Autor: arhiprofesor

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322) The sixth correction is the verse, “I saw as the appearance of fire.” “I saw” was not written until now because here there is actual seeing. The Creator said, “He who enters this appearance and is above in his prayer and heart, for the sake of the Lord [HaVaYaH], and below in his eyes, in the name ADNI, let him into this palace.” It is like the angels whose backs are in HaVaYaH, and who have fear in the Shechina, the fear of HaVaYaH [the Lord].

323) There is HaVaYaH in sight, hearing, smell, and speech, since sight and hearing are Yod–Hey, smell and speech are Vav–Hey. In doing, touching, using, and walking there is ADNI.

Sight is seeing in the light and in the candle, as it is written, “And the law [Torah] is light.” Smell is the smell of the offerings, the prayers. Speech is the speaking in Torah and in prayer. Doing is that of Mitzva. Using Mitzva and feeling it, and its walking.

In sight and hearing where there are no Torah or Mitzva, the Creator and His Shechina are not there. The Creator is in sight, Hochma, and so is His Shechina, for the Torah is as is written, “And Torah is light.” His seeing is the Shechina because Hochma appears only in Malchut, since HaVaYaH, ZA, said, “I will make Myself known to him in a mirror”; the Shechina is His mirror.

324) The thought, which is inside the senses—sight, hearing, smell, and speech—is Bina, the letters of Ben [son of] Yod–Hey. Israel, ZA, is called a “son,” he arose in the thought, which is Yod–Hey. A thought is Hochma, since the intimation is sufficient for the wise, a thought before he comes to a corrected thought.

Hochma arose in the thought, Bina, since thought and contemplation are all one because Hochma is known only in Bina, and Bina is in the heart. For this reason, thought is in the heart, and contemplation is in the heart.

The Hochma in the right, AVI, Hochma is not known there, but Hassadim, since the Hochma in the right is only Hesed. For this reason, she is regarded as unknown, since in AVI, the Yod does not come out from Avir. It is not so with Bina, YESHSUT, in which the Yod comes out from the Avir, and Hochma appears in her, in her left line. This is the heart, and this is why it is known. It is considered that Hochma in her place disappears, since she is only Hesed there, but she extends to Bina, and there she is known.

Contemplation is Hochma, since an intimation is sufficient for the wise, because Hochma [wisdom] in her place is like an unattained contemplation, which has not been revealed in thought. Hochma arose in the thought, Bina, since Hochma is known in the place of Bina, and not in her own place. For this reason, a thought is in the heart, and contemplation is in the heart, for even the contemplation is not in the place of Hochma, but in the place of Bina, called “heart.” And there are right and left there, HB, where Hochma is a contemplation and Bina is a thought.

325) There is also hearing in the Torah, since it is a Mitzva to listen to the reading of a book of Torah. And likewise, in the nose there is a fragrance to the HaVaYaH. The Shechina is an offering of HaVaYaH, His offering. The prayer is as the offering, where by the offering or the prayer, the Shechina ascends to HaVaYaH, as fragrance unto Him, and she approaches Him with a prayer. Similarly, it is written about speech, “But all My words are as fire, says the Lord.” The bottom Hey de HaVaYaH, the Shechina, is His speech.

326) As the Shechina is His mirror, His hearing, His fragrance, His speech, in the head, likewise, in the hands she is the doing of His Mitzvot. In the body it is His kneeling, in a prayer it is His standing upright, and likewise in His standing prayer. The reception of GAR is called standing upright and standing, since she stands before Him everywhere, and kneels before Him, and falls to His feet by falling face down to ask Him for mercy over her children. She is humbleness toward Him, and she has shame from Him.

327) But not as the evil maidservant, called Lilit, who is insolent, aweless, shameless, the mother of the mixed multitude. This is why Solomon said, “A virtuous woman is her husband’s crown,” the Shechina. “As rottenness in his bones she shames,” meaning the maidservant, Lilit, since the Shechina is queen, her maidservant is Lilit, who has no humility or shame from the Creator, and so are her children, the mixed multitude.

The Creator is destined to remove her and her children from the world, who are bastards from the nine qualities, Aleph–Samech–Nun–Tav Mem–Shin–Gimel–Het–Tav. These are initials [in Hebrew] of “Forced, Hated, Menstruation, Substitute, Rebellious, Intoxicated, Divorced, Impudent, Mixed-breed,” which are bastards from the wise.

328) Likewise, the Shechina is the using of the Creator, His unification with the righteous who lives forever, Yesod, and the Shechina is His walking, as it is written, “Justice shall go before Him,” to do His will. The Shechina is called Tzedek [justice]. And also, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” The Shechina comes out to Him to do His will. It is likewise in seeing, in hearing, in smelling, in speech, in action, in the body, in using, in walking, and in every organ, she is commanded to serve Him and do His will.

329) The children of the Shechina, Israel, are of her form: humble, modest, all are as her qualities. This is why the Creator commanded Moses, “And you will select out of all the people able men who fear God, men of truth, those who hate greed.”

“Able men” are from the right, Abraham, Hesed that became Hochma, since during the Gadlut de ZA, HGT ascend and become HBD, where there is the seeing of the Torah, as it is written, “At His right was a fiery law.”

“Who fear God” is from the side of Isaac, Gevura that became Bina, where there is hearing, of which Prophet Habakkuk said, “Lord, I have heard the report of You and I fear.”

“Men of truth” are from the side of Jacob, Tifferet who became Daat, where there is a fragrance for HaVaYaH, in the nose.

“Who hate greed” is from the side of speaking, Malchut, the fourth pillar, Adam HaRishon who connected to the patriarchs. He is regarded for them as Malchut, and Malchut is called “man,” since three animals, lion, ox, and eagle are HGT, in seeing, hearing, and smell, and the fourth pillar for them is the face of a man, in speech, Adam HaRishon.

330) “And place over them ministers of thousands” is from the side of the letter Aleph of ADNI. “And ministers of hundreds” is from the side of the letter Dalet of ADNI, four hundred years that Israel were enslaved in Egypt. “Ministers of fifty” are the letter Nun of ADNI, and “ministers of tens” are the Yod of ADNI.

331) By these qualities, Israel are distinguished as the children of the Creator and His Shechina to have able men among them, like “a virtuous woman is her husband’s crown,” who are the ones with Hesed, opposite Hesed de ZA.

“Who fear God” corresponds to Gevura de ZA. “Men of truth” correspond to Tifferet de ZA, and not men of falsehood, since the children of Israel will not do wrong, nor speak falsely, and there will be no words of deceit among them. “Who hate greed” corresponds to Malchut, as a person who is content with his share. “And not as the mixed multitude,” meaning the children of the evil maidservant, Lilit. They are as a serpent, that the whole earth is before it, as it is written, “And a serpent, dust is its bread.” This is why he fears eating the dust to satiation, lest he will not have enough. Such are men of greed—they have no satiation with all the money in the world.

332) For this reason, it is not the study that is the most important, but the act, since the Creator is concealed in the secrets of the Torah, and is known in the Mitzvot, which are the Shechina, who is His form. As the Creator is humble, His Shechina is humble. He is Hassid, and she is Hassidah [female form of Hassid]. He is mighty, and she is mighty over all the nations of the world. He is truth, and she is faith. He is a prophet, and she is a prophetess. He is righteous and she is righteous; He is king, she is kingship. He is wise, and she is wisdom; He understands, and she is His understanding. He is Keter [crown], and she is His Atara [crown], the Atara of Tifferet.

For this reason, anyone whose inside is not as his outside, let him not enter the seminary. The form of the Creator is that He is His insides, and His Shechina is His outside, He is His insides within, and the Shechina is His outside, from without. She did not change, the one outside, from the one inside, so she is known to be His emanation, and there is no separation there at all.

333) And because He is HaVaYaH concealed from within, He is called only by His Shechina, ADNI. This is why the sages said, “I am not read as I am written.” In this world, I am written as HaVaYaH, and I am read as ADNI. But in the next world I am written as HaVaYaH, and I am read as HaVaYaH, so there is Rachamim on every side. This is why the Creator commanded the ministering angels, “One whose inside is not as his outside in all the inner and outer organs will not enter this palace.” This is why it is written, “The Rock, His work is perfect,” and also, “You shall be whole with the Lord your God,” for His interior and exterior are equal.

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316) The fourth and fifth corrections are the verse, “From the appearance of his waist and up, and from the appearance of his waist and down.” It was said about them, “The thighs of the animals opposite all of them.” They are in NH, since NH are called “waist,” and “from the appearance of his waist and up” it is Netzah, and “from the appearance of his waist and down” it is Hod. Matat is a token in his army, the form of a Tzadik, Yesod.

A Tzadik, Yesod de ZA, is a token in the army of above, in Atzilut, and Matat is a token in the army of below, in Beria. Matat, Shadai is in it, for Matat in Gematria is Shadai (314). It is written about it, “And the animals were running and returning, as the appearance of a flash.”

317) It is written, “And their leg was a straight leg.” The legs of the harm-doers are crooked. The legs of the holy animals are as it is written, “and their leg was a straight leg,” on the part of Haya, which is Israel, comprising three animals, of which it was said, “the patriarchs, they are the Merkava.”

It is so because the straightness extends from the middle line, which leans neither to the right nor to the left, but squarely in the middle. But the Sitra Achra and the harm-doers lean to the left, hence they are twisted. “And their leg was a straight leg” on the part of the animal, which is Israel, meaning on the part of the middle line, called Israel, which includes three animals, HGT, as it is the middle line. But the Sitra Achra and the harm-doers, who have no desire for the middle line, their legs are twisted to the left.

318) Their legs are as a calf’s foot, since they come from the side of the animal called “ox,” the left line. Hence, they have a calf’s foot.

“And they sparkled like burnished bronze,” on the part of the slant serpent which is at sea, rising toward him on land, rising to fight with the serpent that is on land. Nahash [serpent] and Nehoshet [bronze] are male and female in Noga. Hence, they sparkle as the burnished bronze, on the part of the serpent, which illuminates in them.

“And the animals were running and retuning.” “Running” is written in regard to the animals on the part of Nuriel, which is Ratzo [running] in Gematria (297). And “returning” in the animals is on the part of Shadai, for “and returning” is Shadai in Gematria (314), and it is Matat in Gematria.

319) When Israel would hear the sound of Torah and prayer from the east, they would run to the east, likewise to the west, likewise to the south, and also to the north. The Creator said to the ministering angels, “Those who are running for a prayer of Mitzva, who are running to hear the lesson on Sabbath, and who are running to do My will and repent, welcome them in the palace of that vision, in the palace of NH.

By these signs, that they are running for Torah and Mitzvot, and their repentance, by running and returning, they are friends with you, for they are running and returning in the Torah, like the animals, which are running and returning in the words of the law. They are inscribed with you, let them into this palace.

320) Thus, when Israel pray, Michael flies in the world in one flight, and Gabriel flies in two flights. And when the speech comes out from Israel in law, prayer, and in any Mitzva where the Shechina is there, they run to the Shechina and return with the Shechina, under their Master’s mission, to unite her with HaVaYaH.

And wherever they hear the sound of Torah, where the Creator is there, they run to that sound and return in it under their master’s mission. In any sound where there is no HaVaYaH, and in a speech where there is no ADNI, Michael and Gabriel do not run and return. For this reason, their leg is a straight leg, for the ways of the Lord are straight. Where there is HaVaYaH, the middle line, it is a straight way. And if there is no HaVaYaH there, it is not a straight way.

321) “Their leg is a straight leg.” One who prays should correct one’s legs in one’s prayer, as the ministering angels, so his legs will be straight, as a calf’s foot, to be inscribed with them so. For this reason, one who prays should aim one’s legs, as it is written, ‘And their feet as the foot of a calf.” The Creator said to the ministering angels, “Those who are inscribed in this manner in their prayer, who aim their legs as you, open for them the gates of the palace, to enter this vision of NH.”

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313) The third correction is the order of the speaking of the prayer, in which there are murmuring animals of fire. This is the verse, “And I saw what appeared like electrum, as a vision of fire, a house around her.” This is the electrum, animals of fire, at times silent, at times murmuring. They are the crowd that listens to the reading of the book of Torah, who rush to the book of Torah when the speaking comes out from the reader’s mouth. It is considered for them as though they are receiving the Torah on Mount Sinai. And when the Creator says, “I,” not a sound is heard, nor any speech of the animals, but His. Therefore, since the reader in the Torah is in the place of the Creator in Sinai, they must be silent at that time.

314) Whenever the speech comes from the mouth of the Creator, the animals of fire are silent, for then is the time of the unification of voice and speech, the Hochma stops, and the governance of Hassadim begins. This is the meaning of “silent.” And when He is silent, when there is still no unification between voice and speech, the animals of fire murmur. It is written about it, “And all the people were seeing the voices,” the voice of the roaring animals, and the torches that were coming out as the animals spoke in several kinds of tune before the king. This was before the Creator began to speak. And when He said, “I,” the animals were silent, and only His was heard.

Those who are silent during the reading of the book of Torah are in the shapes of these animals—they are silent when the Creator speaks. The Creator commanded to admit the animals into a room “a vision of fire, a house around her.” These are the harsh Dinim that appear at the time of disclosure of Hochma. The Creator established these Dinim to be circling them as though they were a house for them, to keep them from the outer ones, so they do not suckle from them.

315) Those who are silent in the prayer during the eighteen blessings, as there is the unification, will enter the room of this vision, as it is written, “as a vision of fire, a house around her.” This will be their reward in the future. Those who are silent for the law, who keep still in order to hear and to understand the law from their rav—for the reward of the law is understanding—will enter the room in the palace of that vision of the Torah, which is fire. It is written about it, “‘Is My word not as fire?’ Says the Lord; ‘and like a hammer that shatters the rock?’” This is the rock of which it is written, “And speak to the rock before their eyes, that it may yield its water,” which is Malchut.

The waters of Torah come out corrected for those who engage in Torah Lishma [for her sake], and it is written about them, “And the congregation drank, and their cattle.” Those who do not engage in it Lishma, bitter waters come out to them, and it is written about them, “And they made their lives bitter with hard work,” which is a question, “in mortar,” which is all the more so, “and in brick,” which is the scrutinizing [the same letters as “brick” in Hebrew] of laws.

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304) The ones with stature are inscribed in these three Merkavot [pl. of Merkava] in a prayer. Anyone who kneels, kneels in “Blessed,” and anyone who stands upright, stands upright in “name.” There are four times standing upright and four times kneeling. Two times standing upright and kneeling in the blessing of the fathers, in the beginning and in the end, and two times standing upright and kneeling in “We thank,” in the beginning and in the end. By these standing upright and kneeling, he implies that he carries and brings to the one that the four directions of the world are His, and raises and lowers to whom the heaven and earth are His, as with the Lulav. These are VAK, heaven, earth, and the four directions, corresponding to the first three blessings, HGT, and the last three blessings, NHY, in which there are eight times kneeling and standing upright.

In the blessing, “He makes peace in His high places,” there are four times kneeling and standing upright to the left, kneeling and standing upright to the right. This is similar to standing before one’s rav [teacher]: his right is opposite the rav’s left, and his left is opposite his rav’s right, hence he greets to his left and to his right, where his right is opposite his rav’s left, and his left is opposite his rav’s right.

305) They are twelve between the kneeling and the standing upright. Four times kneeling and standing upright in the blessing of the fathers in the beginning and in the end, four times kneeling in “We thank” in the beginning and in the end, and four times kneeling and standing upright in “He makes peace” to the right and to the left. There are seventy-two eyes in them, which being six edges, meaning to whom the four directions and the heaven and earth are His, then six times twelve is seventy-two. And since they extend Hochma standing upright, they are called Eynaim [eyes].

There are eighteen shakes in the six times kneeling: three shakes to each kneeling. It is so because one must kneel in the Rosh, in the Guf, and in the Zanav [tail], until the eighteen vertebrae in the spine pop, which implies Yesod, called Hay [Het–Yod (alive)], and implying that we must include Yesod in these six times kneeling. Also, the twelve times kneeling and standing upright add up to seventy-two.

Seventy-two wings of the Shechina illuminate by these seventy-two eyes of the Creator, which are imparted upon Malchut. She rises over them and she is called “standing,” the standing prayer. In the beginning, Malchut was fallen, the kneeling, and had to be raised by the name HaVaYaH, for standing upright in the name, in eighteen worlds, through Yesod, called Hay, and by four times standing upright in the six blessings, which is Tifferet that includes the first three blessings and the last three blessings.

306) One should kneel in eighteen worlds, in the quality of Yesod, called Hay. This is Vav–Vav Vav, for anyone who kneels, kneels in “Blessed,” Yesod, which is called “blessed,” and anyone who stands upright, stands upright in the name HaVaYaH, the middle pillar, Tifferet, HaVaYaH. Tifferet and righteous, called “blessed,” are Vav–Vav Vav.

Tifferet Vav–Vav in filling, and Yesod Vav without filling, and these three Vavs are implied in the initials of the three verses, “And went,” “and came,” “and pitched,” which are three lines of the name AB. The upper Vav–Vav, Tifferet, is gripped in standing upright and in kneeling, hence there are two Vavs in it. But the Yesod that is gripped only in kneeling has one Vav, and all of them, all three Vavs, add up to Hay [Het–Yod], opposite the eighteen blessings of the prayer.

307) Four times kneeling are in ADNI, and four times standing up are in HaVaYaH. The middle pillar is HaVaYaH, and the Shechina is ADNI. “The one who lives forever” [Het–Yod] is Yesod, uniting HaVaYaH ADNI with each other, and this is YAHDONHY, the letters of HaVaYaH ADNI combined, which is Amen in Gematria (91). At each conclusion of a blessing from among the eighteen blessings of the prayer, there is HaVaYaH. These are eighteen times four letters HaVaYaH, and eighteen times four is AB, seventy-two Eynaim that illuminate in seventy-two wings, which are eighteen times four letters ADNI.

Even though kneeling is in Yesod with respect to the unification, since Yesod is always attached to Malchut, kneeling means falling of Malchut, which is deficient of GAR, as one who lowers one’s head and must be raised, pick up her head, GAR, by the bestowal of ZA, HaVaYaH. For this reason, there are four times kneeling in ADNI, in which there is the falling, and four times standing up in HaVaYaH, in which there is the power of raising of the Malchut. “The one who lives forever,” Yesod, is the one who unites them with one another.

308) Concerning what is written about the animals: “They had backs, they were high … and their backs.” “They had backs” means wings, Malchut. “They were high” means face, ZA. “And their backs,” which are on them, Bina, “were full of eyes around the four of them,” meaning that they were quadrupled in four letters.

This seems perplexing, that he said that there are seventy-two eyes in ZA. This is why he says, “And all is true,” meaning that all three Behinot [discernments]—wings, faces, eyes—are included in ZA, who is called “truth.” The evidence is that we say that there are Ayin [seventy] faces to the Torah. Thus, the Torah, ZA, comprises eyes and comprises faces. But individually, the wings, which are ADNI, are regarded as Malchut. The face, HaVaYaH, is ZA. The eyes are EKYEH, Bina, and these three names, ADNI, HaVaYaH, EKYEH, add up to Yod–Bet–Kof (112), initials of Yichud [unification], Beracha [blessing], Kedusha [holiness]. The name ADNI implies action, HaVaYaH implies speech, and EKYEH implies thought.

309) In each eye there is the measure of thumb. This is a medium Vav, the middle line, in which there are only two joints, with the top joint missing. It is so because there are only two joints in the thumb, Yod, Yod. Corresponding to the nose, the thumb is called Vav, Vav, intermediate. And corresponding to the two holes in the nose, right and left, which are not as one, they are called Yod, Yod. Vav with two letters Yod add up to Yod–Vav–Dalet Hey–Aleph, meaning twenty-six.

This is “And created,” where there is a Vav at the beginning of the word, with two letters Yod [in Hebrew], indicating the measure of a thumb, which is the domination of Hassadim. The measure of the thumb is the measure of each quality of Yod–Vav–Dalet Hey–Aleph, GAR. In every place there is the dominion of the GAR in each organ. In each organ there are Rosh and Guf, and in the quality of the Rosh in the organ rules the quality of the thumb, Hassadim.

Each organ is complete, such as the verse, “He spreads his wings, takes them, carries them on his pinions.” There are wings there, the bottom Behina of the organ, where it is regarded as three joint fingers. And there is also a pinion, which is a two joint thumb because it is the upper Behina, the Yod–Hey in it.

310) There is not an organ in all of his Merkava that is not a complete organ in its form, meaning Rosh and Guf. He is everywhere, and their faces and wings are parted from above, in GAR of the organ, where the quality of thumb governs, where the right and left in the middle line are parted. It corresponds to the open portions in the Tefillin, opposite GAR, which are separated, opposite the Torah, ZA, GAR, which are eyes and faces.

When they are below, in VAK, there is Zivug between the right and left of the middle line, and between ZA and Malchut, right and left, and then the portions in the Tefillin are blocked, opposite YAHDONHY that is on them. In their faces and in their wings are ZA and Malchut, united with each other. This is why the portions are blocked. But here their faces and wings are not parted because he is from below, VAK.

311) And the Creator inscribes in Israel, opposite them—opposite the faces and wings of the animals, in a prayer—that Israel will be friends with the animals, to kneel with the whole body in the eighteen blessings of the prayer, to enthrone the Amen upon them in each of their organs. This is YAHDONHY, which is Amen in Gematria, since by kneeling he extends ADNI, and by standing upright he extends HaVaYaH. Afterward, through the one who lives forever, YAHDONHY unite and interlace.

The Creator said to the angels, to the four animals: “One who is not inscribed before you to be kneeling in ‘blessed’ or standing upright in ‘the Lord,’ on the level of the Guf, his prayer will not enter My palace, ADNI. Do not accept his words on your wings or faces.” Anyone who prays in ADNI and joins HaVaYaH with Him, which is the face of the angels, the four animals, it is written about the animals, “And their faces and wings were parted from above,” in their GAR, to later receive the unification YAHDONHY in their VAK, in the words of prayer that come out from man’s mouth.

312) He who answers, “Amen,” is greater than the one who blesses, for it is written about ADNI HaVaYaH, said in an ordinary prayer of a man, “And their faces and wings were parted,” which corresponding to HaVaYaH they are in the face, and corresponding to ADNI they are in the wings. They are one cherub on this end, HaVaYaH, and one cherub from that end, ADNI. They are separated because the unification of HaVaYaH ADNI in combination is not done in the blessings of the Torah, but in the standing prayer.

But when the cantor repeats in a prayer and says, “Amen,” uniting and interlacing HaVaYaH ADNI with each other, which are Amen in Gematria, he is therefore greater than the one who is blessing, since he is in the second notebook, in the bottom connection, of VAK, where in the second notebook the two names, HaVaYaH ADNI, connect.

In the beginning, in the first connection, opposite GAR, the loops were parallel to one another, on the boards, which are the connection of the fingers, since boards have the letters of knots [in Hebrew]. Thus, at that time the tabernacle is not one, YAHDONHY. But upon the repetition of the cantor in the standing prayer, and he answers, “Amen,” which is the unification of YAHDONHY, which is Amen in Gematria, then, as it is written, “And the tabernacle will be one,” since in it, one connects to the other, implying HaVaYaH ADNI. Thus, one who answers, “Amen,” in the standing prayer is greater than the one who blesses in the rest of the blessings of the prayer.

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285) One who reads the Shema reading morning and evening, it is as though he keeps the verse, “And you shall contemplate it day and night,” because the Shema reading includes within it right and left, day and night. A white Talit [prayer shawl]— the Talit in the Tzitzit with respect to the white in it, and not with the respect to the azure in it—is to the right, on the part of Hesed. It was said about it, “To a king sitting on the throne of mercy [Rachamim] and conducting himself in piousness.” It is also written, “And in mercy shall the throne be established.” Hesed amounts to AB (72), implying the seventy-two rings and knots in the Talit, which are four times eighteen.

286) There is a Talit on the part of Matat—the letters Tet of Matat, which include eighteen that exist among the knots and the rings on each side of the Talit. There are five knots corresponding to the five books of Moses [the Pentateuch]. The thirteen rings are thirteen bindings that are bounded on the Tzitzit, corresponding to the thirteen qualities of Rachamim in the Torah. The Torah is interpreted in thirteen qualities, which are the thirteen qualities of Rachamim, extended from the thirteen corrections of Dikna de AA.

287) It is written about Malchut, “as the appearance of a man upon it from above.” Malchut in the form of Tifferet is the glory of man upon it from above, and it is called by the name of Tifferet, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph. It is also written “All who are called by My name, and whom I have created, formed, and made for My glory.” Therefore, “as the appearance of a man upon it from above” is the Shechina, who is as the form of the middle pillar, Tifferet in four faces and in ten Sefirot, which are Adam, ten letters Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, which is Adam in Gematria (45). The four faces of Adam, the four simple letters, HaVaYaH, which together are fourteen letters, it is written about them, “And through the prophets I gave parables.”

288) Also, the Tzitzit is called Hay [Het–Yod, “alive,” eighteen (in Gematria)], which are thirteen rings and five knots on the part of the righteous, Yesod. Through his unification the Creator and His Shechina are called Adam, in HaVaYaH filled with the letters Aleph, which is Adam in Gematria. The middle pillar, ZA, is Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav, which is thirty-nine in Gematria. His Shechina is Hey–Aleph, and in Hey–Aleph the name Adam was completed.

The thirty-nine amount to Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav, and the righteous, who is called Hay, brings down the dew, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav, to the Hey–Aleph, the Shechina. Yesod is the connection of the Talit, eighteen worlds on each side—five knots and thirteen rings, connecting and unifying the Creator with His Shechina on all sides, in the four ends of the Talit, HG TM.

289) Tefillin are the left line, as it is written, “The Lord has sworn by His right, and by the arm of His strength.” “By His right” is the Torah, and “By the arm of His strength” is Tefillin.

The four portions in the Tefillin are the four letters HaVaYaH. ADNI is a palace for four letters, four portions, in the four boxes of the Tefillin. The knot of the hand Tefillin is “the righteous one who lives forever,” Yesod, the connection of HaVaYaH ADNI, on the left arm. The knot of the head Tefillin is the middle pillar, Tifferet in which HaVaYaH EKYEH connect above, HB, since ZA rises and unites HB, HaVaYaH EKYEH, and becomes Daat there.

290) The Shema reading is the unification in the middle, in HGT, and is gripped between the Tzitzit and the Tefillin. The Tzitzit is from the white, to his right, and the Tefillin is to his left. All the portions of Tzitzit and Tefillin are included in the unification of the Shema reading. With respect to the middle pillar, Talit and Tefillin, as it is written, “And it shall be a sign on your hand and frontals [Totafot] between your eyes.” And it is also written, “And they shall make for themselves tassels.”

There are three unifications:

• In HBD it is HaVaYaH EKYEH, HB, united by the Daat, the knot of the head Tefillin;
• In NHY, HaVaYaH ADNI, united by the Yesod, the knot of the hand Tefillin;
• In HGT, HaVaYaH Elokim, united by Tifferet.

The Shema reading, Tifferet, is the unification in the middle in HGT, between the upper unification, HaVaYaH EKYEH, and the lower unification, HaVaYaH ADNI. For this reason, the Shema reading is Talit and Tefillin, where the Talit is on the right, and the Tefillin is on the left.

291) The Shin in the Tefillin is the law for Moses out of Sinai. It is written, “And all the nations of the earth shall see that the name of the Lord is called upon you, and will fear you.” The name HaVaYaH is the head Tefillin, the two letters Shin of the Tefillin, seen upon them from both sides from without.

The two letters Shin are 600. Shin Shin are six degrees HGT NHY. In ZA, the right Shin is HGT, and the left Shin is NHY. With the seven branches in the two letters Shin, they are thirteen, since the right Shin has three Roshim [heads], and the left one has four Roshim. Together they are seven Roshim, seven branches, and together they are 613.

Seven branches and six degrees are thirteen. The Gematria of the two letters Shin is 600. There is no Mitzva [commandment] that is not equal to the whole of Torah; this is why it is written, “And all the nations of the earth shall see that the name of the Lord is called upon you.”

292) As 613 are implied in the Tefillin, each Mitzva is HaVaYaH, where the Yod–Hey in it, with My name, adds up to 365 negative Mitzvot [commandments to avoid certain actions], and Vav–Hey in it with My remembrance adds up to 248 positive Mitzvot [commandments to perform certain actions]. Together, they are 613. This is why each Mitzva is tantamount to 613.

Shema Israel, the Shema reading, which includes Tefillin and Tzitzit, comprises all 613 with respect to the Tzitzit, since in Gematria, Tzitzit is 600, and with the thirteen rings in them they are 613. It also contains 613 with respect to the Tefillin in the two letters Shin in them.

293) “And they shall be as frontals [Totafot] between your eyes.” Totafot consist of the letters Tet–Tet Peh–Tav. In Gematria, Tet–Tet is eighteen worlds, Tzadik, Yesod. Opposite him is Matat, since Yesod dresses in Matat. Peh–Tav is Tifferet, the letters Tav–Aleph–Reish Peh–Tav.

Matat is the horse of Tifferet, on which the Tifferet rides. It is so because all the Sefirot clothe in Matat. Once Tifferet dresses in him, once Yesod, once Malchut, and once all three of them. He is to them as the body for the soul. When the Creator departs from him, Matat remains mute, soundless, and speechless.

It follows that the Creator and His Shechina are the voice and speech of every angel, and they are in every voice and speech of the Torah, in the voice of the prayer, and in every Mitzva. In all the places of His governance, in the upper and in the lower, He is the life of everything; He tolerates everything.

294) There is no ADNI without HaVaYaH, as there is no speech without a voice, and no voice without a speech. This is true in the world of Atzilut, where there is no separation between ZA and Malchut, voice and speech. But in the separated world, in the three worlds BYA, there is a voice without speech. However, in the world of Atzilut they are united, and a knot of Tefillin, Shadai, Yesod, grips them above and below. This is the righteous one who lives forever, gripping between voice and speech, and uniting them.

295) Tefillin and Tzitzit and Mezuzah are three Mitzvot included in the Shema reading. The Shema reading is the fourth Mitzva, and they correspond to HG TM, since Tzitzit and Tefillin are HG, the Shema reading is Tifferet that unites them and Mezuzah is Malchut.

Tzitzit is mentioned three times, opposite the three lines. In the Tefillin, “token” is mentioned twice. This is Yesod, corresponding to two knots, the knot of the hand Tefillin, and the knot of the head Tefillin. In the Tzitzit, we must thoroughly emphasize the letter Zayin of Tizkeru [remember], which implies Malchut, the seventh Sefira, the azure in the Tzitzit, on which remembering depends.

In the Mezuzah, Malchut, the name Shadai is [written] without, and the name HaVaYaH is [written] within, since there are two Zivugim in her, an external Zivug, with Yesod, and an internal one, with Tifferet.

296) Why are there closed portions and open portions (see item 310)? Why was it established that the width of the Tzitzit would be twelve thumbs (see item 297)? Why is the Mitzva of azure, one third fringe, and two thirds branch (see item 297)? Why must there be a space of a thumb between each two knots in the Tzitzit (see item 301)?

Why must each ring be tripled, three bindings (see item 298)? Why are the Tefillin in the brain and opposite the heart, and the measure of the straps is up to the heart on the left, and up to the navel on the right (see item 456)? Why is the hand strap to be bound three times in the middle finger, which is called Amah (see item 299)? Why is the measuring done with thumbs and not with the rest of the fingers (see item 301)?

297) An important garment has three by three to each of the four sides, which are twelve. They correspond to the four white garments opposite ZA, which is the four letters HaVaYaH, and the four gold garments, corresponding to Malchut, which is the four letters ADNI, and the four garments of the uneducated priest, Matat. On the part of the blessing of the uneducated priest we learn “Do not slight the blessing of an uneducated.”

For this reason, the azure is a third of the fringe, meaning woven, and thirteen rings are bound on the Tzitzit, as it corresponds to the four white garments, ZA, the root, and two thirds of a branch that must be hung like branches in a tree.

The length of the Tzitzit is twelve thumbs, corresponding to twelve kinds of garments: four white garments of ZA, four gold garments of Malchut, and four garments of the uneducated priest, Matat. The azure is one third fringe and two thirds branch, since the one third of the fringe corresponds to the four white garments of ZA, the root. The two thirds of the branch correspond to the eight garments of Malchut and Matat, the branches of ZA.

298) Each ring must be tripled, made of three bindings, since each triplet from the side of Kedusha is three lines, as it is written, “They will give You threefold Kedusha [holiness].” Israel is a triplet: priests, Levites, and Israelites. To subdue the two thirds of the Sitra Achra, as it is written, “And officers over all of them” [in Hebrew: Shalishim (from the word three) means “officers”)]. A Tzitzit relates to the middle pillar, Tifferet, the third among the patriarchs, since the patriarchs are HGT, and any triplet, its root is a name of seventy-two words, which begins with the words Vav–Hey–Vav Yod–Lamed–Yod, where each word is tripled, having three letters.

With respect to the middle pillar, the ring consists of three tripled bindings. The ring is the Shechina, as it is written, “They will give You threefold Kedusha [holiness].” It is tripled in the middle pillar because from the middle pillar she receives the three lines in it. For this reason, she consists of the three branches of the patriarchs, NHY, which are the branches of HGT, who are called patriarchs. They are the Shin from Shabbat [Sabbath], in which there are three Roshim [heads], NHY. Bet–Tav of Shabbat implies the Shechina, an only daughter. This is a ring, the azure in the Tzitzit.

299) How fortunate is the body that is inscribed so in the Shechina and in the Creator on the wings of a Mitzva, in the thirteen rings in the Mitzva of Tzitzit.

It is inscribed in the strap of the hand Tefillin, on the middle finger, in three bindings, which, like the ring, is bound in three bindings on the finger. This also corresponds to the three lines, as with the ring of the Tzitzit, and they are fourteen rings.

It is inscribed in a knot of Tefillin, which includes two knots, a knot of the hand Tefillin, and the knot of the head Tefillin, which are also tripled. They add up to fifteen triangles, since two knots in one knot are regarded as a triangle, hence they are fifteen triangles.

The thirteen rings in the Tzitzit are thirteen triangles. With one triangle of a hand strap on the middle finger they are fourteen triangles. With the triangle in the knot of Tefillin, which includes two knots within it—like the middle line, which is considered a triangle because it contains two lines in it—they are fifteen triangles.

300) Thirteen tripled rings have thirty-nine in bindings in them, as the number of Tal [dew, 39 in Gematria]. With the actual thirteen rings, which are the same number as Ehad [Aleph–Het–Dalet] (13), they add up to BON (52). This implies Ben [son of] Yod–Hey, the middle line, ZA.

301) Each knot is in the shape of the right palm. Each ring is in the shape of a finger with three joints, opposite three bindings. Likewise, in each finger there are three joints, except for the thumb, in which there are only two joints. This is the measure between each two knots in the Tzitzit, which must be the space of a full thumb.

This is the measure of the nose, and the measure of the right and left eyes. It is also the measure between each two eyes, and the measure of the right and left ears, and the measure of each lip, and the measure of the tongue, the same measure to all the sheets.

Once the middle line has united the two lines—left and right—with one another, and the Hochma in the left was included in the Hassadim on the right, and the Hassadim on the right were included in the Hochma on the left, three lines are discerned in the middle line itself. He inherited two lines, right and left, because he caused their illumination and their unification with each other, which is the form of the middle line.

However, he cannot disclose the work of their unification with each other, such as in the Rosh, because the GAR de Hochma have been diminished through the middle line and are gone, and the work of uniting the two lines is not apparent in them at all, but only with respect to VAK de Hochma, which are in the Guf and not in the Rosh. It follows that in the Rosh, the middle line has only two lines which it inherited from the upper one, but its own act, which is the middle line, is missing there, and it includes only two lines. Hence there are two discernments in the fingers: 1) the thumb, in which there are only two joints, opposite the middle line in the Rosh, in which there are only two lines, and 2) the rest of the fingers, in which there are three joints, opposite the middle line in the Guf, in which there are three lines.

302) An Amah [cubit] is the measure of the body to the four sides, and above and below, which are six cubits. In each Amah there are three joints, three lines. There are eighteen joints in six Amot [pl. of Amah], and they are the eighteen shakes of the Lulav that we shake to six directions, three shakes to each side. It is written about them, “Your stature is like a palm tree,” as Tamar [palm tree] is seventy-two, which are ZAT de Guf, where the Hochma appears, the stature, and not in the Rosh.

This is why the level [stature], GAR, resembles the palm tree, and this is a stature that is only in the Guf, for the Mikveh [ritual bath] of Israel, ZA, imparts to the Shechina. Mikveh has the letters of Komah [stature/level], meaning that ZA imparts this Komah of Guf to Malchut. Also, we shake the Lulav four times when we say Hallel [praise], which are four times eighteen. These four times add up to seventy-two, where the name AB [seventy-two] is the root of the three lines, which are the verses, “And went,” “and came,” “and pitched.”

303) It is written about the animals and their level, “They had backs, they were high, and they were frightening, and their backs were full of eyes around the four of them.” “They had backs” meaning the four animals of the lower Merkava, from Malchut. “They were high” refers to the four animals in the middle Merkava, ZA. “And their backs” is the four animals of the third Merkava, from Bina. All together, they are twelve. The four animals of the third Merkava are full of eyes around the four of them, around the four of the third, upper Merkava.

They are HaVaYaH, HaVaYaH, HaVaYaH, three HaVaYot in the verse, “The Lord [HaVaYaH] is king, the Lord was king, the Lord will be king forever and ever,” in which there are twelve letters. “The Lord is king” is the middle Merkava. “The Lord was king” is the third, upper Merkava. “The Lord will be king forever and ever” is the lower Merkava.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

276) When the speech comes up on the lobes of the lungs—at the beginning of the formation of speech in man—it becomes a voice there. It is written about it, “For a fowl of the sky shall carry the voice.” And there is also “The voice of the Lord is upon the water.” It is so because it ascends from the side of the water, right, brain, where it ascends in the lobes of the lung. “The voice of the Lord hews out flames of fire,” from the side of the heart, left, fire. When the voice comes out of the mouth, from Malchut, it is called “speech.”

277) Opposite the two lobes of the lung, the two halves of the lung open their lobes to the voice, as it is written, “And their faces and wings were parted from above.” The lips are also two, taking the speech and thrusting it upward.

278) Like the five lobes of the lungs, the five splits in her two halves are all open without attachments, to receive that voice, there should be five corrections in the mouth, all are open, without attachments. And the letters come out—Aleph–Het–Hey–Ayin in the throat, Bet–Vav–Mem–Peh in the lips, Gimel–Yod–Chaf–Kof in the palate, Dalet–Tet–Lamed–Nun–Tav in the tongue, Zayin–Samech–Shin–Reish–Tzadi in the teeth.

279) And the speech will be in the five outlets of the mouth, without any delays or attachments whatsoever, as it is written, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” Rebecca is the prayer, speech. For this reason, we learned, “If my prayer is fluent in my mouth, I know it is accepted.” And if there is attachment and it comes out delayed, I know that my prayer is rejected, since there is an attachment in the lung, which is not kosher [not fit for eating].

280) Voice is Shema Israel [Hear, O Israel], the unification of the six words of Shema Israel, the unification of ZA, called “voice.” It is written about it, “And I heard the sound of their wings.” And when HaVaYaH, ZA, voice, comes out to receive the Shechina in a prayer in a whisper, which is speech, Malchut is called “speech.” It is written about it, ADNI [Lord], open my lips. All 248 organs, 248 lights of Hesed de ZA, their wings, the Malchut in each organ, are open in the 248 words in the four portions of the Shema reading, by which the voice comes down.

The first portion, Shema Israel with “Blessed be the name of the glory of His kingdom forever and ever,” contains twelve words [in Hebrew]. The second portion, “And you shall love,” contains forty-two words. The third portion, “And it shall come to pass if you should hear,” contains 122 words. The fourth portion, Tzitzit, contains sixty-nine words. Together, they are 245 words. With the three words, “The Lord your God is true,” which the cantor says out loud, they are 248 words. One who is alone should add three words, “God is a faithful king,” to complete the 248.

281) When the voice comes down to receive the Shechina in the standing prayer, several birds tweet to it. These are 248 lights of the Shechina, which is the speech. For this reason they all tweet in several kinds of tunes over the organs of the body, which are 248 lights of ZA, the branches of the tree. It is also over all the wings in each organ, over the Malchut in each organ, called “wing.” There is the dwelling place of the bird, ADNI, Malchut. The 248 lights of Malchut are on the wing. In each light there are 248 lights of ZA, since each Behina receives from its corresponding Behina in the upper one, for in each branch of ZA, Malchut is open to her husband.

This is the meaning of “Lord, open my lips,” which is a door to ZA in the standing prayer. There is not an organ among the 248 organs of the Shechina that is not open to receive ZA. This is why the Shechina is called “the conversation of the ministering angels, since she is a speech, and the tweeting of birds, the souls in the organs of the Shechina. It is a conversation of palms, the branches of the tree, the organs of ZA, the wings in each branch, where there is ADNI, speech.

Each Partzuf is divided into right and left, 248 organs, Kelim de Hassadim on the right, and 365 tendons, Kelim of lights of the left, illumination of Hochma, on the left. ZA is called “voice.” It is primarily illumination of Hassadim, hence its unification in the Shema reading is in 248 words for the imparting of Hassadim. Afterward, in the standing prayer, he unites with Malchut, called “speech,” and who is primarily illumination of Hochma.

When Malchut receives the Hassadim from ZA in the standing prayer she receives in her Kelim de Hassadim, in the 248 organs of the Shechina. The unification of voice and speech is the unification of Hassadim and Hochma, which are similar to voice and speech, for as there is no speaking without a voice, there is no illumination of Hochma without Hassadim. Hochma cannot illuminate without clothing in Hassadim, hence the Shechina is thirsty to receive the Hassadim from ZA, so that her speech, Hochma, will appear.

A voice is Shema Israel. The unification of Shema Israel is for ZA, so he will extend the Hassadim in his 248 organs, in Kelim de Hassadim, so as to subsequently bestow upon the Shechina when he goes out to receive the Shechina in a prayer in a whisper, in the standing prayer. There he receives her and imparts upon her Hassadim.

Each Behina in the upper one imparts to her corresponding Behina in the lower one. Although we say that the 248 organs of ZA receive and bestow the Hassadim, it refers to Malchut in each organ of ZA, where she is related to the inclusive Malchut.

The wings of all 248 organs are open in 248 words. Their wings are the Malchuts in each organ of ZA. They receive the Hassadim and bestow upon the 248 organs of Malchut. When the voice comes down to receive the Shechina in the standing prayer, several birds tweet to it. These are the 248 organs of Malchut, called “bird,” over all the wings in each organ, over the Malchut in each organ, which is the dwelling place of the bird.

That is, the 248 organs of the bird are called 248 birds. They dwell on the 248 wings in the 248 organs of ZA, and receive Hassadim from them in a way that each organ of the Malchut receives from its corresponding Behina in Malchut in each organ of ZA.

282) When HaVaYaH comes down to ADNI in each organ, where each organ of HaVaYaH, ZA, imparts upon its corresponding organ in Malchut, ADNI, at that time it is written about them, “When they stood, they let down their wings.” “When they stood” implies the unification of the standing prayer. At that time the wings, the organs of Malchut, grow silent. This is Hashmal [electricity], the letters of Hayot Esh Memelelot [murmuring animals of fire]. Sometimes animals of fire are silent, and sometimes they murmur. When the speech comes out from the mouth of the Creator, they are silent. When the speech does not come from the mouth of the Creator, they murmur.

Upon the unification of voice and speech, ZA and Malchut, the combination, YAHDONHY, unite in the standing prayer, they are silent. When their faces, which is ZA, and wings, which is Malchut, are separated—where HaVaYaH is separated from ADNI—then HaVaYaH is in the four faces of the animals, all of which are open. And opposite them, the wings of the animals, ADNI and speech, are murmuring, to ask for food from ZA. ADNI, Malchut, is in the wings of the animals, and all are open to receive from the animals.

When ZA and Malchut—voice and speech—are in a Zivug in the standing prayer, ZA is the predominant, meaning Hassadim, and the speech, the illumination of Hochma and ADNI, although it illuminates, as well, is still regarded as speech in secret, without dominion. And when there is no Zivug, the dominion of Malchut, speech, illumination of Hochma, is apparent.

283) The animals, which are in Yetzira, roar with a loud voice, ZA, called HaVaYaH. They are all on the right, Hassadim. Ophanim are in Assiya, on the left, tweeting in a speech, from Malchut, called ADNI.

The voice and speech, ZA and Malchut in the middle, connect in the seraphim in Beria. The two names HaVaYaH ADNI clothe in them in one unification and are interlaced in one another, YAHDONHY. It is written about them, “And a fowl will fly,” and also, “And one of the seraphim flew unto me,” Matat. It is also written about them, “For a fowl of the sky shall carry the voice,” from the part of HaVaYaH, clothed in Matat. “And that which has wings shall tell the matter,” on the part of ADNI, clothed in Matat.

The seraphim have six wings each, related to the letter Vav that is clothed in them, the middle line, which includes right and left, and in which there are HGT NHY. It includes the six words of the unification of Shema Israel, as it is written, “With two he covers his face, with two he covers his legs, and with two he flies.”

284) From the words, “And I saw,” to the words, “As the likeness of a man,” it is regarded as one correction, where there are the four Klipot, in which there are the four animals. Matat, with regard to the animals, is a firmament on the heads of the animals, and leads them. Toward Malchut it is a throne. All these are the first correction.

The second correction is “And upon the likeness of the throne was a likeness as the appearance of a man upon it from above.” Man means Reshimo of a book of Torah, Malchut, Reshimo de ZA, called “book of Torah.” It is as it is written, “As the glory of a man to sit in the house.” Malchut is as the glory of man with the Chaf of similarity [like “as” in English], and not Tifferet himself. Here, too, when it is written, “as the appearance of a man,” with the “as” of similarity, it concerns Malchut, whose throne is Matat.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

263) There are no Klipot above, in the tree of life, ZA, since it is forbidden to approach the king’s gate wearing rags. Below, in Matat, there are Klipot since Matat is in the form of the middle pillar, ZA. When the Creator is outside of His Malchut, when Malchut is in exile, He covers with the face and wings of His servant, Matat, as it is written, “And He rode upon a cherub, and flew.” Matat is called a “cherub” and a “vehicle.”

264) The Klipot surround the four animals of Matat: 1) Tohu, of which it is written, “And behold a great and strong wind taking mountains apart and shattering rocks, but the Lord was not in the wind.” 2) Bohu, of which it is written, “And after the wind, an earthquake, but the Lord was not in the earthquake.”

These are the two Klipot [peels/shells] of the nut: a green Klipa is Tohu, and a white Klipa is Bohu, which is wet stones, a Klipa as hard as a wet stone. Opposite those two Klipot there are chaff and straw of the wheat.

265) 3) The third Klipa surrounding the four animals of Matat is thin. It corresponds to the bran of the wheat, since here it becomes attached to the wheat and cannot be separated from there until it is ground in the mill, which corresponds to the molars in man’s mouth. Words of Torah must be ground in them until they are as flour, as clean semolina. The waste, the bran of the Torah, is sorted in a strainer, which is the lips, until the rule is as clean semolina.

At that time the heart, the mind, and all the organs of the body where the soul spreads take that rule that is as clean semolina, and the soul is nourished in it, as the body is nourished by the words of the corporeal world, for God has made them one opposite the other. There is the bread of the body, and there is the bread of the soul, as it is written, “Go, eat of my bread.”

266) This is the Klipa that is attached to the marrow of the nut, for when the nut is soft, it parts from the marrow of the nut with ease, but when it is dry, it is hard for a person to remove it from there, for the difficulty remains. This is why the Creator commanded man to repent in his youth, before the evil inclination grows old in him, as it is written, “Arise before old age,” meaning arise in repentance before you are old. This Klipa is fire.

4) The fourth Klipa that surrounds the four animals of Matat is an abyss, as it is written, “And darkness over the face of the abyss,” which is the hollow in the nut, of which it is written, “A silent voice,” where the king comes. It is written about it, “And out of the midst of it as the color of electrum [electricity], out of the midst of the fire.”

267) These four Klipot are inscribed in the four organs of the body: in the lungs, where there is moisture, from which there are the attachments [flaws] of the lung, which glue the lobes of the lungs to one another and weaken it. It is written about it, “Her legs go down to death; her steps take hold on the netherworld.” There, a strong wind takes mountains apart, beating against the lobes of man’s lungs.

It is a wind that makes man’s body storm, the first Klipa, called in Ezekiel, “stormy wind,” the wind that Elijah bent under him and by which he went up, as it is written, “And Elijah went up to the heaven by a storm.” This wind knocks on the lung, which drinks various drinks, and in them the spirit of God hovers over the face of the water. This is a Klipa to the holy spirit. And to the left, it is a stormy wind. It is written about it, “A wisehearted one to his right, and a fool to his left.”

It is written, “And I saw, and behold, a stormy wind came from the north, a great cloud, a blazing fire, and a brightness round about it. And out of the midst of it was a semblance of electrum out of the fire, and the midst of it the likeness of four animals.” The text counts four Klipot: “stormy wind,” “great cloud,” “blazing fire,” Noga [brightness]. Afterward it says that within those four Klipot there are four animals: lion, ox, eagle, man. Why are the four holy animals inside the four Klipot? Moreover, it was said that above, in the tree of life, in ZA de Atzilut, there are no Klipot on its four animals, while below, in Matat, there are Klipot, since the four animals of Matat are inside the four Klipot.

To explain to us the matter of these four Klipot, he compares them to the four Klipot—Tohu, Bohu, darkness, and the spirit of God—in the work of creation, and to the four of Elijah, which are “great and strong wind that takes apart mountains, a quake, fire, and a silent voice.” He also compares them to the four Klipot of wheat—chaff, straw, bran, and coarse bran—and to the four Klipot of the nut, within which are the four Mochin of the nut, since the marrow of the nut is split to four parts. He brings all these comparisons so as to draw from one in regard to the other.

Those four in the work of creation, the four of Ezekiel, and the four of Elijah are as the ones in the beginning of the emanation of the worlds, when four Behinot emerged: Tzimtzum Aleph, Masach de Tzimtzum Aleph, Tzimtzum Bet, and Masach de Tzimtzum Bet. Thus, in each element that is sorted out of the seven kings of Nekudim, these four Behinot emerge in them. These are the four of the work of creation, the four of Ezekiel, and the four of Elijah.

In the work of creation, Tzimtzum Aleph is called Tohu. In Ezekiel, it is called “stormy wind.” In Elijah it is “great and strong wind that takes mountains apart,” in the wheat it is the chaff, and in the nut it is green.

In the work of creation, the Masach de Tzimtzum Aleph is called Bohu. In Ezekiel it is a great cloud, in Elijah it is a quake, in the wheat it is the straw, and in the nut it is a white Klipa [shell].

In the work of creation, Tzimtzum Bet is called “darkness,” in Ezekiel it is a blazing fire, in Elijah it is fire, in the wheat it is bran, and in the nut it is a peel that sticks to the marrow.

In the work of creation, the Masach de Tzimtzum Bet is called an “abyss,” “And the spirit of God was hovering over the face of the water.” In Ezekiel it is Noga and electrum, in Elijah, a silent sound, where the king comes, in the wheat it is coarse bran, the very fine waste of the flour, and in the nut it is the hollow of the nut.

There are two Klipot of the nut—a green Klipa, Tohu, and a white Klipa, Bohu, which is wet stones, a Klipa as hard as a wet stone. Opposite those two Klipot are the chaff and straw of the wheat. These are the Klipot of Tzimtzum Aleph and Masach de Tzimtzum Aleph, which have no contact with the upper nine. For this reason, chaff and straw have no contact with the bran, which is the wheat.

A third Klipa is from Tzimtzum Bet, when Malchut has already risen to Bina and has been mitigated in Midat ha Rachamim. For this reason, it is fine, as it is mitigated. It corresponds to the bran, since here it becomes attached to the wheat, since here Malchut rose to Bina, and was therefore engraved in all upper nine, which are the bran of the wheat.

It is considered that her Dinim have clung to the actual wheat. She cannot be separated from there until she is ground with mills and the waste, the bran of the Torah, is sorted in the strainer until the rule becomes clean semolina. We must raise MAN to extend the illumination of AB SAG de AK, to bring down Malchut from Bina to her place, for then the GAR de Bina appear, and they are the clean semolina.

While the nut is soft, when the light of Hassadim, called “water,” illuminates in her, she parts from the marrow of the nut with ease. However, if she has no Hassadim, when the nut is dry, it is hard to bring down Malchut from Bina. However, extending Hassadim is done only in Masach de Tzimtzum Bet, which is the fourth Klipa.

The fourth Klipa is an abyss, the hollow in the nut. It is written about it, “a silent voice,” from which the king comes. She is the Masach de Tzimtzum Bet, where the Hassadim are drawn, and then it is possible to bring Malchut down from Bina, so the GAR, the king, will appear, meaning the four holy animals, called “four Mochin of the nut.”

The four Klipot are four degrees, called “disclosure of the GAR.” It is so because in Tzimtzum Aleph, all the lights disappeared and the Masach, called Bohu, extended Hassadim on Tzimtzum Aleph. There it is still not the beginning of the existence of the worlds until the third Klipa comes from the ascent of Malchut to Bina, a beginning is made, and a possibility for elicitation of GAR.

Afterward, when the Masach de Tzimtzum Bet emerged in Hassadim, called “a silent voice,” it is possible to bring down the Malchut from Bina and disclose the GAR in the three lines, and the Malchut that receives them, called “four animals.” Thus, the four Klipot are four degrees until the animals appear, hence they are clothed in one another until they are revealed in their internality and four animals stand.

These four Klipot are inscribed in the four organs of the body: lung, heart, liver, and spleen. The lung is the upper Klipa, Masach de Tzimtzum Bet, the attachments in the lung. The moisture in the lung, which drinks various drinks, is Bina, on which the stormy wind of Tzimtzum Aleph knocks, Malchut of the stormy wind mingles with Bina, and attachments are made in Bina, Masachim [pl. of Masach] de Tzimtzum Bet, as it is written, “Her legs go down to death.” At her end there is Malchut de Man’ula, from which comes death. But the attachments themselves are mitigated in Bina.

He interprets how the attachments were made and says, “And there, a strong wind taking mountains apart,” knocking on the lobes of man’s lungs. This is the spirit that storms man’s body. It is a stormy wind, Malchut de Tzimtzum Aleph. That wind knocks on the lung, which drinks various drinks, and mingles with the water of Bina, and they become attachments.

In them, “The spirit of God hovers over the face of the water,” Masach de Tzimtzum Bet, which is a Klipa for the holy spirit. And once that Klipa has been removed, the spirit of holiness appears, the GAR.

The place of the Klipa of Malchut de Tzimtzum Aleph, called “stormy wind,” is in the heart. The heart, which is to the left of the lung, is where the stormy wind of Tzimtzum Aleph lies. It is written about them, “A wisehearted one to his right,” receiving the Masach de Tzimtzum Bet, which is “and the spirit of God hovers,” from the lung to the right of the heart, “And a fool to his left,” having a stormy wind in him, who is unfit to receive light.

268) David removed the stormy wind from his heart and killed it, as it is written, “My heart is hollow within me,” since he removed the stormy wind and in its stead, a hollow remained in the heart. This is why he was rewarded with the blowing of the north wind—the illumination of Hochma from the left—in his violin, Malchut. It is written about it, “Thus said the lord, ‘Come from the four winds, O wind.’”

He would play four types of tunes with his violin: a simple song, Yod, a double song, Yod–Hey, a triple song, Yod–Hey–Vav, and a quadruple song, Yod–Hey Vav–Hey. Together, they are ten letters. Opposite them, David made ten kinds of psalms. They amount to AB (seventy-two) faces, seventy-two lights, as the count of these ten letters of the quadruple HaVaYaH.

269) And when does one rise to the seventy-two kinds of tunes, which are GAR from the name AB? Upon the removal of the dominance of iniquity, destructor, anger, and fury, in whom the stormy wind knocks, meaning Malchut de Tzimtzum Aleph, in four sides that amount to ten Ketarim, in the four letters HaVaYaH. In the double, triple, and quadruple song they are ten letters, which add up to seventy-two, and then they subdue the seventy-two nations, which are seventy nations, and Edom and Ishmael, as it is written, “When wicked are lost there is joy.” It is so because when the four Klipot—iniquity, destructor, anger, and wrath—are lost, the GAR appear, singing, which are seventy-two kinds of tunes.

270) Michael, Gabriel, Nuriel, and Raphael, the four animals of the Merkava, govern over four good foundations of man: water, fire, wind, and dust, HG TM. Each of them has four faces: lion, ox, eagle, and man. Iniquity, destructor, anger, and wrath hang on a white gall, which is the lung in which an attachment is made, on a red gall, which is in the liver, and is made red in Mars, and on a green gall, which grips to the liver. This is the sword of the angel of death, of which it is written, “Her end is as bitter as wormwood, as sharp as a double-edge sword.” And also to a black gall, who is Lilit, Planet Saturn, the governance of the spleen, which is sadness, the netherworld, poverty, and darkness, weeping, mourning, and hunger.

Man’s four good foundations are water, fire, wind, and dust. These are the four animals Michael, Gabriel, Nuriel, and Raphael, inside the four Klipot, stormy wind, great cloud, blazing fire, and Noga. As the four animals are clothed inside these four Klipot, so are the four foundations in man clothed in four Klipot: iniquity, destructor, anger, and wrath. Iniquity corresponds to Noga; destructor corresponds to blazing fire; anger corresponds to stormy wind; and wrath corresponds to great cloud.

Michael, Gabriel, Nuriel, and Raphael control the four good foundations of man, water, fire, wind, and dust, where the four foundations are the four animals in man, like the four angels. Each of them has four faces, like the four animals of above, to each of which four faces. And as the animals of above are clothed in four Klipot, stormy wind, great cloud, blazing fire, and Noga, the four animals in man, fire, wind, water, and dust are clothed in four Klipot, iniquity, destructor, anger, and wrath.

Iniquity, destructor, anger, and wrath hang on a white gall, the lung in which an attachment [sore/blemish] is made, since in the lung there is Klipa of Noga, the Masach de Tzimtzum Bet, which is called “iniquity” in man, and from whom come the attachments in the lung.

It is also on the red gall in the liver, which is made red in Mars. It corresponds to the Klipa of blazing fire from Tzimtzum Bet, in which the Dinim are not from herself, but due to her mingling in Malchut. This is why she is called “blazing fire,” for she is lit by a different fire, and the redness comes to her due to a different redness. In man, this Klipa is called “destructor.”

The green gall that grips to the liver is the sword of the angel of death, who corresponds to the Klipa of stormy wind, which extends from Malchut de Tzimtzum Aleph, from which comes death. In man, this Klipa is called “anger.”

In the black gall there is the domination of the spleen, which is sadness, the netherworld, poverty, darkness, weeping, mourning, and hunger. It is the Klipa of great cloud, extending from the Masach de Tzimtzum Aleph, which in man is called “wrath.”

The four foundations, fire, wind, water, and dust, the four animals in man, are clothed inside these four Klipot—iniquity, destructor, anger, and wrath.

271) When the four Klipot are removed from man, the tree of life governs him in seventy-two faces from the illumination of Malchut, which are quadruple HaVaYaH in this manner: Yod, Yod–Hey, Yod–Hey–Vav, Yod–Hey Vav–Hey, which in Gematria is AB [seventy-two]. There are ten letters, hanging down from four winds, the four letters HaVaYaH, in which it is written, “Thus said the Lord, ‘Come from the four winds, O wind.’”

This is the spirit of the Messiah, of whom it is written, “And the spirit of the Lord shall rest upon him, the spirit of kingship,” when HaVaYaH, ZA, blows in the right ear of the heart, where the Hochma is from the side of Hesed, in which one who wishes to grow wise will go south in wisdom. And Hesed blows in Bina, then in ZA, and then in Malchut.

When it blows in Hochma it is Yod, in Bina it is Hey, in Tifferet it is Vav, and in Malchut it is Hey. HaVaYaH, ZA, knocks in all of these four Sefirot and becomes four combinations. When he knocks in Hochma he is Yod. When he knocks in Bina, he is Yod–Hey. When he knocks in Tifferet he is Yod–Hey–Vav, and when he knocks in Malchut he is Yod–Hey Vav–Hey, which amount to ten letters opposite ten Sefirot. Their sum is AB [seventy-two], which is Hochma, the thought of the heart.

272) Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, which is MA (45) in Gematria, is ZA. Its right is water, and the big hand, Hesed, and right line. Its left is fire and a strong hand, Gevura, and left line. In the middle pillar between them is a high hand, Tifferet, the middle line, the holy spirit. All of it is Ben [son of] Yod–Hey, who has Mochin de GAR from Yod–Hey.

273) It is written, “Wherever the spirit was about to go, they would go, without turning as they went” because of the living spirit, in the Ophanim. In the spirit, water and fire behave, since the spirit grips to both, and knocks on the arteries of the brain, which is water and Hochma, and on the arteries of the heart, which is fire and Bina. And the place of the spirit is in the lobes of the lung.

274) In each organ in the body there are these four, which are the wheels of the sea of the Torah, being water, and wheels of the firmament, which is fire. They all ascend and descend in an organ. The water, right and Hesed, descend. The fire, left and Gevura, ascend, since the left illuminates only from below upward, and the spirit, Tifferet, the middle line, its place is in the middle between the firmament and the sea, left and right. The Kli of the Ruach, Tifferet, is the earth, dust, the Shechina.

275) As the fowls, whose wings are open to receive the wind and fly in it, all the organs of the body are open in several sources, several joints, several arteries, several rooms of the heart, and rooms of the brain, to receive the spirit, the middle line. Were it not blowing in the rooms of the heart, the fire in the heart, the left line, would burn the entire body.

If the middle line, Ruach [spirit/wind], did not unite the right and left with one another, the Dinim from the left side, the fire in the heart, would burn the body. It is so because the illumination of the left without right is harsh and bitter Dinim, and several ladders, steps, and rooms from the arteries of the trachea of the heart and of the lung are all corrected with it, with the spirit, the middle line.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

248) When Ezekiel saw the Shechina out of the Klipot, out of garments, he saw with her ten Sefirot without any separation. These are the brain in all of them. He saw them from the river Kvar, below, which is the vehicle that is below, in Matat, for Kvar has the letters of Rechev [vehicle], as it is written, “The vehicle of God is twenty-thousand, thousands of Shinnan.”

Each Riboh [myriad] is 10,000. Ribotaim [as the word is written in the verse in Hebrew] are 20,000. Take off from that two that are gone, since Shinnan has the letters of She Einan [that are gone]. “Thousands” are 2,000 that are gone, leaving 18,000, as the count of eighteen worlds, Yesod, called “living,” including ten Sefirot, having clothed in the letters Tet from Matat.

It is the letter Tet from Totafot [part of the Tefillin], as it is written about it, “And they will be as Tatafot between your eyes.” Who are the eyes? They are those of above, as it is written, “The heavens were opened, and I saw visions of God.” Visions are ten mirrors of Matat that Ezekiel saw as a candle in a lantern, nine mirrors open, and one concealed.

Although Ezekiel saw the Shechina wearing garments of BYA, he still saw the unification, the connection of the Sefirot ZA and Malchut. He saw the Shechina united with ZA. He saw with her ten Sefirot without any separation, where ZA is the upper nine, connected to Malchut without any separation.

These ten Sefirot are the brain that is clothed within. However, he saw them when they were clothed in Matat, since during the exile the Zivug of ZA and Malchut is clothed in Matat. He saw them in the clothing of the river Kvar, which is Matat.

Kvar has the letters of Rechev [vehicle]. This is why it is written about Matat, “The vehicle of God is twenty-thousand, thousands of Shinnan.” Deduct from that two that are gone and 18,000 remain, as the count of eighteen worlds, Yesod, called “living,” which includes ten Sefirot. It is so because when ZA and Malchut are in Zivug through the Yesod, Yesod is called “eighteen worlds,” since then ten Sefirot de Ohr Yashar [Direct Light] descend from Yesod to Malchut, and ten Sefirot de Ohr Hozer [Reflected Light] rise from Malchut to ZA.

Because the Zivug is on Hochma, whose digits are thousands, they are regarded as 20,000, 10,000 of Ohr Yashar and 10,000 of Ohr Hozer, which are included in Matat. This is why it is written, “The vehicle of God is twenty-thousand,” for Matat, the Merkava of Elokim, has 20,000 lights.

However, even though the Zivug is with Malchut, the essence of Malchut is missing in Malchut, too, since the Malchut, Man’ula [lock], has been concealed, and in her stead Yesod de Malchut is employed, the Miftacha [key]. This is why two Sefirot of the twenty are missing in her, since it lacks the Malchut of the ten Sefirot de Ohr Yashar, and the Malchut of the ten Sefirot de Ohr Hozer, and there are only eighteen Sefirot there.

“And they will be as Tatafot [Tefillin] between your eyes.” These are illuminations of Hochma in Malchut, called Eynaim, as it is written, “The heavens were opened, and I saw visions of God,” since visions are illuminations of Hochma called Eynaim. Visions are ten visions of Matat, where the ten Sefirot of Malchut clothed in Matat are called “visions.” It is so because there is vision and seeing only in Malchut, since there is no disclosure of illumination of Hochma in any Sefira but Malchut.

Ezekiel did not receive the visions of Malchut from Malchut herself, but from the clothing in Matat, as a candle in a lantern, a candle that stands inside a lantern whose walls are made of glass, and he sees the illumination of the candle from within the glass walls. This is how Ezekiel saw the visions of the Shechina, the candle, out of the Kelim of Matat, the lantern.

But although we say that he saw the ten visions of Malchut, they are only nine visions, since Malchut de Malchut was concealed, and an illumination from Yesod, called Miftacha, serves in her stead. This is why he saw nine visions, the first nine of Malchut, but did not see the vision of Malchut de Malchut, as she is concealed and hidden.

249) One vision that he saw of those ten visions is as it is written, “And above the firmament that is over their heads was the likeness of a throne, as the appearance of a sapphire stone.”

250) The Creator said to the camps of above: “Anyone who prays, strong, wise, or rich. He is strong in merits, overcoming his inclination. He is wise in the Torah, rich in Mitzvot, his prayer will not enter this palace until you see in him these signs, that he has put in himself My corrections. For this reason, if the rav [teacher] resembles an angel of the Lord of hosts, they should seek Torah from him, meaning those in whose garments these signs are inscribed, his prayer you should accept.”

One sign that will be inscribed in his prayer in azure on the four edges of the Tzitzit—for azure is similar to the firmament—is Matat. It follows that he is similar to the angel of the Lord of hosts, whose form is the azure in the Tzitzit.

251) For this reason, the measure of the Tzitzit is as we learn, a Talit [prayer shawl] in which the little one is covered almost entirely. This is the one of whom it is written, “And a little child shall lead them,” Matat, called “little child.”

He is leading the four animals, which are four, and he includes the six steps to the throne, HGT NHY, which are six. And because he consists of ten, the ten Sefirot of ZA and Malchut de Atzilut, which are ten, clothe in him, and in him the Creator appears by his Shechina to the prophets, who consist of ten Sefirot.

On the part of the Shechina, which is clothed in Matat, who is the tenth Sefira, the azure in the Tzitzit, Matat, too, is the azure of all the colors, as all the colors are included in azure.

252) Malchut is called “azure,” the conclusion of the ten Sefirot. It is written about it, “Thus was finished all the work of the tabernacle of the tent of meeting,” as it was the conclusion of everything. Techelet [azure] comes from the word Kalah [bride], as it is written, “And it came to pass on the day that Moses had concluded setting up the tabernacle.” Sages explain that Klot [concluded] comes from the word Kalah [bride], hence the Shechina is called Techelet [azure], and is the azure light in the candle, which consumes tallow and offerings.

The light of the left line in Malchut, the illumination of Hochma, is called “azure” because

1. It is the conclusion of the ten Sefirot, as in the verse, “He searches every purpose” [synonymous with “conclusion”]. Also, we learn that the purpose of Hochma is repentance and good deeds, namely a result and a purpose, for the illumination of Hochma in Malchut is the result of every upper nine.
2. From the words, “Thus was finished all the work of the tabernacle of the tent of meeting.” Azure means conclusion, since its illumination concludes all the Sefirot.
3. Techelet [Azure] from the word Kalah [bride], for Malchut is the bride of ZA.
4. She is called Techelet from the word Kelayah [annihilation], which is the azure light in the candle, consuming tallow and offerings. The Dinim that come with the illumination of Hochma in her consume and burn everything. Like the azure in the Tzitzit, the white threads are lights of Hassadim, and the azure wick is illumination of Hochma in Malchut.

253) Ezekiel said about the light of Hochma in her, which is called “azure”: “the likeness of a throne, as the appearance of a sapphire stone.” The virtue of that stone is that one who inherits it, the light of Hell does not govern him. No fire in the world can spoil it, nor any kind of metal. If you hammer a sapphire stone with a hammer, the hammer will break on it, but it will not be harmed. Water certainly does not harm it, and all the upper and lower ones of the Sitra Achra fear it.

It is written about the azure of the sea, “If you pass through the water, I will be with you,” with this virtue of the azure light in Malchut, called “sapphire stone,” the horse and his rider drowned at sea, who is the appointee over Egypt, who drowned in the sea by the force of that azure light.

254) The upper and lower fear that azure color. The camps of the sea fear it, and the camps of the firmament, which is azure, fear it. The camps of the azure of the fire of Hell—the azure of the Sitra Achra—fear it.

When the light of azure in Malchut is revealed, the illumination of Hochma, very harsh Dinim appear with her, casting dread and tremor over all the outer ones.

255) Azure is Din, for the name of Malchut is ADNI, letters of Dina [Aramaic: Din (judgment)]. Two colors are written in the Talit: white and azure. It is written about those two colors, “And under his feet as it were a paved sapphire brick.” The Livnat [brick of] is the Lavan [white] of the sapphire, since sapphire consists of two colors, Rachamim and Din. White is Rachamim, and black is the blackness of azure.

Sages implied about those two colors: “When is the Shema read during the morning prayer? When he distinguishes between azure and white.” A king’s daughter, Malchut, is the Shema reading, the unification of the Creator, consisting of two colors, white and azure, HaVaYaH ADNI, HaVaYaH is white and ADNI is azure, in order to be Rachamim and Din. It is as the Creator, ZA, consists of two colors, HaVaYaH ADNI, to be Rachamim and Din, a throne of Din and a throne of Rachamim.

256) “As the appearance of a sapphire stone … the likeness of the throne.” If the sapphire stone is the azure in the Tzitzit, what is the likeness of the throne? Opposite the throne—where she has seventy-two bridges, lights from the name AB—the man will be inscribed in seventy-two connections and rings of a Tzitzit, corresponding to the seventy-two bridges of the throne. Eighteen connections and lines to each side of the four sides of his garment are five connections and thirteen rings, and four times eighteen are seventy-two, since the throne, the letter Hey, Malchut is to each side in the four animals of the throne, which are four, opposite the four edges of his cover.

257) The six edges of the throne, which are six, Matat, include four animals, as it is written, “And a little child leads them.” They are Michael, Gabriel, Nuriel, and Raphael. Matat is the six steps to the throne, HGT NHY, each comprising one hundred, which amount to 600. A Tzitzit filled with two letters Yod amounts to 600. If one Yod is missing from the Tzitzit, the Hirik complements in its stead, as it is like a Yod. On each side of the four edges of his garment is a Tzitzit that amounts to 600, and with the thirteen rings of the Tzitzit, they are 613.

258) The six steps to the throne is Vav, and in full, Vav–Aleph–Vav, which amounts to thirteen. Vav–Aleph–Vav is implied in three words of the combinations of seventy-two words that exist in the three verses, “And went,” “And came,” “And pitched,” which are the three words, Vav–Hey–Vav Aleph–Nun–Yod Vav–Hey–Vav, whose initials are Vav Aleph Vav. There are five knots in the Tzitzit, which are five to each side of the four edges of the garment, and the filling of Hey, which is Aleph, is the garment itself, one for all.

Eighteen is completed in the letter Hey that connects to Vav–Aleph–Vav, which is thirteen in Gematria, which are the letters Tet from Matat. Also, Hey–Yod [eighteen] implies Haya [animal], where there will be an animal to each of the four sides, and will consist of four animals, since the four sides are included in one another. Each animal has four faces and four wings. Together they are thirty-two faces and wings. They hang from the fourth of the four animals, which is the face of a man, a man who is dressed in a Tzitzit.

259) There are thirty-two Tzitziot [fringes], as the count of Yod–Vav–Dalet Hey–Aleph Hey–Aleph, whose wholeness is Vav–Aleph–Vav, thirteen rings in all four sides. Vav–Aleph–Vav unites with all four animals in the four sides, completes the name Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph above, in ZA and Malchut de Atzilut, and completes below in the animals.

The middle pillar, Matat, is to complement above, like Tifferet de Atzilut, for the name of Matat is as the name of his rav, Tifferet, and was created in his likeness, after his image, Matat, including all the degrees from above downward, since Tifferet and Malchut de Atzilut are clothed in him. From below upward means that he comprises all four holy animals, and he is gripped in the middle, as it is written, “And the middle bar inside the boards shall pass through from end to end.”

260) Matat comprises four faces and four wings of each animal above in ZON, which are YAHDONHY, the combination of HaVaYaH ADNI, ZA and Malchut, as it is written, “Then Moses sang.” In each of the animals of ZA, Moses, there are four faces and four wings, which in Gematria are Aleph-Zayin, eight. Likewise, “then” in the lion, “then” in the ox,” “then” in the eagle, and “then” in man. These are thirty-two faces and wings, which are four times “then” in Gematria.

261) These four faces, the four letters HaVaYaH, and the four wings, the four letters ADNI, correspond to the four gold garments, ADNI, and the four garments of white, HaVaYaH, which the priest wore in order to atone for Israel. They correspond to “ADNI [Lord], open my lips,” said at the start of the Standing Prayer. It also corresponds to the prayer itself because in each conclusion of the eighteen blessings of the prayer there is HaVaYaH. Eighteen times HaVaYaH consist of seventy-two letters, as the count of “And … concluded,” which is Yesod, called “all,” since eighteen HaVaYot [pl. of HaVaYaH] are included in “Righteous one who lives forever,” which is “And … concluded.”

262) In the four animals there are thirty-two letters, where in each animal there are HaVaYaH ADNI, eight letters to each side, and thirteen letters from the beginning of the words in the three words, Vav–Hey–Vav Aleph–Nun–Yod Vav–Hey–Vav, which are thirteen in Gematria. The upper and lower thirteen are included in this Vav–Aleph–Vav by which Adam—who is 45 in Gematria—was completed. He is the middle pillar, since the thirty-two letters of HaVaYaH ADNI on each side, with the thirteen letters in the Vav amount to MA, as the number Adam (45).

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244) It is written, “The one lamb you shall offer in the morning, and the other lamb you shall offer at dusk.” It is so that matters that are under the furnace of the world will be covered under your clothing. As a garment covers the body, the secrets of Torah must be covered, much less the secrets of the offerings, which are as the closeness of a wife to her husband. This is why it is called Korban [offering/sacrifice] from the word Kirvah [closeness]. The furnace of the world means the excessive concealment that exists in the world.

245) As the closeness of a man to his wife should be in concealment, the offering must be covered from the incest of the insolent wicked, who have neither shame nor humbleness. There are several kinds of bastards, children of incest, children of menstruation. Nidah [menstruation] means Nad Hey [The Lord has wandered] away from her, meaning the Shechina, who is called Hey, and in her stead there is a maidservant, the daughter of a foreign god, a harlot. It is written, “Under three the earth quakes, and under four it cannot bear: under a servant that is made king, a villain when he is satisfied with food, and a maidservant that is heir to her mistress.” The Hey, the queen, the good inclination, has wandered off from her place and a maidservant entered in her stead, the evil inclination.

246) It is written, “I saw in the house what seemed like an affliction.” This is the impure blood of menstruation. And as it is written of the affliction, “And the priest shall shut him up seven days.” Likewise, she will be in her menstruation seven days. How fortunate are the organs that are sanctified during intercourse, which are called “timbers of the offering,” to which holy fires are gripped. They are from the name HaVaYaH, ZA, which grips to their fire. This is why it is written, “Honor the Lord with light.”

247) The end and the wholeness of the verse, “And a tenth of ephah of semolina.” How fortunate is one who extends from his brain a clean drop of semolina without waste during the Zivug. It is implied in the letter Yod from ADNI, which is why it is written, “And a tenth,” for she is included in ten Sefirot, and she is mixed with beaten oil, a fourth of a hin, mixed with four: Mikrah [the Bible (Old Testament)], Mishnah, Talmud, Kabbalah, on which the righteous beat themselves and raise MAN for her Zivug.

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235) It is written, “And Jacob went on his way and angels met him.” There is a good encounter, a bad encounter, and there is one for prayer. While he was going to Haran, it is written, “And he came upon a place” [Pegia means “encounter,” “coming,” and “arriving”]. He was praying the evening prayer in Malchut, called “a place,” as it is written, “Behold, there is a place with Me,” since the evening prayer is worthy of that place for it is the correction of Malchut, as there is no encountering but prayer.

236) “And he came upon a place and slept there, for the sun had sent.” “And he came upon a place”; there is no coming but conciliation, for the holy sun, ZA, had come [Ba means “came” as well as “set”] to the moon, Malchut, the husband to the wife. It follows that it is inappropriate for the husband to come to his wife unless by words of conciliation, to appease her. It is written, “And he came upon a place,” meaning that he said to her words of conciliation. Afterward, “And slept there.” When Jacob came from Haran, it is written, “And he was met,” meaning that Malchut had sent forth to appease him, so he would come to her.

ZA is right; Malchut is left. As there is a dispute between right and left, so it was between ZA and Malchut. In the diminution of the moon, ZA defeated Malchut because she diminished and went out of the left line. For this reason, ZA must appease her and return to her the illumination of the left, as it is inappropriate for a husband to come to his wife if not by words of conciliation, to appease her. In the beginning he extends to her the illumination of the left for conciliation, and then he mates with her and gives her the faithful Hassadim.

Sometimes it is to the contrary, where ZA is in VAK, and Malchut appeases ZA so as to mate with her, by which his GAR return to him, as it is written, “A virtuous woman is her husband’s crown. For this reason, when Jacob came from Haran, when he was in Katnut, called Haran, it is written, “And he was met,” meaning that Malchut had sent out to appease him, so he would come to her, unite with her, and by that the GAR would return to him.

237) “And Jacob said when he saw them.” “When he saw them” refers to the angels of ZA, called “day,” and of Malchut, called “night.” They disappeared from him and then appeared to him. This is why it is written, “When he saw them: ‘This is God’s camp.’”

It follows that there were those of the day, and those of the night. It is written about those of the night, “God’s camp,” since Malchut is called Elokim [God], and it is written about those of the day, “this,” since ZA is called “this.” This is why it is written, “And he called the name of that place Mahanaim,” two camps. Now he saw here two holy camps, the camp of Rabbi Shimon, and the camp of Rabbi Pinhas.

The angels of the day and those of the night were from the illumination of the Zivug. While he was in Haran, he did not see them. But now, in the Zivug, he saw them. They disappeared from him and then appeared to him. This is why it is written, “When he saw them.”

239) “For the sun had set [come].” “Had set” refers to putting out, that the light of the sun was put out. We learn from this that one who unites with one’s wife must put out the candle at night. And in the day, it is the conduct of sages to use their beds [mate] only at night, chastely. For this reason, sleeping is done at night, when the sun has set, after the sun has departed from the world.

240) For this reason, as one should cover oneself from the sun, one should also cover oneself from those angels of the good inclination on the right, in several camps, and from those angels from the evil inclination, who is walking on the left, in several camps.

Therefore, once the morning came he said, “When he saw them,” for at night he did not see them. On the part of Jacob, who was a whole man, middle line, there were only the camps of the king and queen with him, called “daytime angels” and “nighttime angels.” For this reason, “And he called the name of that place, Mahanaim,” in plural form, two camps.

It is written about those angels of the day, of ZA, “When he saw them,” that camp of God. ZA is called “this.” When the angels of the night came, of Malchut, they gathered with him to keep him. He said, “And he called the name of that place Mahanaim,” two camps. We could argue that the words, “When he saw them,” are written after he returned from Laban, since there is no early or late in the Torah.

241) “And he came upon a place.” First it was said that an encounter is the evening prayer. Afterward it is said that encountering is words of conciliation when the groom comes to the bride. Accordingly, “And he came upon a place” means unification of the groom and bride. Because a prayer is the bride, Malchut, as it is written, “Come with me from Lebanon, my bride, with me from Lebanon,” Malchut is called “with me.” And it is written, “Behold, there is a place with Me.” Thus, “a place” means Malchut, like “with Me.” And because Malchut is called “a place” in this world, it is written about it, “And he came upon a place and slept there.”

“And he came upon a place” means that he met Malchut, called a “place,” and a “prayer,” and a “bride.” Therefore, the meaning is that the groom, ZA, encountered and came to the bride, Malchut, called a “place.” It can also be said that encountering means correcting the evening prayer, since the correction of the prayer is the unification of groom and bride, since a prayer is Malchut, and the two interpretations are the same thing.

242) For this reason, she says, “Who will give me in the desert a lodging place for travelers,” for at that time she was an authority in and of herself, and not with those who determine that she is indebted to them, without her groom. Whenever a man prays, the Creator rushes ahead and keeps her, as it is written, “And the man was astounded by her.” There is no man but the Creator, as it is written, “The Lord is a man of war,” and it is written, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” This is as it is written, “And His arrow shall go forth as the lightning.”

At night, in the dark, is the governance of the Dinim and the left line. The governance of the left without the right is darkness, since the governance of the right, light of Hassadim, is daylight. This is why we should pray the evening prayer, to mate her with ZA, the middle line, at which time she is kept from the Sitra Achra, so the abundance will not be drawn from her from above downward. And as the night is the dominion of the left in terms of time, the desert is the dominion of the left in terms of place. For this reason, it is a place of the serpent, the Seraph, and the scorpion.

This is why she says, “Who will give me in the desert a lodging place for travelers,” for then she was an authority in and of herself. The Shechina is waiting and says, “Who will give me in the desert,” the place of the governance of the left, to be in a Zivug with Tifferet and Yesod, called “guests,” and this the “lodging place for travelers [also guests].”

One who prays the evening prayer corrects it by this Zivug. At that time she is regarded as an authority in and of herself, when the abundance of Hochma in her remains in her possession and she does not extend from above downward, for this is the correction of the middle line, which is Tifferet and Yesod. Malchut awaits this correction and says, “Who will give me in the desert a lodging place for travelers.”

At that time she was an authority in and of herself, and not with those who determine she is indebted to them without her groom, for then she is kept so the abundance of Hochma will not be drawn from her from above downward, as they determine she is indebted and separates her from her groom, the middle line.

Whenever a man prays, the Creator rushes ahead and keeps her. It is so because by the prayer, a person unites Malchut with the Creator, the middle line, which he rushes ahead and keeps from the outer ones and the wicked, so they do not extend from her from above downward. It is written, “And the man was astounded by her,” meaning that the Creator was waiting to mate with her.” And before the invocator has completed his prayer, the Zivug takes place, as it is written, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” Rebecca has the letters of Barak [lightning], and a lightning implies the Zivug, which shoots like an arrow, as it is written, “And His arrow shall go forth as the lightning.”

243) For ten, the Shechina rushes ahead and comes; for one, she does not come until he has sat down. So how do we say that whenever a person prays the Creator rushes ahead and keeps her, even for one person?

For ten, which is Yod, the Hey comes first. If there are also Yod–Hey, Mochin de HB, since Yod includes the Hey, the Shechina, who is the Hey comes, too. For one, she does not come. If Vav is one without the letters Yod–Hey, until it sits and receives the Mochin of Yod–Hey, the second Hey of HaVaYaH does not come to it. In a place where there are no Yod–Hey, the Hey, Malchut, does not come.

One who wishes to unite the letters Yod–Hey Vav–Hey must plead with a plea and pleading. This is why it is written, “And I pleaded with the Lord at that time, saying, ‘O Lord GOD, You have begun,’” since in ADNI, which is the Shechina, she is in pleading, and from the Creator we ask for mercy. Thus far is the matter of the evening prayer.

Pleading increases the grace of the Shechina to make her fit for the Zivug. Rachamim are the Mochin of the middle line, comprising both lines, right and left, Yod–Hey. To unite the letters of HaVaYaH we must extend Rachamim to the Creator—the Mochin of Yod–Hey and pleading that enhances the grace of the Shechina in His eyes. Then the unification takes place. The Shechina comes only if there are Mochin of Yod–Hey in ZA.

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