Autor: arhiprofesor

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678) The one year old lambs are named after the sun, the holy mother, Bina, of whom it was said, “The face of Moses as the face of the sun,” that he has GAR, Panim [face], from Bina, who is called “sun.” There are 365 days in a year, meaning with ten days from Rosh Hashanah [Hebrew New Year’s Eve] to Yom Kippur [Day of Atonement] they are 365, as the number of negative commandments [commandments to avoid certain acts]. He is a witness to the left, and he is upper Ima, the moon, Malchut, on the right, since the daughter is connected to Abba, who is Hesed to the right. Also, Malchut consists of 248 positive commandments [commandments to perform certain acts].

Vav, ZA, is with Ima to the left, the 365 negative commandments. The daughter is with Abba to the right, Hesed, as it is written, “He has founded the earth in wisdom.” “In wisdom” [Hochma] is Abba, Hochma of the right, which is Hesed. Earth is the daughter, Malchut. Thus, the daughter is connected to the father, and the son, ZA, to the mother, Tevuna, as it is written, “Establishing heaven in intelligence [Tevuna].” This is the combination of the name, Yod–Hey–Hey–Vav, which is HaVaYot [pl. of HaVaYaH] in the middle.

Initially, it was said that seven lambs are seven Sefirot of the moon, and here it is said that they correspond to seven Sefirot of Hochma, ZA. The one year old sheep are named after the sun, the “holy mother,” after ZA, who is called “the light of the sun,” who receives from the holy mother.

With respect to the light of the left, which ZA receives from the holy mother, he is called “sun.” It was said about her, “the face of Moses,” ZA, “as the face of the sun,” for then, when he receives from Ima, his face is regarded as the light of the sun in its might. A year is the year of the sun, 365 days, as the count of the 365 negative commandments, the Mochin of the left. The Mochin are called Eden and are called Ed [witness]. The Mochin of the 365 days of the sun are a witness to the left, illumination of Hochma on the left, and he is upper Ima, which extend from upper Ima.

The seven one year old sheep that he offers correspond to the seven Sefirot de ZA, extending to him illumination of Hochma on the left of Ima. They are one year old from the 365 days of the sun, Mochin of the left of Ima. But the moon, Malchut, is connected to Mochin de Abba, Hochma of the right, the light of Hassadim, since the Hochma itself in her is concealed once more and illuminates only in the light of Hesed, and Malchut comprises 248 positive commandments, which are Hesed.

It follows that through the offering of a new month, each receives what he needs, since ZA is initially Hassadim without Hochma, and therefore receives now through the offering, Hochma of the left from Ima. At its origin, Malchut is Hochma of the left, and lacks only Hassadim, and she receives Hassadim from upper Abba.

Therefore, Vav, ZA, is with Ima to the left, receiving from Ima the Hochma of the left, which he lacks. The daughter is with Abba, Hochma of the right, Hesed, which she lacks. This is the combination of the name, Yod–Hey–Hey–Vav, where the bottom Hey, Malchut, is after Yod, Abba, and the upper Hey, Ima is before Vav, ZA.

The four portions of the Tefillin are HaVaYaH in its order. Yod is Kadesh [sanctify], the first Hey is “And it shall come to pass when [the Lord] brings you,” Vav is Shema [Hear], and the bottom Hey is “And it shall come to pass, if you listen.” However, with respect to the order of “Father established the daughter,” there are two portions in the middle that begin with HaVaYot, in the world, “And it shall come to pass.” These are “And it shall come to pass when [the Lord] brings you,” and “And it shall come to pass, if you listen,” since they are two letters Hey. “Sanctify,” Yod, is in the beginning, and “Hear,” Vav, is in the end, at the end of the Yod–Hey–Hey–Vav.

679) And one he-goat, since it is written about two he-goats, “And he shall take the two goats, and set them before the Lord at the door of the tent of meeting. And Aaron shall cast lots upon the two goats: one lot for the Lord, and the other lot for Azazel.”

The goat to the Lord is atonement for the diminution of the moon. It is one goat for the Lord, for a sin offering. This is why it is written about it, “one,” since it is from the side of unification. But it is not written, “one,” about the goat to Azazel, nor a sacrifice, nor an offering by fire, nor a burnt offering. Rather, it is written, “and shall send him away by the hand of an appointed man into the desert.” The goat to Azazel is a bribe, to break SAM’s anger so he will not approach the Temple to slander him.

680) It is similar to a hungry dog. One who wants it to not bite him gives him meat or bread to eat and gives it water, as it is written, “If your enemy is hungry feed him bread.” By that, he becomes a lover of that person, and not only does he not bite him with several afflictions, but has turned into being his advocate and has become his lover.

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675) “One lamb” and “two one year old lambs without blemish” correspond to the first three Sefirot. Seven one year old lambs correspond to the seven bottom Sefirot. Seven lambs are seven days, seven Sefirot of the moon, Malchut. “One year old” means that they are the children of the moon, who is called “year” [Bnei means “sons of,” as well as denotes age]. She is one of those primordial years, the inclusive ten Sefirot, where Atik and AA are Keter, AVI and YESHSUT are HB, ZA is Tifferet, who includes the six Sefirot HGT NHY, and the last one is Malchut. Thus, Malchut is one of the inclusive ten Sefirot, the primordial years.

It is written, “And on your new [written as “heads of”] moons.” Does the moon have several heads? There is no head to the moon but the sun, ZA, who is her head. However, there are two heads on each month, Jacob and Joseph, ZA and Yesod, which are renewed to illuminate to the moon, to Malchut. For this reason she must be renewed with offerings.

677) “Two young bulls.” They are the ones of which the moon said, “How can two kings use one crown?” They are ZA and Malchut with respect to the two great lights, after which she diminished herself under them, descending below Chazeh de ZA. And one ram is the ram of Isaac, Gevura. And where did Abraham go? Why is Abraham’s quality, Hesed, not mentioned here? It is because the name Esau awakened, the goat of the new month, in whom there is a part to the Sitra Achra, who is called Se’ir [“hairy,” as well as “he-goat”], such as “Esau was a hairy man.”

This is why Abraham, the light of Hesed, was removed, so as to not be seen in order to prevent the Sitra Achra from sucking from the light of Hesed. But Isaac, the left line, is there because his love was for him, like wine on its yeast, for Esau is the waste of the left line, and the light of the left is called “wine,” and the waste is yeast.

Jacob, ZA, the middle line, is there to break the face of Esau, since the middle line diminishes the GAR of the left, the face of Esau. Joseph—Yesod, an ox of ZA, extending from the left line of ZA, called “ox,”—is with Rachel, to bestow upon Malchut, who is Rachel.

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670) Malchut in the six Sefirot always ascends to the sixth, ZA, which is gripped to them. Ben [son of] Yod–Hey, ZA, who has Mochin of Yod–Hey, is hidden in Bina. In which Sefira of those six Sefirot in Malchut—from Tifferet de Malchut, which includes all her six Sefirot—does she rise to ZA? On the third day, in this third Sefira, Tifferet, which also comprises all of his six Sefirot, but lacks GAR.

Although during the making of the offering he has VAK de Bina, YESHSUT, they are still not regarded as actual Mochin de GAR because YESHSUT is also VAK de Bina. However, on Sabbath, an added Nefesh is joined with him, Bina, the first Hey de HaVaYaH, which ascends up to upper AVI, GAR de Bina, and then he also has Yod, which is the token of Sabbath, upper Hochma. The king, too, ZA, is crowned with Keter, KHB de Bina, and for this reason, in the Musaf [additional] prayer [on Sabbath] we say, “You will be given a crown.”

671) It is written, “And on your new moons [beginnings of months] you will make an offering to the Lord.” Does the moon have several heads, as it is written, “and on your new moons”? Two points, like the Segol [], where the bottom point is the moon, Malchut, and her two heads are two points atop her from above. Together they are called Segol.

In the beginning she was a Keter [crown] on two kings, on NH de ZA, like this: . She was Segolta in the punctuation marks. Afterward, when she said “Two kings cannot use the same crown,” and the Creator told her: “Go and diminish yourself,” she descended to begin at the foot of those two kings, below NH, like a Segol , and after being Segolta, she returns to being Segol.

Initially, Malchut was above Chazeh de ZA, clothing the left line of Bina, and HGT de ZA clothed the right line of Bina. At that time she was in a state of “the two great lights,” meaning she was as big as ZA. And because at that time she was above Chazeh de ZA, it was considered that she is above NH de ZA. Therefore, at that time Malchut with NH is regarded as Segolta in the punctuation marks, where one point, Malchut, is above, and two points, NH de ZA, are below, to which Malchut is the Keter.

However, she could not maintain that state due to lack of Hassadim. This is why she complained and said, “Two kings,” ZA and Malchut, “cannot use the same crown.” Then she was told, “Go and diminish yourself,” and she descended below Chazeh de ZA, under NH. This is the Segol, where the two points, NH, are above, and Malchut is the point beneath them.

Prior to the diminution she was above Chazeh de ZA, a Keter over NH de ZA. Subsequently, when she said it is impossible for two kings to use one crown, she descended to being at the feet of those two kings, descending below the Chazeh, under NH. And after being Segolta, she returns to being Segol, with two points NHY above, and the Malchut underneath, below them.

672) Opposite two points, two kings, NH de ZA, it is written, “two young bulls.” And opposite the point of Atara on the heads of the two points it is written, “And one ram,” like a crown, according to the shape of a Segolta, where the Malchut is the Keter of NH.

After she diminished herself, one he-goat for a sin offering was also diminished, since Isaac’s ram, the left line of Bina, which Malchut clothed in the first state, was diminished and became a goat. That is, he turned in her from mercy to judgment, and was diminished. It is so because the place above Chazeh de ZA is mercy, and the place below Chazeh de ZA is judgment, hence he was diminished from ram to goat, indicating judgment.

673) This is why it is written, “And one he-goat for a sin offering, and it does not say, “for an offering,” which would mean that it goes up to be Keter over NH. And it is written, “And he came down from offering the sin offering.” He associated the offering with the sin offering upon the descent, showing that first she was an offering, the quality of mercy, from Chazeh de ZA and above, the place of mercy. Afterward she was inverted into judgment, upon the descent below Chazeh de ZA, the place of judgment, and she is called “sin offering.” But it is all one: both the offering and the sin offering are Malchut.

674) This is why the Creator, ZA, said, “Bring atonement upon Me,” for upon Me the moon turned into Keter prior to the diminution, Keter above NH de ZA, such as the . Afterward she was diminished and descended to His feet, below NH, who are called “feet,” like this: .

At that time, when it is written about him, “Bring atonement upon Me,” when offering a he-goat of the new month to atone for the diminution of the moon, it is said about her, “who rises,” for she rises from his feet. At that time it is written about her, “And the earth,” Malchut, “is My footstool.” And now she rises to being a throne for Bina along with ZA, who is called “heaven,” and it will be written about her, “The heaven is My throne,” for heaven, ZA, with Malchut, become a throne to Bina.

It is written, “A righteous rules over the fear of God,” turning judgment into mercy, for by the goat of the new month, Hassadim and Hochma are extended to her so she can return to from Chazeh de ZA and above, the place of mercy. However, this helps only during the offering, and not afterward, since correction is not completed until the end of correction, as it is written, “The stone which the builders loathed has become the cornerstone.” And likewise, there is the combination Hey–Vav Hey–Yod, which indicates the quality of judgment, and there is the combination Yod–Hey Vav–Hey that indicates the quality of mercy. And the difference is bigger between from the Chazeh and above to from the Chazeh and below.

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668) Atara, which is called Zarka, is Yod, the fourth Sefira of HGT, Malchut. She is called Zarka because she is Nizreket [thrown] by the upper, endless thought. It is the same with the animal named “man,” Malchut, her four faces, the four letters HaVaYaH: they are Makaf, Shofar, going to Segolta, which are three animals, twelve tribes.

In and of herself, Malchut is unfit to receive the upper light until she rises and mingles with Bina, and becomes fit to receive the upper Mochin. Likewise, the animal named “man,” Malchut, her four faces are Makaf, Shofar, going to Segolta, for once Malchut surrounds the Bina, who is called Shofar [ram’s horn], Malchut goes to receive a Segolta, three animals, twelve tribes, since three animals are three lines, each with HG TM, which are twelve.

Were it not for the Makaf Shofar, if she did not equalize with Bina, Shofar, she would not be going to Segolta because she would not be able to receive those Mochin, called Segolta, Makaf, meaning support and equalization.

669) The perpetual offering is the fourth leg of the upper throne, Malchut. It is a perpetual offering during each of the six days of creation, HGT NHY de ZA. On Sabbath, she rises doubly, to have additional light and wholeness.

On weekdays Malchut rises with ZA through YESHSUT, one degree. Hence, on weekdays there is the perpetual offering. On Sabbath Malchut ascends with ZA up to upper AVI, two degrees, twice as high as on weekdays, hence the additional offering is added to the perpetual offering.

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661) “Mixed with beaten oil,” oil extended from above, from Hochma of the right. “Beaten” implies mating in the Nukva, in Malchut, to extend to her beaten oil as she deserves, from upper Hochma, which is beaten in order to elicit oil from the olives, the organs of the body, the Sefirot de ZA, and to extend extension from upper Hochma in each organ.

662) A righteous, Yesod, is the one who beats beatings, and from all those upper organs, from the Sefirot de ZA, which are holy olives, he elicits the anointing oil with complete passion for the Nukva, the Malchut. If he does not beat, that oil does not come out. Rather, it comes out without the passion of the organs, and the female will not enjoy that extension. The oil, light of Hochma, is not as it should be until it is comprised of all the organs. This is why it is written, mixed with beaten oil in order to enjoy it and be nourished by it.

The oil, the light of upper Hochma on the right, is not as it should be until it is included with all three lines from Chazeh de ZA and above, and from the three lines from Chazeh de ZA and below. The unification of the lines occurs only through the Masach de Hirik in the middle line, which is beaten.

The judgments of the Masach de Hirik beat the left line until it connects with the right, and the three lines unite with one another. The primary carrier of the Masach de Hirik in the middle line is Yesod, which is its end.

The righteous, Yesod, is the one who beats beatings, evoking the Masach de Hirik to beat the left line with it. And from all those upper organs, Sefirot de ZA, which are holy olives, it elicits the anointing oil because by the beating of Yesod, all the organs above Chazeh de ZA unite, meaning the three lines HGT, and all the organs below Chazeh de ZA, meaning the three lines NHY. They all become one, and it extends from all of them together. At that time they extend to Malchut the anointing oil, the light of upper Hochma, with great passion.

If he does not beat, that oil does not come out, for if he did not awaken the Masach de Hirik to beat the left line with it, then the left would never unite with the right, and the oil, which is completed by three lines, would never come out to Malchut.

663) It is written, “Mixed with beaten oil.” Of course the Torah is not mixed with the Mishnah and with the Talmud, unless for one who suffers several sufferings for it. The Torah does not exist unless in one who puts himself to death over it. And when he wanders about from country to country to learn Torah, he will be rewarded with seeing the face of the Shechina.

664) “Mixed with beaten oil” is one who keeps, “Eat a piece of bread with salt, and a small cup of water.” “Mixed with beaten oil” is as it is written, “Wounded because of our transgressions, oppressed because of our iniquities.” “Mixed with beaten oil” is a righteous who lives forever, Yesod, who extends holy drops, crumbs such as olives from the upper brain, upper Hochma, which are a tenth opposite the Yod, and two tenths are Yod, Yod. Three tenths for a bull are Yod, Yod, Yod, and they are a tenth for a lamb, two tenths for a buck, and three tenths for a bull.

665) A drop does not come down from above if two drops do not come up opposite it from below, like this []. They symbolize three Mochin [light, but also mind]: the mind of the memory, the mind of the thought, and the mind of imagination. Imagination and memory rise from the heart. Thoughts come down on them to the heart, and the imagination and memory welcome them as a king. It is so because that man is a thought riding and governing the third animal, which descends on it to two animals who open their wings to welcome her, like a Holam on a Tzereh [two punctuation marks], becoming a Segolta [], and this is the upper Keter on HB.

666) A tenth and two tenths imply three animals of the high Merkava, HGT. Three tenths imply NHY, in which there are the second Merkava and the bottom one. The fourth of a hin, the holy Malchut, bottom Hey, is the fourth letter from there, HaVaYaH, in which there are four faces of a man: Hesed has four faces of a lion; Gevura has four faces of an ox; Tifferet has four faces of an eagle; and Malchut has four faces of a man.

667) The fourth of a hin is the fourth leg of the upper throne, Bina, which has four legs, HGT de ZA, and Malchut. Malchut always ascends to him each day, rising up to the upper thought that has no end. Hence, a burnt offering comes for contemplation in the heart, for a thought.

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656) It is written, “Semolina for a meal-offering mixed with beaten oil.” “Semolina for a meal-offering means bringing the semolina, Malchut, before the upper king, for a meal-offering between two arms that will include two arms, HG, right and left.

657) Abraham and Isaac established the morning and afternoon prayers. It is written about them, “My hand, too, founded the earth.” This is Isaac, the left hand of ZA. “And my right nurtured the heaven” is Abraham, the right of ZA. Their degrees are Hesed and fear, of which it is written, “The Lord has sworn by His right and by the arm of His strength,” which are the two arms of the king, HaVaYaH, ZA, the middle pillar.

The semolina, the lower Shechina, Malchut, is the light of ZA. It is semolina cleaned from its side, when it is attached to the right and left in him without any flaw of darkness, and without any mixture of darkness at all. Indeed, so is the light with regard to darkness, as clean grain compared to chaff and straw. This is why Malchut is called semolina when she is clean of darkness.

658) For the iniquities of Israel, darkness mingles with lights. And as a person threshes grain and then sorts the wheat from the chaff and straw—as one who sorts out food from waste—so are Israel: when darkness mingles with them, they must make and correct their spirits. It is written about it, “The sacrifices of God are a broken spirit,” for by that the darkness breaks, meaning the evil inclination, which covers the wind, as chaff covering wheat, and as a cloud covering the sun and not letting it shine.

659) When the darkness, the evil inclination, covers the good inclination, light, it is as one who is in the evil inclination’s prison. Likewise, when the good inclination is the captive of the evil inclination, the armies of the good inclination are captive under the authority of the evil inclination. And when a person breaks his spirit in all his organs before the Creator, it is written, “Saying to those who are bound, ‘Go forth,’ to those who are in darkness, ‘Show yourselves.’”

660) But the Shechina is clean semolina, in which darkness and benightedness cannot mingle. It is as a vineyard that does not take grafting with another kind, which is not its own. That semolina sits between the arms of the king, HG, mingled with beaten oil.

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648) From the right side, Malchut is called “stone.” Several wet stones, stones that emit water, come from her. From them flow water of the Torah. Rabbi Akiva said about them to his students, “When you reach stones of pure marble, do not say ‘water, water,’ lest you will risk your souls.” It means that you should not say that this water of Malchut is actual water, only Hassadim, because it is written, “He who speaks lies will not be established before Me.”

This water in Malchut is Torah, extended from ZA, who is called Torah. He comprises Hochma and Hassadim together, hence they are light and not water that indicate Hassadim without Hochma, for it is written about her, “and Torah is light.” And because that light springs in a fountain of water whose water will not fail—since ZA receives that light from upper AVI, whose Zivug never stops, and there in AVI it is Hassadim—it is called “water,” Hassadim. However, when the Hassadim come in ZA, they are included with Hochma, as well, and they are called “light,” as it is written, “And Torah is light.”

649) From the left, that stone, Yod, Malchut, is called “ember,” due to the judgments of the left that burn in her. And from there they are called ten Sefirot, as a flame that is tied to an ember. She has four colors, and they are ten, Yod–Vav–Dalet, Hey–Aleph Vav–Aleph–Vav Hey–Aleph, HaVaYaH, the four letters of simple HaVaYaH, and ten letters of filled HaVaYaH, which are fourteen letters together.

It is a great hand with respect to the right, Hesed, a strong hand with respect to the left, Gevura, and a high hand with respect to the middle pillar. It follows that she consists of forty-two colors, since three times hand [Yod–Dalet (14)] are Mem–Bet [42].

650) And because with respect to the right she is a stone, and with respect to the left she is an ember, the Creator avenges the Ishmaelites and Edomites with her. They extend from the waste of right and left, and are foreign fires of the Sitra Achra and malicious water, since Ishmael is malicious water, and Edom is foreign fires. Their appointees are SAM and the serpent. SAM is the fire of Hell. He is appointed over the nation, Esau. The serpent is appointed over the nation, Ishmael, and he is the angel Rahav, appointed over the water.

651) On the right of Abraham, whose degree is Hesed, he takes vengeance from Ishmael and from his appointee. On the left of Isaac, whose degree is Gevura, he takes vengeance from Esau and from his appointee, through two Messiahs, Messiah son of David on the right, and Messiah son of Joseph on the left.

On the degree of Jacob, Tifferet, middle line, which is opposite them, as it is written, “folded his hands,” the lion is on the left, opposite Esau, and the ox is to the right, opposite Ishmael. Because Judah was exiled in Esau, the right of sanctity is with the left of Esau. It is likewise in the exile in Ishmael: the left of sanctity is with the impure right of Ishmael. Accordingly, the Messiah son of David is right, will take vengeance from Esau, and the Messiah son of Joseph, left, will take vengeance from Ishmael.

It is written, “Until Shiloh comes.” It is Moses, since Shiloh in Gematria is Moses [in Hebrew] (345), whose degree is the glory of Israel, the middle line. He will take vengeance from the mixed multitude, since the mixed multitude include the right and left of impurity, and therefore the middle line, which consists of the right and left of holiness, will avenge them. Before the middle line subdued, the fire was on the right, and the water on the left. After the middle line subdued, the fire came to the left, and the water to the right.

652) By three degrees—right, left, and middle—will He visit priests, Levites, and Israelites from the exile. They extend from these three lines, and in three lines He takes vengeance from Esau, from Ishmael, and from the mixed multitude. It is so because as the mixed multitude are mingled with Esau and Ishmael, and contain from the right and from the left of impurity, Jacob, the middle line, is mingled with Abraham and Isaac, who are right and left, for he is a mixture of the two of them.

Likewise, Shiloh, Moses, the middle line, mingles with the Messiah son of David, right, and the Messiah son of Joseph, left. He will be a chain that includes and ties them both, as when Balaam saw in his prophecy, “Until Shiloh comes.” Thus the two Messiahs connect with Moses, the three patriarchs, three lines, in the last exile. For this reason they will be able to defeat and destroy all the Klipot, corresponding to the three lines of holiness.

Although redemption will be done by both Messiahs—Messiah son of David and Messiah son of Joseph—it will still be impossible to complete the redemption until the soul of Moses appears, as it is the disclosure of all the secrets of Torah. At that time the two Messiahs will be able to defeat all the Klipot in the world.

Moses includes both Messiahs, since the disclosure of the soul of Moses contains everything, as it is written, “Until Shiloh comes,” for there cannot be complete redemption before Moses appears over the two Messiahs.

653) It is written, “None has beheld iniquity in Jacob, nor seen toil in Israel; the Lord his God is with him, and the cheering for the King is in him.” All this is to keep the verse, “With great compassion I will gather you.”

At that time the Klipot surrounding the Shechina will shatter, and one of three stones, which are Segolta [] will appear, the Malchut, the upper point of the Segolta. It is written about those three points: “And it came to pass in thirty years.” They are three letters Yod, where each point is Yod, and three letters Yod in Gematria is thirty.

And it is written, “On the fourth and on the fifth of the month.” “On the fourth” is the fourth stone, Netzah. “On the fifth” is the fifth stone, Hod. Opposite them it is written, “And David took five pebbles from the stream, HGT NH, which are taken from the Yesod, which includes them together and is called “stream.” Opposite them are five words [in Hebrew]: “Hear, O Israel, the Lord our God, the Lord.”

When Malchut ascends to Bina and receives there from the left line of Bina, she is above HG de ZA. At that time she is the upper point of the Segolta, like this: [], where Malchut is the top point, and the two points HG de ZA are below her. When Malchut receives from the three lines of ZA, she is fourth to HGT de ZA, regarded as Netzah. And when Malchut is below ZA, she is fifth, Hod, where it is the Sium [end], as Ima spreads down to Hod.

654) “And I was in the midst of the exile by the river Chebar.” This is the Shechina, who is called “I.” In her, the Creator is one, since ZA is Aleph–Het in Ehad, and the Shechina is Dalet in Ehad. The additional Vav to the “I,” for it is written, “And I.” She is the river, the righteous one who lives forever, Yesod, as it is written, “And a river went out of Eden to water the garden.” Eden is Bina, the river that emerges from Bina, from Eden, is Vav, Ben [son of] Yod–Hey, ZA, the degree of Moses, who comes out from upper Ima and spreads in the six Sefirot HGT NHY, through the righteous Yesod. And from Yesod it waters the garden, the Shechina. For this reason, the Vav of “I” implies the Yesod that waters her.

655) In the river Chebar, Chaf implies Keter, Bet implies Bina, and Reish implies the beginning of Hochma. Keter is on the right, Hochma on the left, Bina in the middle, and they are a vehicle upward, to the Cause of causes, Ein Sof. Chebar [Chaf–Bet–Reish] has the letters of Rechev [vehicle]. All ten Sefirot were included in the river, ZA, which spreads through the righteous, Yesod, who is called “all,” since he includes within it all the Sefirot. Everything hangs down from Him. When Ezekiel saw the Shechina from out of the Klipot, he saw ten Sefirot with them.

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646) It is written, “And he dreamed, and behold, there was a ladder.” Moses, as the letter Lamed rises above all the letters because it implies Bina, you are destined to rise above all the people, for you have risen to the name, Yod–Vav–Dalet Hey–Yod Vav–Aleph–Vav Hey–Yod, which is sixty-three in Gematria, Bina, and in which there are three letters Yod, which are thirty in Gematria, Lamed.

Initially, you were in the name Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, which is forty-five in Gematria, ZA, in which there are Yod, Aleph, Aleph, Aleph, which are thirteen in Gematria, the thirteen qualities of mercy, which are Ehad [one] in Gematria (13). And you arose in El [God], which is Yod–Yod–Aleph–Yod with the filling of SAG. Those two names are witnesses. “Has not one God created us?” since Yod–Yod–Aleph–Yod in the filling HaVaYaH de SAG is El in Gematria (31), and the letters Yod–Aleph–Aleph–Aleph in the filling of HaVaYaH de MA are Ehad in Gematria, as it is written, “Do we not all have one father? Has not one God created us?”

647) In the three letters Yod in the name SAG the verse “He will be high and lifted up and very exalted” will come true in you. “And very exalted” is in HaVaYaH filled with MA, for Me’od [very] adds up to the number, Adam, MA. If we reverse the letters, “very” is Adam [man]. “Lifted” is in the four faces of a lion, Hesed that rises up to Hochma, which is as it is written, “May the Lord [HaVaYaH] bless you, HaVaYaH filled with AB, Yod–Vav–Dalet Hey–Yod Vav–Yod–Vav Hey–Yod, which is Hesed in Gematria (72), Hochma in the right.

“Lifted” is in the four faces of an ox, Gevura that ascends to Bina. It is as it is written, “Will lift up the Lord [HaVaYaH], and he is Bina on the left. “And very high” is as it is written, “The Lord [HaVaYaH] will shine,” meaning ZA, in the middle, HaVaYaH filled with MA [Mem–Hey]. The Yod–Vav–Dalet Hey–Yod Vav–Aleph–Vav Hey–Yod, HaVaYaH de SAG, is as it is written, “The Lord will lift up His face to you, and give you peace.” It is the fourth HaVaYaH, HaVaYaH filled with letters Hey, which are Nun–Bet in Gematria (52), Malchut. It is as it is written, “And they shall put My name on the children of Israel, and I will bless them,” for Malchut is called “name.”

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642) Three are the ones who cause harm to themselves. Two are in this world, and one is in the other world. They are 1) He who harms himself, who curses himself, an appointee is appointed before that person, and when he curses himself, that appointee and seventy others appointed under him take that word and say “Amen,” then raise it up and sentence him. And that appointee chases him until he executes and completes for him the curse of that word that he said.

643) Whom do we see as greater than Moses, who said, “and if not, please blot me out from Your book which You have written.” He said that for Israel. Although the Creator granted his wish and forgave Israel he was still not spared from the punishment. After all, his name was not mentioned in the portion, “And you will command”; he was blotted out from there.

And whom do we see as greater than King David, who said, “I said, ‘I will guard my ways that I may not sin with my tongue; I will guard my mouth as with a muzzle while the wicked is before me.’” What is, “While the wicked is before me?” It is that appointee who was appointed over the one who curses himself and takes that word to harm the person.

644) 2) He harms himself throwing bread or breadcrumbs on the earth and causing it disgrace. Those two receive their punishment in this world.

3) One who harms himself in the other world lighting a candle at the end of the Sabbath before Israel arrive at the Kiddush [sanctification] that they say at the end of the Sabbath. It is regarded as though he desecrated the Sabbath, for he caused Hell’s fire to be lit prematurely.

645) There is a place in Hell for those who desecrate the Sabbath. Because he lit a candle before its time, there is an appointee in Hell at the end of the Sabbath, who first lights that place, and says, “That place belongs to so and so,” and all the wicked in Hell help him light that place. That appointee calls out and says, “Behold, the Lord will hurl you headlong with a man’s throw, and will surely wrap you.” The wicked in Hell say, “[He will roll you] like a ball into a vast land where you will die” because he caused them to light prematurely. Thus you have three who cause harm to themselves.

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620) Breads of Gratitude are forty Hallas, ten biscuits, ten thickened pastries, ten of leavened flour, ten of unleavened flour. Thus, they are forty, corresponding to the four letters Yod in the four HaVaYot [pl. of HaVaYaH] in the four faces. That is, corresponding to Yod de HaVaYaH, the four faces of man, and corresponding to the Yod of HaVaYaH, the four faces of a lion, and the Yod of HaVaYaH, the four faces of an ox, and corresponding to the four faces of an eagle. This is the first correction of the king’s table, since there are ten things that a man must do on the Sabbath table.

621) The first correction on the Sabbath table is to set up the table as one who eats before the king, as it is written, “This is the table that is before the Lord.”

The second correction is washing the hands up to the spot that the sages determined: five fingers of the right hand, in which there are fourteen joints, since in each finger there are three joints, and the thumb has two joints, thus they are fourteen. The same goes for the fourteen joints in the left hand, and together they are twenty-eight joints.

These twenty-eight joints correspond to Chaf–Het [Koah (strength)] of HaVaYaH [the Lord], meaning twenty-eight letters of the first verse in the work of creation [in Hebrew]: “In the beginning God created the heaven and the earth,” in which there are twenty-eight letters. It was said about them, “And now, I pray, let the power of the Lord be great.”

622) Ten fingers imply ten utterances in the work of creation. For this reason, one who slights the washing of the hands is uprooted from the world because there are ten utterances and twenty-eight letters in them, by which the world was created.

623) The third correction is the cup of blessing, in which ten things were established: flushing, washing, decorating, wrapping, Hay [alive/living], full, receiving it [the cup] with both hands, giving it with the right hand, fixing his eyes on it, raising it a handbreadth from the ground, and dispatching it as a gift to his household.

624) A cup full of the blessing of the Lord: In Gematria, a cup [Chaf–Vav–Samech (Cos)], is Elokim (86), Bina. It is Malchut that clothes Bina. From there is the Neshama [soul], which is named after it, “cup,” as it is written, “I shall lift up the cup of salvation.” Salvations are five fingers holding the cup, opposite the five Sefirot HGT NH in the cup, which is the living God, Bina, who spreads in five Sefirot to fifty gates, which are five times ten, meaning in the letter Yod, which is ten things that sages established in the cup: living God, the five letters of Elokim, which amount to five, and ten times five is fifty gates.

625) There must be flushing and washing in the cup, flushing from without, and washing from within, so its insides is the same as its outside—the internality and externality of the cup must be equal. One who has been rewarded with a Neshama from that cup, from Bina, the Neshama must be a pure Neshama from within and from without, as it is written, “And purified it and sanctified it,” purity from within and sanctity from without.

There is no purification and sanctification of a cup from within or from without, without water. Likewise, the purity and sanctity of the soul from within and from without cannot be achieved without the Torah. For this reason, one whose insides is not as his outside will not enter the seminary because he is not from the side of the tree of life, but from the tree of knowledge of good and evil. One who lacks sanctity from without, or lacks purity from within, is mixed with good and evil.

626) A decoration mentioned in regard to the cup, we learn about it, “crowns it with disciples.” The letter Hey is the cup, Bina; he crowns with disciples, with the letter Yod, which is a crown over the letter Hey, since students enhance and extend Hochma.

We learn about the wrapping mentioned in regard to the cup that you must wrap the head and cover it because the Shechina is on its head. A wise disciple must not go four cubits bareheaded because “the whole earth is full of His glory.” It is even more so with a blessing, with mentioning the holy name, that it is forbidden to be bareheaded.

627) The reason why it is forbidden to go bareheaded is that the letter Yod from HaVaYaH, Hochma, wrapped itself in Ohr [light] and became Avir [air], since the letter Yod, Hochma, is in Avir. This is the light in which He cloaked Himself when He created the world, as it is written, “Covering Yourself with light as with a cloak.” It is as it is written, “Let there be light,” let there be air [Avir]. And before anything was formed, the HaVaYot were formed. This is why it is written, “‘Let there be light,’ and there was light,” which is a light that existed before.

Yod de HaVaYaH, Hochma, is upper AVI. Hey de HaVaYaH is Bina and YESHSUT. It is known that prior to all the correction was the correction of the mitigation of Malchut in Bina, which is the point of Holam. By that, Bina was diminished from her light of GAR, and became VAK. This is the Yod that entered the light and became Avir.

Afterward, in Gadlut, the Yod descended from the Avir, meaning when Malchut descended from Bina and the light returned to her place. This is only in Hey de HaVaYaH, YESHSUT. But in Yod de HaVaYaH, upper AVI, the Yod never exits the Avir.

Yod from HaVaYaH, Hochma, cloaked herself in light and became Avir. It is so because the Malchut in Yod de HaVaYaH, meaning upper AVI, rose into their Bina. This is the ascent of Yod to the light, which becomes Avir, VAK, called “air” [Avir] and “wind” [Ruach].

It is regarded as the light of GAR of AVI that was cloaked, covered, and vanished, as it is written, “Covering Yourself with light as with a cloak,” as though the light was covered with a gown. This is the meaning of “Let there be light,” let there be air, since the correction of the ascent of the Yod to the light is the correction of ZON and BYA so they are fit to receive light. Were Malchut not corrected mitigated in Bina, the worlds would be unfit to receive any light.

For this reason, the first correction that was said, “Let there be light,” is “Let there be air,” for the Yod to enter the light and become air. Otherwise, it would be impossible to have light in the worlds.

And before anything was formed, the HaVaYot were formed, the Yod de HaVaYaH, where that correction of the ascent of the Yod to the Avir remains. This is why it is written, “‘Let there be light,’ and there was light.” It is a light that existed before, and afterward, in Gadlut, when it is written, “and there was light,” it was not new light, but the same light that was initially diminished into Avir, then the Yod descended from the Avir, by which the light from before reappeared.

628) Hay [alive/living] was said regarding the cup of blessing. It means living from the barrel, so it is not poured with water there, the upper Shechina, Bina, the eighth Sefira in the ten Sefirot when beginning to count from below upward. This is why she is called Het [the first letter in Hay, and also eight].

It is written about her, “In wisdom shall a house be built.” It is a Havit [barrel], with the letters, Het Bayit [Bet–Yod–Tav (house)], indicating that the wine, Gevura de ZA, will extend from Bina, which is called Havit [barrel], Het Bayit [Bet–Yod–Tav (house)]. And because Bina is life, as it is written, “She is a tree of life to those who hold her,” the wine, which extends from Bina, is alive. It is the wine of Torah, for one who engages in it is called “alive.” A righteous, Yesod, is called “alive” and he lives from the barrel, whose lights extend from Bina, who is called a “barrel.”

629) There are two colors to wine: white and red. Wine, in Gematria, is seventy, which is seventy faces, thus there are seventy-two. It implies that the lights of the name AB [seventy-two] illuminate in wine. Also corresponding to the two colors of the wine there are “remember” and “keep” of the Sabbath. With the seventy words in the Kiddush [sanctification on Sabbath Eve], “And … were completed,” they are seventy-two.

630) “Full,” which is said regarding the cup of blessing, is as it is written, “A cup full of the blessing of the Lord.” It should be filled with the wine of Torah. So a man should be whole, as it is written, “An innocent man,” which means “a whole man,” as it is written, “And Jacob came whole.” Thus, Jacob is called “whole,” and so should the soul be called, “whole.” There must not be any flaws in it, for “all that has a blemish will not approach.” Likewise, the letters Aleph–Lamed–Mem [mute] with Yod–Hey are the letters of Elokim [God], as the count of “cup,” eighty-six.

For this reason, the cup must be full, for if you reverse the word Elem [mute] you will find Maleh [full]. The word “cup,” in Gematria, is “full,” eighty-six, for it is full when there is Yod–Hey there, as it is written, “For a hand on the throne of the Lord [Koh, Yod–Hey],” for the full name is missing, lacking the Vav–Hey. ADNI in a small number is as the count of Vav–Hey.

The middle pillar is filled with both, from Yod–Hey and from Vav–Hey. For this reason there is the name Adam on it, which is the explicit name, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, which is Adam [man] in Gematria.

631) He receives the cup of blessing with both hands, as the Torah was in two tablets, five commandments in each tablet, corresponding to the five fingers in the right hand, and five commandments in the other tablet, corresponding to the five fingers on the left hand. It is given with the right hand, as the five in the left are included in the five in the right. This is why it is written that he brought down two stone tablets in his hand, and not in his hands. In one hand, the right one, as it is written, “On His right was a fiery law unto them.”

632) He fixes his eyes on the cup of blessing because that cup corresponds to the land of Israel, Malchut who clothes Bina, of whom it is written, “The eyes of the Lord are always on her.”

The eyes of above are the seventy Sanhedrin, and Moses and Aaron atop them are the two upper eyes, HB, the right one and the left one. They are seventy-two, as the count in wine. The seventy Sanhedrin correspond to HGT NHYM, where each of them comprises ten, and HB is atop them—Moses and Aaron. He fixes his eyes on the cup, meaning extends HB to the cup, to Malchut.

633) He raises it a handbreadth from the ground, since the letter Hey de HaVaYaH is a cup, and must be raised to the letter Yod de HaVaYaH, which is called handbreadth, in which the Hey opens in five fingers, fifty gates of Bina.

And he dispatches it as a gift to his household, so his wife, the Nefesh [soul] will be blessed. It is written about her, “But now our soul is dried away; there is nothing at all.” She is blessed and she bears fruit, as it is written, “Let the earth put forth grass.”

634) The fourth correction in the table is to have on his table words of Torah, so he will not be in it as the uneducated, as it is written, “For all the tables are full of vomit and feces.” But one who wishes to grow rich shall go north, fixing the table toward the north, where the table is to the left, judgment. For this reason, the right must be connected to it, the Torah, which was given from Hesed, mercy, the right hand of the Lord.

635) The fifth correction in the table is to prolong one’s stay on it, for the poor, to delight them with his table, so the charity will prolong his days, so he will not die prematurely. It is like the Torah, which is prolonging of days for the soul in two worlds, in this world and in the next world. Likewise, charity is prolonging of days for the body in two worlds, as it is written, “For he is your life and the length of your days.”

“For he is your life” in this world, “and the length of your days” in the next world. To the body, the next world means at the revival of the dead, that once he is resurrected at the revival of the dead, he will not die. As he will exist in the next world, he will exist in this world.

636) The sixth correction is to not be a glutton and a drunkard on the king’s table, like Esau, who said, “Stuff me,” as in stuffing, but rather by way of grinding, meaning that he will grind the food with his teeth. Likewise, one who utters words of prayer or words of Torah from his mouth should bring them out whole in the grinding, meaning to scrutinize and negotiate them, which is similar to grinding, and not by “stuffing,” when they are incomplete. Moreover, because of the danger of preceding trachea to gullet, he should eat in a manner of grinding and not by stuffing.

637) The seventh correction is “last water.” The first water is a commandment; the last are mandatory, and the middle ones are optional. In the first water, he needs to raise his fingers so the watering will not come down again and defile the hands.

Some sages said that “last water” is because of the Sodomite salt, so it does not blind the eyes. And by that, they have exempted us, since last water is only a good advice, to not blind the eyes, and is not mandatory.

638) Also they said three times “holy” about it, as it is written, “And you shall sanctify yourselves and be holy, for I the Lord am holy.” “And you shall sanctify yourselves” is the first water. “And be holy” is the last water. “For I the Lord am holy” is fragrant oil, to remove the filth from the fingers. “I the Lord” is a blessing, and the middle water between cheese and meat. For this reason, “And you shall sanctify yourselves and be holy, for I the Lord am holy.” How fortunate is the people whose Master places them with Him, who makes them adhered to His holiness.

639) It is likewise with “And sanctify yourselves” during intercourse. The first water that the man sows are a commandment, when he keeps the commandment to multiply and be fruitful. The last water is the seed of the female, which is mandatory, where the male’s semen compels her to inseminate. The middle water are as it is written, “You curdle me like cheese,” where the Creator “curdles” the semen for the building of a newborn. It is written, “You pour me out like milk and curdle me like cheese,” implying the middle water, between cheese and meat, and it is written about the Creator, “You clothe me with skin and flesh.”

Gevina [cheese] comes from the word Binyan [building]. Flesh means that the Creator turns the semen into flesh. This is the middle water, the water of the Creator, which is median to the male’s MAD and to the female’s MAN.

640) The eighth correction is that three require a cup, since the cup implies Bina, and Bina is the third Sefira in the ten Sefirot. For this reason, less than three do not require a cup. Three require a cup implies the verse, “they will give You a threefold ‘holy.’” The Torah does not go below three: priests, Levites, Israelites; Torah, Prophets, Writings [Hagiographa], and it was given on the third month, on the third day.

Bina is Yod–Hey–Vav de HaVaYaH, three lines. It was said about her, “The night is three watches.” Malchut is the fourth Hey, receiving all three lines, of whom it was said, “Four watches is the night,” corresponding to the three lines and Malchut who receives them. Shin has three branches, corresponding to three shifts. Shin with four branches corresponds to four watches.

641) The ninth correction is the cup of blessing, a fourth of a log [the volume of six medium size eggs]. Its measure corresponds to the letter Hey, the fourth letter of the name, HaVaYaH.

The tenth correction is that in the tenth, the one who blesses says, “Let us bless our God.” The lower Shechina, Malchut, is the fourth and tenth: fourth in HaVaYaH and tenth in the ten Sefirot and in the ten letters, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph. For this reason, it requires ten to mention the name “our God.”

One should really keep oneself from throwing these things where he should not, as one who throws bread. It is even more so with one who throws the bread of Torah outside his table, which is the Shechina, of whom it is written, “This is the table that is before the Lord.”

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