Tetzaveh [Command]
39) “From among the children of Israel,” since everything is called “one” being one, as it should be, only from among the children of Israel. This is so because the children of Israel stand below to open ways, to illuminate paths, to light the candles, which are the upper Sefirot, and to bring everything from below upwards so all will be one. This is why it is written, “But you that cleave unto the Lord.”
40) “And you, bring ... near you.” Everything is brought closer by those who know how to unite the unification and to serve his Master. This is so because when the offering is there as it should be, everything draws near together—the sides, right and left—and the illumination of the face of the Creator is in the world, in the Temple. Then the Sitra Achra surrenders and hides, and the side of holiness governs with light and joy.
86) Moreover, words of Torah settle in only there, since there is no light except for that which comes out of that darkness. This is so because when that side surrenders, the Creator rises above and His glory grows. Also, the work of the Creator is only out of darkness, and there is no good except from within the bad. And when one enters a bad way and leaves it, the Creator rises in his glory. Hence, the perfection of everything is good and bad together, and to later depart to the good. And there is no good except for that which comes out of the bad. And in that good, the glory of the Creator increases, and this is complete work.
89) And there is a secret here, which shone for us in the desert: Why was Din awakened in the world on this day? Indeed, all the secrets and all the precious sanctities are dependent upon the seventh, Malchut, and the upper seventh is the upper world, called “the next world,” Bina. All the candles, all the sanctities, and all the blessings shine from her to Malchut, and when it is time to renew the blessings and the holy things to shine, the correction of all the worlds must be observed, to renew the blessings and sanctities. Then all the corrections to sustain the worlds rise from the lower ones if their deeds are virtuous.
92) And when Israel awaken below by the blowing of the Shofar, the voice that comes out of the Shofar beats the air and breaks through firmaments until it rises to the strong stone, the Sitra Achra, which covers the moon. When it observes and finds the awakening of Rachamim, the Sitra Achra that rose and stood above, covering the moon, is confused. At that time, that voice stands and removes the Din from the Malchut, and since the Rachamim was awakened below in Malchut, the high Shofar, Bina, awakens above, as well, to produce a sound, which is the Mochin de ZA, Rachamim. Then voice meets voice, Rachamim in Rachamim.
94-95) “Serve the Lord with gladness,” since man’s joy draws another joy, the higher one. Similarly, the lower world, Malchut, as it is crowned, so it extends from above. This is why Israel hurry to awaken a sound in the Shofar, which includes fire, wind, and water, the middle line, which consists of three lines that became one and rises upwards. It strikes that good stone, which diminishes her left line, and is colored by these three colors—white, red, and green—which are the three lines included in the voice. Then, as it is fit, so it extends from above.
And since Malchut was established with this voice from below, Rachamim come out from above and are on her, hence she is mingled with Rachamim from below and from above. At that time the Sitra Achra is mingled, his strength wanes, and he cannot accuse. And the good stone, the Malchut, stands in illumination of Panim [face] from all sides, in illumination below and illumination above.
134-136) “You shall dwell in Sukkot for seven days.” This is faith, Malchut, which receives all her Mochin. And this verse was said about the upper world, Bina. When the world was created, this verse was said.
When Hochma—meaning upper AVI, called Aba and Hochma—began to come out of the place that is unknown and unseen, from Rosh AA, one Masach emerged and struck. And that upper Hochma sparkled and spread to all sides in the upper tabernacle, YESHSUT, which is called Bina and Ima. And that upper tabernacle produced VAK, which are ZA. And then, with the sparkling of the Masach, it illuminated to everyone and said, “ You shall dwell in Sukkot for seven days.”
Sukkot is written without a Vav [in Hebrew], since this is the lower tabernacle, Malchut, which is like a lantern, a glass vessel in which the candle is placed so as to shine, to show all the lights. And then he said, in the sparkling of the Masach, “You shall dwell in Sukkot for seven days.” The seven days are from the upper world, Bina, to the lower world, Malchut. All seven days, HGT NHYM de Bina, exist so as to shine for that Sukkah [tabernacle], which is the “Fallen tabernacle of David,” the tabernacle of peace, Malchut. And the holy people should sit under its shade in faith, Malchut, and one who sits in that shade, sits in those upper days of Bina.
145) The Creator “Reveals the deep and secret things.” He reveals all the deep, upper secrets. The middle line reveals the depths in the two lines of Bina. It reveals them because it knows what is in the darkness of the left, where the light of Hochma sinks for absence of Hassadim. And were it not for the darkness, the light would not appear later through the middle line. And it knows what is in the darkness, since it includes it in the right line. For this reason, it revealed the depths and the hidden, since were it not for the darkness of the left, the depths and the hidden would not have been revealed. And this light that appeared out of the darkness is Hochma.