Autor: arhiprofesor

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231) It is written, “Trust in the Lord and do good; dwell in the land, and cherish faithfulness.” “Trust in the Lord,” as it should be, “And do good,” meaning make the correction of the holy covenant, so you will correct it and keep it properly. If you do that, you will be here in the land, which is “dwell in the land.” The faith of above, Malchut, will be nourished by you, and this is “cherish faithfulness.”

232) Also, “Delight yourself in the Lord; And He will give you the desires of your heart.” All this was corrected in the correction of the covenant. Once the covenant was corrected, everything was corrected. And because Pinhas was jealous over that covenant, he was rewarded with everything.

Moreover, he protects the whole of Israel, and in him the verse, “Delight in the Lord,” comes true. He rises and connects above, in the first light that the Creator created and concealed, in the light that Abraham enjoys, and to which Aaron the priest connects.

233) After Pinhas rose to being the high priest, the killing of Zimri was not mentioned in regard to him, and it is inappropriate, so he will not grip to the branches of the Sitra Achra whatsoever. It is inappropriate to mention this in relation to him because anyone who kills, there are branches of the Sitra Achra in him, but Pinhas had already connected to the right, to priesthood, and had no part in the Sitra Achra whatsoever. This is why his name is not mentioned here, for what seems like a praise is a disgrace to him, and a descent from the high degree to which he became united. This is why it is written plainly, “The stricken, who was struck,” and also, “And the name of the stricken woman,” without mentioning by whom.

234) Rabbi Pinhas said, “Happy is the generation that hears your words in the Torah. And happy am I for being rewarded with it.” Rabbi Shimon said to Rabbi Pinhas, “Happy is the generation that you and your piousness are in it.”

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216) Offerings come only to repel the impure sides and attract the holy sides. There are big and small among the arteries in the liver, the armies of SAM, and they expand to several sides. These take the inner parts and the fats that are consumed on the altar all night long, since the offering is entirely to the Creator, and the Sitra Achra takes only from the inner parts and the tallow.

217) The offerings of the Creator are to bring the letter Yod in the letter Hey, and the Vav in the Hey. But even though all the sacrifices must be offered to the Creator, and He dispenses to all the camps the food from the offering, to each what it deserves.

To the ones of the intellect, meaning to the side of Kedusha, he gives the nourishments of the Torah, and a drink of wine and water of the Torah, the middle line, which is called Torah, by which all the lights are established.

To the natural ones, which are demons that are as people, the Sitra Achra, He gives natural foods, whose fire comes down to eat them. That is, the illuminations that come from the left line of separation, without correction of the middle line, called Torah.

218) If Israel are rewarded, He would come down like a lion of fire to eat the sacrifices. If they are not rewarded, He goes down there like a dog of fire. Even so, when a man dies, if he is rewarded, an image of a lion comes down to receive his soul. If he is not rewarded, an image of a dog descends, of which David said, “Deliver my soul from the sword; mine only one from the power of the dog.”

219) Because the Creator wanted to deliver from them the bodies and souls of Israel, He commanded to sacrifice sacrifices of beasts and bodies instead, so the Sitra Achra would not govern them. The Sitra Achra will enjoy them, to keep the verse, “If your enemy is hungry, give him bread to eat. And if he is thirsty, give him water to drink.” And then the prosecutor becomes an advocate.

But the Creator receives from the offering only the will of the heart and the breaking of the heart, as it is written, “The sacrifices of God are a broken spirit, a broken and a shattered heart, O God, You will not despise,” like clay vessels, of which it was said, “Were broken and purified.”

220) The priest, brain, ZA, is right. The Levite, heart, Malchut, is left. Israel, the body, are the middle line. When the souls of Israel go up to MAN, they become the middle line between ZA and Malchut. It was said about them, “priests in their work and Levites in their stand, and Israel in their standing. If the liver, SAM, wishes to offer the tallow, which are impure, to the heart, it takes only the fat of pure tallow.

The GAR of the separated left are impure tallow. The VAK de Hochma of the left, which are united in the right by the middle line, are pure tallow. There is pure tallow and impure tallow in the body, clear blood without waste and blood that is murky with waste, since the arteries of the blood in the heart, Malchut, are holy armies. The arteries of the liver, SAM, are impure armies.

Likewise are the camps of the evil inclination and the camps of the good inclination. These are appointed over the arteries of the heart, and those are appointed over the arteries of the liver. Opposite them there are two nations: Israel are the arteries of the heart, and the nations of the world are the arteries of the liver.

221) But not even all of Israel are equal. There are children of Malchut among them, from the side of the holy Malchut, comprising ten Sefirot and all the HaVaYot [pl. of HaVaYaH] and the appellations. And there are among them those who are servants, from the side of the servant, Matat, his servant, the housekeeper of Malchut. And there are among them those who are as beasts. It is written about them, “You are My sheep, the sheep of My pasture, you are men.”

Those who are as sheep, the Creator commanded them to offer beasts in their stead, to atone for them. Those who are similar to angels, their offerings are good deeds, on which there are appointed angels who offer the good deeds before the Creator in their stead.

222) Those who are sons of HaVaYaH, by their iniquities, the letters of HaVaYaH separate, there is no upper Zivug, Yod–Hey, and there is no Zivug of ZA and Malchut, Vav–Hey. And their correction is the Torah, the name HaVaYaH, to bring the letters closer through their offering, Yod in Hey, Zivug AVI, Vav in Hey, Zivug of ZA and Malchut.

223) But in all the offerings of those who are in all the Behinot [discernments]—beasts, angels appointed over the Mitzvot, Malchut, and the name HaVaYaH—the offering must bring all of them closer to the Creator, the Zivug of the four holy letters of HaVaYaH.

The Creator rides with the four letters HaVaYaH in four animals of the angels Michael, Gabriel, Uriel, Raphael, who are the Merkava in Beria. And the Creator rides with four letters HaVaYaH in four foundations: fire, wind, water, and dust, HG TM in Yetzira, Yesod, from which four animals of nature were created, HG TM in the world of Assiya.

The Creator brings water in fire, the two lines, HG, Yod–Hey. And wind in dust, Tifferet, is called Ruach with Malchut, who is called dust, which is Vav–Hey, as it is written, “He makes peace in His high places.” Thus he brings the four animals of the angels, attracting Michael, intelligent water, with Gabriel, intelligent fire, right and left, Yod–Hey. He attracts Uriel, air, intelligent wind, with Raphael, ashes, intelligent dust, Vav–Hey, for as soon as the Creator departs from among them they have no power.

224) It is written in all the offerings, “To the Lord [HaVaYaH].” So how is it said that there is separation in the letters HaVaYaH, and the offering now comes to unite them? This was said about those degrees that were created and called by His name, and not that they are He, Himself. It is written about it, “All that is called by My name, and for My glory I have created it, formed it, and made it.” And there are letters HaVaYaH in Atzilut, in which there is no separation and cessation, which are as fountains for all the worlds, watering the trees. Four letters in Atzilut were depicted over those who were created, toward HaVaYaH clothed in the world of Beria: Yod for the head, Vav for the body, and Hey Hey were depicted as ten fingers.

225) But the cause of causes, Ein Sof, who is above all, called HaVaYaH, whose light is clothed in HaVaYaH, it is written about him, “To whom then will you liken Me, that I should be equal? says the Holy One,” and “To whom will you liken God? Or what likeness will you compare unto Him?” “I the Lord do not change.” The iniquities of the lower ones do not touch Him, separating the letters Yod from Hey in him, or Vav from Hey, for there is no separation in Him. It is written about Him: “No evil will dwell with You.”

He governs everything, and there is no one who governs Him. He perceives everything, and there is no one who perceives Him. He is not called HaVaYaH, or all the names, unless when His light expands over them, over the degrees in the four worlds ABYA. When He departs from them, there is no name of His essence in them at all. He is deep, deep; who can find Him?

226) There is no light that can look at Him and will not be darkened. Even the upper Keter of Atzilut, whose light is stronger than all the degrees and all the hosts of heaven, upper and lower, it is written about it with regard to His essence, “He made darkness His hiding-place.” And it is written about HB, “Cloud and mist surround Him.” It is even more so with the rest of the Sefirot, and much less with the animals, and much less with the foundations, who are dead, without vitality.

He surrounds all the worlds, and there is no one who surrounds them on all sides, above and below, and to the four sides, but Him. There is no one who can exit His authority. He fills all the worlds, and none other fills them.

227) He sustains all the worlds, and there is no other God over Him to give Him life, as it is written, “You sustain them all.” He connects and unites a kind to its kind above and below, and there is no closeness in the four foundations to each other, but the Creator when He is among them.

228) When those who are called “You are the children of the Lord your God,” from the side of HaVaYaH, sinned, He departed from the letters HaVaYaH and they remained separated. Its correction is to bring the lights closer to the Creator, Yod in Hey is Zivug of Hochma and Bina, and Vav in Hey is Zivug of Tifferet and Malchut.

Likewise, His servants, from the side of Matat, and from the side of the animals, Michael, Gabriel, Uriel, and Raphael, cause by their sins for His Godliness to depart from them. Their correction is to return and bring the Creator back over them, and bring them closer to each other.

Likewise, those who are from four foundations—fire, wind, water, and dust—who are called “the sheep of the Creator,” by their iniquities they cause the Creator to rise from them. The correction is to bring them closer to the Creator.

229) For this reason, He commanded in all of them an offering to the Creator, to unite the letters HaVaYaH that were parted and departed, as it is written, “My bread, which is presented unto Me for offerings made by fire.” Also, “The one lamb you shall offer in the morning and the other lamb you shall offer at twilight.” It is also written, “two turtle-doves, or two young pigeons.” Each kind goes to its kind and connects with it. And the Creator makes everything close in this place, which is the cause of everything, and there is no God besides Him, and no one who can bring the forces close but Him.

230) But the forces of the idol worshipping nations are from the side of separation. Woe to one who causes separation in the letters, in the animals, and in the foundations by his iniquities, for the Creator promptly leaves Israel, and the idol worshipping nations will enter among them. The idol worshipping nations have no closeness to the Creator because there are no offerings abroad, in the place of the nations. For this reason, one who dwells abroad is as one who has no God.

At the time when Moses said these words, all the holy letters descended to him from Atzilut, as well as the holy animals in Beria, and the four foundations in Yetzira and Assiya, and blessed him. They said, “By you, Moses, the Creator descended upon us and brought a kind to its kind. Blessed are you to the Creator in four foundations. Now everything is clarified as it should be established.”

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(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

207) Prayers were established corresponding to the offerings. There are three prayers:

• Corresponding to the verse, “The one lamb you shall offer in the morning.” This is the morning prayer, in which it is written, “And Abraham got up early in the morning to the place where he had stood before the Lord.” Standing is a prayer.
• “And the other lamb you shall offer at twilight,” corresponding to the afternoon prayer, which Isaac established, as it is written, “And Isaac went out to walk in the field toward evening.” Conversing is a prayer.
• The evening prayer, corresponding to the inner parts and tallow, which are being consumed the whole night, as it is written, “And he came upon a place and slept there, for the sun had set.” Coming [Pegia also means “hurting”] is a prayer.

208) Why is it written, “And he took one of the stones of the place and put it under his head, and lay down in that place”? Did he have no pillows and blankets on which to lay? Because the groom came to the bride, although he usually lays with pillows and blankets, and she gives him stones to lay on, he will accept everything willingly.

Jacob is ZA. He is attached in Mochin de Hassadim from Ima, whose abundance does not stop. It is written, “And he took one of the stones of the place and put it under his head.” That is, he took the Masach of the Nukva, called “stones,” and extended to her the illumination of the left, sleep. Why did ZA do it if he is usually in the light of day, in Ima’s Hassadim? The Atara [crown] of ZA is completed only by his Zivug with the Nukva. And because this is so, he accepts even her bed of stones willingly and very passionately.

209) Keeping is in the heart. “Keep” is in the heart, Malchut, and not elsewhere. Remembering is in the male, the brain, ZA, who rides on and governs the heart. “Remember the Sabbath day” is male, ZA. “Keep the Sabbath day” is for the female, Malchut. The brain, male, ZA, rides on and governs the heart, Malchut. The heart governs and rides on the liver. The liver is SAM and the serpent, and they are one, the protrusion of the liver and the liver. Hence, in an offering, the protrusion of the liver is the serpent. The liver is the food of the male, SAM.

210) The liver takes first—it, and its protrusion, which are SAM and the serpent, his partner. All those arteries in the liver are armies and their camps. Their reception is that they eat the tallow and fats of the offering, as it is written, “And the tallow, which is on them.” And then everything approaches the heart.

All that the Sitra Achra always wants is the flesh, GAR de Hochma that illuminate in the left line before it unites with the right, since the lights of the correction cannot receive anything. For this reason, the flesh of the offering goes up to the Sitra Achra, and the will of the giver of the offering and the priest ascends to Kedusha.

It is so because the offering is about uniting ZA and Malchut. At the start of the Zivug, illumination of GAR de Hochma of the left is extended for a moment. This illumination is to nourish the Sitra Achra to sustain them, so they are not cancelled. This illumination is regarded as the flesh of the offering, which rises to the eating of the Sitra Achra, and the desire of the offering goes up to the unification of ZA and Malchut.

The sacrificing of the offering on the altar is to bring Malchut closer to ZA. At first, it nourishes the Sitra Achra, since at the beginning of the preparation of the Zivug of ZA and Malchut, the GAR de Hochma of the separated left awaken to illuminate and nurse the Sitra Achra, whose root are SAM and the serpent, called liver and the protrusion of the liver.

The liver takes first, in the beginning of the preparation of the Zivug of ZA and Malchut—it and its protrusion, meaning SAM and the serpent, his partner, the roots of all the Sitra Achra. All those arteries in the liver are the forces expanding from them, and those GAR of the separated left that the Sitra Achra receives are called “tallow.”

The offering that rises to unite ZA and Malchut, called brain and heart, first nourishes the Sitra Achra, SAM and the serpent, called liver and the protrusion of the liver. Afterward it rises and unites the brain and the heart, ZA and Malchut.

211) The heart does not receive from the whole of the offering, but rather the confession that is made in it, which rises in the same smoke and prayer made on the offering. Afterward the heart brings the priests’ desire for unification in it, and the Levites’ joy closer to the brain. This brain, ZA, is light that comes from the upper brain, from AVI. The upper brain offers to the one who is most hidden, who is not known at all, Keter. Then everything is tied to each other, and the brain, ZA, offers contentment to all the upper ones.

212) The arteries in the liver are people, angels of the Sitra Achra, and all their hosts. The liver is SAM, and the protrusion of the liver is his Nukva. She is called “protrusion” because she does not connect to the male, SAM, but only when she has time after the harlotry that she does, and she leaves him.

“Protrusion” comes from leftover, since she leaves the male and makes it as leftover after all her adultery. This is why the female is called “protrusion,” since when she wants to connect in order to make one sin, she first becomes to him as leftover, without any importance, without the power to govern the person, for the sin is initially as a hairsbreadth. But afterward she grows a little closer until she connects to him as one and he can no longer part from her.

Other forces spread from those arteries in the liver, by several kinds. They take all the inner organs and the fats that are burned on the altar at night, and all are included in the liver, SAM.

213) The heart, the primer in Kedusha, Malchut, takes and offers to the brain. The heart lays over two kidneys, NH, two cherubim, which are the kidneys, advisors, arranging the abundance that descends from ZA to Malchut, as skies that grind MAN for the righteous, who are Tzadik [righteous] and Tzedek [justice], Yesod and Malchut.

They are far and near, right and left, since in the governing of Netzah, right, they are close. And in the governing of Hod, left, they are far. All take and eat from the illumination of the Zivug through the offering, each according to what befits him, until everything connects as one.

214) It is written, “The sacrifices of God are a broken spirit.” This is offered to the heart, meaning a broken spirit, confession, and prayer, since it is written, “And the spirit will return to the God who gave it.” A spirit that has been broken goes up to God, Malchut, heart. The liver, SAM, offers it to the heart, as it has become its advocate, and it is all one connection in the offering.

It is so because by the liver’s enjoyment from sacrificing the offering, because it receives illumination of GAR of the separated left, this begins the preparation of the Zivug. For this reason, the prosecutor becomes an advocate and brings good references about the broken spirit of the sacrificing person, so it will be accepted by the heart. It does it for its own good, so its illumination of the Zivug will not be spoiled, hence the liver, SAM, offers it to the heart, for it became his advocate because the prosecutor has become the advocate.

215) All the illnesses and afflictions go out to the body from the liver, SAM, and this is where they are found. The heart, Malchut, is purer than all the organs of the body, and from it emerges all the good and all the health of all the organs, all the power, joy, and wholeness that all the organs need.

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203) It is written, “Command the children of Israel and say to them, ‘My bread which is presented unto Me for offerings made by fire, of a fragrance unto Me.” There is smoke in an offering, and smell, and fragrance. Smoke comes from the side of Din, as it is written, “For then the anger of the Lord will billow smoke.” And likewise, “Smoke went up His nostrils, fire from His mouth devoured.” The fragrance comes from the side of Rachamim, as it is written, “And the smell of your breath as apples.”

204) But both smoke and smell are in the nose. They are called “testimony”: one is in the nose, as it is written, “Smoke went up His nostrils,” and the other is as it is written, “And the smell of your breath as apples.” Therefore, why is smoke considered Din and smell regarded as Rachamim? There are two windows in the nose, two holes. In the left hole it is written, “Smoke went up His nostrils,” which is Din. The smoke rose from the heart, which is on the left, opposite Gevura. From the right, wind comes down to him to cool him and quiet his anger from the side of Hesed, where the brain is found.

That is, Hochma is on the right, as we learn, “he who wishes to grow wise will go south.” And Bina, Hochma of the left, is in the heart, opposite the left, for one who wishes to grow rich will go north. For this reason, “Smoke went up his nostrils” is from Bina, in the left, to Hochma, in the right. And the Hochma receives him gladly, with the tune of the Levites.

205) Smoke goes up by fire, which is lit by woods, being organs full of Mitzvot, called “timbers of the burnt-offering.” The Torah of disciples of Torah lights the fire in them, in Mitzvot, by the power of Gevura. And smoke goes up in them, in Bina, called “smoke of the altar.”

206) When the smoke goes up to the nose, it is called “incense,” as it is written, “They shall put incense before Your nose.” Nothing revokes death like incense. It is the tying of Din with Rachamim, with fragrance in the nose, since the translation of Kesher [connection] is Ketiro [Aramaic], hence Ketoret [incense] means Kesher [connection]. The prayer is as a sacrifice; hence, one who says the filling of the incense after the praise of David cancels death from the house.

The Dinim that rise from the left line, prior to its connection with the right line, are called “smoke.” However, these Dinim do not go up and are not recognized for correction, unless by the Masach de Hirik, which raises the middle line. The Masach de Hirik is called “fire and timber,” by which the sacrifice is burned. This implies the diminution of the GAR of the left, and from them rises the smoke, the Dinim of the left, prior to its correction with the right. The making of the sacrifice is discerned in two things: 1) the smoke, Dinim of the left that part from the right; 2) the fragrance, the great illuminations that emerge after the unification of the left with the right in VAK de Hochma. They illuminate from below upward, as does the scent that goes up the nose from below upward, and not as eating or drinking, which enter the body from above downward.

The smoke, from the side of Din, is the Dinim that rise from the left line before it has connected with the right. The fragrance, from the side of Rachamim, is VAK of the left, which connects to the right. It is the clothing of VAK de Hochma in Hassadim. Thus, both smoke and scent are in the nose, and they are called “testimony.” Therefore, why is smoke called Din, and scent called Rachamim?”

The root of the smoke, the Dinim of the left line—being separated from the right—is in Bina. It is so because there the two lines, right and left, emerged separate from one another until ZA came and united them in the middle line. When they are in ZA, the two lines come to him in unification. It follows that the source of the smoke is only in Bina, and from her the smoke emerges through the unification of the middle line, and connects with the right, Hochma, since the right line of Bina is called Hochma, and she is Hassadim.

After the lines unite with one another, the Hochma of the left clothes in Hassadim of the right, and the smoke stops, the smoke with the Hochma that is mitigated in Hassadim awakens and goes up the two nostrils of the nose. There they divide—the smoke in the left hole and the smell, Hochma clothed in Hassadim, in the right hole of the nose.

The smoke, which is in the place of the left hole in the nose, is not regarded as Din now, for the Hochma and Hassadim have united with each other through HB. Rather, it is regarded as a witness, since the smoke and the scent are there in the two holes of the nose, as two witnesses that testify to the great action of the middle line, by which the right and left unite.

The smoke testifies to the harsh Dinim that were in the left before it united with the right. The fragrance testifies to the measure of its greatness and merit of the light after the right and left have united. Thus, the smoke that stands in the nose is not Din, but to the contrary, it is a witness to the work of the middle line, by whose testimony that unification is kept from any grip in the world.

There are two windows in the nose, two holes of the nose. In the left hole it is written, “Smoke went up His nostrils.” The smoke rose from the heart, which is in the left, opposite Gevura, since the heart is Bina, in the left line, Hochma on the left. Hochma on the right is the right line, Hassadim.

For this reason, “Smoke went up his nose,” from Bina, which is on the left, to Hochma, which is on the right. The smoke is the Dinim on the left without right, as it is Hochma without Hassadim—whose origin is in Bina. It goes up and is mitigated by the Hochma on the right, which is Hassadim.

Hochma receives it gladly because the right receives the left very gladly, since the right is also incomplete without its unification with the left, for right without left is devoid of GAR. That unification occurs at the time of the tune, when the Levites sing over the offering.

As ZA rises to Bina and becomes the middle line in her through his Masach de Hirik, which diminishes the GAR of the left and unites the two lines with one another, likewise, ZA is also regarded as right, and Malchut as left. And they need a middle line that will unite them with each other.

By engaging in Torah and Mitzvot, the souls of Israel raise MAN in the Masach de Hirik and become their middle line. Were it not for the MAN that the souls of Israel raise, ZA and Malchut would not unite with one another. The MAN that they raise, the Masach de Hirik, is through the Mitzvot they do. However, lighting it in a manner that it diminishes the GAR of the left is done by the Torah.

The smoke rises only through the work of the middle line. For this reason, it goes up only by the fire that is lit in the timber, which are organs full of Mitzvot, called “timbers of the offering.” The souls are called “organs of the Shechina,” like the organs of the body. Through the plentiful Mitzvot that these organs perform, they raise the Masach de Hirik. This is why the Torah of the disciples of Torah lights the fire in them with Mitzvot, through the Gevura, and smoke goes up in them.

Through the Torah that these organs engage in, they light up a fire in the ascending Masach so it performs its act of diminishing the GAR of the left and unites it with the right. By that, the smoke goes up, meaning the Dinim of the left line before it has united with the right. It is so because it is not recognized and does not go up before the middle line appears with the Masach de Hirik. And while that smoke is in Bina, prior to the unification, it is called “smoke of the timber of the altar.” After Bina has united with Hochma and the smoke has gone up to the nose, the smoke there is called “incense.” This is the connection of Din with Rachamim with the fragrance in the nose, for in the nose, the smoke is connected with the fragrance into one, as they are both witnesses.

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(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

198) There is a Merkava below NHY de ZA, and it is Matat, called “the small Adam [man].” In his Merkava, which is the PARDESS, the water of the Torah is pursued like a river whose water is pursued and run with great force to the side of the sea. They emerge from his PARDESS to three out of four, of whom it was said, “Four entered a PARDESS: Ben Azai, Ben Zoma, Elisha Ben Avoya, who were harmed due to the current of the thrust of the water of Hochma, called PARDESS. The exception was Rabbi Akiva, who entered in peace and emerged in peace.”

The Merkava of Matat are four angels, Michael, Gabriel, Uriel, and Raphael. This Merkava is called PARDESS. It was said about it, four entered the PARDESS. And the Hochma that emerges from that PARDESS is called “water,” the water with which Ben Azai, Ben Zoma, Elisha Ben Avoya failed, except for Rabbi Akiva, who entered in peace and emerged in peace.

199) Matat is the bird that Rabah Bar, Bar Hanah saw at the shore of the sea of Torah. The sea, Malchut, spreads and reaches his ankles, the Sium [end] of his NH, called “ankles.” His head reaches the height of the sky, ZA, and those who fail in it, which are the PARDESS, the three of them failed in it not because there is a lot of water of Hochma in it, but because the water of Hochma in it—which are acrid and strong, with Dinim—are pursued.

200) The letters, Aleph–Bet–Gimel, include the Merkava of Matat, since Aleph–Bet–Gimel are six in Gematria, opposite the six letters in the name, Matat. The fourth letter, Dalet, is a silent voice, Malchut, where the king comes. It is Adam, to sit on the throne, since Malchut is Adam sitting on the Matat’s throne.

201) There are two letters Yod [] in the shape of the Aleph []. The upper Yod is upper water, ZA, and the lower Yod is lower water, Malchut. There is only a hairsbreadth between them: the Vav [] in the middle of the shape of the Aleph, slanted between the two letters Yod. It is a firmament, the Masach, dividing between water and water, so there is division between the female and the male.

This is the combination, YAHDONHY, the combination of the two names HaVaYaH ADNI. The upper Yod of the combination is the upper water, males. The bottom Yod of the combination is the lower water, females. The six letters Aleph–Hey–Dalet–Vav–Nun–Hey between the two letters Yod are counted as Vav [six in Gematria], which is Matat.

HaVaYaH is ZA; ADNI is Malchut. When they are in a Zivug, the two names intermingle and the combination YAHDONHY comes out. At that time ZA is discerned primarily in the first Yod of the combination, upper Hochma. Malchut is discerned primarily in the bottom Yod of the combination, the lower Hochma, and all six letters between them imply Yesod, which designates ZA and Malchut.

On weekdays, Matat serves to unite ZA and Malchut in the place of Yesod, which is why it was said that the six letters between the upper Yod and the lower Yod imply Matat, since it speaks of the unification of the weekdays.

202) Yod is a point, upper Hochma. Vav is a wheel that rolls in six Sefirot, HGT NHY. There is no motion in the wheel in VAK when it counts as six, except in that point, for she receives all that is in HGT NHY from that Yod. That point is the unification of everything, and testifies to that unification, Ein Sof, for whom there is no second. The sages have explained that it must be unified so as to crown him over the heaven and the earth, and over the four directions of the world. This is Aleph.

Bet is heaven and earth, ZA and Malchut. Malchut is three, the pillar that carries them, Yesod. Dalet is the four animals of the Merkava. Hey is the throne, Malchut. Vav is six steps to the throne, HGT NHY.

Aleph Bet Gimel Dalet Hey Vav Zayin Het Tet are Adam, the upper nine of ZA. Yod is his unification, Malchut, the tenth Sefira of ZA, called Adam, HaVaYaH filled with the letters Aleph, which are Adam in Gematria (45). The nine Sefirot of ZA correspond to nine letters. Happy are Israel who know the secret of their Master.

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190) “For the Leader on Shushan Edut; Michtam of David to teach.” First it is written, LeMenatze’ach [For the Leader], with the letters of Netzah, which means a pure tune. In it we read, “The Lord is a man of war,” to the nations of the world, and Rachamim and Din on Israel. It is written, “And when the wicked perish, there is joy.” Hence, when the Creator defeats the wicked there is a pure tune. The letters Mem–Lamed (70) of “For the Leader” are His seventy names, and with NH they are AB (72), as is the number of Hesed, as it is written, “Pleasantness in Your right forever [Netzah].” Netzah is to the right, Hesed.

191) Regarding Hod it is written Hodu [thank] the Lord. Regarding Tzadik [righteous], Yesod, it is written, “Sing, O righteous with the Lord,” as well as “Sing with gladness for Jacob.” It indicates unification, Tifferet, Yesod, Malchut, for “sing” is Yesod, in which there is “singing.” Jacob is Tifferet; joy is Malchut.

In Tifferet, it is written, “Praise God, Hallelujah, praise the Lord [Koh].” There it is HaVaYaH because Tifferet is called HaVaYaH.

“With a tune and a song” is HG. A tune is Hesed; a song is Gevura. “With a song and a blessing” are HB. A song is Hochma; a blessing is Bina. “In my happiness” is Keter; in glory is Malchut.

192) A psalm is Gevura, with the letters of Raz [secret (Reish–Zayin)] Mum [flaw (Mem–Vav–Mem)] with respect to a song of Torah and a song of prayer. When the left line governs by itself, light turns to Raz [secret], the Achoraim of light. For this reason, there is a Mum [flaw] in it, a grip to the outer ones. All this comes from the side of Kedusha.

A psalm from the song of the Sitra Achra is the letters of Mum Zar [foreigner (Zayin–Reish)]. This is why it was said, “A song in the house, ruin in the house.” It is considered menstruation, a maidservant, the daughter of idol worship, a harlot. It is the letters of Mizmor [psalm], Raz Mum.

A tune is Hesed. There, there are the letters of garden, Malchut, and so is the beauty of the tune, in which there is Hallel [praise], like the praise which, on the night without sleep, it is for the Lord, to bring them out of the land of Egypt. That is, not every tune is Hesed, but only the beauty of the tune turns toward Hesed, which is the praise of the exodus from Egypt, which leans toward Hesed.

Ashrei [Happy] is Keter, in which the world begins to praise. It is like Keter, who is the beginning of the Sefirot. Happy is the people that such is its state.

In the blessing, Bina, it is written, “I will bless the Lord at all times,” since the abundance of Bina does not stop. In a praise is Malchut, as it is written, “His praise is always in my mouth,” since mouth implies Malchut.

193) He returns to interpret the verse, “For the Leader on Shushan Edut; Michtam of David to teach.” “For the Leader” is Netzah. “On Shushan Edut” is Hod. In Shushan [rose], the red governs the white, since in Netzah, the white governs the red. Edut is a righteous, a covenant, Yesod, which is gripped in heaven and in earth, in ZA and in Malchut, as it is written, “I call heaven and earth to witness against you this day.” Here is the unification of Tifferet, Yesod and Malchut. “Testify” is Yesod, “The heaven and the earth” are Tifferet and Malchut.

Michtam are the letters Mem–Chaf Tav–Mem. Mem–Chaf is righteous, Yesod. Tav–Mem is the middle pillar, Tifferet, body, the degree of Jacob, a complete man. We regard “body” and “covenant”, Tifferet and Yesod, as one. For this reason, Mem–Chaf Tav–Mem are one word, Michtam. “To teach” are HG, from which the Torah was given, to learn and to teach.

This verse contains all seven Sefirot HGT NHYM, since to teach is HG, Michtam is Tifferet, “For the Leader” is Netzah, “On Shushan” is Hod. The testimony is Yesod; “For David” is Malchut.

194) But it is written, “For the Leader on the Eighth,” so that Netzah will not move from Hod, which is the eighth Sefira. This is why he said, “For the Leader on the Eighth,” and did not say, “For the Leader on Shushan. But the degree is Bina, so why did they explain that He gave the Hod to Moses, as it is written, “And You shall put of Your majesty on him”?

195) The letter Hey of Yod de HaVaYaH rises and is doubled in the letter Yod of Yod-Hey, which is five times ten, being the fifty gates of Bina. They expand from Hesed to Hod, five Sefirot, ten in each Sefira, being fifty Sefirot that take the fifty gates of Bina. For this reason, from Bina to Hod it is all one expansion. Therefore, when we say Hod, Bina is included in it.

Afterward comes the righteous, Yesod, and takes all fifty gates of Bina alone, as he is equal to all five. It is so because Yesod comprises all five Sefirot HGT NH, and is called “all,” which is fifty in Gematria [Chaf-Lamed], since he takes all fifty gates. Likewise is the Kalah [bride], Malchut. She takes all fifty gates, and this is why she is called “bride” [Chaf-Lamed-Hey]: “all” [Chaf-Lamed], like Yesod, implying fifty gates, with an added Hey because she is a Nukva.

However, one who is not rewarded with Bina but with five Sefirot HGT NH, is rewarded with them in themselves; he is not rewarded with the expansion of the fifty gates of Bina in them.

196) The letters of LaMenatzeach [For the Leader] are Mem-Lamed Nun-Tzadi-Het. Mem-Lamed are from HaShMaL, Mem-Lamed from Het-Shin, the initials of the “animals of fire” [in Hebrew]. They are Hod and Netzah, corresponding to two lips. The upper lip is Netzah; the bottom lip is Hod. For this reason the lips are called “murmuring animals of fire.”

The work of the Merkava [assembly/chariot] is from the word “And I saw to the word Hashmal. Hashmal is the initials of the “animals of fire” [in Hebrew], since from the side of Gevura they are called NH, “animals of fire.” The river that emerges from the sweat of these animals of fire is Yesod. All those three, NHY, are a Merkava for the glory of man, ZA.

Here he interprets the words “For the Leader,” to be NH together. The letters Mem-Lamed in Hashmal mean murmuring. There is no speech unless with two lips, NH. Hence, when there is the word Mem-Lamed Nun-Tzadi-Het, Mem-Lamed implies Hod. It is so because by the connection of Hod, Netzah becomes speaking. With respect to Gevura, NH are called “murmuring animals of fire,” the initials of HaShMaL. Yesod is a river of fire that emerges from the sweat of NH, and these NHY are a Merkava for Tifferet, which is the actual ZA.

197) The work of the Merkava is Malchut, as she is made by the Merkava, NHY. In those three, NHY is HBD of Malchut, since HBD of Malchut are made of the Roshim [heads] of NHY de ZA. For this reason, one does not study the work of the Merkava alone, unless he is wise and understands with his own mind, meaning one who has been awarded HBD, for wise means wisdom [Hochma], and understanding means Bina. And “with his own mind” is Daat.

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186) Moses said, “Rabbi Elazar, rise up to innovate words before the Shechina, so she will be of assistance to your father. Your name causes it,” since Elazar has the letters of El Azar [God helped], El from the right, Hesed, and Azar from the left, Gevura, as it is written, “I will make him a help made against him.” It is written about Malchut that is built from the left, “a help made against him.” She becomes help with a good seed, where Zera [seed] has the letters of Azar [helped] in reverse order.

Azar is the left line. As long as it is not united with the right, it has neither seed nor any expansion. When it unites with the right it is to the contrary, from him come all the seeds. In the name Elazar there are united right and left, since El is the right line, and Azar is the left. Hence, Azar turns to Zera [seed], for there is no seed but from him.

187) Rabbi Yosi will rise with you, for he is a complete throne to his master, since Yosi is the same number as the throne, eighty-six [in Gematria], and the number of Elokim, Malchut.

And Rabbi Yehuda will rise with him, for in him are the letters Hod [majesty] and the letters Yod–Hey, indicating the first state of Malchut, when she is GAR. In him are also the letters HaVaYaH Dalet, indicating ZA, HaVaYaH, and Malchut, who is called Dalet before she is connected in a Zivug with HaVaYaH.

Dalet is four animals, of which it is written, “And their faces and wings were parted,” all of them, for there was still no unification of the right and left in them, and they are ready to receive the middle line so it unites them. For this reason, they are four animals, since after the unification of right and left, they are regarded as three animals, three lines, in each of which are three faces.

Also, out of Yehuda comes David, who thanked the Creator in the degree of thanks, from the side of Hod.

And Rabbi Elai rose with him. He is Yod–Bet–Kof in Gematria (112), the letters of Baki [proficient], for he is proficient in the laws.

188) Rabbi Yudai arose with him, whose number is El (31) [in Gematria], like Angel Michael and others who are written with the name El, as it is written, Yesh LeEl Yadi [I am capable of], which indicates strength. El is because Aleph is the image of man, the form of a body and two arms. Lamed is three animals, in each of which are four faces.

Three animals are implied in three letters Yod, which amount to thirty. They are at the beginning of three HaVaYot [pl. of HaVaYaH]: “The Lord [HaVaYaH] was king, the Lord is king, the Lord will be king forever and ever.” The three letters Yod at the beginning of each HaVaYaH imply three animals, in each of which are four faces, for in each name there are four letters HaVaYaH, and this is the letter Lamed of El.

And Rabbi Aba arose with them, whose number is Dalet [four], four animals. Rabbi Yudai, who is El in Gematria, is Hesed. He is three animals, and in each animal there are four faces, united in the middle line. And Rabbi Aba is Gevura and left line. For this reason he is implied in the number four, four animals, indicating that the middle line still did not unite them.

189) Rabbi Shimon is as a tree, and Rabbi Elazar, his son, and his friends—the five that we mentioned—are as big branches emerging from the tree. They are as arms and legs. The arms are HG, and the legs are NH. Rabbi Shimon and Rabbi Elazar are the middle line, Daat, Tifferet, Yesod, the trunk of the tree. Rabbi Yudai is Hesed, Rabbi Aba is Gevura, Rabbi Elai is Netzah, and Rabbi Yehuda is Hod. Rabbi Isaac and Rabbi Hiya are missing.

It seems that this was prior to the Idra, and afterward the orders changed and there were ten disciples in the Idra Rabah, as their names were mentioned there. Afterward there remained seven, as was said at the end of the Idra.

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182) And David became poor, a Hassid, and a servant, as it is written, “A prayer of David, “Lord [ADNI], lend Your ear, answer me, for I am poor and wretched. Preserve my soul for I am a Hassid; You, my God, deliver Your servant who trusts to You.” He became poor by the king’s gate, Malchut, as it is written about her, “My Lord [ADNI] open my lips.”

ADNI is a palace, and he became poor at the gate of the king’s palace, who is ADNI, Malchut. And the reason why it is written, “Lord [ADNI], lend Your ear, answer me,” is that this is the lower Shechina, Malchut, who is an ear to receive prayers and hear them, it is as it is written, “For He has not despised nor abhorred the lowliness of the poor; neither has He hidden His face from him; but when he cried unto Him, He heard.”

183) He became poor and wretched on the part of the letter Dalet in EhaD [one], which is Malchut in the first state, when she receives from the left line, at which time she is poor. Dalet indicates Dalah [poor], asking for salvation from the Aleph–Het in the Ehad, which is ZA in a state of a brother, and Malchut as a sister, as then they are one degree, which hangs down from Bina like brother and sister. He is the middle pillar, ZA, by which to keep the verse, “I was brought low, and He saved me,” so the Messiah, son of Ephraim will not die, for the Messiah, son of Ephraim, extends from Malchut when she sucks from the left, when she is full of Dinim.

And David also asked of Him by that gate, for Israel who are poor, to keep in them, “And You save an afflicted people.” This is why he pretended to be poor, left line.

184) Subsequently, he asked for the priests, right line, Hesed, for the work to be restored. He pretended to be a servant. Afterward, He gave them the Torah on the part of Hesed, to make reward with Dalet–Lamed–Tav from the Torah, where the Torah, ZA, middle line, unites the Hesed in the right line with the Gevura in the left line, then makes a reward with the Dalet, Malchut, who receives the Hassadim and becomes rich. This is the two letters, Gimel Dalet, written consecutively, and this is why he became a Hassid.

It follows that by that he corrected three lines. He pretended to be poor to correct the left line; He pretended to be a servant to correct the work of the priests, right line. He pretended to be a Hassid to correct the middle line, so it imparts Hesed to Malchut. And once he corrected the three lines, HGT, when he reached the three upper Sefirot, HBD, he started and said, “Lord, my heart is not high, nor have my eyes become lofty, and nor do I involve myself in things too great or too wonderful for me.” He did not touch them.

185) Solomon said, “But Bina is Moses, I will ask for high wisdom, which is above the degree of Moses.” It is written, “I said, ‘I will get wisdom,’ but it was far from me.” Was he not given high wisdom? But it is written, “And the Lord gave Solomon wisdom.” However, it is lower wisdom, Malchut, and he wanted to ascend from below upward, from the lower wisdom he wanted to attain high wisdom. However, she moved away from him because there is not a person in the world who can ascend even to Bina, except for Moses, much less above Bina, which is the high Hochma [wisdom], on whose part a sage is better than a prophet.

And although they explained the verse, “I said, ‘I will get wisdom,’ but it was far from me,” as an interpretation about a red cow that he could not understand her flavor. Indeed, there are seventy faces to the Torah, and that, too, is in the meaning of the verse.

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180) It is written, “My God, save Your servant.” “Delight the soul of Your servant.” “Give Your strength to Your servant.” Three times did David become a servant in this praise, corresponding to the three times that the authors of the Mishnah established that a man should be a servant in the prayer.

In the first blessings he should be as a servant who praises his teacher. In the middle ones he is as a servant who asks for a gift from his rav. In the last blessings, as a servant who thanks his rav for the present he has received from him, and he walks away.

181) These are three times that a man should make himself a servant in regard to the work. The authors of the Mishnah established that there is no work but prayer. Also, the three patriarchs are called servants on her part, after the Shechina, which is the work of the Creator. Likewise, Moses is called “a servant of the Creator.” And this is why it is written, “For unto Me the children of Israel are servants.”

But with respect to other qualities in her, all of Israel are the children of kings, with respect to the quality of Malchut in her. And why is Malchut called “work”? She is as a woman serving her husband, and as sons working for their fathers.

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178) “Preserve my soul for I am a Hassid,” so I will be in Hesed with Aleph–Nun–Yod [Ani (me)], so I will unify and bring the Hesed from HaVaYaH, ZA, to Aleph–Nun–Yod, Malchut, of whom it was said, Aleph–Nun–Yod Vav–Hey–Vav [I and He]. Aleph–Nun–Yod [I] is Malchut, and Vav–Hey–Vav [and he] is ZA.

Woe to one who separates Aleph–Nun–Yod [I] from “he,” who separates ZA from Malchut, as it is written, “He has made us and not we.” He is ZA, since it is all one. I and he are one, without separation, as it is written, “See now that I am He; I will put to death and I will bring to life; I have crushed, and I will heal, and there is none who can save from My hand.” “I am the Lord,” “I am he,” and none other. This is the Aleph–Nun–Yod from ADNI, Aleph–Nun–Yod is ADNI, in which there are the letters Aleph–Nun–Yod. HaVaYaH is the middle line, ZA.

179) And because the name HaVaYaH, ZA, is to the right, Hesed, he said, “Preserve my soul, for I am a Hassid.” I will be in Hesed in You with Aleph–Nun–Yod, ADNI, Gevura, uniting HaVaYaH, Hesed, with ADNI, Gevura, and Hassadim will extend from HaVaYaH to ADNI, and she, too, is Hesed. In Tifferet, the middle line, the two names HaVaYaH ADNI connect and intertwine in this manner: YAHDONHY. The middle line connects Hesed, HaVaYaH, with the Gevura, ADNI.

The meaning of the matter in Hesed and Gevura is that they are the two lines right and left. It is written about them, “And their faces and wings are parted,” since their faces are HBD, and the two lines right and left, HB, are separated. Also, the two wings—two lines right and left—are different from one another, hence they are separated.

Tifferet, the middle line, is called “The Lord [HaVaYaH] is a man of war,” because He fights with the left line and diminishes it in order to unite it with the right, to be one. It is written about it, “two of every one joined one to another,” meaning that the two names HaVaYaH ADNI conjoin in him. This is why it is written, “And two covering their bodies,” meaning that the two wings connect in the body and become one. And Tifferet is called “body,” as it is written, “His body is as jasper.”

Likewise, in the two lines right and left in GAR, HB, are the two names HaVaYaH EKYEH. It is written about them, “And their faces and wings are parted.” They, too, connect and intertwine together through the middle line, Daat, and become interlaced in this manner, YAHDONHY.

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