For with You Is the Source of Life

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165) “For with You is the source of life; in Your light we shall see light.” “For with You is the source of life” is the upper oil that is drawn and never stops, which is present within the uppermost Hochma. It is written, “For with You,” meaning that it is with You in love that is above all, and never parts from you. “The source of life” is Bina, since HB are attached together in a never ending ZivugBina is called “the source of life” because she is the source and the fountain of life, which is imparting of the Hochma, life, to elicit life from the Hochma for the upper tree, ZA, and to light the candles of Malchut. This is why the tree, ZA, is called “the tree of life,” a tree that is planted and rooted in the source of life, Bina.

166) This is why it is written, “In Your light shall we see light.” “In Your light” is the light that is concealed for the righteous at the end of time. It is written, “And God saw the light, that it was good.” From that light, these NRN will clothe in man’s beastly NRN, Israel, to shine to the next world.

167) “For with You is the source of life” is the Creator, the upper tree, ZA, in the middle of the garden, Malchut, which includes all the sides, including right and left, for the source of life, Bina, is gripped to it, and crowns it in high crowns around the garden. The garden, Malchut, dresses ZA and surrounds him. And then ZA receives the Mochin de GAR, crowns, from Bina, who is like a mother crowning her son with everything, as it is written, “Go forth, O daughters of Zion, and gaze on King Solomon with the crown with which his mother has crowned him.” This is why it is written, “For with You is the source of life; in Your light shall we see light.”

168) “For with You is the source of life” is the great priest above, Hesed de ZA, and opposite him the great priest below, in this world. This is why the priest, Hesed—the high and holy anointing oil—extends Hochma below to Malchut, lighting the candles above, the seven Sefirot HGT NHYM. This is so because the great priest, Hesed, is whole in the wholeness of the seven upper days, HGT NHYM, to crown over all the Sefirot, since Hesed contains all seven Sefirot within it.

169) There are seven days of filling to the priest below, in this world, opposite the one above, so that everything will be as it is above. This is why they are called “days of filling,” “days of complementing,” so the priest, Hesed, will be complemented on the other days of the seven Sefirot, to complement the seven Sefirot together. This is why they are called “days of filling,” since the rest of the Sefirot united in it, for if the priest awakens to bestow, the rest of the Sefirot awaken along with him to bestow, since they have united together with him.

170) This is why it is written, “You shall not go outside the doorway of the tent of meeting for seven days, until the day of the completion of your filling days,” seven days, to complete seven Sefirot. At that time the priest below is completely crowned as it is above, so when the priest below awakens, everything above will awaken through him, all seven Sefirot, and there will be blessings above and below.

171) How is it different that Moses, Tifferet, anointed Aaron, Hesed, which is higher than Tifferet? It is because he is a son to the same source of life, Bina. It is written, “Leading His glorious arm at the right of Moses.” Moses was using all those seven days of filling to place everything with Aaron.

Moses is the son of BinaDaat, meaning Tifferet that rose and decided between the two lines of Bina, and became the Daat there, uniting them with each other and illuminating them. For this reason, since three come out of one, meaning that three lines came out in BinaHBD, one stands in the three of them, meaning that three lines HGT came out and expanded in Tifferet, too. It follows that Moses, the son of BinaDaat, is higher than Hesed, since Hesed is his own expansion; it is called “The right of Moses,” his right line, as it is written, “Leading … at the right of Moses.” This is why Moses was using the seven days of filling to place the seven Sefirot from Daat over Aaron.

172) Seven lights were created before the world was created: the light of Torah, the light of Hell, the light of the Garden of Eden, the light of the Throne, the light of the Temple, the light of Repentance, and the light of Messiah. These are the seven Sefirot of BeriaHGT NHYM. Seven lights and candles, seven Sefirot, united in Aaron, and he lit the candles, extending from the seven candles above to the seven candles below.

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