come each day to suck from the potion of the sea, which is Bina. The illumination of Hochma called, “a thousand mountains,” extends only from Bina. Afterward they are uprooted from Bina and rise to the other sea, Malchut. Although these Mochin are from Bina and not at all in Malchut, Malchut still receives the Mochin de Bina because Ima [mother] lent her clothes to her daughter.
78) Those who grip to the hair of Malchut, to the Dinim in her, are not counted. Two sons suckle from Malchut each day, and they are called “spies of the land,” as it is written, “And Joshua the son of Nun sent out of Shittim two spies silently, saying…” These two sons suckle from under the sides of Malchut’s wings, under HG.
Two daughters—as it is written, “Two women who were harlots—are under Malchut’s feet, under NH de Malchut. Under means Achoraim. This means that the two sons of Klipa suckle from her Achoraim de HG, and the two daughters of Klipa suckle from her Achoraim de NH.
It is as in Kedusha, where the male is HGT and the Nukva NHY. Hence, it is written about them, “And the sons of God saw the daughters of men that they were good.” And these sons and daughters of Klipot grip to the nails of the bed, Malchut, since her nails are the Achoraim of the fingers and toes. This is the meaning of what is written, “Then came two women who were harlots to the king.” Then they came and not before, and when Israel below return the back of the neck from the back of the Creator, it is written, “O My people! Their oppressors are children, and women rule over them,” which are the two women who are harlots.
79) Seventy branches extend on the left hand, from the left line of Malchut. These are seventy ministers of the nations of the world, who are raised among the fish of the sea, among the degrees of illumination of Hochma of the left, which are called “fish.” “Sea” means Malchut.
All the branches are as red as a rose due to the Dinim in them since the Dinim of the left are red. Above them is one branch, very red, a harsher Din than all of them, SAM, rising and falling, extending the Hochma from above downward. He is the one who rode the serpent and seduced Adam to extend the Hochma from above downward, which is the sin of the tree of knowledge. All are covered by the hair of Malchut, meaning by her Dinim.
80) Upon the descent of the slanderer, the serpent, he jumps on the hills, leaps on the mountains until he finds prey that is gripped in the nails and he eats. Then he grows silent, and his words become favorable again. That is, his slandering is cancelled and he speaks favorably. Happy are Israel who prepare for him the prey. Then the serpent returns to his place and enters the hole of the great deep.
The grip of the serpent is only in Malchut de Midat ha Din [the quality of judgment]. However, by the mitigation of Malchut’s ascent to Bina, where Bina takes on the form of Malchut, the serpent rises and grips to the Dinim in Bina. That grip is called “slandering,” as one who slanders one who is completely good.
Upon the descent of the slanderer, the serpent, he first grips to Malchut below, then rises and jumps on the hills, which are Bina, leaps on the mountains, which are Malchut. That is, although the place where he grips is in the rocks, in Malchut, the serpent still leaps over it, leaving it, and jumping on to cling to the mountains, HGT, which are discerned as Bina. This is slander. It is so because he wants more to cling to the higher place. However, by raising MAN from Mitzvot and good deeds that Israel do, illumination of AB SAG de AK is drawn out and lowers the Malchut back from Bina, and then Bina is purified from the serpent’s slander, and Malchut, too, is purified by the illumination of Bina.
“…until he finds prey that is gripped in the nails and he eats.” Once Malchut is purified by the illumination of the left line of Bina, whose place of clothing of this illumination is in Malchut’s nails, in the Achoraim of her fingers, then the serpent, too, receives his share from that illumination in Malchut’s nails. “And he eats.” “Then he grows silent and his words become favorable again.” This is why he is allowed to enjoy that illumination, so his slandering will be cancelled and his words will become favorable again. “Happy are Israel who prepare for him the prey,” since that illumination comes by raising MAN from Mitzvot and good deeds of Israel.
81) Those with spears and swords who are not counted are the Dinim de Masach de Hirik in the middle line, which subdue the left line so it unites with the right. When they rise above those high sixty mighty men, who are from the left line and surround the bed, Malchut, and by whom the left unites with the right, a thousand thousands and ten thousand stand on either side of the bed above. That is, there are Hochma and Hassadim on each side—on the right and on the left, due to their inclusion in one another.
A thousand thousands are illuminations of Hochma, called “one thousand.” And ten thousand ten thousands are illumination of Hassadim, called “ten thousand.” They are nourished by the bed, Malchut. They all rise before her, receiving GAR, called “rising,” as it is written, “She rises while it is still night.”
82) Several thousands and tens of thousands of Klipot that are not counted emerge from under all the degrees of Kedusha, as it is written, “A thousand may fall by your side, and ten thousand to your right; it shall not approach you.” “A thousand” are the Klipot that grip to the Miftacha, and “ten thousand to your right” are the Klipot that grip to the Man’ula. They come down and roam the world until they blow the Shofars [festive horn (pl. form)], which is the unification of the three lines called “fire,” “water,” and “wind,” included in the voice that comes out of the Shofar [sin. form]. Then they gather, and those Klipot grip to the filth in the nails, to the waste of illumination of Achoraim, called “nails.”
83) A bed, Malchut, comprises all those degrees, and its legs grip to the four directions of the world. That is, there are HG TM in it, three lines and Malchut that receives them. Everyone enters the rule—the degrees of ZA, which are above, and her own degrees, which are below, as it is written, “In the heaven above,” which is ZA, “and on the earth below,” Malchut.
This is why it is written, “Behold, it is the bed of Solomon.” “Behold,” since it is poised to illuminate to all, above and below, and this bed is inscribed with all. Illumination of Hochma is revealed only in Malchut, and the ones above her have no illumination of Hochma except when they unite with Malchut. She is called ADNI, which means “the master of all,” who is inscribed among her hosts.
84) This is why the priest must aim in high words to unite the holy name from the place where he needs to unite, so as to extend illumination of Hochma only in Malchut. And this is why it is written, “By this, Aaron will come to the holy place.” “By this” means by Malchut. The Kedusha must be brought closer to her place, and to remove the Sitra Achra, who wants to draw from her illumination of Hochma from above downward. From this place, from Malchut, one should fear the Creator. That is, with the illumination of Hochma that appears in Malchut, appear harsh Dinim that punish the wicked and remove the Sitra Achra. This is why she is feared.
It is written about it, “If they were wise, they would understand this; they would understand their end.” That is, if people regarded the punishment, and how “this,” Malchut, grips among her hosts, illuminating for them only from below upward, and how all those that belong to the hosts that grip her in order to serve her have been appointed before her to punish and avenge the wicked who want to extend her illumination from above downward, they would promptly understand their end. They would watch their works and would not sin before the holy king.
85) Any person rewarded with learning Torah and keeping “this,” Malchut, “this” keeps him and makes a covenant with him on his covenant, so it will not be removed from him and from his sons forever, as it is written, “‘And I, this is My covenant with them,’ says the Lord.”
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