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277) “To tell of the name of the Lord in Zion, and His praise in Jerusalem.” The holy name is blocked and revealed, where the hidden is HaVaYaH, and the revealed is ADNI. And the Torah, the high and holy name of ZA, is blocked and revealed. Each verse in the Torah, and each portion in the Torah, is blocked and revealed, meaning that there is literal in it, and there is secret in it.
278) From the daring of one righteous woman several benefits came to the world. She is Tamar, as it is written, “And sat in the entrance of Eynaim, which is on the road to Timnah.” This portion proves to us that the Torah is blocked and revealed, that there is revealed and concealed in it. But in the whole Torah there is no place called “entrance of Eynaim. Rather, it is all blocked and the secret of secrets.
279) What did this righteous woman see with this act? In her father-in-law’s house, she knew the ways of the Creator, how He leads this world with people. And because she knew, the Creator corrected the matter through her. As Bat-Sheba was ready for David since the six days of creation, to be King Solomon’s mother, here, too, Tamar was prepared for it since the world was created.
280) “And sat in the entrance of Eynaim, which is on the road to Timnah.” An entrance is as it is written, “And he was sitting at the tent door.” It is also written, “And the Lord will pass over the door,” and it is written “Open to me the gates of righteousness.” Eynaim means that all the Eynaim [eyes] of the world are awaiting that door. “Which is on the road to Timnah,” “to Timnah” is as it is written, “And he beholds the image of the Lord.” Likewise, Tamar corrected the matter below, and flowers came forth, and branches budded in faith.
281) “And Judah saw her and thought she was a harlot, for she had covered her face.” “So is the way of an adulterous woman; she eats and wipes her mouth.” “For she had covered her face” means “she eats and wipes her mouth.” She burns the world with her flames “and says, ‘I have done no wrong,’” since she had covered her face and there is no one who knows her ways, how to be saved from her. It is written, “And he turned unto her by the way,” to connect white with red, “And [he] said, ‘Here, let me come in to you.’” “Here” implies invitation.
282) “He did not know that she was his daughter-in-law,” the daughter-in-law of the world, consuming the world, for Kalah [bride/daughter-in-law] comes from the word Klayah [destruction/annihilation]. He did not know because her face was illuminated, to receive from him, and she was prepared to be perfumed and have mercy on the world.
283) “And she said, ‘What will you give me, that you may come into me?’” Now the bride needs adornments. “And he said, ‘I will send a young goat from the flock.’” It is like a king who had a relative who was walking in the palace. The king wished to marry the high queen and bring her to his palace. She asked, “Who placed this one in the king’s palace?” The king replied, “Henceforth, I will send away and expel the servant’s son from my palace.”
284) It is likewise here: “I will send a young goat from the flock.” A young goat is the Sitra Achra, who suckles from Malchut before she is purified, and all those come from the side of the firstborn of a beast. This is why it is not written, “I will give,” but rather, “I will send,” I will drive away and send him so he will not be in my palace.
285/1) “And she said, ‘Will you give me a collateral that you will send it?’” These are the queen’s signs that she has been blessed by the king by her Zivug. “And he said, ‘What is the collateral that I shall give you?’” “And she said, ‘Your seal and your cord, and your staff that is in your hand.’” These are the high knots, the adornments of the bride who is blessed by NHY. Promptly, “And he gave her and came into her, and she conceived by him.”
285/2) “And it came to pass that after about three months Judah was told.” Three months is HGT. “About three months” means when the fourth month, Malchut, began to awaken Dinim in the world because of people’s iniquities, and she was sucking from the other side. Then “Judah was told, saying, ‘Tamar, your daughter-in-law, has played the harlot.’” Thus, the daughter-in-law is on the other side. “And Judah said, ‘Bring her out and let her be burned!’” “Bring her out” is as it is written, “He has cast from heaven to earth the glory of Israel.” “And let her be burned,” by a flame of fire in exile.
285/3) It is written, “She was being brought out,” to be extended in exile, “And she sent for her father-in-law, saying, ‘The man to whom these belong, to him I have conceived.’” They were ornaments of a bride, and they have already become hers, but he is the one who gave them. Promptly, “And Judah recognized them and said, ‘She is more righteous than I.’” The name caused, for this is what Malchut is called, as it is written, “For the Lord is righteous, He loves righteousness, the upright shall behold His face.” Tzadka [she is righteous] has the letters of Tzadak Hey [The Lord is righteous], and from me she had received that name, and from me she has inherited it, and from me it is found.
Through the act of Tamar and Judah, the root of the soul of the Messiah came out to the world. Tamar was from Malchut de Malchut, called Man’ula, and it is known that there is an inverse relation between the Kelim and the lights. Therefore, when the Kli of Malchut de Malchut is completed, the light of Yechida de Yechida will be completed, and this is the soul of the Messiah, who complements the entire world, for there is no greater light than that in the worlds.
However, this Malchut de Malchut is unfit to receive any light because Tzimtzum Aleph is on her. Therefore, all the corrections done in Malchut de Atzilut, from beginning to end, come to correct that Malchut de Malchut so it is worthy of receiving the lights of the corrections in it, which will finally yield the end of correction, so the light of Yechida de Yechida, the Messiah, will be completed.
Thus, by her actions, Tamar intended to extend the essentials of the corrections of Malchut de Atzilut. First, Malchut must rise to Bina, where she is established with Midat ha Rachamim by her Hitkalelut [mingling/inclusion] with Bina. This creates two points in her: 1) her own root, which remains in her, the Man’ula; 2) her Hitkalelut with Bina, the Miftacha.
This is the meaning of what is written, “And sat in the entrance of Eynaim.” Afterward she needs to conceal the point of Man’ula and give predominance to the point of Miftacha. This is the meaning of what is written, “For she had covered her face.” Then she needs the Kelim de NHY de ZA, within which she receives the Mochin, which is the collateral, “Your seal and your cord, and your staff.” After all those corrections she becomes fit to give birth to the Rosh [head] of the soul of the Messiah, who is Paretz.
How did Tamar know all of Malchut’s manners of correction to the extent that she could manage her actions to extend them in the root of her soul? What did this righteous woman see for this act? Tamar knew these corrections, the way by which the Creator leads this world, Malchut de Atzilut, to illuminate to people, from her father-in-law’s house. This is why she knew how to guide her actions by them.
The first correction is Malchut’s ascent to Bina, as it is written, “And sat in the entrance of Eynaim, which is on the road to Timnah.” The entrance is Malchut. The entrance of Eynaim is the ascent of Malchut to Bina, who returns to being Hochma, for then Bina is called Eynaim [eyes]. “Which is on the road to Timnah,” to Timnah, as it is written, “And he beholds the image of the Lord” [Temunah (image) is similar to Timnah].
When Malchut receives Hochma, she is called “the image of the Lord.” This is the entrance to Eynaim. Malchut, who is called “entrance,” rose to Bina, who is called Eynaim, which is on the road to Timnah, giving Hochma to Malchut, when she is called “the image of the Lord.”
This is to elicit actual Hochma, called Eynaim. She is not included in it because she does not bestow upon the image of the Lord because she has been concealed. And only Bina, who returned to Hochma, bestows upon the image of the Lord. This is why the text defines her as “Eynaim, which is on the road to Timnah.”
However, the verse is also literal. All those deeds that Tamar did were in corporeality, in the bottom branches, implying their upper roots in Atzilut. The entrance of Eynaim was a place that was called so, and Tamar sat there to evoke its upper root, directed opposite the place called “Entrance of Eynaim,” which is on the road to Timnah, for an awakening from below, evokes an awakening from above. This is how Tamar established the matter below, doing the things below, in the corporeal world, while her aim was to evoke the root of each action above, in Malchut de Atzilut. And flowers came forth, and branches budded in faith, meaning that corrections came out above in Malchut, who is called “faith.”
Judah, too, his thoughts extended from ZA, who corrects Malchut, as it is written, “And Judah still rules with God, and is faithful with the holy ones.” Although it is written in the portion, “And Judah went down,” which means that he descended from his degrees, still, he is “faithful with the holy ones,” meaning that all his thoughts were faithful with the high holy ones, ZA and Malchut. But it is written, “And Judah saw her, and he thought she was a harlot.” How can that be in ZA above?
It is written, “So is the way of an adulterous woman.” When Malchut ascends to Bina, Bina receives the Dinim de Malchut within her. Then the Klipa, called “harlot,” which previously gripped only Malchut, and the upper nine were completely clean of the grip of the Klipot, now that Bina has received the Dinim of Malchut, the Klipa rose and gripped to the place of deficiency that extends from the Dinim of Bina. It is written about it, “So is the way of an adulterous woman; she eats and wipes her mouth.” That harlot, whose fornications were only in gripping of Malchut with respect to the Man’ula, and not at all in the upper nine, on which there was no Tzimtzum, is regarded as having eaten only from Malchut.
And afterward she “wipes her mouth and says, ‘I have done no wrong,’” concealing her grip on Malchut and saying she did nothing wrong, then rising and gripping to the deficiency in Bina. And although she burns the world with her flames when she grips to Malchut, meaning that she burns the world with her slandering, she wipes her mouth as though she has never gripped Malchut. And she ascends and grips to the deficiency in Bina, which became the place of Bina because of the ascent of Malchut, as it is written, “And Judah saw her and thought she was a harlot.” That is, he thought that the actions of Tamar—sitting at the entrance of Eynaim—is like that harlot.
However, ZA above does not care about the ascent of the harlot to grip to the place of Bina. Moreover, the whole correction emerged from being the trap that is placed for the serpent. Thus, the thought of the harlot is also above. And she said, “I have done no wrong” because she was covering her real face, which is from the Man’ula. Also, the matter of covering her face extends also from the correction in Malchut, who was established so that the Man’ula would be concealed and only the Miftacha, which extends from Bina, would be revealed.
Although the correction of concealment in Kedusha is permanent, the concealment and the covering of the face of the harlot is not permanent, but is only in order to deceive people so as to cling to her. Afterward she returns and reveals on them the Man’ula, and puts them to death. No one knows her ways, how to be saved from her, which is why she has the power to entice people to follow her.
It is written, “For he did not know that she was his daughter-in-law,” consuming the world. Because Tamar covered her face, which is the concealment of the Man’ula, from which come the death and destruction of the world, Judah did not know that there is the Man’ula in her, which consumes the world. He did not know because her face was illuminated, to receive from him because she was mitigated in Bina, by whom her face was illuminated, to receive from him. Also, she was ready to be perfumed and have mercy on the world because having been perfumed in Bina, she is in Midat ha Rachamim, having mercy on the world like Bina. And the writing also adds that she is actually a bride, for at that time Tamar was a Merkava to Malchut, who is really the bride of ZA.
“And she said, ‘What will you give me?’” Now the bride needs ornaments, Kelim in which to receive GAR, which are called ornaments. “And he said, ‘I will send a young goat from the flock.’” This is the bestowal of Hassadim and illumination of Hochma from the middle line, which removes the Klipot, called “the firstborn of a beast,” as well as “a young goat.”
After Malchut was mitigated in Bina, she is no longer worthy of receiving the lights in her own Kelim, but in the Kelim de NHY de Bina, which she receives from ZA, and in which her lights clothe, having received them from Bina and ZA. It is written about it, “And she said, ‘Will you give me a collateral that you will send it?’” These are signs of the queen who has been blessed by the king in her Zivug. She borrowed a collateral from him, signs, so she could receive from the king, ZA, the blessing of the Zivug, the lights, because she knew that her own Kelim were unfit to receive from the lights of the Zivug.
“And she said, ‘Your seal and your cord, and your staff.’” These are the upper ties, the ornaments of the bride, as was said, “Mother lent her clothes to her daughter,” her Kelim de NHY, the letters ELEH, and she adorns her with her ornaments. By that she receives lights of GAR de Ima, called “ornaments of the bride.”
These NHY, Bina and TM de Bina, fell to ZA and Malchut during the Katnut. Afterward, at the time of Gadlut, Bina brings her three Kelim, Bina and TM, back, and ZA and Malchut rise along with them, and receive there the lights of Bina. This is why Bina and TM in these NHY are called “upper ties,” which connect to ZA and Malchut during the Katnut, and raise them to Bina during the Gadlut.
And when ZA and Malchut return and descend with the lights of Bina to their place, they take these Bina and TM that they rose to Bina with them, and become for them Kelim for clothing the lights. These Bina and TM are called NHY, and the bride is blessed by the NHY, since the three Kelim NHY de Bina are the ones who raised Malchut to Bina, and Malchut was blessed by the lights de Bina through these NHY. Likewise, the lights that Malchut received are in NHY de Bina, and all the lights are clothed in these three Kelim NHY. Promptly, “And he gave her and came into her, and she conceived by him.”
The lights are HGT and Malchut, three lines and Malchut, who receives three lines. They are called “four months,” and because the root of Tamar is from Malchut de Malchut, her mitigation in Bina was hard. For this reason, as long as she received the three months, HGT, the Dinim de Man’ula did not awaken in her. But once she reached the fourth month, Malchut herself, Malchut de Midat ha Din reawakened in her, the Man’ula, and all the lights depart when she is revealed.
“After about three months.” After three months, when the fourth month began, which is Malchut de Atzilut above, who awakens the Dinim de Man’ula within her, if people sin below, she sucks from the Sitra Achra. The lights depart because of the disclosure, and the Sitra Achra grips and sucks from it. At that time, “Judah was told, saying, ‘Tamar, your daughter-in-law has played the harlot.’” Thus, the bride is on the other side, the Man’ula appeared in her, and the Sitra Achra grips her. “And Judah said, ‘Bring her out and let her be burned’” in a flame of fire in exile, meaning that the Dinim of the exile will burn her. “She was being brought out,” to be extended in exile.
“And she sent for her father-in-law, saying, ‘The man to whom these belong, to him I have conceived,’” the man to whom these signs belonged. That is, she claimed that the lights are not being received in her Kelim, but in the Kelim of ZA, NHY de Bina, which ZA and Malchut received from her, and which the Dinim de Man’ula cannot govern. Promptly, “And Judah recognized them and said, ‘She is more righteous than I.’” When she receives the great lights clothed in NHY de ZA and de Bina, she is called “righteous,” with the letters of “the Lord is righteous [or right].” At that time she receives from ZA both the lights and the Kelim, and this is what the intimation, “She is more righteous than I” implies.
286) In one place it is written, her father-in-law, and in another place it is written Judah. Her father-in-law hangs in a high place. Her father-in-law implies the father of Malchut’s husband, Hochma, since Hochma is the father of ZA. Here Judah implies ZA, since the name HaVaYaH, which is ZA, is in the name Judah [Heb: Yehudah]. Once it writes her father-in-law, and once Judah, since they are two degrees that are interconnected, implying ZA when he is connected and clothing the Hochma. For this reason her father-in-law hangs in a high place, which is Hochma.
287) Here we are hearing the meaning of the ways of the Creator and His Dinim. Tamar knew all that and rushed herself to complement the ways of the Creator so that kings and rulers that are destined to rule the world would emerge from her. Ruth also evoked Boaz toward levirate marriage, as did Tamar.
288) This portion is the meaning of the wisdom of the Torah. Everything is concealed and revealed, secret and literal. The whole Torah is in secret and literal; there is nothing in the Torah in which the high and holy name—which is concealed and revealed—is not inscribed. It is so because the upper holy ones inherit the secrets of the Torah, and what is revealed in it appears to the rest of the people in the world.
It is written, “To tell of the name of the Lord in Zion, and His praise in Jerusalem.” “In Zion,” in the Temple, it is permitted to mention the holy name, HaVaYaH. Outside the Temple, only His appellation, ADNI, but not in writing. Therefore, everything is concealed and revealed, since the name HaVaYaH, which is forbidden to mention, is concealed, while the name ADNI, which we mention, is revealed. It is likewise in everything; anyone who removes or adds even a letter in the Torah is as though lying in the high and holy name of the king.
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