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112) “And he took Shimon [Simeon] from them and bound him before their eyes.” What was the reason that Joseph took Shimon more than his other brothers? Joseph said, “In every place, Shimon is the opening of the Din. That time when I went from my father to my brothers, Shimon began with Din first, as it is written, ‘They said to one another, ‘Here comes this dreamer! Now come let us kill him.’’ And then about Shechem, it is written, ‘And two of Jacob’s sons, Shimon and Levi, Dinah’s brothers, each took his sword and came upon the city.’ They were all in Din. This is why it was good for Joseph to take it and not evoke strife in all the tribes.”

113) What was the reason that Shimon connected to Levi more than to all, after all, Reuben was his brother and was as close to him as Levi, so why did he not cling to Reuben? But Shimon saw and knew that Levi came from the side of Din, and Shimon was gripping from the side of the harsher Din. He said, if we mingle with one another we will destroy the world. What did the Creator do? He took Levi to His part. He said, “Henceforth, Shimon will sit alone, chained in ropes.”

114) On the side of Ima there are two spirits that seek judgment gripping to the left hand. Each day they spy on the earth, Malchut. That is, they suckle from NHY de Malchut, called “legs,” as it is written, “Two men, spies” [In Hebrew, “legs” and “spies” have the same root].

115) Happy are Israel more than all the idol-worshipping nations, for the Creator wishes to purify them and have mercy on them, for they are His lot and inheritance, as it is written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.” It is also written, “He made him ride on the high places of the earth.” They grip above, in ZA, hence the love of the Creator clings to them, as it is written, “I have loved you, says the Lord.”

And out of the great love that He loves them, He has given them one day in the year to purify and cleanse themselves of all their iniquities, as it is written, “For on this day shall atonement be made for you, to cleanse you,” so they are worthy in this world, in the next world, and there will be no sin among them. For this reason, on that day Israel are crowned and rule over all the seekers of Din and over all the spirits.

116) “And Aaron shall cast lots upon the two goats, one lot for the Lord, and one lot for Azazel.” It is particularly Aaron, since he comes from the side of Hesed and can complement the Malchut with Hassadim. “Upon the two goats” implies Malchut above the two goats, so Malchut will be perfumed.

“One lot for the Lord and the other lot for Azazel.” Two goats imply Dinim. And why is one for the Lord? The Creator said, “Let one goat stay with Me, and let one walk and wander in the world, for if the two unite, the world will not be able to withstand.”

117) That goat goes out and walks and wanders in the world. It finds Israel in several works, in several degrees, in several good laws, but cannot overcome them. There is peace among all of them and it cannot penetrate them with gossip, meaning it cannot slander them. That goat is sent with the burden of all of Israel’s iniquities.

118) Several battalions of saboteurs come under the hand of that goat, and they are appointed to spy on the earth on all those who breach the words of the Torah. On Yom Kippur [Day of Atonement], he does not slander and talks about Israel. When that goat comes to Azazel, to the mountain, such great joy is perfumed in it for everyone. That seeker of Din who went out, the goat of above, returns and praises Israel; the prosecutor has become an advocate; the slanderer has become a giver of good references.

The questions here are “What are these lots for?” “Why should Aaron give the lots and not some other person?” and “Why was this portion said specifically on Yom Kippur?” To explain them, The Zohar introduces three issues: the matter of Shimon and Levi, the matter of two men, spying, and the matter of the two goats. At their roots, the Dinim in them are equal.

Two kinds of Dinim are the roots of all the Dinim and the sins in the world: Dinim de Dechura [male Dinim], which extend from the left line, and Dinim de Nukva, which extend from the Masach. When the Dinim de Nukva come from the correction, from the middle line, they contradict the Dinim de Dechura and revoke them. However, if the Dinim de Nukva do not come from the correction, but rather from the Dinim themselves, then not only do they not cancel the Dinim de Dechura, they are added to them and destroy the world.

Shimon and Levi were Dinim. Shimon is from the Dinim de Dechura, extending from the left line, and Levi is from the Dinim de Nukva, extending from the Masach. Shimon saw and knew. He said, let us mingle with each other and destroy the world, for when the Dinim de Nukva in Levi are added to Shimon’s Dinim de Dechura, they will destroy the world. What did the Creator do? He took Levi to His portion, raised him up to His correction, to the middle line, at which time he contradicts the Dinim de Dechura and makes his GAR of the left disappear, as in the middle line. Henceforth, Shimon will sit alone, chained in ropes. That is, his GAR of the left will be diminished and he will remain in VAK de Hochma. This is regarded for him as though he is tied in ropes by the Dinim de Nukva in Levi.

This settles the verse, “And he took Shimon from them and bound him before their eyes.” We should ask, “What was the reason that Joseph took Shimon over his other brothers?” Joseph is Yesod, the middle line from the Chazeh and below. Hence, the Dinim de Nukva, established in the middle line, bound Shimon, who diminished the GAR of the left in Shimon, from whom come all the Dinim and the quarrels.

From the side of Ima, two spirits that seek Din grip to the left hand. These are Dinim de Nukva and Dinim de Dechura, and both extend from Ima to Malchut. The Dinim de Nukva join and unite with the Dinim de Dechura from Ima’s left hand, and each day they spy on the earth, since they grip to the NHY of Malchut, called Raglaim [legs]. Malchut is called “earth,” and this is why they are called “Meraglim [“spies,” having the same root as Raglaim (legs)] of the earth. They awaken each day, and their correction is through the illumination of the middle line each day. It is written about them, “Two men, spies.”

And why is “one for the Lord”? The Creator said, “Let one goat stay with Me.” This is the goat for the sin-offering. In their roots above, both goats are Dinim. The goat for the sin-offering is Dinim de Nukva, and the goat for Azazel is Dinim de Dechura. The Creator, the middle line, said that the goat for the sin-offering will “stay with Me,” meaning that its Dinim will be corrected in the middle line, which diminishes the GAR of the left line, and the goat for Azazel, which is from Dinim de Dechura, will go and roam the world alone.

It is the same as with Shimon and Levi, who destroy the world if they connect because if the Dinim de Nukva do not extend from the correction of the middle line, they join the Dinim de Dechura and destroy the world. This is why He took Him the goat for the sin-offering.

It was said in The Zohar that on Rosh Hashanah day [Hebrew New Year’s Eve], Satan should be stunned, similar to a state of one who has woken up from his sleep and does not know anything. On Yom Kippur [Day of Atonement], Satan should be dealt with calmly. He should be given contentment with the goat to Azazel that is sacrificed for him. At that time he becomes an advocate for Israel.

It is so because on Rosh Hashanah, the world reverts to the state it was in on the fourth day of the work of creation: GAR de Hochma reappear, and the Sitra Achra awakens to extend Dinim of the left on the world. The correction for it is blowing the Shofar [festive horn], which diminishes the GAR from the worlds, leaving them in VAK without a Rosh, and Satan is confused because his grip is only to the GAR of the left, and now they have vanished due to the blowing of the Shofar.

However, because GAR disappeared, a place of deficiency has been created in the worlds, and Sitra Achra rises and grips to the deficient place of the GAR, and makes people sin. This is why the intermediate are in doubt until Yom Kippur.

For this reason, a second correction took place on Yom Kippur—redrawing illumination of Hochma. And for this reason a correction was made that the Sitra Achra will not grip to the left, to make the world sin by extending Hochma from above downward. And the correction introduced in several places is that upon disclosure of Hochma, harsh Dinim will appear with it, which punish the wicked. By that, Hochma is kept from the wicked’s draw from above downward.

The source of that correction was done on Yom Kippur by the goat for Azazel. On Yom Kippur the Hochma appears by clothing of Malchut to Bina. At that time, it is written, “And Aaron shall cast lots upon the two goats,” where one goat is Dinim de Nukva, and the other goat is Dinim de Dechura extending from GAR de Hochma. “One lot for the Lord,” the lot in which there are Dinim de Nukva, which rises to the Creator, the middle line, by the force of the blowing of the Shofar on Rosh Hashanah, receiving the illumination of Hochma in VAK, as is the way in Kedusha.

“And one lot for Azazel.” This is the goat in which there are Dinim de Dechura, and on which GAR de Hochma is revealed because it extends the illumination of Hochma from above downward, as does the Sitra Achra. Subsequently, it is written, “And he shall let the goat go in the desert,” meaning that all the punishments that extend to those adhered to it became revealed on it, since they must follow it to the desert and the ruin.

And then both Dinim were corrected. The Dinim de Nukva were corrected by the lot for the Creator rising over them to the middle line, having corrected them with illumination of VAK de Hochma. And in order to prevent the Sitra Achra from clinging to the place of deficiency of GAR de Hochma, he was given the goat to Azazel, extending GAR de Hochma with all the Dinim and the punishments. And then the prosecutor becomes an advocate.

It is so because he will not want to cling to a place of deficiency of GAR de Hochma so as to not ruin his own GAR, which he suckles from the gate to Azazel. And also, by sending it to the desert, there is no fear that he will make the people of the world sin with drawing from above downward due to the Dinim upon it. When that goat to Azazel reaches the mountain, such great joy is perfumed in it for all, meaning all the Dinim—the Dinim de Nukva, as well as the Dinim de Dechura. And that seeker of Din who went out, the goat of above, returns and praises Israel. The prosecutor has become an advocate, the slanderer has become a giver of good references.

The two goats imply Dinim, but why should one be for the Lord? The Creator said, “Let one goat stay with Me.” That is, let the one from the Dinim de Nukva stay with Me and receive VAK de Hochma, as is the way of Kedusha, and let another go and wander in the world, to seduce the people of the world to extend for it the GAR from above downward as it wishes.

Then the Sitra Achra went to make people sin, so they would draw for him illumination of Hochma from above downward. That goat goes and wanders in the world, and finds Israel in several works, several degrees, several good laws, and it cannot overcome them. Through the lots, the merit of the goat is clarified—the one which was to be the lot for the Creator, the great illuminations and Mochin that extend from it, as opposed to the great Dinim and punishments that appear with the goat that went to Azazel. At that time all of Israel cling to the Creator with all their might, and the Sitra Achra cannot come among them with gossip due to fear of the Dinim that are revealed with him.

Those two Dinim are the roots of all the sins and iniquities. And because those two fundamental Dinim have been corrected, we can be certain that the house of Israel will no longer sin.

That goat is sent with the burden of all of Israel’s iniquities, as it is written, “And the goat shall bear upon him all their iniquities unto a deserted land,” for Israel have become certain that they will no longer sin because of the Dinim that appeared with the goat that was sent to the deserted land, and then they will be pardoned. This clarifies the question, “What are these lots for?”

And Aaron, why should he give the lots? It is precisely Aaron, for because he came from the side of Hesed, he was worthy of extending the abundance of Hassadim on the goat on which the lot for the Creator was applied, and to unite the right and left in Malchut with each other.

And why was this portion said on Yom Kippur? It is because out of love, He has given them one day a year in which to purify and cleanse them from all their iniquities.

119) Where Israel need to be purified from their iniquity, the Creator gives the advice of tying accusers, so they do not slander, and to perfume them with these sacrifices and offerings that they sacrifice to the Creator. And then they cannot harm. It is especially so on Yom Kippur. And as Israel below perfume everything through the two goats, so they perfume all the slanderers, and everything is a sacrifice and worship of the Creator.

120) When it is written, “And Aaron shall take the two goats,” those two goats—which are Dinim de Nukva and Dinim de Dechura above—awaken and want to connect with one another, and rule, and go out to the world. When the priest brings those two goats closer below, in the Temple, those above grow near, and then lots go out to all directions. The priest gives lots below. The priest, Hesed, gives lots above.

And as one goat remains in the Creator below—one lot for the Lord, and one, a goat for Azazel, is taken out to the desert—so it is above, one remains in the Creator in the middle line, and one goes out and roams the world toward the upper desert. The Dinim appear along with the appearance of Hochma, which are regarded as “desert” and “deserted land,” one connects to one, and they illuminate each other. By that, the two kinds of Dinim are cancelled—both Dinim de Nukva and Dinim de Dechura.

121) It is written, “And Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of the children of Israel.” “And Aaron shall lay both of his hands” means right line and left line, so the Creator, the middle line, will consent to his hands. “On the head of the live goat.” The word “live” comes to include the goat above, on which the GAR de Hochma appear along with the Dinim, for Hochma is called “alive.”

122) “And confess over it all the iniquities of the children of Israel” is as is written, “And he shall confess that he has sinned on her.” “On her” means that a person has been purified, and all that iniquity remained on her, on the female goat. Here, too, he confessed it, meaning that after the priest confessed for Israel, “on it” means that all the iniquities will remain on him.

123) But it is written, “And they shall no more sacrifice their sacrifices to the goats,” so how can the goat for Azazel be aimed opposite the goat of above? However, there they would sacrifice the sacrifice to the goats, as it is written, “…their sacrifices to the goats,” since there they did their work for the goats and gave them predominance, and here it is written, “And the goat shall bear upon him all their iniquities.” The offering is done only for the Creator. Thanks to the sacrifice, upper and lower are blessed, and the Din is not present and does not rule over Israel.

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110) He started and said, “Set a table before me in the presence of my enemies.” They sat there that whole day, and all the friends were happy with words of Torah, and the joy of Rabbi Shimon was great. Rabbi Pinhas took Rabbi Elazar and did not leave him that whole day and the whole night, and was happy with him. He called on him, “Then you will delight in the Lord,” all that great joy and pleasure is my portion, for Rabbi Elazar was his daughter’s son. I am destined to be declared in that world, “Happy are you, Rabbi Pinhas, that you have been rewarded with all this. Peace on you and peace on your helper, for your God helps you.”

They rose early. Rabbi Pinhas arose and held Rabbi Elazar and would not let him go. Rabbi Pinhas walked Rabbi Shimon and blessed him and all the friends. As they were walking, Rabbi Shimon said to the friends, “It is time to do for the Lord.”

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106) The tie of faith is tied in the thirteen qualities of Rachamim, Malchut, so there are blessings to all. All the faith of the Creator was blocked in three lines, which are thirteen because they illuminate in each of the four Sefirot HG TM in her, three times four is twelve, and with the general Malchut they are thirteen. This is why the Torah is crowned with thirteen qualities, as has been explained in the Baraita of Rabbi Ishmael concerning deduction, drawing conclusions by comparing words, etc. And the holy name, Malchut is crowned with it.

107) When Jacob wanted his sons to be blessed with the name of the faith, it is written, “All these are the tribes of Israel, twelve, and this is what their father said to them, and he blessed them.” “Twelve” and “this” are thirteen, since the Shechina, called “this,” participated with them and the blessings were kept. It is written about it, “Each according to his blessing, he blessed them.” “According to his blessing” is as above, which are the thirteen qualities of Rachamim, as is the blessing of each and every quality.

108) All those qualities of Malchut rise, are crowned, and rest on one head [Rosh], ZA, and there the Rosh of the king is crowned. It is the one who is called on a high level of piousness, meaning ZA, whose Hesed becomes Hochma, and pious who adhere to ZA inherit all the glory of above, which is Malchut with her thirteen qualities in this world, which is Malchut.

“Sing upon their beds” in the next world, Bina, and know how to connect the connection of faith as it should be. And then, as it is written, “A double-edged sword in their hand.” A double-edged sword blazes in two Dinim, Dinim of the left, and Dinim of the Masach, as it is written, “To execute vengeance on the nations.”

109) But Rabbi Pinhas son of Yair is the Sefira of Hesed, the upper Rosh de ZA, whose Hesed became Hochma, which is Rosh. For this reason he inherits the high glory and ties the upper connection, holy connection, the tie of faith, the unification of ZA and Malchut. Happy is he in this world and in the next world. It is written about that table, “This is the table that is before the Lord.” Rabbi Pinhas arose and blessed.

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103) “And he looked, and behold a well in the field.” A well is Malchut that is corrected by AVI, who are called “ministers,” as it is written, “A well that the ministers dug, the nobles of the nation mined.” “And, lo, three herds of sheep lying there by it.” These are NHY, lying by it and standing by it, and from them the well is filled with blessings.

104) “For out of that well they watered the herds.” Upper and lower are nourished by that well, and all are blessed together. “And the stone upon the well’s mouth was great” is harsh Din, called “great stone,” which stands by it on the other side, to suckle from it.

“And all the herds gathered there,” meaning HGT NHY of the king, ZA. They all gather and extend blessings from the Rosh of the king, from GAR de ZA, and pour into it. And when all connect as one and pour into it, it is written, “And they rolled the stone from the well’s mouth,” rolling off that harsh Din, the stone, and removing it from it.

105) “…they watered the herds,” bestowing blessings from the well to the upper and lower. “And [they] put the stone back in its place on the mouth of the well,” meaning that that Din is restored because it was needed so as to perfume and correct the world. This Din keeps the well from revealing the Hochma in it, unless when all the herds are gathered, which are the three lines NHY, as that is the time of journeying, after which it conceals the Hochma.

But now the Creator is pouring down upon you blessings from the springing of the stream, and all the people in the generation are blessed through you. Happy are you in this world and in the next world. It is written about you, “All your sons will be taught of the Lord, and the well-being of your sons will be great.”

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100) “While the king sits at his table, my perfume gave forth its fragrance.” When the Creator was ready and was present at Mount Sinai to give the Torah to Israel, “my perfume gave forth its fragrance,” meaning that Israel emitted and raised a fragrance that stands and protects them for all generations. They said, “All that the Lord has spoken we will do and we will hear.”

Another explanation: “While the king sits at his table,” while Moses rose up to receive the Torah from the Creator, which was carved in two stones, the children of Israel forsook that fragrance, which was crowning them, and said to the calf, “These are your gods, O Israel.”

101) It is written, “And a river went out of Eden to water the garden.” A river, Bina, spreads to the sides when the Eden, Hochma, mates with it in a complete Zivug, in a path that is not known above or below, which is Yesod de Hochma, as it is written, “A path no eagle knows.” HB are favorable, never parting from each other, and then fountains and streams come forth from them, which are the Mochin de ZA, crowning the holy son, ZA, son of Yod–Hey, in all those Ketarim, which are the Mochin.

It is written, “With the crown with which his mother crowned him.” These are the Mochin called Atara [Keter (crown)]. At that time the son, ZA, inherits his father’s and mother’s lot, the Mochin that emerge from Zivug of HB, who are AVI. Then he plays with delight in that Eden.

102) When the high king, ZA, sits in kings’ delights and in his crowns, it is written, “While the king is at his table, my perfume gave forth its fragrance.” “My perfume” is Yesod, which elicits blessings for the Zivug of the holy king, ZA, with the queen, Malchut. And then blessings are given in all the worlds and upper and lower are blessed.

And now Rabbi Shimon is crowned in the crowns of that degree, in Mochin de ZA from AVI, called “crowns.” And he and the friends raise praises from below upward, which are MAN, and Malchut is crowned by these praises and mates with ZA. Now we should elicit blessings to all the friends from above downward from that degree.

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92) It is written, “My dove, in the clefts of the rock,” in the concealment of the degree. My dove is the Assembly of Israel, Malchut. As a dove never leaves her mate, the Assembly of Israel never leaves the Creator. “In the clefts of the rock” are disciples of the wise, who are not at rest in this world. As they hide themselves from their enemies in the clefts of the rocks, in the concealment of the degree, the humble disciples of the wise, who hide their degree from people, among whom are pious, who fear the Creator, from whom the Shechina never parts. Then the Creator demanded of the Assembly of Israel for them and said, “Let me see your looks; let me hear your voice, for your voice is sweet and your looks are beautiful,” since no sound is heard above but the sound of those engaging in Torah.

93) The form of all those who engage in Torah at night is carved above before the Creator, and the Creator plays with them all day and looks at them. That voice rises and breaks through all the firmaments until it rises before the Creator. Then it is written, “For your voice is sweet and your looks are beautiful.” Now the Creator has carved the form of Rabbi Shimon above, and his voice rose the whole way up and was crowned with the holy crown [Keter] until the Creator is crowned with him in all the worlds, and He is praised by him. It is written about him, “And He said unto me: ‘You are My servant, Israel, in whom I will be glorified.’”

94) It is written, “That which is has been already, and that which will be has already been.” “That which is has been already…” Before the Creator created this world, He created worlds and destroyed them. This is the breaking of the vessels. Finally, the Creator desired to create this world. He consulted with the Torah, the middle line. Then He was established in His corrections, crowned in His crowns, and created this world. And everything that is in this world was then before Him at the time of creation, and was established before Him.

95) All the leaders of the world in every generation stand before the Creator in their forms, before they come into the world. Even all the souls of people, before they come to the world, are engraved before Him in the firmament, in the very same form they have in this world. And all that they learn in this world, they know before they come into the world. All this is in those who are true righteous.

96) And all those who are not righteous in this world are removed from the Creator even there, above, before they come to the world. They enter the hole of the great abyss and hurry and descend to the world. And their soul is as obstinate in this world as it was before it came into the world.

Also, they throw that holy part that the Creator gave them from the Kedusha and wander and roam. They are defiled in that hole of the great abyss and take their share from there, hurrying to descend to the world. If one is later rewarded and repents before his Master, he takes his very own portion, the portion of Kedusha he had thrown above, as it is written, “That which is has been already, and that which will be has already been.”

This is so because when the souls are created, while they are still above, before they come into this world under time, they are in eternity, above time, where past, present, and future apply at once, as is the nature of eternity. It follows that all the deeds that the souls will do one at a time when they come into this world already exist there all at once. All those souls are carved before Him in the firmament in the very same form they have in this world, as their actions in this world. And everything they learn in this world, they know before they come into the world, since the whole Torah that they are destined to learn in this world during their lives is already there in its entirety.

And all those who are not righteous in this world, even there, above, before they come into the world, are removed from the Creator and all their bad deeds are already depicted in their souls. And as they will throw the part of Kedusha in this world, they will throw that holy part that the Creator had given them from Kedusha there, too. And if they are destined to sin and then repent in this world consecutively, it is depicted above at once, as is the nature of eternity. If he is rewarded later and repents before his Master, he takes his very own portion, for this, too, is already pictured there.

But there is a difference between a soul that is destined to be in a righteous and one that is destined to be in a wicked. The one that is destined to be in a righteous is already there in all its sanctity, and therefore has no desire to come into this world, to the filthy material body, unless by the decree of the Creator. But a soul that is destined to be in a wicked rushes to come and clothe in the filthy body, for she craves filth.

97) There was no one in Israel like the sons of Aaron, except for Moses and Aaron. They were called “the nobles of the children of Israel.” And because they erred before the holy king, they died. Did the Creator want to destroy them? After all, the Creator is merciful with everyone; He has no desire to destroy even the wicked in the world. And those true righteous, Nadav and Avihu, can it be that they were lost from the world? Where is their merit? Where is their ancestral merit? And where is Moses’ merit? So how were they lost?

98) But the Creator keeps their respect and their body burns within it, but their soul is not lost. Before the sons of Aaron died, it is written, “And Elazar, Aaron’s son, took him one of the daughters of Putiel for a wife; and she bore him Pinhas.” His name was called Pinhas because he was destined to correct the flaw of Nadav and Avihu, although Nadav and Avihu had not yet died, as it is written, “And that which will be has already been.”

99) All true righteous, before they come into this world, they are all established above and are called by names. Since the day the Creator created the world, Rabbi Shimon was ready before the Creator and was with Him, and the Creator called him by his name. Happy is he above and below. It is written about him, “Let your father and your mother be glad,” “Your father” being the Creator and “Your mother” being the Assembly of Israel.

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89) “And the Lord gave wisdom to Solomon, as He had promised him; and there was peace between Hiram and Solomon, and the two of them made a covenant.” “And the Lord gave wisdom to Solomon.” In the days of King Solomon, the moon, Malchut, was in full. At that time the Malchut is called Hochma. He gave it to Solomon as He had promised him, as he was told, “Wisdom and knowledge are granted to you.”

90) “And the Lord gave Solomon wisdom.” He enthroned it by first having Solomon make Hiram—who descended from that degree—say, “I sat in the seat of God,” meaning that Hiram, king of Tyre, made a god of himself, clinging to other gods who extend Hochma from above downward, and making himself like them. Once Solomon came, with his wisdom he made him come down from this counsel of other gods. He thanked Solomon for it, and this is why there was peace between Hiram and Solomon.

91) Solomon sent to Hiram a demon that lowered him into the seven sections of Hell, then raised him up. He sent him writings each and every day until he repented from his actions and thanked Solomon for it. Solomon inherited the moon, Malchut, on all her sides—Hochma and Hassadim. This is why he governed everything with his wisdom, and Rabbi Shimon governs with his wisdom over all the people of the world. And all those who climb up his degrees climb only to complement the Malchut along with him.

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86) “The Lord God has given Me the tongue of disciples, that I may know how to sustain the weary one with words.” Happy are Israel, whom the Creator has chosen out of all the nations and called them “holy,” as it is written, “The holy of Israel is for the Lord.” He gave them a portion in which to be gripped to the holy name, and they are gripped to the holy name because they were rewarded with the Torah, for anyone who has been rewarded with the Torah is rewarded with the Creator.

87) Holy is the wholeness of everything, called “upper Hochma,” upper AVI. And from that place drips the oil of the ointment of holiness in certain paths, to the place called “upper Bina,” YESHSUT. From there, fountains and streams emerge to every direction, between Hochma and Hassadim, until they reach “this,” Malchut. When “this” is blessed, she is called “holiness,” and she is called Hochma, and she is called the “holy spirit,” meaning Ruach [spirit/wind], VAK, from that holiness of above, VAK de Hochma. And when the secrets of Torah awaken and emerge from her, she is called the “holy tongue [language].”

88) When the ointment of holiness extends to those two pillars, called “disciples of the Lord,” and called “hosts,” which are NH, she assembles there. And when she comes out of there in the degree of Yesod, and comes to Malchut, called “little Hochma,” since there are only VAK de Hochma in her, then she is called “the tongue of disciples,” and from her it emerges to awaken the high and holy ones. At that time, it is written, “The Lord God has given Me the tongue of disciples, that I may know how to sustain the weary one with words.” The Creator gave this to Rabbi Shimon. And also, He raised him up to the upper worlds; this is why all his words were said openly and are not covered. It is written about him, “With him do I speak mouth to mouth, openly, and not in riddles.”

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71) “Behold, it is the bed of Solomon, sixty mighty men around it, from the mighty men of Israel.” His bed is the throne of the king, Malchut, called a “bed.” It is written about it, “The heart of her husband trusts her.” “Solomon” is the king that peace is his, ZA. “Sixty mighty men around it” grip to the side of Malchut from the harsh Din. They are called “sixty guards from fire, in which Matat dresses.”

72) The strong sword blazes to the right of Matat. To his left are cinders of strong fire, which grips to his engravings in 70,000 flames of consuming fire. They are sixty mighty men, armed with harsh weapons. They are from among those strong Gevurot of the upper Gevura of the Creator, ZA, as it is written, “From the mighty men of Israel,” from Gevura de ZA, called Israel.

The Hochma appears only with strong Dinim that keep the wicked from drawing it from above downward. These strong Dinim are drawn from the left side of ZA, and consist of his HGT NHY, each of which consists of ten, making them sixty, sixty mighty men. The Hochma appears only in Malchut, hence the place of these sixty mighty men is in Malchut, keeping her from the outer ones, from drawing from the illumination of Hochma in her from above downward.

“The bed of Solomon” is the throne of the king, Malchut, called “Solomon’s bed.” Solomon is ZA. The sixty mighty men around it grip to the side of Malchut from the harsh Din because on the side of Malchut where the illumination of Hochma appears is where those sixty mighty men grip. These are the Dinim that guard the Hochma so the outer ones and wicked will not suckle from her.

They are called “sixty guards from fire,” keeping her from the outer ones. And the head of these guards is Angel Matat. He is called so from the word Matator, which means “guard.” Matat dresses in these sixty guards and guards the Malchut, which is Solomon’s bed.

Besides those Dinim, which extend from the left of ZA, there are also Dinim that extend from the right of ZA, Dinim that extend from Masach de ZA. The strong sword blazes to the right of Matat. These are the Dinim that are drawn to Matat from the right of ZA.

“To his left are cinders of strong fire,” the Dinim that are drawn to Matat from the left of ZA. They are sixty might men, but when they are included in Malchut, they are seventy, since HGT NHY de ZA with Malchut are seven, and when each is included with Malchut, she is regarded as Hochma, called “one thousand,” and they are 70,000.

“To his left are cinders of strong fire, which grips to his engravings in 70,000 flames of consuming fire,” since when they are included with Malchut they are 70,000. And “they are sixty mighty men, armed with harsh weapons.” They are from among those strong Gevurot of the upper Gevura of the Creator, ZA. Those 70,000 are those sixty mighty men who extend from ZA, but from the side of Malchut they are 70,000. And from the side of ZA they are sixty mighty men, as it is written, “From the mighty men of Israel,” attributed to ZA, who is called Israel, hence they are sixty.

73) Concerning the bed, Malchut, it is written, “She rises while it is still night and gives prey to her household.” “She rises while it is still night,” when she suckles from the side of Din. That is, when Malchut rises to bestow illumination of Hochma, it is night, Din, since her Hochma is given only with Dinim. Also, rising means illumination of Hochma.

“And gives prey to her household.” Prey is the Dinim that come with the Hochma. Nothing can save from them, as it is written, “They are all wielders of the sword, skilled in war,” ready to execute Din everywhere. They are called “wailing and howling.”

74) “Every man … his sword upon his thigh because of dread in the nights.” It is as it is written, “Gird Your sword on Your thigh, O Mighty One.” “Because of dread in the nights,” for fear of Hell. “Because of dread in the nights,” of the place called “fear,” Gevura de ZA, the left line, Isaac, as it is written, “And Jacob swore by the Fear of his father Isaac.” “In the nights” means in times when they were appointed to execute Din, since night is the time of Din.

75) It is written, “She schemed a field and took it,” as it is written, “and all the animals of the field will play there.” The Din of Malchut, night, is also called a “field.” And “All the animals of” is Yesod. “Will play” is a Zivug, and it is written about it, “This is the sea, great and broad, therein are innumerable creeping things, small animals with big ones. Ships walk there; this whale, which You have created to play with.” Whale is Yesod; playing is a Zivug, as it is written, “And, behold, Isaac was laughing with Rebecca his wife.”

It is written, “She is like merchant-ships; she brings her bread from afar.” “From afar,” since her bread—illumination of Hochma—illuminates only from afar, with Dinim that repel the outer ones so they do not suckle from that great illumination, as it is written, “From afar the Lord appeared to me.” This is the meaning of the Zivug being at night and in the field, as it brings her illumination from the brain in the Rosh [head], from Hochma, and from above the Rosh, which is Ein Sof. This is why she needs guarding from the outer ones.

“She brings her bread” through the righteous, Yesod. When they mate, she delights in everything, as it is written, “This whale, which You have created to play with.” A whale is Yesod. “To play with” means Zivug.

76) 1,500 of those with shields, those with authority, grip to the side of those sixty mighty men. There are four big keys in the hands of the boy, Matat, four angels: Michael, Gabriel, Uriel, and Raphael. They are called “big keys” because they extend Mochin de Gadlut to the lower ones. Crocodiles, degrees of Hochma, walk under the ship—which is Malchut in Beria—of the great sea, Bina. From her, Malchut receives her illuminations to her four angles—south, north, west, and east—which are HG TM.

Four shapes of faces are seen in the crocodiles—lion, ox, vulture, and man—extending from three lines, and from Malchut that receives them. She is the face of a man, and when they are included in Malchut, it is written, “And the likeness of their faces was as the face of a man.” The faces of all of them, the three forms, lion, ox, and vulture, receive the shape of a man, like Malchut when they are included in her.

The GAR that include illumination of Hochma are three lines HBD. They are called 3,000 because illumination of Hochma is one thousand. The third thousand is the middle line, Daat that divides to Hassadim and Gevurot. The illumination is not received from the actual Hochma, which is on the right line, but from Bina that returns to Hochma, which is the left line. For this reason, it is considered that in Hochma and in the right half of Daat, which are a thousand and half a thousand, they are Hassadim, and Bina and the left half of Daat, which are a thousand and half a thousand, are in illumination of Hochma.

1,500 that are Bina and the left half of Daat are those with shields. They are of the left half of Daat, since half is the middle line, protecting the illumination of Hochma so the outer ones do not grip to her. Those with authority who extend from Bina and control the illumination of Hochma grip to the side of those sixty mighty men who unite on that side of the left.

77) A big face, Mochin de Gadlut, and a small face, Mochin de Katnut, are included together above, in ZA and Malchut. When the Mochin de Gadlut illuminate in ZON, the Mochin de Katnut illuminate as well. Two lines—the right and the middle—go up and roam, and two fans are in their hands. These are the forces of the Masach de Hirik included in these two lines. Through them, they distance the outer ones from sucking from the illumination of Hochma, in whom there is the power of reward and punishment.

A thousand mountains rise and come each day to suck from the potion of the sea, which is Bina. The illumination of Hochma called, “a thousand mountains,” extends only from Bina. Afterward they are uprooted from Bina and rise to the other sea, Malchut. Although these Mochin are from Bina and not at all in Malchut, Malchut still receives the Mochin de Bina because Ima [mother] lent her clothes to her daughter.

78) Those who grip to the hair of Malchut, to the Dinim in her, are not counted. Two sons suckle from Malchut each day, and they are called “spies of the land,” as it is written, “And Joshua the son of Nun sent out of Shittim two spies silently, saying…” These two sons suckle from under the sides of Malchut’s wings, under HG.

Two daughters—as it is written, “Two women who were harlots—are under Malchut’s feet, under NH de Malchut. Under means Achoraim. This means that the two sons of Klipa suckle from her Achoraim de HG, and the two daughters of Klipa suckle from her Achoraim de NH.

It is as in Kedusha, where the male is HGT and the Nukva NHY. Hence, it is written about them, “And the sons of God saw the daughters of men that they were good.” And these sons and daughters of Klipot grip to the nails of the bed, Malchut, since her nails are the Achoraim of the fingers and toes. This is the meaning of what is written, “Then came two women who were harlots to the king.” Then they came and not before, and when Israel below return the back of the neck from the back of the Creator, it is written, “O My people! Their oppressors are children, and women rule over them,” which are the two women who are harlots.

79) Seventy branches extend on the left hand, from the left line of Malchut. These are seventy ministers of the nations of the world, who are raised among the fish of the sea, among the degrees of illumination of Hochma of the left, which are called “fish.” “Sea” means Malchut.

All the branches are as red as a rose due to the Dinim in them since the Dinim of the left are red. Above them is one branch, very red, a harsher Din than all of them, SAM, rising and falling, extending the Hochma from above downward. He is the one who rode the serpent and seduced Adam to extend the Hochma from above downward, which is the sin of the tree of knowledge. All are covered by the hair of Malchut, meaning by her Dinim.

80) Upon the descent of the slanderer, the serpent, he jumps on the hills, leaps on the mountains until he finds prey that is gripped in the nails and he eats. Then he grows silent, and his words become favorable again. That is, his slandering is cancelled and he speaks favorably. Happy are Israel who prepare for him the prey. Then the serpent returns to his place and enters the hole of the great deep.

The grip of the serpent is only in Malchut de Midat ha Din [the quality of judgment]. However, by the mitigation of Malchut’s ascent to Bina, where Bina takes on the form of Malchut, the serpent rises and grips to the Dinim in Bina. That grip is called “slandering,” as one who slanders one who is completely good.

Upon the descent of the slanderer, the serpent, he first grips to Malchut below, then rises and jumps on the hills, which are Bina, leaps on the mountains, which are Malchut. That is, although the place where he grips is in the rocks, in Malchut, the serpent still leaps over it, leaving it, and jumping on to cling to the mountains, HGT, which are discerned as Bina. This is slander. It is so because he wants more to cling to the higher place. However, by raising MAN from Mitzvot and good deeds that Israel do, illumination of AB SAG de AK is drawn out and lowers the Malchut back from Bina, and then Bina is purified from the serpent’s slander, and Malchut, too, is purified by the illumination of Bina.

“…until he finds prey that is gripped in the nails and he eats.” Once Malchut is purified by the illumination of the left line of Bina, whose place of clothing of this illumination is in Malchut’s nails, in the Achoraim of her fingers, then the serpent, too, receives his share from that illumination in Malchut’s nails. “And he eats.” “Then he grows silent and his words become favorable again.” This is why he is allowed to enjoy that illumination, so his slandering will be cancelled and his words will become favorable again. “Happy are Israel who prepare for him the prey,” since that illumination comes by raising MAN from Mitzvot and good deeds of Israel.

81) Those with spears and swords who are not counted are the Dinim de Masach de Hirik in the middle line, which subdue the left line so it unites with the right. When they rise above those high sixty mighty men, who are from the left line and surround the bed, Malchut, and by whom the left unites with the right, a thousand thousands and ten thousand stand on either side of the bed above. That is, there are Hochma and Hassadim on each side—on the right and on the left, due to their inclusion in one another.

A thousand thousands are illuminations of Hochma, called “one thousand.” And ten thousand ten thousands are illumination of Hassadim, called “ten thousand.” They are nourished by the bed, Malchut. They all rise before her, receiving GAR, called “rising,” as it is written, “She rises while it is still night.”

82) Several thousands and tens of thousands of Klipot that are not counted emerge from under all the degrees of Kedusha, as it is written, “A thousand may fall by your side, and ten thousand to your right; it shall not approach you.” “A thousand” are the Klipot that grip to the Miftacha, and “ten thousand to your right” are the Klipot that grip to the Man’ula. They come down and roam the world until they blow the Shofars [festive horn (pl. form)], which is the unification of the three lines called “fire,” “water,” and “wind,” included in the voice that comes out of the Shofar [sin. form]. Then they gather, and those Klipot grip to the filth in the nails, to the waste of illumination of Achoraim, called “nails.”

83) A bed, Malchut, comprises all those degrees, and its legs grip to the four directions of the world. That is, there are HG TM in it, three lines and Malchut that receives them. Everyone enters the rule—the degrees of ZA, which are above, and her own degrees, which are below, as it is written, “In the heaven above,” which is ZA, “and on the earth below,” Malchut.

This is why it is written, “Behold, it is the bed of Solomon.” “Behold,” since it is poised to illuminate to all, above and below, and this bed is inscribed with all. Illumination of Hochma is revealed only in Malchut, and the ones above her have no illumination of Hochma except when they unite with Malchut. She is called ADNI, which means “the master of all,” who is inscribed among her hosts.

84) This is why the priest must aim in high words to unite the holy name from the place where he needs to unite, so as to extend illumination of Hochma only in Malchut. And this is why it is written, “By this, Aaron will come to the holy place.” “By this” means by Malchut. The Kedusha must be brought closer to her place, and to remove the Sitra Achra, who wants to draw from her illumination of Hochma from above downward. From this place, from Malchut, one should fear the Creator. That is, with the illumination of Hochma that appears in Malchut, appear harsh Dinim that punish the wicked and remove the Sitra Achra. This is why she is feared.

It is written about it, “If they were wise, they would understand this; they would understand their end.” That is, if people regarded the punishment, and how “this,” Malchut, grips among her hosts, illuminating for them only from below upward, and how all those that belong to the hosts that grip her in order to serve her have been appointed before her to punish and avenge the wicked who want to extend her illumination from above downward, they would promptly understand their end. They would watch their works and would not sin before the holy king.

85) Any person rewarded with learning Torah and keeping “this,” Malchut, “this” keeps him and makes a covenant with him on his covenant, so it will not be removed from him and from his sons forever, as it is written, “‘And I, this is My covenant with them,’ says the Lord.”

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68) “And the Lord spoke to Moses after the death of the two sons of Aaron when they drew near before the Lord and died. And the Lord said to Moses, ‘Speak unto Aaron your brother.’” It is written, “And the Lord spoke to Moses.” It seems redundant because afterward it is written, “And the Lord said to Moses.” We should therefore ask, “Why is it written, ‘And the Lord spoke to Moses’?” What did He tell him?

69) When the Creator gave the incense to Aaron, He wanted no other person to use it during his life. Because Aaron increased peace in the world, the Creator said to him, “You want to increase peace in the world; by you the peace above will multiply because henceforth, the incense will be given to you, and the incense increases peace above, and no other person will use it during your life.” Nadav and Avihu rushed, while their father was alive, to offer what was not given to them. This caused them to err in it, to offer foreign fire.

70) Moses was thinking, “Who caused them this error of offering foreign fire?” “And the Lord spoke to Moses after the death of the two sons of Aaron.” He said to him, “When they drew near before the Lord and died.” It is not written “When they offered,” but “When they drew near.” The Creator said to Moses, “This is what caused them, that they rushed the time of offering incense during their father’s life, and erred in it, offering foreign fire.

It is written, “And [they] offered a foreign fire before the Lord, which He had not commanded them.” They erred in it because He did not command them to offer incense. He commanded only Aaron. And if the two sons of Aaron caused this to themselves by rushing the time during the life of their father, it is even more so with all the friends, who are not permitted to rush the time and say innovations in the Torah instead of their Rav.

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