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19) The following Mitzva is to do to an intending witness, as it is written, “You shall do unto him as he had intended to do unto his brother.” If two false witnesses, SAM and the serpent, come to testify falsely against Israel, erring between Vav and Zayin, between ZA—HGT NHY—and Malchut—Zayin—meaning that they sinned and through their sin, they cause Vav, ZA, to move from Zayin, Malchut, which are the letters ZU [“this,” made of Zayin and Vav in Hebrew]. This is the meaning of “This [Zu] people which I formed for Myself, that they might tell of My praise,” implying to the nation that unites Zayin with Vav.

20) Vav unites with Zayin only during the burning of the leaven, burning the Klipot that cling between Vav and Zayin, between ZA and Malchut. And while it is permitted by the Torah to eat until the end of the sixth, the sages determined that we eat every four, hang every five, and burn at the beginning of the sixth. The sages of the Mishnah concluded from the evidence of the hours of leaven, that in the Torah there is burning after six, at the seventh hour, to the evidence of the examination of the testimony of the one who killed the soul, that seven inquiries are required, too. It is all explained in the Mishnah and is kept in SAM and the serpent, as it is written, “They dealt proudly against them,” the Egyptians were sentenced in the very thing that they contemplated sentencing Israel. This is the meaning of “You shall do unto him as he had intended to do.”

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11) It is a Mitzva to testify in court, so his friend will not lose money because he is not testifying, if he knows a testimony for him. Also, there is no testimony of less than two, as it is written, “By the evidence of two shall a matter be decided”; it will not be decided by one witness. This is why it is written, “Who testifies to a person? The walls of his house testify to him. And moreover, his household testifies for him. The walls of his house are the walls of his heart, as it is written, ‘Then Hezekiah turned his face to the wall,’ meaning he prayed from the walls of his heart.”

12) His household are his 248 organs, since the body is called “house.” A wicked one, his iniquities are engraved in his bones. Likewise, a righteous one, his merits are engraved in his bones. This is why David said, “All my bones shall say.” The walls of his house that testify to a person are the skull bones, which are built over the brain, which is water. It is to them that the text implies, “He lays the beams of His upper chambers in the waters.” “Lays” [Heb: Mekare] comes form the word Korot [walls].

13) But why are the iniquities carved in the bones more than in the flesh, tendons, or skin? It is because the bones are white, and black writing is apparent only from within white. It is like the Torah, which is white from within—the parchment—and black from without—the ink.

Black and white are darkness and light. There is darkness that is azure, which is Malchut, of which it was said, “Even the darkness is not too dark for You,” and azure is black, female of the white, ZA. This is so because Malchut has no light of her own except what ZA places in her. Moreover, the body is destined to rise on its bones; hence the merits and sins are engraved in its bones. If he is rewarded, the body will rise on its bones. If it is not rewarded, it will not rise and he will not have revival of the dead.

14) And moreover, there are two witnesses to man: the eye sees and the ear hears. The court counts and judges his iniquities, and the sun and the moon, too, testify to a person, as it is written, “Blow the horn at the new moon, at the full moon for our feast-day.” “The new moon” is the day when the moon, Malchut, is covered. This is because when the new year begins, SAM comes to seek judgment on her sons—Israel, the sons of the Malchut—before the Creator. He will tell Him that he will bring witnesses, and he brings the sun with him. He went to bring the moon, but she was covered, meaning rose to that place where it is said, “Where it is covered from you, do not inquire,” to appease the Creator for her sons.

15) “Blow the horn at the new moon, at the full moon for our feast-day,” for the place to which Divinity rose, where it was said, “Where it is covered from you, do not inquire.” The iniquities, which are concealed, should be sentenced there between him and his Maker. And the iniquities that he had sinned openly, it is written, “He that covers his transgressions shall not prosper.”

From the side of Keter, Divinity is the hidden world, and a person should connect his iniquities to Keter. At that time comes the time of Rachamim and the Din is removed. For this reason, his iniquities should be connected to Keter, to cleanse him from the testimony of Malchut.

However, the wicked is not cleansed, since at Rosh Hashanah [New Year’s Eve], the world returns to its beginning and Malchut returns to the first state, in which she was on the fourth day of the act of creation, in the form of the two great lights, when ZA and Nukva clothed Bina—ZA being the right line de Bina and Malchut being the left line. Also, it is known that the illumination of the left without right is darkness. Also, right without left is VAK without Mochin. Thus, at that time, ZA was dormant, as though sleeping without Mochin, and the Nukva was in darkness.

This is when SAM came to demand judgment, and was told to bring two witnesses, ZA and Malchut. ZA was to not give rain, meaning to not bestow upon the Malchut, and the earth, Malchut, was to not give its yield to the lower ones. However, SAM brought only one witness with him, the heaven, ZA, who was dormant and did not bestow upon Malchut. And since he went to bring Malchut, so she would not give her yield to the lower ones, Malchut was covered, meaning waned out of all of her lower nine and remained in the point of Keter in her.

This diminution was done by the blowing of a Shofar [horn]. Through the sound that comes out of the Shofar, the force of the Masach de Hirik is awakened in ZA, the middle line, and through the Masach de Hirik, it diminishes the left line in Bina, and unites the right and left of Bina in one another. Then the Rachamim awaken in the world by this unification of right and left. And since the left line is diminished, all of the lower nine depart from Malchut, whose construction at that time was entirely from that left line, and she remained at the point of Keter. It was written, “Blow the horn at the new moon,” by which “At the full moon for our feast-day.” This means that the moon, Malchut, is covered at the point of Keter in her, by which the Din disappears and the Rachamim in Din appear.

When it writes, “covered,” it is because when Rosh Hashanah comes, SAM will come to seek judgment over her sons, Israel, who are the sons of Malchut, before the Creator. And He will tell him to bring witnesses, since ZA has no Mochin and he does not bestow. And he brings with him the sun to indicate to the darkness in her. He went to bring the moon, but she was covered, she rose to that place where it was said, “Where it is covered from you, do not inquire,” to appease the Creator for her sons. The Malchut was waned out of all the Sefirot in her and remained with only the Keter, of which it was said, “Where it is covered from you, do not inquire,” and then Rachamim came out in the world.

It is written that the iniquities that are concealed should be judged there between him and his Maker. This is so because after the left line diminished and Midat ha Rachamim [quality of mercy] came out, SAM no longer has a hold on Malchut, and one’s Dinim [judgments] are between himself and his Maker, without the slandering of SAM. This is why the Creator has pity on him.

But while the left line reigned and the iniquities he sinned were open, man’s iniquities were gripped to the revealed world, Malchut. It is written about it, “He that covers his transgressions shall not prosper,” meaning he will not be able to cover the transgressions in a way that SAM will not grip to Malchut. And Divinity from the side of Keter—while Divinity is in the Keter in her—is the hidden world because the Keter is called, “Where it is covered from you,” and SAM does not have a hold.

One should connect one’s iniquities to Keter. At that time comes the time of Rachamim and the Din passes away. This is because then it is the unification of right and left through the middle line, and the Rachamim appear. This is the reason why he must connect his iniquities to Keter, to cleanse him from Malchut’s testimony. For this reason, the wicked who covers his sins, the wicked who intends to connect his iniquities to Keter, to cleanse him from her testimony so that Malchut will not be able to testify there under cover. But the wicked is not cleansed; this is why it is said that he will not prosper. Rather, after ZA diminishes the left—and for this reason Malchut rises to the Keter that remained in her—Midat ha Rachamim appears.

16) Also, the Creator and His Divinity always testify to a person, and not only on Rosh Hashanah, as it is written, “I call heaven and earth to witness against you this day.” “Heaven,” as it is written, “Then You hear in heaven,” meaning ZA, “And earth,” as it is written, “And the earth is My footstool,” meaning Malchut.

And there are two more testimonies, the middle pillar, ZA, and Tzadik [righteous], Yesod. They are two letters, Ayin–Dalet, from Shema [Hear] Echad [one], Ayin from the word Shema [Hear], and Dalet from the word Echad [one]. This is the Ed [spelled Ayin–Dalet in Hebrew] from ZA. Also, they are the letters Ayin–Dalet from “Blessed be the name of the glory of His kingdom forever and ever.” Ayin–Dalet is from the word “forever,” and it is a witness [spelled with Ayin–Dalet] from Yesod de ZA, which is included in Malchut.

17) “On the evidence of two witnesses or three witnesses shall the dead be put to death.” This is SAM, who is dead from his inception. It is also written, “And they carried it on a pole between two.” It is written, “He shall not be put to death on the evidence of one witness,” so he will not have a share in one God.

On Rosh Hashanah, Malchut is on the left without right. At that time, SAM grips her until the blowing of the Shofar, ZA, which diminishes the GAR of the left line above in Bina through the Dinim of Masach de Hirik, by which Malchut is diminished to the point of Keter. And then SAM is parted from the Malchut. There are two witnesses here for the removal of SAM from the left line of Malchut:

1. The darkness in her. When she clung to the left without right, her lights froze and she was darkened. Hence, SAM did not part from her and was sucking from her. Because of him, she could not bond with ZA, as it is written, “He shall not be put to death on the evidence of one witness.”
2. Afterwards, through the blowing of the Shofar, the Dinim of the Masach de Hirik awakened in ZA and diminished the GAR in the left with those Dinim, and the bottom nine of Malchut parted and she remained in Keter. At that time, SAM parted from the Malchut and she could be rebuilt, bond with ZA, and mate with him PBP [Panim be Panim (face-to-face)]. This is so because now that the Din of Masach de Hirik was added to the Din of the darkness, it is as it is written, “By the evidence of two shall a matter be decided,” and SAM parted from the Malchut.

It is written, “On the evidence of two witnesses or three witnesses shall the dead be put to death.” This is SAM, for it should have said, “Shall the living be put to death.” Why did it say, “Shall the dead”? It is to imply to SAM, who is dead from his inception, and cannot be put to death on the evidence of one witness, on the Din of darkness, but on the evidence of two witnesses, who are the Din of darkness and the Din of Masach de Hirik. It is written about it, “And they carried it on a pole between two,” in two witnesses.

It is written, “He shall not be put to death on the evidence of one witness,” meaning only the Din of darkness, since he will not have a part in one God. This is so because the Dinim of darkness in Malchut are very sacred, and they are the Dalet of Echad [one], and they are needed for the unification of the letters Aleph–Het, of one with the Dalet of Echad. This is why they are not brought down for the war with SAM, but wait for the second witness, the Din of the Masach de Hirik.

And when it writes, “Or three witnesses,” it is because the Masach de Hirik contains two kinds of Dinim—de Man’ula [of a lock] and de Miftacha [of a key]. Thus, they are three Dinim: darkness, Man’ula, and Miftacha. In essence, two witnesses are enough—darkness and Miftacha—but first Man’ula had to come and then it was concealed. This is why only two witnesses are counted even though by the order of operations, three witnesses came out. This is why it is written, “On the evidence of two witnesses or three witnesses,” to imply that two is enough, but there are three witnesses that before they testify, his kingship is not revoked.

18) “If an unrighteous witness rises up … And the judges shall inquire diligently.” It is a Mitzva [commandment] to inquire and to question the witnesses with seven inquiries before he is sentenced to death. Seven inquiries correspond to those seven, “The eyes of the Lord run to and fro through the whole earth,” meaning HGT NHYM.

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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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66) “And the likeness of their faces was as the face of a man.” These are not as the Cherubim; they are a big face, while Cherubim are a small face, like the face of a child. All the forms are included in the face of a man because they are a big face. Engraved shapes are carved in them, in the engraving of the explicit name in the four directions of the world: east, west, north, and south.

67) Michael inscribed an inscription to the south side, and all three faces—the face of a lion, the face of an ox, and the face of an eagle—look to the face of a man. Man is male and female, and without them he is not called “a man.” The portrayals in the verse, “The chariots of God are myriads, thousands of Shanan,” were portrayed from the face of a man.

68) The Shanan in the verse includes all the first letters of the words, Shor [ox], Nesher [eagle], Arie [lion]. Nun is man, the expansion of male and female that are included as one. Also, all the thousands and tens of thousands come out of these animals in the Shanan, and from these forms, they each divide as they should.

69) These are the ones that are incorporated in one another, included in one another, so each will be incorporated in the other, which are ox, eagle, lion, man, conducted by four engraved names, which are the great and terrible God, which rise to be conducted and to observe.

70) He rose to be conducted and to observe means the ox to a face of a man; another name rises, crowns, and is engraved in two colors. This is the name “God.” Then he retreats and the throne engraves and decorates him, and he is inscribed by it, to be conducted in this name.

71) He rose to be conducted and to observe is an eagle to the face of a man. One name rises, crowns, and is conducted in two faces and colors, to be conducted and to observe by way of ascent in a crown. This is the great name. Then he retreats and the throne engraves and decorates him, and he is inscribed to be conducted by that name.

72) He rose to be conducted and to observe is a lion to the face of a man. A name rises, crowns, and is engraved in two faces and colors, to gird itself and to connect to Gevura [might]. This is the name Gibor [mighty]. Then he retreats and the throne engraves and decorates him, and he is inscribed to be conducted in that name.

73) The face of a man looks at all the animals and they all rise and look at him. Then they are all portrayed in their engravings in this portrayal in one name, called “the terrible.” Then it is written about them, “And the likeness of their faces was as the face of a man.” They are all included in that form, and that form includes them.

74) This is why the Creator is called “The great and terrible God,” since these names are corrections above, in the upper Merkava [chariot/assembly], included in the four letters HaVaYaH, which is the name that includes all the forms. These forms are engraved and decorated in the throne, and the throne is engraved and decorated with them: one to the right, one to the left, one before, and one behind. They are inscribed in the four directions of the world.

75) When the throne rises, it is inscribed in these four forms. These four upper names carry this throne and the throne is included in them until it receives and gathers these pleasures and delights. Afterwards, the throne comes down full, like a tree full of braches to every side, full of fruits. Once the throne has come down, these four forms of animals come out, portrayed in their portrayals, engraved and illuminating, sparkling and blazing, and sow a seed over the world.

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65) The meaning of these seven letters Zayin: The three letters Zayin in the Shin [] with the three heads, and the four letters Zayin in the Shin of the four heads [], which are written in the Tefillin, which is the letters Zayin in the letters Shin, written on both sides of the Tefillin. They imply the seven lobes in man’s lung, by which he sucks wind, and from which he puts forth a spark of fire burning from his mouth, since the wind consists of fire, water, and wind.

Also, they imply the seven days of the Sabbath and the seven weeks from Passover to Shavuot. Also, they are implied in the seven branches, on which there are seven holy candles. Also, they are implied in the seven planets that shine in the firmament, and they imply the seven degrees HGT NHYM on which the world stands, which are the foundation, root, and essence of everything.

The friends said about these seven letters Zayin: “Anyone who wishes to wear head Tefillin must look in these two letters Shin, implied in these seven letters Zayin, in which there is an intimation of hidden secrets and profound intimations.

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31) There are ten things that one must do in a meal: 1) Wash one’s hands; 2) set up two Hallahs for Sabbath; 3) eat three meals and more than on a weekday; 4) light a candle over the table—a table on the north and a lamp on the south, and in reclining. Once all are reclined, one blesses for all.

32) On Sabbath, one should add to the amount of a weekday in everything: food, drink, clothing, and reclining. One should set up a nice reclining place for oneself with several pillows and embroidered featherbeds from everything that he has in his home, just as one sets up a Huppah [wedding canopy] for the bride, since Sabbath is a queen and a bride. This is why the authors of the Mishnah would go out early on Sabbath eve and greet her on the way. They would say, “Come, you bride, come you bride.” Also, great singing and joy must be roused for her.

33) The Sabbath must be greeted as a mistress is greeted—with lighting several candles on Sabbath, with many delights, with handsome clothes, a house set up with several vessels for setting up, and a nice reclining place for each and everyone. By this joy and correction, they cause the evil maid, the Klipa, to remain in the dark, in hunger, weeping and lamenting in dark widow’s clothes, since when this one is full, that one is ruined, for the Klipa is filled only by the ruin of Kedusha [holiness], and Kedusha is filled by the ruin of the Klipa.

34) The good inclination is the holy queen. The Malchut of holiness that descended on Sabbath consists of ten Sefirot and is crowned in seven names that are unerasable, in several Merkavot [chariots/structures] of animals, and several armies and camps of angels, and the King goes out toward her with several camps. The evil inclination, evil maid, remains in the darkness as a widow without a husband, without Merkavot.

35) Those of whom it was said, “To those who bring offerings and to those who burn incense for the kingdom of the heaven and the fortunes which I have not commanded,” which is the work that they work for the evil maid who governs the eves of Sabbaths and the eves of the nights of the fourths. What do they do on Sabbath? They take black clothes and their lights darken. They mourn on Sabbath night, to partake with the evil maid, to be in sadness, in plight, and in darkness, as is she, for God has made one opposite the other.

36) After Israel sinned and the Temple was ruined, it is written about the holy Ima, “How lonely sits the city that was full of people! She has become like a widow.” This is why we put out the lights and the candles on the night of the ninth of Av, and lament and sit as mourners, to share in the affliction of Divinity because by their iniquities, they caused her all that shattering.

37) The fifth thing to do on Sabbath is a glass of wine of “And the heavens and the earth were completed,” the Kiddush [sanctification]. 6) Words of Torah must be on his table. 7) He should prolong by his table so that poor will come to his table. 8) Washing the hands with “last waters.” 9) The blessing for the food. 10) The cup of blessing for the food. He should toil with the above ten things to set them up as holy, which is the Malchut, who consists of ten Sefirot. Also, Malchut is regarded as the table of the Creator from the Gevura. This is why we learn that the table is on the north—the side of Gevura.

38) And now Moses interprets the ten things that one must do on the Sabbath meal. The first is washing the hands, since dirty hands are unfit for blessing, as they are second to Tuma’a [impurity]. It is so because when the hands are impure, they are the father of Tuma’a, the first in Tuma’a, and when they are pure they are second and fit for blessing because there is blessing only on purity. The blessing is in the priest, a pure man, a man of Hesed [grace/mercy], as it is written, “As the good oil over the head.” For this reason, “Speak unto Aaron and unto his sons, saying, ‘Thus shall you bless the children of Israel.’”

It follows that any priest who blesses is blessed, and one who does not bless is not blessed. We learn that any blessing in which there is no memorial part, meaning HaVaYaH and Malchut, meaning the King of the world, there is no blessing there, Malchut, ADNI. This is why in each blessing there should be a memorial part, meaning HaVaYaH and Malchut, ADNI.

39) The washing of the hands should be up to the joint, in which there are five fingers. He was sentenced to wash 14 joints in the five fingers, each finger having three joints and two joints in the thumb. At that time, the hand [14 in Gematria] of the Creator is upon him, and it is the hand [14] of the blessing from the side of Hesed, in which there are Hochma on the right hand because in Gadlut de ZA, Hesed rises to become Hochma. It is the hand [14] of Kedusha from the side of Gevura, which is in Din, and the hand of unification from the side of Tifferet, uniting right and left into one. It is in fourteen joints of the body, where twelve joints are in two arms, each arm with three joints, and they are six, with two shins, each shin having three joints, which are six, which are twelve together. Together with the two in the body and the covenant they are fourteen. Thus, the three times 14 in the three Sefirot HGT have been clarified.

40) Three times 14 are 42. The Yod, Yod, Yod in the Yod–Dalet, Yod–Dalet, Yod–Dalet [the Hebrew spelling of “hand”] are implied in “Will bless you,” “Will shine,” Will carry,” from HaVaYaH, HaVaYaH, HaVaYaH in them, the three letters Yod in the three Havayot, “May the Lord [HaVaYaH] bless you,” “May the Lord shine,” and “May the Lord carry.” The Dalet, Dalet, Dalet of the Yod–Dalet, Yod–Dalet, Yod–Dalet are implied in ADNI, ADNI, ADNI. The prophet said about these threefold HaVaYaH and threefold ADNI that they are Heichal HaVaYaH [palace of the Lord], Heichal HaVaYaH, Heichal HaVaYaH. Heichal is Malchut, ADNI. This is why he said a threefold Heichal HaVaYaH, which are a threefold ADNI and a threefold HaVaYaH. This is why the washing of the hands was set up, to imply the fourteen joints, as well as the threefold 14 in HGT, three Havayot, and three ADNI.

41) Each side of the three lines, HGT—right, left, and middle—is three times Yod–Dalet of the three Panim [faces/anterior] in the animals—lion, ox, and eagle—HaVaYaH, HaVaYaH, HaVaYaH, and the threefold wings in the animals, Dalet, Dalet, Dalet, threefold ADNI. They must all be from the 28 of Adam, HaVaYaH filled with Alephs, Yod–He–Vav–He, which is Adam [man] in Gematria.

His 28 are the filling of filling of HaVaYaH of Alephs, Yod–Vav–Dalet, He–Aleph, Vav–Aleph–Vav, He–Aleph. These are 28 letters corresponding to the 28 joints in the ten fingers on the hands, and the queen is not in his 28, in the 28 joints of the fingers, until the filth of the evil, unfit maid passes away from them, meaning the wife of the unfit one. For this reason, filthy hands are unfit for blessing because the unfit maid is on them.

42) These are the waters to purify the hand where the hand HaVaYaH is found. The hand HaVaYaH is waters of Torah, the populace, who are vermin. Since they have no Torah to lead them out of their filth, what good does washing do for them when the vermin, the evil maid, is in their hands, in the theft that is in their hands, the theft of the blessings that they steal from the Creator? They know neither how to bless nor what is a blessing nor what is filth.

43) When the friends and I heard these words we could not wait until he completed the ten things of the blessing and we bowed down before him. We told him, “Indeed, no man can say these words but you, for you are like the four partitions in the Garden of Eden, where if a person enters, among children he becomes a child, among youths he becomes a youth, among young men he becomes a young man, and among the old he becomes old. This is why it is written about you, “From the place of His dwelling, He watches over all the dwellers of the land.” This implies to Moses, and you are the one of whom it is written, “Because he also is flesh.” “Also” is the letters of Moses [in Hebrew], where there is what is written, “And Bet–Gimel, which are Hey [in Gematria].” You were in the generation of Babel, and in each generation you come in an incarnation, like a wheel that turns to several directions, and you appear only in a generation where the Torah was given by you.

44) As soon as you parted from the world, you are as the sun that shines in every generation, since when the sun sets a night, it shines to the moon and in 600,000 stars. So are you: you shine in 600,000 in each and every generation. This is what Ecclesiastes implied, “A generation comes and a generation goes.”

We learn that there is no generation of less than 600,000. We also learn that the generation that goes is the one that comes, that the souls in the previous generation incarnate and come into the following generation to keep the verse, “That which was is that which will be.” Henceforth, complete the ten things of the Sabbath table openly. Moses said, “Rabbi Shimon, happy are you, for the Creator has revealed to you what He has not reveal to any prophet and seer or to anyone.

45) The second correction on the Sabbath table is to divide over the two breads on Sabbath, implied in the two tablets of the Torah that were given on Sabbath: pairs. They came down from the heaven on the third day, Tifferet, in which there are twice “It was good,” since it consists of right and left. On Sabbath, Malchut, the Torah was given.

There are two females in Malchut, from Chazeh de ZA and above is the first Nukva [Aramaic: female], and from Chazeh de ZA and below is the second Nukva. These are two females to receive the two times “Good” that are written in the third day, Tifferet. Although it was clarified that the demons appointed over harming couples—as was explained that we should not eat two eggs, two nuts—why do we take two breads on Sabbath, since they are pairs? A law was received by Moses in Sinai: “Errands of Mitzva [commandment/correction] are not harmed.” Thus, when a Mitzva is concerned, there is no need for fear because of pairing.

46) Do we not begin on the second and end on the fourth day, in two and four, which are even [numbers], which was said even in relation to a Mitzva, but “Errands of Mitzva are not harmed”? He replies, “With a mixed multitude, meaning that Israel are mingled with the mixed multitude, who are never errands of Mitzva, for they did not convert in order to bestow, and then it is forbidden to begin on the second or on the fourth.”

But the righteous, who have no connection with the mixed multitude, are permitted to begin on the second and on the fourth for the purpose of Mitzva, since “Errands of Mitzva are not harmed.” For this reason, once they have passed away from the world, after the deed with the calf, the Creator commanded that two tablets of stone would be taken, like the first ones, and He said, “And I have written on the tablets,” and He had no fear of couples.

47) The two breads on Sabbath imply the two letters Yod of the combination HaVaYaH ADNI, YAHDONHY, since ADNI, Malchut, is alone without her husband, HaVaYaH, during the six weekdays, as then they do not have a complete Zivug. On Sabbath, HaVaYaH comes down to ADNI and the combination YAHDONHY is made. Hence, two breads are taken, to imply the two letters Yod, the beginning and end of the combination YAHDONHY.

For this reason, on Sabbath, all the Neshamot, Ruchot, and Nefashot [plurals of Neshama, Ruach, Nefesh respectively] come out and descend in couples, and no Satan or harm-doer governs on the Sabbath day. Even Hell does not govern or burn on Sabbath. This is why it is written, “You shall not kindle a fire in any of your dwellings on the Sabbath day,” which is foreign fire. But the fire of the offering is fire of Kedusha [holiness], which is permitted in the Temple on Sabbath. Hence, we must take two loafs on Sabbath and not fear any couples. But we should not prolong their division more than the measure of an olive and an egg.

48) The third correction on the Sabbath table is to eat three meals on Sabbath. We learned, “May my share be with those who complete three meals on Sabbath,” which is the complete seven blessings of the prayer, with which they are completed into ten. This is the delight that is written, “A river comes out of Eden to water the garden.” Eden means “delight,” and garden is the Malchut, Sabbath. Oneg [delight] is an acronym for Eden, Nahar, Gan [Eden, River, Garden respectively]. One who has permission to keep them but does not keep, his Oneg [delight] turns into a Nega [disease/pain] of leprosy, since their letters are the same. To avoid coming to that, the Creator said, “They borrowed on Me and I repay,” and it is written, “Then you shall delight in the Lord.”

49) The fourth correction is to illuminate the table with a lamp, as we learn—a table on the north and a lamp on the south. The Creator’s table, Malchut, should be so. The fifth correction is the cup of “And the heavens and the earth were completed,” a cup of Kiddush [sanctification]. A cup is the number of Elokim, 86, and “Completed” is the number AB, 72, for the holy bride, Malchut, includes the name Elokim and the name AB. This cup, Malchut, fills her wine—abundance of illumination of Hochma—of Torah, ZA. He must testify to the act of creation, Bina, since the abundance of illumination of Hochma is called “testimony,” Eden. Bina is the source that gives her, and this is the meaning of him needing to testify to the act of creation.

50) The sixth correction is to have words of Torah on his table. The table is on the north and the Torah was given on the right. Hence, he must say words of Torah at the table, to connect the right, Rachamim, with the left, Din, since the Torah, HaVaYaH, ZA, was given from the right, and the table, ADNI, Malchut, from the left, which is in the north. Hence, they must be connected because left without right gives harsh Dinim. And because the table is on the left, we learn that man’s nourishments are as hard as the tearing of the Red Sea. For this reason, he should invite a wise disciple to be with him, one who will engage in words of Torah.

51) The seventh correction is to prolong by his table so that the poor may come. For this reason, anyone who prolongs by his table, his days and years are prolonged. For this reason, charity saves from death, since a poor is considered dead, and he revives him with the charity. Likewise, the Creator revives him.

52) Also, all the poor are from the side of the letter Dalet, of which it is written, “I was poor, and He saved me.” The letter Dalet in Ehad [“One” in “Hear O Israel”] should be extended, as it is written, “To prolong his days on His kingdom.” This is why we should prolong at the table, which is the Dalet, consisting of the four legs of the table. And because of the glory of the letter Dalet, we should prolong at the table for the poor.

When Malchut receives from the left without right—Hochma without Hassadim—she is in darkness and poverty because the Hochma cannot shine in her without clothing in Hassadim. At that time Malchut is called Dalet, from the word Dalut [poverty]. The table on the north indicates this Dalet of Malchut. Aleph–Het in Ehad [One] indicate the nine Sefirot de ZA, which give Hassadim to the Dalet, at which time the Hochma of Dalet dresses in the Hassadim of Aleph–Het, and the Hochma appears in Malchut.

Also, disclosure of Hochma is called “length.” This is why it was said that we must prolong the Dalet to extend Hassadim to her so that the Hochma will appear, as it is written, “To prolong his days on His kingdom.”

Malchut, the Dalet in Ehad, is short lived, since the Hochma in her is put out and does not shine. Through the Hassadim, she obtains long days, which is the disclosure of illumination of Hochma. And because of the glory of the letter Dalet, we must prolong at the table for the poor, and those whose root is from the letter Dalet, who are as poor as the Malchut, will receive abundance of Hassadim and live.

It was said that a poor one is regarded as dead because being extended from this Dalet, all his lights are out and he is like the dead. Through charity, which is extension of Hassadim, Hochma dresses in Hassadim and shines. Also, the light of Hochma is called “The light of life,” hence it was said that He revives him with the charity.

53) We learn that it is for her that the Creator asked of Israel for a good quality but found only the quality of poverty. It was asked about her: It’s been clarified that the number of types of deaths is as the number of outcomes, and poverty is the worst of them, so why do they say that He found no better quality for Israel than poverty?

54) It is written about every people and language, “If it came to pass that they are hungry, they will be enraged and curse their king and their God as they face upward.” But Israel are in covenant with the Creator in that quality; they do not deny Him. Hence, to that extent they will be redeemed, as it is written, “And You save a poor people.” “Poor” comes from the word “torment” [in Hebrew], where even if a man has wealth and he is sick and suffering, he is regarded as poor, or that he is being afflicted for his wealth, and he is pained each day. It is all the more so with one who is poorer, who lacks what he needs to satisfy his needs and wanders from place to place. He is certainly called “poor.”

55) There is another poor—one who’s mind has departed him, like Job, of whom it is written, “Job speaks without knowledge.” So is the Dalet, Divinity: when the Aleph–Het of Ehad depart from it—the middle pillar, Daat—she is poor. One who has no knowledge, has no iniquity, in regard to his speaking improperly. Moreover, Aleph–Het, the Torah, consists of 613 Mitzvot, as it is written, “This is My name forever, and this is My memorial-name to all generations.” In Gematria, My name with Yod–Hey is 365. “My memorial-name with Vav–Hey is 248 in Gematria. For this reason, there are no poor, except from Torah and from Mitzvot, since the rest of the poor are only afflicted, not poor. The letter Dalet of ADNI, Malchut, is also poor, without HaVaYaH. And the Dalet in Ehad, Malchut, is poor without the Aleph–Het of Ehad, the 613 Mitzvot of the Torah, which are Hassadim.

56) The eighth correction is “last water,” corrected because of the Sodom salt, which blinds the eye. They are called “a must” because the potion of death is over filthy hands with which one blesses, and over a cup that is blessed without purity and which is called “impure.” As a cup for drinking is impure for blessing until it is purified with washing within and without, it is all the more so with the hands. This is why the last water is a must. “And you shall be sanctified” is the first water. “And you were holy” is the last water,” since “holy” is the evening oil that they would put on the hands after the last water. These three things are opposite, “Holy, holy, holy.” Hence, “And you shall be sanctified,” so it will be apparent that you are the sons of the Creator, as it is written, “You are the children of the Lord your God.”

57) The ninth correction is the cup of blessing. We learn ten things in the cup of blessing: decoration, wrapping, rinsing, washing, alive, full, receiving it with both hands, giving it with the right, removing a portion from the ground, looking at it, and giving it as a present to his household. Now we have only four of them: rinsing, washing, alive, and full. Some say “Alive,” straight out of the barrel, but with a cup it is possible to give it poured in water. Some say “Alive,” meaning that it will be their cup, and it does not mean that it is poured in water. Its shattering is its death, hence when it is whole, it is called “alive.”

58) What is “a whole cup?” A cup, in relation to Hochma, is Malchut that is called Elokim filled with Yod–Hey. In Katnut, Malchut is called Elem without the Yod–Hey, and they are whole. That is, in this way, the two names, “cup” and Elokim are whole. But “cup” without the Vav [in Hebrew] is like Kess [throne] instead of Kisse [throne/chair], flawed and without the Aleph. Similarly, a Kess instead of Koss [cup], lacking the Vav, is flawed. The Kisse is equal in Gematria to Koss because the Kisse is the name of Malchut, too, like the cup.

59) The cup, Malchut, is Hey de HaVaYaH. It requires ten things, corresponding to the Yod, to double ten times Hey and to extend fifty gates of Bina: 1) Decoration, which implies to the crown, Ateret Tifferet, Malchut de Yesod. It is a decoration, as we learn that he crowns him with disciples. She is the Ateret of the covenant, connecting Malchut de Yesod with her, indicating the Zivug of Yesod and Malchut, to beget souls, which are disciples. 2) Wrapping, implying to “A prayer for the poor when he wraps.” It is when all the blessings and prayers wrap, when their reception is delayed until the prayer of the poor rises. The prayer of the poor is the correction of Malchut from the side of the Dalet of Ehad, which is called “poor.” And the wrapping implies to that correction.

60) 3 and 4) Rinsing and washing. They are like “Purified and sanctified.” Purification is on the right, Hesed, and sanctity is on the left, Gevura. A cup of blessing is called Malchut, on the part of Bina, Elokim. She is called “crown” on the part of Keter. 5) She is called Het–Yod [Chay (alive)], on the part of Yesod, who is called “peace,” as it is written, “And the covenant of my peace shall not be shaken.” Rather, it shall live forever. This is why on His part, Malchut is called “alive.” 6) Full, on the part of Tifferet. When she receives from Tifferet above the Chazeh, she is whole and full. 7) He receives him with both his hands, implying to the two letters Hey of HaVaYaH, where the first Hey is Bina, Hesed, and the bottom Hey is Malchut, Gevura.

61) He places it in the right because the first Hey is Hesed, and the bottom Hey is Gevura. Hence, he places it in the right, in the first Hey. 8) He removes a handbreadth of the ground. A handbreadth implies the letter Yod because raising the Hey is in Yod, where the five Sefirot of Malchut are raised from her place, the ground, and she is doubled with Yod, to aim that she will receive fifty gates of Bina. 9) Looking at it, who are in the unification, YAHDONHY, the combination of HaVaYaH ADNI, to aim that HaVaYaH, ZA, will shine in the pupil of the eye, ADNI. HaVaYaH shines in the three colors of the eye, white, red, and green, which are HGT de ZA. ADNI shines in the two eyelids, the covers of the eyes, and in the two pupils of the eyes and the hair of the eyelids. 10) Sends him as a gift to his household. His household is Bina, of whom it is written, “Moses will rejoice with the gift of his share,” since Moses was rewarded with Bina, and they must attach the cup, Malchut, to the lights of Bina.

62) The tenth correction on the Sabbath table is the blessing for the food. Three that have eaten as one need a cup because three are regarded as “The love of your espousals,” the love of all three, which are the patriarchs, of whom it is written, “In every single way,” since “Your espousals” comes from the word “all” [in Hebrew]. It is written about Abraham, “The Lord blessed Abraham in everything,” it is written about Isaac, “And I ate from everything,” and it is written about Jacob, “I have everything.”

63) The blessing for the food is from the Torah, as it is written, “And you shall eat and be satisfied, and bless the Lord your God for the good land which He has given you.” “And bless” is the blessing, “Who nurtures all.” “The Lord your God” is the blessing for the land and for the food, where “The Lord your God” is the blessing for the food. “For the good land” is the blessings, “Who builds Jerusalem.” It is also written, “This good mountain and the Lebanon.” All I have is the blessings after the food. Where does the blessing before the food come from? It is written, “Which He has given you,” which means you must bless Him from the time He has given you, even before the eating.

64) Moses established the Blessing for the Nourished for Israel when the manna came down to them. Joshua established for them the blessing of the land when he admitted them into the land. David and Solomon established, “Who builds Jerusalem.” We also find in the story of the manna an intimation for the blessing of the food in the manna itself, as it is written, “And in the morning you shall be filled with bread; and you shall know that I am the Lord your God.”

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24) In the meantime, Rabbi Shimon came to Moses and said, “Moses, one day, me and the friends went to a tavern, and there was a boy there. He rose and set up a lantern and a table for us by himself, as though he was twenty years old, but he was only about five. He set up the table with every kind of food and drink and said, ‘The sages said that the landlord slices and the guest blesses. However, ‘I am young in years and you are old; therefore I was shy and afraid to tell you what I think’ before I received your permission. They replied, ‘Say it, my son, angel of the Lord.’

25) “He told us, ‘Do you wish for a delightful bread without war or for bread with war? We learn that eating time is war time. If you wish for a war to be over it, none will eat but the one who wins the war. He will eat and slice for all.’ The friends told him, ‘You are small, my son, and still do not know how mighty ministers wage war with a sword, with a swaying of the sword, with a spear, with a bow, and the arrows of the bow, with a sling, and with the stones of the sling.’

26) “He told us, ‘Let not him who girds boast like him who has taken off,’ for it was made clear in the Shema reading that indeed, anyone who reads the Shema reading by his bed, it is as though he is holding a double-edged sword. It is written, ‘The high praises of God be in their mouths, and a double-edged sword in their hands.’ The swaying of the sword—it should be swayed only to VAK, HGT NHY, to crown him over the heavens and over the earth, and over the four directions of the world.” Vav de HaVaYaH, ZA, is the body of the sword; Yod de HaVaYaH is the head of the sword; Hey–Hey in HaVaYaH are the two mouths of the sword, and the sheath of the sword is the name ADNI, Malchut.

27) A spear is the 248 [Ramach] words in the Shema reading, that along with the six words in the unification, “Hear O Israel,” are Romach [spear], Ramach with a Vav. The shield with the sword is three angels—Michael, Gabriel, Nuriel—Acronym MGN [Heb: Magen (shield)], serving the three patriarchs, HGT: Michael is Hesed, Gabriel is Gevura, and Nuriel is Tifferet. The bow is what tosses the arrows. Each seed that is not shot like an arrow does not beget. This implies to Yesod.

The sling is the Shema reading. The five stones of the sling are five words, “Hear O Israel the-Lord our-God the-Lord,” HGT NH. Opposite them, “And David took … five smooth stones from the brook.” When he put them in the sling—the lip that reads the Shema reading, Divinity—all five became one stone and he killed the Philistine.

28) “Thus far, I have been tossing this stone to SAM, a stone of siege, and I have destroyed the siege and lowered it down. This is why I told you, “Let not him who girds boast like him who has taken off.” Now it shall be clear to you that I know how mighty ministers wage wars with swords, with a spear, with a bow, and with a sling.”

We were awestruck and could not speak before him. He told us, “Wise men, now we shall see who will earn a bread that is the bread of Hamotzi [the “Who brings forth” blessing].

29) The boy started and said, “And it shall come to pass that when you eat from the bread of the earth, you will raise a contribution to the Lord.” By what does Divinity, the letter Hey of Hamotzi, rise, so that all who slice should be meticulous about the Hey? Indeed, we learn that chaff and straw are exempted from the tithing because when Malchut is in chaff and straw, when the Klipot suckle from it, she is in prison. Then the letter Hey, Divinity, has no permission to rise to the Mem, ZA, to become MA with her, HaVaYaH of Alephs, which is 45 in Gematria. This is the contribution, the letters Torah, Mem, the Hey [5] of the five books of Moses, in which there is a Mem, as it is written, “And Moses was on the mount Mem [Gematria, 40] days.”

30) The chaff and the straw of wheat. The tree that Adam HaRishon ate was wheat. By eating from the tree of knowledge, he brought Het to Tet—being the Klipot chaff and straw—to the letter Hey, Malchut, and the Yod, Yesod, her ten, departed from her. For this reason, when she is in chaff and straw, which correspond to foreskin and exposing, opposite the two skins of the circumcision—the one that is cut off and the other that is exposed—he is exempted from tithing, Yod. It is so because the letter Yod is not permitted to bond with the letter Hey, who are a man and a woman—Yod in the man and Hey in the woman. Hence, all who slice must be precise with the Hey and must slice from a place that has thoroughly ripened, since ripening is the completion of the fruit. This is the Vav, ZA, which completes the Hey, Malchut.

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(înapoi la pagina ZOHAR CUPRINS / EKEV – click)

17) It is written, “For You are our Father, for Abraham does not know us.” In the future, Isaac is told, “For You are our Father.” Thus, Isaac, the left line, is called “Father” because the left is included in the right. But before he is included in the right, he is not called “Father,” since then harsh Dinim are drawn out from him.

But the right, how do we know that he, too, is called “Father”? It is said, “And set him up for him as a father and a priest.” That is, the priest, who is right and Hesed, is called “Father.” And although he is called “Father” above, even the light that does not shine, Malchut, is called “You” when it clings to the right, as it is written, “You are our father, our redeemer.”

18) In the meantime, an old man approached him and said, “Moses, set up a table for your Master, for Him and for the Queen, with every kind of delicacy, to keep in it the verse, ‘This is the table that is before the Lord.’” But until now everyone was being delighted at the King’s table, as it is written, “Go, eat of my bread.” Bread is the written Torah, ZA. The wine of Torah is the oral Torah, Malchut. And in Malchut there are several dainties of the sweet flavors of the Torah and of all the foods and delicacies in the world and of the King.

19) Moses rose and said, “Aaron the priest, rise from your sleep to slaughter bulls and sheep and lambs and poultry, and every kind needed for the King’s feast, and the bread of the face, twelve, corresponding to the twelve tablets of the Torah, which are written from this and from that. Ze [this] is twelve in Gematria, Panim [face/anterior], the twelve letters in the three Havayot [plural of HaVaYaH] in the verses, “May the Lord [HaVaYaH] bless you,” “May the Lord shine,” “May the Lord carry.” The second Ze [“that,” the same word as “this” in Hebrew] corresponds to the three times ADNI, in which there are twelve letters, being twelve animals. It is written about them, “All four had the face of a lion on the right, the face of a ox on the left, and all four had the face of an eagle,” which are the three animals—lion, ox, and eagle. It is written about them, “Each of them had four faces,” for in each of the three animals are four faces: lion, ox, eagle, and man. Three times four are twelve animals, and this is the meaning of, “And one called out to another and said,” which are the twelve faces of HaVaYaH for the twelve animals of ADNI.

There are 24 books of Torah, corresponding to the 24 books in the Bible. This is the meaning of, “This is the table that is before the Lord,” for a table is Malchut. This is the twelve animals in ADNI, Malchut, where “Before the Lord” means before the twelve faces in HaVaYaH. The Kelim [vessels/cutlery] of the King’s table are the authors of the Mishnah, authors of the prayer, who were set up by sages corresponding to the offerings.

20) It is written, “You shall make a table of acacia wood.” The ones at the King’s meal would behave with good conducts, to show that they are the members of the King’s table. The greatest one among the members of the meal washes his hands first. When they come into the meal, to be seated, the great one sits at the head, the second one below him, and the third below the second. They are called “three beds” because it was their way to sit each on a bed, corresponding to the three patriarchs and corresponding to priests, Levites, and Israel, HGT. Henceforth, they are not in order, but first come first served.

21) Custom number two: The landlord slices, so he will slice handsomely, and completes the HaMotzi [the one who brings forth] blessing, and then he slices. We learn that the guests are forbidden to taste before the one who divides tastes, and the one who divides is forbidden to taste before the guests have completed their Amen. If he wishes to honor another with slicing, he may do so. It has also been clarified that the guest blesses the blessing for the food so he will bless the landlord.

22) The landlord slicing is the middle pillar, the middle line, ZA. On Sabbath, he must slice from two Hallahs [twist bread], Hey–Hey of HaVaYaH. The landlord is Vav de HaVaYaH between the two letters Hey. In order for them to not appear as gluttons, he can slice for each as much as an egg. As-much-as-an egg is Yod de HaVaYaH, and as-much-as-an olive is Yod de ADNI, which are Nekudot of the holy name. They are called, “Crumbs as much as an olive,” and they are the crumbs corresponding to drops of semen. Hence, one who slights crumbs and throws them in a place where he should not, poverty chases him and he wanders about, as it is written, “He wanders about for bread.” However, there is no bread except the Torah, and he yells, “Where is one who will pity me,” and he will not find one to pity him.

23) Crumbs as much as an olive are in a righteous, Yesod, who crushes crushes of these olives, the Sefirot, bringing the oil out of them, the abundance. The guest blesses is a righteous, as it is written, “And the path of the righteous is like the light of dawn.” Also, “Blessings are upon the head of the righteous one who lives forever.” For this reason, a guest who is righteous, Yesod, blesses.

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1) Each pleasure that a person enjoys from the Creator, if he blesses for it, he raises that pleasure with the aim of the blessing for MAN to Malchut. By that, ZA and Malchut rise to Bina, where they receive Mochin and Kelim from which the abundance comes down to all the worlds, and for which the Creator delights the man. Thus, if a person enjoyed and did not bless, he is robbing the Creator, as it is written, “He who robs his father or his mother,” his father being ZA and his mother being Malchut, since the souls are offspring of ZA and Malchut.

2) It is known that Gadlut and Zivug ZON are only during the prayer. When not in prayer, their Zivug ceases and they return to Katnut, to VAK. Hence, with each blessing, we must extend Gadlut to ZON once more.

The place of extension is from upper AVI because they are always in Gadlut and PBP [Panim be Panim (face-to-face)] and their Zivug never ceases because they do not need to lower Malchut from Bina, since they desire mercy. They are regarded as never having left Rosh AA. But below them, even in YESHSUT, their Zivug ceases. However, our blessings do not rise to AVI because they are above our attainment. Our ascents are only up to Malchut because our souls are offshoots of Malchut.

Yet, once the blessing rises up to Malchut, Malchut and ZA strengthen as a result, and rise up to the Zivug de AVI and YESHSUT, through the Daat that unites AVI and YESHSUT, HB. This is so because that blessing rises and shines to the candle that does not shine, Malchut. The blessing strengthens her, to rise up with ZA for a Zivug de AVI and YESHSUT, to receive Gadlut of Kelim and Mochin from there. And when that blessing rises, all the degrees are summoned to that light that does not shine, Malchut, to shine in her, since Malchut rises to them with ZA, receives Kelim and Mochin, and mates with ZA.

3) The ascent of the blessing to Malchut is as explained about the ascent of the prayer. First, the blessing clings to Bina and TM de Malchut that fell into this world, where the one who blesses is found. Then they need to aim in the name Mem–Bet of the ascent, which is the lowering of Malchut from the place of Bina in all the degrees. Then the upper half of the Partzuf that remained in each degree—KH and half of Bina—raises to it the half of the degree that fell from it to the degree of the one below it—half of Bina and TM—and the one below her rises along with her.

By that, that the blessing that was attached to Bina and TM of Malchut de Assiya that fell into this world reunites with KH and half of Bina de Malchut de Assiya to the same degree, taking with them the blessing to the place of Malchut de Assiya. Also, Bina and TM de Yesod de Assiya that fell to the degree of Malchut de Assiya return to their degree in Yesod de Assiya, taking with them the blessing from Malchut de Assiya to the place of Yesod de Assiya until the blessing rises to Malchut de Atzilut and becomes MAN there.

4) We could ask, “But the lowering of Malchut from Bina begins with the highest Partzuf of all, and from there the illumination comes to the next degree, from above downwards. Thus, how can the blessing or the prayer that is attached to the bottom of the degrees—in Bina and TM de Malchut de Assiya that fell into this world—rise higher than Malchut de Assiya? After all, once they came to Malchut de Assiya, Bina and TM de Yesod de Assiya have already risen before and are not there, so how does the prayer rise from Malchut to Yesod?

The lowering of the bottom Hey from the Eynaim begins with Partzuf Nekudot de SAG, where the ascent of Malchut was rooted in Bina for the first time, since the illumination of the three Partzufim, Galgalta, AB, SAG de AK in which there was no issue of the ascent of Malchut to Bina. This is the name of the 42 letters. And since this illumination awakened above, Malchut promptly descends from all the degrees at once. Hence, it can be said that it was done from above to below. However, it can also be said that it was done from below to above. Moreover, there is no absence in the spiritual and any change is only an addition to the first form, and the operation acts on all sides, from above to below and from below to above.

5) The root of the name Mem–Bet (42) letters is in the first three Partzufim AK—Galgalta, AB, SAG. After the elicitation of each Partzuf, its lights from the Peh down departed and the bottom Partzuf filled him with his lights. Thus, once the lights of Partzuf Galgalta de AK departed, Partzuf AB de AK came out and filled him with his lights. And after the departure of the lights of AB de AK, Partzuf SAG de AK came out and filled him with his lights.

Therefore, it is considered that Partzuf Galgalta de AK is the four letters of simple HaVaYaH, Partzuf AB is considered full HaVaYaH, with ten letters—Yod, Hey, Viv, Hey—because it filled Partzuf Galgalta de AK, and Partzuf SAG is considered HaVaYaH with filling of filling, having 28 letters—Yod, Viv, Dalet, Hey, Yod, Vav, Aleph, Vav, Hey, Yod. This is so because Partzuf SAG filled the AB, which is itself a filling of Galgalta. Thus, it is the filling of the filling.

Thus, there are four letters HaVaYaH in Galgalta here, ten letters in AB, and 28 letters in SAG. Together, they are 42 letters. These three Partzufim are KHB de AK, and there was still no ascent of Malchut to Bina in those three, since the ascent of Malchut to Bina begins from the second Partzuf of SAG de AK, called Nekudot de SAG. Hence, if we wish to lower Malchut from Bina, we must extend the light from these first three Partzufim of AK, in which this ascent is absent, and from their illumination we lower the Malchut from Bina of all the degrees.

6) There are also three Behinot in Galgalta AB SAG de AK in the three Sefirot KHB of all the degrees, which are KHB de AK, since the upper forces must be in the lower ones. Hence, in all the degrees, Keter is regarded as simple HaVaYaH of four letters, Hochma has HaVaYaH with a filling, ten letters, and Bina as HaVaYaH with filling of filling, 28 letters. Together, there are 42 letters in the KHB of each degree. You also know that half the degree that remains in Bina after the ascent of Malchut in Bina is KH and GAR de Bina, which are upper AVI, since there is no Masach governing the upper half of Bina.

Even though they are half of Bina, we regard them as a whole Partzuf. Hence, the three Sefirot KHB remain in the degree, where the ascent of Malchut to Bina does not harm them at all, and only the bottom half of Bina and TM are blemished by the ascent of Malchut to Bina and fall to the degree below them. Thus, the KHB of each degree are equal to Galgalta AB SAG de AK, which are the first 42 in the worlds.

7) Each Behina receives from its corresponding Behina in the upper one. Hence, when we aim to lower Malchut from Bina in each degree, we extend illumination of the 42 letters from Galgalta, AB, SAG de AK, in whom there is no ascent of Malchut to Bina. This is why their degrees are not divided into all 42 letters of the halves of degrees that remain in the degree, and then Malchut descends from the place of their Bina, and all the halves of degrees that fell down reunite with the upper halves. Thus, the upper halves are complemented with ten Sefirot like Galgalta, AB, SAG, de AK. This thoroughly explains the name of the 42 letters and how we raise through it each prayer and every blessing to our root, which is Malchut de Atzilut.

8) Similarly, when the blessing rises to Malchut de Atzilut, ZA and Malchut de Atzilut rise along with Bina and TM de YESHSUT in them, when YESHSUT return to upper AVI. It is known that Bina and TM in the lower one that return to their degree become a left line to the KHB that remained in the degree. It is also known that AVI and YESHSUT are the ten Sefirot of Bina that were divided due to the ascent of Malchut to Bina of those ten Sefirot, becoming KHB de Bina to AVI.

Also, Bina and TM de Bina became YESHSUT. Thus, after Malchut in Bina de AVI came down, YESHSUT, which are Bina and TM de AVI, return to the degree of AVI and become the left line to AVI there. Also, ZON that are attached to Bina and TM of YESHSUT, which rose with YESHSUT, become the middle line there, which is Daat, uniting the two lines—right and left—which hare AVI and YESHSUT into one Hitkalelut [mingling], which is the Zivug. Subsequently, YESHSUT comes down to their place, and they, too, raise their Bina and TM, in whom ZON are included. Thus, their Bina and TM become the left line of KHB that remained in them.

At that time a dispute occurs between the right and left lines in YESHSUT and they cannot shine. Then, through the Masach de Hirik in ZA, the two lines—right and left—unite into one, their illumination is fully completed, and those three lines together become HBD de YESHSUT. And since those HBD came out through ZA, ZA was rewarded with them, as well, since the lower one, too, is rewarded with the full measure of the light that it causes in the upper one. Hence, since three come out of one, where HBD de YESHSUT come out of ZA, and one is rewarded with all three, ZA is in HBD, as well.

9) Indeed, when we say that during the descent of Malchut from Bina, each upper one, meaning KHB, that remained in the degree raises the Bina and TM that fell from it along with the degree of the lower one that is attached to these Bina and TM. However, we should know that this does not mean that it raises to it the entire ten Sefirot of the bottom Partzuf, but only KHB of the lower one, excluding Bina and TM of the lower one. This is so because the ascent of the lower one to the upper one is because Bina and TM of the upper one fell into it and were attached into a single degree with the lower one at the time of their fall. Hence, upon their return to the degree, they take the lower one who is attached to them along with them, and when Malchut rises to Bina and drops all the bottom halves of the degrees from their degree, it is done in all the degrees at once.

It follows that when Bina and TM of the upper one fall to the lower one, there are only three Kelim KHB in the degree of the lower one, since his Bina and TM fell to the degree below it, too. Thus, upon their fall, Bina and TM of the upper one were attached only to KHB of the lower one. They have no contact with Bina and TM of the lower one, since they have already fallen from the lower one and are at the bottom of the bottom one. Thus, when Bina and TM of the upper one return to their degree, they raise only the KHB of the lower one that are attached to them with them, and not at all the Bina and TM of the lower one.

In ZA, KHB descended into HGT, and Bina and TM into NHY. Thus, Bina and TM de YESHSUT that fell into ZA clung only to his HGT, which are considered KHB that remained in his degree at that time, and not in his NHY, which are Bina and TM that fell from him into the degree of Malchut and are not in him. Hence, when Bina and TM de YESHSUT return to YESHSUT, they raise with them only HGT de ZA, and not NHY de ZA.

10) Therefore, the lower one receives all the Mochin that it causes in the upper one, and because three come out of one, one is rewarded with all three. Yet, even so, ZA does not take these Mochin now that he is in the place of YESHSUT, since the entire Partzuf ZA is not there, only his KHB, meaning only HGT. His NHY are not there, and one who lacks NHY de Kelim, lacks GAR of lights because they have no Kelim in which to clothe them. Hence, now he cannot receive the HBD of lights that came out through him in YESHSUT. Rather, he receives only the illumination of Kelim, descending from YESHSUT to his place, lowering the Malchut from his Bina, and raising to him the Bina and TM that fell from him, meaning the NHY.

At that time, HGT NHY bond in him into a single Partzuf and he returns to YESHSUT once more, receiving there the Mochin de HBD that he had left there. Then Kelim de HGT become HBD once more, Kelim de NHY become HGT, and new NHY come out for him. At that time, he comes down from YESHSUT once more with complete Mochin of HBD.

This clarifies that ZA receives the Mochin in YESHSUT only through two ascents. In the first ascent, he receives from YESHSUT only the illumination of VAK, as he lacks the Kelim de NHY. In the second ascent, he receives complete Mochin.

11) The blessings that a person blesses the Creator come to extend life from the source of life, Bina. In other words, illumination of VAK extends in the first ascent to empty upon him from that upper oil, the abundance of Hochma—illumination of GAR through the second ascent—and all the degrees and sources of ZA and Malchut in the first ascent are blessed and are filled with abundance, to empty out to all the worlds. Then the fathers, HGT de ZA, and the sons, NHY de ZA, are all blessed together, in the second ascent, when the Kelim of the fathers and the sons, HGT and NHY de ZA, have joined into a single body. For this reason, they can receive the Mochin de HBD to be blessed as one.

12) When these blessings rise from below, there is not a single door above nor an appointee above who does not open all those gates, since the Masachim [screens] that separate between the halves of the degrees, between KHB, and Bina and TM of each degree, are considered doors. Without them it would not be possible for the lower one to rise to the upper one, since the whole ascent of the lower one to the upper one is only because of the Bina and TM of the upper one that fell to the lower one and clung to him.

For this reason, when they return to their degree in the upper one, they take the lower one along with them. And since that fall is done through the Masach, which is the connection of Malchut in Bina, and the ascent of Bina and ZON is done by fissuring the Masach, through the descent of Malchut from Bina, the Masach is considered a door because when it fissures, the lower one rises to the upper one through there. Thus, if the one who blesses aims in the blessing—in the word “Blessed”—to extend the name of the 42 letters, the Masachim open and fissure, meaning the doors in each degree, to raise the lower one to the upper one. At that time the blessing rises from Bina and TM at the end of the degrees through doors of all the degrees until it arrives in Malchut de Atzilut, since they all open and the blessing rises through them until it arrives in Malchut de Atzilut.

13) Now we will explain the order of the intention of the blessing in the blessings that are not prayer. The blessing of the Mitzvot and the blessing for enjoyment rise from below upward, from this world and above, until they arrive inside the light that does not shine, Malchut, evoking that light that does not shine through that blessing. Through the illumination of the 42 letters, it raises the blessing through Malchut, which is called “light that does not shine.” And when the blessing arrives there, ZA and Malchut awaken and rise with the MAN of the blessing up to Bina, where a Zivug of HB is done on the Masach de ZON.

At that time, other blessings come out of that upper source, Bina, and they are the Mochin that extend from Bina to ZON, MAD, connecting with the MAN in the blessing. They come and stay over the head of the righteous, Yesod de ZA, which extend from Rosh ZA to his Yesod, who is called “righteous,” to impart below. He gives them to Malchut, and Malchut to the lower ones. When they come down, the fathers, HGT de ZA, and the sons, NHY de ZA, are blessed, as well as all their candles, the Sefirot of Malchut, which are the lights of fire.

14) Now he explains the meaning of the intention of the blessings on the Mitzvot [commandments] and the blessings for enjoyment by their order. “Blessed” is the highest source, upper AVI, who are called Hochma. All the candles, meaning the lower degrees, must be aimed to empty and to extend and illuminate all the candles from there, meaning the lower degrees, since all the degrees below AVI are in Gadlut only during prayer. But after the prayer they return to their Katnut, when Malchut rises to Bina of each degree once more, and all the degrees return to Katnut. Excluded are upper AVI, in whom Malchut never descends from their Bina even during Gadlut, hence they are always in Gadlut and in a never ending Zivug. To extend correction for the degrees, they must be brought to the place of GAR. This is why in “Blessed,” we aim to raise ZON and YESHSUT to AVI, from which they will receive their correction. He is always blessed, since upper AVI are always “Blessed” because his waters never cease. For this reason, the correction begins from them.

But how do they rise to AVI? You already know that through the name 42 letters, Malchut descends from the Masach that separates AVI from YESHSUT. At that time, YESHSUT rise to AVI and both become a single degree, where AVI, which are KHB de Bina, become the right hand side of the degree, and YESHSUT, which are Bina and TM de Bina, become the left hand side of the degree. Also, ZA rises there with Bina and TM de YESHSUT, with the MAN of the blessing, and becomes Daat, the middle line that unites AVI and YESHSUT, right and left. After YESHSUT received the illumination of upper AVI through that unification, YESHSUT come down to their place and the two lines—right and left—come out in them as well through raising their Bina and TM. Yet, they are disputed and cannot shine until ZA becomes their middle line, uniting the right and left of YESHSUT. Then they are completed and illuminate in the three lines, HBD.

15) This is why it was said that there is the beginning called “the next world,” YESHSUT, in whom the beginning of the disclosure of Mochin de Hochma is done, since only Hassadim without Hochma shine in upper AVI, as they are GAR de Bina and are always in a state of “For He desires mercy,” not receiving Hochma. However, in YESHSUT, the disclosure of Hochma begins in his left line. Thus, a dispute is made in him and he needs ZA to unite them through his Masach de Hirik. This is why YESHSUT is regarded as the beginning, the top edge of heaven, and not upper AVI.

YESHSUT bestow upon ZA. Hence, YESHSUT is considered the upper edge of heaven because there is such an edge below, the edge that receives from heaven, ZA. She is also called “blessed” in relation to the lower ones. Hence, in Malchut, too, one should intend in the word “Blessed.” The reason why we aim in AVI and in Malchut is that the blessing that we raise ascends only up to Malchut, where our root is found. Hence, we should aim in the word “Blessed” in Malchut.

However, Malchut, too, is in Katnut. That is, she, too, needs correction. For this reason, we raise the Malchut along with ZA up to upper AVI, who are always in wholeness, and hence are always able to correct everything. This is why we should intend in the word “Blessed” in upper AVI and YESHSUT, as well.

Here, in the rest of the blessings, “Blessed” means upper Hochma, upper AVI, who fill and correct YESHSUT. Daat unites upper AVI and YESHSUT with one another, where Daat is ZA that rose there for MAN. Subsequently, ZA descends with YESHSUT to their place and unites the right and left lines of YESHSUT, where three lines HBD come out through ZA. Thus, three come out of one, one is rewarded with all three, and ZA, too, receives those three lines.

16) Now, at the elicitation of the three lines of ZA from YESHSUT, he should aim in the word “You,” after which the lights of ZA began to appear and come out of YESHSUT. “Blessed” is hidden because “Blessed” means AVI and YESHSUT, in which the lights are hidden from the lower ones because AVI and YESHSUT are Bina, and we have no attainment in Bina, but in ZA. “Blessed” is the upper source that is not revealed, YESHSUT, but “You” is the beginning of the emergence outwards, as it is the first light of ZA that went out of Bina, which is in second person, disclosed. The right line, Hesed de ZA, comes out of YESHSUT, meaning that it came out of the hidden place, Bina, into the revealed place, ZA.

17) HaVaYaH is the middle line that comes out of YESHSUT, Tifferet de ZA, which is faith on all sides. This is so because the middle line unites the two sides, right and left, and the middle line must be extended from Bina to ZA before they extend the left line from there, as it is forbidden to extend the left line before it joins with the right line.

For this reason, first the middle line is extended, uniting right and left, then the left line is extended, since once we have drawn the middle line, the left is already included in the right, and the right in it. We draw it with the word Elokeinu [Our God]. Thus far, the blessings have been connecting with each other by extending three lines. However, the Mochin were still not drawn out because extension of Mochin requires a second ascent.

18) Once HGT de ZA are blessed and take blessings for themselves, after we have drawn illumination of VAK to ZA from YESHSUT, in the matter of three coming out of one, and one being rewarded with all three, HGT de ZA return included as one, to their source, YESHSUT, to receive from him the Mochin HBD, which he left there in the first ascent due to lack of Kelim de NHY. Now, after he extended the Kelim de NHY, he can receive the Mochin because they cannot return to that place to receive Mochin before they receive the blessings of illumination of VAK. Through these blessings, ZA descends to his place and lowers the Malchut from his Bina to his place, elevating his Bina and TM, which are NHY, and uniting in them, thus completing his Kelim.

At that time, he can return to Bina to receive Mochin because they have been blessed before by extending the NHY to him, and his ten Kelim are completed, and reenter that place, YESHSUT, to take other blessings—Mochin de HBD—to give them to Malchut, and Malchut to the lower ones.

19) In the second ascent to YESHSUT, when HGT de ZA receive the Mochin de HBD, YESHSUT are called “King.” Hence, this second ascent should be intended in the word “King” of the blessing. It is so because YESHSUT is not called “a king” except when these HGT de ZA approach him, meaning only HGT in the second ascent.

The king is regarded as a king when his ministers come to him when they are rich. This is because in the first ascent, when HGT de ZA were poor and indigent, in Katnut, YESHSUT was not called “a king” because of their ascent. But now, in the second ascent, when they have already received illumination of VAK, and the Kelim de HGT NHY de ZA have already been tied to one another, receiving the Mochin de HBD in this ascent, YESHSUT are called “a king,” since now they are rich and have everything that they need for HGT, without any deficiency. The king below, Malchut, is called “a king,” when these HGT de ZA, which became HBD, give him their Mochin. When ZA gives her holy crowns, GAR, Malchut is called “a king” with regard to the lower ones.

20) Here, in the second ascent, she is called “a king.” Who is a king? It is that world which sanctified us and commanded us, since YESHSUT are called “the world,” and the three Mochin HBD that ZA receives to give to the lower ones. “That” is Keter over the Mochin, “Sanctified us” is Hochma, “Commanded us” is Bina, “To” is commanded, and “Do” is Tifferet and Yesod, which are the middle line that unites HB. There are many ways about it.

21) The world, right, which is Hesed, is called “You.” Wherever it says “You” it is Hesed. When Malchut is tied to Hesed, it is called “Blessed” from below upwards. That is, the Malchut is blessed only in lights of VAK that illuminate from below upwards. This is so because she is tied to Hesed, right line, which shines in Hassadim without Hochma, which is VAK in Malchut because she needs Hochma and Hassadim together, which is what she receives from ZA, the middle line, the straightening up in HaVaYaH.

He is called blessed only in the source to which he clung, Hesed, in which he enters and fills when he fills Malchut with Hassadim. At that time she is called “Blessed,” and this is what should be intended in the “Bless” in blessings of the prayer. “You” in blessings of the prayer is a priest, Hesed, to cling to, meaning that it should be intended for Malchut to rise and incorporate herself in Hesed.

22) There are three Behinot [discernments]: kneeling, bowing, and straightening up.

Kneeling is the bending of the knees with his head held up. It means lack of GAR because the bending of the knees is annulment of NHY de Kelim, and one who lacks NHY de Kelim, lacks GAR of lights due to the inverse relation between lights and vessels. The straightening up of the head indicates desire to receive Hochma, which is that kneeling that we kneel in the word “Blessed,” Malchut, indicating that Malchut needs Hochma because this is why the head is held straight, showing that she is devoid of Hochma. Hence, the knees are bent, showing that there is no GAR there.

Bowing of the head only indicates that he does not need Hochma, but Hesed, because he desires mercy. This is why he bows his head, which are Kelim de GAR. It is the right line of ZA, which receives from AVI and does not desire Hochma but Hassadim, and this is why we bow in the word “You,” right line.

Straightening up is when all three parts of the body, HBD, HGT, NHY, are upright. It indicates that he has Hochma and Hassadim together, hence his head is held up and his knees are straight. This is the middle line, Tifferet. This is why we straighten up in the word HaVaYaH, middle line, which includes everything.

23) Hence, during prayer a person kneels in “Blessed” because he is a world bent upward because Malchut is bent, lacking GAR and Rosh [head]. She is bent upward to ZA, for she cannot straighten up by herself. Rather, ZA needs to straighten her, as it is written, “She has fallen, she will not rise again—the virgin Israel.” This means that Malchut will not straighten up by herself, but her husband will raise her. This is why we must kneel in “Blessed,” pointing to the bent Malchut.

This is the difference between “Blessed” in the prayer and “Blessed” in the rest of the blessings. In “Blessed” of the blessings of the Mitzvot and the blessings for enjoyment, we aim in the “Blessed” to extend abundance from above downwards. This is because “Blessed” of the blessings of the Mitzvot and for enjoyment indicates upper AVI, from which the Mochin is drawn to YESHSUT, from YESHSUT to ZA in the words, “You, the Lord our God, King of the world,” and from ZA to Malchut and to the lower ones in the rest of the words in the blessing.

But here, in the Mitzvot, we extend from below upwards, raising the blessing up to Malchut. In the word “Blessed,” we evoke the Malchut by kneeling, to receive Hassadim from her, and then to receive straightening up from HaVaYaH. Afterwards, we raise her to receive from “Our God,” Bina, and then from the “God of our fathers,” Hochma. In the rest of the words, we extend the abundance from above downwards.

Thus, in the blessing of the prayer we aim from below upwards and from above downwards, not as in the blessings of the Mitzvot and for enjoyment, which aim from above downwards, to give blessings from above to below, from AVI to YESHSUT, and from YESHSUT to ZA, to Malchut, and to the lower ones.

Excluded are the blessings of the prayer, which are the correction of their master. Those rise from below upwards and from above downwards because they begin with Malchut in kneeling, and to Hesed, which is “You,” and to ZA, HaVaYaH. “Our God” is Bina, “God of our fathers” is Hochma, and from there we draw from above downwards, down to this world.

24) In the word “Blessed” in the Eighteen Prayer, a man kneels on his knees because Malchut is bent, lacking Rosh and GAR, since bending the knees points to absence of NHY de Kelim and GAR of lights, which are called Rosh. We aim for the bowing of the head in the “You,” which points to the priest, Hesed de ZA, who receives Hassadim from upper AVI, and hence does not lack GAR but bends the head, GAR, indicating that he has no wish for Hochma, but for Hassadim.

Yet, these Hassadim are GAR because he does not miss the Hochma, which would indicate the bowing of his head. It follows that the bowing of his head is his head, just like upper AVI, since once ZA is integrated with Hochma, his Hesed is like the pure air of AVI, who never receive Hochma. He bows his head in “You” because “You” is called Rosh. The Hesed implied in “You” is Rosh, although it is Hassadim without Hochma. This is the intimation that a priest takes by the head, implying that even though he is only Hesed, it is regarded as Rosh for him, and he is always Rosh because he receives from AVI, whose Zivug never stops. This is the reason why the kneeling is in “Blessed,” which indicates Malchut, who needs Hochma because her head is straight. Yet, she has no Hochma, which indicates the kneeling, hence she is devoid of a Rosh.

The bowing of the head is in the “You,” which indicates that she rejects the Hochma in the Rosh and chooses Hassadim without Hochma that he receives from AVI, which are Rosh and GAR, like Hochma. Had it not been for the bowing of the head of the priest, Hesed, he would have no GAR because the straightening of the head indicates that he needs Hochma. And if he is needy, then he is as deficient as Malchut. However, the bowing of the head indicates GAR of Hassadim due to the rejection of GAR de Hochma, for they are interdependent.

In each of the blessings of the prayer, when the priest reaches the word “You,” which indicates the quality of Hesed de ZA, he bows his head to extend GAR de Hassadim from AVI, for it is impossible to extend them unless by bowing of the head. When the King kneels in the beginning of the Eighteen, he does not stand up until he concludes his prayer because the Creator said to the moon, “Go and diminish yourself,” and the moon, Malchut, has not yet risen from this diminution. Malchut does not straighten up by herself, but through ZA, her husband, since after the diminution of the moon, when Malchut descended from the Chazeh down, she has nothing of her own and must receive both Hochma and Hassadim from ZA.

It is written about the period of 6,000 years, “She has fallen, she will not rise again—the virgin Israel,” for she will not rise again by herself, but her husband will raise her. Hence, this straightening up, when we straighten up the head in the word HaVaYaH in the blessings of the prayer, is not regarded as straightening in regard to Malchut herself. Rather, in the future, in the end of correction, when the diminution of the moon is corrected, Malchut will rise by herself because the prophets prophesied only through the days of the Messiah and not in the end of correction.

For this reason, the King, who is a Merkava [chariot/assembly] for the actual quality of Malchut, has no straightening prior to the end of correction, since from the time the moon was told to diminish herself, she still has not straightened herself. Rather, she has fallen and she will not rise again. For this reason, the King, too, who is a Merkava to her, has no straightening past the kneeling until the end of correction when the diminution of the moon is corrected.

(înapoi la pagina ZOHAR CUPRINS / EKEV – click)

(înapoi la pagina ZOHAR CUPRINS / EKEV – click)

1) “And you shall eat and be satisfied, and bless the Lord your God.” This Mitzva [commandment] is to bless the Creator for all that he has eaten and drank, and enjoyed in this world. If he does not bless, he is called “a thief from the Creator.” The verse, “He who robs his father or his mother” relates to the Creator. It is so because the blessings that a person blesses the Creator come to extend life from the source of life, Bina, to the holy name of the Creator, and to bestow upon him from that upper oil, the abundance of Hochma. From there it comes to be extended throughout the world.

2) It is written, “And you shall eat and be satisfied, and bless the Lord your God.” By these blessings, through these words, a person imparts abundance from that upper source, Bina, and all the degrees and sources of ZA and Malchut are blessed and filled with abundance, to give to the whole world, and all are blessed together.

3) Hence, one should place one’s will in the blessings, so that the fathers, HGT de ZA, and the sons, NHY de ZA, will all be blessed together. One who blesses the Creator is blessed and takes his share of these blessings, initially for the whole world below. Because the name of the Creator is blessed from there, the first part of these blessings descends and stays over the head of the one who blesses, as it is written, “In every place where I cause My name to be mentioned, I will come to you and bless you.” And after that blessing comes and stays over the head of the one who blesses, it spreads from there to the entire world.

4) When these blessings come down, they crown inside the field of holy apples, Malchut. In them, they meet several degrees of appointees over the world and come down with them. They say and declare, “This is the gift that so and so sent to the Creator.” From which place do the blessings come down? From the head of a righteous one, Yesod de ZA, to which the blessings rise first, awakening other blessings to come down from above, and he is filled from the ones that come down from above and from the ones that rise from below, as it is written, “Blessings are on the head of the righteous.” When that degree is filled, it imparts upon the bride, Malchut, and from there they flow and extend below.

5) When these blessings rise from below, there is not a single door or a single appointee above who does not open all those doors. It is declared and stated in all those firmaments, “This is the gift that so and so has sent to the King.” It is a full gift, as it should be. And what is a full blessing? It is a blessing that was replied to with “Amen,” for any blessings on which it was said, “Amen” is a full blessing as it should be.

6) And when this blessing rises, all the degrees above are summoned to that light that does not shine to Malchut, to illuminate in her. It is all the more so if it is a blessing that many have blessed, and crown it with holy crowns through the reply, “Amen.” Amen is the ties in every unification and Kedusha [holiness] in one’s Master, crowning a blessing with superior crowns as it should be.

7) The Creator desires those who bless Him and His desire is for the blessing below because that blessing rises and shines for the candle that does not shine, the Malchut, strengthening her with a great force to rise up to ZA for a Zivug. It is written about it, “I will honor those who honor Me,” referring to those who honor the Creator. “Those who despise Me will be lightly esteemed” are those who do not bless the Creator and deny the blessing from their mouths.

8) The secret of secrets for those who know the wisdom of their Master—to know the secret of the blessings on the Mitzvot [commandments] of the Torah and on all the pleasures and delights of this world—is to impart blessings from above to below.

9) Except for the blessings of the prayer, which are the correction of their master, they rise from below upwards and from above downwards. When the blessings are not of prayer, they rise from below upwards until they reach inside the light that does not shine, Malchut, forcefully evoking that light which does not shine with that blessing. Then the awakening rises until it reaches the upper throne, Bina, the source of all of life, from which all the lights come.

At that time, other blessings come out of that upper source, meet each other and kiss one another. They come and stay over the head of the righteous, Yesod de ZA, to bestow below, and when they come down, the fathers, HGT de ZA, and the sons, NHY de ZA, are blessed along with all their candles—the Sefirot of Malchut.

10) The blessings are to evoke blessings from above downward. “Blessed” is the highest source, upper AVI, who are called Hochma. One must aim to bestow and to extend all the candles from there, the lower degrees. It is always blessed because its waters never stop, as they are in a never ending Zivug and their abundance toward the lower ones never ceases.

From there it receives the beginning, called “the next world,” Bina, and it is called “the tip of heaven.” That upper tip of ZA is called “heaven” because there is a similar tip below, which is the lower world, Malchut, who is also called “blessed,” corresponding to the lower ones, to give the blessings below and to awaken from below upward by the blessings of the prayer. Here, in the rest of the blessings, it is called “blessed,” upper Hochma, upper AVI, which fills the place, Bina, who is called “the next world” for one fine one, Yesod of Hochma that it instills in it.

11) The word “You” in the blessing begins to appear later because “blessed” is hidden, meaning HB that are unattained to the lower ones. For this reason, it is called “blessed” in a hidden way, as it is a superior source that is unrevealed. But the word “You” is the beginning of the manifestation outwards. This is why it is called “You,” in second person, revealed. This is the right, Hesed de ZA, and it is called “a priest” of that place, Bina, as it is written, “You are a priest forever.” That is, who is the priest for that world, Bina? It is you, the upper right, Hesed de ZA, for it is revealed.

12) The word HaVaYaH [“the Lord”] in the blessings is the middle line in ZA, faith on all sides. The word “Our God” in the blessings is the left side of ZA, incorporated in his right, and his right is incorporated in him. They are incorporated in one another to become one. The blessings are tied in ZA up to HGT de ZA, and since these HGT de ZA have been blessed, all who are below are blessed.

13) Once HGT de ZA are blessed and take blessings for themselves, they all return included as one to the source, Bina, since they cannot return to that place before they have been blessed. Once they have been blessed as before, they reenter Bina to take more of other blessings to give below. But before they are blessed, they do not enter and do not return to Bina, as it is written, “And none shall appear before Me empty-handed.”

14) When they return to Bina and enter there, that place is called “a king,” the word “king” in the blessing, since Bina is called “a king” only when these HGT de ZA approach him and are blessed. The king is called “a king” when his ministers come to him when they are rich and have all that they need without any deficiency. Then he is a king.

A king below is Malchut, when the Sefirot de ZA crown her sufficiently with holy crowns. Here, in the blessing that is called “a king,” who is the king? It is the world that sanctified us and commanded us, Bina. And because it is a world that is not revealed to the outside, and it is blocked, he is called so in a hidden way, a hidden tongue, “sanctified us and commanded us,” and not in second person, “sanctified us and commanded us” [spelled differently in Hebrew]. Hence, he is called in only a hidden manner.

15) The world, which is right, Hesed, is called “You.” Hence, a priest bows his head to that place, “You,” in each and every blessing of the Eighteen Prayer when he bows at the beginning of the blessing and at the end of the blessing. When the lower world, Malchut, is tied to the right, Hesed, and clings to it, it is called “blessed” from below upwards. Yet, it is not called “blessed” except in the source to which it clung, Hesed, into which he entered, and which he filled when Malchut is called “blessed.” “You” in the blessing is a priest, Hesed, to cling to Him. This is why a person kneels in the blessing, Malchut, because he is a world that is bowed down above. This is the difference between “Blessed” in the prayer and “Blessed” in other blessings. “Blessed” in other blessings is in HB, and blessed in the prayer is in Malchut, and all is to bestow blessings for all the worlds.

16) In the word “Blessed” in the Eighteen Prayer, a person kneels and bows his head in the “You” because the “You” is called “head.” Hence, he takes part in the head and he is always a head, hence the kneeling in “Blessed” and the bowing of the head in “You.” The priest, wherever he reads “You,” bows during the prayer. And once the king bows his head in the beginning of the Eighteen Prayer, he does not straighten it until he concludes the prayer, since the Creator said to the moon, “Go and diminish yourself,” and the moon, Malchut, has not yet straightened from that diminution. The king is regarded as Malchut, hence he bows his head and does not straighten. For this reason, the blessing that a person blesses the Creator awakens to bestow upon the Creator blessings from above to all the worlds. Happy are Israel in this world and in the next world.

(înapoi la pagina ZOHAR CUPRINS / EKEV – click)