Four Keys

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311) Four keys became the four directions of the world. At their angles there is one key to the four directions, and four directions to one direction. They are engraved in one color. That color comprises azure, purple, scarlet, white, and red. One enters the color of the other, and the color of the other is inscribed in the first.

The right line and the left line, HG, are disputed and cannot illuminate until the middle line comes with the force of the Masach in it, sentences them and unites them with one another. At that time their illumination opens up and they illuminate. This is why the middle line, Tifferet, is called “key,” as it opens the lights. Four keys were made, to the four directions of the world, since the four directions of the world are HG TM, and each direction comprises all. It follows that in each direction there is a key, Tifferet, the middle line.

It is known that the middle line connects the four directions HG TM to one, making them such that none of them can illuminate unless by participation of all of them. It is so because due to its subduing, the left needs the Hassadim on the right, and the right—the illumination of Hochma that is on the left, for without it, it is devoid of GAR. And both right and left need the middle line to unite them, and the three of them need Malchut because the middle line corrects the Hochma so it illuminates only from below upward, which is possible only in Malchut, who is a female light, illuminating from below upward.

This is how they all connected and bonded with each other through Tifferet, the middle line, called a “key.” At their angles, you find that the angle is regarded as the point of connection of two directions. And since the keys, Tifferet and middle line, connect the directions HG TM with one another, it is considered that the keys are at the angles of the directions, the connections between them.

We need not ask, “But the four directions are HG TM, so is there not just one Tifferet in all of them, which is one key, and not four? The Zohar answers that saying that there is one key to the four directions, and indeed there is not more than one key to the four directions. However, there are four directions to one direction because the four directions HG TM are included in one another and there are four directions HG TM in each of their directions, thus there are four keys.

And those four directions HG TM are called “four colors: white, red, green, and black. Sometimes Tifferet is called “scarlet,” and Malchut “azure.” And when Tifferet unites all the lights and mingles with them, he is called “purple” because the color purple includes all the colors in it.

All four keys were engraved in one color, purple, which includes all the colors, in which all those lights are included. Azure is Malchut; purple is Tifferet when he includes them; scarlet is Tifferet by itself; white is Hesed; and red is Gevura. However, they are mingled and included in one another.

312) Four Roshim [heads] rose together and cling to one form. One Rosh rose from the bathing it bathed, two does allotted in one measure arose from that bathing, as it is written, “As a herd of sheep that have come up from the washing.” In their hair is the appearance of a gemstone of four colors.

Once the middle line, Tifferet, decided and united the two lines with one another, and the four keys were made, HGT and Malchut rise up and become HBD. These are four RoshimHochmaBina, the right of Daat, which is Tifferet that rose up, Hassadim, and the left of DaatGevurot, which is Malchut that rose up. Four Roshim rose up together, through the unification of the four keys, where HGTM became HBD. However, all those four Roshim are only one Rosh, and adhere in one way, as they are only one form of one Rosh. But they are regarded as four Roshim by the four Mochin HBD in it, which are the three lines and the Malchut that receives them.

Due to the Dinim in the Masach de Hirik in the middle line, the left consents to unite with the right. However, not by the Masach alone, but primarily because of the plentiful Hassadim that appear through the Zivug of the upper light on the Masach. These Hassadim bathe the left line from the plentiful Dinim it has sunken in, and during the illumination of Hochma, those Dinim in the left line reappear as before its unification with the right, to repel the outer ones so they do not suckle from the illumination of Hochma.

For this reason, opposite them appear those plentiful Hassadim that appeared during its unification with the right, which bathed the left line from those Dinim. And one Rosh went up, the Rosh of Bina, which is left, out of the bathing it had bathed. That is, when the illumination of Hochma that is in Bina appears, at that time his washing appears. That is, the Dinim of the left from prior to its unification with the right appear. The Hassadim opposite them also appear, and they are called “water,” for after its unification with the right they wash it from those Dinim. Thus, that Rosh does not illuminate unless by its bathing.

Through the ascent of Malchut to Bina, they were included in one another and their forms became equal. Bina and Malchut emerged in Bina, and Bina and Malchut emerged in MalchutBina and Malchut in Malchut are called “two does,” allotted in one measure. They are equal to each other according to the measure of Bina. They rise and receive the illumination of Hochma from the washing in the Rosh of Bina. Since Malchut received the form of Bina, she is worthy of receiving Hochma. And when Malchut receives illumination of Hochma she is called a “gemstone of four colors,” which are three lines and Malchut who receives them, for as they journey, the Hochma appears. In their Se’arot [hair], in their Dinim, appears an image of a gemstone of four colors, which is the disclosure of illumination of Hochma, called “image.”

313) Four wings cover the body, and small hands under their wings. They are engraved five in five, flying above the palace, which is of fair appearance and fair looks.

The wings are four covers. Due to Malchut’s ascent to Bina, right and left were made in Bina, which are Bina and Malchut in Bina, and right and left in Malchut, which are Bina and Malchut in Malchut. From the Dinim in those four Behinot [discernments] emerged four wings to cover the body, to conceal the illumination of Hochma there. They conceal the illumination of Hochma in the place of their body.

But under the covers are small hands, and five are engraved in five. Hands are HG, in each of which are five fingers, opposite HGT NH, and they extend Hochma, as it is written, “Lift up your hands to the sanctuary.” They fly and rise to Bina, who is up above Malchut, who is called a palace of fair appearance and fair looks. There the hands become HB, and they are called small hands because they illuminate only in VAK de Hochma.

314) One brave youth emerges with a jagged sword that turns to males and females. They carry the measurement of the Eiphah [measurement unit, ca. 40lit] between heaven and earth. Sometimes they carry it throughout the world and measure all the measurements with it.

The youth is Matat, keeper of the Shechina, who repels the outer ones so they do not suckle from her. This is why he is carrying the blaze of the turning sword, to repel the outer ones.

Four Behinot extend from the ascent of Malchut to Bina—right and left in Bina, and right and left in Malchut. The blaze of that turning sword turns over those four Behinot. The two Behinot of right are called “males,” and the two Behinot of left are called “females.” It turns into males and females. Sometimes the males govern it, and sometimes the females govern it.

However, essentially, these four Behinot are two: Bina and Malchut, included in the Masach in Malchut, on which the Zivug with ZA is done. The Masach is called Eiphah, as it measures the amount of light received by the Zivug. These Bina and Malchut that are included in one another and act by the blaze of the turning sword. They carry the Eiphah, meaning correct the measuring of the Eiphah, the Masach between heaven, ZA, and earth, Malchut. They correct the Masach in Midat ha Rachamim, to make it fit for a Zivug and to receive the upper light.

However, below Malchut de Atzilut the Eiphah is not so corrected. Sometimes Malchut of Midat ha Din appears there, repelling the upper light from being received. But on Sabbaths and good days, and during prayer, they carry and correct the Eiphah in all the worlds. The Eiphah of Tzedek that is established in Bina governs everywhere, and all the measurements are measured in it.

315) There is a vision of crystal on one sword. At the top of the sword, the red color blazes out of the crystal. Deep inscriptions are seen in the sword on both sides, on this side and on that side. A mighty and brave one, a youth who stands in thirteen worlds, is girded with that sword to take vengeances. With him, sixty other mighty men are girded with swords, and all are skilled in winning wars, as it is written, “Gird your sword on your thigh, O mighty one.” It is also written, “All are wielders of the sword, experts at war.” Their faces turn in several manners; no one knows them but one worm that sails among the fish of the sea. All the stones that pass over them split.

The vision of the crystal is white mixed with redness. It implies two lines—right and left, white and red, illuminations of Hassadim are white, and illumination of Hochma, extending from the left, is red. They are mingled with each other and are included in one another by the middle line. The vision of crystal—Hochma and Hassadim included in one another—is on the sword.

Besides, there are three kinds of Dinim in it, the roots of all the Dinim in the world: 1) Dinim de Dechura [male Dinim], extending from the left without right; 2) Dinim de Nukva, extending from the Masach de Bina; 3) Dinim de Nukva, extending from the Masach de Malchut.

The sword’s Guf [body/corpus] extends from the middle line. This is why the crystal vision is on it. At the top of the sword appear Dinim de Dechura from the left side. In the two edges of the sword appear two Dinim de Nukva. Matat is carrying the sword which makes vengeances with the crystal vision on the sword, to cut off the Klipot, for they are cut off only by the illumination of Hochma in the crystal vision. With the three kinds of Dinim he forces the outer ones, so they do not suck from the illumination of Hochma.

A crystal vision is on one sword. It is Hitkalelut of Hochma and Hassadim with one another through the middle line, which is in the Guf of the sword. At the top of the sword, the red color blazes out of the crystal, for Dinim of the left are in it, which are red. Deep inscriptions are seen in the sword on both sides, on this side and on that side. These are two forms of Dinim de Nukva: the Dinim of Masach de Bina, and Dinim of Masach de Malchut.

A brave and mighty one, Matat, a youth standing in thirteen worlds, is the Merkava that expands in thirteen worlds. These are HB TM, in each of which are three lines, which are twelve worlds, and they are thirteen worlds with the illumination of Malchut that is on them. Matat stands and attacks in the place of these thirteen worlds. He is girded with that sword to make vengeances because the illumination of Hochma in it consumes the Klipot and makes vengeances in them.

Sixty other mighty men are in Matat’s possession, extending from HGT NHY de ZA from the time when ZA was in a state of Mochin de VAK, where the left line is disputed with the right line. For this reason, those Mochin are shaken once to Din and once to Rachamim. Their faces turn in several manners, hence no one knows them because it is impossible to attain them due to their turning. Finally, the middle line evokes the Masach de Hirik in it, then the left line agrees to unite with the right and becomes as Rachamim. The Masach de Hirik is called a “worm,” which unites them with the right and establishes them in Rachamim, and they no longer turn to Din.

However, due to that Masach, the left line splits—the upper part of its degree, GAR de Hochma disappears, and it remains with only VAK de Hochma, the bottom half of the degree. The worm sails among the fish of the sea, among the degrees of Hochma on the left, which are called “the fish of the sea.”

All the degrees that are called “stones” and pass there must split into two halves. Their upper half disappears, and their bottom part remains. This happens through the Masach de Hirik, which unites right and left. The middle line corrects the left so it does not illuminate from above downward, which is GAR, but from below upward, VAK de Hochma.

316) When the degrees of the left split because of the worm, the voice that emerges from those who are girded with swords—of the sixty mighty men—splits eighteen big mountains, HGT NHY, in each of which are three lines. The GAR de Hochma depart from them, and there is no one to lend an ear, to keep from extending GAR de Hochma. For this reason, the whole world are with eyes shut and sealed hearts. No one sees that this building of GAR of the left is about to be ruined.

When they do improper deeds and stray from the corrected path, the right—illumination of Hassadim—is removed. Then the left rules without the right, and there is incest—the Dinim that appear in Bina and Malchut, which is incest. Woe to the wicked who cause this in the world, for they will not be blessed above because these wicked below are gone, as it is written, “And let the wicked be no more. Bless the Lord, my soul, Hallelujah.”

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