234) The great Rabbi Hiya went to Rabbi Shimon. He saw a screen of fire that was dividing the house, and Rabbi Shimon and his disciples were from the screen inwards. Rabbi Hiya wondered and said, \u201cI will hear a word from his mouth from here, behind the screen of fire.\u201d<\/p>\n\n\n\n
235) He heard the voice of one of Rabbi Shimon\u2019s disciples saying, \u201cRun away, my beloved, and be like a gazelle or a young hart.\u201d Every yearning that Israel yearned for the Creator is the yearning of Israel that the Creator will not go and will not walk away, but run like a gazelle or a young hart.<\/p>\n\n\n\n
236) No other animal in the world does what the gazelle or the hart does. When it runs, it turns its head slightly to the place from which it came. It always turns its head back. This is what Israel said, \u201cGod Almighty, if we cause You to depart from among us, may it be that You will run like the gazelle or the young hart,\u201d for it runs and turns its head back to the place where it was before and left it and ran away from there.<\/p>\n\n\n\n
It is written, \u201cYet in spite of this, when they are in the land of their enemies, I will not reject them, nor will I so abhor them as to destroy them, breaking My covenant with them.\u201d The gazelle sleeps with one eye and is awake with the other eye. This is what Israel said to the Creator, \u201cDo as the gazelle does, as it is written, \u2018He who keeps Israel will neither slumber nor sleep.\u2019\u201d<\/p>\n\n\n\n
237) Rabbi Hiya heard it and said, \u201cThey are the upper ones that engage in Torah inside the house, and I am sitting without.\u201d He wept. Rabbi Shimon heard it and said, \u201cThe Shechina must be outside, with Rabbi Hiya. Who will go out and let him in?\u201d Rabbi Elazar, his son, said, \u201cIf I burn, when I leave through the screen of fire I will not burn because the Shechina is outside with Rabbi Hiya. Let the Shechina enter and be the fire of the complete screen.\u201d Rabbi Elazar heard a voice that said, \u201cThe pillars,\u201d three lines, \u201chave not been supported yet, and the gates have not been set up,\u201d meaning the fifty gates of Bina<\/em>, \u201cand he is now from among the small perfumes,\u201d meaning the small souls, which are called \u201cperfumes.\u201d This means that Rabbi Hiya was not yet rewarded with degrees in the world of correction, the correction of the three lines and the fifty gates of Bina<\/em>. Hence, he was not worthy of entering within the screen. This is why Rabbi Elazar did not go out to let him in.<\/p>\n\n\n\n 238) Rabbi Hiya sat and wept and sighed. He started and said, \u201cTurn, my beloved, and be like a gazelle or a young hart,\u201d according the interpretation he had heard from Rabbi Shimon, that even though it runs, it turns its head back and does not flee away. Then the gate of the screen opened, but Rabbi Hiya did not enter.<\/p>\n\n\n\n When Rabbi Shimon raised his eyes and saw that the gate of the screen had opened, he said, \u201cThis means that someone from outside has been given permission, and we who are within, will not let him in? Rabbi Shimon rose and the fire went from his place to the place of Rabbi Hiya. Rabbi Shimon said, \u201cThe spark of the light of absorption has already spread outwards, to Rabbi Hiya. And I am here within, will I not let him in?\u201d Rabbi Hiya\u2019s mouth was silenced by the fire that had spread to him.<\/p>\n\n\n\n 239) When Rabbi Hiya came inside, he lowered his eyes and did not raise his head. Rabbi Shimon said to Rabbi Elazar, his son, \u201cMove your hand across Rabbi Hiya\u2019s mouth, for he does not know it because he is not accustomed to it and does not know how to find counsel in his soul. Rabbi Elazar rose and moved his hand across Rabbi Hiya\u2019s mouth. Rabbi Hiya opened his mouth and said, \u201cMy eye saw what I have never seen before, and I became upright for I had never thought so before. It is good to die in the burning fire of the good gold.<\/p>\n\n\n\n It is known that there is posterior Mochin<\/em> and externality that extend from the left line without right, the exit of the dot of Shuruk<\/em>, meaning Bina<\/em> that returned to the Rosh<\/em> of AA<\/em>. And the Rosh<\/em> of AA<\/em> has within it light of Hochma<\/em> without Hassadim<\/em>. Also, without Hassadim<\/em>, Hochma<\/em> shines only in GAR<\/em> and not in ZON<\/em> and in BYA<\/em>. Hence, Hochma<\/em>, too, does not shine in them when they are left, without right. For this reason, they are considered posterior Mochin<\/em> and externality.<\/p>\n\n\n\n Also, the left does not connect to the right unless at the exit of the middle line in the screen of Hirik<\/em>, which subdues the left line by the force of the screen and the level of Hassadim<\/em>, and connects it to the right. Then the Hochma<\/em> in the left clothes in the Hassadim<\/em> in the right, and at that time the Hochma<\/em> can shine in completeness.<\/p>\n\n\n\n We should remember the matter of the three dots\u2014Holam<\/em>, Shuruk<\/em>, and Hirik<\/em>. These Mochin<\/em>, which come by the subduing of the middle line\u2014by the force of the screen of Hirik<\/em>\u2014are called anterior Mochin<\/em> and internality. And there is merit to the left line that is not found in the middle line. The left line draws Hochma<\/em> from Rosh<\/em> of AA<\/em>, GAR<\/em> of GAR<\/em>, even though they do not shine in it. And there is also merit in the middle line that is absent in the left line: The middle line shines in full because of the clothing of Hochma<\/em> in Hassadim<\/em>, although there is only VAK<\/em> of GAR<\/em> in it. This is so because the force of the screen of Hirik<\/em> diminishes it from GAR<\/em> of GAR<\/em>.<\/p>\n\n\n\n Rabbi Hiya was in the degree of posterior Mochin<\/em>, which come from the left line prior to the sentencing of the middle line. The great Rabbi Hiya went to Rabbi Shimon, who was always learning how to walk in the degrees from strength to strength. He saw a screen of fire that was dividing the house. He sensed the screen of Hirik<\/em> in the middle line in Rabbi Shimon, from which Rabbi Shimon receives his anterior Mochin<\/em>. This screen stops the Mochin<\/em> of Hochma<\/em>, called \u201chouse,\u201d since it removes the GAR<\/em> of GAR<\/em> from it and shines only in VAK<\/em> of GAR<\/em>.<\/p>\n\n\n\n Rabbi Hiya was surprised, since it seemed to him that he was smaller than him, for although Rabbi Hiya was in posterior Mochin<\/em>, he had GAR<\/em> of GAR<\/em>, as it is with the left line, while Rabbi Shimon had only VAK<\/em> of GAR<\/em> because he was using the middle line. This is why Rabbi Hiya thought his own Mochin<\/em> were more internal than Rabbi Shimon\u2019s Mochin<\/em>, and he said, \u201cI will hear a word from his mouth from here,\u201d meaning VAK<\/em> of GAR<\/em>.<\/p>\n\n\n\n He heard the voice of one of Rabbi Shimon\u2019s disciples saying, \u201cRun my beloved, and be like a gazelle or a young hart.\u201d All the yearning that Israel yearned for the Creator is Israel\u2019s passion, that the Creator will not go and not walk away, but run like a gazelle or a young hart, which turns back its head. When Israel grip to the left line, the Creator runs from them and does not shine for them.<\/p>\n\n\n\n However, this is not an escape or departure. On the contrary, He wishes to illuminate for them in the form of Rosh<\/em>, meaning Hochma<\/em>, but because they lack Hassadim<\/em>, and the Rosh<\/em> cannot shine for them without clothing in Hassadim<\/em>, He runs from them until they receive the screen of Hirik<\/em>, on which the middle line emerges. At that time, His Rosh<\/em> shines in his posterior, in the left line, since now Hochma<\/em> clothes in Hassadim<\/em> through the middle line and shines in full, although in VAK<\/em> of GAR<\/em>. This is considered that He runs like a gazelle, turning His head back.<\/p>\n\n\n\n This is what Israel prayed, \u201cDid we cause You to depart from among us? Because we were gripping the left line, and Hochma<\/em> does not shine because of the lack of Hassadim<\/em>, we caused the Creator to depart from among us. May it be that You will run like the gazelle or the young hart, who runs and turns its head to the place it left behind. Similarly, the Creator\u2019s run will bring back His Rosh<\/em>, the GAR<\/em>, to the place He left behind, the left line, from which He parted.\u201d<\/p>\n\n\n\n The gazelle sleeps in one eye, and is awake in the other eye. This is what Israel said to the Creator: \u201cDo as the gazelle.\u201d Einayim<\/em> [eyes] are Hochma<\/em>. They contain ten Sefirot<\/em>, GAR<\/em> in one and ZAT<\/em> in the other. Also, sleep is the departure of the Mochin<\/em>. Israel prayed that this departure would govern only one eye, GAR<\/em> of Hochma<\/em>, and not the other one, VAK<\/em> of Hochma<\/em>, which they needed so as to exist later in the middle line. It is written, \u201cBehold, He who keeps Israel will neither slumber nor sleep.\u201d Instead, His eye is always open and shines Hochma<\/em> for Israel.<\/p>\n\n\n\n All this was said to Rabbi Hiya to alert him of Rabbi Shimon\u2019s merit, that although he was using the middle line and his screen of Hirik<\/em>, he was still receiving light of Hochma<\/em> from the left line in its fullest illumination, but in the form of VAK<\/em> of Hochma<\/em>. But even though Rabbi Hiya gripped the left line without a screen, which means he could extend GAR<\/em> of Hochma<\/em>, how was this to help him when it did not shine for him at all and the Creator has departed from the Shechina because of him, and he is seemingly asleep?<\/p>\n\n\n\n Rabbi Hiya heard his words, understood that he was right, and said, \u201cThe upper ones are engaging in the Torah inside the house, and I am sitting outside.\u201d He wept. Now he recognized that the upper ones, Rabbi Shimon and his friends, were in the house, which is Hochma<\/em>, while he was sitting in the externality of the Hochma<\/em>, for it was not shining for him. This is why he wept. Rabbi Shimon heard it and said, \u201cIt must be the Shechina outside,\u201d that Rabbi Hiya already feels that the Shechina is in externality because of him. For this reason, he said, \u201cWho would come out and let him in, to draw to him anterior Mochin?\u201d<\/p>\n\n\n\n Rabbi Elazar, his son, said to tell Rabbi Hiya, \u201cIf I am burned by the screen of Hirik<\/em> in the middle line, that the GAR<\/em> of GAR<\/em> have departed from me, I will not be burned. That is, I do not regard it as burning, since the Shechina was outside, in externality, but rather the Shechina would enter face-to-face with ZA<\/em>, by having received the screen of Hirik<\/em> in the middle line. And the fire of the screen will be complete because it causes the coupling of the Creator and the Shechina face-to-face.\u201d With these words, Rabbi Elazar wished to make Rabbi Hiya depart from the left line and adopt the middle line.<\/p>\n\n\n\n Rabbi Elazar heard a voice saying, \u201cThe pillars were not yet supported, that the right and left lines were not yet supported by the screen of Hirik<\/em> in Rabbi Hiya, and the gates were not yet established with the screen of the first restriction. And it is now from among the smallest perfumes in Eden, and for this reason, Rabbi Hiya could not receive from him. This is why Rabbi Elazar did not come out to let him in, since he realized that Rabbi Hiya would not be able to accept his words.<\/p>\n\n\n\n Exit means clinging to Rabbi Hiya\u2019s degree, which is externality. This is so because it is impossible to elevate the degree of one\u2019s friend unless one descends and equalizes with his degree. This is why Rabbi Elazar had to go out from internality to externality.<\/p>\n\n\n\n Rabbi Hiya sat and wept and sighed. He prayed extensively to be rewarded with Mochin<\/em> of internality. He started and said, \u201cTurn, my beloved, and be like a gazelle or like a young hart.\u201d This implies that he was rewarded with obtaining the screen of Hirik<\/em> that diminishes the GAR<\/em> of the left line and remains with VAK<\/em> without a Rosh<\/em>. This is why he asked of the Creator to turn His head back like a gazelle.<\/p>\n\n\n\n At that time, the gate of the screen opens, meaning that he was not yet rewarded with the screen itself, on which the middle line emerges, but was rewarded only with its gate. This is so because first, the screen of Hirik<\/em> comes out with a screen of the first restriction, by which it subdues the left line under the right line. With this, it is still unfit for an upper coupling to draw the anterior light, since the screen of the first restriction does not receive light into it. Hence, this screen needs to be sweetened with the second restriction. At that time, he is worthy of extending and receiving the anterior light.<\/p>\n\n\n\n Hence, the screen of the first restriction is not regarded as an actual screen, but as the gate of the screen. In other words, this is the reason for the sweetened screen of the second restriction. Had it not been for that, the left line would not have surrendered. This is why it was said that Rabbi Hiya did not enter, since the screen of the first restriction is unfit to extend the light of internality, and therefore still cannot enter the internality.<\/p>\n\n\n\n Rabbi Shimon raised his eyes and saw that the gate of the screen has opened. He said, \u201cThis means that someone outside had been given permission. Rabbi Shimon sensed about him that he had already been rewarded with a screen of Hirik<\/em> from the first restriction, which is only the gate of the screen and considered giving permission to enter. And we, who are inside, will not help him enter? Rabbi Shimon rose and the fire went from his place, meaning that the fire of the screen went from Rabbi Shimon\u2019s place, which is the screen that is sweetened with the second restriction, up to the place of Rabbi Hiya. By that, Rabbi Hiya received from Rabbi Shimon the sweetening of the screen of the second restriction.<\/p>\n\n\n\n Then Rabbi Shimon said that the spark of the light of absorption had already expanded outside, and I, who is inside, would not let him in? The spark of the light of absorption outside, with Rabbi Hiya, who that he had already received Katnut<\/em> of Mochin<\/em> through a coupling on the screen of the second restriction, where even though it was still in Katnut<\/em>, like the spark, it is nonetheless the light of absorption, for the internality already absorbs it and can enter there. After that, he is fit for absorbing the Mochin<\/em> of Gadlut<\/em>, since Katnut<\/em> is when she is from Ima<\/em>, from his qualification to receive the Gadlut<\/em> of Ima<\/em>.<\/p>\n\n\n\n Rabbi Hiya became mute, since the Katnut<\/em> that he received is called ELEM<\/em> [Aleph<\/em>–Lamed<\/em>–Mem<\/em>, as well as \u201cmute\u201d] of Elokim<\/em>, implying that it lacks Yod<\/em>–Hey<\/em> of Elokim<\/em>, GAR<\/em>. It is written, \u201cWho has made man’s mouth,\u201d meaning that Bina<\/em>, which is called \u201cWho\u201d [MI<\/em>, Mem<\/em>–Yod<\/em>], makes a mouth for man, which is disclosure of GAR<\/em>. \u201cOr who makes him mute\u201d means that \u201cWho,\u201d Bina<\/em>, gives Mochin<\/em> of Katnut<\/em> so the mouth is muted, as in ELEM<\/em> of Elokim<\/em>, which lacks the GAR<\/em>, the Yod<\/em>–Hey<\/em> of Elokim<\/em>. When Rabbi Hiya entered inside, he lowered his eyes and did not raise his head, since he had only Mochin<\/em> of Katnut<\/em> from there, and was lacking the Rosh<\/em>.<\/p>\n\n\n\n Rabbi Shimon said to his son, Rabbi Elazar, \u201cMove your hand over Rabbi Hiya\u2019s mouth, for he does not know that.\u201d Hand means power and might. Rabbi Shimon said to Rabbi Elazar to move his hand across Rabbi Hiya\u2019s mouth and help him raise MAN<\/em> to extend GAR<\/em>, and the Mochin<\/em> of GAR<\/em> would appear to him, since revealing is called \u201cmouth.\u201d<\/p>\n\n\n\n Rabbi Elazar rose and moved his hand over Rabbi Hiya\u2019s mouth. Rabbi Hiya opened his mouth, meaning obtained the Mochin<\/em> of GAR<\/em> of the internality, whose disclosure is called \u201copening of the mouth.\u201d He said, \u201cMy eye has seen what I have never seen before.\u201d Seeing means abundance of Hochma<\/em>, since Einayim<\/em> are Hochma<\/em>. Rabbi Hiya said that now that he obtained the Mochin<\/em> of GAR<\/em> of the internality, he saw that now he obtained the light of Hochma<\/em>, which he did not see before because previously he was in externality. And although he was nursing from the GAR<\/em> of GAR<\/em> on the left line, this Hochma<\/em> did not shine at all for him, due to the absence of clothing of Hassadim<\/em>.<\/p>\n\n\n\n However, Hochma<\/em> shines in completeness in these GAR<\/em> of the internality that he had now obtained, since she has Hassadim<\/em> for clothing, but she shines in VAK<\/em> of GAR<\/em>. This is why he said, \u201cI became upright, my head was raised, for he obtained GAR<\/em>, which are called Rosh<\/em>, which I never thought I would attain. He said, \u201cIt is good to die in the fire of the good, burning gold. The departure of GAR<\/em> of GAR<\/em> due to the screen of Hirik<\/em> he had received is called \u201cdeath.\u201d Bina<\/em> is called \u201cgood gold\u201d and obtaining the GAR of the good, burning gold, because of the screen of Hirik<\/em>, is worth dying for, to lose the GAR<\/em> of GAR<\/em>.<\/p>\n\n\n\n 240) In Rabbi Shimon\u2019s place, he throws sparks to all sides, meaning Mochin<\/em> of Katnut<\/em>, which is a spark of the light of absorption. Each spark rises to 370 Merkavot<\/em> [assemblies], and each spark receives the Gadlut<\/em> from Bina<\/em>, whose Sefirot<\/em> are hundreds. Thus, the four Sefirot HB<\/em> TM<\/em> are four hundred. And because they lack the GAR<\/em> of GAR<\/em>, the Hochma<\/em> lacks thirty Sefirot<\/em>, hence they are only 370 Merkavot<\/em>, with thirty missing to complete the four hundred.<\/p>\n\n\n\n Afterwards, when they are rewarded with more, they rise to upper AVI<\/em> and to AA<\/em>, whose Sefirot<\/em> are 100,000, and whose ten Sefirot<\/em> are a thousand thousands. And then each Merkava<\/em> spreads into a thousand thousands because each of them obtains Mochin<\/em> of AA<\/em>, and to ten thousand thousands until it reaches Atik<\/em> Yomin<\/em>, whose Sefirot are tens of thousands, and they are ten thousand ten thousands. He sits on a throne, meaning ZAT<\/em> of Atik<\/em>, on which the GAR<\/em> sit, and the throne is shaken by him into 260 worlds. The throne is shaken from receiving from the GAR<\/em> ten times HaVaYaH<\/em>, which are 260 in Gematria<\/em>, which is as it is written, \u201cCame [Sar<\/em>] to see\u201d [SAR<\/em> in Gematria<\/em> is 260], and all those degrees exist in Rabbi Shimon.<\/p>\n\n\n\n 241) Until Rabbi Shimon comes to the place of the Garden of Eden of the righteous, until the virtue of Rabbi Shimon is heard through all the firmaments, all the upper and lower unanimously wonder and say, \u201cIs this Rabbi Shimon, who was alarming all? Who can stand before him?\u201d This is Rabbi Shimon, who, when he opens his mouth to begin to engage in Torah, all the thrones, all the firmaments, all the Merkavot<\/em>, and all those who praise their Master listen to his voice.<\/p>\n\n\n\n 242) There is none to begin and say songs, and there is none to complete his singing. In other words, those who stand in the middle of the singing do not complete their song because they all become attentive to the voice of Rabbi Shimon, until an utterance of a mouth is heard through all the firmaments above and below.<\/p>\n\n\n\n When Rabbi Shimon concludes engaging in the Torah, who saw songs? Who saw joy of those who praise their Master? Who saw the voices that walk in all the firmaments? It is thanks to Rabbi Shimon that all the souls and angels come and kneel and bow before their Master, and raise the fragrances of the perfumes in Eden\u2014illumination of Hochma<\/em>\u2014all the way to Atik<\/em> Yomin<\/em>. All this is thanks to Rabbi Shimon.<\/p>\n\n\n\n 243) Rabbi Shimon opened his mouth and said, \u201cSix degrees descended with Jacob to Egypt,\u201d HGT<\/em> NHY<\/em>, and each one spreads to ten when they are only in illumination of ZA<\/em>. Then they are sixty. And they are a thousand when they receive illumination of Hochma<\/em>, and they are sixty thousand, and up to ten thousand when they receive illumination of Hassadim<\/em> from Atik<\/em>.<\/p>\n\n\n\n Also, they are 600,000, and corresponding to them, six degrees for Israel, since they come down to Jacob from Israel. And corresponding to them are six degrees to the upper throne, meaning HGT<\/em> of ZA<\/em> that consists of NHY<\/em>. And corresponding them are six degrees to the bottom throne, Malchut<\/em>, HGT<\/em> NHY<\/em>, as it is written, six degrees of the throne.<\/p>\n\n\n\n It is written, \u201cI made you numerous [Hebrew: Revava<\/em>, 10,000] like plants of the field.\u201d This is the first degree. \u201cThen you multiply\u201d is the second, \u201cAnd grow\u201d is the third, \u201cAnd came to fine ornaments\u201d is the fourth. \u201cBreasts were formed\u201d is the fifth, and \u201cYour hair had grown\u201d is the sixth. Opposite that, it is written, \u201cAnd the children of Israel were fruitful\u201d is one, \u201cAnd increased abundantly\u201d is two, \u201cAnd multiplied\u201d is three, \u201cAnd became mighty\u201d is four, \u201cExceedingly\u201d is five, \u201cAnd extraordinarily\u201d is six.<\/p>\n\n\n\n 244) Each of the VAK<\/em> rises to ten from the illumination of ZA<\/em> himself, whose Sefirot<\/em> are tens, and the VAK<\/em> become sixty. Then they are sixty mighty men around the Shechina, as it is written, \u201cBehold, it is the traveling couch of Solomon,\u201d meaning the Shechina, called \u201ccouch\u201d [or bed]. It is written, \u201cSixty mighty men around it from the mighty men of Israel.\u201d They are 600,000, when she receives illumination of Hassadim<\/em> from