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2) The subsequent Mitzva is to sentence to the sword, to sentence to strangling, to sentence to stoning, to sentence a sentence of burning. Sentencing to the sword refers to SAM, as it is written, “For My sword has drunk its fill in heaven; behold, it shall come down upon Edom” meaning SAM, Edom’s minister.
3) In the sword of the Creator, Yod de HaVaYaH is the head of the sword, Vav de HaVaYaH is the corpus of the sword, Hey–Hey de HaVaYaH are the two edges of the sword, which are as it is written, “Justice, justice shall you pursue.” This means that two sentences are decided: the sentence from the courthouse above and the sentence from the courthouse below. From this we know that one does not move a finger below until he is permitted from above.
The Mochin de ZA that appear in the unification of the Shema reading are called “a sword,” and the Sitra Achra is destroyed by it. The primary disclosure of the Mochin is through the bonding of Malchut in Bina, at which time Malchut receives the Kelim of Bina. If it were not for that, ZA and Malchut would be unfit for any Mochin. This is why Bina and Malchut have the same letter-shape, Hey, since they are the same Mochin. Therefore, they are of one form at the edge of the sword, but they are regarded as two edges, as in the name, where they are two letters Hey.
The words, “Yod de HaVaYaH is the head of the sword” mean that Hochma, Yod de HaVaYaH, is the head of everything, giving the Mochin to the first Hey, Bina. However, when the Mochin are in Yod–Hey, they cannot destroy the Sitra Achra because the Sitra Achra does not cling to them but to Vav–Hey. Hence, only Vav–Hey can destroy the Sitra Achra.
It is written that Vav de HaVaYaH is the corpus of the sword. This is so because Vav de HaVaYaH is the main part of the sword that destroys the Sitra Achra. The Hey–Hey de HaVaYaH are its two edges, and through their equivalence of form, the Mochin become disclosed. This is why one edge is not enough. Rather, it is specifically two that are required for the edge in Bina to bestow upon the edge of Malchut in a way that the Yod, the beginning of everything, gives to the first Hey, and the Vav—the corpus and the main part of the sword—receives from them, gives to the bottom Hey, and then the making of the sword is completed.
It is written, “Justice, justice shall you pursue.” The two edges of the sword are called “Justice, justice,” and those two edges of the sword contain two Dinim at once, Din from a courthouse above, Bina, and Din from a courthouse below, Malchut. This is why it is written that one does not move a finger below, by a judgment of the courthouse below, before he is given permission from above, through a courthouse above, Bina, since all the Mochin in Malchut are received from the Bina, and Malchut has nothing of her own.
4) The sheath of the sword, the vessel in which the sword is placed, is the name ADNI. There, in ADNI, there are the letters Din, since there are the letters Aleph–Din in ADNI. In the Shema reading, HaVaYaH is the sword of the Creator. It is said about it, “Let the high praises of God be in their mouth, and a two-edged sword in their hand.” In “The righteous one that lives forever” there are eighteen blessings. Through the righteous, Yesod de ZA, the Zivug of ZA and Malchut de Gadlut is done, and this is the eighteen blessings in the “Standing Prayer,” as it is written, “My Lord, open my lips, that my mouth may declare your praise.”
The Yesod opens the Malchut, who is called ADNI, and in Yesod, the sword enters its sheath, which is Zivug HaVaYaH in ADNI, which was done by the Yesod, “And the king’s wrath subsided.” This is so because the Klipot were already rooted out by the unification of the Shema reading, and now, during the Standing Prayer, they no longer have a hold, the anger subsides, and the two names HaVaYADNI unite, meaning a combination of HaVaYaH and ADNI.
5) The Mitzva of sentencing to strangling. In the punctuation mark, Zarka [], there is a line there, and a Yod attached to it, and a line, Vav, that extends from the Yod. It captures the SAM in Vav, as it is written, “And they carried it on a pole between two.” What is the pole of that wicked SAM? It is Adam, who is Yod–He–Vav–He, which is forty-five in Gematria, and with the four letters of HaVaYaH, it is forty-nine, like the forty-nine letters in the six words of the high unification, Shema Ysrael, and in the six words of the lower unification, “Blessed be the name of the glory of His kingdom forever and ever,” which are Vav, Vav. This is the meaning of, “And they carried it on a pole between two,” separated from them, without the Aleph in the middle Vav, since there is no unification to the Sitra Achra. Rather, “And they carried it on a pole between two” is SAM and his mate, the world of the separated.
6) The Hey–Hey grip the rope with which he will strangle SAM, meaning the five fingers of the right hand and the five fingers of the left hand. Vav is the rope, and the Yod is the strangling of SAM and the serpent. The name HaVaYaH is death to the SAM and the serpent, and life for Israel. This is why it is written, “See now that I, I am He, and there is no god with Me; I kill,” other gods in My name, all who do not believe in Me, “And I make alive” those who believe in Me and keep My commandments.
7) Sentencing SAM to stoning is with a rock, which is Yod, and throwing it at him with five fingers, Hey, the arm, Vav, and the shoulder, Hey. And the thought, which is the explicit name, Yod–He–Vav–He throws the stone at him.
8) Sentencing SAM to burning is by wood, with which to light a fire. Happy is the body, which is wood, and whose organs are trees, by which to burn fire, which is a candle of Mitzva [commandment/good deed] in each organ, to burn SAM through the upper Divinity, Bina, with wood, which is Tifferet, and with all the trees, which are the Sefirot that are gripped to Tifferet.
This is so because when fire of the high one descends on the trees of the offering, as it is written, “But the stranger who comes near shall be put to death,” for he will burn in the fire. It is written about it, “And the fire upon the altar shall be kept burning thereby.” Happy is he who grips to the tree of life, ZA, with his body and with his organs, which is a candle. Each and every branch is a candle of Mitzva, in his 248 Mitzvot, which correspond to the 248 organs, a candle of Mitzva for each organ.
9) When both of them, the tree of life and the candle of Mitzva, meaning ZA and Malchut, grip the same person, the words, “And he looked, and, behold, the bush burned with fire, and the bush was not consumed,” come true, referring to man. And SAM and the serpent and all his appointees, which are thorns, grip to the man’s body and burn, while the branches of the bush, its fruits, and the leaves do not burn. This is what the Creator showed Moses.
10) Israel are dry wood in the Torah because they grip to the fire of a layperson and are therefore unworthy of having a miracle done to them. As soon as Moses came down to them with the Torah, the tree of life came down upon them for him, meaning ZA, and the Mitzva, which is Malchut—the candle of the Creator—gripped them and they will live, while the nations of the world and idol worshippers will burn in that candle. It is written about it, “Fear not, O Jacob My servant … neither be dismayed, O Israel … For I am with you.”
Upon their creation, ZON were unfit for Mochin, since Malchut de Tzimtzum Aleph [Malchut of the first restriction] is upon them, and she is unfit for reception of light. Thus, there would be no persistence to ZON and to all the worlds that extend for them. Hence, for the world to be able to exist, the Emanator raised Malchut to Bina and she became one with Bina. And then ZON became fit for the Mochin. All this is if the lower ones go by a straight path.
However, if the lower ones sin, there is permission to the Sitra Achra to cling to ZON and to disclose the Malchut de Tzimtzum Aleph that exists in the Kelim de ZON. At that time, all the lights depart, and as long as the Sitra Achra is attached to this Malchut and sucks from the place of deficiency in the ZON, there is no hope that ZON will be able to receive Mochin to bestow upon the worlds.
Hence, there is no other way to put to death the Sitra Achra that clung to ZON, and then it is possible for ZON to impart life upon the worlds once more. Also, those two come as one because along with the correction of ZON to extend the life, the Sitra Achra die. When the name HaVaYaH is corrected, meaning the Mochin de ZON, the Sitra Achra who were gripped to the place of their deficiency, die.
However, to put the Sitra Achra to death and to extend life to the ZON and the worlds is impossible before he is put to death in four deaths: stoning, burning, killing, and strangling. This is so because it is not completely annulled before it undergoes those four deaths. And the thing is that to bring the Mochin back to wholeness, four types of correction are required:
The first correction is to separate it from attachment to Malchut de Tzimtzum Aleph, since as long as the Sitra Achra is attached there, it is impossible to even think of correction. This is done by trapping him, since Malchut is raised to Bina where the Bina receives the Dinim de [of] Malchut. At that time, the Sitra Achra, too, is drawn to suckle from the deficiency in Bina and leaves the deficiency in Malchut, and parts from her, since all the hopes of the Sitra Achra are to cling to the upper degrees. And when the Sitra Achra clings to the deficiency in Bina, Malchut is lowered from Bina and Bina becomes whole again, and the Sitra Achra parts from the grip of Bina. This correction is called Zarka, since Malchut is Zorkim [thrown] up, so she will cling to Bina. It is also considered death by stoning because Malchut is called “a stone,” and throwing it up to cling to Bina falls on the head of the Sitra Achra, since by that, he parts from Malchut de Tzimtzum, without which there is no possibility for any correction.
The second correction is that after Malchut’s descent from Bina, the left line comes out in her and the Sitra Achra grips this illumination of the left once more, to draw it from above downwards. By that, it blocks the lights once more and the left cannot cling to the right. Thus, a dispute is made between them and by that it makes the lower ones sin, as it is written, “They mounted up to the heaven, they went down to the deeps.”
To drive him out of there, a burning fire comes down from the left line of Bina, so that the Sitra Achra cannot approach to suckle from there, as it is written, “And the stranger who draws near shall be put to death.” This correction is called “death by burning” to the Sitra Achra. However, this is still not sufficient for the left to unite with the right and for the lights to open. It is only enough to separate the Sitra Achra so it cannot suckle from the left because it is a burning fire.
The third correction. To open the lights, a correction of a middle line is required—to diminish the GAR of the left. At that time the left surrenders and unites with the right. And since the middle line diminishes the GAR of the left, the Sitra Achra is killed, since her entire livelihood is from adhesion to the left, as it is written, “For My sword has drunk its fill in heaven.” The Masach de Hirik, which is the sword that diminishes the GAR of the left, acts mainly in the heaven, middle line, and above. But in the end, “It shall come down upon Edom,” meaning that with this sword, the Sitra Achra is killed, since her suckling is ruined.
This correction is called “death by killing,” when the Sitra Achra is killed with a sword through the middle line. However, this still does not complete the annulment of the Sitra Achra, since the Sitra Achra is completely annulled only by illumination of Hochma. And since it is the conduct of the middle line, ZA, to extend only Hassadim, there still remain some power to the Sitra Achra, since it still has a place of deficiency in which to cling.
The fourth correction. To completely throttle the Sitra Achra, a unification of ZA and Malchut is required. This is so because the disclosure of Hochma is in Malchut and the place where Hassadim appear in ZA. When they unite, ZA and Malchut become one, and the illuminations of Hochma and Hassadim become one, as well. And then the Sitra Achra is completely choked, for she no longer has an empty place and deficiency in Kedusha [holiness] in which to cling. This correction is called “death by strangling,” since the Sitra Achra is throttled by lack of breath from the Kedusha and she passes away from the world, unless the lower ones relapse and revive the Sitra Achra through their iniquities.
Thus we have explained the four deaths—stoning, burning, killing, and strangling—which the Sitra Achra must undergo for it to pass away from the world.
But why does it say, “Sentencing SAM to stoning is with a rock, which is Yod”? The stoning is Yod de HaVaYaH, and the stone is Malchut, which is called “a stone.” By throwing the stone up to the place of Yod de HaVaYaH, the Yod de HaVaYaH stones the Sitra Achra and parts from Kedusha.
The Malchut that rose to Bina in Yod is also called Yod, for she entered the light of Bina and the Ohr [light] became Avir [air]. The Yod de HaVaYaH is AA and AVI, since the Malchut rises up to the Bina at the Rosh de AA, and Bina and TM de Rosh of AA depart, as a result, from Rosh de AA into HGT de AA, which are called “hands.”
Subsequently, when Malchut is lowered from Bina, and Bina and TM de Rosh AA return to the Rosh, they raise their lower one, HGT de AA, to the degree of Rosh de AA, and become HBD de AA. It is written, “Lift up your hands to the sanctuary,” for by that, the hands carry from Guf to Rosh, and were it not for the ascent of Malchut to Rosh AA, HGT de AA would not be fit for light, since they are considered ZA de AA, who is Hitkalelut [mingling] from ZA de Atzilut. Therefore, it is considered that these hands throw the stone to the head of the Sitra Achra and stone him, since the Sitra Achra is stoned through the Mochin that they receive. It is written about that, “The name of HaVaYaH is death to the SAM and a serpent, and life to Israel.”
It is also written, “And throwing it at him with five fingers, Hey, the arm, Vav, and the shoulder, Hey.” this is so because when the hands rise to the Rosh AA, ten Sefirot are made in each hand, HBD HGT NHYM. The fingers become HBD, Hey de HaVaYaH, the arm becomes HGT, Vav de HaVaYaH, and the biceps, which is connected to the shoulder, becomes NHYM, in which there is the Malchut, Hey de HaVaYaH. All those ten Sefirot came out because of the ascent of Malchut to Bina de AA and her descent. This is why it is considered that they throw the stone on the head of the Sitra Achra and stone it. And this is why it is written that Hey, Vav, Hey in the hand throw the stone.
Also, it is known that the hands of AA became Mochin to ZA, and it is written that the thought throws the stone at him, which is the explicit name, Yod–He–Vav–He. The hands of AA became thoughts for ZA, which is the Mochin, implied in HaVaYaH filled with Alephs, which is called “the explicit name,” and they are the ones that stone the Sitra Achra. This explains the first correction, death by stoning to the Sitra Achra, which comes from Yod de HaVaYaH due to the ascent of Malchut to Bina of Yod and her descent from there.
Now he explains death by burning, which comes from Hey de HaVaYaH. It is written, “Sentencing SAM to burning is by wood, with which to light a fire. Happy is the body, which is wood, and whose organs are trees, by which to burn fire, which is a candle of Mitzva [commandment/good deed] in each organ, to burn SAM through the upper Divinity, Bina, with wood, which is Tifferet, and with all the trees, which are the Sefirot that are gripped to Tifferet.” This is so because after Malchut descended from Bina de AA, she comes down from Bina in all the degrees, and YESHSUT comes out in Bina, meaning the left line, which is blazing with all its Dinim [judgments], which is a burning fire, to separate the Sitra Achra so she does not extend the Hochma from him from above downwards. Its primary action is to burn the Sitra Achra, and it is done when the middle line extends those Dinim to his place.
It writes, “To burn SAM through the upper Divinity, Bina,” which is burning fire in her left line. “With wood, which is Tifferet,” since the act of burning is when the fire grips to the middle line, Tifferet, and then it burns the Sitra Achra. This is so because the fire of a high one, the fire of the left line of Bina, comes down on the wood of the offering, which is the place of disclosure of those Dinim. Then it is written, “But the stranger who comes near shall be put to death,” which means that the Sitra Achra, which approaches to suck from the left line, will immediately burn and be put to death. This explains the second correction, the death by burning, which comes from Hey de HaVaYaH, from the left line of YESHSUT.
Now he explains the death by killing, which comes from Vav de HaVaYaH, the middle line. It is written, “Sentencing to the sword refers to SAM, as it is written, ‘For My sword has drunk its fill in heaven; behold, it shall come down upon Edom.’” When the middle line unites right and left, it can unite them only by diminishing the GAR of the left line, and this diminution is done in the heaven.
However, because of it, the Sitra Achra is killed, since all its livelihood is from those GAR of the left and it is considered as though the head of the Sitra Achra was cut off, since the GAR are called Rosh. The Masach de Hirik removes GAR of the left in the heaven, as it is written, “For My sword has drunk its fill in heaven.” And by that the left grows because it connects to the Hassadim of the right and shines in great illumination. However, the Rosh of the Sitra Achra is cut off due to the diminution of those GAR, as it is written, “Behold, it shall come down upon Edom,” since SAM is the minister of Edom.
It is written, “In the sword of the Creator, Yod de HaVaYaH is the head of the sword, Vav de HaVaYaH is the corpus of the sword, Hey–Hey de HaVaYaH are the two edges of the sword.” Yod is the root of the sword because Yod is the root of everything, but the corpus of the sword is Vav, ZA, the middle line, which operates and diminishes the GAR of the left to unite it with the right.
However, it diminishes in two actions by the force of the Masach de Hirik. First, by the force of Malchut, and then by the force of Malchut that is mitigated in Bina. It writes, “The two edges of the sword,” by which it cuts and diminishes the GAR of the left, which are the first Hey, the Malchut that is mitigated in the first Hey, and the bottom Hey—Malchut herself.
“It is written, ‘Justice, justice shall you pursue.’ This means that two sentences are decided, two forces of diminution: the sentence from the upper courthouse, Bina and the sentence from the lower courthouse, Malchut. From this we know that one does not move a finger below until he is permitted from above.” This means that Malchut does not diminish the GAR by her own force but by the force of Bina, since once she has been mitigated in Bina, she no longer does anything by her own force because her own self is concealed.
It was written, “The sheath of the sword, the vessel in which the sword is placed, is the name ADNI. There, in ADNI, there are the letters Din.” Even though we said that Hey–Hey are her two edges, it does not mean that it is in Zivug of HaVaYaH ADNI, but in HaVaYaH, before he mates with ADNI. This is because then the Dinim are at war with the Sitra Achra and the Dinim in the two letters Hey cut the Rosh of the Sitra Achra.
But, there, in ADNI, are the letters Din, meaning that the Din in Malchut rose and was so mitigated that it became the holy name ADNI, for ADNI is the letters Aleph–Din. This is why it is considered that he is a sheath to HaVaYaH, that the Zivug HaVaYaH ADNI was after all the wars ended and the sword that is implied in HaVaYaH entered its sheath, since there were no more Klipot to fight.
It was written, “In the Shema reading, HaVaYaH is the sword of the Creator.” The unification in the Shema reading is the sword of the Creator, to cut off the Rosh of the Sitra Achra. This is so because there is still no complete unification in the GAR during the Shema reading because there are still wars with the Sitra Achra, to cut off its Rosh with a sword and to strangle it with the lower unification in “Blessed be the name of the glory of His kingdom forever and ever.” However, in the unification of HaVaYaH ADNI in the prayer, all the wars have already ended and the sword, which is HaVaYaH—where the Yod is the head of the sword, Vav is the corpus of the sword, and the Hey–Hey are its two edges—that sword enters its sheath, which is the name ADNI. This is the unification of HaVaYaH ADNI in the Eighteen Prayer, when no more arms are required.
This is why in, “The righteous one that lives forever,” Yesod de ZA, there are eighteen [Het–Yod, Gematria of “lives”] blessings in the Zivug of the prayer of eighteen blessings from the words, “My Lord, open my lips.” As the sword has two edges, due to the Din of Bina and Malchut, so it is with the mitigated Din of ADNI—there are two corresponding edges of Bina and Malchut, in which to place the two edges of the sword. This is, “My Lord, open my lips,” which is one mouth, “That my mouth may declare” is the second mouth. And then, “The king’s wrath subsided,” since all the wars had ended and HaVaYADNI unite. This explains the death of killing by the sword.
Now he explains the death by strangling. It was written, “In the punctuation mark, Zarka [], there is a line there, and a Yod attached to it.” Zarka is the Zrika [throwing] of Malchut to Bina in the death by stoning. The middle line, which unites the right and left, operates in this Zarka, too, since the Masach de Hirik in it is from the force of Malchut de Miftacha [key], as well, which is the throwing of Malchut to Bina.
It writes, “A Yod attached to it.” The Yod that enters the Ohr and becomes Avir is attached to the middle line. The line is Vav that extended from the Yod, the line, which is Vav, the middle line, expanding by the force of this Yod and diminishing the left, and then uniting right and left. It captures the SAM in Vav. It captures the SAM in Yod that is attached to the line because this Yod is the obstacle that is placed for the Sitra Achra, and through this obstacle, he captures the Sitra Achra and then brings upon it four deaths.
Now he explains the matter of the strangling. It is written, “And they carried it on a pole between two.” This implies to SAM, which is gripped in the counsel of the spies, and they carried SAM on a pole between two. What is the pole that wicked SAM gripped, of which it is written, “And they carried it on a pole between two”? Adam, MA, is Yod–He–Vav–He, which is 45 in Gematria, implying to Mochin de ZA. The four letters of simple HaVaYaH without the filling imply to the Malchut, and together they are 49, as the 49 letters that are the six words of the upper unification in the Shema reading—the unification of ZA—and the six words of the lower unification in “Blessed be the name of the glory of His kingdom forever and ever,” the unification of Malchut. They are six, six, implying to HGT NHY de ZA, and to HGT NHY de Malchut. This is the meaning of “And they carried it on a pole,” when the SAM was gripped to the 49 letters in the unification of ZA and the unification of Malchut.
“In two” means in the two letters Vav in ZA and in Malchut, at which time they were separated from these Mochin due to the grip of SAM, without Aleph in the middle of the Vav. This is so because the Aleph in the middle of the Vav indicates to the Mochin and to the unification of the six words in the Shema reading with six words in “Blessed be the name of the glory of His kingdom forever and ever.” And since SAM grips to a pole, which are the Mochin de ZA and Malchut, those two letters, Vav, are separated, since SAM and his mate are the separated world. This is so because wherever they grip, they cause separation between ZA and Malchut, and it is about that it says, “In two,” that ZA and Malchut were two, without unity, due to the grip of the Sitra Achra.
However, Vav with an Aleph indicates to the Mochin de ZA that it receives from Bina. At that time, it unites the right and left, and makes a unification above in the Shema reading a unification below in “Blessed be the name of the glory of His kingdom forever and ever,” and then the Vav is the rope with which to strangle SAM.
It is written, “The Hey–Hey grip the rope with which he will strangle SAM, meaning the five fingers of the right hand and the five fingers of the left hand.” This is so because the Vav unites the two letters Hey de HaVaYaH, Bina and Malchut, so they shine in one another by uniting the two hands—right and left. At that time, two unifications of the Shema reading occur, by which the Sitra Achra is strangled. When it writes, “Vav is the rope, and the Yod is the strangling of SAM and the serpent,” the Vav is the rope that affects the choking through the two unifications, and the strangling itself is Yod, which is attached to the Vav of Zarka, since without it the Mochin would not be extended.
When it is writes, “The name HaVaYaH is death to the SAM and the serpent, and life for Israel,” it refers to the Mochin that extend by the four letters HaVaYaH, and HaVaYaH in filling of Alephs is death to SAM, for by that, all its livelihood stops. It is life for Israel because the life of Israel put the Sitra Achra to death.
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