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648) From the right side, Malchut is called “stone.” Several wet stones, stones that emit water, come from her. From them flow water of the Torah. Rabbi Akiva said about them to his students, “When you reach stones of pure marble, do not say ‘water, water,’ lest you will risk your souls.” It means that you should not say that this water of Malchut is actual water, only Hassadim, because it is written, “He who speaks lies will not be established before Me.”
This water in Malchut is Torah, extended from ZA, who is called Torah. He comprises Hochma and Hassadim together, hence they are light and not water that indicate Hassadim without Hochma, for it is written about her, “and Torah is light.” And because that light springs in a fountain of water whose water will not fail—since ZA receives that light from upper AVI, whose Zivug never stops, and there in AVI it is Hassadim—it is called “water,” Hassadim. However, when the Hassadim come in ZA, they are included with Hochma, as well, and they are called “light,” as it is written, “And Torah is light.”
649) From the left, that stone, Yod, Malchut, is called “ember,” due to the judgments of the left that burn in her. And from there they are called ten Sefirot, as a flame that is tied to an ember. She has four colors, and they are ten, Yod–Vav–Dalet, Hey–Aleph Vav–Aleph–Vav Hey–Aleph, HaVaYaH, the four letters of simple HaVaYaH, and ten letters of filled HaVaYaH, which are fourteen letters together.
It is a great hand with respect to the right, Hesed, a strong hand with respect to the left, Gevura, and a high hand with respect to the middle pillar. It follows that she consists of forty-two colors, since three times hand [Yod–Dalet (14)] are Mem–Bet [42].
650) And because with respect to the right she is a stone, and with respect to the left she is an ember, the Creator avenges the Ishmaelites and Edomites with her. They extend from the waste of right and left, and are foreign fires of the Sitra Achra and malicious water, since Ishmael is malicious water, and Edom is foreign fires. Their appointees are SAM and the serpent. SAM is the fire of Hell. He is appointed over the nation, Esau. The serpent is appointed over the nation, Ishmael, and he is the angel Rahav, appointed over the water.
651) On the right of Abraham, whose degree is Hesed, he takes vengeance from Ishmael and from his appointee. On the left of Isaac, whose degree is Gevura, he takes vengeance from Esau and from his appointee, through two Messiahs, Messiah son of David on the right, and Messiah son of Joseph on the left.
On the degree of Jacob, Tifferet, middle line, which is opposite them, as it is written, “folded his hands,” the lion is on the left, opposite Esau, and the ox is to the right, opposite Ishmael. Because Judah was exiled in Esau, the right of sanctity is with the left of Esau. It is likewise in the exile in Ishmael: the left of sanctity is with the impure right of Ishmael. Accordingly, the Messiah son of David is right, will take vengeance from Esau, and the Messiah son of Joseph, left, will take vengeance from Ishmael.
It is written, “Until Shiloh comes.” It is Moses, since Shiloh in Gematria is Moses [in Hebrew] (345), whose degree is the glory of Israel, the middle line. He will take vengeance from the mixed multitude, since the mixed multitude include the right and left of impurity, and therefore the middle line, which consists of the right and left of holiness, will avenge them. Before the middle line subdued, the fire was on the right, and the water on the left. After the middle line subdued, the fire came to the left, and the water to the right.
652) By three degrees—right, left, and middle—will He visit priests, Levites, and Israelites from the exile. They extend from these three lines, and in three lines He takes vengeance from Esau, from Ishmael, and from the mixed multitude. It is so because as the mixed multitude are mingled with Esau and Ishmael, and contain from the right and from the left of impurity, Jacob, the middle line, is mingled with Abraham and Isaac, who are right and left, for he is a mixture of the two of them.
Likewise, Shiloh, Moses, the middle line, mingles with the Messiah son of David, right, and the Messiah son of Joseph, left. He will be a chain that includes and ties them both, as when Balaam saw in his prophecy, “Until Shiloh comes.” Thus the two Messiahs connect with Moses, the three patriarchs, three lines, in the last exile. For this reason they will be able to defeat and destroy all the Klipot, corresponding to the three lines of holiness.
Although redemption will be done by both Messiahs—Messiah son of David and Messiah son of Joseph—it will still be impossible to complete the redemption until the soul of Moses appears, as it is the disclosure of all the secrets of Torah. At that time the two Messiahs will be able to defeat all the Klipot in the world.
Moses includes both Messiahs, since the disclosure of the soul of Moses contains everything, as it is written, “Until Shiloh comes,” for there cannot be complete redemption before Moses appears over the two Messiahs.
653) It is written, “None has beheld iniquity in Jacob, nor seen toil in Israel; the Lord his God is with him, and the cheering for the King is in him.” All this is to keep the verse, “With great compassion I will gather you.”
At that time the Klipot surrounding the Shechina will shatter, and one of three stones, which are Segolta [] will appear, the Malchut, the upper point of the Segolta. It is written about those three points: “And it came to pass in thirty years.” They are three letters Yod, where each point is Yod, and three letters Yod in Gematria is thirty.
And it is written, “On the fourth and on the fifth of the month.” “On the fourth” is the fourth stone, Netzah. “On the fifth” is the fifth stone, Hod. Opposite them it is written, “And David took five pebbles from the stream, HGT NH, which are taken from the Yesod, which includes them together and is called “stream.” Opposite them are five words [in Hebrew]: “Hear, O Israel, the Lord our God, the Lord.”
When Malchut ascends to Bina and receives there from the left line of Bina, she is above HG de ZA. At that time she is the upper point of the Segolta, like this: [], where Malchut is the top point, and the two points HG de ZA are below her. When Malchut receives from the three lines of ZA, she is fourth to HGT de ZA, regarded as Netzah. And when Malchut is below ZA, she is fifth, Hod, where it is the Sium [end], as Ima spreads down to Hod.
654) “And I was in the midst of the exile by the river Chebar.” This is the Shechina, who is called “I.” In her, the Creator is one, since ZA is Aleph–Het in Ehad, and the Shechina is Dalet in Ehad. The additional Vav to the “I,” for it is written, “And I.” She is the river, the righteous one who lives forever, Yesod, as it is written, “And a river went out of Eden to water the garden.” Eden is Bina, the river that emerges from Bina, from Eden, is Vav, Ben [son of] Yod–Hey, ZA, the degree of Moses, who comes out from upper Ima and spreads in the six Sefirot HGT NHY, through the righteous Yesod. And from Yesod it waters the garden, the Shechina. For this reason, the Vav of “I” implies the Yesod that waters her.
655) In the river Chebar, Chaf implies Keter, Bet implies Bina, and Reish implies the beginning of Hochma. Keter is on the right, Hochma on the left, Bina in the middle, and they are a vehicle upward, to the Cause of causes, Ein Sof. Chebar [Chaf–Bet–Reish] has the letters of Rechev [vehicle]. All ten Sefirot were included in the river, ZA, which spreads through the righteous, Yesod, who is called “all,” since he includes within it all the Sefirot. Everything hangs down from Him. When Ezekiel saw the Shechina from out of the Klipot, he saw ten Sefirot with them.
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