Autor: arhiprofesor

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853) The second palace of the Sitra Achra is a darker palace than the first palace. It is called “pit,” according to the name of the evil inclination, who is called “impure.” This is because the first palace is called “hole,” according to the name of the evil inclination, who is called “Satan.” This one is called “pit,” according to the name of the evil inclination, who is called “impure.” There are three doors in this palace.

854) In the first door stands an appointee, Astiria, with several thousands and tens of thousands of harm-doing angels under him. He stands over all those who corrupt their ways spilling semen on the earth, or ejecting semen not as it should be, or those who fornicate with their hands. They are the ones who do not see the face of Divinity whatsoever, but that appointee on the side of Tuma’a comes out at that time, with several thousands and tens of thousands with him, all gathering over that person to defile him in this world. Afterwards, when his soul comes out of him from this world, that appointee and all those with him defile his soul, grip her, and bring her to be sentenced by them.

855) Those harm-doing angels are called “a boiling layer of semen,” when all the impure irate are standing over it, for they are all standing and staying on that person at the time when he is warming himself. They warm him up into this passion, and then take that passion and that semen that is spilled to the ground. They are strengthened by it, and raise it up, causing this covenant above, Yesod, to be enslaved on the side of Tuma’a, to delight them and to strengthen them.

856) The second door, where the appointee, Taskipa, stands, is appointed over all those who corrupt their ways, but do not ejaculate on the ground, but ejaculate in beasts or in a strict prohibition in the Torah, such as incest. That appointee, and several thousand and tens of thousands with him, are all standing over him to sentence him, like the ones that are sentenced in the first door.

857) That appointee has a cup of poison in his hand, the cup of His fury. All those slain of the courthouse who were killed or punished for those transgressions were all uprooted from those sides of the Tuma’a. They neither have a portion in them nor in the cup of poison because of that other cup, which they drank in the beginning, when the courthouse gave them to drink prior to their death. Their death through the courthouse is his atonement.

858) All those who did not drink the cup of the courthouse, who were not put to death by the courthouse, so they are uprooted from the cup of poison, afterwards—when his soul departs this world—that appointee and all those with him grip, and this is the bitter day when the soul is sodden with several Dinim, different from one another.

859) Within that palace is the spirit, Niatziriel. Three bitter drops come out of that strong spirit, and they fall into the cup of poison: gravel, the bitterness of death, and chalice. Those three drops later fall from the cup to the sword of the angel of death, who puts people to death.

860) Snagdiel is appointed in the third door. He is appointed over all those who inserted the holy covenant into another woman, from the side of a foreign god, and all those who corrupt their ways in that, lying about the token of the holy covenant. That appointee and all those with him all depict within them depictions of those impure women, in which the holy covenant is defiled, and they are all written before him when a person leaves this world, and later defile that spirit.

861) All the secrets of witchcraft to kill people prematurely are in this palace, and all those charms that people use here. Those who do magic to be defiled in them, like Balaam, who was charming with his magic, were defiled first by the impurity of the boiling semen that they ejaculated in the beast. And this is why Balaam was sentenced in it, in the boiling layer of semen. This is also why the palace is called Impure Shachat [which means both “hay” and “pit”].

862) In that palace, there is the spirit, Sartia, an appointee under the spirit above. There are several thousand and tens of thousands under him, and all are standing over the word that comes out with a man’s spirit in a dream from the holy side. That spirit of Tuma’a, and all those litigants with him come out and conjoin in that word, descend to it, and bond with it, to deny him of that matter. Instead, they inform him other matters, words of falsehood along with words of truth.

863) Such is the way of the liar. If he does not take a word of truth, he cannot mend his lies so he is believed. It is likewise with those here, since they mingle in words of truth that he saw in his dream and deny them from him, later informing him words of truth in order to keep the words of falsehood that they inform him. Afterwards the matter spreads in those lower spirits below, who have no existence and do not exist, and they inform the matter in the world to several sides and several kinds.

864) Two spirits come out of that palace, changing once to men and once to women. They walk and roam the world in the air, laugh at people in a dream and seem to them as beautiful women in the vision of the dream, taking the man’s passion. To women, they appear as men. They are called Evil and Affliction, as it is written, “Nor will any affliction come near your tent.”

865) Those Evil and Affliction are called “bottom spirits,” emerging from a flame of fire, since when those spirits of above journey inside the palace, two flames of fire come out and wander in the world, and those two spirits—Evil and Affliction—are made of them, and it is all on the side of Tuma’a. Happy are the righteous, who avoid those sides and keep themselves from them. It is written about it, “To keep you from a foreign woman.”

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843) The first palace, the beginning of the evil inclination is called “a hole emptied of everything.” One who comes to enter it, there is no one to hold him from falling. Everyone pushes him to make him fall, so he does not rise. There is no support for the good in it.

At the end of Kedusha, after Malchut de Kedusha, begins the evil inclination, the Sitra Achra. He has seven names, and it is written about him, “Sin crouches at the door.” At the door of Malchut below crouches the Sitra Achra, Malchut that is not mitigated in Bina, and who is called Man’ula. From there begins the Sitra Achra.

And since he extends from the quality of harsh Din, all who come to enter there is pushed, to make him fall so he cannot rise. That is, they drop the GAR de Neshama because rising means GAR.

844) In this palace stands Dumah. He is standing above, in the third palace of the Sitra Achra, and below in the first palace. It is he who grips the soul when she is repelled from the holy palace by the appointee, Tahariel. Dumah stands at the gate of the first hall of Kedusha, to grip the soul and draw it into the palaces of Tuma’a.

Also, there are several instigators of law and sentencing with him. If the soul is not in purity, Angel Tahariel repels her from entering the first palace of Kedusha, and the angel Dumah who is standing there, next to the Kedusha—at the beginning of the Sitra Achra because he extends from the male of the Sitra Achra, who is standing at the beginning of the Sitra Achra—promptly grips her.

845) Under the appointee Dumah stands the appointee Pitut, with a thousand and tens of thousands under him, poised to lure people in. He is the one with the soul, inciting her to look and examine what she mustn’t—several fornications and several infidelities. And all those angels with him are all with her, walking before her and forcing her to turn her eyes to look at what she mustn’t.

846) Pitut is an evil mediator who incites to all the evils. He stands on the grave when the body is sentenced and breaks its eyes because it earned them while the body was in this world, and they are his. Those two appointees, Dumah and Pitut are considered male and female, as the harsh quality of Din does not stop harming at the beginning of its disclosure, as long as it is considered male of the Sitra Achra. Rather, they should appear many times until they obtain the strength to act and punish, considered the female of the Sitra Achra.

Dumah is a male. He grips only the soul, and he has no power to harm or punish her until Pitut, who is under him, goes and seduces the soul to look at what she should not, seducing it to extend Hochma from above downward, as does the Sitra Achra. Each time he does it, the harsh quality of Din appears at its end, as it is written, “Sin crouches at the door.” Then the soul is hurt by the harsh quality of Din and breaks the eyes of the dead body.

All that the body did in this world, the soul must do in that world. And since the body was caught in the net of that Pitut, the soul also falls into his hands and does what he seduces and commands her to do. He incites her to look and examine what she mustn’t, due to the actions of the body while in this world. He stands over the grave and breaks its eyes because he earned them while the body was in this world, for by clinging to Pitut and his company while in this world, eyes were built for him from their side, hence he breaks them, for they are his.

847) The soul is sentenced in the grave until she is brought into a place called “hole.” There are several snakes and scorpions in it, which are harm-doing angels, and all sting the soul, grip it and sentence it.

848) Inside the spirit, Pitut, there is the spirit of Tuma’a that is superior to all. He stands on that palace, they all travel by his strength, and he is called Gamgima. He is as red as a rose, and he is always poised to harm. When a person’s prayer is turned down and a person is not rewarded with it, the spirit Gamgima stands, ascends, and partakes with the highest spirit of Tuma’a, who is Satan, slandering above, and mentioning the person’s iniquities before the Creator, as it is written, “And Satan came also among them.” It writes, “Satan also,” since the spirit Gamgima partakes with Satan in slandering.

The first two spirits, Dumah and Pitut, were from the harsh quality of Din in Malchut, Man’ula. Gamgima grips to the illumination of Bina, YESHSUT, since Malchut ascends to Bina by the sin of the lower ones. By that, the Klipot rise and grip to Malchut in the place of Bina. This is why he is called Gamgima, since he brings Gimgum [stuttering], lack of clarity in the illumination of YESHSUT. It was said about him, “Superior to all,” for because he is going to grip to the illumination of YESHSUT, it follows that he is above Dumah and Pitut, who are considered Dinim of Malchut herself.

849) Several other instigators of Din hang down from that evil spirit. They are appointed over gripping to an evil thing or a foul word that a person utters from his mouth, and subsequently uttering holy words. Woe unto them and woe unto their lives. These people cause the other instigators of Din to rule and blemish the holy place. Woe unto them in this world and woe unto them in the next world, since those spirits of Tuma’a take that word of Tuma’a that he uttered, and when a person later utters a word of Kedusha, those spirits of Tuma’a come first and take that word of Tuma’a, and defile that word of Kedusha. Thus, the person is not rewarded with the word of Kedusha, and seemingly weakens the power of Kedusha.

He interprets how the Klipot grip to the illumination of YESHSUT by man’s sin. When a person blemishes and is blemished by the Dinim of Malchut, and is repelled from the palace of Malchut by Tahariel, it is considered that he uttered a word of Tuma’a. And before he is purified from his Tuma’a, he extends from the illumination of YESHSUT. Then the external ones take the flaw that that man flawed in Malchut, and rise and blemish with it the illuminations of YESHSUT, as well.

This is why it was said that they take this word of Tuma’a—the flaw that the man flawed in the Dinim de Malchut—and when the man later utters a word of Kedusha, extending from the illumination of YESHSUT, although that person did not blemish it at all and it is holy, they take that word of Tuma’a and defile that word of Kedusha. That is, they take and move the flaw that the man flawed in Malchut to a holy place of YESHSUT, and the Klipot seemingly grip to the illumination of YESHSUT.

850) Above those is an appointee, Sapsirita, with several instigators of law and sentencing with him. He is appointed over them, they take those evil words that the man uttered, which he threw with his hands when the anger was on him, and then that appointee grips to that thing which the man threw in his anger. He ascends and says, “This is the offering of so and so, who offered to our side.”

851) Because the whole side of rest is from the side of right and faith, and the whole side of anger is from the side of the impure evil, one who throws something from his hands in his anger, all those from the evil side take that thrown thing and raise it up, where it rots. They say, “This is the offering of so and so.”

852) And the herald calls through all those firmaments, saying, “Woe to so and so, who has strayed after a foreign god and worshiped another god.” The herald calls a second time, saying, “Woe to them, for they have wandered off from Me.” Happy is a man who keeps his ways and does not stray to the right or to the left. He will not fall into a deep hole from which he cannot rise.

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836) It is written, “But they, like men, have transgressed the covenant. There they have betrayed Me.” Who will remove the dust from your eyes, Adam HaRishon? The Creator commanded you one Mitzva [commandment], but you could not keep with it, for you were seduced over the evil things that that evil serpent incited you, as it is written, ‘And the serpent was cunning.’ Afterwards, you were enticed by him and caused death to you and to all the generations coming out of you.” Anyone who is seduced by him and comes down to him will be lost to him in a moment; he will be trapped in his net.

837) David’s existence was pinched in the source of springing water, in Bina, since David is Malchut above the Chazeh, the place of Bina, from whom his vitality and existence come. When he was repelled into another land, fleeing from Saul, he was afflicted. By his affliction, he was repelled from the holy land, falling from his degree—the holy land. And even though he descended from his degrees into a low degree, he maintained his existence and did not enter the Sitra Achra, keeping safe from him, as it is written, “Yet, the Lord lives and your soul lives, for there is but a step between me and death.” It is so because he descended from his degrees until there was that much between him and death, the Sitra Achra, who is called “death.” Happy is he who keeps from that evil side, and from all the degrees of that side that are in the world.

838) There are several Behinot [discernments] and degrees to the evil inclination. These are Satan, the angel of death, and the evil inclination. Although he is called by these names, he has seven names in particular; Satan, Impure, Enemy, Stumbling Stone, Uncircumcised, Evil, and Northern. These seven names correspond to seven degrees of his palaces, all of which are from the side of Tuma’a. And opposite those are seven names by which Hell is named, where the wicked are sentenced: Hole, Pit, Dumah, Miry Clay, Sheol [netherworld], Shadow of Death, and Underland. The seven departments of Hell correspond to the seven names of the evil inclination, and the seven palaces of the Sitra Achra are named by those names of the seven departments of Hell.

839) As there are degrees and palaces on the side of Kedusha, there are also on the side of Tuma’a, and they are all present and ruling in the world on the side of Tuma’a. This is why there are seven palaces opposite the seven names of Hell, which are called by those names of the seven departments of Hell, and all are standing to judge and defile, for those wicked of the world to whom they have adhered, and who did not guard their ways while in this world.

840) It is so because one who comes to be purified in this world, on the side of purity, is purified in a place called “faith,” in Malchut de Kedusha. And several degrees and appointees are all standing to bring people closer to the work of the Creator and to purify him. And one who comes to be defiled is defiled on the other, impure side, as there are several degrees and appointees, all poised to defile people.

841) It is written of one who approaches them and comes to be drawn to the evil side, “What man shall live and not see death; he shall deliver his soul.” Who is the man who was born in the world and will not see death, after which the whole world is taken—the angel of death—since when he comes to answer to his Master, when he is about to depart from the world, before he passes away from this world, he sees the angel of death?

842) Those seven palaces, which are seven departments of Hell, are called “Twelve months.” As the side of faith, Malchut, has 12 months of holy degrees, the Sitra Achra has 12 months on which the wicked are sentenced, and the souls of the wicked are sentenced in them. Happy are the righteous, who avoided them in this world and did not approach their gates, to be saved from them in that world, so they are not sentenced under their hands in Hell.

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752) The seventh palace is the innermost palace. It is hidden, there is no real form in it, and there is no Guf at all here, only a Rosh. Here is the concealed of the secret of secrets, the place to enter the channels of above, of Atzilut. Here is a spirit who includes all the spirits in all the palaces. Here is a desire that includes all the desire, to unite all the palaces as one. In this palace is the spirit of life, from Bina, so that all will be one correction.

753) That palace is called “the house of the holy of holies,” the place to receive the upper soul, Bina, who is called so to evoke in him the next world, Bina.

754) This world, Malchut, is called “world.” “World” means ascent, where the lower world, Malchut, rises to the upper world, Bina, hides in it, disappears in it, and appears in hiding. Malchut ascends with all the palaces that have approached her and hides within the upper concealment, Bina. The upper world, Bina, means that Bina rises and hides within the upper desire, within the most covered of all that are covered, who is completely unknown, unrevealed, and there is none who knows him, who is AA.

755) The curtain, the Parsa—between the sixth palace, holiness, and the seventh palace, the holy of holies—was spread and covers to conceal the hidden one, the seventh palace. The ark-cover was spread in high concealments over the ark of the testimony in the holy of holies, Yesod of Malchut de Atzilut, clothed in the seventh palace, to conceal the concealed inside the ark of the covenant, for they are hidden and concealed.

756) Inside the ark-cover, which is the ark, there is a hidden place, concealed and covert, in which to gather the upper anointing oil, the spirit of life, through a river that stretches out of Eden, Yesod de ZA de Atzilut. The river is called “the fountain of the well,” Malchut, whose waters never stop. When Yesod lets in and extends every holy ointment from above, from the place of the holy of holies, Bina de Atzilut, the illumination and extension come down into those hoses of Yesod of Malchut de Atzilut, and Malchut de Atzilut is filled from there, like a female is impregnated and filled by the male.

The seventh palace, too, is established to receive the lights of Yesod de ZA de Atzilut through Malchut de Atzilut, which is clothed in it, like a female who receives from the male. The reception that she receives are all those spirits and holy souls who come down to the world to clothe in people. They are detained there as long as it is necessary, until they come down and clothe in people. After their demise from this world, they return to the seventh palace.

757) They are detained in the seventh palace until the arrival of the Messiah king, when all those souls are satisfied and come to Atzilut to their places, and the world will rejoice as before, prior to the diminution of the moon and the sin of the tree of knowledge, as it is written, “The Lord will rejoice in His works.”

It is so because after their demise from this world, the souls cannot rise above the seventh palace, for that is where the Parsa separates between Atzilut and BYA. Hence, they are detained in the seventh palace until the end of correction, when the boundary of the Parsa is cancelled and they can climb up to Atzilut, to their root, to Bina de Atzilut, since the light of Bina is called Neshama [soul]. This is why at that time it is written, “The Lord will rejoice in His works.”

758) In this palace are pleasures, delights and entertainment of the spirits with which the Creator is entertained in the Garden of Eden. Here are all the lusts and all the pleasures, for all the palaces to unite in Him as one, and they will all become one. Here it is the connection of everything in one unification.

759) When all the organs, all the Behinot in the palaces, unite in the upper organs of the seventh palace, each according to what he deserves, they have neither passion nor delight other than the unification in that palace. It all hangs here. When the bonding here unites in a single unification, then all the illuminations in the organs, all the illumination of the Panim, and all the joys illuminate and rejoice.

760) Happy is he who knows how to set up orders and to properly correct the corrections of the wholeness. He is the Creator’s loved one in this world and in the next world, and then all the Dinim and all the bad decrees are revoked from the world.

761) That palace is the palace of passion, palace of pleasure, palace for entertaining above and below as one. Here the Creator plays with the souls, as well as in the lower Garden of Eden, as one, and everyone receives the light of the upper illumination who illuminates to all—the light of Bina—that has been properly united in the complete unification. For this reason, that palace is hidden from all, concealed from all. Although they are all hidden, this one is more concealed and hidden because it is the place of Yesod, so that the token of the covenant will all be as one, male and female being in wholeness.

762) That palace is called “the ark of the covenant.” It is the master of all the earth because it is the place from which all the souls in the world emerge to unite the unification below and to extend the unification of the Creator above and below, giving to the righteous, the first palace, Yesod. This is because the souls emerge from a righteous, Yesod de ZA, and enter a righteous, the palace of Yesod, then come out from a righteous, the palace of Yesod, and clothe in people. After their demise from this world they enter the place from which they came out, the seventh palace.

763) The ark of the covenant in the seventh palace receives everything from the righteous, Yesod de ZA de Atzilut. Afterwards the souls come out from the ark of the covenant and enter the righteous below, in the first palace, Yesod. Subsequently, they come out from the righteous below and clothe in people. After their demise, they enter the ark of the covenant in the seventh palace so all the souls will be included from above, from Bina, the seventh palace, and from below, from the Yesod of the palaces, to be complete on all sides. The ark of the covenant, the seventh palace, receives the souls from a righteous, the first palace, comprising both sides—male and female—since in the first palace the male souls connect with the female souls.

764) The fountain of the well, Yesod, never ceases from the well, which is Malchut de Atzilut clothed in the seventh palace. Hence, that place is the perfection of everything, the persistence of the whole body to be complete in everything, as it should be. Here, in the seventh palace, is the unification and the connection as one, to be one above and below, in one connection, so the organs, Behinot, and the degrees in the palaces do not depart from each other, and so all will be in a Zivug PBP [Panim be Panim (face-to-face)].

765) One who performs intercourse from behind denies the correction of Histaklut [looking] PBP, applied in the upper one, where everything illuminates as one, so that all will be PBP, in Dvekut, as it should be, as it is written, “And shall cleave to his wife,” and not behind his wife.

766) They are two—Jacob above, from Chazeh and above, Tifferet, and Joseph below, from Chazeh and below, Yesod. There are two lusts: the sixth palace that Jacob took, and the seventh palace, the palace of holy of holies, in which Yesod de ZA, Joseph, operates. The passion above, from Chazeh and above, is in the kisses that Jacob took, in the sixth palace. The passion below, in the service that Joseph took, is in the seventh palace, the holy of holies.

The ark of the covenant—the palace of holy of holies—took from the two Behinot, from Jacob and from Joseph: 1) From the side of Jacob, he took the spirit of life. He took the spirit of life above, meaning that Jacob clung to him through the kisses. That spirit of life above entered the ark of the covenant, the seventh palace, to be nourished by it. 2) From the side of Joseph, who is below, at the Sium of the Guf, Yesod, the seventh palace took from him spirits and souls to bestow downward, to this world.

767) The two Behinot, Jacob and Joseph, divide into two sides. Jacob, Tifferet, expands and gives strength to spout in the breasts, which are El Shadai, having been filled with the spirit of life. With them, he nurses the holy angels that live and exist forever, that exist in it, and obtain their wholeness through the nursing. Joseph, Yesod, enters the ark of the covenant with passion and gives force inside, making souls and spirits to go down and nourish with the people of the world.

The angels come out of the upper Zivug of kisses, and are therefore nourished by the spirit of life, Jacob, who comes out of that Zivug. The souls of people come out from Zivug de Yesodot, who is Joseph, hence they are also nourished from there.

768) Therefore, the two sides, Jacob and Joseph, are one above—Jacob—and one below—Joseph. Jacob is for nourishing above, the angels, Joseph is for nourishing below, souls of people, each as is appropriate for him. It is all one; they are both in ZA—Jacob above the Chazeh, and Joseph below the Chazeh.

And yet, Joseph nourishes the whole body, extending the light of life from the Zivug of kissing, too, from Chazeh de Guf and above, and watering it, since from the spirit of life in Jacob’s Dvekut, in kissing, it descends to Joseph from the Chazeh down, and the ark of the covenant in the seventh palace clings to it with the will of above from the Zivug of kisses. And through the Dvekut [adhesion] of Joseph in the ark of the covenant, the spirit of life comes down to the souls of people. And when everything unites as one, when Joseph is included with the illumination of the Zivug of kisses, too, then the breasts are filled to nurse even the souls of people, and this is why everything is one.

Happy is he who knows how to tie ties and unify unifications in his prayer with the will of the heart as it should be, to attach organ to organ, spirit to spirit, all in one whole, so all will be one, as it should be.

769) When the holy spirits and all the palaces and Merkavot unite in that palace, they are all as one. They are in one connection. At that time the superior spirit in that palace, a single point, Yesod, is concealed in them and is not revealed. He becomes a hidden spirit, like the upper one in Atzilut. Its symbol is a nut, whose interior is like a brain split in four, corresponding to HB HG, connected as one in their middle. Here, too, a single unification connects them all to connect with each other and to be whole, in completeness as one.

770) The offering ascends to unify the unification and provide satisfaction to each as he deserves from that smoke which the priest, who is right, raises in the tying of the unification with the desire, while the Levites, who are left, are in singing. Thus, they are mingled in one another—palace to palace, spirit to spirit—until they conjoin in their place in ZON de Atzilut, organ to organ, so all will be included as one, as it should be.

771) When they are all completed together, when all the palaces are included in the seventh palace, and the upper organs, ZON de Atzilut, illuminate to the lower ones, the palaces, a high soul awakens—Bina de Atzilut—enters everyone and illuminates to all. Then everyone is blessed: the upper ones, ZON de Atzilut; the lower ones, all the palaces, and what is within them. The one who is not known and which did not enter the calculation of the desire, who is never perceived, Atik, dresses inside of them, and then everything rises through Ein Sof and all connects in one connection. And the desire that is never perceived, Atik, is mitigated deep inside in concealment.

772) The light of the upper soul, which is Bina, rises to the deepest point and illuminates to all. Within this light of the soul enters and clothes the hidden thought, which includes everything, upper AVI, the light of Haya. And inside the internality of the desire of the thought, which is AVI, illuminating, perfumed, and gripping yet not gripping AA, the desire of the thought ascends to grip AA. And when AVI rises and clothes AA, the light below, YESHSUT grips AA.

Although upper AVI that rise to Rosh AA have no grip on him, they do not receive Hochma from him, since the letter Yod never departs from their Avir. Rather, YESHSUT, ZAT de AVI, grip to AA, receiving Hochma from him, and the Yod comes out of their Avir. When AVI rise to Rosh AA, the light below, ZAT de AVI, which are YESHSUT, grip to AA, receiving Hochma from him, and not AVI themselves.

773) Similarly, all must be united with one another, connecting, filling, and being blessed, all as one, as it should be. At that time they connect with one another, palaces to palaces, lower to upper, male and female together. The upper light, Neshama, unify in a more concealed and hidden light, Haya. And that which is more concealed is included in what is concealed more than itself, AA, until everything is as it should be—in one unification.

774) This is why Moses knew how to arrange the order of his Master more than all the people in the world. When there was a need to prolong, he prolonged; and when there was a need to be brief, he was brief. He said, “Please, Lord, please heal her.” He who prolonged his prayer and looks at her, finally comes into a heartache. But we learn the opposite—one who prolongs his prayer, his days are prolonged.

775) One who prolongs where there is a need to be brief, comes into a heartache. The heart is Malchut, extending Mochin de Hochma, called “a feast,” as it is written, “Drink and be drunken, O beloved.” It is so because it is a place in which there is a need to be brief, and not prolong, for all is above and must not be extended downward, but tied in a connection of above without extension until they are all one, in one unification. And when it is tied together, there is no need for prolonging, for asking, and for pleading.

And when prolonging where it is needed, in ZA—Hassadim covered from Hochma—the Creator accepts his prayer, for it is the glory of the Creator, ZA, that thanks to the unification of the prayer, He ties connections and multiplies blessings above and below, as the blessings extend from above downward.

Prolonging one’s prayer means extending the abundance from above downward. Making one’s prayer brief means extending it only from below upward. Hence, Malchut, who is illumination of Hochma, must not be extended from above downward because that was the sin of the tree of knowledge. The illumination of Hochma, which is a feast, stands entirely above, and must not be drawn below. Rather, it is to be shortened, tying in a connection of above without prolonging, so he would extend from below upward. We learn about it that one who prolongs his prayer comes into a heartache. But the illumination of ZA, who is covered Hassadim, is the opposite—it is a Mitzva [commandment/good deed/correction] to extend it downward. We learn about it that one who prolongs his prayer, his days are prolonged.

776) Within that palace is a hidden point, a spirit, who is to take upon her another spirit, superior, a male. When spirit is in spirit, one enters the other and becomes one. One is assembled into the other to become one, like a tree in which one is assembled [grafting] into the other, and it is one—a kind in its kind. Woe unto one who assembles a kind not in its kind, like the sons of Aaron, who wished to assemble a tree with another, which was not its kind.

A male spirit is the right line; the female spirit is the left line. The right and left are disputed: the left—Hochma—wishes to revoke the right—Hassadim—because they are a kind not in its kind, for one is Hochma and one is Hassadim. The dispute continues until they are corrected in the middle line, which makes peace between them in a way that the right will illuminate from above downward, and the left will illuminate from below upward. Then they unite with one another.

It is so because by the left not being extended from above downward, it is regarded as the same kind as the right. And it was said, “And it is one—a kind in its kind,” since the female was established to illuminate the Hochma only from below upward, by which she is a kind in its kind with the male. Aaron’s sons, who died, drank the intoxicating wine, which means that they extended the Hochma from above downward. This is why it was said, “Like the sons of Aaron, who wished to assemble a tree with another, which was not its kind,” for then the left and the right are a kind not in its kind.

777) One who assembles a kind in its kind and knows how to connect a tie in its tie, a palace in its palace, a degree in its degree, has a portion in the next world. This is the wholeness of everything. And when the left is completed in the right, the male in the female, and also the palaces, all becomes one deed, a kind in its kind. What emerges from that perfection is called Maase Merkava [the work of assembling]. The word Merkava comes from the words Markiv [assembling] and Murkav [assembled].

778) “And the Lord God made the man.” It writes the full name, HaVaYaH Elokim [the Lord God], for man is a deed that comes out of the Merkava, HaVaYaH Elokim, who assembled one in the other, a kind in its kind, a work of wholeness of everything, where the right is completed by the left, the left is completed by the right, and likewise male and female. When they were completed in one another, they were called ZA and Malchut, HaVaYaH Elokim, the full name. Happy is he who knows how to tie the ties of faith and properly unite the unification.

779) As there are high and holy names, such as the name Mem–Bet, which connect to one another, the holy name HaVaYaH is interpreted above in Bina, and interpreted below in Malchut. The name HaVaYaH is above in GAR, in the unification, HaVaYaH EKYEH, and this name is in the middle, in HGT, in the unification, HaVaYaH Elokim. This name is also below, in NHYM, in the unification, HaVaYaH ADNI.

HaVaYaH is the holy name, Ehad [one], the meaning of everything, including all the names. The upper world, Bina, GAR, EKYEH, unites with the more concealed than concealed that is over it—Hochma that is called HaVaYaH—and this is the unification, HaVaYaH EKYEH, which partakes in it, and it is one. The lower world, Malchut, ADNI, unites with the concealed, ZA, HaVaYaH, and this is the unification HaVaYaH ADNI. The one in the middle, Malchut above Chazeh de ZA, Elokim, unites with the upper holy Merkava atop her, HGT, HaVaYaH, and this is the unification HaVaYaH Elokim, which is Maase Merkava.

780) Four Merkavot come out on the part of Bina, four Sefirot, HGT and Malchut above the Chazeh. Four Merkavot come out on the part of Malchut from Chazeh de ZA and below, called ADNI, four angels—Michael, Gabriel, Uriel, and Rafael—as each one is interpreted into four. Each Merkava is four when the degrees look—three lines and Malchut who receives them. Also, they are all four each, until the degrees come down in the holy name ADNI by those Merkavot that stand and travel in the name ADNI. They are called “bronze mountains.”

There are upper mountains, HGT de ZA, and lower mountains, NHY de ZA, which illuminate in Malchut and stand in three sides—right, left, and middle—coming out of gold, silver, and bronze. NHY de ZA come out from HGT de ZA, which are called “gold, silver, and bronze.”

781) The bronze below, in Beria, is because those Merkavot that come out of the name ADNI in the first palace—four Merkavot that come out of two spirits, right and left, from the sapphire pavement—those two spirits are called “two bronze mountains.”

782) Four Merkavot come out of those two spirits, the bronze mountains, four Ophanim that use the name ADNI that sank in the angel, Sandalfon, minister of the Panim. Also, all the Merkavot are messengers in the world, one atop the other, horses and carriages, since there is a carriage over horses that pull it.

783) The holy name ADNI is included in HaVaYaH, who is YAHDONHY. The name Elokim is not included in another name, like ADNI, which is included in HaVaYaH, and whose Behina is cancelled in HaVaYaH. Rather, the name Elokim is not cancelled and included in another name because there is a living God [Elokim] in Bina, and from the name Elokim in Bina, the name spreads into Gevura de ZA and into Malchut, who are called Elokim, and spreads into BYA. Its illumination does not stop anywhere, but spreads on, which is why it is not included, being cancelled in another name.

784) The name that includes all the names is HaVaYaH, which—when full—is Yod [Yod–Vav–Dalet] He [Hey–Aleph] Vav [Vav–Aleph–Vav] He [Hey–Aleph]. In this letter combination of the holy name, the priest knew how to purify in all his sides until the names rose on several sides in 42 Ophanim, in the expansion of the harsh spark in Bina, which includes all the names.

The name HaVaYaH includes all the names, Sefirot, in the name Mem–Bet, which is KHB. The four letters of simple HaVaYaH is Keter. The ten letters of the filling of HaVaYaH, Yod [Yod–Vav–Dalet] He [Hey–Aleph] Vav [Vav–Aleph–Vav] He [Hey–Aleph], is Hochma, and with the 28 letters of the filling of the filling, Yod [Yod–Vav–Dalet] Vav [Vav–Aleph–Vav] Dalet [Dalet–Lamed–Tav], He [Hey–Aleph] Aleph [Aleph–Lamed–Peh], Vav [Vav–Aleph–Vav] Aleph [Aleph–Lamed–Peh] Vav [Vav–Aleph–Vav], He [Hey–Aleph] Aleph [Aleph–Lamed–Peh], they are 42 letters together.

The name HaVaYaH includes GAR, KHB, and ZA is ten letters of the filling Yod [Yod–Vav–Dalet] He [Hey–Aleph] Vav [Vav–Aleph–Vav] He [Hey–Aleph], like Hochma. Malchut is a calculation of these ten letters, which is 45. Thus, the name HaVaYaH comprises all ten Sefirot. This is why it was said that it includes all the names, for the Sefirot are called “names.”

785) The name HaVaYaH includes all the names in the combination AHIVAL [Aleph–Hey–Yod–Vav–Lamed] DINAM [Dalet–Yod–Nun–Mem]. The rest of the names are included in those letters, connecting with the name HaVaYaH, which are the three names EKYEH, Elokim, ADNI. Those come out and these come in. Afterwards, when the harsh spark from Bina turned and expanded, the letters conjoined within her. Letters come in and letters come out in those nine letters, and these were given to the upper holy ones to go by the way of joining the letters of the unification out of the letters of the names, as the priest would know how to join the names in the letters in inscribed letters.

Four names are implied in the combination AHIVAL [Aleph–Hey–Yod–Vav–Lamed] DINAM [Dalet–Yod–Nun–Mem]. These are HaVaYaH and the three names EKYEH, Elokim, ADNI. HaVaYaH unites with them in GAR, in HGT, and in NHY, and the rule is that he does not double a letter twice. For example, in HaVaYaH, he does not mark two letters Hey, but one, meaning Yod–Hey–Vav. Likewise, in EKYEH, the letter bottom Hey is missing and he points out only Aleph–Hey–Yod. And those Hey Yod that imply the Hey–Yod of Yod–Hey–Vav, also imply the Hey Yod of Aleph–Hey–Yod, and the Hey Yod of Elokim. The exception is the Yod of ADNI, which was deliberately doubled because it is a specific degree that is not found in all the letters, for it indicates disclosure of Hochma.

In the combination, AHIVAL [Aleph–Hey–Yod–Vav–Lamed] DINAM [Dalet–Yod–Nun–Mem], there is the name HaVaYaH with all the names unified in it. All the other names in the level conjoin within it with the name HaVaYaH. In the unification HaVaYaH Elokim, we discern that Yod–Hey–Vav in it implies HaVaYaH, the letters Aleph Lamed Hey Yod in the combination, AHIVAL, with the Mem in the combination DINAM is the letters Elokim. For this unification, we took six letters from the above-mentioned combination—five letters AHIVAL, with those Mem of DINAM, leaving the three letters Dalet–Yod–Nun, which we did not use in this unification HaVaYaH Elokim.

In each unification, several letters that require unification come in, and several letters that do not need unification come out. In the unification, HaVaYaH Elokim, the letters AHIVAL Mem from the unification entered, and the three letters Dalet–Yod–Nun, which did not need this unification, came out. Similarly, in the unification HaVaYaH ADNI, seven letters come in: Yod–Hey–Vav from the unification AHIVAL, which is HaVaYaH and Aleph from AHIVAL, and with Dalet–Yod–Nun from DINAM. And two letters we did not use, Lamed Mem, come out.

Afterwards, when the harsh spark from Bina turned and expanded in the name Mem–Bet, which is GAR, in which there is the unification HaVaYaH EKYEH, four letters join that unification: Yod–Hey–Vav of AHIVAL, which is HaVaYaH with Aleph–Hey–Yod of AHIVAL, which are EKYEH, and five letters that are not needed for that unification come out. Letters come in and letters come out in those nine letters. Of the nine letters AHIVAL DINAM, letters come in for unification, and come out meaning remain superfluous.

786) It is written, “And they had the hands of a man under their wings.” Spirits, animals, and Ophanim are all winged. The hands under their wings are to receive prayers and receive those who repent. “The hands of a man” means places and receptacles to accept people in their prayers and litanies, and to open doors to receive them, to unite and to tie ties, and to do as they wish.

787) These places and receptacles are called “The hands of a man” because they are for man. These are holy names that rule over each degree, in which people come in with their prayers and litanies through all the high gates. By that, the lower ones rule above.

788) “And the Lord said unto Moses, ‘Turn your hand on the sky.’” But how could he raise his hands on the sky? “Turn” means “lower” [verb, “bring down”], as it is written, “He bowed the heavens and came down,” extending from above downward. “Your hand” means “your place,” the place of the degree you are in, Tifferet. This is an extension in the holy name. All the upper ones and lower ones in names travel and exist, and people enter the high palaces through them, and there is no one to protest against them. Happy are those who know how to set up the unification of their Master properly and to go by the path of truth, so they will not err in faith.

789) There is a high secret in these palaces inside the faith, Malchut de Atzilut that is clothed in them, who is called faith. All the animals and the Merkavot differ from one another in order to include these in those favorably, to correct them, as it is written, “And he advanced her and her maidens to the best.” Within these seven palaces is the wholeness of above, when they are included and complemented by one another. Prayers and litanies of those who know how to arrange them—correct them above—enter them, as it is written, “And seven choice maidens to give to her from the king’s house.”

790) This is the order of the seven palaces in the prayer, “Maker,” through the Eighteen Prayer: The first prayer is the sapphire pavement. We say, “Maker of light and creator of darkness,” as it is the illumination of the good stone, sapphire, which sparkles to two sides—right and left, light and darkness—since before the left line unites with the right, it is dark because the Hochma is without Hassadim.

Afterwards we say, “How plentiful are Your works, O Lord, you have made them all with wisdom.” This relates to all the Ophanim and wheels in the first palace. It is said about them, “You have made them all with wisdom, the earth is full of Your possessions.” Afterwards, “The King, who alone is exalted ever since,” relating to the holy name YAHDONHY in the first palace, the whole of the holy name, who is complete in the two names HaVaYaH ADNI. This is the meaning of ascending through the air. It is said about that, “And lofty since days of old,” since “Lofty” is in the air. Thus far are the intentions of the first palace.

791) The second palace is “object of the heaven.” We say, “A blessed God, great in knowledge,” written in the order of the alphabet [The words begin with letters according to the Hebrew alphabet: Aleph–Bet–Gimel–Dalet]. This is the angel, Orphaniel, who rules in the second palace, which includes the alphabet of small letters, and the order of the alphabet in “A blessed God, great in knowledge,” is small letters.

Here the angels are the ones saying “holy” and “blessed,” for here it is Kedusha [holiness], as we say, Kadosh, Kadosh, Kadosh [holy, holy, holy], and “Blessed be the glory of the Lord from His place.” The third palace say, “To the blessed God they shall give melodies.”

792) The fourth palace is the palace of Zechut [merit]. We say, “Who renews in His kindness the work of creation, each day, always,” since in the fourth palace the lights and the Dinim in the world reincarnate, and one who is rewarded with life is renewed as before, to exist in the light of the right, which is called El [God]. This is why we say, “Who renews in His kindness.”

793) The fifth palace is the palace of love, called “Everlasting love.” It is an extension of the love from the palace that is called “love.” It is as we say, “An everlasting love You have loved us, the Lord our God … Blessed are You, the Lord, who chooses His people Israel with love,” as in, El Shadai.

794) The sixth palace is the palace of desire. We say, “True, and firm, and right, and enduring.” In these palaces there need not be a cessation because by extending the prayer and the desire, the palaces join together and connect to one another with holy names that govern each one.

795) The seventh palace is the palace of holy of holies. We say, “Lord, open my lips.” This is the secret of secrets, which we must say in a whisper, so the sound is not heard. Here is the will of the heart, to aim and to raise the desire from below upward to Ein Sof, to tie the seventh, the palace of holy of holies, to the seventh, Bina de Atzilut, one in the other from below upward. This is because all the palaces are included in the palace of holy of holies, and Malchut de Atzilut rises with them to Bina de Atzilut, and afterwards from above downward, extending blessings from the origin of life—the seventh, superior palace in Atzilut, which is Bina.

In the first three blessings, we extend from Bina to Bina and to HGT of the palaces. In the last three blessings, we extend from Bina to NHY of the palaces. With the will of the heart, with the shutting of the eyes, with the letters of the seven upper, holy names, which are BOCHU [Bet–Vav–Chaf–Vav], ACHDATAM [Aleph–Chaf–Dalet–Tet–Mem], CUZU [Chaf–Vav–Zayin–Vav], HASHTAPA [Hey–Shin–Tav–Peh–Aleph], BAM [Bet–Mem], BEMUCHAN [Bet–Mem–Vav–Chaf–Nun], MATZPATZ [Mem–Tzadi–Peh– Tzadi].

796) The seventh, upper palace is Bina, the origin of life. This is the first blessing, and in this blessing Malchut ascends to Bina with all that is included in her. This is the first palace, the beginning of everything from above downward, for all the Mochin de ZON and de BYA begin with Bina. It receives the seventh palace from below, the palace of holy of holies that rose and was included in Malchut de Atzilut, to connect one with the other, seventh to seventh.

The palace of holy of holies is the seventh of the palaces of Beria, and Bina—the seventh of the Sefirot of Atzilut, if counting from Yesod, in which Malchut is included, as in the first palace, the sapphire pavement of Beria. This is because below the palace of holy of holies, whomever rises to the upper palace, Bina, rises.

797) In “Blessed are You, the Lord our God, and the God of our fathers,” which we say in the first blessing in the Eighteen [prayer], “Blessed” implies multiplication of all the lower ones that were included in the animals, the seraphim, and the Ophanim, and in all the palaces in the multiplication of the palace of holy of holies. All those were included and are now present in Malchut de Atzilut in concealment, and then Malchut de Atzilut is called “Blessed” because she was blessed with all those multiplications and blessings, and the secrets that were complemented in her. That is, since all the lower ones in the palaces, and all the palaces were included in Malchut, Malchut is called “blessed.” This is how we need to aim when we say the word, “Blessed.”

798) “You” points to the crowning of the hidden letters that illuminate in Malchut. “You” is the whole of the 22 letters from Aleph to Tav. This is the Aleph–Tav in Atah [you]. The letter Hey in Atah indicates that the letter Hey, who is Malchut, includes 22 letters from above, from Yesod de ZA, which she assembles within her. This is the Aleph–Tav Hey in the word Atah.

When Malchut is in completeness in the river, Yesod de ZA, which is gripped to her, she ascends to be crowned above, in ZA, as it is written, “And by this the maiden came to the king.” “And by this,” by Yesod, who is called “this.” The maiden is Malchut, “Came to the king,” ZA. And then it is written, “All that she said was given to her.” This is “Blessed are You.” We should aim in that, and tie the desire to that when we say “Blessed are You.”

799) “The Lord our God.” The intention is to the connection and unification of the upper King above, the unification of HB, since HaVaYaH [the Lord] is Hochma, “Our God” is Bina. When the maiden came to the King, ZA, “All that she said was given to her,” relating to the illumination of these HB, to be given to her.

800) “And the God of our fathers.” The fathers, HGT de ZA, are to bless Malchut. This is “The God of Abraham,” Hesed, “God of Isaac,” Gevura, “And God of Jacob,” Tifferet. As the maiden, Malchut, did not leave the lower ones because they were all included in her, so she was never abandoned by the fathers, HGT de ZA, to whom she grips so they will crown her.

801) Because Malchut was blessed with each of the HGT de ZA, she must be mentioned with each one. That is, we say, “God of Abraham, God of Isaac, and God of Jacob,” mentioning the name “God,” which is Malchut, for each of the patriarchs. Afterwards they all gather in one connection and are crowned with her when we say, “The great, mighty, and terrible God,” which is all of them together, to raise her up to HGT. “God” is Malchut, “Great” is Hesed,” “Mighty” is Gevura, and “Terrible” is Tifferet. And the name “God,” Malchut, is said in order to raise her to all HGT together.

In the beginning, in “God of Abraham, God of Isaac, and God of Jacob,” she received from them from above downward, from HGT to Malchut. Now, in “The great, mighty, and terrible God,” she is included in them from below upward, to include her with them. This is so because when we say, “The great, mighty, and terrible God,” they are all included in her, and then she rises with HGT to Bina. At that time we say, “The superior God, rewarding good Hassadim [mercies], acquiring everything.” “Superior God” is the right line of Bina; “Rewarding good Hassadim” for the left line of Bina; and “Acquiring everything” is the middle line of Bina, which acquires both lines together. This is the whole of everything, since all the Mochin and all the degrees come out from these three lines in Bina.

802) “Who remembers the Hassadim of the fathers,” when HGT and Malchut were detained with Bina and entered her entrails, when they were included in the interior of Bina, called “entrails,” and were blessed there. It is so because “Remembers” means bestows, that Bina bestows Hassadim upon the fathers, HGT. Afterwards Bina releases them from the Hitkalelut and takes them out of him, when they are blessed. In that bowing, when we say, “Blessed are You O Lord, protector of Abraham,” here everyone comes out from Bina to their own places, since “protector of Abraham,” Hesed, is in the right, and in the right they are all properly blessed.

803) The seventh palace is the upper King, Bina. The patriarchs, HGT, are crowned in him, rise to him and are included in him. Until now, before we say, “A King who helps, saves, and protects,” they are included in Bina. That palace, Bina, must take them out of it, and when it takes them out of the blessings so they bestow them upon the maiden, Malchut, the maiden grips to the patriarchs, to all the blessings that HGT received while in Bina.

And although they have already been included in the palaces, and Malchut has already been included in HGT and Bina, still, now that HGT went out of Bina, HGT and Malchut grip to those blessings together. And when we say, “A King who helps, saves, and protects,” Bina takes them out of her blessings and they each come to his place.

804) The seventh palace, the high and holy name, BOCHU [Bet–Vav–Chaf–Vav], is an acronym of “blessing,” “Hesed,” “power,” and “judgment” [in Hebrew]. This is the whole of everything. It is Malchut and HGT in Bina, since “blessing” is Malchut, Hesed is the right line, “power” is the left line, Gevura, and judgment is the middle line, Tifferet. This is EKYEH, the whole of the Mochin, since the name BOCHU is the adjacent letters to those of the name EKYEH. After the letter Aleph of EKYEH there is the Bet of BOCHU, after Hey of EKYEH there is Vav of BOCHU, after Yod of EKYEH there is Chaf of BOCHU, and after the bottom Hey of EKYEH is the last Vav of BOCHU.

These letters are the whole of everything because the letters of the name BOCHU took out those who come out from them, HGT and Malchut, all the fathers, Hesed, power, and judgment, implied in this acronym, and the one who conjoins them, called “blessing,” is implied in its initials.

805) When we say, “Blessed are You O Lord, protector of Abraham,” and the patriarchs and Malchut come out of Bina to their place, Malchut grips to the blessings from the fathers. They extend in the fifth palace, the palace of love, right, Hesed, to connect in love with the blessings of the right, extending in “Protector of Abraham,” right. And so it should be blessed, when the blessings come down from above downward, upon their exit from Bina to their place, where the fifth palace receives the blessings first, before the sixth palace.

In the beginning, they were included, a palace within a palace. But now they take blessings to be one before the other. And although the sixth palace, palace of desire, travels first, before the fifth palace, since the blessings are from the right, from Hesed, they must grip to the fifth palace, Hesed, and not to the sixth palace, Tifferet.

806) Afterwards, on the left, Gevura, we say, “You are mighty,” which is a bonding of the words “You” and “mighty,” which are two Dinim because “You” is Malchut, Din, and “mighty” is the left line, Din. And when the blessings are extended from what the fathers received while in Bina, the Din is included in Rachamim, hence the Rachamim are on that side, all as one. This is the meaning of what we say, “Revives of the dead, supports the fallen, and heals the sick,” which are Rachamim.

807) Rachamim is the holy name, ACHDATAM [Aleph–Chaf–Dalet–Tet–Mem], with the letters of the name Elokim, since the letters Aleph–Chaf–Dalet–Tet–Mem come before the letters, Elokim [Aleph–Lamed–Kof–Yod–Mem], except for the Aleph, which has no preceding letter. Likewise, the [final] Mem has no preceding letter, for what precedes her is [not final] Mem. The Chaf of ACHDATAM precedes the Lamed of Elokim, the Dalet of ACHDATAM precedes the Hey of Elokim, the Tet of ACHDATAM precedes the Yod of Elokim, since the letters Elokim, Gevura—left line—rose to be crowned above in Bina, and elicited the letters ACHDATAM there, to be called by them.

It is so because when the letters Elokim rose to be crowned up in Bina, who is called “living God,” the Hesed in Bina subtracted the Dinim in the letters Elokim that ascended, to unite in diminished Din. The name ACHDATAM is 74 in Gematria, and the name Elokim is 86. The name ACHDATAM expanded from Bina down to the palace of Gevura, to travel from within those other letters in the name ACHDATAM, in which the Din was diminished, and to rise from these letters to the name Elokim in the palace of Gevura, to mitigate the Dinim in it.

808) When the letters of BOCHU and ACHDATAM were extended from above—from Bina—in the fifth palace, Hesed, and in the fourth palace, Gevura, the blessings began to grip from the middle all, from the middle line, Tifferet, in the sixth palace, the palace of the desire, Tifferet. The blessings grip to the right and to the left, as Tifferet consists of both. This is why we say, “You are holy.” “You” is Malchut, Gevura, included in “holy,” Tifferet, Hesed. Thus, Tifferet consists of both Hesed and Gevura.

809) We say, “And Your name, ‘Holy.’” Since we say, “You are holy,” why do we also say, “And Your name, ‘Holy’”? After all, this is a name, and this is You. Similarly, Malchut is called “a name” and called “You.” Wherever there is a unification and a connection of the Sefirot in one another, Kedusha, an addition of Kedusha must be extended. But the addition is more important than anything.

This is why in all of them, in the first and second blessings, it is written, “You,” and not more, while here—in the third blessing—Tifferet, which unites and connects the Sefirot HG to one another, in that place we say Kedusha and an addition of Kedusha. “You are holy” is Kedusha, and “And Your name, ‘Holy’” is an addition of Kedusha. And “Holy each day” are the rest of the upper Kedushot [pl. of Kedusha] in each palace, sanctified by the addition of Kedusha because the first Kedusha is for Malchut herself, and an addition of Kedusha is to sanctify all the others, the Kedushot in each and every palace.

The right line is Hassadim, VAK. The left line, illumination of Hochma, is GAR. However, it cannot illuminate without Hassadim, since one is in Holam and the other is in Shuruk, and the middle line unites them with one another. And then there is Hochma and Hassadim in both, which are VAK and GAR. And yet, the VAK de Hassadim are regarded as the majority of the Mochin, and the illumination of Hochma, GAR, is considered an addition of Kedusha.

This is why it was said that wherever there is a unification and connection of the Sefirot in one another, there needs to be an extension of Kedusha, and an addition of Kedusha. Wherever the middle line unites and connects the two lines in one another, Kedusha is on the part of the right line, VAK, and an addition of Kedusha is on the part of Hitkalelut of the left line in the right. The addition is more important than everything else because the addition is considered GAR, which is more important than Hassadim, which are VAK.

Malchut in Gadlut has only Kelim de Hassadim because the Kelim de Achoraim de Malchut, Kelim for illumination of Hochma, fell into Beria in seven palaces. For this reason, Malchut does not receive illumination of Hochma, except by Hitkalelut in these seven palaces, since Hochma dresses only in them. It was said here that the first Kedusha, Hassadim and VAK, is for Malchut herself, and the addition of Kedusha is to sanctify all the others, the rest of the upper Kedushot in each palace, which are sanctified by the addition of Kedusha. This is so because an addition of Kedusha, Hochma and GAR, illuminates only in those seven palaces, as they are its Kelim de Achoraim.

810) Afterwards everything was sanctified from above, from Bina, and from all the patriarchs, HGT. Everything was tied in one knot, in what we say, “Blessed are You O Lord, the holy God.” Here everything is one connection because we say, “Blessed are You O Lord, the holy God.” This is why Tifferet is called “union,” tying everything in one unification. Happy is he who knows how to set up the praises of his Master where he should.

Thus far, it is in the first three blessings, Dvekut, and blessings and Kedusha together in the patriarchs, HGT. The blessing is one, Hesed, two is Gevura, and three is Tifferet.

811) Henceforth, in the Eighteen Prayer, there are questions and pleas. But first, one must seek to know the words of his Master, so as to show passion toward Him so he does not part from Him. This is the prayer, “Grant us from You wisdom, understanding, and intelligence,” since one needs to partake in the Kedusha of the upper holy name, to be crowned in it. The name of blessings and Kedushot is CUZU [Chaf–Vav–Zayin–Vav], which is the holy name, HaVaYaH, who is holy in Kedusha.

The letters HaVaYaH elicited from them other letters, CUZU, since they are the letters next to HaVaYaH. After the Yod of HaVaYaH there is Chaf of CUZU, and next to the Hey of HaVaYaH is Vav of CUZU. Next to the letter Vav of HaVaYaH is Zayin of CUZU, and next to the bottom Hey of HaVaYaH is the last Vav of CUZU. The connection of the names HaVaYaH and CUZU is as the connection of male in female, where the name HaVaYaH, which illuminates in ZA, is male, and the name CUZU, which illuminates in the palaces, is the female. These upper holy names are the Kedusha.

812) The other letters CUZU are called Tal [dew], the dew of heaven, which is the sum of its letters, for CUZU is 39 in Gematria [same as Tal]. It is so because here, below, in Malchut, all things are in calculation, in illumination of Hochma, called “calculation,” and “a number.” Also, there is no calculation, except for the moon, Malchut, since the Hochma does not appear in any Sefira but Malchut. Thus, there is no calculation except in Malchut.

This is why he must connect to the Kedusha of his Master and not part from Him. And when he asks, the beginning of the pleading should be to know his Master, to show his passion for Him, which is the first request, “Grant us from You wisdom, understanding, and intelligence.” Henceforth, he will part a little and ask the pleas that he needs to ask.

813) All his questions will be after he arranges the order. Likewise, all his questions will be in litanies and requests before his Master, and He will not remove Himself from him, meaning will be angered. Happy is he who knows how to arrange that order, to go by the straight path as he should.

814) As fire unites in water, and water in fire, south in north, and north in south—since fire and water are the internality, HG, and south and north are the externality, HG, east in west and west in east, which are Tifferet and Malchut—so everything connects together and the unification is completed in one another.

815) All who know how to properly setup their prayer, including these palaces in one another and tying them to one another, that person is connected to them and brings himself close to being included in them. He makes a request, and it is given to him; happy is he in this world and in the next world.

816) Once he has completed his requests and the body is complete on all sides, in joy of the heart, and he asked and concluded the requests, he will draw blessings and joys below in the third palace, Netzah, once more—to extend below. This is the blessing, “Be favorable, the Lord our God, toward Your people Israel,” since the stands, the legs, NH, are the supports of the Guf, Tifferet, and their beginning below the Guf [body] is called “two thighs” until they reach the knees. That is, the two legs NH divide, where the thighs up to the knees are the blessing, “Be favorable,” and from the knees on it is the blessing, “Who brings His Divinity back to Zion,” and the blessing, “We are thankful.”

817) These are the stands that stand over the offering, corresponding the two thighs, NH. And here, in the third palace, is the beginning of two thighs above, in the Guf, up to the knees, which is the connection of the prophets, since prophecy extends from NH de Atzilut, and visions from NH of the palaces. This is in the letters of the holy name HASHTAPA [Hey–Shin–Tav–Peh–Aleph], which is the name Tzvaot [hosts], replacing the letters Aleph–Bet with the letters Aleph–Tav Bet–Shin Gimel–Reish Dalet–Kof, etc.. The first letters of Aleph–Tav Bet–Shin ascend, and the second letters of Aleph–Tav Bet–Shin descend. The name Tzvaot is prophets, and the name HASHTAPA is visions, and NH are called Tzvaot.

818) In the third palace, it is a high secret, called Baraita, since Baraita means external [in Aramaic]. NH are outside the Guf, Tifferet. When a person reaches the knees, in Hod, he will kneel and say, “Blessed are You, O Lord, Who returns His Divinity to Zion.” But here the Baraitot [pl. of Baraita] returned to being Mishnah and were blessed together, since NH of the palaces were included here, in the palace of holy of holies, in Malchut, who is the Mishnah, “His Divinity to Zion,” since Zion is Yesod of Malchut.

819) The second palace below is the palace of “an object of the heaven,” in which the souls are entrusted, to ascend and be seen in the vision of a dream, below the thighs, as knees, since the dream extends below the thighs. We say, “We Thank” in it, kneeling, thanking for the souls, and we say, “For our souls, which are entrusted,” until he reaches the blessing, “Your name is ‘The Good,’ and to You it is fitting to thank.”

820) This is within the holy name BAM [Bet–Mem] BAMUCHAN [Bet–Mem–Vav–Chaf–Nun], which are the letters next to the names El, Elokim, which are HG de Atzilut, as it is written, “Elokim HaVaYaH [God, the Lord], He knows.” All of these other letters BAM BAMUCHAN that come out from El Elokim and below in the second palace is the dream, to let souls into this place, to see the vision of the dream. We must extend in these blessings to find rest in this world and in the next world.

821) The bottom palace, the palace of the sapphire pavement, is Yesod and Malchut, when we say, “Establish peace, goodness, and blessing.” Here is the whole of the peace, peace above—in Yesod de ZA—and peace below—in Yesod de Malchut, peace on all sides—right and left, peace in the household of above, in Yesod and Malchut in the palaces of Atzilut, peace in the household of below, since the palace of the sapphire pavement, in which there are Yesod and Malchut in the palaces of Beria, is the household of below, in one bonding with the household of above. From here, peace is extended to all the lower ones, outside the palaces of Beria.

822) Here everything is included and completed together, ZA above and Malchut below, in one illumination, in a Zivug, to complement the full name HaVaYaH Elokim, where HaVaYaH is ZA and Elokim is Malchut. This name is complete in all the palaces included in Malchut and in all the upper lights included in ZA, so they are all one.

823) When a person who intends all those intentions is requested to go outside the palace, he will pretend to be leaving the company of the King, His palace, and will lower himself before Him. However, he will be glad because he is the first to receive the crown of extension of the blessings that extend from the unification of his Master. He is a son, for he is from among those in the King’s palace. It is so because when he leaves the King and everything unites in all those Behinot—in the connection of the unification, the blessings, the Kedusha, and the addition of Kedusha—the Creator summons the household of above, who are all the degrees that have been unified by Him, and tells them, “Write that person among those who are called Who esteem His name.’”

824) “Who esteem His name” are those who think and intend in His name, to unite palaces with palaces, to tie ties, and to unite everyone in one unification. They are the ones who esteem His name, as it is written, “And who esteem His name.” Then he is written among those who esteem His name, and he is noted and becomes known above, and is completed above and below.

825) Anyone who comes near to his Master and prays his prayer, but does not complete the unification, and is not concerned with his Master’s honor, tying ties, it is better for him if he were not born. The Creator says, “Write that man childless, a failure of a man in his life,” as it is written, “Who robs his father and his mother,” who are the Creator and His Divinity.

826) Here everything is completed above and below, the holy name that governs above, MATZPATZ, MATZPATZ, which comes out of “Lord, Lord [HaVaYaH, HaVaYaH], O merciful and gracious God [El],” since HaVaYaH is MATZPATZ when replacing the letters Aleph–Bet with the letters Aleph–Tav Bet–Shin. Here the holy name HaVaYaH, HaVaYaH is to be sanctified in its letters in a congregation of ten, and the other letters, MATZPATZ, MATZPATZ, are for the sanctity of the individual in a prayer. We say the 13 qualities only in public, and alone, we say the 13 qualities in replacement of Aleph–Tav Bet–Shin, which is MATZPATZ, MATZPATZ. After he completes saying the 13 qualities, he stands on his legs to confess his sins, so the Sitra Achra is unable to slander him and surrenders before him. Then he persists his existence to be blessed by the King’s house.

827) Happy is he who is sanctified in the prayer in this manner, ties connections, unifies unifications, properly intends in everything, and does not stray to the right or to the left. His prayer will not return denied; the Creator sentences and he revokes. It is written about it, “Your father and mother will be glad, the one who bore you shall rejoice.” He has a portion in this world and in the next world.

828) It is written, “She rises while it is still night and give prey to her household, and a portion to her maidens.” Malchut gives of the multiplicity of blessings, of Kedusha, and of the additional Kedusha that she receives, as it is written, “And in the evening he dispenses the spoil,” for Malchut dispenses portions to all, and even gives a portion only to the Sitra Achra.

829) This matter is for the faithful. The portion of the Sitra Achra is all of man’s iniquities and sins, when he tied ties of the unification and confessed them. They are all on the Sitra Achra, and they are the portion and lot of the Sitra Achra. If he did not confess them, the slanderer would slander him and overcome him.

830) If he confesses all his iniquities in a prayer, tying the ties of unification, and upper and lower are blessed, as well as the portion of the Sitra Achra—who takes to his portion all the iniquities and sins he had confessed. This is the he-goat, as it is written, “And confessed over him all the iniquities.” It is also written, “And the goat shall bear upon him all their iniquities.” This is its portion, its fortune, and its lot.

If a person reverts to his bad ways, woe unto him, for he takes back all the iniquities from that side against the will of that side. And because he takes them from that side against the will of that side, he harms him and becomes his slanderer, slandering about him. But when he confesses them, that other side takes them and it is his portion and fortune.

831) The issue with the offering is that one needs to confess over the offering for all his iniquities and sins, to give a portion to the Sitra Achra. The whole of the offering is to the side of Kedusha, which is the portion of Kedusha and desire of Kedusha, and to the Sitra Achra is the portion of iniquities and sins that were given in the confession over the flesh of the offering, as it is written, “If your enemy is hungry, feed him bread; if he is thirsty, give him water to drink, for you are piling embers on his head, and the Lord will pay your reward.” It is also written, “And the king and Haman came to the feast.” Happy is he who knows His ways, to walk by the path of truth.

832) Anyone who does not know how to establish the praise of his Master, it is better for him not to be born because the prayer must be complete above, out of thought, the will of the heart, the voice, and the word of the mouth, to make wholeness, connection, and unification above. As it is above, and as the wholeness comes out from above downward, so it should be from below upward, properly tying the connection.

833) The secret is for the friends to walk on the straight path. Thought, will, voice, and speech are four that tie the ties, opposite HG TM. Thought and will are HB, voice and speech are TM. Once they all tie ties together, they all become one Merkava, to instill Divinity upon them—the speech—and then all become four pillars to crown in them, and Divinity relies on them in all those high connections.

834) The thought, which is Hochma, elicits and begets the will, Bina. The will that comes out of the thought begets and elicits the audible voice, ZA, and the audible voice ascends to tie ties from below upward, the lower palaces in the upper ones. The voice—which ties connections between the two lines in Bina, and extends blessings from above downward, from Bina, in secret—relies on those four pillars—thought, will, voice, and speech, HB TM. The reliance is at the Sium [end] of the tie, in the speech, Malchut, the place where everything is tied together and they all become one, since Malchut receives everyone into her.

835) Happy is he who ties the ties of his Master, authorizes supports properly, and intends in all those matters. He is happy in this world and in the next world. Thus far the palaces on the side of Kedusha have been perfected.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

647) The sixth palace is called “the palace of desire,” a desire called “[that which] proceeds out of the mouth of the Lord.” This is a joy of Dvekut of everything, and here is the desire of all the desires, as it is written, “Your lips are like a thread of scarlet.” It is a desire of all the souls that come out from what proceeds out of the mouth of the Lord.

648) In the palace of desire, all the wishes and all the requests in the world are granted because it is the wish of all the wishes, when there are kisses, as it is written, “And Jacob kissed Rachel.” Then, when they kiss one another, it is called “a time of good will,” since then there is the wholeness and all the faces illuminate. When the prayers rise, it is a time of good will to be present. It is written about it, “And I, my prayer is to You, O Lord, a time of good will,” which is bonding in kisses.

649) There are six doors in that palace, four doors to the four directions, HG TM, one above, and one below, NH. In those doors, Raziel—a great spirit—was appointed over all the appointees in all the doors. He was appointed and deposited with all the upper secrets that are spoken mouth to mouth, which kiss one another in the love of love.

650) These secrets are not about to reveal, but when the gates open, all the palaces, all the spirits, and all the camps know that the gates of good will have been opened. But only desires of the prayers enter those gates, desires of praises, desires of the high, holy souls.

651) It is a palace of Moses. In this palace, Moses was gathered in love and kissed kisses in a death of kiss. In this palace, “Moses spoke and God answered him with a voice.”

652) When those who kiss kisses cling to one another in a kiss, it is written about it, “Let him kiss me with the kisses of his mouth.” There are kisses of joy and love only when clinging to one another mouth-to-mouth, spirit-to-spirit, satiating each other with every indulgence and with joy from the upper illumination.

653) Moses will speak, as it is written, “You are beautiful, my wife.” It is also written, “Your lips are like a thread of scarlet.” These are the words of ZA to Divinity, “And God answered him with a voice,” as it is written, “You are beautiful, my beloved, and also pleasant.” It is also written, “His lips are lilies, dripping with flowing myrrh.” These are the words of Divinity to ZA.

654) All the secrets of the upper souls—evoking the craving of love above and below together, in ZON, raising MAN—have been given to the hands of the spirit, Raziel. These are high souls such as Rabbi Akiva and his friends, the Martyrs [ten sages executed by the Romans], who did not draw near to bathing in the river of fire as do the rest of the souls, who bathe there and go through it, for because of their great sanctity, they did not need to.

655) The spirit, Raziel, elicited 12 lights, all standing under that spirit. Four upper lights stand to the four directions, governing the four directions. To the south stands one upper light, the right side of the entire world, from which Israel begin to unite in faith. This is Michael, the minister of the power of the upper lights that come down from the south, Hesed, where the light stands in its power.

656) Michael, the light of the right, is the great guardian, watching over Israel. When the Sitra Achra is poised to slander Israel, Michael argues with him and becomes a defendant, speaking in favor of Israel, and they are saved from the slandering of the head of the enemies of Israel.

657) The exception was when Jerusalem was ruined, for then the iniquities prevailed and Michael could not prevail over the Sitra Achra, since Michael’s arguments for Israel were broken. Then it is written, “He has drawn back His right from before the enemy.”

658) To the north, a light stands to cancel the Din from the fourth palace, giving the canceling of the Din to the appointee over by the door. By the door stand appointees on the side of Tuma’a, waiting for the appointee to take the Din. Sometimes the light on the north makes the Din by itself, and is not given into the hands of the Sitra Achra because all the Dinim that were made by it have healing. In those places, the Creator executes Hesed even though they are on the left.

659) The light on the north is Gabriel. Wherever he strikes there is Hesed because Gabriel is on two sides, included in Gevura and in Hesed. This is why there are strikes, as well as healing in him, as it is written, “As a man chastens his son, the Lord your God chastens you.” These are the pains of love, consisting of Gevura and of Hesed.

660) On the east stands the light Rafael, who is in every Refua [healing], to bring before the Creator all who were forgotten in the house of their illness from healing in time, and to bring nearer the time and the end to those illnesses that were complemented by their faith. The illnesses faithfully keep at the time they are allotted. They do not wish to depart prematurely. But he asks that they will go prematurely, and he circles the world each day to complement healing by his Master’s command. Rafael is also to the west, gripping to the side of Michael and to the side of Gabriel, for he is the middle line, Tifferet, comprising both lines, right and left, Michael and Gabriel.

661) He is appointed when the person is sentenced to life in the fourth palace. Then he brings the healing first. That healing comes out of the distress, the illness, for if he were not sick, he would not need healing because it comes out of two sides, Hesed and Din. The distress, the illness, comes from the left side, and the healing is from the right. Therefore, the sick one for whom the healing has come, it came to him out of great distress.

662) So it is from the west side, for the healing comes also from the west, since the west, which is Malchut, consists of all the lights in the three lines. And although Rafael is on the east, as well as on the west, still, healing and life come from the east because from there life extends downward, to Malchut, which is the west.

663) On the west, there is a light called Nuriel. This is Uriel. He consists of all, and stands to be a messenger in every thing. The west is Malchut, which consists of three lines. He has three sides, three lines, but they are two because each is included in the other, which are primarily right line and left line. But the middle line is only an inclusion of the two lines and does not add to them. It follows that there are no more than two lines. Also, they are four lower Yesodot [pl. of Yesod]—three lines and Malchut who receives them—from the four Yesodot of the world in Bina, which are higher than all. And because they all connect to one another, the text implies, “I went down into the garden of nuts, to see the fresh blossoms by the stream,” since the Moach [marrow] of a nut splits into four parts that are connected together.

664) 12 lights stand in the spirit Raziel, who is in wholeness over them. These are four upper lights that stand in the four directions—Michael, Gabriel, Rafael, and Uriel. Below them are eight other lights, to be in wholeness, for they are all one wholeness. When they all expand, they are three to each side because when the four lights in the four directions HG TM are included in one another into one wholeness, each of them has only HGT, which are three lines illuminating in HG TM, and four times three is 12.

665) These four pillars, four lights, are poised to rise and unite that palace in a place called “heaven,” Tifferet de Atzilut, uniting the kisses in one another. Under those there are several degrees, all of which come out of those four bottom Yesodot, from four lights—Michael, Gabriel, Rafael, and Uriel. Some of them come out from the side of water, Hesed, Michael, some of them from the side of fire, Gevura, Gabriel, some from the side of Ruach, Tifferet, Rafael, and some from the side of dust, Malchut, Uriel.

666) Likewise, four went into an orchard and all were sorted into that place, into the four Yesodot. Each was tied to his place—one to the side of fire, one to the side of water, one to the side of wind, and one to the side of dust. They all drowned, each in his Yesod, as they entered, except for the wholeness, the Hassid [inclined to Hesed, but also “pious”], who came from the right side, Hesed, and clung to the right and rose up. And he is Rabbi Akiva.

667) When he reached a place called “palace of love,” he clung to it with the heart’s desire. He said, “This palace should be attached to the palace above, to ‘great love,’ in Hesed de Atzilut.” Then he was completed with faith, rose, and complemented the small love, Malchut, with the great love, Hesed, as it should be. This is the reason why he died with love and his soul departed in this verse, “And you shall love the Lord your God.” Happy is he.

668) All those other ones went down and were punished in that Yesod that went down. Elisha went down on the left side, Yesod of fire, Gevura. He went down in it and did not come up. He met the Sitra Achra, who is called “another god,” was denied repentance, and was expelled from there because he clung to him. This is why he is called “another.”

669) Ben Azai went down by the Yesod, dust, which corresponds to Malchut. Before he arrived at the burning of the fire in the dust, in the Dinim in him, which comes to the Sitra Achra, he drowned in that dust and died. It is written about it, “Precious in the eyes of the Lord is the death of His saints,” for he died when he was a Hassid and did not touch the Dinim.

670) Ben Zuma went down to the Yesod, wind [also “spirit”] corresponding to Tifferet. He met another spirit, which comes to the side of Tuma’a, who is called “evil occurrence.” Because of it, it hurt him and he did not settle in it, meaning he was hurt.

None of them was saved from punishment. Solomon said about it, “There is a vanity which is done upon the earth: that there are righteous men, unto whom it happens according to the work of the wicked,” for because these went down those degrees, those were punished. That is, they extended the illumination of Hochma from above downward, which is called “a descent.”

671) Because Rabbi Akiva went up, extending illumination from below upward, he entered unharmed and came out unharmed. David asked a question and it was not resolved for him. It is written, “From dead men, O Lord, from dead men from the world, some of whom are alive.” He asked, “Why were those righteous ones killed among the slain of the world? After all, they were innocent; they committed no transgression for which to be punished?” “From dead men, O Lord, from dead men from the world, some of whom are alive.” There are two kinds of death here: “Your hand, O Lord,” and “The world.” “Your hand, O Lord” is the Creator, to whom the soul is gathered. “From dead men from the world” is the Sitra Achra, who controls the body, as it is written, “I will look on man no more among dwellers of Hadel [ceasing],” the letters of Heled [world], meaning who sit under the Sitra Achra, who is called “ceasing.”

672) The souls of the ten martyrs are to complement the holy spirit, ZA de Atzilut. They have ten spirits below corresponding to the ten Sefirot de ZA, and their Guf [body] is given to the wicked Malchut. Each takes his portion, as with the offerings.

673) The top of the beginning of faith, Keter, is in the thought, Hochma. The strong spark, Bina, beat and rose inside the thought. Bina went up to Hochma and they mated and produced sparks—illumination of Hochma out of the thought. He threw the sparks into 320 directions and sorted the waste out of the thought, and it was sorted.

After GAR de Nekudim came out, meaning KHB, HB mated and begot Daat and ZAT de Nekudim, Daat HGT NHYM. It was said about them, “And rose inside the thought,” producing sparks, which are the eight kings. Because they were drawn from above downward, from Atzilut to BYA, they broke and died, the lights returned to the Emanator, and the Kelim fell to the Sitra Achra. It was said, “He threw the sparks into 320 directions,” meaning they broke into 320 Behinot.

This is so because eight kings broke, each having four Behinot HB TM, which are 32 Behinot, and in each Behina from among them there are ten Sefirot, which is 320. Afterwards he sorted the waste out of the thought, expanding that cause that extended the Hochma from above downward, which caused the shattering, and it was sorted. Then they were corrected once more.

674) Similarly, with the ten martyrs there was the breaking of the vessels, hence the souls—which are the lights—went up to ZA, and the Kelim, which are the Guf, were given over to the Sitra Achra, the wicked Malchut. Those among them who needed to be completed were sorted, meaning the souls were sorted into MAN for ZA, who was completed by them and rose to the thought, that is, they extended illumination of Hochma from the thought, Hochma. It is all as it should be, joy because of the ascent of the souls, and sadness because the bodies were given to the Sitra Achra.

675) It is written, “And I commended the joy,” for a man has nothing better under the sun than to eat, and drink, and be merry, and He will accompany him in his labor, the days of his life which God has given him under the sun.” Did King Solomon commend rejoicing and eating and drinking? Rather, “And I commended the joy” is the joy of the holy King when He rules, on Sabbath and on good days. This is because of all the good deeds that one does, there is nothing good for a person under the sun, except to eat and drink, and show gladness on the side of Kedusha, so he would have a portion in the next world.

676) “And He will accompany him in his labor.” Who will accompany him? It is the Creator, who will accompany him and walk with him, admitting him into the next world. Another interpretation: A person who has eaten, drank, and was merry, everything that he spent in expenses, eating and drinking, he—the person—will lend Him, lending to the Creator, and the Creator will give him twice what he spent on Sabbath and good days.

By those two, a man lends to the Creator: 1) when having mercy for the poor, 2) when spending on Sabbath and good days. It is so because everything is a loan to the Creator, as it is written, “He who lends to the Lord pardons the poor, and He will pay him his reward.”

677) For this reason, this, the Kedusha, is glad, and that, the Sitra Achra, is sad. This is good, and that is bad; this is the Garden of Eden, and that is Hell. The Kedusha is opposite from the Sitra Achra. Therefore, the body of the ten martyrs is in sadness, for it was killed, and the soul is in gladness, for she rose and clung to the Creator. When those ten, who are called “martyrs,” were slain, they were slain by the Sitra Achra, and complemented another place of Kedusha. For this reason, everything is revealed before the Creator and is done properly.

678) 12 lights stand in that palace, four above, and eight with them, since each of the four takes with it two, as was the order of the banners. Similarly, in the order below through the end of the degrees, there are three Behinot in each of the four Sefirot HG TM.

679) All the prayers enter that palace, and all those desires in praises that were made with love. When they enter that palace, they all cling to it. Each day, and at each time when the kisses conjoin, it is a time when the Creator is amusing Himself with the souls of the righteous. The amusement is that those kisses awaken to the righteous and they are first to the pleasure. It is written about it, “Then you shall delight in the Lord.”

680) That palace is the whole of all those lower palaces, which are all included in that palace. The first palace—the sapphire pavement, where the spirit, Situtria stands, as well as all those animals—is supported by two pillars to the east, two to the south, two to the west, and two to the north. Thus, they are eight pillars. They are called “the stakes of the tabernacle,” and they stand outside.

681) When the upper King comes, those stakes travel and the strings to which they are tied become uprooted from their place. Those are eight different ones, besides the stakes we said. Situtria, the first spirit in the palace, rushes and enters, and becomes included in Adiria, the second spirit in the palace.

682) The two pillars to the east are called Kariel—who was appointed outside on 12,000 appointees, all of whom are called “stakes of the tabernacle.” He is to the right. The left one is called Shmaiel, who was appointed over 12,000 other appointees, all of whom are stakes. The pillars that were appointed to the south: one is Saadiel, and one is Stariel. Each was appointed over 12,000 other appointees. Those never move away from their dominance.

683) They are all appointed over the existence of the world, and they are the ones who weigh males and females on scales so they marry one another. These are called “scales,” and it is written about it, “In the scales to go up.” They are not, as it is written about them, “Scales of justice.” All those who are equal to one another, and one does not weigh more than the other, rise and join together. They are the bonding of male and female together. It is written about it, “In the scales to go up.” And although it sometimes happens that one weighs more than the other, they also rise up and join together.

Male and female are the right line and the left line. Prior to the sentencing of the middle line, which diminishes the GAR of the left and makes it even to right, there is a dispute between right and left. The left regards itself more than the right line and wishes to cancel it. This is why it was said, “All those who are equal to one another, where the left is not greater than the right, can conjoin with one another.”

However, if the left still did not diminish its GAR, there is a dispute between them and they are unfit for joining. Yet, if the right is greater than the left, there is no dispute between them and it is possible for them to conjoin. This is why it was said that although it sometimes happens that one weighs more than the other—when the right is greater than the left—they still rise and conjoin, since the important thing is for the left not to be greater than the right, as we learn, “decline from your degree and marry a woman.”

684) The two pillars on the north are called Patchiel, Atariel. Each is appointed over 12,000 different appointees, which are the stakes of the tabernacle. The appointees that are the two other pillars, to the west, are called Pdatiel, Tomihael, and each is appointed over 12,000 different appointees, all of whom are the stakes of the tabernacle.

685) They are the ones who shed tears over all those who divorce their first wives because those seven blessings that they bless under the Huppah, which were given to her, have been removed and were not kept because she has been divorced and they did not cling together, husband and wife. This is what they all shed tears over, for the divorce shows that those seven blessings are as though they departed from another place, the upper Malchut, that the woman below is opposite her. At that time, a voice comes out and says, “Where is the certificate of divorce by which I have sent your mother away?”

686) The second palace, an object of the heaven, includes the first palace, the sapphire pavement, to unite in it and in all the animals that are there. It, too, has eight stakes, like the first ones in the first palace. They are all appointed, each over 12,000 other appointees, such as the first—two stakes to the east, two stakes to the south, two stakes to the north, and two stakes to the west.

687) The two stakes to the east are called Yahadniel, Gzuria. They have 12,000 other appointees each, and all are stakes. The two stakes to the south, Ahariel, Brahiel, each is over 12,000, like the first ones.

688) Those are appointed over birth, taking the women’s voices and laying them in front of that palace. And when the Sitra Achra comes to slander—at a time of danger—they stand and let in the voices, to the appointee by the door, and the Sitra Achra cannot slander. Sometimes, for the transgressions of the woman, the Sitra Achra gets in first and slanders, and is able to harm.

689) Two stakes on the north, Halhaliel, Karsapihael, are each appointed over 12,000 different ones. On the west, there are Sugadia, Gdaria, appointed over 12,000 other ones.

690) Those appointed over the blood of the covenant, when the newborn is circumcised after eight days, take the blood and place it before that palace. When fret awakens in the world, the Creator looks at that blood, and the Sitra Achra is not permitted to enter there.

691) When a person has been circumcised after eight days, and the Sabbath has already been over him, during the eight days, the holy Malchut, then when this foreskin is cut and thrown out, the Sitra Achra sees it, that it is a part of that sacrifice, and the Sitra Achra breaks and cannot rule and slander him. Instead, he becomes a speaker in favor of Israel before the Creator.

692) The palace, Noga, stands to include and unite with the palace of an object of the heaven, and the spirit and all the animals in it unite with one another, and they are one spirit, included in one another. It, too, has eight stakes to the four directions, and they are all called “stakes of the tabernacle.” Two stakes to the south are Shachniel, Azuzia; two stakes to the east are Yehodia Azriel, and each of them stands on 12,000 other appointees. Also, they are all stakes of the tabernacle.

693) They were appointed over the fume of the mouth of infants who engage in Torah to keep the world. They take that fume and raise it up, and a spirit is made out of all the fume of those infants who engage in Torah to keep the world. The spirit rises and crowns in a holy crown, and is appointed as the keeper of the world. And so are all of them.

694) Two stakes to the north, Azpiel, Ktatrihael, are appointed over 12,000 appointees each. Two stakes to the west, Asisinia, Adiriria, are appointed over 12,000 different appointees each.

695) These were appointed to declare through all the firmaments regarding all those who are shifting their sons from engagement in Torah, and are making them not engage in it. At that time, all those appointees come out and declare, “Woe unto so and so, who has shifted his son from learning the Torah. Woe unto him for he is lost from this world and from the next world.”

696) The fourth palace is a palace that is the most to stand in the light. It is circled by 32 superior stakes, 500,000 other appointees under those, four other ones, which are the highest of all, and all are stakes of that palace. These four are Hasdihael, Kasiria, Kdumia, Dahariel. These four are appointed over everyone, and all the others are appointed under them.

697) By those, the Din is made known, to be made in the world. All the armies appointed over the Din come to those four, to ask, how the sentence was ruled over the world, since all those Dinim were not given in the writing for the sustenance of the world, hence they do not know. For this reason, they all come to ask them. And therefore, they are all appointed over it.

698) The 32 other ones are appointed over all those who always engage in Torah, and never stop, day or night. And all the other ones, below them, are appointed over all those who have set certain times for the Torah. They punish all those who could engage in Torah but did not.

699) 365 appointees stand in the fifth palace, the palace, Love, as the number of the days of the year. Above them are four stakes, superior to all, Krashihael, Sartihael, Asiria, Kadmiel. Those are called “stakes of that palace.”

700) These were appointed over delighting the world. When the soul is added from Sabbath eve to Sabbath eve and comes out, they come out with it and remove any sadness and any labor or bitterness of the soul from Israel, and any fret in the world. They are the ones who delight the world.

701) All those below those four are appointed over lifting the judgment from the litigators and from those who punish them in Hell, removing the judgment from them. Hence, all those stakes stand in joy and come out in joy, and all the palaces are standing to rise and be crowned above.

702) The sixth palace stands on all the bottom palaces. There are 100 other ones in that palace, standing outside the palace, and they are called “stakes,” like those other ones. They are 100 to the right, and 100 to the left.

703) There are two high appointees on the right, and two other appointees on the left. On the right there are Malkiel, Shmaiahel, and on the left, Misarsania, Tzaftzafia. These are upper stakes on the right and on the left.

704) They stand and are present in the world. When the time for a righteous to depart the world arrives and the Sitra Achra is given permission, those four stand to be present there, so his soul will depart with a kiss and will not be afflicted under the dominion of the Sitra Achra. Happy are the righteous in this world and in the next world, for their Master precedes the dominion of the four on them so they are kept in this world and in the next world.

705) From this palace, all the secrets and all the upper and lower degrees begin to unite, so that all will be in wholeness, above and below, so that all will be one, one bonding, to properly unify the holy name, and to be completed so the upper abundance illuminates in the lower one, and the illuminations of the candles illuminate as one, not parting from one another. At that time, those who are drawn and affected are drawn—who was unknown and unrevealed, so he would draw near and unite with one another, so that all will be in the complete unification as it should be.

706) Happy is he who knows the secrets of his Master, to know him properly. They eat their part in this world and in the next world. It is written about it, “Behold, My servants shall eat.” Happy are the righteous who engage in Torah day and night because they know the ways of the Creator, and know how to properly unite the sacred unification, for anyone who knows how to unify the holy name in wholeness, as it should be, happy is he in this world and in the next world.

707) The connection of all the palaces connects to that palace, to attach spirit to spirit, which are kisses, the bottom spirit in the upper spirit. The spirit below ascends in those kisses to cling to the spirit above, and when spirit attaches to spirit, the upper, hidden spirit, Bina, is on that spirit in the middle, Tifferet, Jacob. And as long as spirit does not awaken to cling to spirit, the upper spirit, Bina, is not on the middle spirit, Tifferet, Jacob.

708) It is so because when spirit unites with spirit, there are kisses for bonding, and the rest of the organs—the rest of the Behinot in the palace—awaken in craving, and that spirit clings to that one. At that time, all the organs awaken to connect to one another, connecting organ to organ.

709) And who awakens the lower organs or the upper organs to connect to one another? The lower organs always awaken toward the upper ones. One who is in the dark always craves to be in the light. A black flame below always awakens toward the white flame above, to cling to it and be under it, as it is written, “O God, do not be still; do not be silent and, O God, do not be quiet.”

710) When Jacob, Tifferet, took the sixth palace, he was called by the complete, holy name, VeHaVaYaH [“and the Lord”]. It is not the wholeness of everything, but when all the palaces were complemented to unite with one another, then everything is called HaVaYaH Elokim. This is a completely full name. And as long as palaces did not connect to palaces, it is not called by the complete name. When they conjoin with one another, everything is complemented from above and from below, and the light of above, Bina, descends and is present over everything, and everything connects as one, for all to be one.

711) Jacob took four women and included them within him. He stands between two worlds in Atzilut, which are called Rachel and Leah. When Jacob took the sixth palace, he took and included all those four women within him, which are four angels, and they all cling to that palace. These are the four heads of the rivers, as it is written, “And from there it parted and became four heads.” These four heads are four women that Jacob took, taking that palace.

712) Then that palace is called VeHaVaYaH, when it is for better, as it is written, “And the Lord went before them by day.” “And the Lord said, ‘Do I hide from Abraham?’” And when Isaac connected to the palace of the courthouse, which is called the palace, Zechut [merit], then everything is called “And the Lord,” to punish the wicked, as it is written, “And the Lord showered Sodom.”

713) When Jacob took that palace, everything is called “complete desire.” This is a time of good will. Henceforth, the palaces begin to bond and connect with one another. And although the order of the unification is southeast, extending from the south, Hesed, to the east, Tifferet, the south is the main one. And here it was said that Tifferet is the primary one and precedes Hesed, the sixth palace.

It is all one, since here spirit to spirit is in one Dvekut, the kissing, in which Tifferet is the primary, for he is above Hesed, and there it is an embrace, hence Hesed is the primary, as it is written, “The blessings of your father overcame the blessings of my parents.” “The blessings of your father” is Tifferet. “Overcame the blessings of my parents” is HG, since for all the blessings and kisses, he became more important than HG and is considered above them.

714) Here is where Abraham—right, Hesed de ZA—begins. He is called “great love,” and he took the fifth palace, called “love.” Then it is written, “Breasts were fashioned,” meaning the name Shadai, and were filled abundantly to nourish and to feed everything from here. And when the breasts were fashioned and filled out of sublime love, that palace is called El Shadai.

By that, the whole world has found satisfaction when it was created, for when the world was created it could not exist, and could not persist until that palace that Abraham took was revealed. When Abraham was revealed in that palace, He said to the world Dai [enough], for there is satiation that suffices the world to be nourished by it and exist. This is why it is called El Shadai, for there is enough in it for all.

715) The Creator is destined to fill it and correct it in the future, as it is written, “That you may nurse and be satisfied with her comforting breasts, that you may suck and delight in the moving of her glory.” “Her comforting breasts” and “The moving of her glory” are all in this palace. At that time, it is written, “Who would have said to Abraham that Sarah would nurse children?” since the nursing depends on Abraham, Hesed.

716) Isaac, the left of the Creator, from whom all the Dinim in the world awaken, is the left arm, the beginning of all the Dinim, and all the Dinim awaken from there. Isaac takes and grips the Din, called Zechut, the fourth palace, to connect Din to Din, so that all will be one connection, since Isaac is the Din of above, of ZA, and the inscriptions of the Din are standing in it.

717) And here the holy name Elokim is written. This is so because there is the living God, above, hidden from all, Bina, and there is God [Elokim], the courthouse of above, Gevura de ZA. And there is also Elokim, the courthouse of below, Malchut, as it is written, “But there is a God that judges in the earth.” Elokim above, the living God, Bina, includes those of below, and it is all one.

718) Isaac, Gevura de ZA, awakened in that palace, and all 72 lights that are included in him. From him all the Dinim in the world are sentenced below. The decrees and the judgments are called cities because they are all in that city, as it is written, “In the city of the Lord of hosts, the city of our God.” All those palaces above are each called “city.” These are cities that stand inside the palace, which is called “a city.” And because they stand in a city, they are called “cities.”

719) That palace includes Isaac, and it is all in the palace, Abraham, the fifth palace, since the right, Hesed, is included in the left, Gevura, each included in the other. This is why Abraham tied Isaac, to include the Din, Isaac, in himself, and so that the left will be included in the right, and to make the right dominate the left.

720) This is why the Creator commanded Abraham to sacrifice his son and prevail over him, and did not command Isaac to be sacrificed but Abraham, so that Abraham, Hesed, would include Isaac, Din. This is why one is in Din, one is Hesed, and it is all one, for they were included in one another. Thus, the lower palaces were included in the upper ones.

721) When Isaac took that palace, everything was sentenced favorably, a favorable judgment. Hence, a person who sentences must sentence the sentence favorably, for it is the completeness of the judgment, because there is no completeness of judgment unless in favor. One without the other is not wholeness; a favorable judgment is the wholeness of faith, such as above.

722) On the first day of the year, when the Din awakens in the world, Israel below must evoke Rachamim out of the Shofar, like the upper one. They must connect the Din opposite merit, Hesed, since when the Din is in merit, everything is in one unification, above and below in wholeness. Then it is written, “And her iniquity stopped her mouth,” for she has no permission to slander and accuse in the world. At that time everything is in one unification, as it should be, and Din without merit is no Din.

723) This is in Israel, who have favorable judgment. But the rest of the nations have no favorable judgment, hence we must not set our judgments in the instances [in law] of the nations, for they have no portion in the side of our faith, as it is written, “He did not do so for any nation, and they have not known His ordinances.” On the part of Israel, anyone who sentences a judgment and did not include merit in it is a sinner, for he lessened the faith and diverted himself to a side where there is Din without merit, which is the Sitra Achra.

724) When the Sanhedrin stood below, to sentence souls, they had to start with merit, to include the merit in the sentence, especially since they are called to judge from the house of merit. The Sanhedrin is in the palace, Zechut, which is why they attempted to begin with merit. They begin with merit from the smallest one in the Sanhedrin, and then the Din is completed in the superior one in the Sanhedrin, so that the merit will be included in the Din, one above and one below.

A judgment of merit is the wholeness of the Din; one without the other is incomplete. For this reason, Isaac and Rebecca are as one, where one is Din and one is merit, so there is one wholeness. Isaac is Din and Rebecca is merit. Happy are Israel, whom the Creator gave a complete law, to walk by the path of truth, such as the light above.

725) They would judge only favorably, and examine the merit first, so they are included in one another. The Sanhedrin would mingle the merit with the Din to include everything as one so that the Sitra Achra would not rule, since when no merit was found, the Sitra Achra—called demerit—is there. The Sitra Achra connects to the Din and grows stronger, and this is judgment by demerit.

726) Therefore, on the first day of the year, merit should be connected to Din, so the demerit does not prevail. This is why merit and Din must be together, so they are whole. It is so because when the Sitra Achra, who is demerit, rules, it is incomplete, but rather slandering. As it is slandering, from which four deaths extend, when the side of merit rules, everything is complete. Peace and truth, Hesed and Rachamim.

727) When the Sitra Achra connects to the Din, she governs the slandering, those four deaths of the courthouse—stoning, burning, killing, and strangling, all of which are governance of the evil slandering. Stoning—since the Sitra Achra is a stone of stumbling. Burning—since she is a rock of impediment, a strong fire. Killing—since she governs the flesh, as it is written, “My sword shall eat flesh,” and the Sitra Achra is called “the end of all flesh.” Strangling—since she is the curse of God, the one who governs strangling, the hanged one, as it is written, “The curse of God hangs,” since all that is left of one who is hanged is the flesh because the soul has fled from him. Thus, this curse of God governs the flesh, which is dark gall because the Kedusha is for good and the Sitra Achra is for bad.

728) Israel, in whom there is faith, should be careful, so that faith will govern and they will not give room for the Sitra Achra to govern. Happy are they in this world and in the next world. It is written about them, “And your people are all righteous.”

729) The prophets, the upper sides, the two thighs NH that support the holy Torah, which is Tifferet, take the palaces in which there are two spirits, Noga and Zohar, which are the third palace, Noga, and the second palace, the object of the heaven. They are two thighs below, in Beria, supporting those palaces above, called “oral Torah,” Malchut de Atzilut. As the written Torah has supports, there are supporting pillars to the oral Torah, Malchut, which are included in one another. When those two supports below, Noga and Zohar, connect to those upper palaces in Malchut de Atzilut, prophecy, which is a vision, is inscribed in them.

730) All those visionaries suckle from the palaces, Noga and Zohar, included in the palaces of Malchut, above, in NH de ZA, suckling prophecy. Here, in Malchut, they suckle a vision, which is why prophecy is like a vision, and the vision is like prophecy. When they connect to one another—Netzah with Hod, Noga and Zohar—the holy name, “Hosts,” governs that place because all those holy hosts are standing here, and they are all named on the part of the prophecy, since a vision and a dream are on the part of prophecy.

731) Although we say that the name “hosts” is within the token of the holy covenant, Yesod, since all the hosts come from that token, Yesod, still, the thighs that stand outside the body are also named after that name, “hosts.” They are called Braitot [pl. of Braita], meaning external [in Aramaic], since the Braita is outside the Mishnah. The Mishnah stands over the Braita, for the Braita interprets the Mishnah, and the Braitot are called “thighs of the Mishnah,” external houses, like NH above, outside the Guf of the Partzuf.

732) The Mishnah is a secret that stands within because the core is learned from there. Thus, the Tanaaim [pl. of Tana (sage)] in the Mishnah are from the internality, and it is written, “I will lead you; I will bring you into my mother’s house; teach me.” “Into my mother’s house” is the holy of holies, Yesod of Malchut de Atzilut that is corrected in Yesod de Ima. This is why it is called “My mother’s house,” the interior of Malchut. “Teach me” relates to the Mishnah. When the river that stretches out, Yesod de ZA, enters the house of the holy of holies, it is written, “Teach me,” meaning bestow upon me. This is why Malchut is called Mishnah, as it is Mishneh [secondary] to ZA in the Zivug.

733) When she is extended outward, she is called Braita, meaning external. The two thighs are Braitot, external ones. This is the secret of secrets that cannot be disclosed for the secret was given only to the superior sages. Woe if we disclose, for the wicked will use it; woe if we do not disclose, for it will be lost from the righteous, as it is a secret from among the sublime secrets with which the Creator leads the world.

734) The first Temple stood in the days of Solomon in correspondence with the upper world, Bina, and Bina is called “the first Temple.” Everything was used in the house of the holy of holies, the place where the sun uses the moon, ZA in Malchut. The high secrets are all in wholeness, and the world stood in perfection. Afterwards, Israel caused the sins and the secrets were pulled out and rejected from the house of the holy of holies to the thighs, NH. At that time they are standing outside and are called “external houses,” and then Israel needed the Braitot because they could not suckle from the Mishnah.

735) In the second Temple, Israel stood in external houses in the thighs. Some of them returned and sang in the house of the holy of holies, and this is the second Temple, Malchut, since the first Temple is Bina. The other ones remained outside, in the Braita, between the thighs, and those who returned to the house of the holy of holies were learning from the Mishnah, and acted according to the study in the Mishnah, as it is written, “For the law will go forth from Zion,” for Zion is the internality of Malchut, called, Mishnah.

736) Afterwards, when they caused the sins, the governance of the second Temple was removed. And although its governance was not as the first Temple, in which there was always peace because the king that peace is his, ZA, was always in it in a never ending Zivug, hence it was in peace. The second Temple was not such peace because the foreskin was always slandering in it, hence the priests within it were ready to slander, to condemn this foreskin, and they needed the matter to convict the Sitra Achra with it and to protect the second Temple.

737) Afterwards they caused the iniquities, the foreskin governed, and Israel were repelled from the second Temple, descending from there to the curves of the thighs, NH, down in Beria, until they are straightened below in the legs, in Assiya. When they sit in the legs, meaning correct them, it is written, “And His legs shall stand in that day,” and the world will treat every thing in the upper secret properly. And even though they were repelled from the internality, they were not neglected from it, and they forever grip to it.

738) One who knows and measures by the length of the measuring cord—the length of the continuation of the thighs through the legs—can know the measure of the continuing exile. This is why all the Braitot, all the Tanaaim, and all the Amoraim are standing in their proper place, those within, and those without, in the curves of the thighs, NH, and below the thighs. And in all of them, Malchut is called “the oral Torah.” And in all of them, Israel went down and exiled among the nations.

739) When the exile ends by the stretching of the legs, when they receive their correction, it will be as it is written, “And His legs shall stand in that day,” and the spirit of Tuma’a, the foreskin, shall pass away from the world. Then Israel will govern alone once more, as it should be, since the foreskin has lowered them down thus far, but henceforth, once the foreskin has been cut off and removed from the world, it is written, “And Israel dwells in safety, the eye of Jacob alone,” meaning the eye of Jacob, Malchut, where there is Hochma, called “eyes,” and no one will slander them. Happy are Israel in this world and in the next world.

740) The righteous Joseph, the pillar of the world, Yesod, took by permission a hidden and concealed palace. The seventh palace stands in his domain, and the palace of the sapphire pavement also stands in his domain, being corrected in him. But two degrees part from the prophets, who are connected below—a vision, and a dream—standing in the thighs, NH. The vision and a small prophecy are in the curves of the thighs. From the thighs down stands a dream, which is in the knees, below the knees, until legs touch legs, meaning the legs of Atzilut equalize with the legs of BYA, since BYA will return to being Atzilut. At that time, they will ascend to prophecy and vision, and there—below the thighs—stands the bottom palace, the sapphire pavement.

741) Every Hitkalelut [mingling] of thighs is to complement one with the other, and all are degrees of prophecy, since from there they come out and exist, and a vision is made of them. They remain over the place of the sapphire pavement, and a dream is made of them. The righteous Joseph, Yesod, the wholeness of everything, takes everything because everything is corrected by him; through him, everyone craves in a craving.

742) When the righteous Joseph, Yesod, is about to correct everything, he takes everything. And when he connects in his palace, everyone awakens to take craving and desire, the upper ones and lower ones, and it is all in one will and one wholeness, to delight the upper ones and lower ones in one desire, as it should be, and all the lower ones persist through him. This is why it is written, “And the righteous is the Yesod [foundation] of the world,” since the world stands on this foundation.

743) The palace of the sapphire pavement does not exist before the righteous Joseph, Yesod de ZA, is established. When he is established, all are established, for this is the secret of the entire building of Malchut. It is written about it, “And the Lord God built the rib.” It does not say, “made,” and it does not say “created,” but “built,” since it stands on Yesod [foundation], for after the Yesod is established, everything is built on it. This is why it is written, “built,” and this is why everyone stands in this Yesod.

744) It is written, “And the Lord God built the rib.” That is, Malchut was behind ZA, and He established her so she returns to being PBP [face-to-face] with ZA. However, “built” means that He looked into raising her to the same degree of the upper world, Bina, so that one would be like the other.

745) Moreover, “built” means that the Emanator looked to His sides and established and aimed all the sides of Malchut to sow, water, beget, and to make for her all that she needs. Afterwards it is written, “And brought her,” meaning he brought the rib into a righteous, Yesod, as it is written, “And by this the maiden came to the king.” “By this” means Yesod, who is called “this,” since he extends everything, raising and crowning in full. Here is the force to prevent iniquities; here is the force to prevent all the evil lusts.

746) But in the sixth palace in the Sitra Achra there are all the evil pleasures and all the types of lusts of this world. When this world is conducted in them, people fail in them from being rewarded with the next world because they see several pleasures and lusts in which the body enjoys and delights, and they fornicate after them, as it is written, “And the woman saw that the tree was good to eat,” since all the lusts and worldly pleasures were hanging off it.

747) There are things that the body enjoys, that enter the body, but not the soul, and there are things that the soul enjoys and not the body. This is why the degrees differ from one another. Happy are the righteous who take the straight path and avoid that side, clinging to the side of Kedusha.

748) All the souls of all the palaces below are included in that palace. There are two names that include the rest of the names. One is when the upper connects to the lower, and Jacob took his palace in those kisses in the upper one. At that time he includes all the other names and he is called HaVaYaH Elokim [the Lord God]. This is called “the full name.” And one is when the foundation of the world, Joseph, connects in his palace, and everyone awakens in love and craving for him, and they are all included in him. At that time he includes all the other names and is called HaVaYaH Tzevaot [the Lord of Hosts]. It is called “the complete holy name,” but it is not as complete as HaVaYaH Elokim.

749) What is the difference between Jacob and Joseph? Jacob is Tifferet, Guf, where upper controls lower, Guf over Guf, for Tifferet de Atzilut rules over Tifferet of the palaces, as both are considered Guf, Chazeh and above, Jacob. Joseph is Yesod in Atzilut. He rules from the place of Sium [end] of the Guf and below, in those palaces, in their Yesod, which is the palace of the sapphire pavement, and all those below.

These are the first Temple and the second Temple, where the first Temple is Zivug Tifferet and Malchut from Chazeh and above, and the second Temple is Zivug of Tifferet and Malchut from the Chazeh and below, considered Yesod and Malchut. This is why this palace includes all the other names below, and this is why of those names, one ascends and the other descends: the lower one rises to the upper one, and the upper one descends to the lower one. Happy are the righteous, who know the ways of the Torah.

750) That Yesod was established on two sides: one, in the first palace, to correct everything below, and one to correct the seventh palace and to be corrected in one another, so all will be one will, as it should be. Thus far is the unification of two sides, of above and of below, to unite as one in wholeness, and to walk in the straight path.

751) Happy is he who knows how to unify the unification, arrange the order of faith, and walk on the straight path. Happy is he in this world and in the next world. It is written about it, “Mercy and truth met; justice and peace kissed.” And then it is written, “Truth shall spring forth from the earth, and justice looks down from heaven.” “The Lord, too, shall give the good, and our land shall yield its crop.” Truth, Tifferet, is attached to Malchut, earth. Likewise, Malchut, Tzedek [justice], is attached to Tifferet, heaven, and then the Lord, too, Tifferet, “Will give the good, and our land,” Malchut, “Shall yield its crop.”

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

632) The fifth palace is poised to illuminate to the lower ones with faith. It has one door, and its appointee, Sanguria, stands by the door to advocate, which is a good reference about Israel before their Master, and the Sitra Achra will not rule over them.

633) There is one spirit in the palace, comprising four colors—white, black, green, and red, HG TM—a spirit included in all of them. He is called Suria, the minister of all the armies of the lower ones. They are all under him and are appointed while being in his possession.

634) All the keys are given to that spirit who closes and opens, all the armies of the lower ones are included and stand under him, nourished by him. He is into all of his Master’s secrets, and they are all given to him.

635) That spirit is called “love.” For this reason, that palace is called “the palace of love,” for here the secret of secrets is concealed for those who need to obtain it. It is a secret here, as it is written, “There I will give my love to you.”

636) That spirit keeps all the keeping above, and he is called “the keeper of Israel,” “keeper of the covenant,” since here is the keeping of all the upper treasures. Hence, the secrets of his Master are hidden in it. From it, trails and roads come out to those below, to evoke in them the spirit of love.

637) The four colors in him are included in one another. When they wish to be included, they strike each other, and one holy animal, called “radiance,” comes out of all of them. It is written about it, “This is the animal which I saw by the river Chebar.”

638) From that palace comes forth all the holy spirits who exist on the existence of the upper kissing, since out of those kissing comes the air of the wind, to keep the soul [Nefesh] for all those high souls [Neshamot] that were placed in people, as it is written, “For man lives by everything that proceeds out of the mouth of the Lord.” This is so because in that palace are all the souls and all the spirits destined to come down to people since the day when the world was created. Hence, that palace holds all those souls that are born out of that river that stretches out, Yesod de ZA. And because of it, that palace is never empty.

639) Since the day when the Temple was ruined, no other souls entered here. And when those run out, when all the souls in the palace come down to clothe in people, the palace will be empty and will be absent from above. At that time the Messiah King will come, and that palace above, Malchut, will awaken, and the palace below will awaken to disclose His kingship in this world.

640) It is written about that palace, “Your two breasts [Shadaim] are like two fawns.” There is the spirit, Ahava [love], and that animal, Zohar [radiance]. By their Hitkalelut, it emits two lights included in one another, connecting in one another, and they are called El Shadai [usually translated as God Almighty, but can also mean “my breasts”]. Those two lights are called Shadai and El, from the palace below, which is called Zechut El. They conjoin and enter one another, and it is called El Shadai because it came out of those Shadaim [breasts].

641) The name El is from the right side, taking from that place all the Rachamim that are poised to feed the palace below, which is called Zechut [merit], after the spirit in it. The name Shadai nurses all the lower ones, the palaces, and those outside, who stand on that side and are called “the stakes of the tabernacle.” This is why he is called Shadai because he gives nourishments to all the lower ones, as he receives from the right side.

642) From here come the lights that are called “The flaming sword that turns every way,” since they turn into several colors and awaken by a mission of above. In the world, they are from the left side. When that spirit, Love, spreads, he beats to elicit lights to all the sides—to the right and to the left—like those breasts that pour out milk to every side. Likewise, lights come out of that spirit to every side, and they elicit another animal, appointed over those who are called “The flaming sword that turns every way.”

643) This one is appointed over the world when hunger is appointed over the world. That animal brings out the spirit of food to all those with faith so they do not starve to death, since when hunger rules in the world, two spirits of Tuma’a come out from the Sitra Achra. They are called Shod [robbery] and Kafan [starvation]. They stand in the world and slander people. One, Shod, sends them hunger and they die; and one, which is Kafan, is when people eat without being full because an evil spirit is ruling over the world.

644) That animal elicited a spark that comes out of the sparkling of two sparks that turn into several colors, at times female and at times male. That spark is called “seraphim,” and it grips them and blazes in them.

645) There are two appointees in that palace. Those are lights that stand over a thousand and ten thousand ten thousands, which are called “vineyards,” and a thousand and ten thousand ten thousands that are called pomegranates. They all stand in love, and they are the ones who bring love between Israel below and the Creator above. All of them evoke love and stand in love. And when the love from below upward and from above downward awakens, the palace is filled with several goods, several Hassadim, and several Rachamim. At that time the love below and the love above cling to one another, meaning the letters Bet–Hey below cling to the letters Aleph–Hey above [creating the word Ahava, “love”].

646) From here come two appointees called “love,” after the palace. They are poised to watch over those who unify the unification of their Master with love, and devote their souls to Him with love, rising and testifying above. And all who do Hesed in the world, those Hassadim rise and enter that palace, where they are crowned and rise up to be crowned in the superior love. It is written about it, “For Your mercy is great above the heavens.” It is written about that palace, “Many waters cannot quench the love.”

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

594) The fourth palace is called “merit,” and the Creator’s governance in the earth is known by it. This is the one that is poised to keep the ways of Torah. All the Dinim of the world are judged in it, and all the merits are in it, as well as all the demerits, punishments, and all the good reward for those who keep the Mitzvot of the Torah.

595) The palace of merit is different from all other palaces. Four palaces are included in it, which are different from one another, and they are all one. In this palace, there is a spirit, Zechut El [Merit of God], and the palace is named after it, Zechut [merit]. Also, this is El, for here all the Dinim of the world are judged, as it is written, “God has indignation every day.”

596) The four palaces included in the palace of merit have doors. A high appointee, Sansania, stands outside the first door of that palace, and over him is another appointee, to the left, taking Dinim from Sansania to his palace to awaken and to make Dinim in the world. And because he takes from him, he, too, is called Sansania. He governs that spirit, Askara, of the infants.

597) When the superior appointee, Sansania, who stands outside the first door in that palace, receives a Din, he declares to all the appointees that stand in the 12 doors of this palace, and they are the heralds who declare all those Dinim that are judged in that palace of merit.

598) The spirit that takes everything, and which is called Zechut El, everything is included in him, 70 sparkling lights come out of him, all standing in a circle, to be seen, and to not cover one another. All the merits, all the punishments, and all the Dinim stand before all those lights.

599) Two lights come out of the 70 lights, always standing before the 70 lights. The 70 lights and the two lights that stand before them are inside, in the middle of the palace. In that palace, the demerits and merits merge.

600) Corresponding to these 72 lights, 72 other ones come out from the right side, and 72 other ones from the left side. The first, inner 72, are inside, in the middle of the palace. All the merits and all the demerits come to be purified before the inner lights. All the deeds in the world come from those 72 inner lights. It follows that all the lights that come from the upper spirit Zechut El, are 216 lights, for three times 72 is 216, and they are all included in that spirit.

601) Two lights that stand before the 70 always testify a testimony and write verdicts of merit or demerit. Those 70 sentence sentences and judge judgments, and all the judgments in the world are here, for better and for worse.

602) The three letters Yod–Hey–Vav are inscribed in the spirit, Zechut El, clinging to it from above. When those letters cling to that place of Dvekut [adhesion] of male in female—since Yod–Hey–Vav are HGT, and they are male, and Zechut El is female—then those letters are inscribed in the spirit, Zechut El. Here David says, “And my God the rock of my refuge.” Elohay [My God] has the letters of El Yod–Hey–Vav, which is the spirit, El. The letters inscribed in it are called Yod–Hey–Vav. Those are three sides of the lights, three times 72 on the right, left, and middle, where right and left are Yod–Hey, and the middle, inner one is Vav.

603) Afterwards, one light comes out and illuminates to four sides. This light elicits three other lights, which are the three courthouses. The first 72 lights are for soul sentences, and the three courthouses are for other things, which are not soul sentences. Accordingly, it follows that those three courthouses are the two external 72 on the right and on the left. These three courthouses divide from the inner 72 to sentence the matters of the world in wealth, poverty, disease, and in complete health.

It is so because those four palaces are set up for all those other Dinim, as well. Two palaces are to the two other sides of the light, meaning the two 72 on the right and on the left, which are three courthouses that sentence other sentences. There is one palace for all those with eyes, who calculate all the deeds of the world, even soul sentences, which is the middle, inner 72, and there is one palace for other counters, who are under those first, internal ones. Those four palaces are included in the palace of merit.

604) At each of those palaces is an appointee. In the first door is an appointee, Gazriel, appointed over the Dinim that were judged and sentenced, to disclose them to the first appointee, Sansania, who stands outside that door. The other appointee, who stands on the palace of the Sitra Achra, takes from him and stands on the disease, diabetes, in children.

605) The appointee, Gazriel, takes the matter that the inner courthouse sentenced and informs the appointee Sansania, who is outside the door, and all those heralds declare and say through all the firmaments, “So and so was decreed from the King’s house,” until they take the matter in the third palace, below. From there they go out and declare the matter until it is heard through all the lower firmaments, and they come down and notify the matter to everyone below.

606) All the lower ones take the matter from degree to degree. Even the fowl of the sky and the fowl of the earth take the matter and notify in the world, until all those evokers of Din and judgment take the matter and appear to people in a dream. And the matter comes for the near time.

607) Sometimes, when the matter should be known to the kings of the earth, the appointees on nourishing and leading nations notify the matter down to the firmament in which there is the sun below. The matter stands there until the appointees of the sun, appointed over the sun, take the matter and notify the upper appointees in the Sitra Achra, and they notify the matter to the kings of the earth, who are on their side.

608) When there were prophets in Israel, they would take their prophecy from the two upper pillars, NH, to which the Torah, ZA, is adjacent. After the prophets departed from the world and visionaries and dreamers arrived, they would take the matter from its place. When there were kings in Israel and the prophets departed, and the dreamers and visionaries were not present, those kings would be notified of the matter from the first door in that palace.

609) How do the kings of Israel take the matter from that high place? Each degree and each door have certain appointees above, appointed in all those firmaments until they descend to the lower firmaments and notify the matter to those they should. It is so because out of those palaces—which are on the side of Kedusha and faith—degrees depart downward, all in faith, and degrees descend until they flourish in this world and are appointed in it.

610) Some appointees are to keep people from the Sitra Achra, from the harms of the world and in the ways they go, to help people when they come to be purified, to make tokens and miracles in the world. Some of them are poised to examine people’s actions, to testify a testimony above. Also, several degrees separate into their Behinot, and it is all in the upper faith, upper Kedusha.

611) It is likewise, in the Sitra Achra, the side of Tuma’a: degrees part from the palaces of Tuma’a downward. All are degrees to harm, to deflect the world, to stray people from the good way to a bad way, to defile those people who have come to be defiled. A person who comes to be defiled is defiled in this world and defiled in that world. They are also called “boiling feces,” as it is written, “You shall say to it, ‘Get out!’” Those degrees are poised to defile most, which is why they are always before those who come to be defiled.

612) In the second door, to the right, Dahariel is appointed on letting in all the merits with which people have been rewarded so the person will be sentenced favorably for them. When the merits are more than the iniquities, the appointee, Dahariel, is appointed over the reward and the portion of those merits and their good reward.

613) He executes the judgment favorably, and appoints the appointee Pdiel, in the third palace, telling him, “Redeem him from going to the pit.” This is because when a person is on the deathbed, caught in the King’s prison, the person is sentenced, and all the merits and demerits he had done in this world enter that palace to be tried there.

614) When he is sentenced favorably, his favorable sentence comes out through that door, to the right of the appointee, Dahariel, who stands at that door. His good sentence is announced until he is saved and healed from his sickness, and the judgment comes down through all the appointees, who are degrees that are known as good below, degrees by degrees until reaching the person in this world. And everything, for better or for worse, a person is judged from the King’s house.

615) In the third door, to the left, is the appointee Gdiel, letting in all the transgressions and all the ills that a person followed in this world, and lowering them down to the scale to weigh them with those merits that were let in by the appointee Dahariel.

616) If those scales stand at the fourth door, and merits and sins are weighed together there, whomever wins has appointees from that side. If the merits win, several appointees on the right side take the Din and remove ills and sicknesses from that person until he is saved. If the transgressions win, he has several appointees on the left side until the Sitra Achra takes the matter and all those who evoke Din and law, until his fortune wanes. At that time that side comes down and takes his soul. Happy are the righteous in this world and in the next world.

617) In the fourth door stands the appointee Moznia, the Moznaim [scales] that takes merits and demerits, and in which they are all weighed together. He is called “scales of justice,” and all are weighed to be tried by it.

618) There are two appointees under the appointee Moznia. To the right is Hariel, and to the left is Gdudiel. When merits and demerits are weighed, the one on the right sentences to the right, and the one on the left sentences to the left, and all are included in the spirit called Zechut El.

619) When all are included in Zechut El, he brings out one flaming animal, Tumiel, which is poised to watch over in the world, inside the eyes of the Lord that walk and roam the world. The eyes of the Lord take Providence from good deeds that were done in hiding, noticing those deeds that are in wholeheartedness, even if they were not done properly.

620) This animal is poised to watch over the prayers because all the requests that people ask in their prayers stand in its hands, and it places them in that palace. Those requests stand in that palace up to 40 days to be watched over.

621) Every 40 days, that animal comes out and takes all the prayers, placing them before 72 lights, and they are sentenced. Then the spirit Zechut El, examines them—whether the person is innocent or not innocent. If he is innocent, that prayer comes out, that request rolls, and 12 appointees come out with it, each demanding of the spirit for the prayer to be granted. Thus, by them, it is granted.

622) Four seraphim blaze under the animal—Seraphel, Brakiel, Krishiael, and Kdumia—to the four directions. They are appointed on keeping those who observe the Sabbath day and properly delight the Sabbath.

623) When those four seraphim travel, sparks of fire come out of them, and 72 wheels are made out of those sparks, blazing with fire. From here the river of fire is made. A thousand thousands will tend to that river. The four appointed seraphim observe all who delight the Sabbath, the animal, Tumiel, stands over them, and they travel through it, under it.

624) Each day, the river of fire extends and burns spirits and rulers. When the Sabbath comes, a herald comes out, the river of fire calms, and the storms, flickers, and glimmers calm. That animal goes and rises above those four seraphim, entering the middle of the palace in the place called “delight.”

625) All the tables of all the people in the world, who are called “the King’s children,” are set there in the place of delight when the Sabbath begins. A thousand thousands and ten thousand ten thousands stand by these tables, and this animal, which is superior to the four seraphim, enters that place, sees all those tables, and looks at each table—how each table is delighted. It stands and blesses that table, and all those thousand thousands and ten thousand ten thousands begin and say, “Amen.”

626) It blesses over the table, which is properly blessed and delighted, as it is written, “Then you shall delight in the Lord … for the mouth of the Lord has spoken.” They all say, “Then shall you call and the Lord will answer.” And when the table is delighted on all three meals, the superior spirit, called Zechut El, finishes with the last meal and says about the first, “Then shall your light break forth as the dawn … the glory of the Lord shall be your reward.” All those 70 other lights on all three sides start and say, “Behold, a man who fears the Lord shall be blessed.”

627) When a person’s table is not present in that place, called “delight,” in a setting of delight as it should be, that animal and those four seraphim under it, and all those thousand thousands and ten thousand ten thousands push him outside, to the Sitra Achra. Then several evokers of Din and law take and put him in a place that is the opposite of the letters Oneg [pleasure/delight], and which is called Nega [affliction]. When he is put in there, they say, “He loves cursing and it came to him, and he does not desire blessing, and it turns away from him.” “Let the creditor root out all that he has; and let strangers loot his labor. Let there be none to extend kindness to him.”

628) Because the Sabbath delight is faith in the Creator, which is the delight of Divinity, who is called “faith,” those four seraphim who stand under the animal are opposite the river of fire. They do not leave all who delight the Sabbath, special times, and occasions properly, to be burned in it.

629) Under those four seraphim are other appointees who are standing outside, convened on the side of that palace, and declaring all the judgments and all the decrees that were sentenced in that palace.

630) Everything is judged here except three things that the palace of merit was not permitted to judge. Those are sons, life, and nourishment. This is because those three are not here, since they depend on luck, since the river that stretches out is Yesod de ZA, whose root is from Dikna de AA, on which life above depends, on which nourishment depends, and on which sons depend. It is so because those three come out of there, drip down, and extend downward. This is why everything is found in this palace except for those three.

631) When a person is on the deathbed, he is sentenced here, and so are the rest of the judgments in the world. But if a man on the deathbed is sentenced to life, it is given to him. So how can we say that sons, life, and nourishment do not depend on here? However, this does not mean that life depends on here, but that when he is sentenced to life here, life extends from above, from the luck, and is given to him. Happy are the righteous who know the ways of Torah and are rewarded by it with eternal life. It is written about them, “And you people are all righteous; they shall forever inherit the land.”

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

537) The palace of Netzah stands in a higher light than all the first ones. There are four doors to this palace—to the south, to the east, to the north, and to the west—opposite HB TM. At each door is a different appointee.

538) At the first door stands the appointee, Malkiel, ruling over all the writings of the sentences that come out of the King’s courthouse to sentence the world. Two counters are under him, to the right and to the left. Reception of Achoraim de Mochin is called “engraving” or “writing.” Angel Malkiel corrects them to befit the Mochin of the Panim. If he does not correct them, then one who receives them falls to Hell due to the Dinim in them.

539) The writings are given to Malkiel to correct them before they leave the gate outwards and are given to the appointee in the first palace, since from the moment they have been given to the appointee at the first place, they have departed there, and there is no permission to bring them back to correct them.

540) This is so because an appointee of the Sitra Achra immediately comes—the harsh and strong litigator who is merciless, Sangdiel—over the gate in another palace, of the Sitra Achra, who is Hell. There are several instigators of judgment and sentence appointed to roam the world, ready to execute Din.

541) This is why Malkiel is poised to examine verdicts, and two counters, Shamashiel and Kamuel, count to correct the writings. This is so because certain appointees are appointed in those palaces of the Sitra Achra, opposite of those appointees in the palaces of Kedusha, and all the spirits and appointees in the Sitra Achra are to harm.

542) When Sangdiel takes the writing from the appointee who stands at the first door, he opens a door to the side of darkness, which is called a “grave,” being the first two palaces of the Sitra Achra. There are a thousand and ten thousand appointees there, ready to take those writings, and that appointee, Sangdiel, is over them. At that time the heralds come out, several instigators of Din roam the world, and that Din is completed. For this reason, the appointee, Malkiel, is poised to examine the writings and correct the phrases of the writings before they come out of that door. Also, that door is on the south.

A thousand and ten thousand are as it is written, “A thousand may fall at your side, and ten thousand at your right; it shall not approach you.” From the perspective of the Dinim of the mitigated Malchut, it is a thousand, which can be made to fall completely, if one is rewarded. From the perspective of the Dinim de Malchut of the harsh Midat ha Din, it is ten thousand, which cannot be made to fall, but only push away so they do not approach to harm.

543) Life and death depend on the second door because all the writings that come out of the courthouse are signed on that door. Here, when the writings have been properly corrected, Gazriel is working, taking the writings and signing.

544) The appointee who stands by this door is Azriel, and each door is named after the appointee appointed over it. Two are operating under Azriel—Sanuria and Adiel—on the right and on the left. Life depends on the one on the right, and death depends on the one on the left. Two signets are in their hands, a signet of life and a signet of death. If he receives the correction of the middle line, so the Hochma illuminates from below upward, he is signed to life. If not, Midat ha Din de Man’ula awakens on him and he is signed to death.

545) That door is blocked all six days, and on Sabbath and the month-day it opens to show life in the signet on which life depends, for on Sabbath and on month, the signet of life exists in them.

546) On Yom Kippur [Day of Atonement], when Israel stand in prayers and litanies, exerting in the work of their Master, that door is blocked until the afternoon prayer. When the afternoon prayer moves from the courthouse in the palace of merit, a single Avir [air] comes out, the door opens, and the appointee in that palace stands. And those two servants, on the right and on the left, the signets of life and death are in their hands, and all the writings of the courthouse in the world are before them. Then they sign for either life or death. This is the door on the east, the middle line.

547) The third door is a door that is poised to know those to whom the Din will pass—to illnesses, pains, poverty. It is not a Din poised for death. When the gate of that door is closed, the Din of that person is written, and it is reverted only by strong prayer and complete repentance, as it is written, “He closes in on a man and will not be opened.” This door is the left line, from which the Dinim extend. However, they are regarded as illnesses and pains, and there is no death in them. Their healing is in the fourth door, where Malchut who is corrected to receive from below upward is found.

548) The appointee who stands over that door is Kaptziel, to close the door on a person who deserves punishment, so he will not be accepted in a prayer until he repents before his Master.

549) When his sons, who did not sin—the little children—are sentenced, the appointee, Iriel, who serves under Kaptziel, comes out and declares to the left until one flawed spirit awakens—Askara—who was created during the diminution of the moon and stands on the fourth degree in the third palace on the side of Tuma’a. He is appointed over the death of infants, and he appears to them as a woman who raises children. She grips them and kills them.

550) The infant’s soul rises and the appointee elevates her to the appointee who stands over the fourth palace, who rears the souls and plays with them, elevating them to be seen before the holy King each Sabbath and each beginning of month. They appear before Him and are blessed by Him. When the anger governs, the Creator looks at them and takes pity on the world.

551) All the children who did not complete their years—through 13 and one day—are given to the appointee, Iriel. From 13 years to 20 years, they are given to the spirit, Agirison, who comes out of the cunning serpent, the evil inclination, who caused death to the world. From 20 on, a man is sentenced by the courthouse of the place that is called “merit,” the fourth palace. He himself comes to the courthouse and is sentenced for his own iniquities, and he is given to a serpent, the angel of death.

552) This is so because from 20 years down to 13 years, the spirit, Agirison is in him, like a snake that follows him, since he did not take proper care against sin when he was a small child, and saw in him a sign that he would later corrupt. He was taken without permission, as it is written, “There is he who is perished without sentence.” And it is written, “And behold, it was very good,” which is the angel of death, since he rushed to take his soul, before he would later corrupt. The appointee, Kaptziel, who stands over this gate, lets his soul in and elevates it.

553) From 13 years and below, he is sentenced for his father’s sins and is handed over to Askara. The palace of Kedusha is opposite from the palace of the Sitra Achra, one is the opposite of the other, and that door is on the north.

554) The fourth door stands for healing. The appointee, Pdiel, stands in it, from the word, Pidion [redemption]. He is appointed over all the healings in the world, and to admit the prayers of the ones who are in pain, sickness, and grief. He rises with those prayers and brings them in before the Creator.

555) He is an interceding angel, one out of a thousand, since they are a thousand standing by this gate, and Pdiel is one of them. It is written, “He will pardon him and say, ‘Deliver him from going down to the pit; I have found a ransom.’” It is so because he ascends in a prayer and becomes an interceder for the man, mentioning his merit, which he did before the holy King. This one always stands for the better. Hence, all the healings are in this gate on which Pdiel is appointed. That door is to the west, therefore four doors are in that palace, for each has a special role.

556) A spirit called Noga stands and rules over that palace. Every brightness and every craving is in it. That spirit stands for all who have a part in the next world. He crowns those souls with the brightness of glory, so that all those spirits in the other palaces will know that this one belongs in the next world, and she will pass through all the palaces with no one to protest against her.

557) That spirit is purer and clearer than the ones below it. His name is Zahariel, for he is anointed with the oil of the holy ointment, extending from the next world, Bina. He grew and rose out of this oil, and this is a candle, as it is written, “I have set up a candle for my Messiah,” since this is the arrangement to light the candles from below upward when the light that extends from above, from Bina, is on him. It is so because it is set when all those lower ones below are included in him, when the lower palaces rise up to him, and then it is written, “I have set up a candle.”

558) When this spirit is set up and arranged in all those lower ones who rose to it, and it illuminates, it elicits a single light, Ahadiel, included in the spirit, Zahariel. Ahadiel stands below the spirit, Zahariel, to anoint all the ascending souls that have a part in the next world and are worthy of rising.

559) It is so because when the soul rises, she first enters the lower palaces, the palace of the sapphire pavement and the palace of an object of the heaven. She is inscribed in the 22 letters of the Torah that were inscribed in that soul. And when the soul is rewarded with rising to this palace and stands before the spirit, Zahariel, the appointee, Ahadiel, anoints her and she rises and enters the river of fire, and from there she ascends and is offered as a sacrifice, to always stand before Atik Yomin.

560) The light, Ahadiel consists of three lights because the anointing oil, which is the light of Bina that came out of there was included in three colors, which are three lines. When this light sparkles, 22 lights sparkle from it, corresponding to the 22 letters of the Torah inscribed in that soul. Those 22 lights are appointees and attendants who stand with Ahadiel, and they are all named after the light, Ahadiel; they are all included in it. That light, Ahadiel, with all those 22 lights, are included in the spirit, Zahariel, and that spirit is included in Ahadiel, and he looks into settling in the fourth palace.

561) When the spirit, Zahariel, is included in the light, Ahadiel, and when the 22 lights pressure the Zivug de Hakaa to sparkle, a holy animal comes out of them, consisting of two colors—lion and eagle—that have merged into a single form, Ahiel.

562) When the light from the upper spirit, Zahariel, reaches that holy animal, four Ophanim emerge, included with all the colors—ox, eagle, lion, and man, which are called Hadriel, Yahadriel, Ahadoria, and Asimon. They all have eight wings, and they are appointed over all the armies in the heaven that engage in war. This is because there is no war in the world, or that Malchut will be uprooted from her place, until the hosts of the heaven and the stars of the rest of the firmaments all show the wars and quarrels with each other. And those four Ophanim stand over them to the four directions.

563) When those four Ophanim journey to engage in wars, they journey from the palace above, the fourth one, where there is the courthouse called “merit.” They emit several armies and innumerable camps of angels from their sweat, and all stand under those Ophanim.

564) Some of them say poems, and some of them are messengers to the world. Opposite those messengers on the side of Tuma’a, who come out of her third palace, slandering the world in order to harm, those messengers in that palace stand opposite from them so they do not rule over those who engage in Torah, as it is written, “For He will give His angels charge over you to guard you.” It is also written, “They will carry you in their hands lest your foot is hit by a stone.” This is a stumbling stone, an obstacle rock. One of Tuma’a is called “a stumbling stone,” “an obstacle rock,” and one of Kedusha is called “a testing stone,” “a costly cornerstone,” “The Rock of Israel.” Everything stands one opposite the other.

565) From the third palace in the Sitra Achra, out come two spirits of anger and wrath. Out of those two come all the messengers that go to deflect people from the path of truth. They are the ones who stand and rush before a person who is walking toward a road of Mitzvot, in order to obstruct him. Those Ophanim stand opposite them to protect the person so he is not harmed by them. Moses feared those two spirits when he came down from the mountain, as it is written, “For I was in dread of the anger and the wrath.”

566) In the middle of that palace is another place, which stands up above in four doors to the four directions. There are ten appointees over each door, and one appointee over them. That appointee is included in the light, Ahadiel, and those are Ophan [singular of Ophanim] within Ophan, interwoven in one another.

567) Those 40 appointees receive Din from the palace of merit, to strike that soul who sinned, and they should beat her. They stand in flames of fire of those souls and fly out of that palace, striking that soul. The soul stands outside, rebuked, during all those days that she was sentenced, and does not enter the curtain, the partition of the palace.

568) Those 40 appointees stand and rebuke, and cast boycotts of all those who have uttered a needless word, and promptly uttered a holy word of Torah, defiling their mouths with it. They stand and excommunicate them, and they remain in that boycott for 40 days, their prayer unaccepted.

569) It is likewise with all those who sinned sins for which they must be reprimanded. Ten heralds come out each day, declaring through all the firmaments and all the armies, and all the camps of angels, “Beware of so and so, for he is rebuked for so and so sin that he committed,” until he repents before his Master.

570) When he repents that sin, those 40 appointees gather and release him from that reproach. Then they declare about him, “The reproach has been released from so and so.” Henceforth, the prayer enters. But as long as he did not repent, he is rebuked above and below, and the keeping from his Master is removed from him. Even at night, when his soul departs and wishes to come up, his soul is rebuked, all the gates of heaven are blocked before her, she does not rise, and she is repelled outside.

571) When that Ophan, appointed over those 40 appointees, travels, he reaches a place called “the runners’ chamber.” When he enters, the 40 appointees over the four doors enter with him and raise all those gold shields. These are angels that are called HASHMALIM, and they are shields, and swords, and spears that run to protect Israel from the rest of the nations, to wage war against them, and to avenge them timely, without delay.

572) This is why it is called “the runners’ chamber,” a place where they run, since they run and rush to fight and avenge vengeances. They correspond to other runners, who run to harm and weaken man’s fortunes to govern them, as it is written, “The runners left in haste.” There are runners from the side of Kedusha, and there are runners from the side of the Sitra Achra. Because of them, either “And the city of Shushan shouted and rejoiced” or “And the city of Shushan was perplexed.” If the runners of Kedusha here are first, the city of Shushan rejoices. If the runners of the Sitra Achra are first, the city of Shushan is perplexed.

573) In the palace, they stand opposite one another, Kedusha opposite the Sitra Achra. This is why the runners here protect everything. When they ascend and integrate with one another, one Avir comes out from above and they all become one shield, as it is written, “I am a shield to you.”

574) The 12 wheels turning in this palace are called “seraphim” in two colors, white and red, Rachamim and Din. They are always poised to watch over the sorrowful, whom the rest of the nations afflict and oppress. They are called “windows,” as it is written, “Watching over through the windows.”

575) They stand to observe those who pray their prayer, and come early to the synagogue [house of gathering] to be counted among the first ten. Then the seraphim rise up and write them above because the first ten are considered their friends, as it is written, “Friends are listening to your voice, let me hear it.”

576) Happy are the righteous who know how to set up their prayer properly because when that prayer begins to rise, those angels rise along with that prayer and enter the firmaments and palaces up to the gate to the upper door, and a prayer enters to be crowned before the King.

577) All those who pray prayers and sanctify their Master wholeheartedly, that prayer should elicit from the thought and by the will of speech and spirit. Then the name of the Creator is sanctified, and when the prayer reaches the angels, who are friends, they all take the prayer and go with it up to the seventh palace, to the door that is there. Those angels praise the Creator when Israel pray prayers and sanctify to the Creator. At daytime, they are the appointees during the day, who were appointed to praise along with the people of Israel, to be friends with them. At night, they are friends to those other ones, who say poems at night.

578) It is written, “He who robs his father and his mother and says, ‘There is no transgression,’ he is a friend of a man who destroys.” This is so because he prevents blessings from the Creator, who is his father, as it is written, “Ask your father and he will tell you.” It is also written, “Your father will be glad.”

579) “He is a friend of a man who destroys.” This “Man who destroys” flawed the moon, Malchut. The Sitra Achra, who is called “a capricious man,” “a slanderer,” “a hunter,” “a man of the field.” This is a man who destroys because he prevents blessings from the world. Here, too, one who prevents blessings from the world is a friend of a man who destroys because a man should bless the Creator and pray a proper prayer, to sanctify His holy name, and connect to those holy friends, the angels. One should not blemish his prayer because if he blemishes his prayer he will prevent blessings from the world and bond with a friend who is a man who destroys, preventing blessings from the world and causing everyone death.

580) It is written, “And joins a friend.” That friend is one who follows the Sitra Achra and does magic, drawing over himself an impure spirit, bonding in the bonding of the bad friend, and being in a bond with that friend, the man who destroys. He is called “a friend” because when a person is born, the Sitra Achra bonds with him, the evil inclination, and he is always friends with him. Afterwards the friend turns for him into a man who destroys.

581) And so there is a good friend on the side of Kedusha, on the right side, who does good to a person in this world and in the next world. Those angel friends always stand by a person in a bonding to save him and protect him, to be friends with him, to sanctify the name of their Master, and to always sing and praise before Him.

582) Four other pillars in two colors come out of those 12 seraphim in two colors, adjacent to those 12 seraphim. They are friends. Those four pillars stand one opposite the other, advising how to harm the righteous, though they are not yet doing, and rising and notifying the matter above, canceling that counsel. They are called Erelim [angels]. And although they are all appointed to it, still, each one was appointed and given charge over certain specific things. And under those, there are innumerable angels.

583) Those four Erelim stand toward the four directions, each one standing to watch over Israel. They are called “slits,” as it is written, “Peering through the slits.” Also, the 12 seraphim are called “windows.” The names of the slits are Iga’al, Iriah, Ariel, and Yahirael. Iga’al stands to the east, to watch over those who do good deeds, and all who think thoughts of Mitzva, even though they cannot perform.

584) Iriah stands to the south, watching over those comforting the poor, or whose heart is aching for him although they cannot give to him, and to those who walk on the path of Mitzva, and those who do Hesed unto the dead and keep a true Hesed. He is appointed on mentioning him above and engraving his form above, bringing him to the next world.

585) Ariel stands to the north, watching over those who contemplate doing harm but did not, or who wished to sin and came to commit the sin, but prevailed over their inclination and did not.

586) Yahirael stands to the west, watching over those who engage in Torah, bringing their sons to their teacher’s house to engage in Torah, and over all those who examine the sick in the house where he is ill. They watch over him and notify him that he should look into his sins and works, and repent them before his Master, since anyone who is looking at a sick person, if he examines his works and repents before the Creator, he causes him to be saved and for his spirit to be returned to him.

587) It is written about it, “Happy is he who educates the poor; the Lord will save him in the day of evil.” “In the day of evil” means in the day when evil rules, to take his soul. “Happy is he who educates the poor” is a sick one, as it is written, “Why are you so poor, O son of the king?” For this reason, “The Lord will save him in the day of evil.” Those are those who look at a sick one to return him to the Creator in repentance for his sins. Angel Yahirael stands in that palace, to watch over him. In a day when Din is on the world, he will escape it, as it is written, “The Lord will save him in the day of evil.” In the day when the Din is given to that evil one, the angel of death, to rule over him, “The Lord will save him,” and all those four Erelim are standing to watch over, which is why they are called “slits.”

588) On Rosh Hashanah [New Year’s Day], when the Creator stands in Din over the world and the Sitra Achra comes to slander, all 12 seraphim and four Erelim gather and stand before the Creator. They crown themselves and stand before the Creator. At that time, it is written, “Watching over through the windows, peering through the slits.” “Peering,” since he is peeping through a thin place, seeing and not seeing all that he needs to. “Watching over through the windows,” the place of watching, opening doors to have mercy on all. When the Creator watches over the world, He looks through those windows and those slits and takes pity on all.

589) When Israel blow the Shofar [a ram’s horn blown to make a special trumpet sound] and a voice awakens from below—coming out of the Shofar, which consists of fire, water, and wind, and everything turns into sound to evoke the upper sound, ZA, emerging from the Shofar, Bina, which likewise consists of fire, water, and wind, three lines—the herald comes out and declares in all the firmaments, saying, “The voice of my beloved, behold, he is coming.” And he says, “Watching over through the windows, peering through the slits.”

590) Then everyone knows that the Creator has pity over Israel, and they say, “Happy are Israel, for they have a counsel in the earth, to blow the Shofar to evoke mercy above.” Then it is written, “Happy is the people that knows the shout,” who break the shout, a harsh Din in which everyone is sentenced. Happy are Israel in this world and in the next world because they know the ways of the Creator and know how to walk in His ways and to properly unify the unification.

591) Those windows, the seraphim, and those slits, the Erelim, are all poised to unite all the prayers that rise from below upward, to watch over them and to bring them before the Creator. Therefore, any synagogue in which there are no windows is not a place in which to pray properly.

592) The synagogue below corresponds to the synagogue above. The synagogue above has windows and likewise below. This is because above, in the great synagogue, the palace, there are 12 high windows, 12 seraphim. Likewise in the lower synagogue. It all stands one opposite the other because the worlds stand one opposite the other, imprinted from one another, and all that is in the seal, exists in what is imprinted from it, and the Creator rises in His glory in everything. For this reason, “The Lord will save him in the day of evil,” meaning that when the evil side rules, the Lord will save him through the windows and slits.

593) Likewise, the appointee, Yahirael stands over those who are merciful toward the poor, as it is written, “Happy is he who educates the poor.” Poor means meager, which is why everything is in this palace, and this palace is included in the fourth palace, where there are the decrees and judgments for all. Happy is he who knows the secrets of his Master, to unify Him, and to always sanctify the name of his Master, to reward him in this world and in the next world.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

511) The second palace stands in faith to unite above. It is more concealed than the first, and contains three doors. Appointed over them is Orphaniel, which means “light of the Panim [face/anterior],” as he stands at the door toward the east, which is called Panim. The appointee also controls the three directions of the world—south, north, and east. South is right, Hesed; north is left, Gevura; and east is in the middle, Tifferet, the deciding line.

512) There are three doors to three sides. Two doors are blocked, and the middle door is open, as it is written, “As pure as an object of the heaven,” which is the door that is open in the middle, Tifferet, called “sky” [or “heaven”]. The appointee Orphaniel was appointed and stands in the open door on the east. Under him are two other appointees, appointed over the two other openings on the south and on the north. Those are hidden.

513) All the souls of the slain by the courthouse or slain of the rest of the nations were deposited to those three appointees, and the appointee over them carves their form in his garments, which are burning fire, raises them, and shows them to his Master. Then the Creator takes them and carves the slain of the rest of the nations in His clothes.

514) The appointee lowers the slain of the courthouse and lets them in after those two hidden doors, where two other appointees stand. From there, the souls see the glory of all those who observed the Torah and kept His Mitzvot. They are ashamed of themselves and are burned [suffer burns] by their own Huppah [canopy] until the appointee who stands over them opens the Eastern gate for them and illuminates for them, giving them life that opens at that gate. In the hand of the appointee is a cup of life full of lights, which is called “a cup of consolation,” “a cup of life,” for because they first drank a cup of death—meaning they were killed—they are rewarded with this.

The slain of the courthouse for their sin drink the cup of poison, meaning they were killed by the fourth courthouse deaths. Their death is their atonement, hence the appointee Orphaniel lets them in first, after the two hidden gates on the south and on the north—the two lines right and left—from which they see the complete righteous who cling to the right line and engage in Torah, as well as their good reward. They envy them and are burned by their Huppah, and then he opens for them the Eastern gate, the middle line, uniting the two lines and giving the souls a cup of life countering the cup of poison that they drank from the Klipot.

515) Likewise, in the Sitra Achra, in the palace of Tuma’a, there is another appointee, in whose hand is the cup of poison, the cup of His fury. As there is wine and there is wine, here too there is a cup, and there is a cup. One is for better and one is for worse. Wine is for better, as it is written, “And wine delights the heart of man.” A wine for worse is as it is written, “And foaming wine, full of mixture.” The cup for better is as it is written, “I shall raise a cup of salvation.” A cup for worse is as it is written, “The cup of His fury … the cup of poison.”

516) As on the side of Kedusha, palaces and appointees are all for the better, as are holy spirits and holy Behinot. Likewise, on the side of Tuma’a are palaces and appointees that are all for worse—the appointed spirits of Tuma’a, and all the Behinot of Tuma’a. They are one opposite the other, like the good inclination and the evil inclination, and it is all one.

517) This palace is called “a palace of radiance” because there is the spirit of Orphaniel in it, a radiance that does not change, that always illuminates only in the white in it, Hesed. He stands in a hidden light that illuminates from above, from the third palace, and in the light that illuminates from below, from the spirit in the first palace, which rose here. When the light below, from the first palace, strikes the upper light that is here, that spirit illuminates as the seeing in the eye. When it incarnates, it emits the sparkling and radiating light. Likewise is that spirit. This is why that palace is called “radiating.”

518) The spirit, Orphaniel illuminates to that palace and to the first palace because the spirit in the first palace illuminates openly from the hidden spirit that is here. This is why that spirit travels upward and travels downward, as it is written, “The curves of your thighs are as jewels,” for here is the palace of Hod, and NH are called “thighs.” And since it is a hidden light, it is called Hamukey [curves], meaning concealment [Homkim means concealed], as it is written, “my beloved has slipped and passed.”

It is written, “The curves of your thighs” in plural form because there is another spirit here, which came out of Orphaniel, to the left, and connects with him. The left spirit, Hadarniel, means Hod and Hadar [majesty and splendor]. They are included in one another, mingled together, and they an object of the heaven, for it consists of fire and water, two spirits, right and left, where right is water and left is fire.

519) It is written, “As the appearance of the bow that is in the cloud on the day of rain.” The first spirit, Orphaniel, is hidden both above and below, and illuminates like HASHMAL [electricity]. But not actual HASHMAL, which is uttering fire-animals, for there is no speaking in it, illumination of Hochma. At times it is actual HASHMAL, when Hadarniel is included in it, from whom emerge all those seraphim, since HASHMAL has the letters of Hayot Esh Memallelot [uttering fire-animals], and also present and absent animals—animals that at times feel and at times utter. This is why it is HASHMAL.

520) In Orphaniel there is life forever. When the world is sentenced favorably, that spirit illuminates, and all of life and joy are present, for because the merit departs and the Dinim press in and illuminate, that spirit illuminates, as it is written, “In the light of a king’s face is life,” for so are the letters of Orphaniel.

521) When the world is sentenced to Din, Sitra Achra rules and attacks, and the spirit of Orphaniel is concealed and darkened. At that time the whole world is in Din and sentenced. It all depends on that spirit. The mark is that the fear of the Dinim is felt in the knees, NH, and that palace is the palace of Hod.

522) Here there are all the garments of the souls of the righteous, who ascend to be seen before their Master and stand before Him. When the soul rises and reaches that palace, that appointee over the garments, Tzidkiel, which means justice, arrives. It is so because when a person performs the Mitzvot of the Torah in this world, to the extent that he exerts and labors in keeping them, so a garment is made for him in that place above, to wear in that world.

523) When the soul ascends, the appointee takes her garment and reaches the river of fire, where the soul must bathe and be whitened. Sometimes the soul burns there and drowns, and does not rise from there all day until morning, when the spirit from the south side awakens. Then the souls stand, they are renewed, and sing like the angels whose governance passes away. They burn and stand, and are renewed as before.

524) If the soul is rewarded and rises, the appointee Tzidkiel takes the soul and clothes it in a garment. She is corrected in it, and rises for an offering by the angel Michael the priest, to always stand, for all times, before Atik Yomin. Happy is that soul which stands and is rewarded with it.

525) The spirit Orphaniel, who rules over that palace, is appointed over all of it. When spirit is included in spirit—Orphaniel in Hadarniel—and they strike each other to be mingled together, the other rules that were appointed over the world are created. These are the seraphim with six wings, which sanctify their Master three times a day. They are meticulous with the righteous as a hair’s breadth, and are poised to punish—in this world and in the next world—those who slight the man from whom they learned even a single matter in the Torah and are not respectful of him, and all those who are using one who has learned the six books of the Mishnah, to unify the unification of their Master.

526) When spirit settles in spirit—Orphaniel in Hadarniel—and they illuminate together, an animal comes out of that light—Yofiel—ruling over the seraphim. There are four animals below it, whose faces are the face of an eagle. Yofiel is in all the secrets of the wisdom, and all those keys to the wisdom are in it.

527) This animal is poised to demand reward from the Creator, to give to all who chase after all wise ones, and even after every man to learn wisdom to know their Master and to reward people who pursue wisdom, to know their Master.

528) When a person passes away from this world, this animal comes out on four flying seraphim. They fly in front of him and it does not let all those evokers of judgment and sentence approach him. There are several messengers of peace around him, which are the seraphim. When they travel and are seen, those serpents and seraphim that come out of the serpent, who caused death to the entire world, surrender.

529) This holy animal stands, and when the soul ascends and reaches it, it asks the soul about the wisdom of her Master. She is rewarded according to the extent of the wisdom that she pursued and obtained. If the person could have obtained wisdom but did not, the soul is repelled and does not enter. She stands in shame under the palace. When the seraphim under the animal lift their wings, they all flap their wings and burn the soul. She burns and does not burn; she stands and does not stand; she illuminates and does not illuminate. And so she is sentenced each day.

530) And although she has good deeds, she is repelled because there is no reward in that world as for those who exert in wisdom, to observe the glory of their Master, and there is no measure to the reward of those who know wisdom, to observe the glory of their Master. Happy are they in this world and in the next world, as it is written, “Happy is the man who finds wisdom, and the man who obtains understanding.”

531) The spirit, Orphaniel, rules over everything. All are included in him; all look to him. That animal, Yofiel, rules over four other animals, and four wheels look to each side—to the east, to the north, to the south, and to the west.

Each wheel has three pillars. The wheel to the east, Tifferet, is Haniel, from the word Hen [grace]. The wheel to the north, Gevura, is Karshiel, from the word, Krisha [coagulation], since the lights on the left side coagulate, freeze. The wheel to the south, Hesed, is Azriel, from the word Ezra [help], and the wheel to the west, Malchut, is Aniel, from the word Ani [poor], since Malchut has nothing of her own and she is poor. Those three pillars on each wheel look to the middle, Tifferet, since the middle one carries all of them, and they all travel thanks to it. Were it not for the middle line, they would have been dark, without light.

532) Those who stand in the middle, Tifferet, are all appointed to sing. Those on the right, Hesed, sing, the desire rises up, and they say, “Holy.” Those on the left, Gevura, sing, the desire rises up, and they say, “Blessed,” since “holy” is above, in HGT, and “blessed” is below, in Malchut. For this reason, those who stand above, on the right side, take Kedusha and connect to Kedusha, to all who know how to sanctify the name of their Master in the unification of the wisdom. Those who stand on the left take Kedusha and connect to those who do not know how to properly sanctify their Master. They are all included in the unification and connect to one another until they all become one connection and one spirit.

533) From this place all the wise ones that are to know through a vision or a dream suckle. This is because the prophets suckle from above, from NH de ZA de Atzilut, and the dreamer or visionary suckles from here, from the palace of Hod. When the palace of Hod connects to the place above, in NH de ZA, the prophets suckle from above and from below in one connection.

534) This is why there is an allegory in the words of the prophets that their prophecy is not properly polished, as was with Moses, whose prophecy was completely polished because the light came from above, from Bina, the place from which all the lights emerge and reach his degree, Tifferet de Atzilut, and from there he suckled his prophecy and illuminated. This was not so for any person, nor for all the prophets. And those dreamers and visionaries suckle from below, from the palace of Hod, without the connection of NH de ZA above, and through a lower degree, Malchut, who is outside, in the first palace.

535) As with the degree of the prophets above, who receive from NH de ZA, the prophets do not see it from NH de ZA, but through another, inferior degree, Malchut de Atzilut. Here, too, the dreamers and visionaries, whose suckling is above, in the palace of Hod, it appears to them only through a degree outside the palace, which is Malchut in the first palace, inferior to it. It is so because the matter comes from the palace of Hod, and the matter reaches the appointee who stands at the gate to that palace, and from there to another appointee who is under him, and so forth until it reaches Malchut in the first palace. And when the matter reaches man, several have mingled with the matter, hence it is not properly polished.

536) When four wheels connect to the four pillars in the middle, and each wheel has three pillars—right, left, and middle—they are all called “desirables.” They are the visionaries because illumination of Hochma is the desirable, and it is not revealed in the wheels from Chazeh and above, but only in the pillars from the Chazeh and below. But their primary disclosure is in their middle one. Hence, the wheels do not give to the handsome ones, except by Hitkalelut with the middle pillar. This is why Bazak rules over them and Daniel is called “A man of desirables.” Happy are they who know the secrets of their Master, to walk in the path of truth in this world and in the next world.

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478) The first palace, Yesod and Malchut, is the first from below upward. It is a beginning with faith, Malchut of the palaces, who is called “faith.” The beginning of faith is the beginning of Malchut de Atzilut at the degree of seeing in the faith, in the degrees of illumination of Hochma in her, called “seeing.” The true prophets would see out of this mirror that does not illuminate, Malchut. And because this palace is the beginning of faith, the beginning of Malchut de Atzilut, it is written, “The beginning of the words of the Lord is in Hosea,” who saw out of that degree, the first palace, which is the beginning of all the degrees rising up, and the end of all the degrees going down to the Sitra Achra.

479) “And the Lord said to Hosea, ‘Go, take for yourself a woman of harlotry.’” Because Hosea saw the end of all the degrees out of this beginning, from within the palaces of Tuma’a, he had to take that woman of harlotry. It is so because Israel were repelled and were drawn out of that first palace down to the place called “woman of harlotry,” Malchut de Tuma’a, for they left and did not cling to a virtuous woman, Malchut de Kedusha. He saw from there all those palaces that are on the side of Tuma’a.

480) The palaces of Tuma’a defile anyone who clings to them. Because Hosea had to look into the palaces of Tuma’a, it is written, “Take for yourself a woman of harlotry.” But does a prophet really need it? Yet, because a person is forbidden to enter these palaces of Tuma’a for fear that he would be taken after them, as did Noah, as it is written, “And he drank of the wine, and was drunken; and he was uncovered,” clinging to the Sitra Achra, the intoxicating wine. This is because wine is illumination of Hochma. When drinking as the measure of the law, extending Hochma only from below upward, then it is wine that delights God and people. But when he drinks more than the measure, extending the Hochma from above downward, it is an intoxicating wine.

481) Hosea feared looking into these palaces, in which Israel were defiled and to which they clung, for fear that he would be taken after them, as it is written about Noah, “And he drank of the wine, and was drunken; and he was uncovered.” Finally, He said to him, “Take for yourself a woman of harlotry and children of harlotry.” The woman of harlotry is Malchut de Sitra Achra. Children of harlotry are her degrees.

It is written, “And he went and took Gomer, daughter of Diblaim,” to know to what Israel clung and were defiled leaving the faith, Malchut de Kedusha, for a foreign god, Malchut de Tuma’a. Hence, he saw it from the first palace, the beginning of all the degrees. This is why it is written about her, “Sin crouches at the door,” for right at the door of that palace is the Sitra Achra, a woman of harlotry. The appointee over the Sitra Achra is standing by the door.

482) That palace is the beginning of everything to rise in degrees. It is a section that stands in the light, to be crowned in its degrees, to look upon those upper degrees, as it is written, “And they saw the God of Israel,” for since that palace is considered Malchut, there is seeing in her, for there is seeing only in Malchut.

483) There is an appointed attendant in that palace, Tahariel. He stands by the door to the palace, and all the souls, once they pass away from this world, rise and wish to come to the first palace. That appointee stands at the door, along with several other appointees, all of whom are blazing fire, scepters of fire in their hands, and all are with eyes, since there is seeing in this palace, Hochma. And because the Hochma appears only by disclosure of Dinim, they are all blazing fire. If the soul, once it departed from this world, is rewarded with entering, that appointee opens the opening and the soul enters.

484) If the soul is unworthy, having sinned in this world, another appointee is summoned, from the Sitra Achra. He stands on the other side, and several thousands and tens of thousands of litigators and litigants are with him. The Dinim de Miftacha are called “thousands,” and those of Man’ula are called “tens of thousands,” as it is written, “A thousand may fall at your side and ten thousand on your right; it shall not approach you,” for they are found here in the verse, “Sin crouches at the door.”

The holy appointee rejects her and the other one, on the side of Tuma’a, receives her and admits her into the palaces of Tuma’a. And all those litigants and litigators grip her until they bring her down to Hell, where she is sentenced for 12 months, which is the correction of the Sitra Achra, a courthouse in which to judge the wicked.

485) The holy appointee stands over the door to all the prayers that breach airs and firmaments to come before the King. If it is a prayer of many, he opens the gate and lets her in, where she is detained until all the prayers of the world become a crown on the head of the righteous one who lives forever, Yesod.

486) If it is a prayer of one, it rises until it reaches the palace door, where that appointee stands. If the prayer is good for entering the holy King, he immediately opens a door and lets it in. If it is not good, he pushes it out and it descends and roams the world, standing at the bottom firmament from among those firmaments below, which lead the world. In that firmament is the appointee Sahadiel, who takes those rejected prayers, called “disqualified prayers,” and conceals them until a person repents.

487) If he repents before his Master properly, and prays another prayer, a good one, when the prayer rises, the appointee, Sahadiel, takes that prayer, the disqualified one, and raises it until it meets the good prayer. Then they rise and mingle together, and come in before the holy King.

488) Sometimes, a prayer is rejected because that man went after the Sitra Achra and was defiled. The appointee in the Sitra Achra takes that prayer, and then the Sitra Achra stands and mentions the man’s iniquities before the Creator, slandering him above. For this reason, when the prayers and souls rise, they all rise and stand before that first palace, and that appointee stands by the door of the palace, letting the souls and prayers inside, or rejecting them.

489) Above the door of the palace is another door, which the Creator dug out of Dinim de Miftacha, as it is written, “The well that the ministers dug.” It opens three times a day, meaning that three lines illuminate in it, and it does not close. It stands open for those who repent, who have shed tears in their prayer before their Master. And all the gates and doors are closed until they come in by permission, except for these gates, which are called “the gates of tears.” Those are open and require no permission.

This is so because the first door is as it is written, “Sin crouches at the door,” where the Malchut de Man’ula is found, ten thousand. In that respect, repentance does not help because it is the quality of harsh Din. But the Creator dug another door above it, the Miftacha, Malchut that is mitigated in Bina, and from there the repentance helps.

490) When this prayer in tears rises through these gates, that Ophan, who is an angel from Malchut, called Ophan comes. He stands over 600 big animals, and his name is Yerachmiel. He takes the prayer in tears, the prayer enters and is connected above, and the tears remain here. They are written in a door that the Creator dug.

The prayer in tears raises MAN for correction of the Miftacha, to raise Malchut to Bina; hence, the prayer is accepted and the tears remain carved on the door, where they cause the mitigation of Malchut in Bina. Dema [tearing] comes from the word mixing, for it mixes and mingles Malchut in Bina.

491) There are tears that are always registered on the upper Merkavot and are not erased. Those tears were shed above and below when the Temple was ruined. The Man’ula is mixed in them, and repentance does not help with them, hence they are not erased. Those tears that are shed over the righteous and worthy when they part from the world, those Merkavot take them all and mix them with those tears that were shed over the ruin of the Temple. This is why it is written in the future, “And the Lord God will wipe away tears from off all faces.” The faces are the upper, holy Merkavot. Afterwards, “And He will remove the disgrace of His people,” at the end of correction.

492) There is a spirit called Situtria in this palace. It is an appearance of sapphire that sparkles in all directions. It stands to both sides, illuminating to the right and to the left. It is called Situtria from the word Sitrin, meaning sides [in Aramaic]. The sparkling spreads like the sparkling of a candle, illuminating to four sides.

493) When the upper firmament, the river that stretches out of Eden, Yesod de ZA, elicits souls to bring them to the seventh palace above, Bina of the palaces, the seventh palace receives them. When the holy souls come out of the seventh palace, they descend until they reach the first palace. The holy spirit, Situtria, who is to the right, takes them, as well as all those male souls that are destined to blossom and clothe in male righteous, who are right. That spirit takes them all and they are detained there until they are mingled with female souls.

494) From the spirit, Situtria, a spirit comes out to the left side. It is called Adiria Sanugia. At first, it is seen by itself, then it is concealed and becomes included in the first spirit, and they become one, included in one another. This spirit is poised to receive female souls when the craving of the seventh palace is to cling to the river that stretches out, Yesod de ZA de Atzilut. At that time, that desire that rises from below upward makes souls with its will, and they are females. And since that spirit is in Gevura and left line, it is called Adiria, from the word Adir [mighty/great] and huge.

495) When the desire of the river—Yesod de ZA—descends and clings from above downwards, it makes male souls. The desire above, of Yesod, makes male souls, and of below, of the Malchut in which the seventh palace is included, makes female souls.

496) When the female souls come out of the seventh palace, they come down from there until they reach the spirit of the left, called Adiria. It is called “the sapphire pavement.” The first spirit, Situtria, is called “sapphire,” and the left spirit is called “a sapphire pavement,” as it is written, “And under His feet there appeared to be a sapphire pavement.”

497) When the souls reach the spirit Adiria, the spirit takes them and they stand in it. Afterwards, the spirit of the left mingles with the spirit of the right, and those souls become mingled with male and female together. At that time they fly out of the palace and divide inside people once again, arriving and clothing in each one according to his way: In the male, a male soul is clothed; and in the female, a female soul. Afterwards they hold each other and mate together.

498) When the spirit of the left comes to mingle with the spirit of the right, they beat on each other in order to mingle, and sparks spread out to all directions. Ophanim—which come from the spirit of the left—are made of these sparks, and these are the Ophanim that blaze in fire. They stand in singing.

499) When spirit is perfumed in spirit, the left in the right, and they are mingled together, a light is born and comes out of them. It ascends and descends, and settles over the four rows of Ophanim. It is an animal that governs them, and it is written about it, “The spirit of the animal in the Ophanim.” It is called Bazak, illuminating in a sparkling light in a flame, and ruling over all the Ophanim.

500) One firmament spreads out from Bazak, standing on two pillars. Those two pillars are two cherubim—Matat and Sandalfon—one from this side and one from that side, and a firmament is over their heads, as it is written, “And I looked, and, behold, upon the firmament that was over the head of the cherubim was an appearance similar to a sapphire stone, as an image of a throne was seen upon them.” That Bazak is appointed over the firmament, and the upper spirit, Situtria—included in Adiria—is appointed over all.

501) All the early prayers, before Israel completed all the prayers, are detained in that firmament, and Bazak, who rules the firmament, corrects them. Finally, Sandalfon—the great appointee, the superior spirit who governs everything—comes, and when Israel complete all the prayers, he takes them from that firmament, ascends, and ties them to their Master.

502) That Bazak stands to count all the prayers that rise, and all the words of Torah that are crowned in the night, when the northern spirit awakens and the night divides. Anyone who stands at that time and engages in Torah, all those words rise, and Bazak takes them and places them in the firmament until the day rises.

503) Once the day has risen, the words rise and stay in the place of the firmament, in which stars, signs, sun, and moon hang. It is Yesod de ZA, for the degrees in it are called so. This is called “a book of remembrance,” as it is written, “And a book of remembrance was written before Him.” A book is Malchut; “remembrance” is Yesod. “Before Him,” since “book” and “remembrance” are written in the same connection, meaning in Zivug of the Panim [anterior/face].

504) Four wheels travel on 12 pillars, since there are four wheels to each Ophan, and each wheel has three pillars. Those four wheels are Ahaniel, Kdumiel, Malkiel, YAHDONHY, and Yahadonia. The keys to the holy name are in their hands.

Four wheels are HG TM, which are four angels, Ahaniel, Kdumiel, Malkiel, and Yahadonia. Ahaniel—Ahani El [I will delight God]. Ahani comes from the words benefit and joy, as it is on the side of Hesed, right. Kdumiel—Kedumei El [The first of God], since what precedes Gevura is Hesed, and since he is from the side of Gevura, the inclusion with Hesed is inscribed in his name. The right line controls the Gevura by its precedence, and this is why he is called Kadmiel.

Malkiel—Malkey El [kings of God], is Tifferet, who is called “a king.” Yahadonia is HaVaYaH and Din combined. It is the Malchut, in which there is the Din of ADNI, and he is mitigated by the name HaVaYaH. Aleph of ADNI is missing in this angel because Aleph indicates the name EKYEH, which illuminates in Malchut de Atzilut.

505) Those four are included in the letters of the name ADNI. Sandalfon, the owner of the Merkavot, uses them. Those four letters fly in the air, included in the letters of the holy name HaVaYaH with the filling of letters Aleph: Yod–He–Vav–He, and Avir comprises the four letters ADNI. Thus, ADNI are included in HaVaYaH. The four letters HaVaYaH take the four letters ADNI in Bazak.

Bazak is an animal that controls the Ophanim. It extends from the Hitkalelut of Malchut in Yesod. For this reason, the four letters HaVaYaH are extended by it over the four letters ADNI in the Ophanim.

506) The four letters ADNI enter the four letters HaVaYaH, as it is written, “The loops were parallel to one another.” This is the meaning of including and incorporating these with those, in the spirit Bazak, which is included in the holy name from the two of them, for he is an offshoot of the spirit Adiria, ADNI, who is connected to the spirit Situtria, HaVaYaH. Therefore, he includes the name ADNI in the name HaVaYaH.

507) Everything in this palace is conducted and travels in that spirit, in the meaning of the holy name who governs everything. In that palace, the holy name, YAHDONHY, comprises two names—ADNI HaVaYaH—combined in one another, as it is spirit in spirit, since two spirits govern— Situtria, a male, and the spirit Adiria, a female: HaVaYaH from the side of the male spirit, and ADNI from the side of the female spirit.

When the name YAHDONHY, comprising two spirits, spirit in spirit, illuminates in one another, everything illuminates and the light ascends and descends like the light of the sun in water. As the light of the sun spreads in the water through its end, uniting one another as one, the light of the spirit of the name HaVaYaH spreads in its illumination in the spirit of the name ADNI and they unite with one another as one.

508) Then, when this spirit—Situtria that is included in Adiria—journeys, all travel thanks to him. And when that spirit illuminates from the name YAHDONHY, they all connect as one, to rise up in that holy name.

509) In the middle of the palace stands a pillar, pinned from this palace to the other, upper palace. On that pillar, the spirit below rises to the spirit above in the other palace, to unite spirit in spirit. Also, it rises on that pillar through the highest spirit, which is in the seventh palace, since in each palace that pillar stands in its middle, so they all become one spirit, as it is written, “One spirit for all.”

510) That pillar, which stands in the middle, is called Adaraniel. He holds the keys to the holy name. When the prayers ascend and reach that pillar, all who are in that palace travel to the other palace to unite with one another, so that all become one, to unite above and below together, so the holy name will be whole, as it should. Adaraniel means “carrying here,” since Adar means carrying, and Hani is like Hena [over here]. This is because that angel, who is the pillar, carries the lower ones and brings them to the upper palace.

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