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263) There are no Klipot above, in the tree of life, ZA, since it is forbidden to approach the king’s gate wearing rags. Below, in Matat, there are Klipot since Matat is in the form of the middle pillar, ZA. When the Creator is outside of His Malchut, when Malchut is in exile, He covers with the face and wings of His servant, Matat, as it is written, “And He rode upon a cherub, and flew.” Matat is called a “cherub” and a “vehicle.”
264) The Klipot surround the four animals of Matat: 1) Tohu, of which it is written, “And behold a great and strong wind taking mountains apart and shattering rocks, but the Lord was not in the wind.” 2) Bohu, of which it is written, “And after the wind, an earthquake, but the Lord was not in the earthquake.”
These are the two Klipot [peels/shells] of the nut: a green Klipa is Tohu, and a white Klipa is Bohu, which is wet stones, a Klipa as hard as a wet stone. Opposite those two Klipot there are chaff and straw of the wheat.
265) 3) The third Klipa surrounding the four animals of Matat is thin. It corresponds to the bran of the wheat, since here it becomes attached to the wheat and cannot be separated from there until it is ground in the mill, which corresponds to the molars in man’s mouth. Words of Torah must be ground in them until they are as flour, as clean semolina. The waste, the bran of the Torah, is sorted in a strainer, which is the lips, until the rule is as clean semolina.
At that time the heart, the mind, and all the organs of the body where the soul spreads take that rule that is as clean semolina, and the soul is nourished in it, as the body is nourished by the words of the corporeal world, for God has made them one opposite the other. There is the bread of the body, and there is the bread of the soul, as it is written, “Go, eat of my bread.”
266) This is the Klipa that is attached to the marrow of the nut, for when the nut is soft, it parts from the marrow of the nut with ease, but when it is dry, it is hard for a person to remove it from there, for the difficulty remains. This is why the Creator commanded man to repent in his youth, before the evil inclination grows old in him, as it is written, “Arise before old age,” meaning arise in repentance before you are old. This Klipa is fire.
4) The fourth Klipa that surrounds the four animals of Matat is an abyss, as it is written, “And darkness over the face of the abyss,” which is the hollow in the nut, of which it is written, “A silent voice,” where the king comes. It is written about it, “And out of the midst of it as the color of electrum [electricity], out of the midst of the fire.”
267) These four Klipot are inscribed in the four organs of the body: in the lungs, where there is moisture, from which there are the attachments [flaws] of the lung, which glue the lobes of the lungs to one another and weaken it. It is written about it, “Her legs go down to death; her steps take hold on the netherworld.” There, a strong wind takes mountains apart, beating against the lobes of man’s lungs.
It is a wind that makes man’s body storm, the first Klipa, called in Ezekiel, “stormy wind,” the wind that Elijah bent under him and by which he went up, as it is written, “And Elijah went up to the heaven by a storm.” This wind knocks on the lung, which drinks various drinks, and in them the spirit of God hovers over the face of the water. This is a Klipa to the holy spirit. And to the left, it is a stormy wind. It is written about it, “A wisehearted one to his right, and a fool to his left.”
It is written, “And I saw, and behold, a stormy wind came from the north, a great cloud, a blazing fire, and a brightness round about it. And out of the midst of it was a semblance of electrum out of the fire, and the midst of it the likeness of four animals.” The text counts four Klipot: “stormy wind,” “great cloud,” “blazing fire,” Noga [brightness]. Afterward it says that within those four Klipot there are four animals: lion, ox, eagle, man. Why are the four holy animals inside the four Klipot? Moreover, it was said that above, in the tree of life, in ZA de Atzilut, there are no Klipot on its four animals, while below, in Matat, there are Klipot, since the four animals of Matat are inside the four Klipot.
To explain to us the matter of these four Klipot, he compares them to the four Klipot—Tohu, Bohu, darkness, and the spirit of God—in the work of creation, and to the four of Elijah, which are “great and strong wind that takes apart mountains, a quake, fire, and a silent voice.” He also compares them to the four Klipot of wheat—chaff, straw, bran, and coarse bran—and to the four Klipot of the nut, within which are the four Mochin of the nut, since the marrow of the nut is split to four parts. He brings all these comparisons so as to draw from one in regard to the other.
Those four in the work of creation, the four of Ezekiel, and the four of Elijah are as the ones in the beginning of the emanation of the worlds, when four Behinot emerged: Tzimtzum Aleph, Masach de Tzimtzum Aleph, Tzimtzum Bet, and Masach de Tzimtzum Bet. Thus, in each element that is sorted out of the seven kings of Nekudim, these four Behinot emerge in them. These are the four of the work of creation, the four of Ezekiel, and the four of Elijah.
In the work of creation, Tzimtzum Aleph is called Tohu. In Ezekiel, it is called “stormy wind.” In Elijah it is “great and strong wind that takes mountains apart,” in the wheat it is the chaff, and in the nut it is green.
In the work of creation, the Masach de Tzimtzum Aleph is called Bohu. In Ezekiel it is a great cloud, in Elijah it is a quake, in the wheat it is the straw, and in the nut it is a white Klipa [shell].
In the work of creation, Tzimtzum Bet is called “darkness,” in Ezekiel it is a blazing fire, in Elijah it is fire, in the wheat it is bran, and in the nut it is a peel that sticks to the marrow.
In the work of creation, the Masach de Tzimtzum Bet is called an “abyss,” “And the spirit of God was hovering over the face of the water.” In Ezekiel it is Noga and electrum, in Elijah, a silent sound, where the king comes, in the wheat it is coarse bran, the very fine waste of the flour, and in the nut it is the hollow of the nut.
There are two Klipot of the nut—a green Klipa, Tohu, and a white Klipa, Bohu, which is wet stones, a Klipa as hard as a wet stone. Opposite those two Klipot are the chaff and straw of the wheat. These are the Klipot of Tzimtzum Aleph and Masach de Tzimtzum Aleph, which have no contact with the upper nine. For this reason, chaff and straw have no contact with the bran, which is the wheat.
A third Klipa is from Tzimtzum Bet, when Malchut has already risen to Bina and has been mitigated in Midat ha Rachamim. For this reason, it is fine, as it is mitigated. It corresponds to the bran, since here it becomes attached to the wheat, since here Malchut rose to Bina, and was therefore engraved in all upper nine, which are the bran of the wheat.
It is considered that her Dinim have clung to the actual wheat. She cannot be separated from there until she is ground with mills and the waste, the bran of the Torah, is sorted in the strainer until the rule becomes clean semolina. We must raise MAN to extend the illumination of AB SAG de AK, to bring down Malchut from Bina to her place, for then the GAR de Bina appear, and they are the clean semolina.
While the nut is soft, when the light of Hassadim, called “water,” illuminates in her, she parts from the marrow of the nut with ease. However, if she has no Hassadim, when the nut is dry, it is hard to bring down Malchut from Bina. However, extending Hassadim is done only in Masach de Tzimtzum Bet, which is the fourth Klipa.
The fourth Klipa is an abyss, the hollow in the nut. It is written about it, “a silent voice,” from which the king comes. She is the Masach de Tzimtzum Bet, where the Hassadim are drawn, and then it is possible to bring Malchut down from Bina, so the GAR, the king, will appear, meaning the four holy animals, called “four Mochin of the nut.”
The four Klipot are four degrees, called “disclosure of the GAR.” It is so because in Tzimtzum Aleph, all the lights disappeared and the Masach, called Bohu, extended Hassadim on Tzimtzum Aleph. There it is still not the beginning of the existence of the worlds until the third Klipa comes from the ascent of Malchut to Bina, a beginning is made, and a possibility for elicitation of GAR.
Afterward, when the Masach de Tzimtzum Bet emerged in Hassadim, called “a silent voice,” it is possible to bring down the Malchut from Bina and disclose the GAR in the three lines, and the Malchut that receives them, called “four animals.” Thus, the four Klipot are four degrees until the animals appear, hence they are clothed in one another until they are revealed in their internality and four animals stand.
These four Klipot are inscribed in the four organs of the body: lung, heart, liver, and spleen. The lung is the upper Klipa, Masach de Tzimtzum Bet, the attachments in the lung. The moisture in the lung, which drinks various drinks, is Bina, on which the stormy wind of Tzimtzum Aleph knocks, Malchut of the stormy wind mingles with Bina, and attachments are made in Bina, Masachim [pl. of Masach] de Tzimtzum Bet, as it is written, “Her legs go down to death.” At her end there is Malchut de Man’ula, from which comes death. But the attachments themselves are mitigated in Bina.
He interprets how the attachments were made and says, “And there, a strong wind taking mountains apart,” knocking on the lobes of man’s lungs. This is the spirit that storms man’s body. It is a stormy wind, Malchut de Tzimtzum Aleph. That wind knocks on the lung, which drinks various drinks, and mingles with the water of Bina, and they become attachments.
In them, “The spirit of God hovers over the face of the water,” Masach de Tzimtzum Bet, which is a Klipa for the holy spirit. And once that Klipa has been removed, the spirit of holiness appears, the GAR.
The place of the Klipa of Malchut de Tzimtzum Aleph, called “stormy wind,” is in the heart. The heart, which is to the left of the lung, is where the stormy wind of Tzimtzum Aleph lies. It is written about them, “A wisehearted one to his right,” receiving the Masach de Tzimtzum Bet, which is “and the spirit of God hovers,” from the lung to the right of the heart, “And a fool to his left,” having a stormy wind in him, who is unfit to receive light.
268) David removed the stormy wind from his heart and killed it, as it is written, “My heart is hollow within me,” since he removed the stormy wind and in its stead, a hollow remained in the heart. This is why he was rewarded with the blowing of the north wind—the illumination of Hochma from the left—in his violin, Malchut. It is written about it, “Thus said the lord, ‘Come from the four winds, O wind.’”
He would play four types of tunes with his violin: a simple song, Yod, a double song, Yod–Hey, a triple song, Yod–Hey–Vav, and a quadruple song, Yod–Hey Vav–Hey. Together, they are ten letters. Opposite them, David made ten kinds of psalms. They amount to AB (seventy-two) faces, seventy-two lights, as the count of these ten letters of the quadruple HaVaYaH.
269) And when does one rise to the seventy-two kinds of tunes, which are GAR from the name AB? Upon the removal of the dominance of iniquity, destructor, anger, and fury, in whom the stormy wind knocks, meaning Malchut de Tzimtzum Aleph, in four sides that amount to ten Ketarim, in the four letters HaVaYaH. In the double, triple, and quadruple song they are ten letters, which add up to seventy-two, and then they subdue the seventy-two nations, which are seventy nations, and Edom and Ishmael, as it is written, “When wicked are lost there is joy.” It is so because when the four Klipot—iniquity, destructor, anger, and wrath—are lost, the GAR appear, singing, which are seventy-two kinds of tunes.
270) Michael, Gabriel, Nuriel, and Raphael, the four animals of the Merkava, govern over four good foundations of man: water, fire, wind, and dust, HG TM. Each of them has four faces: lion, ox, eagle, and man. Iniquity, destructor, anger, and wrath hang on a white gall, which is the lung in which an attachment is made, on a red gall, which is in the liver, and is made red in Mars, and on a green gall, which grips to the liver. This is the sword of the angel of death, of which it is written, “Her end is as bitter as wormwood, as sharp as a double-edge sword.” And also to a black gall, who is Lilit, Planet Saturn, the governance of the spleen, which is sadness, the netherworld, poverty, and darkness, weeping, mourning, and hunger.
Man’s four good foundations are water, fire, wind, and dust. These are the four animals Michael, Gabriel, Nuriel, and Raphael, inside the four Klipot, stormy wind, great cloud, blazing fire, and Noga. As the four animals are clothed inside these four Klipot, so are the four foundations in man clothed in four Klipot: iniquity, destructor, anger, and wrath. Iniquity corresponds to Noga; destructor corresponds to blazing fire; anger corresponds to stormy wind; and wrath corresponds to great cloud.
Michael, Gabriel, Nuriel, and Raphael control the four good foundations of man, water, fire, wind, and dust, where the four foundations are the four animals in man, like the four angels. Each of them has four faces, like the four animals of above, to each of which four faces. And as the animals of above are clothed in four Klipot, stormy wind, great cloud, blazing fire, and Noga, the four animals in man, fire, wind, water, and dust are clothed in four Klipot, iniquity, destructor, anger, and wrath.
Iniquity, destructor, anger, and wrath hang on a white gall, the lung in which an attachment [sore/blemish] is made, since in the lung there is Klipa of Noga, the Masach de Tzimtzum Bet, which is called “iniquity” in man, and from whom come the attachments in the lung.
It is also on the red gall in the liver, which is made red in Mars. It corresponds to the Klipa of blazing fire from Tzimtzum Bet, in which the Dinim are not from herself, but due to her mingling in Malchut. This is why she is called “blazing fire,” for she is lit by a different fire, and the redness comes to her due to a different redness. In man, this Klipa is called “destructor.”
The green gall that grips to the liver is the sword of the angel of death, who corresponds to the Klipa of stormy wind, which extends from Malchut de Tzimtzum Aleph, from which comes death. In man, this Klipa is called “anger.”
In the black gall there is the domination of the spleen, which is sadness, the netherworld, poverty, darkness, weeping, mourning, and hunger. It is the Klipa of great cloud, extending from the Masach de Tzimtzum Aleph, which in man is called “wrath.”
The four foundations, fire, wind, water, and dust, the four animals in man, are clothed inside these four Klipot—iniquity, destructor, anger, and wrath.
271) When the four Klipot are removed from man, the tree of life governs him in seventy-two faces from the illumination of Malchut, which are quadruple HaVaYaH in this manner: Yod, Yod–Hey, Yod–Hey–Vav, Yod–Hey Vav–Hey, which in Gematria is AB [seventy-two]. There are ten letters, hanging down from four winds, the four letters HaVaYaH, in which it is written, “Thus said the Lord, ‘Come from the four winds, O wind.’”
This is the spirit of the Messiah, of whom it is written, “And the spirit of the Lord shall rest upon him, the spirit of kingship,” when HaVaYaH, ZA, blows in the right ear of the heart, where the Hochma is from the side of Hesed, in which one who wishes to grow wise will go south in wisdom. And Hesed blows in Bina, then in ZA, and then in Malchut.
When it blows in Hochma it is Yod, in Bina it is Hey, in Tifferet it is Vav, and in Malchut it is Hey. HaVaYaH, ZA, knocks in all of these four Sefirot and becomes four combinations. When he knocks in Hochma he is Yod. When he knocks in Bina, he is Yod–Hey. When he knocks in Tifferet he is Yod–Hey–Vav, and when he knocks in Malchut he is Yod–Hey Vav–Hey, which amount to ten letters opposite ten Sefirot. Their sum is AB [seventy-two], which is Hochma, the thought of the heart.
272) Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, which is MA (45) in Gematria, is ZA. Its right is water, and the big hand, Hesed, and right line. Its left is fire and a strong hand, Gevura, and left line. In the middle pillar between them is a high hand, Tifferet, the middle line, the holy spirit. All of it is Ben [son of] Yod–Hey, who has Mochin de GAR from Yod–Hey.
273) It is written, “Wherever the spirit was about to go, they would go, without turning as they went” because of the living spirit, in the Ophanim. In the spirit, water and fire behave, since the spirit grips to both, and knocks on the arteries of the brain, which is water and Hochma, and on the arteries of the heart, which is fire and Bina. And the place of the spirit is in the lobes of the lung.
274) In each organ in the body there are these four, which are the wheels of the sea of the Torah, being water, and wheels of the firmament, which is fire. They all ascend and descend in an organ. The water, right and Hesed, descend. The fire, left and Gevura, ascend, since the left illuminates only from below upward, and the spirit, Tifferet, the middle line, its place is in the middle between the firmament and the sea, left and right. The Kli of the Ruach, Tifferet, is the earth, dust, the Shechina.
275) As the fowls, whose wings are open to receive the wind and fly in it, all the organs of the body are open in several sources, several joints, several arteries, several rooms of the heart, and rooms of the brain, to receive the spirit, the middle line. Were it not blowing in the rooms of the heart, the fire in the heart, the left line, would burn the entire body.
If the middle line, Ruach [spirit/wind], did not unite the right and left with one another, the Dinim from the left side, the fire in the heart, would burn the body. It is so because the illumination of the left without right is harsh and bitter Dinim, and several ladders, steps, and rooms from the arteries of the trachea of the heart and of the lung are all corrected with it, with the spirit, the middle line.
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