Truma [Donation]
1) How beloved are the children of Israel before the Creator, who desires them, and who wishes to cling unto them and to bond with them, and who has made them a single nation in the world … and they desired Him and bonded with Him … And to the rest of the nations He has given ministers to rule over them, while He took Israel into His portion.
20) “King Solomon has made him a sedan chair from the trees of Lebanon.” A sedan chair is the lower palace, Malchut, like the upper palace, Bina. The Creator called it “the Garden of Eden,” and He planted it for His delight. His desire is to play in it with the souls of the righteous, where they all stand and are inscribed within it. These are the souls without bodies in this world; they all rise and become crowned there, and they have places to see, to be delighted in the sublime delight, called “the pleasantness of the Lord,” and there they are filled with all the pleasures of the rivers of pure persimmon.
34) One who wishes to exert in a Mitzva[singular of Mitzvot] and exert in the Creator must not exert in it futilely and for nothing. Rather, one should exert in it properly, according to one’s strength. It is good for a person to accept the Creator’s exertion.
39) When we see that man’s will is to chase and to exert after the Creator with his heart, soul, and will, we know for certain that Divinity is present there. Then we need to buy that man for the full cost, bond with him and learn from him. We learn about that, “And buy yourself a friend.” He should be bought for the full price to be rewarded with the Divinity that is in him.
41) Anyone who holds the hand of the wicked and exerts with him so he will leave the bad way rises in three ascensions, which no other man has risen. He causes the subjugation of the Sitra Achra, causes the Creator’s glory to rise, and causes the keeping of the entire world in its existence above and below. It is written of such a person, “My covenant was with him, the life and the peace.” He is rewarded with seeing sons to his sons, and he is rewarded in this world and rewarded with the next world. No litigator can sentence him in this world and in the next world, he enters through the twelve gates in the firmament, and there is none who can protest against him.
43-44) When Israel come to the synagogue and pray their prayer, when they come to redeem Israel and attach redemption to prayer, not stopping in the middle, by that they cause Yesod, which is called “redemption,” to approach Malchut, which is called “prayer,” that white color, Netzah, rises to the top of the chamber, Malchut, and becomes a Keter [crown] for it.
A herald comes out and says, “Happy are you, holy nation, for you do good, you cause the unification of Yesod (called ‘good’) before the Creator.” It is written, “And I have done what is good in Your eyes,” attaching redemption to prayer, for at that time, when reaching “Praises to God above,” that color, Netzah, rises to the top of the chamber, that righteous, Yesod de ZA, awakens to bond in the place that is needed in love, in fondness, in gladness, and in good will. And all the organs, all the Sefirot, willingly conjoin with one another, upper ones in lower ones.
Then all the candles, all the degrees, illuminate and blaze, and they are all in a single bonding in this righteous who is called “good,” as it is written, “Say, ‘A righteous is good.’” This unites everyone in a single bonding, and then everything is in a whisper above and below, in kissing in good will, and the matter is in a bonding of the room, in an embrace.
46) One who raised MAN in a Masach de Hirik and brought Malchut back, conjoining her with ZA, by that he reformed the wicked from iniquity and extended for them Nefashot de Kedusha. He is worthy of being crowned with the crown of kingship on his head, since the lower one who causes lights to the upper one is himself rewarded with the same amount that he had caused to the upper one. And because the Malchut bonded with ZA and received GAR through his MAN, he is rewarded with GAR, as well. And because he caused the Zivug of the King and the queen, he is therefore worthy of being there, and the King and the queen ask about him and wish to impart upon him all that he had caused for them.
51) A poor man rewards people with several benefits, several upper treasures, and he is not as one who rewarded the wicked. What is the difference between them? One who exerts and does charity to the poor completes life for his soul and causes him to exist. By that, he is rewarded with several benefits in that world. One who exerts after the wicked, to reform them, complements more, since he is making the other side of other gods surrender and not rule, and removes his governance from him. He makes the Creator rise on this throne of glory, and makes another soul for that wicked one, happy is he.
86) If you make your requests before the King in prayer, ask, pray, and ask your requests and return to your Master. “Come,” as one who invites, greeting his sons and having mercy on them. So is the Creator. In the morning and also at night, He calls out and says, “Come.” Happy are the holy nation whose Master seeks them and calls for them to bring them near Him.
111) Happy is he who exerts to know his Master, happy is he in this world and happy is he in the next world.
122) Happy is the man who places his will in that—to complement his Master each day.
125-126) When Israel make the unification, “Hear O Israel,” with a complete will, a light comes out of the concealment of the upper world, upper AVI. This is the path of Aba. This light battered within the harsh spark, Yesod de Ima, and was divided into 70 lights, from which the Mochin of YESHSUT were emanated, meaning ZAT de AVI, HGT NHYM, where each consists of ten. These 70 lights illuminated in 70 branches of the tree of life, in HGT NHYM de ZA, where each comprises ten.
At that time, that tree, ZA, emits fragrances and perfumes, meaning illumination of Hochma, and all the trees in the Garden of Eden, Malchut, emit scents and praise their Master, ZA. It is so because then Malchut is established to enter the Huppah [wedding canopy] with her husband, ZA, and all the upper organs, meaning Sefirot de ZA, unite in one craving and in one desire to be one, without any separation. Then her husband, ZA, is set up toward the Malchut, to enter the Huppah in a single unification to be united in Malchut.
147) It is a Mitzva [commandment] to study Torah each day, as it is the upper faith to know the ways of the Creator, for all who engage in Torah are rewarded in this world and in the next world, and are saved from all the evil slanders. It is so because the Torah is the faith, and one who engages in it engages in the upper faith, and the Creator instills His Divinity within him so that she does not depart from him.
148-149) One who knows a word of Torah should be chased and that matter should be learned from him, to keep the verse, “From every man whose heart moves him you shall take My donation.” The Torah is the tree of life, to give life to all who strengthen in the Torah, who strengthen in the tree of life, as it is written, “She is a tree of life to they who hold her.”
There are several high secrets in those who engage in Torah, who are rewarded with attachment with the upper Torah, ZA. They do not leave it in this world and do not leave it in the next world. Even in the grave, his lips utter Torah, as it is written, “Moving the lips of those who are asleep.”
151-153) Happy are the righteous who know how to aim their hearts’ desire for the upper, holy King, and all their hearts’ desire is not for this world and for its idle lust, but they know and exert to aim their desire for clinging above, to extend their Master’s will in them from above downward.
From which place do they take their Master’s will to extend it to them? They take from a high and holy place, from which all are holy wills. This is “Every man,” righteous, Yesod de ZA, who is called “every” [or “all”], as it is written, “The advantage of a land in everything,” and as it is written, “Therefore I esteem right all Your precepts concerning everything.” “Man,” a righteous man, is righteous, the master of the house, Yesod, the master of Malchut, who is called “house.” His will is always to the queen, Malchut, as a husband who always loves his wife. “His heart moves him” means that he loves her. His heart is his queen, Malchut, who is called “heart.” “Moves him” means to cling to Him.
And even though they have great love for one another and they never part, still, “From every man,” meaning Yesod, the master of the house, the queen’s husband, “You shall raise My donation,” Malchut. It is customary that if there is an attempt to take a woman from her husband, he is vigilant and does not leave her. But the Creator is not so, as it is written, “And this is the donation,” meaning the Assembly of Israel, Malchut, that despite all her love for Him and His love for her, she is taken from Him to be among them, from a high place, where every love between a wife and her husband is present, Yesod. From there “You shall raise My donation.” Happy are Israel and happy are all who are rewarded with it.
169-171) “Bless the blessed Lord.” Et [“the”] implies Malchut, who is called Et. Et is the Sabbath of the entering of the Sabbath, the Sabbath night, Malchut. “Blessed is the blessed Lord.” “Blessed” is the origin of the blessings from the source of life, the place from which every potion to water everything comes out, meaning Yesod of Bina. Because it is the source that imparts in the letter of the covenant, Yesod de ZA, it is called “the blessed,” which is the sprouting of the well. Yesod is the sprouting of Malchut, who is called “a well.” And because the blessings reach Yesod de ZA, the well is certainly filled and its waters never stop. Also, Hassadim are called “water.”
This is why we do not say, “Bless the blessed Lord,” but “Bless the Lord,” for had it not reached Yesod de ZA, the sprouting from the upper source, Yesod de Bina, the well would not have filled at all, meaning Malchut, since Malchut can receive only from Yesod de ZA. This is why we say, “The blessed,” who is Yesod de ZA. “Blessed,” since He always complements and waters. This is the Sabbath of the entering of the Sabbath, Malchut. We bring the blessings in a place that is called “Blessed,” Yesod de ZA. And when they come there, they are all extended forever, meaning Malchut, to be blessed, be watered, and be whole as it should be, full on all sides.
“Blessed” is the upper source, Yesod de Bina, from which all the blessings emerge. When the moon is complete, we also call her “Blessed,” in regard to the lower ones. However the “Blessed” here is the upper source, HaVaYaH, the middle in all the upper sides, ZA, the middle line. “Blessed” is peace at home, Yesod de ZA, who is called “peace,” the springing of the well to complement and to water all. “Forever” is the lower world, which must be blessed, and the oil and the Gadlut, abundance, which extends in “Bless the blessed Lord,” all for “forever,” who is the Malchut.
184-189) When the day illuminated on the Sabbath day, the ascent of joy rises through all the worlds in peace and joy. Then it is written, “The heavens are telling the glory of God, and the firmament is declaring the work of His hands.” “The heavens” is ZA, in which the name of the upper one, Ima, is seen, and in which the holy name, Aba, is inscribed. In other words, heavens is ZA, in which there are Mochin de AVI.
What is “Telling”? They illuminate and sparkle in the illumination of the upper light, and rise by a name, which is included in the illumination of the upper wholeness, in the name, HaVaYaH, in which there are Yod-Hey, the wholeness of the upper one, who are AVI.
What is telling, that the heavens tell? It is that they sparkle in illumination of the wholeness of the upper book, Aba, and that which extends from a book is called “a story.” For this reason, they rise in a whole name, HaVaYaH, and illuminate in a complete light, in the right line, and sparkle in complete sparkling in the left line. They sparkle and illuminate by themselves from within the light of the sparkling of the upper book, sparkling and illuminating to each and every direction to which they cling. This is so because each and every ring illuminates from the sapphireness and the light, and sparkles in sparkling, meaning all the Sefirot in Malchut that are called “rings,” for on this day the heavens, ZA, are crowned and rise in the holy name, HaVaYaH, more than on the rest of the days.
“The work of His hands” is the upper dew that illuminates from all the hidden sides, which are the works of the hands of ZA, and the correction in which he is corrected on that day more than in the rest of the days. The Hassadim, which are called “dew,” appeared by raising MAN from Masach de Hirik that ZA raised, hence the dew is called “the works of His hands.”
“The firmament is declaring.” “Declaring” means it is pulling the dew and dripping down to Yesod, from the Rosh of the King, from His GAR, which are called Rosh of ZA, and is filled from all the sides. “The firmament” is a firmament that is the springing of the well, Yesod, which gives to the well, Malchut. This is a river that comes out of Eden, which pulls and drips down the pouring of the upper dew, illuminating and sparkling in a sparkling from all the sides. This firmament pulls it in an extension of love and craving to water the potion of joy for Sabbath night, the Malchut.
When it pulls and the crystal dew drips from the Rosh of ZA, everything is filled and completed in the holy letters, in 22 letters in all those holy trails. The Hochma in the 32 paths is piled and dresses in dew, Hassadim, and everything is filled with everything— Hochma as well as Hassadim, though the Hochma is concealed and the Hassadim are revealed. When everything is united in it—both Hochma and Hassadim—a way is made in it, to water and to bless below, to Malchut. That is, a Miftacha [key] is made in it, called “a path.” Through it, it imparts illumination of GAR to the Malchut.
224-225) Just as when a buck or a dear departs from its place, it promptly returns to that place, although the Creator departed upward to Ein Sof, He promptly returns to His place because Israel below cling to Him and do not leave Him to be forgotten and far off from them. This is why it is written, “O You my help, hasten to my assistance.”
This is the reason why we must unite with the Creator and grip Him, as one who pulls from above to below, so that no one will be left from Him for even an hour.
245-246) When Israel unite the unification in the verse of the 25 letters, which are “Hear O Israel the Lord our God, the Lord is one,” and in “Blessed be the name of the glory of His kingdom forever and ever,” which are 24 letters, each of them aims in them. All the letters unite together and 49 gates in Yovel, Bina, rise in one bonding. It is so because 25 and 24 are 49, and then there is a need to rise up to Bina and not more. At that time, the 49 gates of Bina open and the Creator considers that person as though he had kept the whole of the Torah, which comes in 49 faces.
For this reason, one must aim the heart and the desire in 25 and in 24, to raise them in the heart’s desire to the 49 gates. Once he has intended in that, he will aim in the unification “Hear O Israel,” and in “Blessed be the name of the glory of His kingdom forever and ever,” which are the whole of the Torah. Happy is he who intends in them because he is certainly the whole of the Torah above and below. This is the complete person, male and female, since “Hear O Israel” is male, and “Blessed be the name of the glory of His kingdom forever and ever” is female, and it is the whole of the faith.
259) “God, You are my God I shall seek You” means that he established the light that shines in blackness, the light of Hochma that is governed by the left at the point of Shuruk, which cannot shine for lack of Hassadim and is therefore called “black light.” It is so because the light that is in blackness does not illuminate until it is corrected below, meaning MAN is raised and Hassadim are extended for Hochma to clothe in, and then she illuminates. One who corrects this black light, even though it is black, is rewarded with the white light that shines, which is the light of the illuminating mirror, ZA. This is a man who is rewarded with the next world.
261) “My soul thirsts for You; my flesh yearns for You,” as one who is hungry for food and thirsty to drink. “In a dry and weary land where there is no water.” This is Malchut that is dominated by the left, which is black light, for lack of Hassadim, water. At that time she is a desert and not a habitable place. She is not a holy place, and is therefore regarded as a place without water. This is why David corrected her and extended for her water from ZA. And as we are hungry and thirsty for You after Hassadim in this place, “Thus I have seen You in the sanctuary, to see Your power and Your glory,” since the hunger and thirst cause the raising of MAN and the extension of Hassadim from ZA to clothe Malchut’s black light, and then she returns to Kedusha and shines.
294) But people’s folly detains them from seeing and they do not know and do not notice why they are in this world. They are not concerned with watching over the honor of the upper King in this world, much less being concerned with the honor of the upper world, what it stands on, and how matters are interpreted.
308-309) “And the righteous are as trusted as a young lion.” But the righteous do not trust their deeds at all. They are always afraid, like Abraham, of whom it is written, “And it came to pass, when he was coming near to enter into Egypt.” As Isaac, of whom it is written, “For he feared to say, ‘My wife.’” As Jacob, of whom it is written, “And Jacob was very frightened and was distressed.”
If those did not trust their deeds, it is all the more so with the rest of the righteous in the world. Thus, how does it say here, “And the righteous are as trusted as a young lion”?
Of course it is written, “As a young lion,” since of all the names of the lion, only “young lion” is written, and not “lion” or Shachal or Shachatz [other names for a lion], but only “young lion,” the weakest and the smallest of them all, who has no faith in its power although it is strong. So are the righteous: they do not trust their actions now, but are as a young lion: although they know that the power of their good deeds is strong, they are only as confident as a young lion and not more.
325) The praise of the singing of the Song of Songs is the whole of the Torah, the whole of the act of creation, the whole of the patriarchs, the whole of the exile in Egypt, and Israel’s exodus from Egypt, and the song of the sea, “Then Moses sang.” It is the whole of the Ten Commandments and the keeping of Mount Sinai, and includes from the time when Israel walked in the desert until they arrived in the land and the Temple was built. It is the whole of the crowning of the upper holy name with love and with joy, the whole of Israel’s exile among the nations, as well as their redemption, the whole of the revival of the dead through the day that is a Sabbath for the Lord—the day that is all Sabbath for the future, what it is, what was, and what will be afterward, on the seventh day in the seventh millennium, when it is a Sabbath for the Lord. It is all in the Song of Songs.
360) This is so because when male and female— ZA and Malchut—are established together under the upper King, Bina, the letters ELEH of Bina, her NHY, come down to ZA and Malchut during her Katnut. These NHY give them Mochin during her Gadlut, and then the King, ZA, rises to Bina and fills there with all the sanctities and all the blessings that extend below, imparting them below, to Malchut. This is the craving of the upper King, ZA, to be filled with sanctities and blessings to give below, to Malchut.
371-375) Why did King Solomon see, which brought words of love between the upper world, Zeir Anpin, the lower world, Malchut, and the beginning of the praise of love that he introduced between them, “May he kiss me”? Indeed, there is love of Dvekut [adhesion] of spirit to spirit only in a kiss, and a kiss on the mouth, the springing of the spirit and its outlet. When they kiss each other, these spirits cleave to one another and become one, and then it is one love.
The kiss of love spreads to the four spirits, and the four directions cleave together, and they are inside the faith, Malchut. And the four spirits rise by four letters, which are the letters upon which the holy name depends, and upon which the upper and lower depend. The praise of the Song of Songs depends on them, and they are the four letters of Ahava [“love,” Aleph- Hey- Bet- Hey]. They are the upper Merkava [chariot/assembly], HGTM, and they are bonding and Dvekut, and the wholeness of everything.
The four letters Aleph- Hey- Bet- Hey are four spirits of love and joy of all the organs of the body, without any sadness. It is so because there are four directions in a kiss, each included in the other: the spirit of ZA is included in Malchut, the spirit of Malchut is included in ZA, and when this spirit is included in the other spirit, and the other is included in that, two spirits together are made in each—its own spirit and the spirit of the other that is included in it. Then they unite in one Dvekut, and they are four in wholeness—two of ZA and two of Malchut, springing in one another and included in one another.
When their illumination spreads into this world, a single fruit is made of these four spirits, a single spirit that consists of four spirits. It returns, ascends, and breaches firmaments until it rises and sits in the palace of love upon which every love depends. That spirit is also called “love,” and when the spirit rises, it evokes the palace to unite above with the sixth palace, the palace of good will, where there the kisses are.
The four letters are for the four spirits, and they are the four letters Aleph- Hey- Bet- Hey, since the spirit of ZA is Aleph, the spirit of Malchut that is included in ZA is the letter Hey, the spirit of Malchut is Hey, and the spirit of ZA that is included in Malchut is Bet. Their fruit is called Ahava [love], since when they unite with one another, ZA in Malchut in the bonding of kisses, they immediately awaken one beside the other—the spirit of Malchut awakens and is included in the spirit of ZA, and the spirit of ZA is included in the spirit of Malchut.
For this reason, the Hey, the spirit of Malchut that is included in Aleph—the spirit of ZA—promptly comes out and unites with Aleph, clinging in Dvekut and in love. And two other letters awaken— Hey, the spirit of Malchut, with Bet, the spirit of ZA, which is included in Malchut—and spirits become included in spirits in the Dvekut of love.
383) Rabbi Shimon wept. He said, “Indeed, I know that the high spirit of holiness is pounding in you. Happy is this generation, for there will not be such as this generation until the time when the Messiah King arrives, when the Torah resumes its past. Happy are the righteous in this world and in the next world.”
395) “And God made the two great lights.” The two great lights are the oil of lighting, as well as the oil for lighting, the upper world, ZA, and the lower world, Malchut, male and female. Each time a male and a female come together, they are both referred to as masculine. And because the upper world is called great, thanks to it the lower world—which is connected and included in it—is also called “great.” This is why it is written, “The two great lights.”
414-415) “And God said, ‘Let there be light,’ and there was light.” This light was concealed, and it is set up for the righteous for the next world, as it is written, “Light is sown for the righteous,” indicating both the righteous above and the righteous below. That light never operated in the world except on the first day, and was then hidden and never used.
If it were completely hidden, the world would not exist for even a minute. Rather, it was concealed and sown as a seed that is sown and produces offspring, seeds, and fruits, and the world exists from it. There is not a day that does not come out from it in the world and sustains everything because with it, the Creator nourishes the world. Where there is engagement in Torah at night, a thread of that hidden light comes out and extends over those who are engaging in Torah, as it is written, “By day the Lord will command His mercy, and in the night His song shall be with me.”
421-422) King Solomon looked and saw that even in that generation, which was more complete than all the other generations, it was not the wish of the high King that wisdom would be so disclosed through him, and that the Torah that was initially hidden would be revealed. And he came and opened doors for it. But although he opened, they are closed, except for those sages who were rewarded and who stutter in them, and do not know how to open their mouths in them. This generation, in which Rabbi Shimon is present, is the wish of the Creator for Rabbi Shimon for hidden matters to be revealed through him.
But I am perplexed about the sages of the generation—how they let even one moment be without standing before Rabbi Shimon and studying Torah while Rabbi Shimon is in the world. But in this generation the wisdom will not be forgotten from the world. Woe unto the world when he departs, the sages grow fewer, and the wisdom is forgotten from the world.
432) “And behold, it was very good” is the angel of death. Why do you say here that because of him, it does not say “It was good” on the second day? Indeed, here is the secret of secrets. Of course the angel of death is very good, since all the people in the world know that they will die and return to dust, and therefore many repent and return to their Master because of this fear. They fear sinning before Him. Many fear the King because a rope is hanging before them. Indeed, how good is the rope for people, for it makes them good and genuine and they correct their ways properly. “And behold, it was very good,” indeed, “Very.”
436-438) When they come out of there to come into this world, the spirits undress the body and clothing of the Garden of Eden, and clothe the body and clothing of this world, making their abode in this world, in this clothing and body, which is from a stinking smut.
And when it is his time to go, to leave this world and go, he does not leave before the angel of death undresses this clothing and this body. Once the body has been stripped of the spirit through the angel of death, the spirit goes and dresses in the other body in the Garden of Eden, from which it undressed upon its coming into this world. There is joy for the body only in that body which is there, and he is happy that he stripped off the body of this world and wore the other, complete clothing from the Garden of Eden, which is similar to this world. He sits in it and walks and observes to know high secrets, which he could not know or observe while he was in this world in this body.
When the soul dresses in a clothing of that world, what refinements and what delights has he there? Who caused the spirit to clothe the body in the Garden of Eden? Who is it who undressed him of these clothes of this world? It is the angel of death. Thus, the angel of death is very good, and the Creator performs Hesed [grace] with people when He does not strip the man of the clothes of this world before He fixes up other garments for him, more honorable and better than the ones in the Garden of Eden.
440) See how merciful is the Creator over His creations: even the most wicked, who contemplates repentance but cannot repent and dies, certainly receives punishment for having departed the world without repentance, but afterwards, that desire to repent, which He placed in his heart, does not go unnoticed by the upper King, and the Creator fixes a place for the wicked in an abode in the netherworld, where he tweets in repentance. It is so because a desire comes down from before the Creator and breaks all the powers of the guards over the gates of the chambers of Hell, and reaches the place of that wicked, knocks in him, and evokes in him the desire to repent, as he had had during his life. Then that soul tweets to rise out of the abode in the netherworld.
441) There is no good will that is lost from the holy King. Because of it, happy is he who contemplates good thoughts for his Master. Even though he cannot do them, the Creator regards his will as though he did. This is for the best. However, the Creator does not consider an ill will as an act, except for contemplation of idol worship.
528-529) The Creator created the world wisely, making it with great craftiness, blowing the breath of life in it, to know and to regard the secrets of the wisdom, to know the honor of his Master, as it is written, “Everyone who is called by My name, and whom I have created for My glory, whom I have formed, even whom I have made.” The glory below, the holy throne, Malchut, was established above only through the corrections of the dwellers of this world.
When people are righteous and pious, knowing how to correct corrections for the glory, Malchut, as it is written, “Whom I have created for My glory,” for this glory of Mine, so it is established with strong pillars, HGT, to decorate it with corrections and decorations below, so they raise MAN from below to extend Mochin to her, which are called “decorations,” so that My glory will rise thanks to the righteous in the land.
536-538) Rabbi Yosi and Rabbi Hiya were walking along the way and a donkey driver was leading the donkeys behind them. Rabbi Yosi said to Rabbi Hiya, “We should engage and exert in words of Torah because the Creator is walking ahead of us, hence it is time to make corrections for Him, so He will be with us on this way.” A donkey driver stings the donkeys with a piece of wood to make them walk faster.
Rabbi Hiya started and said, “It is time to do for the Lord; they have broken Your law.” Anytime when the Torah exists in the world and people engage in it, the Creator is seemingly happy with the work of His hands, there is joy in all the worlds, and heaven and earth maintain their existence. Moreover, the Creator gathers His entire household and tells them, “See the holy people that I have in the land, thanks to them, the Torah is crowned. See the work of My hands, of whom you said, ‘What is man, that I should remember him?’” And they, when they see their Master’s joy with His people, they promptly start and say, “And who is as Your people, as Israel, one nation in the land.”
And when Israel idle away from the Torah, His might seemingly fades, as it is written, “You neglected the Rock who begot you,” and then it is written, “And all the host of heaven stand.” Hence, it is time to do for the Lord. Those righteous that remained should muster their strength and do good deeds, to strengthen the Creator with the righteous and with His camps and armies, since they have broken Your law and the people of the world do not engage in it properly.
560) The Creator will grant you and will hear your voice when you need Him.
561) When the Creator created the world, He divided the world: the settled place to one side, and the desolate place to the other side. He divided the settled place and turned the world around a single point, which is the holy land, since the holy land is the middle of the world, the middle of the holy land is Jerusalem, and the middle of Jerusalem is the house of the holy of holies. Also, all the good and nourishment of the entire settled place descends there from above, and there is not a place in the entire settled place that is not nourished from there.
567) The governance of faith is inside the middle point of the whole of the holy land, the house of the holy of holies. Even though now it does not exist, still, the whole world is nourished thanks to it, and food and provision come out from there to all, throughout the place of the settled world. For this reason, even though Israel are outside the holy land, still by the power and merit of the land, there is food and provision in the world. This is why it is written, “And bless the Lord your God for the good land which He has given you.” Indeed, for the good land, for thanks to it there is food and provision in the world.
590) From the day one inherits the soul, which comprises the Creator and His Divinity, from that time he is called “a son,” as David said in Psalms, “I will tell of the law of the Lord: He said to Me, ‘You are My son, today I have begotten you.’” This applies to every person when obtaining the soul.
593) The Creator adds a good thought to an act. And since you are his son, everything which you have thought for your Master, He will keep through you, and you will never move from Him. Rather, you will be in His form in everything. At the time of exile, you vanish from people, while I, from this world, am an emissary of the Creator to say these words before you. I am commanded by Him never to move from you at any time and any hour that you wish. I and all the Tannaim and Amoraim of our seminary ask of you: “Go, arise and complete the commandment of your Master.”
640) When the world was created, not a thing existed before there was the desire to create man, so he will engage in Torah, and thanks to that, the world existed. Now, anyone who looks in the Torah and engages in it, seemingly sustains the entire world. The Creator looked in the Torah and created the world; man looks in the Torah and sustains the world. It follows that the work and the keeping of the entire world is the Torah. For this reason, happy is he who engages in the Torah, for he sustains the world.
645-647) “To know that the Lord He is the God” is the whole of the faith of the entire Torah, the whole of above and below. The whole of the faith, Malchut, since the name Elokim [God] is Malchut. The whole of the Torah is the written Torah, the name HaVaYaH, ZA. This is the oral Torah, the Malchut, the name Elokim. It is all one: it is the whole of the faith because HaVaYaH [the Lord] is the Elokim [God]; it is the full name.
Faith is called “a name” for in this unification it is full and complete. And He, “The Lord is one and His name One.” HaVaYaH is one; He is “Hear O Israel, the Lord our God, the Lord is one.” This is one unification. “And His name One” is “Blessed be the name of the glory of His kingdom forever and ever,” which is a different unification, so His name will be one, Malchut. It is also written, “The Lord is the God,” when they are in one unification.
How do you say that the verse, “The Lord is the God” is as it is written, “The Lord is one and His name One”? After all, is it not similar? If it were written, “The Lord is one and His name is One,” I would say so. But it is written, “The Lord is one and His name One.” Should it not have said here, “The Lord He is the God He,” and then it would seem like “The Lord is one and His name One”?
It is all one because when uniting these two names, this in one unification and that in one unification, as it is written, “The Lord is one and His name One,” the two names become one, included in one another, and everything becomes whole there, in one unification. Then, “The Lord He is the God,” since everything is included in one another to be one. And as long as they have not all united, this in itself and that in itself, they are not included in one another to be all one.
666) The Mitzvot of the Torah are parts and organs as above. When they all join into one, they all rise to one place. The tabernacle is organs and parts, all adding up to a man, such as the Mitzvot of the Torah, since all the Mitzvot of the Torah are in man, male and female, ZON. When they conjoin, they are one, in a man, HaVaYaH filled with Alephs, which is Adam [man] in Gematria. One who omits even a single Mitzva in the Torah, it is as though he omitted the form of faith, Malchut, for all the organs are together in man. For this reason, everything rises in a unification.
680) When a person sees the righteous or the ones who are fitting in the generation and meets them, they are certainly the face of Divinity. They are called “the face of Divinity” because Divinity hides within them. Divinity is hidden in them, and they are revealed because those who are close to Divinity are considered her face. And who are those who are close to her? It is them with whom she is established to be seen by the high King, ZA. They are the ones who raise MAN to unite the Creator and His Divinity.
715-716) All the gates are locked and closed, and the gates of tears do not close. There is no tear except out of sorrow and sadness, and all those appointees over the gates break the turns of the roads and the locks, admit those tears, and that prayer enters before the holy King.
At that time, that place, Malchut, is pressured by the sadness and pressure of that man, as it is written, “In all their affliction He was afflicted.” He called, “He was afflicted,” for man’s affliction moves Divinity. The craving of the upper world, ZA, to that place, Malchut, is as a male who always craves the female. Hence, when the King, ZA, enters the queen, Malchut, and finds her in sadness, then all she wants is handed to her, that man or that prayer are not returned empty, and the Creator takes pity on him. Happy is that man who sheds tears before the Creator in his prayer.
878-880) Rabbi Elazar and Rabbi Aba went inside the house. When the night was halved, they rose to engage in Torah. Rabbi Aba said, “Now is certainly a time of good will for the Creator. And we have commented many times that when the night is halved the Creator enters the Garden of Eden with the righteous and plays with them. Happy is he who engages in Torah at that time.”
The Creator playing with the righteous, how does He play? At that time, when the night is halved, the Creator awakens with the love of the left for the Assembly of Israel, Malchut, for there is love only from the left side. That is, He clothes the Hochma in the left with the Hassadim in the middle line, and the Hochma is completed.
The Assembly of Israel has no gift to offer to the King, or something of importance and beauty, except those spirits of the righteous, which the Creator sees crowning in several good deeds and several merits that they did on that day. They are more desirable to the Creator than all the sacrifices and offerings because in them, the Creator smells the fragrance that Israel do.
At that time the light illuminates, meaning the light of Hochma illuminated after having clothed in the Hassadim of the middle line, and all the trees in the Garden of Eden sing, and the righteous are crowned there with the refinements of the next world, which are the illumination of Hochma, called “Eden.” When He awoke the man from his sleep at that time to engage in Torah, He took His portion with the righteous in the Garden of Eden.
888) Rabbi Shimon said, “Moses did not die.” But it is written, “And Moses died there.” Also, in every place it reads “death” in regard to the righteous. What is death? On our part it is called so, but on the part of the upper ones, it is to the contrary: life has been added to him. One who is in perfection, on whom the holy faith depends, death does not depend on him and he does not die.
924) In the early days, a man would tell his friend,“Tell me a word of Torah and have a portion of silver.” Now, a man says to his friend, “Have a portion of silver and engage in Torah.” And there is no one to notice and no one to lend an ear except those few high and holy in whom the Creator is praised