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29) The Mitzva that follows it is to make the sin according to its law. Tanna’im and Amora’im, you who come from the qualities of the Creator, who so exerted to clean up My daughter, which is the law, Malchut, from the Klipot of the mixed multitude, which are the evil questions that cannot be settled or answered, and of whom it is said, “That which is crooked cannot be straightened and that which is lacking cannot be counted,” but were considered undecided in the law, and any indecision in prohibition is resolved toward harshness. It is a Tiko [draw/indecision], lacking Nun, implying that it has no Tikkun. It is lacking the Nun, which is the next world, Bina, who has fifty gates. This is so because Tiko in the next world is Shetika [silence], as in “Shtok [Silence (imperative form)], thus I have conceived.” This means that the correction for it is silence, as the Creator said to Moses, “Silence,” which is a Tiko that in the next world, with a Nun, is a Tikkun.
30) There are questions that are garments of Halachah [code of law], Malchut. It was said of them, “squares of gold,” as it is written, “The King’s daughter is all glorious within; her clothing is interwoven with gold.” This is so because the questions are Dinim, which are regarded as engravings, like the squares, and they became garments for Malchut. Those Dinim cause the disclosure of the Hochma and thus the squares of gold, since gold points to disclosure of Hochma from the left. And you, the Amora’im, determine the garments of the squares in several sentences, and then you correct and settle them in several settlements.
31) And if some chapter is missing from the Mishnah, you correct it. In the places where it says in the Gemarah, “Indeed it is lacking and so he learns,” it is a lack that can be counted. And should some fool come and bring a bad name to that craftsman who cuts the clothes and says, “But is the Torah deficient, saying about the Mishnah that it is indeed lacking? After all, it is written, ‘The law of the Lord is whole,’ complete with all the organs of the body, which are the 248 positive Mitzvot. And it is written, ‘You are all beautiful, my wife, and there is not a flaw in you.’ And she is complete in her garments, so how will it be lacking from the Mishnah?”
32) It replies, “You will tell him, ‘Be precise and find the missing piece. You will find it mingled with the rest of the verses and the paragraphs.’” Such is the way of Torah: it is poor in this place and rich in another place. The way of the craftsman is to cut the clothes into several pieces and the absence in this place fills another place, and a student who is not proficient in tying the laws in these pieces, which are elsewhere, the verses and paragraphs become mixed up for him and he cannot answer them until the craftsman comes and answers all their doubts. At that time, the law, which is the daughter, Malchut, rises before the king complete in everything: in body, in clothes, and in jewelry, and the words, “Then I will look upon it, to remember the everlasting covenant,” will come true. And sometimes the craftsman has a well versed erudite disciple, who sends for them to correct them, meaning Elijah.
33) They all rose up and said, “Moses, you must be the craftsman, for it was said of you, ‘Moses received the Torah out of Sinai,’ and henceforth, all are your disciples, from Joshua to the end of all the generations.” This is the meaning of what we learn, “And he handed it to Joshua, and Joshua to the elders, and the elders to the prophets, through the last of them.” Who is a well-versed disciple of yours? After all, it was said, “All will be laid down until Elijah comes.” Thus, Elijah is your well-versed disciple.
34) He told them, “Indeed, so it is, for Elijah is a student friend. It is written about him, “Pinehas, son of Elazar, son of Aaron the priest,” as it was said that Pinehas is Elijah. And as it was said of Aaron, “He will be as a mouth for you,” so his son, Elijah, will be as a mouth for me—he will establish the oral Torah. This is so because as I was initially “Slow of speech and slow of tongue,” at the time of the end of correction, the Creator will raise me slow of speech in the oral Torah, and slow of tongue in the written Torah, so those who did not know me will not say it is another. It is written about it, “The dead are destined to rise with their flaws so it will not be said, ‘It is another.’” And Elijah will be as a mouth for me. He will come to mend all those doubts and answer them.
35) At that time, it was said, “This is the law of the burnt offering, meaning the daughter, Malchut, who is called “This” and “Torah,” who was trampled over and lowly in the exile. The burnt offering rises on all the degrees above, as it is written, “Many daughters have done valiantly, but you have excelled them all.” Her ascent will be to Aba, to the right, to Hesed, of whom they said, “He who wishes to grow wise should go south.” Hesed is in the south and Hochma [wisdom] comes from there, since in Gadlut, HGT de ZA became HBD, Hesed de ZA became Hochma, Aba, and hence Hochma is from the south, Hesed, from which comes Hochma, which is the letters Koach MA [“power,” MA respectively]. ZA is HaVaYaH of Alephs, which is 45 in Gematria. And Hesed, which became Hochma, is its force.
36) Indeed, for this reason it was said in Moses, “Who caused His glorious arm to go at the right of Moses,” since his bride, called “an arm of magnificence [Tifferet],” will have wholeness only in her. This is so because when he is whole in her, in Malchut, it is said of him, “With him I speak mouth to mouth, in plain view, and not in riddles.” “In plain view” is as a bride undresses from her garments and unites with her husband in proximity of flesh in her 248 organs and does not cover even one of her organs. This is “In plain view,” which amounts to 248.
All the questions, which are the Dinim, are in the clothes of Malchut, which are called “squares of gold.” This is so because when she discloses the Hochma on the left line, from Bina that returned to Hochma, she dresses in those garments so the outer ones will not be able to suckle from her. However, when she unites with the right—with the Hochma on the right line, Hesed that became Hochma, who is Aba, as it is written, “Who caused His glorious arm to go at the right of Moses?”—she undresses from all these garments because the disclosure of light of Hassadim needs no clothing as there is no grip there to the outer ones. Also, the light of Hochma on the right line, which is upper AVI, is the light of Hassadim, called “pure air.”
“She undresses from her garments and unites with her husband” means that when she is to Moses’ right, there is no fear of external ones, and she unites with Moses, ZA—her husband—without any clothes, in proximity of flesh in her 248 organs, meaning with disclosure of her Hassadim, called “248 organs,” corresponding to the 248 positive Mitzvot, which are Hassadim. And the 365 tendons correspond to 365 negative Mitzvot, which are Gevurot from the left line. And when it was said, “In plain view,” which is 248 in Gematria, it is to show that she discloses the sight of Hochma on the right line, as in the 248 organs of Hassadim.
37) First, this sight appeared to Moses, of which it was said, “In plain view,” meaning Malchut, which is to him, the great vision in the bush. The bush is mentioned five times in the Bible, corresponding to the five Behinot [discernments] KHB TM in her garments, which extend from the left, as it is written, “In a blazing fire from the midst of a bush,” etc.. And now this vision appeared to him in the 248 positive Mitzvot, in Hassadim, which are in the Five Books of Moses, in five Behinot KHB TM de ZA, who is called “Torah.”
It is written, “And not in riddles,” which are her garments, extending from the left line, in which all the prophets saw. This is so because it is not the conduct of the bride, Malchut, to be disclosed in proximity of flesh, without the garments that extend from the left, except to her bridegroom, Moses, who was looking at the illuminating mirror, from Hassadim de ZA. But the rest of the prophets were looking at a mirror that is not illuminating, in her garments, which are called “riddles,” as well as “squares of gold.” And she was not seen without these garments.
38) At that time, the words, “And they were both naked, the man and his woman,” will come true in them, in ZA, who is called “Moses,” and in Malchut, “And they were not ashamed,” as were Adam and his woman prior to the sin. This is so because the mixture of bad, the mixed multitude, the evil question, meaning evil Dinim, has already been removed from the world.
This is the nakedness of the Creator and His Divinity, the nakedness of Israel. Even more so, it is the nakedness of Moses. They are nakedness from your law, Malchut, for which the secrets of Torah must be covered, as it is written, “The glory of God is to conceal a matter” until He removes it from the world. Also, there are no kings but Israel, as it is written, “All of Israel are the children of kings.” At the time of the end of correction, it is said, “And the glory of kings, which are Israel, is to explore a matter.” The loyal shepherd, Moses, said, “Blessed are you for the Atik Yomin [ancient of days], Keter, as from there you are as a branch that spreads from the tree,” and so are the souls branches from Him.
39) Moses, the loyal shepherd, said to the Tana’im and to the Amora’im, “Certainly, the offering, the sin, and the blame are three Mitzvot, three fathers,” meaning HGT. Complete is the queen, Malchut, who is an organ of ZA, his tenth Sefira, completing each organ of ZA, since Malchut was taken from ZA and was built into a complete Partzuf.
It follows that ZA is lacking the Sefira of Malchut, and as it is generally lacking from the Malchut, it is lacking from her in each of his elements, since each particular Sefira consists only of nine Sefirot, and not of ten. Hence, when the Malchut rises and joins ZA, she complements each of his elements into ten Sefirot, complementing each of his organs. It is similar to the first day of a festival, when the offering for seeing is sacrificed, by which the Malchut rises and complements each of the organs of ZA into ten Sefirot.
40) One who did not celebrate the first good day of a festival, who did not bring a vision-offering and a festival-offering to unite the Malchut with ZA, once the festival is over and he did not bring, it is said about him, “That which is crooked cannot be straightened and that which is lacking cannot be counted.” This is a Hatat, a sin that detains the offering, for by not bringing the vision-offering, he detained the ascent of Malchut to ZA, which is the offering [Ola means both “offering” and “rising” in Hebrew].
Het [sin] is male and Hatat [another word for sin] is female, and both have the same meaning. Sometimes the Hatat is perfumed, meaning the sin, and departs from the offering, no longer detaining the Malchut from ascending—through a male goat—as it is said, “And one male goat for a sin offering,” that is, if he brings a sin offering, a sacrifice. Malchut rises to ZA and to Bina through the right line, Hassadim. Hatat means the sins that make the left line prevail over the right. They quench one another and Malchut cannot rise to ZA. Through the sin offering, the left line is corrected into being included in the right, and Malchut can rise to ZA.
41) The iniquity that brings hanging guilt with it grips to both of them, as one who grips to both and hangs between them in the middle, blemishing the middle line, which includes right and left. Everything hangs until Elijah arrives and separates Malchut from the Klipot. This will be at the end of correction.
Thus, the hanging blame grips to both of them, blemishing the right and the left until the Sitra Achra is given his food and bribery with a hanging blame-offering that he sacrifices. At that time, the Sitra Achra will part from there and the organs of the bride, the two lines—right and left—of Malchut will draw near to one another. This is so because such are the blames and the sins, like attachments that cling to the lung—membranes that attach the lobes of the lungs to each other and do not let Malchut fly and rise up to ZA, to blow in the spirit [Ruach] of holiness.
42) A lamb is for an offering, as it is written, “An unblemished male lamb,” meaning whole, for it is an offering, which is on the right. Is a lamb to the right and a male goat to the left, as it is written, “One male goat for a sin-offering,” where Izim [goats] indicate Dinim Azim [fierce Dinim], which are on the left? There is a male goat and there is a male goat. One male goat is for the Lord, and one male goat is for Azazel, as it is written, “And Aaron placed lots on the two male goats, one lot for the Lord and one lot for Azazel.” In the male goat for Azazel, it is said of Esau “A hairy man” [in Hebrew, Seir means both “male-goat” and “hairy”]. It is considered heavy, taking and sucking all the yeast in the blood, which are boils, scabbiness, psoriasis, and every kind of leprosy.
It is written about it, “The male goat shall bear on itself all their iniquities to a deserted land.” “Their iniquities” has the letters of “Iniquities of a whole one” [in Hebrew], being the heart, which is called “whole.” At that time, he parts from mingling with the heart, which is Malchut, and then he is perfumed. And he, Azazel, is heavy with those iniquities that he carries on him. He is not light, able to rise up to Jacob, who is a whole man, ZA.
43) A male goat for Azazel is on the left. But where does the blame hang?
44) The right and left, HG, grip to the middle pillar, like a body that grip between one’s two arms, or like an eagle that two wings grip to it—by which to fly—since the face of an eagle is the middle line in the four animals, which include right and left. And like a dove, Malchut, that two wings cling to her, where she is compared to the Torah, and her wings to the positive Mitzvot, right and Hassadim, by which she rises and flies upward to ZA, similarly, the negative Mitzvot, which are left and Dinim—her traps—are like birds that cling to a tin, and all her traps that detain her from flying up to ZA and to Bina. These are called “the attachments,” meaning membranes that cling to the lobes of the lungs. These membranes detain the lobes of the lung from breathing [in Hebrew, Kenafaim means both “lobes” and “wings”].
45) Such is the blame. Israel grip to the wings of Divinity, which are the animals that carry the throne, the Hatat that hinders the rising of Malchut in them to the Creator, ZA, through the merits of Israel, whose sins detain her and make the wings heavy. The blame is the mother of the mixed multitude, an attachment that clings to the throne where the queen is, and not only to the wings, like the Hatat. She does not leave her to rise from the exile.
And the merits that Israel perform cling to her to raise her from the exile, hence she remains in the air, like an attachment that is hanging in the air. This air is the middle pillar, and she hangs like an attachment in the middle line, ZA, due to the blame, and she cannot unite with him except through a blame-offering. This is why it is called “a hanging blame,” for it is hanging in the air. Thus, blame depends on the righteous, Yesod de ZA, where he blemishes, and where he corrects the guilt-offering. He is gripped between heaven and earth, hanging between ZA and Malchut, hence it is called “a hanging blame.”
The place of the Hatat is on the left. It blemishes the wings of Divinity, the animals that carry the throne, the Malchut, and not the throne itself. But the place of the blame is in the middle line, in Tifferet or in Yesod, and it blemishes the throne itself.
46) Hatat is the surplus of the liver, since it lies heavy on Malchut with sins from the filth of the iniquities of Israel. As the liver lies heavy on the yeast, which is the blood, on the arteries of the heart, those sins lie heavy on the wings of Divinity, which are the positive Mitzvot, which are similar to the wings of a dove. The negative lie heavy on the positive. When the iniquities of Israel are more than the merits, it is said in the Torah, which is a body, ZA, “And it will cast truth to the ground,” and Malchut yells, “The Lord has given me into the hands of those against whom I am unable to stand.” “She has fallen, she will not rise again.”
47) For this reason, the Tanna’im and Amora’im established prayers instead of offerings, to remove the sins and blames from the Malchut. And for this reason, they established the morning prayer, as a morning offering, and the noon prayer as a twilight offering, and the evening prayer as the internal organs and tallow that would be consumed upon the altar all through the night. And the three patriarchs, who established three prayers corresponding to the Merkava [assembly], HGT, to which they are tied, as it is written, “The patriarchs are the Merkava,” which are the face of a lion, to the right, Hesed, the face of an ox, Gevura, and the face of an eagle, Tifferet, corresponding to which there are three prayers.
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