The Mother Lends Her Clothes To Her Daughter
16. The heavens, the earth, and their hosts were created by MA, which is Malchut, as it is written: “When I behold your heavens, the work of your fingers (Tehilim 8:4). Before this, it is written, “MA – WHAT (How) glorious is Your name in all the earth, which You set above the heavens” (Tehilim 8:2). The heavens were created by the name (property) MA (Malchut). However, the phrase “above the heavens” refers to Bina, which is called MI, the heavens that are above ZA. The explanation of this lies in the name of Elokim. MA (Malchut) rises up, includes itself into Bina, and receives its properties. Bina is called Elokim. After He CREATED A LIGHT FOR THE LIGHT, meaning Ohr(Light) Hassadim (called “precious garment”) for Ohr Hochma,Ohr Hassadim dresses Ohr Hochma, and this is the meaning of the phrase, “He created a Light for the Light.” With the help of the supernal name Elokim, (Bina) Malchut rises, joins Bina, and receives all of its properties. That is why the phrase, “BERESHEET BARAH ELOKIM” (In the beginning God created) refers to the upper Elokim, which is Bina and not Malchut. This is because MA (Malchut) is not created by MI and ELEH.
The lower world (Malchut, MA) receives the Light (marked by the name of Elokim) from Bina. This Light brings Malchut power, and the properties that are fit to create heaven, earth, and posterity manifest within it. No posterity, no generations are possible without Ohr (Light) Haya.
This is what The Zohar says: the lower world (Malchut, MA) exists by the force of the name Elokim, by the name of the Upper World. That is why Malchut has power (OhrHochma) to create generations. If Malchut has Ohr Hochma, then the world can be created by it.
Haya is one of the types of Ohr Hochma. There is one Light that the Creator emanates, or rather, we refer to the sensation of the Creator as the Light. This sensation depends on the desires-Kelim in which we feel Him. As long as there are only two types of desires-Kelim, those of bestowal and those of reception, there correspondingly exist two types of the Light, Hassadim and Hochma. However, each of them includes several subtypes, and Ohr Haya constitutes a particular form of Ohr Hochma. This is because Hochma is the Light or pleasure that the will “to receive” feels, whereas Hassadim is the delight that the will “to bestow” feels. If only the Kelim of bestowal (GE) are present in the Partzuf, then it is filled with Ohr Hochma. (Do not confuse this with the MA that is used here, where MA-Malchut with ZA = MA in its Gematria).
The Zohar explains that the Light descends from the name of Elokim thanks to the merging of MI and ELEH. ZAiscalled “heaven.” YESHSUTisaboveheaven, ZA. There is no MI in heaven (ZA), only MA. However, after OhrHassadim dresses Ohr Hochma (i.e., the Light ELEH = AHP dresses MA = GE), all the letters combine and are raised by the names Elokim above heaven = ZA = MA to YESHSUT = Bina = MI.
MI (Bina) is above the 2nd restriction because its property is higher, better than that to which the restriction extends: the property of Bina is not “to refrain from reception”; so the ban of Tzimtzum Bet simply does not apply to it because it has no desire to receive.
There remains only the ban of Tzimtzum Aleph, the restriction imposed on reception of the Light in Malchut de Malchut (the central point of the entire creation, the only thing that was created). Malchut itself is egoistical, but if it has a Masach (screen) and receives the Light only by means of a ZivugdeHaka’a (the opposition to one’s own desire, only for the Creator’s sake) on the desires of bestowal, such a reception does not occur in Malchut, but rather in the first 9 Sefirot. Therefore, Malchut can receive the Light in its first 9 Sefirot.
In other words, if Malchut has the will (power) to receive (enjoy) the Light (pleasure) not for itself, but because the Creator so desires, it receives only this amount of the Light (pleasure). In order to receive the Light on such conditions, Malchut (man’s inclination to pleasure) should first push away all coming pleasure which Malchut perceives as standing before it. This is referred to as the Light’s impact on the screen and its reflection off it (the reflection of pleasure by will-power so as not to receive in spite of the natural, primordial desire to receive pleasure).
The reflected pleasure is called OhrHassadim. Generally speaking, this is not a Light, but rather Malchut’s intention to receive only for the sake of the Creator. However, this intention is the necessary and sufficient condition for the subsequent reception of OhrHochma from the Creator. This is because after Malchut repelled all Light (i.e., expressed its intention to refrain from reception for its own sake), it thereby met the condition of Tzimtzum Aleph to receive the Light in the intention only for the Creator’s sake, which is called OhrHozer - reflected Light or OhrHassadim. Now it can receive OhrHochma, the pleasure that the Creator wants to bestow upon it.
However, by accepting this Light, Malchut is not merely a recipient-creation; like the Creator, it bestows pleasure upon Him! This way, the Creation attains the Creator’s level, becomes equal to Him in properties because it wants to bestow everything (is filled with OhrHassadim). Besides, Malchut receives and enjoys because unless it feels pleasure, it will not please the Creator.
Therefore, Malchut receives, meaning it is filled with OhrHochma, wisdom and pleasure, due to bestowal and reception for the Creator’s sake. This is the perfection of the Creator’s Creation which can independently reach His level! The Creation becomes perfect and similar to the Creator.
One can imagine man’s path from the low level of our world to the Creator’s ultimate spiritual height as a passage down the suite of rooms. In all, there are 125 pass-through rooms between our state and the Creator. Each room has its own attributes, and only those who possess the same attributes can enter there. If, regardless of the reason, a person changes his properties, he is automatically moved by an invisible current to a position that corresponds to his new properties.
This way, one can move within that space: an infinitesimal inner change of properties generates the influence of a spiritual force field on a person and he instantly moves to the new place of his equilibrium, where his internal properties completely coincide with the external properties of the spiritual field. Hence, there are no guards at the room entrances/exits. As soon as a person adapts himself to the next, higher room, he is automatically elevated there by the spiritual current or field.
What properties should a person change to be able to move from one room to another inside that spiritual field? He only has to alter the type of pleasure to which he aspires. We cannot help receiving pleasure because this is the only material of creation. However, we can change the object of our aspirations, something that we wish to enjoy.
Our “I” that feels pleasure is present in all of our desires that constantly change in terms of magnitude and the desired object. This “I” never disappears. The only thing of which a person should rid himself is the sensation that he does something to please this “I.” A person should aspire to feel what the Creator desires and whether He is pleased with him (just as the mother is content with her son’s progress).
After Malchut decides to receive only for the sake of the Creator, i.e., according to the force of its Masach (the force of resistance to its egoistical will to receive pleasure), it receives OhrHochma only in conformance with the magnitude of the reflected Light. Or, vice versa, one may say that the magnitude of the reflected Light determines man’s will-power and his desire to act for the Creator’s sake.
However, the first 9 out of 10 Sefirot of Malchut are not egoistical because they are the Creator’s properties with which He wishes to correct Malchut. Only the last Sefira of Malchut, the single creation called MalchutdeMalchut is egoistical and remains under the ban of the Tzimtzum Aleph. OhrHochma does not enter where the will to receive pleasure is present. Hence, this Light can be received in the first 9 Sefirot.
However, after Tzimtzum Bet, in order to correct Malchut and impart the properties of mercy (Hassadim) to it, so that it will be able to “bestow,” acquire the properties of Bina, and transform its primordial egoism into altruism, Malchut rose to the Partzuf Abba and replaced Bina there. This way, Bina found itself below Malchut. Bina itself can receive OhrHochma unrestrictedly, even below Malchut. However, Bina adopted the limitations of the Tzimtzum Bet for the sole purpose of correcting Malchut.
Therefore, as a result of the MAN raised by the souls, man’s requests for spiritual correction, the Light AB-SAG descends and lowers Malchut from Bina’s level back to its own place. Malchut descends from Bina and the Light of attainment and wisdom becomes revealed.
Owing to the descent of Malchut, Bina purifies itself from all restrictions and limitations and returns to receive OhrHochma. After OhrHassadim dresses OhrHochma, MI shines in ELEH and the name Elokim becomes revealed, meaning that OhrHochma shines.
The structure of the name Elokim cannot be found in MA because the lower boundary of heaven (Malchut) is restricted by Tzimtzum Aleph, the ban imposed on the reception of OhrHochma that allows using only the desires of bestowal during the 2nd restriction’s 6000 years. Hence, The Zohar says that the name Elokim was created from MI and not from MA by the property which Malchut received when it rose to Bina.
17. When the letters ELEH descend from above, from Bina, downward to Malchut, it is as if a mother lends her clothes to her daughter and adorned her with her own adornments. The name of Elokim descends from Bina (mother) to Malchut (daughter). And when does she adorn her? When the male essence appears before her. It is then written about her, “Three times in the year shall all your males appear before the Lord God” (The Torah. Shemot 34:23). This because Malchut is called by the name “Lord” in the male gender. It is written: “Behold the Ark of the Covenant of the Lord of all the earth” (Yehoshua3:11). The Torah is the Covenant and the Ark is Malchut, which is called by the male name “Lord.” This is because it received the properties called Kelim, desires called “clothes,” and the Light called “adornments” from her mother Bina. The letter Hey (A) then leaves MA (Mem + Hey) and is replaced by the letter Yud (I), and, just like Bina, Malchut assumes the name MI. She dresses up in male clothes, namely the clothes of Bina, to accept all the males of Israel.
As it is written in item 13, the Tzimtzum Bet is in force from the Rosh of AA and downward because Malchut of AA rose to Bina and created all the lower Partzufim of the world of Atzilut with the property of the Tzimtzum Bet. This way, each Partzuf of AA, AVI, and ZON has only 2 SefirotK-H and 3 SefirotB-ZA-M were separated from that level (in their properties) and moved to a lower one (became equal to it in their properties). This way, B-ZA-M (AHP of the PartzufAA) fell to the SefirotK-H (GE) of the PartzufAVI. B-ZA-M (AHP of the PartzufAVI) fell to the SefirotK-H (GE) of the PartzufZON. B-ZA-M (AHP of the PartzufZON) fell under the Parsa to the worlds BYA.
The SefirotK-H (GE) that remained at their own level, in their Partzuf, are called MI, and the Sefirot B-ZA-M that were separated (in their properties) and moved to a lower one, are called ELEH.
“WHEN THE LETTERS ELEH DESCEND FROM ABOVE”: when Malchut is expelled from Bina, the letters ELEH get detached from AVI and fall to ZON (a lower level). They get clothed in ZON: ELEH of Abba (YESHS – Israel Saba) get clothed in ZA, and ELEH of Ima (Tvunah) get clothed in Malchut. Bina of the world of Atzilut is a complex Partzuf: its GE constitute AVI (2 Partzufim) and its AHP have the name of a separate PartzufYESHSUT because they fulfill a special function with regard to ZON. Bina: GE = MI =GE of Abba + MI = GE of Ima = ELEH = AHP of Abba = YESHS (IsraelSaba) + T (Tvunah) = ELEH = AHP of Ima.
When OhrHaya comes from above (as a result of which, Malchut descends from Bina’s level to its own place), 3 SefirotB-ZA-M return to their level and, correspondingly, the SefirotK-H-B (called the “holy of holies”) return to the now complete Partzuf consisting of 5 Sefirot. (Here the Light is called by the name of the Sefirot which it fills.) Previously, there was only OhrRuach-Nefesh in K-H; now OhrNeshama-Haya-Yechida was added to K-H-B, while Ruach-Nefesh descended to ZA-M.
However, when the AHP of the RoshdeAA (i.e., B-ZA-M of the RoshdeAA) that fell to its Guf (body) rise (return from the Guf to the RoshdeAA), the Kelim of GEdeAVI rise together with them to the RoshdeAA (these are the Kelim of GEdeAVI that were clothed in the AHPdeAA in their small state; i.e., when the AHPdeAA fell to the GEdeAVI) and receive the Light called “holy of holies” that shines in the RoshdeAA.
The reason for this lies in the fact that when the upper Partzuf descends to the lower one and when the lower Partzuf ascends to the upper one, they become equal. This occurs because no place and motion exist in the spiritual, and only a change of properties instantly and automatically moves a Partzuf or its part in the spiritual space, closer (higher) to the Creator or farther away (lower) from Him.
Therefore, a spiritual ascent implies the change of properties of the lower Partzuf to the properties of the upper one, and the descent of the upper Partzuf means that its properties equalize with the properties of the level to which it descended.
Hence, in the small state, when the Sefirot = the AHPdeRosh of the PartzufAA get detached from its head and fall (i.e., move according to their inferior properties) to its Guf, from the Peh to the Chazeh, where the PartzufAVI dresses the PartzufAA, they (B-ZA-M = ZON = the AHPdeRosh of AA) become like AVI, without OhrHochma, but only with the Light of Bina, Hassadim.
That is why, in the big state, i.e., when B-ZA-M = AHPdeAA return to the Rosh (the level that is higher than the Guf), they take with them the GE of AVI because they became one level with them in the small state. Therefore, in the big state the GE of AVI rise from the AHPdeRosh of AA to the RoshdeAA and become equal to them (in their properties). They receive the Light called the “holy of holies” that shines in the RoshdeAA.
Similarly, ZON rise to AVI: after AVI receive the Light in the RoshdeAA, they acquire power, screen, and lower Malchut from Bina to its place in Malchut. Owing to this, their SefirotB-ZA-M = AHP return to their level, AVI, as in AA. However, when the Kelim-SefirotB-ZA-M = AHPdeBina that were in K-H = GEdeZON rise to AVI, they also take with them the Sefirot of ZON which they dressed, i.e., K-H = GEdeZON, and thus K-H = GEdeZON rise to AVI and receive the Light of the “holy of holies” or Haya there.
Therefore, it is written that Ima-MOTHER DESCENDS TO HER DAUGHTER TO DRESS AND ADORN HER: the letters ELEH or Ima, Bina in its small state descends to Malchut. This means that THE MOTHER DESCENDS TO HER DAUGHTER because the 3 Sefirot of Ima assumed the property of Malchut, and by so doing, separated from Bina and became Malchut’s part. This appears as if Bina gave a part of its Kelim to Malchut. Yet, this transfer is temporary; as if Bina gives these Kelim to Malchut for temporary use.
After that, Ima-Bina-MOTHER ADORNS HER DAUGHTER WITH HER ADORNMENTS because in the big state, when the 3 SefirotELEH return to Bina, Malchut rises together with them to the level of Bina and there it receives the Light of the “holy of holies” (because to rise to Bina means to become like Bina in properties), hence it has the right to receive the same Light as Bina.
It turns out that due to the fact that the mother lowered her Kelim (properties) ELEH to her daughter by intentionally assuming the properties (desires) of Malchut instead of its own, by entering the small state and willingly diminishing itself, she adorned her daughter Malchut with her adornments, meaning the Light that comes during the big state: the Light of Bina entered Malchut, and this is described as “Malchut received her adornments.”
There are two kinds of adornments that the daughter Malchut receives from her mother Bina: the first is OhrHochma (Ohr Haya, the Light of GAR), the Light of perfection because it imparts the property of perfection to the fulfilled Kli.Malchut receives this Light from Ima (upper mother) that stands between the Peh and the Chazeh of the PartzufAA, i.e., above its Parsa but below its Rosh. The second Light is OhrNeshama and it means imperfection. It is received from the lower mother, the Partzuf of Tvunah that stands between the Chazeh to the Tabur of AA, i.e., under its Parsa.
Naturally, in order to receive this or that Light, Malchut has to rise to the corresponding level. In other words, it has to change its properties so as to be able to receive that Light.
When Malchut rises to Tvunah and receives its adornments, these adornments are still imperfect because Malchut remains with a “question” (without the Light of Hochma as Tvunah before raising MAN). That is to say, to attain perfection, Malchut still needs to receive the MAN from the souls that are called the righteous or the “males of Israel.” In this state the righteous, the “males of Israel,” receive the Light from ZA which rose to YESHS = Israel-Saba.
However, when Malchut rises one level higher, to the place of the mother, Bina, above the ChazehdeAA and receives its adornments from Ima and not from Tvunah, then these adornments turn perfect because they have OhrHaya in them. There is no question in it anymore because it is considered to be the male, giving Kli, and the males of Israel receive from it.
All the males of Israel appear before it and receive the Light from it. MalchutiscalledtheLord (Heb. Adon). The regular Malchut is called by the Creator’s female name Adonay or ADNI, whereas in this state it is called by the male name Adon (Lord).
This is because it no longer has a question. No MAN is raised within Malchut because it has reached perfection – the Light of Haya and is therefore called “male” or the Lord (Adon). Hence, the prophet said: “BEHOLD THE ARK OF COVENANT OF THE LORD (Adon) OF ALL THE EARTH” (Yehoshua3:11). Malchut is called the “Ark” because ZA, which bestows upon it, is called the “Covenant.” The Zohar calls Malchut the “Lord of all the earth” or “male.”
The letter Hey in the word MA = Mem-Hey, which means a female essence, left Malchut because this letter Hey signifies the presence of a question in Malchut, i.e., the absence of OhrHochma. OhrHochma brings absolute knowledge, questions disappear and so does the letter Hey. The letter Yud rises to the place of Hey and Malchut assumes the name MI as Ima, which means the reception of the name Elokim.
18. Israel receives the last letters ELEH from above, from Bina down to that place, Malchut, which is now called MI just like Bina. I utter the letters ELEH and shed tears of my entire soul to receive these letters ELEH from Bina to the house of Elokim, which is Malchut. So that Malchut would be called Elokim, just like Bina. How can I receive them? “With the voice of joy and praise, with a multitude that kept the holy day” (Tehilim 42:4). Rabbi Elazar said, “My silence has built the Temple above, which is Bina, and the Temple below, which is Malchut. As people say, a word is worth a gold coin (Heb. Sela), and silence is worth two. So the words “a word is worth a gold coin” mean that I say and regret. “Silence is worth twice as much” because two worlds, Bina and Malchut were created by this silence. If I had not kept silent (See Par. 11), I would not have attained the unity of both worlds.”
After Hey leaves MA and Yud rises instead of it and forms MI, then by raising MAN, Israel raises the LAST LETTERS ELEH to Malchut. As we already explained, ELEH of the upper Partzuf fell to the GE of the lower one, hence they refer to the lower Partzuf in the big state as well. This is because when B-ZA-M = ELEH of the upper Partzuf rise to its head, they also raise the GE of the lower Partzuf. The lower Partzuf thereby acquires ELEH of the upper one and the Light with which they filled themselves in their present big state.
The upper Partzuf deliberately makes the Tzimtzum Bet on its AHP and enters the small state to become equal to the lower one. By connecting to it, the upper Partzuf returns to the big state and passes the Light to the part of the lower Partzuf with which it was in the small state. This resembles a good, strong person enters into a company of bad people, connects to them by pretending to be like them. When such contact is established, he starts correcting them little by little, just through the connection that was earlier formed between them.
Each Partzuf in the small state divides into two parts, GE and AHP. However, since there is a “column” of Partzufim between our world and the Creator, meaning there is a connection via the common parts of the upper and the lower Partzufim; just because there is a part of the upper Partzuf in each lower one, the lower Partzuf can receive power from above through this common property and independently rise up to the Creator.
Each upper Partzuf that fell to the lower one, supplements its Kelim to 10 Sefirot: the AHP fell to the GE of the lower Partzuf. Together they make up 10 Sefirot because they are at the same level. The AHP of the lower Partzuf in their turn fell to the GE of the next lower Partzuf, and so on.
After that, in the big state, when the GE of the upper Partzuf receive power to attach their AHP to themselves and elevate them, the GE of the lower Partzuf rise together with the AHP because they were joined below. Therefore, by rising up, the GE of the lower Partzuf continues to be joined with the AHP of the upper Partzuf and forms 10 Sefirot together with it.
I UTTER THE LETTERS ELEH: Israel (a person who wishes to receive the properties of the Creator) raises MAN (prayer for it) to receive in Malchut the Light of the big state (for self-correction) with the help of the letters ELEH, of Ima-Bina. This is achieved by praying near the Weeping Gates after which no one ever returned empty-handed, i.e. after raising MAN, the ELEH descend from AVI to Malchut, the house of Elokim. This is because after receiving ELEH, Malchut itself receives the name Elokim just like Ima.
AWORD IS WORTH A GOLD COIN, BUT SILENCE IS WORTH TWICE AS MUCH: the words (spiritual action) of Rabbi Elazar (the spiritual Partzuf of that name) elevated Malchut to Tvunah, under the Chazeh de AA, where there is no Light of Hochma, which means the presence of a question in Malchut, the request for OhrHochma. This is called a gold coin because this is the name of Malchut.
However, the silence of Rabbi Elazar enabled Rabbi Shimon to reveal OhrHaya by raising Malchut to ImaIla’a (the upper mother), whereupon two worlds were simultaneously created because the lower world, Malchut, was created together with the Upper World, Bina, of which The Zohar says: SILENCE IS WORTH TWICE (two worlds) AS MUCH.
19. Rabbi Shimon said, “From here onward the perfection of the written is said to bring out their host by number.” This is because there are two levels, and each one has to be recorded, that is, defined: The first called MA is the lower one; the second called MI is the upper one. The upper level registers, speaks, and brings out their hosts by number. The definite article Hey alludes to the One that is known and there is no other like that One, namely MI. Similarly, in the phrase, “HaMotzi (He who brings forth) bread from the earth (appeal to the Creator)” the definite article Hey in HaMotzi alludes to the known, lower level, namely MA. They are both the same level of Malchut, but the upper one is MI of Malchut and the lower one is MA of Malchut. So, “The One that brings out their host by number,” means that the number 600,000 refers to the number of stars that stand together and bring forth the innumerable hosts.
The Zohar alludes to the words of the prophet (Yeshayahu 40:26): “Lift up your eyes on high and see: WHO HAS CREATED THESE – MI BARAH ELEH? He that brings out their host by number, He calls them all by name; by the greatness of His might, and for that He is strong in power, not one fails.”
The word “registers” refers to the letter Hey because two levels should be registered in Malchut: MI and MA. With the help of the Light that is received during the ascent above the ChazehdeAA to the upper world, Malchut becomes like the upper world and assumes the name MI because the letter Hey exits MA = Mem-Hey and the letter Yud rises to its place. As a result of this, Malchut is called MI like the upper world and is adorned with the male property.
Nevertheless, MA, the previous level of Malchut, does not disappear. The reason for this lies in the fact that the level MI is essential to pass the Light, the perfection of the “holy of holies” to generations, to the posterity of Malchut, to the NaRaN of the righteous, to the souls. Yet, the birth and multiplication of these generations (sons) depend on the name MA. Hence, if one of the two (MA or MI) will be missing in Malchut, it will not be able to give birth to future generations, create new souls and the lower Partzufim filled with the Light.
Therefore, Malchut BRINGS OUT THEIR HOST BY NUMBER. This is the level of MI, which Malchut inherits from the ImaIla’a, because the definite article Hey before the words “brings out” (Motzi = HaMotzi) alludes to the fact that Malchut has a perfect Light called “adornments,” which it receives from AVI. ThisisthemaximalLightthatMalchutcanhaveduring 6000 years.
The same letter Hey designates the presence of the Light of YESHSUT, of the level of MA within Malchut. This level has to be registered, i.e. to be present in Malchut. These two levels, MI and MA are within Malchut: MI above and MA below.
The Zohar calls Malchut the “revealed world.” That is to say, the souls receive what Malchut reveals. They refer to their attainment and sensations of Light as “their world.” Similarly, we call everything that we feel in our senses “our world.” This is no more than what we receive from Malchut of the lowest level of the world of Assiya, Malchut of the previous level.
However, one should know that the real notion of “our world” means the true attainment of the level called “our world,” i.e., man’s sensation of the extreme remoteness from the Creator, utter helplessness, and the realization of his absolute egoism. A person can attain this sensation only if the spiritual Light shines on him from above, and in contrast to this Light he will see his true spiritual state. Yet, to reach such a state, a person should make a great effort in the study of Kabbalah to draw to himself the influence of the surrounding Light (See Par. 155 of The Introduction to The Study of Ten Sefirot). However, when a person attains this state, he immediately raises such a request to the Creator that does not leave this MAN unanswered. A person receives power to transcend “our world” and to elevate his properties to a higher level, Malchut of the world of Assiya, which becomes his world.
In this case, we speak about very high levels. The Malchut that is being revealed is Malchut of the world of Atzilut, Nukva of ZA. The fact that The Zohar calls it “upper” indicates the state of Malchut when it attains the level MI during its ascent and dressing the upper world, ImaIla’a. Therefore, Malchut itself is called “upper” and the level MA is accordingly called “lower.”
IT KNOWS ALL THE HOSTS BY NUMBERS: a number means perfection. A Light without a number means that the Light is imperfect, whereas the Light with a number is perfect. The action of ZA with regards to passing the Light from Bina to Malchut is described in the phrase: “THE HEAVENS TELL ABOUT THE CREATOR’S GREATNESS.” THE HEAVENS (ZA) TELL (Heb. Mesaper from the word Mispar – number, the Light’s perfection). ZA passes this Light from AVI to Malchut, which is called THE CREATOR’S GREATNESS.
This Light is called 600,000 because the level of Malchut designates ones, the level of ZA – tens, the level of YESHSUT – hundreds, the level of AVI – thousands, the level of AA – tens of thousands.
There are two parts in AVI: their own part that is regarded as thousands and of OhrHochma that is received from the RoshdeAA, which are then regarded as tens of thousands, just like AA. They cannot be considered a complete level of AA, but only as its VAK because they dress AA from the Peh down to the Chazeh. Since VAK = Vav Ketzavot = 6 Sefirot x 10 = 60, the level of VAKdeAA equals 60 x 10,000 = 600,000.
Therefore, when Malchut rises to AVI, it receives a complete, perfect number, 600,000, where 60 signifies that it is merely VAK because Malchut has not yet reached the RoshdeAA and that it still lacks this level. The level of 10,000 refers to AA, about the part that is clothed in AVI because AVI are the VAKdeAA. Therefore, in that case Malchut has the number 600,000.
Thus, 2 levels are registered in Malchut:
· MI, the level of AVI that are clothed in Malchut. As a result of this, Malchut receives the level of the upper world and is called so; its Light is called 600,000.
· MA, the level of YESHSUT that is clothed in Malchut. Hence, Malchut has a question, the sensation of lack of OhrHochma, and the request for it. Malchut is therefore called the “lower world.”
These 2 levels create one Partzuf within Malchut: its part that is above the Chazeh is clothed in AVI, and its part that is below the Chazeh it is clothed in YESHSUT. Therefore, in the generations or in Malchut’s descendants each Partzuf has 2 parts (levels): the Light of 600,000 comes from the upper part, i.e. from MI; each descendant lacks the number (perfection), and this comes from the lower part, the lower world or MA.
The phrase, THEY BRING FORTH THE INNUMERABLE HOSTS is not interpreted as infinitely big. “Innumerable” means the imperfection of the Light that is received in the lower part because it comes from YESHSUT, the level that is without count.
Malchut’s descendants are defined as imperfect because these 2 levels exist in it as one and are connected as one. Hence, there are 2 levels in Malchut’s descendants: the upper level of 600,000 and the lower – without a number. The lower one is defined as supplement to perfection and is not regarded as a shortcoming.
The reason for this lies in the fact that the benediction of the seed depends only on the lower world, MA, without a number. It is said in the Torah that Abraham complained that he is childless (Beresheet 15:5) and the answer was: “Look now toward heaven, and count the stars. Willyoubeabletocountthem? So shall your seed be.” From this we see that the benediction of the seed comes from the lack of a number, i.e., the name MA.
Hence, after all the perfection that Malchut attains from the Light of AVI (MI), Malchut has an additional benediction from MA, which is called the “lack of a number.” Both of these levels are included in its posterity, the souls and generations.
20. All of them, whether these 600,000 or all their innumerable hosts shall be called by the name. What is meant by “shall be called by the name?” If you say that He calls them by their names, it is not so because otherwise it should have been said, “be called by its name.” However, when this level does not rise up to the name Elokim, and is called MI, it does not beget (any offspring) and does not bring forth what is concealed inside it. Although all of them were hidden inside it, meaning that even though the letters ELEH have already ascended, the “precious garment” of OhrHassadim is still concealed. When it is concealed, it is not called by the name Elokim. This is because He created the letters ELEH and they rose up into His name, meaning that they are enclothed with the “precious garment” of Ohr Hassadim. Consequently, the letters ELEH join the letters MI, and are called Elokim. Thus, by the power of this name He brought them forth in all perfection. This is the meaning of the phrase, “SHALL BE CALLED BY THE NAME,” which means that He called and brought forth every type and species to exist in perfection. Hence, it is written: “HE BRINGS OUT THEIR HOST BY NUMBER, He calls them all by names, i.e., by the name Elokim.
It was already said that the perfection of the Light, which is the Creator’s name Elo-im, descends to the souls, generations, descendants, in 2 levels joined in one. This level includes 600,000 as in the upper level and the innumerable hosts as in the lower level; and the Creator’s name descends on both.
The benediction of the seed depends entirely on MA because it is determined by OhrHochma and this Light designates perfection. The Light without a number, OhrHassadim, comes namely from the word MA. As is well-known, OhrHochma is accepted only when vested in OhrHassadim. Before this vesting occurs, although ELEH rise to MI, the name Elokim (ELO-IM = ELEH + IM) does not act.
Hence, it is written that MI DOES NOT BEGET (ANY OFFSPRING) although the point of Malchut left the thought (Bina) and descended to its own place. All 10 Sefirot and the Light returned to the Partzuf, but THE NAME ELEH is still concealed because in the absence of Hassadim it cannot receive Hochma.
However, BECAUSE HE CREATED ELEH, meaning after He added a Zivug to the screen of MA (the lower world, Malchut), OhrHassadim called WITHOUT A NUMBER appeared. ELEH were filled with OhrHassadim, which means BARAH = CREATED ELEH because investing in OhrHassadim is called BARAH (creation). Only after that are they called ELOKIM because only after the reception of OhrHassadim can they receive OhrHochma called “the Light of a number,” the Light of 600,000. Thus, the letters join and form the complete name Elokim.
The same perfection (investing Hochma in Hassadim) extends to the souls and descendants that emerge from the name Elokim. HE IS CALLED BY THAT NAME: all that emerges is called by that name. With these properties He creates all descendants, Partzufim by His Zivug on OhrHochma. THE NAME 600,000 is Hochma; THEY ARE WITH HASSADIM, so that they will have the perfection of the name and the Light will dress the Light as they are invested in the NAME. it is written: SEE, I CALL THEM BY NAME because to call means to revive and bring to perfection.
21. He asks: “What is the meaning of “of the greatness of His might and wealth?” This is the head of the level where all desires rise up and remain. The strong one rose up into the name Elokim. This is the secret of the Upper World called MI. No man is missing of the 600,000 that He brought forth by the power of this name. And because no one is missing from these 600,000, it follows that wherever Israel died and were punished for their sins, we find that no one was ever missing from the 600,000, and everything remained the same above and below. Just as no one was missing from 600,000 above, no one was missing from this number below.
OF THE GREATNESS OF HIS MIGHT AND WEALTH means Keter of AVI called the HEAD OF LEVELS. This is Bina of AA, which became Keter of the PartzufAVI, WHERE ALL DESIRES RISE (the MAN of the souls), and all the levels receive from there. This level is filled with OhrHassadim and even in the absence of OhrHochma it is perfect because its Light of Hassadim comes from the GARdeBINA of AA. In other words, it has such a powerful Light of Hassadim that although this level emerged from the RoshdeAA, it is not regarded as such because it feels no need for OhrHochma. This level, Keter of AVI, is the Rosh of all the levels of the world of Atzilut, from where AVI, YESHSUT, and ZON receive the Light.
THE STRONG ONE IS THE SECRET OF THE UPPER WORLD. This is the property of MI that is present in Malchut, from where the number 600,000 descends. This is because it dresses the Upper World, AVI. It is written that NO ONE IS MISSING FROM THESE 600,000 because there Malchut receives OhrHochma called 600,000. Therefore, it is said that JUST AS NO ONE WAS MISSING ABOVE, SO WAS NO ONE MISSING BELOW. Malchut dresses AVI, which is described in the phrase, THE MOTHER ADORNS HER DAUGHTER WITH HER OWN ADORNMENTS. As a result of this, Malchut becomes completely similar to AVI. Just as the Light of AVI is perfect (hence it is called 600,000 and NO ONE IS MISSING, i.e., no lack of OhrHochma is felt), so is Malchut perfect in this number, which means NO ONE IS MISSING below.