– SURSĂ DE TEXTE FUNDAMENTALE, CĂRŢI, CURSURI, LECŢII, ÎN LIMBA ROMÂNĂ –
Autor: arhiprofesor
Rene Guenon spunea candva ca numai prostii cred ca se pot initia singuri. Intotdeuna ai nevoie de un maestru. Dar cartea ramane o sursa de imbogatire a cunostintelor noastre fara de care nici maestrii nu-si pot desavarsi lucrarea. Biblioteca de arhitectura este pentru un arhitect tot atat de importanta cat experimentarea in concret a trairii fiecarui spatiu arhitectural.
214) “A psalm, a song for the Sabbath day.” Adam HaRishon said this praise when he was expelled from the Garden of Eden and the Sabbath came and protected him. This praise, the lower world, Malchut, praises the upper world, which is a day that is all Sabbath, who is the King that peace is His, ZA. This is “A psalm, a song.” It is not written who said it, which implies Malchut, for wherever it is just said, it implies Malchut.
215) “For the Sabbath day,” the upper day, the upper Sabbath, ZA. Just Sabbath is the Sabbath of the Sabbath night, Malchut. The Sabbath day is the Sabbath of above, ZA. A day is ZA and a night is Malchut. “And the children of Israel shall observe the Sabbath” is night, Nukva. “Remember the Sabbath day” is day, the male, ZA. This is why it is written, “A psalm, a song for the Sabbath day,” when Malchut praises ZA, who is called “the Sabbath day.”
216) The lower world is Malchut, just like that, without a name. The candlelight is not apparent during the day, under the sunlight. Hence, she does not merit a name. All these praises of the Sabbath, the glory of the day, are high praises, more than on all other days.
211) This is the meaning of the verse, “Sing to the Lord a new song.” The awakening of the friends who commented on that, it is handsome, as they said that these are milch cows that were carrying the ark, as it is written, “And the cows would sing along the way.” What is the singing that they would say? It is the psalm, “Sing to the Lord a new song, for He has worked wonders.” It is as it is above, that when the animals carry the throne, Malchut, to raise it above to ZA, they say this praise.
212) Why is it written, “A new song” if they always say this praise? New means the renewal of the moon, Malchut. When she illuminates from the sun, ZA, then she is new, and this is “A new song.” Each time the Malchut rises for a Zivug with ZA, she is considered new, for each time she returns to being a virgin. And it is written, “His right hand and His holy arm has wrought salvation for Him.” This is the awakening of right and left, HG, to receive her.
213) They would praise that praise when they would carry the ark, when they would go up to Beit Shemesh. Like the carts, which are animals that go up to Beit Shemesh, ZA is called Shemesh [sun], and everything rises because on Sabbath is the ascent of the throne, Malchut, to go up. For this reason, the establishment of this praise is on Sabbath. All of these praises are established on Sabbath, so that the only nation in the world will praise Him.
210) Afterwards there is connection and ascent of the queen with her husband, ZA. This is the meaning of the words, “A prayer for Moses, the man of God.” A prayer is Malchut and Moses is ZA. This indicates bonding and Dvekut [adhesion] of the woman with her husband, a prayer for Moses, and to spread right and left, HG, to receive her and to be together in one bonding.
209) Afterwards we should say the praise. The moon, Malchut, parts from the Sitra Achra on that day to illuminate from the sun, and this is the meaning of the verse, “To David, when he changed his demeanor,” since once she parted from the Sitra Achra, she connected to the sun, ZA. This praise is in the order of the 22 letters in the beginning of the verses, when the sun admits them into the moon. In praise, there is separation of the moon from the Sitra Achra, and a praise of 22 letters is when the sun admits into the moon.
208) The friends established the beginning of the praises from these praises of David, from the praise, “The heavens are telling.” The heavens, ZA, take first, and illuminate to all the others. Then the river that comes out of Eden takes, meaning Yesod, and this is the meaning of “Rejoice in the Lord you righteous.” This praise is Yesod, and “Rejoice” is because this river collects and takes everything from the heavens, ZA, in Hassadim. The origin of life, which is illumination of Hochma, is all as it should be on that day. And the sun, ZA, corrects the Yesod to illuminate properly on that day.
184) When the day illuminated on the Sabbath day, the ascent of joy rises through all the worlds in peace and joy. Then it is written, “The heavens are telling the glory of God, and the firmament is declaring the work of His hands.” “The heavens” is ZA, in which the name of the upper one, Ima, is seen, and in which the holy name, Aba, is inscribed. In other words, heavens is ZA, in which there are Mochin deAVI.
185) What is “Telling”? They illuminate and sparkle in the illumination of the upper light, and rise by a name, which is included in the illumination of the upper wholeness, in the name, HaVaYaH, in which there are Yod–Hey, the wholeness of the upper one, who are AVI.
186) What is telling, that the heavens tell? It is that they sparkle in illumination of the wholeness of the upper book, Aba, and that which extends from a book is called “a story.” For this reason, they rise in a whole name, HaVaYaH, and illuminate in a complete light, in the right line, and sparkle in complete sparkling in the left line. They sparkle and illuminate by themselves from within the light of the sparkling of the upper book, sparkling and illuminating to each and every direction to which they cling. This is so because each and every ring illuminates from the sapphireness and the light, and sparkles in sparkling, meaning all the Sefirot in Malchut that are called “rings,” for on this day the heavens, ZA, are crowned and rise in the holy name, HaVaYaH, more than on the rest of the days.
187) “The work of His hands” is the upper dew that illuminates from all the hidden sides, which are the works of the hands of ZA, and the correction in which he is corrected on that day more than in the rest of the days. The Hassadim, which are called “dew,” appeared by raising MAN from Masach deHirik that ZA raised, hence the dew is called “the works of His hands.”
188) “The firmament is declaring.” “Declaring” means it is pulling the dew and dripping down to Yesod, from the Rosh of the King, from His GAR, which are called Rosh of ZA, and is filled from all the sides. “The firmament” is a firmament that is the springing of the well, Yesod, which gives to the well, Malchut. This is a river that comes out of Eden, which pulls and drips down the pouring of the upper dew, illuminating and sparkling in a sparkling from all the sides. This firmament pulls it in an extension of love and craving to water the potion of joy for Sabbath night, the Malchut.
189) When it pulls and the crystal dew drips from the Rosh of ZA, everything is filled and completed in the holy letters, in 22 letters in all those holy trails. The Hochma in the 32 paths is piled and dresses in dew, Hassadim, and everything is filled with everything—Hochma as well as Hassadim, though the Hochma is concealed and the Hassadim are revealed. When everything is united in it—both Hochma and Hassadim—a way is made in it, to water and to bless below, to Malchut. That is, a Miftacha [key] is made in it, called “a path.” Through it, it imparts illumination of GAR to the Malchut.
190) “Day to day pours forth speech.” A day gives to a day, and a ring gives to a ring. Each Sefira from ZA, called “a day,” and, “a ring” gives to its corresponding Sefira in Malchut. Now the text speaks in particular of how the heavens, ZA, tell and correct in the upper sapphireness and sparkling for this glory, which is the Malchut, who is called “glory,” and how the firmament draws and drips a dripping from the upper dew.
“Day to day pours forth speech” means that day to day and degree to degree will rush to include in one another and illuminate from one another, from that sapphireness that the heavens sparkle and illuminate for that glory, which is the Malchut. “Pours forth” means that pouring comes from the word “speed,” for the translation of “And the impending things are hastening upon them” is “And the impending things are hastening upon them” [The Zohar quotes the translation of the verse into Aramaic]. “Pours forth” means that they rush to illuminate from one another and to sparkle from one another, from that sapphireness and sparkling of ZA, who is called “heaven.”
191) “Day to day pours forth speech” means the whole of the letters and the paths, for the illuminations of Ima are called “letters” and the illuminations of Aba are called “paths,” which come out of AVI, and the Rosh that comes out of them, which is the firstborn son. ZA is called “the firstborn son.”
Aleph of Amar [said] implies Aba. When he ascends and descends, emanating Katnut of Ima, whose light rises from below upwards, and Gadlut of Ima, whose light descends from above downwards, the Mem of Amar [said], Ima, connects with Aleph. The Reish of Amar implies the firstborn son, ZA. When all the letters of Amar conjoin, meaning the light of AVI and the firstborn son, illuminating in one another in one bonding and governing the Sabbath day, for this reason everything is included in one another to be one. This is so because ZA rises and clothes AVI, hence they rush to impart the three letters of Amar [Aleph–Mem–Reish] in one another, which are the upper governance, so that all will be one.
Because illumination of Hochma extends from Ima to ZA, it must be in a hurry so the Klipot will not suckle. So is the way wherever illumination of Hochma is drawn, since if the Klipot suckle anything, they are no longer one because one means that the other side is not associated with it.
192) And when all that is extended and pours down to the firmament, YesoddeZA, it waters and illuminates below, to the glory of this God, Malchut, to produce offspring in the shapes of the lights of these heavens, ZA, which illuminate in the glory of that God.
193) “And night to night reveals knowledge.” Her Merkavot, the Guf of the throne, Malchut, are all called “nights,” as it is written, “My mind afflicts me in the night.” The Sefirot of the upper Merkava [chariot/assembly], ZA, are called “days,” “Day to day.” The Sefirot of the lower Merkava, Malchut, are called “nights,” “Night to night.”
194) “Reveals knowledge.” “Reveals” means “revives,” that he will revive offspring from the lights he has received from these heavens, as it is written, “And the man called his wife’s name Eve, because she was the mother of all living.” This Hava [Eve] and Haya [Haya, as well as “living”] vary in one thing: the Yod departed from Haya and the Vav entered in its stead. This is how it is meant to be because the Vav is life, indicating ZA, the tree of life, hence with Hava and Haya, Hava is the more important because the Yod of Haya takes life from the Vav of Hava. This is why she is called Hava and not Haya. Here, too, Yechaveh [reveals] means Yechayeh [revives].
195) “Night to night reveals knowledge.” Daat [knowledge] is the heavens, ZA. As the heavens have VAK, here too, “Night to night” is VAK in these offspring that the night revives, which are like the VAK of ZA. Hence, day to day is included in the upper degree. Amar means that she is AVI. “Night to night” is included in the upper degree in the male that illuminates for her, heaven and Daat [knowledge], ZA.
196) Because this Amar is the upper one, AVI, and is not as the rest of the “speeches,” the text repeats it and says, “There is no speech, nor are there words” such as the rest of the sayings of the world. Rather, this Amar is superior, in the upper degrees, where there are no speeches or words, where the Hochma is concealed and does not illuminate because illumination of Hochma is called “speech,” and they are not heard as are the rest of the degrees in faith, Malchut, which are the heard sound, where Hochma is revealed. But these Amar, which is AVI, are never heard, as it is written, “Their voice is not heard,” meaning that Hochma is concealed in them and is not heard because Hochma appears only in Malchut.
197) “Their line has gone out through all the earth.” Even though they are AVI, concealed upper ones that were never known, since Hochma does not manifest in them, still the dripping and their extension are drawn out and drip below to Malchut, who is called “earth,” where the Hochma that is hidden in them extends to Malchut. Because of this extension, we have complete faith in this world, meaning Malchut in illumination of Hochma, which is called “complete faith.” All the people of the world speak in the faith of the Creator, Malchut, in degrees of Hochma of degrees of AVI, as they were revealed even above in AVI, and were not hidden and concealed there, as it is written, “And their utterances to the end of the world.” From the beginning of the world to the end of the world, the sages of the heart speak of these hidden degrees, even though they were not known in their place, in AVI, since they are revealed in Malchut.
198) But in which are the degrees of Hochma in AVI known? It is written, “In them He has placed a tent for the sun,” since the holy sun, ZA, is a tabernacle for those upper holy degrees of AVI, and He is light that takes all the hidden lights and that extension of theirs. And through Him faith appears to the entire world, for ZA is a tabernacle for the Hochma in the degrees of AVI. ZA gives her to Malchut, who is called “faith,” and faith is seen throughout the world, since Hochma is called “vision.”
199) He who takes the sun, it is as though he took all the degrees because the sun is a tent in which all the degrees are included, and he takes everything and illuminates to all those kinds of illuminations below, to Malchut. This is why it is written, “He is like a bridegroom coming out of his Huppah [wedding canopy],” with illuminations and sparkles of all the hidden lights from all the degrees. All of them give him their desire and their lights willingly and wholeheartedly, as a bridegroom has a desire and craving to give presents and gifts to the bride. This is why he is like a bridegroom out of his Huppah.
200) Who is his Huppah? It is Eden, Hochma. This is the meaning of what is written, “A river comes out of Eden.” Eden is a Huppah that covers everything, covering and protecting from all the Klipot. It is written, “Rejoices as a mighty man to run his course.” “Rejoices” is on the part of the first light that operated in the six days of creation before being concealed, when there was no Din in it at all. “As a mighty man” on the part of Gevura [might]. Even though the Gevura is utter Din, it is written “As a mighty man” and not “A mighty man,” since he mitigated the Din with Hesed and took everything together, both Hochma and Hassadim, with a complete desire and craving. All of that is to “Run his course,” as it is written, “Who makes a way through the sea,” making a way through Malchut, who is called “sea,” to water and complement the illumination of the moon, Malchut, on all the sides—right and left—and to open a way in her to illuminate below. The correction of the Miftacha [key] is called “a way.” Without it, she would not be able to illuminate.
201) “He comes forth from the end of the heavens,” from the end of the upper heavens. ZA is the emitter of the abundance because at the end of Tifferet, Guf, meaning Yesod, he emits his abundance. In that place there is distinction between male and female, as it is written, “From the end of the heavens to the end of the heavens.” The end of the heavens is the upper world, ZA, which is called “heavens.” “From the end of the heavens” is his peace, Yesod. As ZA takes all the lights and all are in him, Yesod also takes all the lights and they are all in him, and come forth from the end of the heavens.
202) “His circuit to the other end of them.” “His circuit” because he encircles all the holy sides that are fit for illuminating and for watering and sparkling from him. “And there is nothing hidden,” meaning there is none who is covered from this light because it shines for everyone in one whole, to each as it deserves.
203) When all are completed and illuminate from within the sun, the moon, Malchut, is crowned like upper Ima, becoming whole in fifty gates, like her, as it is written, “The law of the Lord is perfect.” It is so because then she is complete on all sides in the five degrees HGTNH like upper Ima, since these five are the fifty gates of Bina, for each consists of ten.
204) For this reason, she comes with verses of five-five words, to complete fifty. “The law of the Lord is perfect, restoring the soul” is five [in Hebrew]. “The testimony of the Lord is sure, making the simple wise” is five [in Hebrew]. “The precepts of the Lord are right, rejoicing the heart” is five. “The commandment of the Lord is pure, enlightening the eyes” is five. “The fear of the Lord is clean, enduring forever” is five. “The ordinances of the Lord are true, they are righteous altogether” is five. All these names, “law,” “testimony,” “precepts,” “commandments,” “fear,” and “ordinances” are names of Malchut, and all come in five-five to be included in fifty, like upper Ima.
205) This is why it is written in these verses HaVaYaH, HaVaYaH, six times, corresponding to the upper VAK, which are the upper name, ZA. This is also why the moon, Malchut, is filled with them and is completed in the upper order as it should be. This is on the Sabbath day, when everything is completed as it should be on Sabbath above in ZA and below in Malchut.
206) Hence, on this day, light is added in everything. The heavens, ZA, receive first from the source of life, AVI, and the heavens illuminate and establish the upper glory, Malchut, from the upper book, the father of everyone, and from the book, which is the upper Ima [mother]. ZA, who is called “heavens,” is a story. This is why it is written, “Are telling,” which is those three names, “book,” “book,” and “story,” which are AVI and ZA that govern on the Sabbath day over all the other days.
207) For this reason, David said this praise of “The heavens are telling” in the holy spirit over the illumination and the sparkling and governance of the Sabbath day over all the other days, since the upper name, ZA, illuminates in light and sparkles in sparkling and is completed in perfection above and below. Then the law of the Lord is perfect, which is the Sabbath of the Sabbath night, Malchut, who is one with ZA.
169) “Bless the blessed Lord.” Et [“the”] implies Malchut, who is called Et. Et is the Sabbath of the entering of the Sabbath, the Sabbath night, Malchut. “Blessed is the blessed Lord.” “Blessed” is the origin of the blessings from the source of life, the place from which every potion to water everything comes out, meaning Yesod of Bina. Because it is the source that imparts in the letter of the covenant, YesoddeZA, it is called “the blessed,” which is the sprouting of the well. Yesod is the sprouting of Malchut, who is called “a well.” And because the blessings reach YesoddeZA, the well is certainly filled and its waters never stop. Also, Hassadim are called “water.”
170) This is why we do not say, “Bless the blessed Lord,” but “Bless the Lord,” for had it not reached YesoddeZA, the sprouting from the upper source, YesoddeBina, the well would not have filled at all, meaning Malchut, since Malchut can receive only from YesoddeZA. This is why we say, “The blessed,” who is YesoddeZA. “Blessed,” since He always complements and waters. This is the Sabbath of the entering of the Sabbath, Malchut. We bring the blessings in a place that is called “Blessed,” YesoddeZA. And when they come there, they are all extended forever, meaning Malchut, to be blessed, be watered, and be whole as it should be, full on all sides.
171) “Blessed” is the upper source, YesoddeBina, from which all the blessings emerge. When the moon is complete, we also call her “Blessed,” in regard to the lower ones. However the “Blessed” here is the upper source, HaVaYaH, the middle in all the upper sides, ZA, the middle line. “Blessed” is peace at home, YesoddeZA, who is called “peace,” the springing of the well to complement and to water all. “Forever” is the lower world, which must be blessed, and the oil and the Gadlut, abundance, which extends in “Bless the blessed Lord,” all for “forever,” who is the Malchut.
172) This is why the entire people must bless this blessing at the start of the Sabbath. They should begin this blessing with the heart’s desire and with joy, so that this Sabbath of the start of the Sabbath, which is the Sabbath night, Malchut, would be properly blessed with this blessing from the holy nation.
173) When Israel begin to bless, the voice goes through all the firmaments that sanctify in the sanctity of the start of the Sabbath. Happy are you, holy people, that you bless and sanctify below, so that several high and holy camps are blessed and sanctified above. Happy are they in this world and happy are they in the next world. Also, Israel do not bless this blessing before they are crowned in the crowns of the holy souls. Happy is the people who has been rewarded with them in this world, to be rewarded for them in the next world.
174) On that night is the coupling of the sages, when they are crowned in these holy souls, and it is all one. Wherever you find in this matter for the sages, once in this way and once in that way, it is all one. At that time, when all are crowned in new, holy souls and spirits—which are advantageous to those of weekdays—then is the time of their coupling, so that they draw extension of Kedusha in the upper rest in this coupling, and holy sons will come out, as it should be.
175) This secret is given to sages. When the night is divided on that night of the Sabbath, the Creator wishes to enter the Garden of Eden because on weekdays the Creator enters the lower Garden of Eden in the world of Assiya to play with the righteous who are there. And on Sabbath, on the night of Sabbath, the Creator enters the upper Garden of Eden in the world of Beria, the upper source, Bina, since the three worlds BYA are Bina and TM, and Beria is Bina.
176) Because on weekdays all the souls of the righteous are in the Garden of Eden of the earth, when the day begins upon the entering of the Sabbath, all those camps of holy angels that are appointed in the lower Garden of Eden raise these souls that are in the lower Garden of Eden to bring them to that firmament that stands on the garden. It is so because since they are from the world of Assiya, they have no permission to rise higher than that. From there come holy Merkavot [chariots/assemblies] surround the King’s throne, Beria, and raise all those souls to the upper Garden of Eden in Beria.
177) When these spirits rise to the upper Garden of Eden, other holy spirits come down to this world to crown in the holy nation. These rise to the upper Garden of Eden, and those descend to be crowned in the holy nation. As there is an ascent to the souls in the Garden of Eden, there is also an ascent to the holy nation, when they are crowned with an added soul.
178) On the Sabbath day, the Garden of Eden is not empty, without souls of the righteous. Rather, souls leave and souls arrive; souls ascend and souls descend; souls leave the garden and other souls come into the garden. All those souls of the righteous—which are whitened to be purified on weekdays, but have not yet entered the lower Garden of Eden—when these souls depart from the Garden of Eden into the upper Garden of Eden, these enter the lower Garden of Eden and the garden does not remain empty. It is rather like the showbread on that day: when it is taken, others are placed in their stead.
179) When the souls return from the upper Garden of Eden to the lower Garden of Eden on weekdays, how do the places expand to the longitude, to the latitude, and horizontally inside the garden until it contains all of them and is not apparent? It is like the land of the deer which would stretch out to all sides but was not apparent. And like the deer, that as much as it grows, its skin grows with it and is not apparent, there are several souls that when they rise to the upper Garden of Eden, they do not return from there and remain there on the weekdays, as well.
180) Souls ascend and souls descend for the holy nation to be crowned in them. Upon the entrance of the Sabbath, prior to the beginning of the day, there is an incarnation of the souls. Some leave and some come; some ascend and some descend. Who saw the holy Merkavot roaming to and fro, all are in gladness and good will? These souls are to crown the holy nation, to crown several righteous in the Garden of Eden below, and this continues until the time when the herald calls “Sanctified, sanctified.” At that time there is peace and quiet for all, and the wicked in Hell are all silenced in their places and have rest. And all the souls are crowned, meaning obtain GAR, some above and some below. Happy is the nation who has this share.
181) On the midnight of the Sabbath night, when the sages awaken for their coupling—the upper spirit in which they were crowned when the day began, while they are asleep in their beds and their other souls wish to rise to see the glory of the King—the upper spirit that descended at the entrance of the Sabbath takes the soul and they rise. Then the other soul bathes in the perfumes in the Garden of Eden and they see there what they see.
182) When the spirit comes down to be in his place at midnight, that soul returns to her place, as well, and the sages must say a verse—that of the awakening of that upper holy spirit of the crown of Sabbath, “The Spirit of the Lord God is upon me because the Lord has anointed me to bring good news to the afflicted.” “Whenever those went, these went; and whenever those stood still, these stood still. And whenever those rose from the earth, the wheels rose opposite them.” “Wherever the spirit was about to go, they would go in that direction” because they are crowned in that spirit, in their awakening in the joy of the coupling, and there will be extension of the upper spirit of the Sabbath in the coupling of Mitzva.
163) As they, VAKdeZA, unite from Chazeh deZA and above, and the Sitra Achra is not associated with them, so Malchut is unified from Chazeh deZA and below, in Ehad [one], to be with them above, one opposite one. This is so because the Creator, ZA, is one above. He does not sit on His throne, Malchut, until she, too, becomes one, like Him, to be one in one, as it is written, “The Lord is one and His name One,” since the Lord, ZA, and His name, Malchut, are one in one.
164) Sabbath, the Malchut, is called Sabbath when she unites in one, when ZA, who is one, is over her. This is the prayer of the night of the Sabbath, since then the holy throne, Malchut, unites with one, and she is established so that the upper, holy King, ZA, is over her.
165) When the Sabbath enters, she is unified and parts from the Sitra Achra, and all the Dinim are removed from her. She remains in unification of the holy light and is crowned in crowns for the holy King, and all the governments of fretfulness and litigators flee, and there is no other governance in all the worlds but her.
166) Her Panim [face], GAR, illuminate in the upper light and she is crowned in the holy nation below, when all are crowned from her with new souls. Then is the beginning of the prayer to bless her with joy, with a shining face, saying, “Bless the blessed Lord.” Et [“the”] is Malchut, to begin with a blessing toward her.
167) It is forbidden for a holy nation to begin toward her with a verse of Din. He is merciful because she has already parted from the Sitra Achra, and all the litigators have parted and departed her. One who evokes Din below causes the awakening of it above, and the holy throne, Malchut, cannot be crowned in the holy crown. It is so because as long as the litigators are awakened below, those who were previously absent, and all went to hide in the hole in the dust inside the great deep due to the sanctity of the Sabbath, now they have been awakened from below, and all return to be in their places, as during the week. Through them, he is removed from the holy place, Malchut, who desires rest.
168) He did not awaken alone through the lower ones. Rather, there is no awakening above before Israel awaken below, as it is written, “In the full moon for our feast-day.” It does not say, “For a feast-day,” but “For our feast-day,” since the sanctity of the festival awakens above through Israel who sanctify it below. This is why it is “Our feast-day.” Therefore, to evoke rest, it is forbidden to evoke Din for a holy nation who are crowned in holy crowns of souls, but rather everyone should be in good will, great love, evoking blessings above and below at once.
150) “They will take a donation for Me” is the unification of above, ZA, and of below, Malchut in a single collective. “For Me” is ZA, and “Donation” is Malchut. It does not say “Take a donation,” but “Take a donation for Me,” which implies in one collective above and below without any separation.
151) “From every man whose heart moves him.” This verse should have said, “Every man”; what is, “From every man”? It is for those who sit on the judgment throne. Happy are the righteous who know how to aim their hearts’ desire for the upper, holy King, and all their hearts’ desire is not for this world and for its idle lust, but they know and exert to aim their desire for clinging above, to extend their Master’s will in them from above downward.
152) From which place do they take their Master’s will to extend it to them? They take from a high and holy place, from which all are holy wills. This is “Every man, righteous, YesoddeZA, who is called “every” [or “all”], as it is written, “The advantage of a land in everything,” and as it is written, “Therefore I esteem right all Your precepts concerning everything.” “Man,” a righteous man, is righteous, the master of the house, Yesod, the master of Malchut, who is called “house.” His will is always to the queen, Malchut, as a husband who always loves his wife. “His heart moves him” means that he loves her. His heart is his queen, Malchut, who is called “heart.” “Moves him” means to cling to Him.
153) And even though they have great love for one another and they never part, still, “From every man,” meaning Yesod, the master of the house, the queen’s husband, “You shall raise My donation,” Malchut. It is customary that if there is an attempt to take a woman from her husband, he is vigilant and does not leave her. But the Creator is not so, as it is written, “And this is the donation,” meaning the Assembly of Israel, Malchut, that despite all her love for Him and His love for her, she is taken from Him to be among them, from a high place, where every love between a wife and her husband is present, Yesod. From there “You shall raise My donation.” Happy are Israel and happy are all who are rewarded with it.
154) “This is the donation which you shall take from them.” But should it not have said, “That you shall take from him,” from Yesod? What is the meaning of “From them”? It is from the two names, Yesod and Malchut together, that he will not take it from herself, but from the two of them together. This is why it is written “From them.”
155) “From them” is spelled as “From Mem” [in Hebrew], meaning the upper world, NHYMdeBina, YESHSUT, the residence of that righteous, YesoddeBina, who is crowned with the letter Samech, upper AVI, HBDHGTdeBina, from which he receives life to feed all the worlds. They receive the donation, Malchut, from YesoddeBina, and it is all one thing. The secret is handed down to the wise, happy are they.
AVI is called Samech, YESHSUT is called Mem. ZA in Gadlut inherits these Mochin and there are those two kinds of Mochin in his Rosh—Samech and Mem. Malchut having to be taken from Yesod means from YesoddeBina in the Rosh of ZA, from which he takes the Malchut deGAR. It is written about it, “Which you shall take from them,” which is the letters of “From Mem.”
156) And even though they take the Malchut, they can take her only with permission from her husband, ZA, and by his will. Work of love for him should be done, and then with his love “You shall take My donation,” Malchut. All this is done with these works of the prayer and the correction that Israel establish each day. Another interpretation: “From them” means from all the upper VAKdeZA. This is why it is written, “From them,” in plural.
157) “From them” means you shall take her from all the occasions and the Sabbaths, and it is all one. They are what is written, “Gold and silver and bronze, and azure and purple, and scarlet.” Gold is the day of the beginning of the year [Rosh Hashanah], the day of gold, judgment day, when the left governs, as it is written, “From the north comes gold.” Silver is Yom Kippur [Day of Atonement], when Israel’s iniquities are made white as snow, as it is written, “Though your sins be as scarlet, they shall be as white as snow.” The color of silver is also white, and it is written, “For on this day shall atonement be made for you, to cleanse you.”
158) Bronze is the day of the offerings of the festival, the Merkavot [chariots/assemblies] of idol-worshipping nations for which we sacrifice seventy oxen, and which are called “mountains of bronze.” This is the reason why the oxen of the festival are reduced each day. Azure is Passover, when the faith, Malchut, governs. This is an intimation of Dinim, since Techelet [azure] comes from the word Kelaya [extinction]. She does not govern until she annihilated and killed all the firstborn of Egypt, as it is written, “And the Lord will pass through to smite the Egyptians.” This is why all the colors are good in dreams except for azure.
159) Purple is Shavuot [feast of weeks], since the written Torah was given on it. It consists of right and left, as it is written, “On his right was a fiery law.” Purple consists of many colors. Scarlet is the 15th of Av, when the daughters of Israel would go out in scarlet garments, as it is written, “Those reared in scarlet.”
160) Thus far corresponding to VAK: gold, silver, bronze, azure, purple, and scarlet. Henceforth it is the ten penitential days, which are “And six, and goats, ram skins dyed red, sealskins, acacia-wood, oil for lighting, perfumes for the anointing oil and for fragrant incense, onyx stones, and setting stones.” Thus far they are nine, opposite nine days, and Yom Kippur complements ten.
161) We take the donation of the Lord, meaning Malchut, from all of them, as it is written, “This is the donation which you shall take from them” on all the festivals, to instill it upon us. On Rosh Hashanah [festival of the first day of the year], we take the donation of the Lord which comes from the side of gold, Gevura, since Malchut is Gevura. We take her on Yom Kippur because the daughter, Malchut, inherits the mother, Bina, who is called Yom Kippur. We take her on Sukkot because she is a Sukkah [shelter with a roof of branches and leaves] that covers and protects us, as it is written, “On the eighth day you shall have an assembly, and this is the donation of the Lord, the Malchut, who is called “assembly.”
162) We take her on Passover, the color of azure light. We take her on Shavuot, and she is the two breads. It is written in the occasion of the giving of the Torah, “And God spoke all these words, saying,” and we take the oral Torah from the written Torah, Malchut. On the 15th of Av Malchut stands joyfully over the daughters of Israel, and the rest of the days are for the correction of the Malchut. This is why it is written, “Which you shall take from them,” in plural.
125) When Israel make the unification, “Hear O Israel,” with a complete will, a light comes out of the concealment of the upper world, upper AVI. This is the path of Aba. This light battered within the harsh spark, YesoddeIma, and was divided into 70 lights, from which the Mochin of YESHSUT were emanated, meaning ZATdeAVI, HGTNHYM, where each consists of ten. These 70 lights illuminated in 70 branches of the tree of life, in HGTNHYMdeZA, where each comprises ten.
126) At that time, that tree, ZA, emits fragrances and perfumes, meaning illumination of Hochma, and all the trees in the Garden of Eden, Malchut, emit scents and praise their Master, ZA. It is so because then Malchut is established to enter the Huppah [wedding canopy] with her husband, ZA, and all the upper organs, meaning Sefirot deZA, unite in one craving and in one desire to be one, without any separation. Then her husband, ZA, is set up toward the Malchut, to enter the Huppah in a single unification to be united in Malchut.
There are two Zivugim for extension of Mochin to ZON: 1) a ZivugdeVAKdeMochin, where even though they include illumination of Hochma, they still receive only Hassadim. This Zivug is called “entering the Huppah.” 2) A complete ZivugdeGAR, who illuminate Hochma and Hassadim. This is done in the Eighteen Prayer, in “Establish peace,” for it is impossible to have a Zivug of GAR before there is a Zivug of VAKdeMochin. This is the unification, “Hear O Israel,” which precedes the Zivug in the Eighteen Prayer like a Huppah, which must be present prior to the Zivug.
The root of Mochin deZON begins with AVI, Bina, who went outside RoshdeAA. Had it not been for this exit, there would have been no Mochin for ZON. The GAR in this Bina was established as AVI, and her ZAT as YESHSUT. For this reason, when we wish to extend Mochin to ZON, we must extend them from their root, from AVI, who gives to YESHSUT, and YESHSUT to ZON. And all those degrees—AVI who illuminate to YESHSUT, and YESHSUT to ZON—awaken while saying “Hear O Israel,” and are implied in it. At that time, extension of Mochin from their root from AVI is awakened up to ZA and up to Malchut.
127) This is the reason why we evoke the Malchut and say, “Hear O Israel,” Malchut, since Israel are included in her. We say to the Malchut, “Fix yourself up because your husband, ZA, will come to you with His corrections and He is ready [established] before you.”
“The Lord our God, the Lord is one.” “The Lord” is Aba, “Our God” is Ima, “The Lord” is ZA, and they are one, in one unification, one will, without separation. All those organs of ZA, his Sefirot, became one and enter YesoddeZA with a single craving.
128) When Israel say “The Lord is one”—implying to ZA, with the awakening of VAK that he receives from AVI, who are “The Lord our God,” since they became one—all those VAK become one and enter with a single craving—Yesod. This is the Vav, indicating ZA, who is a single expansion, like the Vav who is a single line without another clinging to it. This means that the illumination of Hassadim on the right governs him and there is no Dvekut from the disclosure of Hochma in the left there. Rather, he alone expands and includes all of them, even the left, and he is one. That is, although he comprises illumination of Hochma, as well—as this is “One”—still, only the right governs him, which is only the illumination of Hassadim.
129) At that time the Malchut is corrected and decorated, receiving Mochin from Ima. The caretakers admit her into her husband, ZA—meaning the maidens—with great secrecy, and say, “Blessed be the name of the glory of His kingdom forever and ever.” It is in secret for this is how she should be admitted into her husband, ZA. Happy is the people who knows it and establishes the upper order of faith, Malchut.
In secret means that they hide the Malchut herself and include her in ZA because Malchut is built from the left line of Ima, hence her essence is primarily only reception of Hochma from the left. And because here is the unification only for imparting of Hassadim, it follows that her own essence is hidden during the Zivug. This is considered that Malchut mates in secret, that her own essence is not heard but she receives the Hassadim from Him. This is why we say, “Blessed be the name of the glory of His kingdom forever and ever” in secret, for we must be careful to not stir up whatsoever the Hochma that is included in those Hassadim deZA, which are considered Malchut, but rather evoke only extension of Hassadim.
130) When the queen’s husband, ZA, and the queen unite as one, a clarion comes out from the south, “Awaken, O armies and camps, those who showed the love to their Master, those who caused that Zivug.”
131) At that time, a certain high appointee awakens, whose name is Boel, the minister of the camps. In his hand are four keys, which he receives from the four directions of the world, HGTM. One key is inscribed with the letter Yod, one key with the letter Hey, and one key is inscribed with the letter Vav. He places these three keys under the tree of life, ZA, and these keys that were inscribed in these three letters become one. And once they become one, the other key, the bottom Hey, rises, stands, and unites with that key that contains three keys. Then all those camps and armies enter these two keys inside the garden, which are Vav–Hey, and all unify as below, as do Israel.
Angel Boel is the carrier of Malchut’sDinim. Azure, Malchut, is in bronze, the DinimdeZA, and in gold, DinimdeGevura, the Dinim of the domination of the left line, which does not wish to bond with the right. This is the angel Boel, as it is written, “And a God who has indignation every day,” due to the Dinim of Boel. When people repent wholeheartedly and raise MAN to ZA, who rises with these Dinim, which is Masach deHirik, and through them sentences between the two lines—right and left—by that the Mochin come out and ZA imparts them to Malchut in a Zivug. It follows that now the Dinim have turned into great merits, and were it not for the Dinim, ZA would not be able to determine between the lines—right and left—and there would not be Mochin in Bina or in ZA, nor would there be a Zivug between ZA and Malchut.
When a Zivug of ZA and Malchut takes place, the clarion that those angels that showed the love of Zivug to their Master comes out, and then a high appointee awakens, whose name is Boel, the carrier of Malchut’sDinim. Through his Dinim, ZA rose and determined between the two lines—right and left—by which the Mochin in Bina and ZA came out and a Zivug between ZA and Malchut was done. It follows that Angel Boel is the one who revealed the love of Zivug to ZA and Malchut, and hence he was awakened by the clarion.
In his hands are four keys, which he receives from the four directions of the world. This is so because the lower one is rewarded with the lights that it causes in the upper one. Since Boel caused the exit of the Mochin in ZA, which are the three lines Yod–Hey–Vav, and the Zivug between ZA and Malchut, which is the bottom Hey, he was therefore rewarded with them, as well. In him, they are called “four keys” because his Dinim opened those Mochin. And those keys that were inscribed in three letters became one because they are the three lines of ZA, implied in Yod–Hey–Vav, and ZA is one.
Hence, he placed them under the tree of life, ZA, and then the other key, the bottom Hey, rises, stands and unites in the key that includes three keys—Malchut that connects with ZA—who caused it and was therefore rewarded with them. And all the angels that are included and extend from Angel Boel also rise and receive Mochin from the two keys ZA and Malchut.
132) The words, “Hear O Israel” are the first HaVaYaH, the Reshimot of the letter Yod in the holy name, which implies Aba. “Our God” is the Reshimot of the first Hey in the holy name, which implies Ima. The second HaVaYaH is extensions of Mochin from AVI, which are drawn below in the Reshimo of the letter Vav of the holy name. This implies ZA because these two letters Yod–Hey extend into being in this place, in the letter Vav, ZA. It is one, meaning that all those three, AVI and ZA, are one, in a single unification.
133) Because all those became one, in a single unification, everything remained in the letter Vav, meaning that all the Mochin remained in ZA, Vav, and he is whole from the Rosh [top] of the fountain, Aba, and from the inner palace, Ima, and inherits AVI. At that time, the queen, Malchut, is brought in to Him, since now He is complete with all the upper goodness and can nourish her, giving her proper food and provision. All those organs of His, the Sefirot, are all one. At that time, she is let in, in a whisper, so that no stranger interferes with the joy, as it is written, “And a stranger does not share its joy,” so that the Sitra Achra will not be drawn in to nurse from the illumination of the Zivug.
134) Because ZA united above in VAK, Malchut, too, unites in other VAKs, below—HGTNHY of the Mochin—to be one above and one below, as it is written, “The Lord will be one,” ZA, “And His name One,” Malchut. “One above,” in VAK, as it is written, “Hear O Israel the Lord our God the Lord is one.” These are six words, corresponding to VAK. “Blessed be the name of the glory of His kingdom forever and ever” are another VAK in six words. “The Lord is one” above in ZA, “And His name One” below in Malchut.
135) Thus, why does it write “One” only above in ZA, in “Hear O Israel,” but below, in Malchut, in “Blessed be the name of the glory of His kingdom forever and ever,” it does not write “One”? Indeed, Va’ed [“And ever,” written with Vav–Ayin–Dalet in Hebrew] is with reversed letters, since Aleph is replaced with Vav, Het with Ayin, and Va’ed [“And ever”] becomes the letters of Ehad [one].
The male letters are not replaced; the female letters are replaced. This is the advantage of the male over the female. To prevent the evil eye from ruling, meaning the Sitra Achra, we replace the letters and do not say “One” openly, but Va’ed. In the future, when the evil eye is removed from the world and does not govern, Malchut will be called Ehad [One] openly because now that the Sitra Achra is adhered to her, it is written, “Her legs go down to death.” She is not one, but we unite her in a whisper, in replacing with other letters and by saying Va’ed instead of Ehad.
136) But in the future, when the Sitra Achra parts from her and is removed from the world, Malchut will certainly be called “One,” for there will be no other association and Dvekut [adhesion] with her, as it is written, “On that day the Lord will be one and His name One.” That is, Malchut, too, which is called “His name,” will openly be one with Him, with ZA, not in a whisper, and not secretly.
137) This is the reason why we unify her now to bring her out of the Sitra Achra, as one who invites another to be his witness, ZA, who becomes her witness that she is one, since ZA is our witness and the Sitra Achra is not a witness for us. And then she parts from the Sitra Achra. Once she has come to ZA, we raise her to the Huppah, to her husband, the upper King, ZA, with all the will and the intention of the heart, and hence she is One.
Malchut has Dinim of the left and of Masach deHirik, which is in Chazeh deZA, since she is from his Chazeh and down. The Sitra Achra grips these Dinim and then she is not One. But once ZA raises those Dinim and through them determines between the lines right and left, revealing all the Mochin in the worlds, he testifies to those Dinim that they are not Dinim but rather great merits, and she becomes One like ZA.
138) When she comes with her maidens, the seven palaces of Beria, and wishes to part from the Sitra Achra, she comes only as one who has been summoned to see the glory of the King, and not more. And so it is declared—that they should come to see the glory of the King, as it is written, “Go forth, O daughters of Zion, and gaze upon King Solomon,” meaning go forth to see the glory of the King. Then the Sitra Achra does not wish to see, and parts from the Malchut.
Once she comes, all her servants, the maidens, usher her into the Huppah with the upper King, ZA, in a whisper and in secret. Were it not so, the Sitra Achra would not have parted her and the joy would have been confused. But in the future, when the Sitra Achra parts from her, on that day “The Lord will be one and His name One.”
This is so because the Dinim pass away from the Nukva only after she sees the great Mochin that ZA extended through her Dinim. Hence, how can she come into unification with ZA while she has not seen and is with Dinim? This is why it was said that she does not really come for unification, but only to see the glory of the King, the Mochin that ZA extended through her Dinim. And once she sees it, the Dinim are cancelled, the Sitra Achra parts from her, and then she unites with ZA in the Huppah.
139) Once she has entered the Huppah and is with the upper King, ZA, we evoke joy of the Mochin of right and left, as it is written, “And you shall love the Lord your God with all your heart.” This is the right. “And it shall come to pass, if you shall surely hear the voice of the Lord your God” is left, without any fear of the Sitra Achra because the Sitra Achra will not come near there and he has no permission.
140) As long as there is desire to bring the bride, Malchut, into the King, for the joy of Zivug, it must be in a whisper and in secret, to avoid any hint of the evil side from being in the steps of her feet, so it does not cling to her, and no flaw will be present in the children, in Israel below. Having to hide herself, who is extension of Hochma, is regarded as being in a whisper and in secret, and including her in ZA so she receives Hassadim from Him. It is so because as long as the complete correction has not been established, it is written about her, “And her legs go down to death,” meaning that there is Dvekut of the Sitra Achra, who is called “death,” at her end.
141) Thus said Jacob to his sons: “Perhaps a flaw occurred in my bed.” His sons replied, “As there is only one in your heart, we have no Dvekut with the Sitra Achra whatsoever because he is separated from your bed, and we are in unity with the upper King, ZA, and have no Dvekut at all with the Sitra Achra, as separation from the Sitra Achra was our will and our thought.”
142) When Jacob knew that the Sitra Achra did not cling there at all, the woman, Malchut, entered her husband, ZA, in a whisper, in the unification of VAK in “Hear O Israel.” Jacob started and said, “Blessed be the name of the glory of His kingdom forever and ever,” since Malchut is one with her maidens, without any mixtures and without participation of the Sitra Achra.
143) At that time Jacob and his sons were below, in the upper form with Divinity. Jacob was the VAK of the upper world, One, ZA, and his sons were in the form of VAK of the lower world, Malchut. Jacob wished to disclose that end, Malchut, to them, to make the unification openly and not in a whisper. We established that there is “the end of the right,” and “the end of days.” The end of the right is the holy Malchut, faith, the Kingdom of Heaven. The end of days is the wicked Malchut, the Sitra Achra, who is called “the end of all flesh.”
144) When he saw that Divinity has parted from him because he wanted to make the unification openly, to disclose the end, the tribes said, “As there is only one in your heart, for you are in the upper world, which is one, so we—who are in the lower world, Malchut—have only one in our hearts.” This is why two hearts are mentioned here. “As there is none in your heart, there is none in our heart,” since the upper world, ZA, is Jacob’s heart, and the lower world, Malchut, is the heart of the children. Then they brought Malchut in, in a whisper.
145) And as they were unified, the upper world in One, and the lower world in One, we must also unify the upper world in One, and unify the lower world in One. This is in VAK, and that is in VAK. And this is the reason why there are six words in “Hear O Israel,” VAK, and six words in “Blessed be the name of the glory of His kingdom forever and ever,” VAK, and this is “The Lord is one and His name One.” Happy is the lot and share of he who noticed it—in this world and in the next world.
146) These words are destined to be deliberated before AtikYomin without any shame at all.
147) It is a Mitzva [commandment] to study Torah each day, as it is the upper faith to know the ways of the Creator, for all who engage in Torah are rewarded in this world and in the next world, and are saved from all the evil slanders. It is so because the Torah is the faith, and one who engages in it engages in the upper faith, and the Creator instills His Divinity within him so that she does not depart from him.
148) One who knows a word of Torah should be chased and that matter should be learned from him, to keep the verse, “From every man whose heart moves him you shall take My donation.” The Torah is the tree of life, to give life to all who strengthen in the Torah, who strengthen in the tree of life, as it is written, “She is a tree of life to they who hold her.”
149) There are several high secrets in those who engage in Torah, who are rewarded with attachment with the upper Torah, ZA. They do not leave it in this world and do not leave in the next world. Even in the grave, his lips utter Torah, as it is written, “Moving the lips of those who are asleep.”
