– SURSĂ DE TEXTE FUNDAMENTALE, CĂRŢI, CURSURI, LECŢII, ÎN LIMBA ROMÂNĂ –
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886) “From the second day, the water began to be seen,” meaning the pouring of water on the altar began, in order to extend vitality and sustenance to the Sitra Achra, as it is written, “If he is thirsty, give him water to drink.” When the water began, the Sitra Achra were full, and the seventy nations received the abundance, they grew stronger. From the third day on Malchut was on them, meaning they extended her in separation from ZA. The Babylonians did not know these waters, so why are they written here, in the festival? They did not know that they had to give sustenance to the nations of the world, since the good of Israel is not in the place of diminution, in the decreasing bulls of the festival, but rather in a place of increasing.
And because the water decrease along with the bulls of the festival, it is written, “And the water,” which is the water of the days of the festival, which are inscribed inside the sacrifices, since on the second day it is written about the offerings, “And their drink offerings,” with the letter Mem [in Hebrew]. On the sixth, it is written, “And its drink offering,” with a Yod. On the seventh, it is written, “according to their ordinance,” with a Mem. Thus you have Mem–Yod–Mem [letters of Mayim (water)], implying the pouring of water in the Torah.
The offerings, which are curses, were continually decreasing, and their good, the abundance extended upon them, was continually decreasing. These waters are of the nations and of the Sitra Achra, the letters of Mayim [Mem–Yod–Mem], and did not connect into being written in the Torah. Rather, they are dispersed—Mem in the word, “And their drink offerings,” Yod in the word, “and its drink offering,” and Mem in “according to their ordinances,” so their good would not connect but will be small.
887) But for Israel, who are from the Creator, the middle line, it is written, “And they who seek the Lord shall not be in want of any good thing.” The beginning of the verse is “The young lions do lack and suffer hunger.” These are the appointees over the rest of the nations. “They who seek the Lord” are Israel, “shall not be in want of any good thing,” referring to those who rise up high, since they increase in holiness and do not decrease.
For this reason, the good of the nations and the Sitra Achra, the water, were continually decreasing through the tenth month, Tevet, for then are the days of evil, since the months of Tevet and Shevat are days of judgment, and they are called “days of evil.”
The evil awakens and strengthens. And the holy bride, Malchut, does not illuminate from within the sun, parting from the sun, ZA. At that time the tops of the mountains appeared, meaning the judgments of the left, which extend along with the fruit of the festival, and there are darkness and curses that appear, grow stronger, and do harm in the world.
888) In the days of the Feast of Sukkot it is written, “You shall sacrifice an offering made by fire,” for then these fires, the judgments, eat their parts, seventy bulls corresponding to seventy appointees who rule over the seventy nations. Their number rises on the first day, and decreases and wanes each day. They are called goring bulls in their days.
Two rams, fourteen one-year-old lambs, and two bucks each day are Yod–Dalet [fourteen] HaVaYaH, since seven times two is fourteen. It is a hand that always governs them, each day. Seven times fourteen one-year-old lambs is ninety-eight.
889) If one offers fourteen bucks so the hand of the Lord will rule, and ninety-eight lambs, it is a bad sign, corresponding to the ninety-eight curses in the admonition, and as it is written, “an arrow pierces his liver.” Behold, we are evil-eyed toward them, “for eat and drink shall he be told, and his heart is not with him?” Indeed, it is written, “If your enemy is hungry, feed him bread; if he is thirsty, give him water to drink, for you will heap coals on his head.” But we give only with gladness, for throughout the year there is no joy such as in the days of Sukkot.
But because we give with a kind heart, gladly, and willingly, our gifts turn for them into coals on their heads, burning coals, for our gladness makes them ill, for they are fourteen bucks, seventy bulls, and ninety-eight lambs, which is the sum of their offerings. The fourteen bucks indicate the Yad [Yod–Dalet (hand)] of HaVaYaH that governs them. The seventy bulls, which continually decrease, indicate that their abundance will gradually decrease. The ninety-eight [spelt as Hetz (arrow)] lambs indicate the number, ninety-eight curses to be in, or the verse, “an arrow pierces his liver.”
890) Who is making us sacrifice for the appointees over the seventy nations? Perhaps they do not want all of it? However, there is no joy to all the appointees such as with those bulls, bucks, and lambs when Israel give them these meals. And yet, it is all offered only to the Creator.
The appointees approach and the Creator dispenses to them, as it is written, “If your enemy is hungry, feed him bread.” These are the offerings of the festival. “If he is thirsty, give him water to drink,” the water inscribed here to pour during the days of the festival, on the second, sixth, and seventh days. And the sign is as it is written, “He will be utterly despised,” where Buz [contempt] consists of the letters Bet Vav Zayin.
891) It is written, “Much water will not be able to quench the love.” This is the water that Israel pour with gladness and with love of the Creator, as it is written, “Therefore with joy shall you draw water.” “And rivers will not wash her away” are the rivers of pure persimmon, the eighteen rivers of abundance that extend from Yesod de Bina, and everyone adheres and connects to that love.
“If a man were to give all the riches of his house for love” is SAM, in the love of Israel, with whom he will have a portion in this water. It is written about it, “If a man were to give all the riches of his house for love he would be utterly despised.” This is a sign of those waters that are poured over him in the days of contempt, in the second, sixth, and seventh days. He will be despised because all the riches of SAM are regarded by us as broken clay, which can never be corrected.
892) Water is the water of SAM and the Sitra Achra, and the nations shared the water of contempt. This leaves the third, fourth, and fifth days, in which there is no pouring of water. It is written about it, “as a potsherd with the potsherds of the earth.” Heres [potsherd] consists of the initials of the fifth, fourth, and third days [in Hebrew], days in which there is no pouring of water and which have no correction with us, and not ever.
As they have no correction on the fifth, fourth, and third days, so will they never have correction. But it is written, “He would be utterly despised.” According to what is said above, should it be said, “He will not be despised,” meaning that they do not want the contempt, which is SAM’s fortune?
But it is written, “For He has not despised nor abhorred the affliction of the afflicted,” implying that Israel do not wish to relinquish love for the illumination of the pouring of water in the contempt, which is the fortune of the Sitra Achra, and in which the Sitra Achra has a portion. “He … would be despised” does not relate to the light in the contempt, but rather literally, that they despise him.
It is written, “Much water will not be able to quench the love,” the water of Hochma, of which it is written, “Therefore with joy shall you draw water from the well of salvation.” And although they are Hochma, they do not quench the Hassadim, which are called “love.” And likewise, “Rivers will not wash it away,” meaning streams of persimmon, although there is illumination of Hochma in them, but they do not wash away the love, meaning do not diminish the Hassadim.
“But if a man”—SAM—“should give all the riches of his home”—all the lights he has—“for love, he will be utterly despised.” That is, in return for canceling the love, he will give us the lights of pouring the water of the second, sixth, and seventh days, since the illumination of water on the second, sixth, and seventh days continually decreases. This indicates that it diminishes the love, Hassadim, since the Hochma, in which there is a portion to the Sitra Achra, always diminishes the Hassadim. It follows that his illumination of Hochma quenches the love until Hochma remains without Hassadim.
At that time the illumination of Hochma quenches, too, for it cannot illuminate without Hassadim. This is why he will be despised. But the illumination of Hochma that Israel receive does not quench the Hassadim, which is love.
893) What does the first day of the festival do? The second, sixth, and seventh days of the festival are for pouring water; and the fifth, fourth, and third days of the festival are for days when there is no pouring of water. But the first day of the festival mentions nothing.
The first day is not called “first,” nor is it called “one.” Rather, it is simply called “the fifteenth,” without any special mention whatsoever, since there is nothing worth mentioning in it. But the beginning of mentioning the pouring of water is on the second day, and so it should be.
Because in it, a portion is given to the Sitra Achra, it should be on the second day, for on the second day it was not said, “that it is good.” This is why there is no mention of the first day at all, and the beginning of the renewal of the days begins with the second day. The water is dispensed on the second, sixth, and seventh days, leaving the fifth, fourth, and third days free.
894) How fortunate are Israel, who know how to enter the marrow of the nut. Holiness is like the marrow of a nut, which is surrounded by shells. To enter the marrow they break these shells that surround it and enter.
After all that, it is written, “On the eighth day you shall have an assembly.” For once all those shells have been broken—several forces have been broken, and several serpents and scorpions have been killed, which they had in those mountains of darkness until they found a settlement and a holy city, holy Malchut, surrounded with walls all around—they entered it on the eighth of the assembly, to please her and delight in her.
895) This is the meaning of what is written, “You shall have an assembly.” Atzeret means “assembly,” Malchut is where everything is assembled, the receptacle for all the upper lights. “You shall have,” and not another, meaning that the Sitra Achra has no part in it. Rather, you will rejoice in your Master, and He with you. It is written about it, “Be glad in the Lord and rejoice, you righteous ones; and shout for joy, all you who are upright in heart.”
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884) On all the days from the Day of Atonement to Sukkot, the mother—the Shechina—walks over the children, Israel to save them, so the Sitra Achra will not govern Israel. Once the children have been saved and are sitting in the Sukkot [huts/booths], they are kept by Ima’s keeping, the Shechina.
On the first and second days of the festival of Sukkot she commanded Israel to make a feast for the appointees over the rest of the nations: seventy bulls for seventy ministers, and she is not with them.
On the third day, the seventeenth of the month, the Shechina begins to be over them, as it is written, “In the seventh month, on the seventeenth day of the month, the ark rested on the mountains of Ararat.” The ark is the Shechina. The mountains of Ararat are mountains in which there are all the curses and punishments. They are the appointees of the nations.
885) On the first and second days of the festival, Malchut is not over the appointees of the seventy nations. But on the third day, which adds and detracts, adding letters and detracting offerings, as it is written, “And on the third day: eleven bulls,” which is for the evil eyed.
It is so because on the first and second days it is the joy of the children, and Israel dispense spoils to the appointees of those nations. From the third day on, when Malchut is on them, it is written, “And the waters decreased continually until the tenth month. In the tenth month, on the first day of the month, the tops of the mountains were seen.” And the waters decreased continually” is the offerings that decrease continually. As they decrease, their good decreases accordingly.
Malchut is built primarily from the left line, the illumination of Hochma of the left. However, when she is on Israel, she is in Zivug with ZA, the middle line. At that time the Hochma in Malchut illuminates only from below upward, and her illumination is primarily from the Hassadim she receives from ZA.
But when Malchut is on the nations of the world and the Sitra Achra, it is to the contrary, she is not on them unless when she is separated from ZA, since the nations of the Sitra Achra do not wish to receive from the middle line, ZA, but only from the left in Malchut.
All the day from the Day of Atonement to Sukkot, the mother walks on the children, meaning Malchut is in Zivug with ZA, the middle line, so the Sitra Achra will not govern Israel, so the Sitra Achra will not awaken them to extend the Hochma from above downward from Malchut, as is the manner of the Sitra Achra. Once they have been rewarded with a Sukkah [sing. of Sukkot], they are kept in high keeping, so the Sitra Achra can no longer govern them and stray them into drawing the left from above downward.
This is why she commanded Israel to make a feast for the rest of the nations, to offer seventy bulls, which is an extension of the illumination of the left to the ministers of the nations and the Sitra Achra only for their mere sustenance and existence, since there is no sustenance and existence to the nations and the Sitra Achra unless from the illumination of the left. But she is not with them there, since the Malchut is not on them unless she is separated from ZA, at which time she enhances the vitality of the Sitra Achra.
For this reason, she is not on them in order to not give them additional vitality, but only Israel extend to them their portion from the offerings, and Israel extend only illumination from below upward, as a correction of the middle line.
This illumination comes by way of three lines that illuminate to Malchut, HG TM. And once they are included with one another, there are three lines in each of the HG TM, in which there are twelve, twelve bullocks. With the inclusion, they are thirteen bulls.
These are the thirteen bulls they sacrificed on the first day, and the twelve bulls they sacrificed on the second day, which are extensions of Hochma in three lines and Malchut who receives them. When they mingle, they are twelve, and with the inclusion they are thirteen.
On the first and second days it is the joy of the children, and Israel dispense spoils to the appointees of the nations of the world. Israel dispense the illumination of the left to the appointees of the nations, hence they are divided by the number thirteen bulls on the first day, and twelve bulls on the second day. This is the mingling of the three lines and Malchut with one another, as is the illumination of the middle line.
From the third day on, Malchut is on them, since once they have received from Israel all that they could illuminate to them, which is twelve bulls, Malchut begins to be over the appointees of the nations. By the illumination they received from the twelve bulls in holiness, which was from the middle line, they intensify and extend only from Malchut, only from her essence, left without right, so they can extend from above downward as they wish.
This is why Israel were commanded to sacrifice eleven bulls on the third day, which adds and detracts, adding letters and detracting sacrifices. It is written about it, “And on the third day: eleven bulls,” for on the first and second days Israel imparted on them from the holiness, twelve, from the mingling of three lines. But when they grew strong—to draw from the left without right, from Malchut when she is separated—they added an evil eye to the illumination of the twelve bulls they had received on the first and second days, and it became eleven.
When adding the letter Ayin to the words Shtei Asar [twelve], it becomes Ashtei Asar [eleven]. It follows that he added an Ayin and detracted the sacrifices, for they no longer had twelve bulls but eleven bulls. Thus they were waning until they stopped altogether, as it is written, “And the water decreased continually,” being the sacrifices that continually decrease.
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881) “And on the seventh month, in the first day of the month.” The day of Rosh Hashanah [Hebrew New Year’s Eve, the beginning of the year] is the judgment of the whole world, harsh judgment on the fist day, and mild judgment on the second day. It is written, “You shall make a burnt offering.” Should it not have written, “And you shall sacrifice”? But on the day of Rosh Hashanah, it is written, “And make me savory dishes,” which Isaac said to Esau, the slanderer. On those days, Israel make several delights and dishes with commandments and prayer, while the slanderer goes to seek through the iniquities of the world, to make of them dainties for slandering.
This is why it is not written, “And you shall sacrifice,” but rather, “Make a burnt offering,” to make and set up delights, and it is not written, “a burnt offering made by fire.” Likewise, in all the days when the Sitra Achra has no part, it is not written, “made by fire.” It is even more on this day, when we make savory food and dishes without the awareness of the Sitra Achra, since Isaac had sent him hunting for iniquities of the people of the world and bring to him.
In all the offerings, a portion is given to the Sitra Achra. But on the day of Rosh Hashanah it is to the contrary: By blowing the Shofar [ram’s horn], Satan’s mind is confused, the GAR of the left—from which comes the vitality of the Sitra Achra—are cancelled because on Rosh Hashanah, the first state of Malchut is dominating. This is the meaning of what Isaac, the left line, said to Esau, “Bring me some game,” permitting him to extend the GAR of the left and evoke all the judgments that come with it, as it is written, “And Isaac trembled great trembling.”
These judgments begin to awaken on Rosh Hashanah. But in the meantime, Israel take Rebecca’s advice, summon a Shofar, and blow. By blowing the Shofar, the GAR of the left wane down, meaning all the Mochin of the Sitra Achra, so the Sitra Achra becomes confused. It follows that not only does she not get a portion of the Rosh Hashanah offerings, as with the rest of the offerings, he even loses his entire grip and his mind is jumbled.
On that day, when we make dainties and dishes without the awareness of the Sitra Achra, not only do we not give him sustenance from the offerings, we also confuse him, since Isaac sent him hunting for people’s iniquities and bring to him. This is the first state of Malchut, where Isaac, the left line, is seated on the throne of judgment and wishes to enhance his governance, sending Esau to hunt, to extend GAR from the left. And because he had given him permission, the judgments awaken, sentencing the entire world to a scale of fault.
While he is away, before he discloses the judgments from the GAR of the left, a Shofar is summoned and blown in order to evoke the mercy. By blowing the Shofar, the GAR of the left are cancelled and the Sitra Achra cannot extend them. His mind is jumbled and in their stead, Jacob’s delights are drawn out, meaning mercies.
882) While he is away, Israel seek advice from Rebecca and do all those works and all those prayers, summoning the Shofar and blowing, to evoke the mercy, as it is written, “He brought him wine and he drank.” That is, he came from afar, from Bina, a place where the wine is old, which is illumination of Hochma of VAK of the left after the cancellation of the GAR of the left, which is called “ancient wine.” And he drank and found it tasty, and he was glad.
Afterward Isaac, the left line, blesses him with several blessings and removes his iniquities, since the illumination of Hochma atones for the iniquities, it is written, “And it came to pass that as soon as Isaac had finished blessing Jacob, and Jacob had hardly gone out from the presence of Isaac his father, that Esau his brother came in from his hunting,” carrying with him several loads of iniquities.
883) This is why this day is a day of cheering. The sacrifice is a burnt offering. One ram for Isaac’s ram, and a he-goat for a sin offering, a bribe for SAM, since only from that offering does he receive suction from VAK de Hochma, to atone before him, for the weeping that he wept that day when he saw that his will was not carried out and he hunted in vain, for his GAR of the left had been cancelled, and they were all his strength. Also, the diminution of GAR is called “weeping,” and so it is on the Day of Atonement.
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879) It is written, “You shall sacrifice a burnt offering for a sweet savor to the Lord.” Concerning Passover, it is written, “You shall sacrifice an offering made by fire, a burnt offering to the Lord.” But here it is not written “by fire,” but rather “sacrifice a burnt offering.”
The Feast of Weeks is the day when the bride enters the Huppah [wedding canopy], when Malchut enters the Huppah with ZA. Israel have come from the count of the days of purification, days and weeks, and have been included and entered these days of purification, which are seven days, HGT NHYM, each with its own HGT NHYM, hence they are forty-nine days.
And she, Malchut, has fully emerged from the evil side and they no longer have a grip on her, and she has kept the days of purification properly—the forty-nine days of the count. This is the meaning of the king tasting the taste of a virgin, is as it is written, “A virgin, and no man had known her,” meaning that no man from the Sitra Achra had a grip on her.
This is why it is not written about it, “made by fire,” for no other had approached the tabernacle, Malchut, and the other side had already moved away from there. This is why there are no fires here, nor are they needed here because Israel have departed from the evil side.
The fires are judgment. And since here Malchut has already emerged from all the judgments in her, it is not written, “And you shall sacrifice a burnt offering, made by fire,” but simply, “And you shall sacrifice a burnt offering.”
880) Rabbi Shimon said, “I raised my hands to the one who has created the world, and I found that matter in the first books.” Fires are in the middle of the good and the bad. They come on this side and on that side because they clung to the tree of knowledge of good and evil, hence they became attached to the bad and attached to the good. For this reason, in the rest of the days it is written, “a burnt offering made by fire,” since there are judgments in them and a grip to the tree of knowledge of good and evil. But in those, when there is only the tree of life and none other, on Shavuot [Feast of Weeks], we do not need the fire and it need not be there.
That day of Shavuot is of the tree of life, and not of the tree of knowledge of good and evil. This is why it is written, “You shall sacrifice a burnt offering for a sweet savor to the Lord,” and not “an offering made by fire, a burnt offering.” Ola [“burnt offering,” but also “rising’] means that it rises to the High one.
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872) The daughter, Malchut, is the Tefillin of the weaker hand. Yod is its knot; the first Hey, Ima, is the head Tefillin on the head of Tifferet. His Tefillin, his Mochin, in the order Yod–Hey Vav–Hey. The portion, “Sanctify onto Me,” is Yod. “And it shall come to pass that when [the Lord] brings you” is Hey. Shema is Vav. “And it shall come to pass if you shall listen” is the bottom Hey.
This order is for the head Tefillin of ZA. But in the next world, Bina, the Tefillin, which are the Mochin she receives, the order is HaVaYot Hey, Hey, in the middle. Yod is in the beginning of “Sanctify,” Vav at the end of Shema, and HaVaYot are the portions, “And it shall come to pass that when [the Lord] brings you,” and “It shall come to pass if you shall listen” are Hey, Hey, in the middle.
The prophet said about it, “By this the one who boasts shall boast: learn and know Me, for I am the Lord.” This is as the order of Yod–Hey–Hey–Vav. And this is why there is a place in the head to place two pairs of Tefillin. This also rewards with two commandments, and not every person is rewarded with two tables.
873) The four portions of the head Tefillin are Yod, “Sanctify,” Hochma; Hey, “And it shall come to pass that when [the Lord] brings you,” Bina; Vav is Shema, the middle pillar, and Hey is “And it shall come to pass if you shall listen,” the holy Malchut. The head, which is crowned by these four letters, is Keter, the circumference of the head, which surrounds the Tefillin, which are the Mochin, and covers them.
The Shema reading is love, Hesed, tantamount to the Torah, which was given from the right. The Tefillin are called “might,” from the left, Gevura. The middle pillar is Tifferet, which includes everything, including HG. The wings of commandment are the Tzitzit, in which there are azure and white, and they are NH. A Mezuzah, in which the name Shadai is inscribed, is a righteous, Yesod, and the Shechina, the gate in which there is the Mezuzah on which it is inscribed, is the gate to the Lord.
874) The triple head Shin [regular Shin, ] is three straps—two straps in the head Tefillin, and one in the hand Tefillin.
Dalet is the knot of the head Tefillin in the back of his head.
Yod is the knot of the hand Tefillin, which are the letters Shadai [Shin–Dalet–Yod]. Because of it, Shadai is written outside, on the Tefillin, and HaVaYaH is within the Tefillin, it is the four portions in them.
The Shin of four heads [] implies the four boxes of the Tefillin. Shadai is a letter of ZA, and in Gematria it adds up to Matat (314).
875) Yod is Hochma, “Sanctify unto Me.” Hey is Bina, “And it shall come to pass that when [the Lord] brings you.” Vav is Shema, in which there are the six words [in Hebrew], “Hear O Israel, the Lord our God, the Lord is one,” which implies six Sefirot, six branches of the tree, which Tifferet includes. The bottom Hey is “And it shall come to pass if you shall listen,” Malchut. These are the Mochin of the head. The head is Keter, Chaf, as it is written, “There is none as holy as the Lord,” where the Chaf of “as” [written as Chaf] the Lord is Keter de ZA.
876) Shadai implies straps and boxes, and the knots of Tefillin from without. It is so because the Shin of Shadai implies three straps, two of the head and one of the hand. The Dalet in Shadai implies four boxes of the head Tefillin, and the connection of Dalet in the back of the head. Yod in Shadai implies the knot of the hand Tefillin. Likewise, the Mezuzah is HaVaYaH from within and the name Shadai from without.
The Shin of four heads with the Dalet of Shadai imply the four boxes and the knot of the head Tefillin in the back [of his head], which is in the shape of a double Dalet. Likewise, there is a double Shin, one on the right side of the box, and one on the left side of the box.
Yod in Shadai is the knot of the weaker hand Tefillin, a fifth box. There are four boxes in the head Tefillin, and a fifth box in the hand Tefillin. Dalet in the Shadai is the brain, in the place where an infant’s brain is loose, moving. This is an infant suckling from its mother’s breasts, meaning from Shadai [breasts and Shadai are spelt the same in Hebrew], since Dalet implies Mochin de GAR de Yenika [nursing].
877) The Tefillin of the Master of the world is Keter. The Keter of the Master of the world is HaVaYaH. Yod de HaVaYaH is Hochma, Hey is Bina, Vav is Tifferet, which includes six Sefirot HGT NHY, and the bottom Hey is Malchut, meaning ten Sefirot. This is why it is written, “And who is like Your people, as Israel?” And also, “For what great nation is there that has a God so near to it as is the Lord our God whenever we call on Him?” and also, “There is none as holy as the Lord.”
These four verses are all written with a Chaf. The letter Chaf is Yod, Yod, from the combination, YAHDONHY, in its beginning and in its end. It is written, “Ten, ten, a piece, by the shekel of the sanctuary.” It is a Chaf [written only in Hebrew in the previous quote] from Keter, which comprises ten Sefirot, consisting of ten Sefirot of Direct Light from above downward, and ten Sefirot of Reflected Light from below upward.
878) These twenty Sefirot of Direct Light and Reflected Light are the water above the heaven, upper water, male, ten Sefirot of Direct Light, and the water below the firmament, the lower water, females, the ten Sefirot of Reflected Light.
Rabbi Akiva said about them to his disciples: “When you reach stones of pure marble, do not say, ‘Water, water,’ lest you will put your souls at risk. These are not water as they are implied, Hassadim. Rather, they are springing light, which consists of Hochma, too, called “light,” and it springs from Hassadim. This is why they were likened to springing water.”
That light neither ceases nor is cut or separated. And because it is from Keter, it is called “endless water,” since Keter is called “endless” [Ein Sof].
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870) “Hear O Israel, the Lord our God, the Lord is one.” Shema [hear] has the letters Shin–Mem, a big Ayin, and a big Dalet in Ehad [one]. These are Ed [witness]. Between the Shin–Mem from Shema, which is Malchut, called Shem [name], and the Aleph–Het from Ehad, which is ZA, are the big letters Ayin–Dalet [Ed (witness)], as it is written, “The Lord is witness against you.” And likewise, He is a witness of every one who unifies Him in the world.
This is why David said, “I will delight in the Lord,” since the Shin–Mem from Shema, Malchut, and Aleph–Het from Ehad, ZA, are Esmach [I will delight]. This is the unification of ZA and Malchut in Gadlut, since Malchut in Gadlut is called “name.”
871) The big Dalet in Ehad implies the four chambers of the Tefillin. He puts them Aleph–Het in the Ehad, ZA, crowns himself in them, and they are glory on his head. They are the combination, Yod–Hey–Hey–Vav. Yod is Hochma, a crown over the Hey, the daughter, Malchut, as it is written, “The Lord established the earth with wisdom.” Abba [father], Hochma, established the daughter, Malchut, earth.
The second Hey of the combination, Yod–Hey–Hey–Vav, is upper Ima, a crown over the Vav, the son, ZA, as it is written, “Established the heaven with Tevuna [intelligence]. ZA, heaven, receives the Mochin from Tevuna, upper Ima, since Ima established the son. This is the meaning of the next world, Bina, has neither eating nor drinking in it. Rather, the righteous sit with their crowns on their heads. ZA, who has a crown on his head from Bina, is called “the next world.”
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858) The Ein Sof is called “wise in all kinds of wisdoms, understanding in all kinds of understandings, devout in all kinds of Hassadim [mercies], mighty in all kinds of mighty deeds, a counsel in all kinds of counsels, righteous in all kinds of righteousness, and king in all kinds of kingships through Ein Sof [infinity] and unfathomably.”
In all those degrees He is called “merciful,” and in one He is called “a judge.” So it is in several degrees up to Ein Sof. Thus, is there a change in Him between merciful and judge? Before He created the world, He was named in all the degrees after the creations that were destined to be created. And if not after the creations of the world, why was He called “merciful judge”? Toward whom would He be merciful? Indeed, He was named so after the future creature, but in Him, Himself, there is no change.
859) This is why all the names are His appellations according to His works. Accordingly, He created a soul in His form, which is named after her works, where each organ of the body is called “a small world.” As the Master of the world deals with every creation and every generation according to his actions, so does the soul, according to the actions of each organ. An organ that performs a commandment in it is called “a soul for compassion and mercy, and grace, and pity,” which are activated in its body. An organ that commits a transgression in it is called “a soul for judgment, wrath, and anger,” which are activated in its body. But outside the body, who would have compassion or cruelty due to the works of the body?
860) Likewise, before the Master of the world created the world and created His creations, who would be called merciful, or gracious, or a judge? Rather, all His names are appellations. He is named by them only after the people of the world. For this reason, when the people of the generation are good, He is called in regard to them, HaVaYaH, in the quality of mercy. When the people of the world are wicked, He is called in regard to them, ADNI, in the quality of judgment. For each generation and for each person He is named after his quality, but it is not that He has a certain quality, nor a certain name.
861) It is like the Sefirot, where each Sefira has a specific name, and measure, a boundary, and an area. The Master of the world expands in these names and reigns in them. He is called by them, covered by them, and lives in them as a soul in the organs of the body. As the Master of the world has no specific name or a specific place, but His governance is on every side of the world, the soul has no specific name or a specific place in the whole body. Rather, her governance is on every side, and there is not an organ vacant from her.
862) For this reason, the soul cannot be attributed to a single organ in the body, for otherwise, if you should mark her as being at a certain place, it will mean that her governance is absent in the rest of the organs. And she should not be called by one, or two, or three names, saying that she is wise and understanding and has knowledge, and not more, for if you do so you will devoid her of the rest of the degrees.
863) It is even more so with the Master of the world: you must not depict Him in a specific place, call Him by a specific name, double Him in them, or triple Him in them, which is the degree of the Merkava [chariot/assembly], of which it is written, “They will give You threefold holiness.”
Rather, all the degrees of all the Merkavot [pl. of Merkava] are His, tripled, as the patriarchs are the Merkava, being the image of a lion, ox, eagle, a Merkava for man. It is written about them, “The likeness of their faces, they had the face of a man.” With regard to the Nukva [female], lion, ox, and eagle govern the man, who is the name of the Nukva, and the Nukva is the Merkava to the lion, ox, and eagle. This is why it is written about her, “They will give You threefold holiness.”
864) It is likewise with the letters Yod–Hey–Vav, which imply the faces of the animals, lion, ox, ox, which are tripled, Yod–Hey–Vav Hey–Vav–Yod Vav–Hey–Yod. The Hey is a fourth to them, and she is “They will give You threefold holiness.” She is the completion of all of them, completing the name HaVaYaH in all of them.
But there cannot be doubling or tripling in the Master of everything. Rather, He is named by all the names and He has no specific name. And every name testifies to Him that He is the master of all the worlds, and the name ADNI testifies to Him.
865) There is one who inherits 310 worlds, as it is written, “To bequeath those who love me with substance.” Yesh [substance] in Gematria is Shin–Yod [310], according to the degree of Hochma, which is called “existence from absence,” since Keter is called “absence,” and Hochma is called “existence” [or “substance”], which extends from the absence. This is the upper Hochma.
There is one who inherits only one world, according to one’s degree, for each righteous has a world of his own. Likewise, each one from Israel inherits worlds according to one’s degree above. But the Master of the world must not be attributed with a number of worlds. Rather, He is the master of all the worlds, and the name ADNI testifies to it.
866) Likewise, all the HaVaYot [pl. of HaVaYaH] hang down from the name HaVaYaH. He and all His HaVaYot testify to the Master of the world, who preceded all the HaVaYot, and He is within all the HaVaYot and beyond all the HaVaYot. The HaVaYot testify to Him that He was, He is, and He will be.
867) Dina [Aramaic: judgment] in reversed letters is ADNI. The name El testifies to the Master of everything, that not every name or HaVaYaH or degree is capable, and much less the rest of the people, but Him.
The name Elokim testifies to His Godliness, the God and the God of God, God of everything, and there is no God over Him. The name “hosts” [or armies] testifies to Him, as it is written in Daniel, “And He does according to His will in the host of heaven.” Shadai testifies to Him that when He said to His world Dai [enough], the world stood in its border and expanded no farther. Likewise, He said to the water, to the wind, and to the fire, “Enough.”
868) Similarly, each HaVaYaH and name testify to Him, for when He was the only one, before He created the world, why did He have to be named by these names or by other appellations, such as “merciful,” “gracious,” “patient,” “judge,” “brave,” and “mighty”? Many of these names and appellations are named after all the worlds and creations within them, to show that His governance is on them.
869) It is similar with the soul. With regard to her governance over the organs of the body, He likened her to Him: as He governs all the worlds, the soul governs all the organs of the body. But the soul is not similar to Him in her essence, since He has created her, and He has no God above Him, who created Him.
And also, there are several changes and incidents that happen to the soul, but it is not so to the Master of everything. For this reason, the soul is similar to Him only in her governance over all the organs of the body, but not otherwise.
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835) It was said about the perpetual offering, the Shechina, “evening and morning, each day and always, and say two times ‘Hear O Israel.’” She rises up the middle pillar, ZA, who is always with her without any separation whatsoever.
836) She rises to the place of Ein Sof, from which she was cut off, then she is higher than all the Sefirot. When she ascends, all the Sefirot grip her and rise with her. Her ascent to Ein Sof, to the sweet savor, is to give a good fragrance before the Creator. Subsequently, she comes down from Ein Sof full of atonement for all of Israel’s iniquities.
837) Her ascent is with the middle pillar, ZA, and so is her descent, and that of all her armies. This is why she is called “a ladder,” as all the degrees are in her, ascending and descending, hanging from the name HaVaYaH, ZA. Because of it, all the sacrifices and offerings are to HaVaYaH, who is called “an offering,” since all the appellations in her approach HaVaYaH, ZA.
838) For this reason it is written about her, “And his offering is one silver bowl,” namely Malchut, since there is no degree that approaches HaVaYaH without the Malchut. There is not a prayer or commandment from all the commandments in the Torah, or from all the offerings and burnt offerings, that is outside of Malchut. All the degrees in the Sefirot are not received before HaVaYaH, except for Malchut. This is why it is written about her, “By this,” by Malchut, “will Aaron come to the holiness.”
839) Malchut is called Shlamim [whole], as she is the wholeness of the name HaVaYaH in each degree. She is the Hey de HaVaYaH; she is ADNI, she is Yod de HaVaYaH; she is the Hey of Elokim; she is Hey from EKYEH, she is Yod from Shadai; she is the end of every HaVaYaH and appellation. Because of it, it is written about her, “In the end of the matter, all having been heard, fear God and keep His commandments.”
She is the end from the ten Sefirot, called Yam Suf [Red Sea, or lit. Sea of the End]. She is the wholeness of the upper and lower; she is the gate by which to enter every wisdom, every appellation and HaVaYaH, and each Sefira. She is the knowledge of everything, and none but Malchut has permission to look at any knowledge in the world. It is written about her, “This is the gate to the Lord; righteous shall come through it.”
840) Malchut is a name of forty-two letters: four letters HaVaYaH, ten letters of the filling, and twenty-eight letters of the filling’s filling. Malchut is the last letters Hey in the name Mem–Bet, by which the upper and lower were created. She is called “eye” from the right side, due to the Hochma in her, as it is written, “Behold, the eye of the Lord is to those who fear Him.” And she is called “ear” from the left side, due to the Bina in her, as it is written, “Lend, my God, Your ear and listen.” She is called “smell” because of the middle pillar in her, Tifferet, and she is called “mouth” in and of herself, Malchut, as it is written, “I shall speak with him mouth to mouth.”
841) Malchut is called “the first commandment.” Anochi [I] is the beginning of the disclosure of Godliness from the Keter in her, which is Aleph–Yod–Nun from Elokeinu [our God]. Keter is called Ain [naught], due to the absence of attainment. Anochi [I] has the letter Chaf [in Hebrew] of Keter, and the letters Aleph–Yod–Nun are in it. She is called Keter in relation to upper Ima, and the exodus from Egypt is mentioned fifty times in the Torah, corresponding to the fifty gates of Bina. Also, Keter of Malchut is in Bina.
She is the Bet–Tav from Beresheet [in the beginning], which includes all ten utterances of the work of creation. With respect to Hochma, she is the daughter of Yod, as it is written, “He established the earth in wisdom [Hochma],” meaning Malchut, who is called “earth.” Abba is Hochma; he established the daughter, Malchut, and she is “The path no vulture knows,” which includes thirty-two paths, thirty-two names Elokim with regard to upper Ima, who is called “glory.” When included in the daughter, in Malchut, Malchut is called “heart,” and this is why there are glory above and heart below.
842) The Ten Commandments were given five in one tablet, and five in the other tablet. Malchut includes them: they are five Sefirot from Keter to Gevura, and five Sefirot from the middle pillar, Tifferet, to the daughter, Malchut. They are two times Hey. If the Ten Commandments are from the ten Sefirot, is it possible to speak of ten mouths, for each Sefira to speak with its own particular mouth? Rather, all Ten Commandments were included in one daughter, Malchut, and they all became one.
Thus, the Ten Commandments were included in Malchut, and so was the Vav, Tifferet, called “voice.” It cannot be attained until it connects with speech, Malchut. This is why it is written, “You heard the sound of words,” where “sound” implies ZA, and “words” implies Malchut.
843) Malchut is the second commandment with respect to Gevura, with the count of “fear” [in Hebrew]. Gevura in Gematria is Reish–Yod–Vav (216), the same as Yiraa [fear]. It is implied in the word Beresheet, with the letters of Yareh Boshet [fearing shame]. One who feels no shame, his fathers must have not been at the foot of Mount Sinai.
844) Malchut is the third commandment, the love of Hesed. It is written, “I have loved you with an everlasting love; therefore I have drawn you with grace [Hesed].” Love, Malchut, consists of the patriarchs, in which we read, “In all,” “From all,” “all,” which are Malchut, who is called “all.” It is written about Abraham, “And the Lord blessed Abraham in everything [all].” And it is written about Isaac, “So that I ate of all.” And about Jacob, it is written, “I have everything,” as it is written, “I remember for you the affection of your youth, the love of your espousals,” written about Malchut.
845) She is the fourth commandment, the unification from the middle pillar, unification of “Hear O Israel.” She is two times twenty-five letters with ZA, twenty-five in “Hear O Israel,” in ZA, and twenty-five in “Blessed be the name of the glory of His kingdom forever and ever,” in Malchut, in the six words of Hear O Israel, the six Sefirot of ZA. Abraham said about her, “Let us go thus far [written with the letters Chaf-Hey (25)] and bow,” and it is also written, “Thus [same comment as above] shall you say to the house of Jacob.”
846) ZA, Aleph-Het in Ehad [in the Shema reading], is the middle pillar. Malchut is the Dalet in Ehad, the completion of his unification, to complement the Ehad with it. Aleph-Het in Ehad includes nine Sefirot: Aleph Ein Sof, Keter, and eight Sefirot from Hochma to Yesod. Dalet in Ehad is Malchut, with the tip of the Dalet, implying Yesod. With Malchut, the ten Sefirot are completed, which are ten letters, Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph. The Dalet in Ehad comprises the four letters HaVaYaH.
847) The fifth commandment is “And you shall contemplate Him day and night.” Malchut is the written Torah with respect to Hesed, and the oral Torah with respect to Gevura, in which there are HB. It is so because in Gadlut, Hesed ascends and becomes Hochma, and Gevura ascends and becomes Bina. We learn that one who wishes to grow wise will go south, and one who wishes to grow rich will go north. But there is none who is rich unless in Daat [knowledge] and in Bina [understanding]. And the middle pillar, Tifferet, includes the right and the left. This is why it is called “heaven,” including fire and water—fire being Gevura and water being Hesed.
848) For this reason, Keter, which is Chaf, is as it is written, “ten, ten, a piece, by the shekel of the sanctuary.” These are ten Sefirot from above downward, and ten Sefirot from below upward, Yod-Hey-Hey, three letters that were made Chaf, Keter, over the Vav, ZA, corresponding to the Keter [crown] of Torah. It is so because Vav is a book of Torah. Chaf is Yod-Hey-Hey, a crown on his head. Yod-Hey-Hey with Vav is HaVaYaH, which adds up to twenty-six, where Chaf of Keter is on the Vav.
When Malchut becomes Keter over ZA, as it is written, “A virtuous woman is her husband’s crown,” she rises to Bina, Yod-Hey, and with her, herself, who is a Hey, she is Yod-Hey-Hey. Then those three letters Yod-Hey-Hey are a crown over the head of Vav, ZA.
849) The sixth commandment of Malchut is a hand Tefillin, to place on the left hand, Gevura. With respect to Gevura it is Hey of the weaker hand, Malchut, hence the hand Tefillin should be placed on the left arm, which is Gevura de ZA.
There are five Sefirot from Keter to Gevura. These are regarded as the head Tefillin of the middle pillar, ZA, because from Keter to Gevura it is the head Tefillin, ZA, and from Gevura down it is the hand Tefillin, Malchut.
Malchut is a knot of three straps, NHY—the knot of two head straps, NH, and the knot of one strap, of the hand Tefillin, Yesod. It follows that she is a knot of three straps.
850) The seventh commandment is the commandment of Tzitzit [tassel], consisting of azure and white, judgment and mercy. By the candle’s fire, white fire does not consume what is beneath it, as it grips only to the azure fire beneath it. But the azure fire in the candle is attached to the wick and the oil, and consumes and annihilates anything that is beneath it. White fire is Hesed; azure fire is judgment. It is written about the azure fire of judgment, “And it consumed the burnt offering.” The white is on the right, the azure is on the left, and the middle pillar, the unification between right and left, is green.
For this reason, from when does one read the Shema reading in the morning? From the moment one can tell azure from white, for they must be unified in the middle line in the Shema reading. This is why they established to read the portion, Tzitzit, in the unification of the Shema reading, since her commandment is in white and azure, which must be unified in the Shema reading.
851) The eighth commandment is a Mezuzah. The Shechina is called Mezuzah with regard to the middle pillar, ZA, which is the letters of HaVaYaH, and with regard to the righteous Yesod, who is the covenant, called Shadai. Shadai is the king’s seal, HaVaYaH. Hence, the Mezuzah contains HaVaYaH inside the Mezuzah, corresponding to the middle pillar, and Shadai outside the Mezuzah, corresponding to Yesod.
852) The ninth commandment is the Shechina, called “token of the covenant” with respect to the righteous, foundation of the world, Yesod. It is written, “This is the token of the covenant.” “This,” the Shechina, is the token of the covenant. It is written, “It is a token between Me and the children of Israel forever; for in six days the Lord made heaven and earth.” “Between Me” means between the middle pillar, ZA, “and between the children of Israel,” NH, who are called “the children of Israel.” A token is a righteous, Yesod. “It” is the Shechina. “For in six days the Lord made heaven,” from Keter to the middle pillar, Tifferet, it is six Sefirot KHB HGT.
There is six in every place only with respect to the letter Vav, Tifferet. Here, too, six days means Tifferet, with five Sefirot preceding it, which includes them. But from Tifferet down it is no longer regarded as ZA, but as Malchut. And there is no seventh unless with respect to the letter Yod, Malchut, a crown over the head of ZA, as it is written, “A virtuous woman is her husband’s crown.”
At that time she is regarded as upper Hochma, and she is called a “token” in male form [in Hebrew]. When Malchut is the lower Hochma, she is called a token in female form [in Hebrew]. This is why it is written, “It is a token” punctuated with Hirik, which is female form, yet written with a Vav, denoting male form.
853) They established to circumcise on the eighth, eight Sefirot from Hochma to Yesod, to receive in them the small Yod, Malchut, to raise her up to Keter, so she is a crown over the head of the eight Sefirot. They established to place the foreskin in a vessel [Kli] with dust, to keep the words, “and dust will be the serpent’s bread.”
854) The tenth commandment in Malchut is “And the children of Israel shall keep the Sabbath.” The Shechina is called “Sabbath,” with respect to the three upper degrees, which are Shin, which implies the three Sefirot KHB. Malchut is a daughter and fourth to them. “Six days,” which are six Sefirot from Hesed to Yesod, HGT NHY, “you shall do work,” since the building of the world begins with Hesed, as it is written, “A world of Hesed will be built.” But from Bina and above, in GAR, it is rest and delight and cessation of any work.
855) The eleventh commandment in Malchut is the morning, afternoon, and evening prayers, with regard to the three patriarchs, HGT. It is the prayer of every mouth, Malchut that is attached to Yesod. It is so because “the prayer” is Malchut, and “of every mouth” is Yesod, since “all” is a righteous, Yesod, as it is written, “For all that is in heaven and on earth,” Yesod gripping the heaven and the earth, ZA and Malchut.
Peh [mouth] is the same number as Milah [word] (85). A covenant is where male and female of below unite. Likewise, the bride and groom of above, ZA and Malchut, unite in Yesod. Yesod, the one who lives forever, comprises eighteen blessings in the standing prayer, as it is written, “blessings on the head of the righteous.”
856) Because of it, all who kneel, kneel in “blessed,” Yesod, and all who stand upright, stand upright in the name, the Shechina, in the name HaVaYaH, in which the Shechina must be raised upright. It is written about her, “She has fallen, she will not rise again—the virgin Israel,” not by herself, but by another degree, HaVaYaH, ZA. This is why it is written, “In that day I will raise up the fallen booth of David.” The one of whom it is written, “The Lord raises up those who are bowed.” Hence, all who raise upright, raise upright in the name.
857) The twelfth commandment in Malchut is called the Feast of Matzot [unleavened bread], the Feast of Weeks, and the Feast of Tabernacles, relating to the three patriarchs, HGT. Rosh Hashanah [New Year’s Day] relates to Malchut herself. Passover is the right arm, Hesed. Shavuot [Feast of Weeks] is the time of the giving of the Torah, which was given in the desert, and the appointee over the desert is an ox, related to Gevura, hence Shavuot is Gevura. Sukkot is Tifferet, as it is written, “And Jacob went to Sukkot.” Jacob is Tifferet. The thirteenth commandment in Malchut is the Shema reading.
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832) “On the eighth day you shall have an assembly … one bull, one ram.” An assembly means as it is written, “This one shall rule over My people” [Atzeret means “assembly,” and Yaatzor means “will rule”], as there is no ruler but Malchut. A king invited guests. After he sent them, he said to his household, “You and I shall have a little meal.” With respect to the upper Shechina, Bina, he made a big meal. But with respect to Malchut, he made a little meal. Israel have a conduct of rejoicing with her, and it is called “the joy of Torah.” They crown the books of Torah with their crown. The intimation that the book of Torah is Tifferet is that the Shechina is its crown, the crown of Tifferet [a crown of glory].
833) Why is it that from the side of upper Ima, Bina, he invited all the appointees of all the nations with seventy bulls, and from the side of the lower Shechina he invited only one nation, corresponding to one bull? Should it not have been the opposite, that Israel would receive from upper Ima, and the ministers of the nations from Malchut?
834) Because Malchut implies a daughter, who is the most humble in the house of her father and mother, and she is engaged and not married, it is not customary that she would eat with guests. But Ima, who is married, it is customary that once her husband has invited guests, she would eat with the guests on the table with her husband. If they are foreign guests, neither the father nor the mother eats with them, and certainly not the daughter, Malchut. For this reason, in the meal of the seventy ministers, none of the king’s household partakes in eating with them, since they are strangers.
There are two discernments to guests. Guests of the Sukkah are the seven qualities of sanctity. Also, there are seventy ministers who receive from seventy bulls, and both receive from upper Ima, Bina, and not from Malchut. It is so because Bina is married to Abba, Hochma, and is in utter wholeness. Hence, it is customary that she eats with the guests, with the guests of the Sukkah.
But Malchut is engaged and not married. Although she has Zivugim [couplings] with ZA, they are not regarded as being her, herself, but the Kelim of Ima that she borrows. For herself, she does not marry at all until the end of correction, at which time her self will appear and she will mate with ZA. For this reason, she cannot bestow upon the holy guests, much less upon strange guests, the seventy ministers.
Malchut implies daughter, who is the humblest in the house of her father and mother, for all her Kelim are from AVI. Her own self is concealed and hidden in the interior of the Kelim de AVI, in the house of AVI. She is engaged and not married because she has no Zivug in and of herself prior to the end of correction. Hence, it is not customary that she should eat with guests, for she must be concealed and covered in the Kelim de Ima and not appear.
But Ima is in utter wholeness, and all the abundance that exists in 6,000 years comes from her. For this reason, she appears to guests, but does not appear to the seventy ministers. Instead, she gives them their existence in their gradual diminution because they are males and foreigners to holiness, and wish to extend the Hochma from above downward.
This is why they are repelled after the seven days of Sukkot, when he has a small meal for his household, related to Malchut. And although there she is still humble in the Kelim de Ima, because Malchut receives her correction from that Zivug, too, she is named after her.
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