{"id":11510,"date":"2025-12-10T22:12:01","date_gmt":"2025-12-10T22:12:01","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11510"},"modified":"2025-12-10T22:12:02","modified_gmt":"2025-12-10T22:12:02","slug":"the-old-man-the-grandfather","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/","title":{"rendered":"The Old Man [The Grandfather]"},"content":{"rendered":"\n

15) Who is a serpent that flies in the air and walks in separation? Whatever the case, there is rest for one ant that lies between its teeth. It begins in bonding, and ends in separation. And who is he? An eagle that nests in a tree that never was. His sons, who were stolen, are not of the creations, since they were created in a place where they were not created. When they rise they fall, and when they fall they rise, two that are one, and one that are three. What is a handsome maiden who has no eyes and the body is concealed and revealed? She comes out in the morning and covers during the day. She adorns herself in adornments that never were.<\/p>\n\n\n\n

The Mochin<\/em> of the left that appear through the exit of the Yod<\/em> from the Avir<\/em> in the dot of Shuruk<\/em> are regarded as flying in the air. Then the Malchut<\/em> is without a coupling with ZA<\/em>, and as long as they are without the right, there is suction to the Sitra Achra<\/em>, and the serpent flies in the air and suckles from the Kedusha<\/em> [holiness]. When the middle line comes and diminishes the left through the screen of Hirik<\/em>, so it will not shine from above downwards but only from below upwards, by that, it connects with the right and the serpent parts from the Kedusha<\/em>, for it has nothing more to suck.<\/p>\n\n\n\n

These judgments of the screen of Hirik<\/em>, which repel the serpent from sucking from the left line are from the judgments of the second restriction, which came by the ascent of the screen to Bina<\/em>, and the serpent clings to these judgments. The venom between the serpent\u2019s teeth, with which it kills people, is from the judgments of the first restriction, meaning only from Malchut<\/em>. That venom is called \u201can ant.\u201d<\/p>\n\n\n\n

When the serpent has the strength to cling to the judgments of the second restriction, which rise up to Bina<\/em>, it leaves the judgments of the first restriction, which are only in Malchut<\/em>. Hence, that ant has rest, meaning that she lies between its teeth, for she is from the judgments of the first restriction. And when Malchut<\/em> is in a coupling with ZA<\/em> and the left line shines in her, if the serpent comes near to suckle from the left, the coupling immediately parts and he has nothing to suckle. In other words, it begins to suckle from the connection of ZA with the Nukva, and ends in separation, for the coupling is promptly separated.<\/p>\n\n\n\n

Bina<\/em> is called \u201can eagle\u201d and there is no judgment in her. Rather, he is merciful toward his sons, ZON<\/em>, and she accepts to her the judgments of Malchut<\/em>, and by that she is diminished into VAK<\/em> to give Mochin<\/em> to ZON<\/em>. At the time of Gadlut<\/em>, the judgments descend from Bina<\/em> to Malchut<\/em>, and Bina<\/em> returns to GAR<\/em>, giving Mochin<\/em> to ZON<\/em>.<\/p>\n\n\n\n

The Mochin<\/em> of VAK<\/em> are called \u201ctree.\u201d The eagle, Bina<\/em>, nests there because she received the judgments of Malchut<\/em>. However, this tree is not as it was because afterwards, at the time of Gadlut<\/em>, the judgments come down from Bina<\/em> and it becomes apparent that there was no judgment in Bina<\/em>.<\/p>\n\n\n\n

When Israel are in exile, the sons, ZON<\/em>, are robbed from the mother, Bina<\/em>, meaning that the Sitra Achra<\/em> suckles from the judgments in ZON<\/em>. However, those judgments come from the Bina<\/em> when she is in Katnut<\/em> due to Malchut\u2019s<\/em> ascent to her. And since the judgments of Bina<\/em> are in a tree where they were not\u2014especially the judgments in ZON<\/em> that are received from her, which are as though they never were\u2014those judgments that extend from Bina<\/em> are called \u201ccreated\u201d or \u201ccreation.\u201d<\/p>\n\n\n\n

This is why it is said that his sons were robbed, that the Sitra Achra<\/em> suckles from the judgments in them, that by that, they rob the abundance during the exile, and they are not of the people, meaning that there are no judgments of creation [Beria<\/em>] in them, since they were created in judgments of Bina<\/em>, as it is written, \u201cIn Beresheet<\/em> [In the beginning] God created,\u201d in a place where they were not created. That is, the place itself, Bina<\/em>, is not considered Beria<\/em>, since the judgments in her are in a tree that never was. It is especially so with ZON<\/em>, who receive from her. It follows that the whole grip of the Sitra Achra<\/em> in ZON<\/em> during the exile is unjust.<\/p>\n\n\n\n

When the middle line decides between right and left, it corrects the left to illuminate only from below upwards, and the right\u2014from above downwards. The illuminations of the right from before were illuminating in ascent from below upwards, meaning that they were in VAK<\/em>. Now they shine in descent\u2014from above downwards\u2014and the illuminations of the left, which previously illuminated from above downwards, in descent, now illuminate in ascent, from below upwards. By that, the two lines, right and left, became one\u2014two that are one. And one that are three means that the middle line, which is one, inherits all three lines and becomes three.<\/p>\n\n\n\n

Once Malchut<\/em> diminished and descended to from Chazeh<\/em> of ZA<\/em> and below, she has no more Hochma<\/em> of her own. Instead, she is a handsome maiden with no eyes, for Hochma<\/em> is called \u201ceyes.\u201d She receives the Hochma<\/em> that she has from ZA<\/em>, and the body is concealed and revealed, for once she is covered from illumination of Hochma<\/em>, and once the Hochma<\/em> in her is revealed.<\/p>\n\n\n\n

She comes out in the morning and becomes covered in the day. She comes out to illuminate in Hochma<\/em> in a coupling in the morning darkness, and in the day, she is governed by ZA<\/em> and the Hochma<\/em> in her is covered, as in ZA<\/em>. She adorns herself in adornments that never were, meaning that the adornments extend to her from judgments and Katnut<\/em> of Bina<\/em>, and since the judgments of Bina<\/em> are in a tree that never was, those adornments are all regarded as never having been.<\/p>\n\n\n\n

20) The old man opened and said, \u201cThe Lord is on my side; I will not fear. What can man do to me? The Lord is for me among those who help me \u2026 It is better to trust in the Lord.\u201d<\/p>\n\n\n\n

How good and pleasant and precious are words of Torah, and I, how do I say to the Master that thus far, I have not heard even a single word from their mouths? However, I can say that there is no shame at all in saying words of Torah before everyone.<\/p>\n\n\n\n

21) That old man enveloped himself. He opened and said, \u201cIf a priest’s daughter is married to a foreign man, she shall not eat of the offering of the gifts.\u201d This verse relies on another verse, \u201cBut if a priest’s daughter becomes a widow or divorced, and has no child and returns to her father’s house as in her youth, she shall eat of her father’s bread.\u201d The words of Torah are hidden words, for there are meanings to each and every thing.<\/p>\n\n\n\n

22) How many are the words of wisdom that are hidden within each word in the Torah, and which are known to sages who know the ways of Torah? The Torah is not the words of dreams, given to the one who solves them, and following that mouth that solves them. Rather, they must be solved according to their ways. And if words of dreams should be solved according to their ways, then words of Torah, which are entertainments of the holy King, are all the more so, meaning that she is required to walk in the way of truth in them, as it is written, \u201cFor the ways of the Lord are right.\u201d<\/p>\n\n\n\n

23) A priest\u2019s daughter is a high soul, the daughter of Abraham the patriarch, the first of the proselytes, Hesed<\/em>, and he draws to this soul from a high place, Bina<\/em>. There is a priest who is called \u201ca man priest,\u201d and not an actual priest. Similarly, there is a priest,, there is a deputy, there is a high priest, and there is a priest who is not great. A plain priest is greater and higher than a man priest. Hence, there are degrees NRN<\/em> in the soul: Neshama<\/em> is from the high priest, Ruach<\/em> is from a plain priest, and Nefesh<\/em> is from a man priest.<\/p>\n\n\n\n

24) \u201cAnd if a priest’s daughter be married unto a foreign man.\u201d This is the holy soul that was extended from a high place, Bina<\/em>, and entered the hidden one of the tree of life, ZA<\/em>. When the wind of the high priest, Hesed<\/em> of ZA<\/em>, blows and gives souls, clothing the souls with Hesed<\/em> and placing them in this tree, ZA<\/em>, the souls flee from there and enter a treasure, Malchut<\/em>.<\/p>\n\n\n\n

25) Woe unto the world when people do not know how to beware, for they draw the extension of the soul into a body during their coupling with the evil inclination, who is a foreign man, and the priest\u2019s daughter, who is the soul, flees down and finds a body in a foreign man. And because it is her master\u2019s will, she enters there, yields, and cannot govern and is not completed in this world when she departs it, as it is written, \u201cShe will not eat in the contribution of the holies,\u201d as do all other souls who were completed in this world.<\/p>\n\n\n\n

26) \u201cAnd if a priest’s daughter be married unto a foreign man.\u201d The holy soul is shamed because she will be married to a foreign man, meaning extended over a converted proselyte, blooming over him from the Garden of Eden in a clandestine way, over a body that is built from the impure foreskin because his fathers were not circumcised. This is the meaning of \u201cUnto a foreign man.\u201d<\/p>\n\n\n\n

27) In the pillar that stands to weigh on it, inside the air that breathes, there are scales on the right side and on the left side. On the right side are scales of Tzedek<\/em> [justice], and on the left side, scales of deceit. These scales are never restful and the souls go up and down, coming and going through these scales. There are robbed souls, when Adam of the Sitra Achra<\/em> governs Adam of Kedusha<\/em> [holiness], as it is written, \u201cWhen the man has power over the man to harm him.\u201d<\/p>\n\n\n\n

The middle line decides and sustains the two lines, right and left, separates between them, where the right line illuminates from above to below, and the left line illuminates from below to above, and not from above to below. The middle pillar sustains the two lights right and left, and weighs them as if on a scale, where the illumination of the right line draws down to the lower ones, and the illumination of the left line raises up. By that, the balance pivot stands in the middle, leaning neither to the right nor to the left, but to both, each according to its way.<\/p>\n\n\n\n

In the pillar that stands to weigh on it, \u201cInside the air that breathes\u201d because the illumination of the left appears through the exit of the Yod<\/em> from the Avir<\/em> [air], in the dot of Shuruk<\/em>. When the middle pillar illuminates in Malchut<\/em>, two scales are made there. 1. Scales of Tzedek<\/em>, like the middle pillar, to draw illumination of the right from above downwards, and illumination of the left only from below upwards. 2. Scales of deceit, the grip of the Sitra Achra<\/em>, who draw illumination of the left from above downward.<\/p>\n\n\n\n

Because of these two scales, Malchut<\/em> is called \u201cthe tree of knowledge of good and evil.\u201d If the soul receives from the scales of deceit, she is robbed by the Sitra Achra<\/em> and falls into her hands. These are called \u201cthe robbed souls.\u201d At that time, it is written, \u201cWhen the man has power over the man to harm him,\u201d when Adam of the Sitra Achra<\/em> governs Adam of Kedusha<\/em>, yet it is to harm him.<\/p>\n\n\n\n

28) But this soul, which the Sitra Achra<\/em>\u2014who is called \u201ca foreign man\u201d\u2014had, and which was robbed by him, is harmful to him, to that foreigner. \u201cShe shall not eat of the offering of the gifts,\u201d as do other souls, until the Creator corrects her, as it is written, \u201cIf a priest’s daughter is married to a foreign man,\u201d it will be so that she will not eat of the offering of the gifts.<\/p>\n\n\n\n

29) How are the souls robbed? In this world, everything is led by the tree of knowledge of good and evil, Malchut<\/em>. When the people of the world behave on the good side, in determining to the middle line, the scales stand and decide to the good side. When behaving as the bad side\u2014extending illumination of the left from above downwards\u2014the scales sentence to the side of the Sitra Achra<\/em>, and the Sitra Achra<\/em> robs and takes all the souls that were on the scales at that time.<\/p>\n\n\n\n

30) But it is to harm him, the Sitra Achra<\/em>, since those souls surrender everything that they find from the evil side and obliterate it. The sign of that is the holy ark, which was robbed by the Philistines and they governed it, to their detriment.<\/p>\n\n\n\n

31) What came out of those robbed souls? They became the righteous of the nations of the world and bastards, disciples of the wise. Yet, bastards, disciples of the wise come before an uneducated high priest. They are the most important in the world, even though the high priest enters the deepest of the holy of holies.<\/p>\n\n\n\n

32) It is written about the robbed souls, \u201cIf a man sells his daughter as a maid, she will not go out as the man-servants do, if she is displeasing in the eyes of her master.\u201d O Lord of the world, who will not fear You, who governs all the kings of the world, as it is written, \u201cWho will not fear You, O king of the nations; indeed it is Your due.\u201d<\/p>\n\n\n\n

33) How many are the people in the world who are confused and err in this verse? They all say it, but the verse does not straighten out in their mouths. Is the Creator called \u201cking of the nations\u201d? Is He not the king of Israel? Indeed, so He is called, as it is written, \u201cWhen the Most High gave the nations their inheritance.\u201d It is also written, \u201cFor the portion of the Lord is His people,\u201d for which He is called \u201cking of Israel.\u201d And if He is called \u201cking of the nations,\u201d it is a praise for them that the Creator rules over them, and not as they say, that they were given to His servants and appointees.<\/p>\n\n\n\n

34) Moreover, the end of the verse writes, \u201cFor among all the wise men of the nations and in all their kingdoms, there is none like You.\u201d All this is praise to the rest of the nations, so it is a wonder that they do not rise in this verse to the height of the firmament. After all, the verse gives their sages and their kingship some relation to the Creator, for which it should be said that the Creator is greater than them.<\/p>\n\n\n\n

However, the Creator blinds their eyes and they do not know of Him at all. This is the meaning of what we say, that they are all nothing, zero, Tohu<\/em> [void], as it is written, \u201cAll the nations are as nothing before Him. They are regarded by Him as less than nothing and meaningless.\u201d However, this verse ascribes high and honorable importance to them, for it is written, \u201cFor among all the wise men of the nations and in all their kingdoms, there is none like You,\u201d and it is written, \u201cGod rules over nations.\u201d<\/p>\n\n\n\n

36) All the names and all the appellations of the Creator expand to their ways, all clothe in one another, and all divide into certain ways and trails, except for one name, which is clearer than all other names, which He has inherited to the only nation that is clearer than all other nations. It is Yod<\/em> He<\/em> Vav<\/em> He<\/em>, as it is written, \u201cFor the portion of the Lord is His people.\u201d It is also written, \u201cAnd you that cleave unto the Lord,\u201d who cling to this very name more than to all other names.<\/p>\n\n\n\n

37) And one name from among all those names, which expanded into several ways and trails, is called Elokim<\/em> [God]. He inherited this name and it was dispensed to the lower ones in this world. This name was dispensed to the servants and appointees that lead the rest of the nations, as it is written, \u201cAnd God came to Balaam at night.\u201d It is also written, \u201cAnd God came unto Abimelech in the night\u2019s dream.\u201d<\/p>\n\n\n\n

Similarly, each appointee that the Creator inherited to the rest of the nations is included in this name. Even idol worship is included in this name, and this name was king over the nations, and not the other name, which was king over Israel, the name of the Lord [HaVaYaH<\/em>], who is unique to the unique nation, the nation of Israel, the holy nation.<\/p>\n\n\n\n

38) \u201cWho will not fear You, O king of the nations?\u201d We should not understand the words as the name Elokim<\/em> being king over the nations, in whom there is fear and judgment. It is not so and it is not written about that, for if so, even idol worship would be included in this rule, \u201cWho will not fear You,\u201d for idol worship, too, is called God.<\/p>\n\n\n\n

39) \u201cWho will not fear You, O king of the nations?\u201d It is not written \u201cKing of the nations\u201d about the Creator. Rather, the meaning is \u201cWho is the king of the nations who will not fear You, will not be frightened of You or shaken by You?\u201d It is as though it were written \u201cWho is the king of the nations who will not fear You?\u201d<\/p>\n\n\n\n

Similarly, in the verse, \u201cPraise the Lord! Praise the servants of the Lord, praise the name of the Lord,\u201d one who hears it does not know what is written. Because it is written, \u201cPraise the Lord,\u201d it is also written, \u201cPraise the servants of the Lord,\u201d while it should have said, \u201cServants of the Lord, praise the name of the Lord.\u201d Yet, it is necessary that even though initially it is written \u201cPraise the Lord,\u201d relating to the servants of the Lord, here too, even though at first, it is written, \u201cWho will not fear You,\u201d it relates to the king of the nations. It is as though it were written, \u201cWho is the king of the nations who will not fear You?\u201d and all is written as it should be.<\/p>\n\n\n\n

40) \u201cFor among all the wise men of the nations and in all their kingdoms, there is none like You.\u201d \u201cThere is none like You\u201d is the word that spreads among them in their wisdom and they all thank for it. When they see Your deeds and might in their wisdom, this word spreads among them and they say, \u201cThere is none like You.\u201d The meaning of the words is that among all the sages of the nations and in all their kingdoms there are none like You, they say, and it spreads among them.<\/p>\n\n\n\n

41) \u201cAnd she said to Abraham, \u2018Drive out this maid and her son.\u2019\u201d Sarah wished to clear out idolatry from the house. This is why it is written, \u201cIn all that Sarah tells you, listen to her.\u201d A maid is idol worship. Here it is written, \u201cIf a man sells his daughter,\u201d the soul that comes by incarnations for bad deeds in the world. The maid is the other side, in the bad incarnation of the scales, when they return to the scales of deceit and she is robbed by the Sitra Achra<\/em>. To bring her out of there, \u201cShe will not go out as the man-servants do,\u201d who are all the robbed souls. Rather, she is crowned with a crown on her head.<\/p>\n\n\n\n

42) The souls here are souls of little children who suckle from the power of their mothers. The Creator sees that if they exist in the world they will rot and will become as sour as vinegar. Hence, He collects them while they are small, when they still give off a good scent.<\/p>\n\n\n\n

43) The Creator leaves them to be robbed by that maid, Lilit, and when they are given into her possession, she delights in the child, robs it and takes it out of the world while it is still suckling from the power of its mother.<\/p>\n\n\n\n

44) These souls will not do good in the world, as it is written, \u201cIf she is displeasing in the eyes of her master,\u201d since this man will be spoiled in her after some time if he exists in her. This soul is robbed and another is not robbed. It is written about them, \u201cAnd I saw all the oppressed.\u201d This is the meaning of what is written, \u201cIf she is displeasing in the eyes of her master.\u201d<\/p>\n\n\n\n

45) \u201cIf she is bad in the eyes of her master, for whom she was designated, he shall let her be redeemed. He shall not sell her to a foreign people because he is deceitful with her.\u201d It is written, \u201cFor whom she was designated.\u201d \u201cFor whom\u201d is written with an Aleph<\/em> [rather than with the usual Vav<\/em>]. If you say that the Creator gave her to the other side since her first day, it is not so because now in the circling of the scales, \u201cFor whom she was designated,\u201d \u201cFor whom\u201d with a Vav<\/em>, which was not so before.<\/p>\n\n\n\n

46) It is written, \u201cHe shall let her be redeemed.\u201d Now he redeems her for the Creator while she still emits a good fragrance, before she grows sour, and elevates her to the heights above, to His seminary. Is it because she was robbed by the other that He is giving her to the righteous of the rest of the nations and to bastards, disciples of the wise, the text comes and proves, \u201cHe shall not sell her to a foreign people, because he is deceitful with her,\u201d since he has robbed her with the robbing of the circling of the scales. Rather, he shall give her to Israel and not to another. And when she comes out of the scales, \u201cShe will not go out as the man-servants do.\u201d Rather, she is crowned with a crown high on her head.<\/p>\n\n\n\n

47) And that side did not come within that child; she has no control over his soul. Rather, she takes her and rejoices with her, she flies out of her hands and enters the place of the Sitra Achra<\/em>. And the Sitra Achra<\/em> commands the child and rejoices with him and laughs at him, and longs for that flesh until afterwards the Creator takes his soul and she takes his body. After that, everything is in the possession of the Creator.<\/p>\n\n\n\n

48) \u201cShe will not go out as the man-servants do.\u201d What is, \u201cAs the man-servants do\u201d? When she leaves the scales and that side is in joy, the Creator lists her and seals her with a ring, and spreads over her His garment of honor, which is the holy name Elokah<\/em>. This is the meaning of what is written, \u201cBecause he is deceitful with her,\u201d in the garment of honor of the King [\u201cgarment\u201d and \u201cdeceit\u201d are the same word here]. Then she is kept from being delivered to a foreign people\u2014to righteous of the nations of the world and to bastards, disciples of the wise\u2014but only to Israel.<\/p>\n\n\n\n

49) It is as it is written, \u201cAs in the days when God watched over me,\u201d meaning the garment of honor, called Elokah<\/em> [God]. It is written about this, \u201cHe shall not sell her to a foreign people because he is deceitful with her,\u201d meaning that while the King\u2019s garment of honor is still in her.\u201d Since His garment is in her, it is written, \u201cHe shall not sell her to a foreign people.\u201d<\/p>\n\n\n\n

50) What is the permission that the Creator gives to the Sitra Achra<\/em> to rob the soul? All the people in the world are in possession of the holy King, and all have time to live in this world until He wishes to raise them from the world, and the Sitra Achra<\/em> has no permission to harm them prior to that time. But that soul does not have allotted time to live, hence the Sitra Achra<\/em> laughs at her, rejoices in her, and takes her out of the world. It follows that by not allotting her time, the Sitra Achra<\/em> is given permission to rob her.<\/p>\n\n\n\n

51) When the Creator wished to create the world, a desire rose within Him and He portrayed all the souls that were to be given to people. All were portrayed before Him in that very form that they were destined to have in people and He saw each and every one.<\/p>\n\n\n\n

52) Some of them are destined to harm their ways in the world, and when their time to descend to the world has come, the Creator calls upon that soul and tells her, \u201cGo, come into a certain place, within a certain body.\u201d She replied to Him, \u201cLord of the world, I am content with this world, where I dwell, and I will not go to another world where I will be enslaved and dirty among them.\u201d The Creator replied to her, \u201cSince the day you were created, you were created for this, to be in that world in a body.\u201d When the soul sees it, she unwillingly comes down and enters a body there.<\/p>\n\n\n\n

53) When the Torah, which advises the entire world, sees it, she warns the people of the world and says, \u201cSee how merciful is the Creator over you. He sold the good gem that He had, the soul, for nothing so that you would work in it in this world.\u201d<\/p>\n\n\n\n

54) \u201cIf a man sells his daughter\u201d is the Creator. \u201cHis daughter\u201d is the holy soul. \u201cAs a maid\u201d means to be a maidservant, enslaved among you in this world. \u201cPlease, when it is time for her to exit this world, let her not go out as the servants do; let her not go out soiled with iniquities; let her go out free, clear, and clean so that her Master will rejoice, be praised in her, and reward her well with the purities in the Garden of Eden, as it is written, \u2018And satisfy your soul with purities,\u2019 when the soul comes out clear and clean.\u201d<\/p>\n\n\n\n

55) But if she is evil in the eyes of her Master, when she comes out soiled with the filth of iniquities and does not appear properly before Him, woe unto the body that has been lost from that soul forever, since when the souls rise clear and come out of this world clean, each soul enters the book in the King\u2019s pouch.\u201d A pouch is a leather pocket in which to put books, notes, and papers that are all named. He said, \u201cThis is the soul of so and so and is destined for that body which she left.\u201d Then it is written, \u201cFor whom she was designated.\u201d<\/p>\n\n\n\n

56) When she is bad in the eyes of her Master because she is defiled with iniquities and the filth of sins, then it is written, \u201cHe shall not sell her\u201d with an Aleph<\/em>, and that body is lost from her and she is not designated for it, except for that soul whose master wishes, when the body repents. Then it is written, \u201cHe shall let her be redeemed,\u201d as it is written, \u201cHe redeemed his soul from going through hay.\u201d \u201cHe shall let her be redeemed\u201d relates to the man, whose counsel is to redeem her and repent. And to the two sides, it is written, \u201cHe shall let her be redeemed\u201d: In relation to Creator, \u201cHe shall let her be redeemed\u201d from Hell. In relation to man, \u201cHe shall let her be redeemed\u201d by repentance. After one repents, the Creator redeems them from the path of Hell.<\/p>\n\n\n\n

57) \u201cHe shall not sell her to a foreign people.\u201d Who is a foreign people? When the soul goes out of the world, she is shamed and the man strays from the way with her. She seeks to rise into the holy camps because the holy camps stand on the way of the Garden of Eden, and the camps of the foreigners, the harm-doing angels, stand in the way of Hell.<\/p>\n\n\n\n

58) When the soul is rewarded with keeping the spreading of the garment of honor over her, the name Elokah<\/em> [God] is over her. Several holy camps are intended for her, to bond with her and to bring her to the Garden of Eden. If she is not rewarded, several foreign camps are intended for her, to bring her to Hell, and these harm-doing angels are destined to take vengeance in her.<\/p>\n\n\n\n

The writing comes and instructs about it, \u201cHe shall not sell her to a foreign people,\u201d which are the harm-doing angels. \u201cBecause he is deceitful with her\u201d is the clothing of keeping, the name Elokah<\/em> that the Creator spreads over her and guards her, so no foreign people will rule her.<\/p>\n\n\n\n

59) How much should one be careful of deviating in his ways in this world? If a person is rewarded in this world and properly watches over the soul, the Creator desires him and is praised with him each day in His company. He says, \u201cSee the holy son that I have in that world. He did so and so, and so and so are his deeds corrected.\u201d<\/p>\n\n\n\n

60) When that soul comes out of this world pure, clean, and clear, the Creator illuminates for her with several lights. Each day, He declares about her, \u201cThis is the soul of My son, so and so. There will be keeping to that body that she left.\u201d<\/p>\n\n\n\n

61) \u201cIf he designates her for his son, he shall deal with her according to the custom of daughters.\u201d What is the custom of daughters? Within the strong rock, the world of Beria<\/em>, in that hidden, highest of all firmaments, which is there, is a palace of love that stands under the holy of holies of Beria<\/em>. There are hidden treasures there, and all the kisses of the King\u2019s love are there, and souls that are loved by the King enter there.<\/p>\n\n\n\n

62) When the King enters the palace, it is written, \u201cAnd Jacob kissed Rachel,\u201d for there is coupling of Neshikin<\/em> [a coupling of kissing] there, and there the Creator finds that holy soul. He promptly greets her and kisses her, embracing her and elevating her with Him, and plays with her.<\/p>\n\n\n\n

63) \u201cHe shall deal with her according to the custom of daughters.\u201d As the father does to his daughter, whom he loves, kissing her, embracing her, and giving her gifts, the Creator does to the pure soul each day.<\/p>\n\n\n\n

64) It is written, \u201cWill do for the one who waits for Him.\u201d As the daughter, the soul, complements the Assiya<\/em> in this world, the Creator complements another Assiya<\/em> for her in the next world, as it is written, \u201cNeither has the eye seen a God besides You, will do for the one who waits for Him.\u201d And here it is written that the \u201cwill do\u201d here, too, is as it is written, \u201cNeither has the eye seen a God besides You,\u201d too.<\/p>\n\n\n\n

65) \u201cIf he takes to himself another.\u201d What is the meaning of \u201canother\u201d? Did the Creator prepare another soul for the righteous in this world? Is it not the same soul that has complemented her Master\u2019s will in this world? It follows that there is no guarantee for the righteous whatsoever.<\/p>\n\n\n\n

66) \u201cAnd the dust will return to the earth as it was, and the spirit will return to God who gave it.\u201d The friends established this verse at the ruin of the Temple, \u201cAnd the dust shall return to the earth as it was.\u201d Here it is as it is written, \u201cAnd the Canaanite was then in the land.\u201d Indeed he was, since after the ruin, the land returned to the possession of the shell of Canaan as it was in the beginning.<\/p>\n\n\n\n

\u201cAnd the spirit will return to God who gave it.\u201d That spirit which shall return is the Shechina, which is the holy spirit. When the Shechina saw, in those ten journeys that she traveled, that Israel did not wish to repent before the Creator and that the Sitra Achra<\/em> was governing the holy land, the Shechina departed and returned to God.<\/p>\n\n\n\n

67) The spirit of a righteous man is crowned in a form in the lower Garden of Eden, and on all the Sabbaths, appointed days, and beginnings of months, the spirits crown themselves and take off their form from the lower Garden of Eden. They rise up to the upper Garden of Eden, and as the Creator did in the holy soul above, He does with this spirit below in the lower Garden of Eden, which rose before Him. He says, \u201cThis is the spirit of the body of so and so.\u201d Promptly, the Creator crowns that spirit with several crowns and plays with her.<\/p>\n\n\n\n

68) The Creator does not leave what He does for the soul for that spirit. Rather, He does not deny her food, clothing, and conjugal rights. These are three upper names that \u201cNeither has the eye seen a God besides You,\u201d which is Bina<\/em>.<\/p>\n\n\n\n

69) They are all in the next world, Bina<\/em>, and extend from there. \u201cHer food\u201d is an extension of sparkling and light, reflected light and direct light, which shine in a concealed way. It is food that nourishes all, HaVaYaH<\/em> punctuated as Elokim<\/em>, which is the name of Bina<\/em>. \u201cHer food\u201d with its letters reversed means \u201cThat God.\u201d \u201cThat\u201d is Bina<\/em>, the first Hey<\/em> of HaVaYaH<\/em>, and this is why it is written, \u201cAsher, his bread shall be fat\u201d because the food is extended from her.<\/p>\n\n\n\n

70) \u201cHer clothing\u201d is the spreading that the King spreads over her, meaning the garment of honor of the name Elokah<\/em>. This is another extension that illuminates and always keeps the soul. This is as it is written, \u201cHis garment is in her\u201d always, for He is not absent from her.<\/p>\n\n\n\n

71) \u201cHer conjugal rights\u201d is an extension from the next world, Bina<\/em>, in which there is everything\u2014the Lord of hosts, the name in NHY<\/em> of Bina<\/em>, which illuminates in all the hidden upper lights of the tree of life, in which there is the hidden coupling, from which she comes out. And all of that is in refinement and craving of the next world, Bina<\/em>.<\/p>\n\n\n\n

72) When she is properly rewarded, He will not deny her those three. And if she is not proper, those three are denied of her, so no crown is made for her from even one of them. It is written, \u201cIf he will not do these three things for her,\u201d meaning if she is not rewarded, \u201cthen she shall go out for nothing, without money.\u201d That is, she will go out of Him and will be rejected to the outside. \u201cWithout money\u201d means she has no longing, craving, and no refinement at all.<\/p>\n\n\n\n

73) Thus far, the Torah has proven that all the counsels depend on her, and she gives a good advice to people. Henceforth, we will return to the first words in the upper keeping that the Creator spreads over the soul so she will not become a foreign people, \u201cFor His garment is in her\u201d and He is always guarding for her.<\/p>\n\n\n\n

74) \u201cIf he designates her for his son.\u201d How can it be said \u201cThe son of the Creator\u201d? And how can it be that there will be a discernment of father and son in the upper degrees? However, there is the matter of sowing the beans on the day of the snow to fifty-two colors.<\/p>\n\n\n\n

The day of the snow is male judgments that extend from the domination of the left line. Sowing means preparing for the concealment of the light, at the end of which the concealment is inverted into a great disclosure, which is like sowing good wheat seeds in the ground, they disappear and rot there but finally re-grow a hundredfold.<\/p>\n\n\n\n

Beans come from the word falling [in Hebrew]; it is the sowing, the ascent of Malchut<\/em> to Bina<\/em>, which caused the fall of their Bina<\/em> and TM<\/em> from all the degrees to the degree below her. The fifty-two colors imply a son, who is the letters Nun<\/em>–Bet<\/em> [fifty-two in Gematria<\/em>].<\/p>\n\n\n\n

\u201cThe day of the snow\u201d is the day of the domination of the left line, whose judgments are called \u201csnow.\u201d Beans were sown into 52 colors, for then, through the middle line, Malchut<\/em> rose to Bina<\/em>, her Bina<\/em> and TM<\/em> fell to ZA<\/em>, and Malchut<\/em> rose to Bina<\/em> of ZON<\/em>, while their TM<\/em> fell to the souls of the righteous. And through this concealment emerged all the Mochin<\/em> of ZON<\/em> and BYA<\/em>.<\/p>\n\n\n\n

This is why it is called \u201cthe sowing of beans,\u201d since the concealment later becomes a great disclosure, during the Gadlut<\/em>. Beans [Polim<\/em>] come from the word \u201cfalling\u201d [Nefillah<\/em>], meaning the fall of the bottom halves of degrees from each degree to the degree below it. This ascent of Malchut<\/em> to Bina<\/em> made a connection between Bina<\/em> and ZA<\/em>, when HB<\/em> of Bina<\/em> became AVI<\/em> to ZA<\/em>, and ZA<\/em> became their son.<\/p>\n\n\n\n

Fifty-two colors implies a son, for the sowing of the beans made a connection between the degrees, where the HB<\/em> of the upper one became AVI<\/em>, and the lower one became BON<\/em>. Hence, as ZA<\/em> became a son to Hochma<\/em> and Bina<\/em> through it, the righteous became a son to ZA<\/em>. This clarifies the verse, \u201cIf he designates her for his son,\u201d that the lower righteous is considered a son to the Creator, as ZA<\/em> is to Bina<\/em>.<\/p>\n\n\n\n

76) Anyone who is rewarded with thirteen years or more is considered a son of the Assembly of Israel, Malchut<\/em>. And anyone who is twenty years of age or more and is rewarded with it is considered a son of the Creator, ZA<\/em>, as it is written, \u201cYou the sons of the Lord your God.\u201d<\/p>\n\n\n\n

There are two kinds of GAR<\/em>: GAR<\/em> that extend from YESHSUT<\/em>, which are Mochin<\/em> of Neshama<\/em> to ZON<\/em>. Only the small ZON<\/em>, which clothe ZA<\/em> from the Chazeh<\/em> and below, receive these GAR<\/em>. But ZA<\/em> himself still remains in VAK<\/em> until the GAR<\/em> of upper AVI<\/em> are drawn to him. Then ZA<\/em>, too, obtains GAR<\/em> himself, which are Mochin<\/em> of Haya<\/em>. The small ZON<\/em> settle for GAR<\/em> of YESHSUT<\/em>, and both are regarded as Malchut<\/em> because they clothe the place from Chazeh<\/em> of ZA<\/em> and below, a place which belongs entirely to Malchut<\/em>.<\/p>\n\n\n\n

So it is in the lower ones: If a person obtains Mochin<\/em> of Neshama<\/em>, he receives them from the small ZON<\/em>, who receive from YESHSUT<\/em>. And if a person obtains Mochin<\/em> of Haya<\/em>, he receives them from ZA<\/em> himself. When he is thirteen years of age or more he receives Mochin<\/em> of Neshama<\/em>, and when he is twenty or above he receives Mochin<\/em> of Haya<\/em>.<\/p>\n\n\n\n

Therefore, anyone who is rewarded with thirteen years of age or more is called \u201ca son of the Assembly of Israel,\u201d for then he receives Mochin<\/em> of Neshama<\/em> from the small ZON<\/em>, both of which are the Assembly of Israel, Malchut<\/em>. This is why he is considered her son, but not of ZA<\/em> himself. At twenty years or more he is considered a son of the Creator because then he receives Mochin<\/em> of Haya<\/em> from ZA<\/em> himself, who receives from upper AVI<\/em>, hence he is called \u201ca son of ZA<\/em>,\u201d the Creator.<\/p>\n\n\n\n

77) When David reached thirteen years and was rewarded on the day he entered the fourteenth, it is written, \u201cThe Lord said unto me: \u2018You are My son, this day I have begotten you.\u2019\u201d It is so because previously he was not His son, meaning that the upper soul was not over him because he was in his foreskin years. This is why it is written, \u201cThis day I have begotten you.\u201d \u201cI\u201d and not the other side, as it was thus far, but now I am alone. And Solomon, at twenty years, he was rewarded with Mochin<\/em> of Haya<\/em> and through them became a son of the Creator, ZA<\/em>.<\/p>\n\n\n\n

78) \u201cIf he designates her for his son\u201d means from thirteen years on. At that time, he departs the authority of the other side that came by him.<\/p>\n\n\n\n

It is written, \u201cShall deal with her according to the custom of daughters.\u201d Each day the Creator sees that child who stands in possession of the foreskin, and comes out of it and is drawn to school and breaks it, and goes to the seminary and breaks it. What does the Creator do to that soul? He admits her into His room and gives her many gifts and presents, and adorns her with sublime decorations until the time when He brings her to the Huppah<\/em> [wedding canopy] in that son, when He clothes her in him from thirteen years on.<\/p>\n\n\n\n

79) \u201cIf he takes to himself another\u201d means on the Sabbath day. When the day begins, souls come out of the tree of life, ZA<\/em>, and these souls breathe to the lower ones. Then the lower ones rest in them all through the Sabbath day. These are the added soul [Neshama<\/em>] that the righteous obtain on the Sabbath day. When the Sabbath ends, all the souls rise once more and crown themselves in holy crowns above.<\/p>\n\n\n\n

Here, too, the Creator provides man with an added soul on the Sabbath day. This is another soul, of which it is written, \u201cIf he takes to himself another.\u201d And even though this soul was provided for him, he will not deny the food, clothing, and conjugal rights of the first soul, which he had in the beginning.<\/p>\n\n\n\n

81) Wherever words of Torah are said, the Creator and the Assembly of Israel, Malchut<\/em>, they are there, and they are listened to. Then the good side prevails in the tree of good and evil, Malchut<\/em>, and rises up, and the Creator and the Assembly of Israel are crowned in good. They are the owners of that good, and it is written about them, \u201cDo not withhold good from its owner.\u201d<\/p>\n\n\n\n

83) \u201cO Lord my God, You are very great; You are clothed with splendor and majesty.\u201d \u201cO Lord my God\u201d is the beginning of faith, the ascent of thought, Hochma<\/em>, and the next world, Bina<\/em>, and they are one, without separation because AVI<\/em>, HB<\/em>, do not separate. \u201cYou are very great\u201d is the beginning of ZAT<\/em>, the first day, the first Sefira<\/em>, Hesed<\/em>. These are ancient days, meaning that she receives from Sefirot<\/em> of Atik<\/em>, and she is right. \u201cVery\u201d means left, Gevura<\/em>.<\/p>\n\n\n\n

84) \u201cYou are clothed with splendor and majesty\u201d are two branches of willow trees, NH<\/em>. The tree of life, Tifferet<\/em>, was not counted because of the \u201cVery,\u201d left, for all the branches below amount to one bitter branch, SAM<\/em>, and are included in the left. This is why the tree of life was hidden and did not wish to be in that count until he returned as in the beginning and praised in a different manner.<\/p>\n\n\n\n

85) \u201cCovering Yourself with light as with a cloak, stretching out heaven like a tent curtain. He lays the beams of His upper chambers in the waters.\u201d Covering Yourself with light as with a cloak\u201d is the beginning of the first day, Hesed<\/em>. \u201cStretching out heaven\u201d is Tifferet<\/em>, who is called \u201cheaven.\u201d Here the left, Gevura<\/em>, is included, but it does not write \u201cVery\u201d because the left is included in the right so it will illuminate in the entire heaven, Tifferet<\/em>. \u201cHe lays the beams of His upper chambers in the waters.\u201d Here the tree of life comes out gladly, a river that comes out of Eden, Tifferet<\/em>, and two branches of willow tree are rooted in its waters, NH<\/em>, which grow in its waters. His ascents are branches of willows, NH<\/em>.<\/p>\n\n\n\n

86) It is written, \u201cWho extends its roots by a stream,\u201d and it is written, \u201cA river whose streams make glad the city of God.\u201d \u201cWhose streams\u201d are its roots, NH<\/em>. They are called \u201cits ascents,\u201d \u201cits roots,\u201d \u201cits streams,\u201d and they are all rooted in the water of the river, Tifferet<\/em>.<\/p>\n\n\n\n

87) \u201cHe rides the clouds.\u201d Clouds are Michael and Gabriel. \u201cHe walks upon the wings of the wind\u201d to give healing to the world. This is Rafael. Henceforth, \u201cHe makes the winds His angels, flaming fire His ministers.\u201d<\/p>\n\n\n\n

88) \u201cIf he takes to himself another.\u201d Several incarnations sleep here, which have not been revealed thus far, and all are true as it should be, since one must not stray from the path of truth even as a hair\u2019s breadth. In the beginning, it should be commented, all the souls of the foreigners flee from the Garden of Eden by a hidden road and clothe in foreigners. When the souls that the foreigners gained from the Garden of Eden depart this world, to which place do they return? Who raises them back to the place from which they came out, to the Garden of Eden?<\/p>\n\n\n\n

89) He who first takes and grips the assets of the foreigner who has no heirs is rewarded with them. Here, too, all those holy upper souls that the Creator summoned to come down come out on Sabbath and good day and the beginning of the month to play in the Garden of Eden and meet those souls of the foreigners. Which of those souls that she grips is rewarded with them and clothe in them and they rise? They all stand in that clothing and descend to the Garden of Eden in that garment, since all those who are in the Garden of Eden stand there only in a clothing. It follows that those souls raise the souls of the foreigners back to the Garden of Eden.<\/p>\n\n\n\n

90) Can it be that because of the clothing of the souls of the foreigners, these souls are deprived of all the pleasure that they had in the beginning? It is written about it, \u201cIf he takes to himself another, he may not reduce her food, her clothing, or her conjugal rights.\u201d Those who were first to grip them and were rewarded with them stand in this garment in the Garden of Eden, meaning the clothing from the souls of the foreigners. When they rise up, they take it off because up there one does not stand in clothing.<\/p>\n\n\n\n

92) When all those holy souls come down to this world, so that each will be in her rightful place in people, they all come down and clothe those souls of the foreigners, and thus enter the holy seed. In that clothing, they are about to be enslaved by them in this world, with Mitzvot<\/em> and with good deeds. When the garments are drawn out of the words of this world, from the Mitzvot<\/em>, these holy souls are nourished by the scent that they smell from these garments of theirs.<\/p>\n\n\n\n

The garments from the souls of the foreigners became intermediaries between the souls and the body. The Mitzvot<\/em> that a person performs reach the garments and the souls receive nourishments from the scent that they smell from the garments. The souls themselves are high and do not become enslaved by the act of the body, but their garments are enslaved by the act of Mitzvot<\/em>, and the souls receive of the scent of the clothes.<\/p>\n\n\n\n

93) The Creator puts all the hidden things He does into the holy Torah and everything is in the Torah. The Torah reveals a hidden thing and promptly dresses in another garment, hides there and does not appear. The sages are filled with eyes, and even though that thing hid in its garment they see it from within the garment. When that thing is revealed, they cast opening of eyes in it before it reenters its garment, and although it promptly disappears, it no longer disappears from their eyes.<\/p>\n\n\n\n

94) The Creator warned in regard to the foreigner in several places that the holy seed, Israel, should be careful with it, and afterwards the hidden thing will come out of its sheath, from its cover. After it was revealed, it promptly returned to its sheath and clothed there.<\/p>\n\n\n\n

95) When He warns of the foreigner in all those places, the thing comes out of its sheath and appears, and He says, \u201cYou know the heart of the foreigner,\u201d since the souls are clothed in it. Promptly, she enters her sheath and returns to her garment and hides, as it is written, \u201cBecause you were foreigners in the land of Egypt.\u201d This is a secondary reason.<\/p>\n\n\n\n

The text thinks that because it clothed immediately, there was no one to watch over it, over that soul of the foreigner. The soul knows the matters of this world and enjoys them, as it is an intermediary between the soul and the body. This is why it is written, \u201cYou know the heart of the foreigner.\u201d<\/p>\n\n\n\n

96) \u201cAnd Moses entered the midst of the cloud as he went up to the mountain.\u201d That cloud is as it is written, \u201cI have set My bow in the cloud.\u201d This bow is Malchut<\/em> that receives three colors\u2014white, red, green\u2014which are her clothes from the three lines of ZA<\/em>. She took off her clothes and gave them to Moses, and in that clothing, Moses went up to the mountain. From it, he saw what he saw and enjoyed everything.<\/p>\n\n\n\n

97) Many are the people in the world whose minds are confused and they do not see truthfully in the Torah. Each day, the Torah calls upon them with love for them, yet they do not wish to turn their heads back and listen to her.<\/p>\n\n\n\n

98) In the Torah, a thing comes out of its sheath, appears briefly, and promptly hides. When it appears out of the sheath and promptly hides, the Torah does it only for those who know her and are known in her.<\/p>\n\n\n\n

99) It is similar to a loved one, beautiful in appearance and shapely, who hides in her palace. She has a lover of whom people do not know. Rather, he hides. Out of the love that he loves her, that lover always passes by the gate to her house and looks in every direction. She knows that her lover always circles the gate to her house. She opens a small door in her palace and shows her face to her loved one, and promptly covers herself again.<\/p>\n\n\n\n

All those who were with the lover neither saw nor looked, only the lover alone, whose guts and heart, and soul follow her. He knows that because of her love for him, she appears to him for only a moment, to evoke the love for him.<\/p>\n\n\n\n

So is a word of Torah: it appears only to the one who loves her. The Torah knows that that wise of heart circles the gate to her house each day. What does she do? She shows her face from within the palace, gives him a hint, and promptly returns to her place and hides. All those from there neither know nor look, but he alone, whose guts and heart, and soul follow her. This is why the Torah appears and covers, and goes to her loved one with love, to awaken the love with him.<\/p>\n\n\n\n

100) Such is the path of Torah. At first, when it begins to appear to a person, it insinuates to him. If he knows, fine. If he does not know, she sends to him and calls him a fool. The Torah said to the one whom she sent to him, \u201cTell that fool to come near here and I will speak with him.\u201d It is written about it, \u201cWhoever is a fool, let him turn in here, and one who is heartless.\u201d The man approaches her and she begins to speak with him from behind a curtain, spreading matters his way according to his ways until he gradually observes. This is the interpretation.<\/p>\n\n\n\n

101) Then she speaks with him in riddles from behind a thin sheet. This is an Agada [telling through stories and allegories]. Once he grows accustomed to her, she appears before him face-to-face and speaks with him of all the hidden secrets and all the hidden ways that have been hidden in her hearts since the first days. Then he is a ruling man, possessing Torah, master of the house, since she revealed to him all of her secrets and did not keep away or hide anything from him.<\/p>\n\n\n\n

102) The Torah says to him, \u201cYou have seen the hint that I hinted you initially. So and so secrets were in it, so and so it is.\u201d Then he sees that those words in the Torah need not be added to or subtracted from, and then the literal meaning of the text is as it is\u2014neither adding nor subtracting even a single letter. Hence, people should be careful and chase after the Torah, be among her lovers.<\/p>\n\n\n\n

103) \u201cIf he takes to himself another\u2026\u201d How great and sublime are the incarnations that incarnate in this text, since all the souls come by incarnation, and people know the ways of the Creator, how the scales stand, how people are sentenced each day and each time, how the souls are judged before they come into this world, and how they are sentenced once they depart this world.<\/p>\n\n\n\n

104) Several incarnations and abstruse deeds the Creator performs with several bare souls who have no clothing of Torah and Mitzvot<\/em>, and several bare spirits walk in that world, who do not enter the King\u2019s presence. Several worlds overturn for them, changing the order of degrees, called \u201cworlds,\u201d for them.<\/p>\n\n\n\n

The world overturns with several hidden wonders, and people neither know nor look. Indeed, how souls incarnate as stones in the hollow of a sling, as it is written, \u201cAnd the soul of your enemies He will sling out as from the hollow of a sling.\u201d<\/p>\n\n\n\n

105) All the souls come out from the big and strong tree, which is a river that comes out of Eden, ZA<\/em>. All the spirits come out of another, small tree, Malchut<\/em>. A soul comes out from above, and a spirit from below, and they join together as male and female. Then they shine upper light and in the bonding of the two of them, it is called Ner<\/em> [candle], an acronym of Neshama<\/em> and Ruach<\/em>, as it is written, \u201cThe candle of the Lord is man\u2019s soul.\u201d<\/p>\n\n\n\n

106) Neshama<\/em> and Ruach<\/em> are male and female, to shine together. They do not shine without one another, and when they join together, all of it is called \u201ca candle.\u201d At that time the Neshama<\/em> is cloaked with Ruach<\/em> to stand above in the upper Garden of Eden, in the hidden palace, as it is written, \u201cFor the spirit shall wrap before Me,\u201d meaning that it wraps others. Above, in the upper Garden of Eden, in a hidden palace, the soul [Neshama<\/em>] wraps and clothes in a spirit [Ruach<\/em>].<\/p>\n\n\n\n

107) And since there are Neshama<\/em> and Ruach<\/em> in this palace, the Nefesh<\/em> does not come there, but the Neshama<\/em> dresses in Ruach<\/em> there. And when she descends to the lower Garden of Eden, she dresses in another Ruach<\/em>, in the souls of the foreigners. The Neshama<\/em> is in everyone in this world, clothed in them in both her Ruach<\/em> and in the souls of the foreigners.<\/p>\n\n\n\n

108) That Ruach<\/em> comes out of this world, meaning that he did not grow or expand in this world, meaning that he has no sons. He walks in an incarnation, finds no rest, and comes to the world as an incarnation of a stone in a hollow of a sling until he finds a redeemer to redeem him\u2014a brother who marries his widow\u2014and brings him within that very vessel that he was using, and to which his soul and spirit have always adhered, and who was his mate, spirit in spirit, in his wife. That redeemer builds him as before, bringing him in a son that is born to that married widow, who is his wife, and he returns to the life of this world as before.<\/p>\n\n\n\n

109) And the spirit that the husband had left with his wife in the first marriage clings to that vessel, to his wife, and never leaves her. Even after his death, he does not disappear, for there is not even a small thing in the world that has no place and status in which to come and hide, and it is never lost.<\/p>\n\n\n\n

For this reason, the spirit that he left in the vessel is there and chases after the root and foundation from which he came out, meaning after the dead husband who had no sons, and brings him and builds him in his stead, instead of the Ruach<\/em> that is his mate, who went out with him, in his wife, and he is built there as before. Now it is a new creation in the world, a new spirit and a new body.<\/p>\n\n\n\n

110) The spirit in the newborn son is what it was, meaning the man himself, and not the spirit he had left with her in the first marriage, which is only a part of him. However, it was not built in the newborn son, but by the force of the other spirit, which he had left in his wife. That building that was built in the son that was born of the marriage of the widow was built only by the force of the other spirit that he left there in that vessel, in his wife in the first marriage. And when this spirit began to build, it pulled after it the spirit that was walking bare, without sons, and pulled it to it. Thus, two spirits that are one were made there. Afterwards, one became Ruach<\/em> and the other Neshama<\/em>, and they are both one.<\/p>\n\n\n\n

111) If he is rewarded with being purified properly, they both became one, clothing another, high soul in them. As the rest of the people in the world have a spirit that the souls are rewarded with when they come first and grip it, meaning the souls of the foreigners, and another spirit from above, and the holy soul dresses in both of them. Thus, he has two spirits of his own: the Ruach<\/em> itself, and the Ruach<\/em> that he left in his wife in the first marriage for the high soul to clothe in them.<\/p>\n\n\n\n

112) But there is another body to it, which was built anew by the marriage. What happened to the first body that he left? Either this one is in vain or that one is in vain. According to man\u2019s mind, that first body that was not initially completed is lost because he was not rewarded. Hence, he engaged in the Mitzvot<\/em> of the Torah in vain, even if he engaged in only one of them. But we know that even the empty ones in Israel are all filled with Mitzvot<\/em> like a pomegranate, and although this body was not complemented with multiplying or rewarded with growing in the world, it kept other Mitzvot<\/em> in the Torah, and they were not lost from him. Was that in vain?<\/p>\n\n\n\n

113) Friends, open your eyes. You think and know that all those bodies are marked with marks for no reason, that they never merit existence. It is not so and we must not consider such matters.<\/p>\n\n\n\n

114) \u201cWho can speak of the mighty deeds of the Lord, or sound all His praise?\u201d Who is it in the world who can speak of the mighty deeds that the Creator has always done in the world? The first body that he left is not lost. In the future, it will exist, since it already suffered its punishment in several ways, and the Creator does not deny the reward of any creation He has created, except for those who have departed His faith and in whom there was never any goodness, and except for those who did not kneel in the blessing \u201cWe thank\u201d in the Eighteen Prayer. The Creator makes other creatures of them because that body will not be built in the form of a human being and will never rise. But this is not so for those who died without sons.<\/p>\n\n\n\n

115) If that spirit is rewarded with being corrected in the other body, what does the Creator do? The redeemer that redeemed him, the brother who married, that spirit of his\u2014which he put in there, mingling and mixing with that spirit that was in that vessel that his brother left in her in the first marriage\u2014is certainly not lost, since there are three spirits there. The first is a spirit that was in that vessel and remained there, which his dead brother had left in it in the first marriage. The second is the spirit of his dead brother himself, who was drawn to there, who was bare, without sons. The third is the spirit that that redeemer has placed in there, the marrying brother, who was mingled with them.<\/p>\n\n\n\n

It is impossible to be in three spirits, so what should be done?<\/p>\n\n\n\n

116) But so are the upper Gevurot<\/em> that the Creator makes. The soul dresses in the spirit that that redeemer has placed in there, in the place of the clothing from the souls of the foreigners. And the spirit of the dead\u2014who is bare, without sons, who returned there to be rebuilt\u2014will be clothing for the upper soul.<\/p>\n\n\n\n

The spirit that was in the beginning\u2014which remained in the vessel\u2014the spirit that her dead husband had left in her in the first marriage has fled from there and the Creator summons a place within the window in the rock, past the shoulders of the Garden of Eden. That spirit is hidden there and rises to the first body of the dead without sons that he had had before, and in that spirit, that body will rise for the revival of the dead. This is one that are two.<\/p>\n\n\n\n

117) But until that body is revived, its punishment is heavy, for because he could not grow with sons, it is lowered into the ground near the land of Arka. There are seven lands: Earth, Ground, Valley, Oblivion, Aridity, Arka, Universe. He is sentenced there and then he is raised to this universe in which we are. Now he descends back to the ground, and now he rises. Thus, he rises and descends, and he has no rest except on Sabbaths, good days, and beginnings of months.<\/p>\n\n\n\n

118) These are the ones who sleep in a ground of dust. It is called Admat<\/em> [ground] because it is from Udma<\/em>. It is called \u201cdust\u201d because it is from Universe. It is written about them, \u201cMany of those who sleep in the dust of the ground will awake,\u201d some to eternal life, and some to cursing and eternal disgrace. If the bare spirit is rewarded, the spirit of the dead without sons, since he returned to this world as before in the son that was born from the marriage of the brother, he merits being corrected. This is so because the spirit he had left in his wife in the first marriage, and which hid in the rock, will be corrected in the first body that the dead left without sons. It is written about those, \u201cSome to eternal life, and some to cursing,\u201d meaning all those who were not rewarded with being corrected.<\/p>\n\n\n\n

119) These are the high Gevurot<\/em> of the upper, holy King, that nothing was lost, and even the fume of the mouth has its place and status, and the Creator does what He does with it. Even a word of a person and even a voice are not in vain. There is room and status for everything.<\/p>\n\n\n\n

120) The one who is built now\u2014the dead without sons, who incarnated in the son that was born from the marriage of the brother and came out to the world a new creation\u2014has no mate. For this reason, his mate is not declared prior to his birth because he lost his mate: the mate that he had has become his mother, and his brother has become his father.<\/p>\n\n\n\n

123) \u201cGo forth, O daughters of Zion, and gaze on King Solomon with the crown with which his mother has crowned him.\u201d Who could gaze on King Solomon, the king that peace is his? It is ZA<\/em>. And yet, he is hidden from all the hosts of above, which are above in Bina<\/em>, the place of which it is written, \u201cNeither has the eye seen a God besides You.\u201d Thus, how does it write, \u201cGo forth, O daughters of Zion, and gaze on King Solomon\u201d? Also, there is his honor. All the upper angels ask and say, \u201cWhere is the place of His honor,\u201d the concealment? And what is the merit of \u201cGo forth … and gaze\u201d?<\/p>\n\n\n\n

124) However, \u201cGo forth, O daughters of Zion, and gaze on King Solomon,\u201d is written \u201cWith a crown,\u201d and not \u201cAnd with a crown,\u201d for anyone who sees a crown, the Malchut<\/em>, sees the pleasantness of the King that peace is his. \u201cWith which his mother has crowned him\u201d is Malchut<\/em>, which surrounds ZA<\/em>. She is called a daughter and she is called a sister and she is called a mother. She is everything and everything is in her. One who gazes and knows in Malchut<\/em> will know the upper wisdom.<\/p>\n\n\n\n

125) The vessel that was below\u2014the woman who married the brother, who was previously the wife of the dead without sons\u2014was below him. How will it be made above that she will be his mother? Her husband\u2014the dead without sons\u2014who was above her, how did he turn and become lower, becoming her son? His mate has become his mother; his brother is his father. If the father of the first, of his wife, would redeem him, meaning would marry his wife, all would be well. But having his brother become his father? Is this not a wonder? Indeed, it is an upside-down world, the upper ones below and the lower ones above.<\/p>\n\n\n\n

126) One who is in the place of the light cannot look and see in the dark. But the Creator is not so. He knows what is in the dark even though the light is with Him. Out of the light, He gazes into the darkness and knows all that is there.<\/p>\n\n\n\n

127) Here we should first say one thing, which the first ones said about those visions of the night. One who mounts his mother in a dream should expect Bina<\/em>, as it is written, \u201cFor if you call upon understanding [Bina<\/em>]. \u201cIf,\u201d because it is mother [\u201cIf\u201d is spelled like \u201cmother\u201d], hence he should expect Bina<\/em>. This is fine but he should have written that one who saw his mother in a dream will be rewarded with Bina<\/em>. But why is it, \u201cOne who mounts his mother\u201d?<\/p>\n\n\n\n

128) It is because he turned over and rose from below upwards. First he was a son, meaning below her. When he rose upwards and mounted her, the tree overturned and he became from the upper world, governing her and rewarded with Bina<\/em>.<\/p>\n\n\n\n

129) First, when Adam rose to thirteen years, it is written, \u201cThe Lord said unto me: \u2018You are My son, this day I have begotten you,\u2019\u201d meaning that he became a son to Malchut<\/em>, and Malchut<\/em> is his mother, and then he is below her. Once he rose above her, becoming her husband, he is from the upper world, ZA<\/em>, since he rose to the degree of Joseph, Yesod<\/em> of ZA<\/em>, rewarded with Bina<\/em> like ZA<\/em>, who has Mochin<\/em> of Bina<\/em>.<\/p>\n\n\n\n

130) So is this vessel, the dead man\u2019s wife. First, he was her dead husband, in the degree of Joseph, Yesod<\/em> of ZA<\/em>, the husband of the lower tree, Malchut<\/em>, who obeys his will and whom he governs. It is so because every female stands in the form of the Nukva<\/em>, the lower tree, Malchut<\/em>. Since he did not wish to exist in the degree of Joseph and did not exist to copulate in it, to multiply in the world and to produce offspring, and died without sons, he therefore went down and incarnated in the son that was born from the marriage to the brother, while she, his wife, became his mother. And the redeemer, the marrying brother, who previously was his brother, inherited the inheritance of Joseph, while he went down and incarnated in the newborn son.<\/p>\n\n\n\n

131) When he went down, the verse, \u201cYou are My son, this day I have begotten you\u201d came true in him. He became her son and the tree that was below while he was governing her as a husband over his wife has overturned. Once he went down, incarnating in the son that was born from the marriage of the brother, who inherited the inheritance of the place of Joseph, his marrying brother is called his father and everything is as correct and proper as it should be.<\/p>\n\n\n\n

132) First, he was from the male world, Joseph. But he was uprooted from there and now he is from the female world, Malchut<\/em>. He who was governing her is now governed by her, and he is brought back to being in the female world. Hence, he has no mate at all, and he, the female, is not declared, as every person is declared prior to being born, \u201cThe daughter of so and so to so and so,\u201d since he was brought back to the female world.<\/p>\n\n\n\n

133) The first body that he had left, the dead without sons, if people in the world had known and looked at the sorrow that he had while he was uprooted from the male world and was brought back to the female world, they would know that there is no sorrow in the world such as that sorrow. He has no mate because he does not stand in the place of the male. He, the female, is not declared because he is from the female world. And if he has a mate, with Rachamim<\/em> [mercy], through prayer, he meets with a female who has not had a mate, as we learn, \u201cPerhaps another will greet him with mercy,\u201d since the dead without sons is called \u201cother.\u201d Thus, everything is properly corrected.<\/p>\n\n\n\n

134) \u201cBut if a priest’s daughter becomes a widow or divorced, and has no child and returns to her father’s house as in her youth.\u201d The priest\u2019s daughter is the soul. A widow is from the first body, of the dead without sons. A divorced is one who does not come into the curtain of the King.<\/p>\n\n\n\n

All those who do not stand in the male world have no share in it. He departed and uprooted himself from the male world, he has no part of the King, ZA<\/em>, and this is why she is divorced and has no child. If she had a child, she would not be uprooted from the male world and would not descend to the female world.<\/p>\n\n\n\n

135) \u201cAnd [she] returns to her father’s house as in her youth.\u201d Her father\u2019s house is the female world because that world is called \u201cHer father\u2019s house.\u201d That vessel, his wife, which was corrected to be used, has been turned over, he went down and that vessel went up. \u201cAs in her youth\u201d is while it is written, \u201cThis day I have begotten you,\u201d when he becomes a son to the female, Malchut<\/em>. \u201cBegotten you\u201d means returning to the days of his youth, as he was from thirteen years and on.<\/p>\n\n\n\n

136) If she is rewarded with being corrected, when she returns to her father\u2019s house, it is written, \u201cShe shall eat of her father’s bread,\u201d meaning delight in the delight of the female world, who eats from the bread of knights that comes down from above, from ZA<\/em>. However, she cannot look and enjoy what the rest of the righteous enjoy because she is a stranger there. It is written about her, \u201cBut no foreign man shall eat of the holy,\u201d since holiness is in the male world. However, she eats the contribution because she dwells in the female world.<\/p>\n\n\n\n

137) Because she is from the female world, she eats it only at night, when there is domination of the Nukva<\/em>, Malchut<\/em>, as it is written, \u201cAnd when the sun sets, he will be pure, and afterward he shall eat of the holies, for it is his bread.\u201d Holy, which is from the male world, is eaten only during the day, when it is the dominion of the male, ZA<\/em>. This is why it is written, \u201cIsrael are holiness to the Lord, the first of His harvest.\u201d It is called \u201cFirst\u201d because the upper beginning of the entire male world is holiness, upper AVI<\/em>, Mochin<\/em> of ZA<\/em>, and what came up from the holy is Israel, ZA<\/em>. This is why it is written, \u201cIsrael are holiness to the Lord, the first of His harvest.\u201d<\/p>\n\n\n\n

138) When the spirits visit the cemetery, from the time it is dark until midnight, they do not visit dead without sons because they are not rewarded with the world of holiness, as it is written, \u201cBut no foreign man shall eat of the holy.\u201d Their spirits have no abundance to give to the body at the cemetery, and if that spirit is not rewarded with being properly corrected, when it returns in an incarnation, even in the female world, it does not eat in the contribution and is considered a foreigner even to the lower world, the female world, and does not eat in it.<\/p>\n\n\n\n

139) When this redeemer, the marrying brother, comes and enters the vessel, he brings and attaches his spirit to that vessel, and nothing is lost, not even the fume of the mouth.<\/p>\n\n\n\n

140) The rest of the people in the world, who are rid of it, who left a spirit in the wife they had, and brought a spirit there in the first marriage, what became of that spirit? If that woman marries, what becomes of the spirit that her first husband had left in her? After all, another man has mounted her.<\/p>\n\n\n\n

141) A spirit cannot exist with a spirit, since the one who mounted her now has instilled a spirit in her, and the first one, who departed, also instilled a spirit within her. The first one, who departed, had sons, and the current one is not a redeemer. Hence, the spirit that the first one left in that vessel, and this other one came and also brought a spirit into her. The two of them certainly cannot be together in the woman\u2019s body. It is impossible that it will be lost because nothing is lost. Thus, what has become of it?<\/p>\n\n\n\n

142) Also, if she does not marry, what becomes of the spirit that her husband had left in her? After all, it is not lost. All of that should now be revealed.<\/p>\n\n\n\n

143) \u201cO Lord, my heart is not haughty, nor are my eyes lofty, nor do I walk in great matters or in things too wondrous for me.\u201d King David said that because he was a high king and ruled over all the high kings and over the rulers from east to west, who feared his might. It did not occur to him to stray from the path, and he always lowered his heart before his Master. When he engaged in Torah, he would grow as strong as a lion and his eyes were always lowered to the ground for fear of his Master. And when he walked among the people, there was no crudeness of spirit in him at all.<\/p>\n\n\n\n

144) It is written about it, \u201cMy heart is not haughty,\u201d even though I am a king and rule over all the kings in the world. \u201cNor are my eyes lofty\u201d while I stand before You, engaging in Torah. \u201cNor do I walk in great matters or in things too wondrous for me\u201d while I walk among the people. And if King David said so, it is all the more so for the rest of the people in the world.<\/p>\n\n\n\n

145) The rest of the people who passed away from the world and left a spirit in the vessel that they were using, their wives, they married, and another came and instilled another spirit in that vessel. What has become of the first spirit?<\/p>\n\n\n\n

146) How high are the mighty deeds that the holy King performs, and who can count them? When this second husband comes and instills a spirit in that vessel, in the woman, the first spirit, of the first husband, slanders that spirit which entered and they do not settle together.<\/p>\n\n\n\n

147) For this reason, a woman does not settle well with a second husband because the spirit of the first pounds in her and then she always remembers him and cries over him or sighs over him, for his spirit pounds in her guts like a serpent, slandering the other spirit that has entered her from the second husband. Indeed, they slander one another for a long time.<\/p>\n\n\n\n

148) And if the one who entered from the second husband passed on to that spirit that was the first, from the first husband, the first one goes out and leaves. Sometimes, the first repels the second and slanders it until it takes it out of the world. And from two onward, meaning after both her husbands have died, a man should not take that woman because the angel of death has grown strong in her. The people of the world do not know that the spirit of the first husband, once it has prevailed and defeated that other, second spirit, repelling it from the world, henceforth another man should not be involved with her.<\/p>\n\n\n\n

149) Can it be that the second husband died without sentence, that he was not sentenced from above, but that the spirit of the first husband repelled him? Indeed, all is with judgment, for it is sentenced above that so and so will win, or that he will not slander so and so. And one who takes a widow is as one who goes into the sea without ropes when strong winds are blowing, and he does not know if he will get across in peace or drown in the deep.<\/p>\n\n\n\n

150) If the one who has just entered, meaning the second spirit, has prevailed and defeated the first spirit, the first one leaves there and goes away. To which place does it go, and what becomes of it? These questions are among the four hundred questions that they would ask about the tower that flies in the air. Indeed, no man has answered them until King Solomon came and sorted each one as it should be.<\/p>\n\n\n\n

152) Where did the spirit that came out go? A man is repelled from a man. They are repelled in several hidden ways. The first spirit that was repelled by the other, where did it go? That spirit walks out and roams the world. It is not known, and it goes to the grave of that man, and from there it roams the world. It appears to people in a dream and they see the shape of that man in a dream. He alerts them things in the way of the first spirit that was extended from it. As it is in that world, so it roams and alerts in this world.<\/p>\n\n\n\n

153) Thus it walks and roams the world, and always visits that grave until the spirits visit the graves of the bodies. At that time, the spirit of the first husband himself comes to the grave to visit its body. Then that spirit, which is only a part of the main spirit, joins its main spirit, clothes in it and leaves. When the spirit enters into its place, it expands from it and has room in these palaces in the Garden of Eden or outwards, according to the ways of each one, and there it hides.<\/p>\n\n\n\n

154) When the spirits visit this world, the dead who need the living, need only the extension of the spirit that the husband leaves in his wife in the first marriage, and the other, main spirit dresses in it. Hence, can it be of benefit to the spirit, and is this woman beneficial to all, since through that spirit that her husband had left in her, the spirit comes to need life?<\/p>\n\n\n\n

No. Rather, had she not married another, and had the first spirit not been repelled by the other man, the second husband, he would have another benefit in a different way, and he would not exert in the world as he does, nor would he need the life in this world as he is roaming here and there.<\/p>\n\n\n\n

155) Thus, was the second coupling of the woman not from above, because one man was repelled before another man? Indeed, she is truly the mate of the second husband, and the first is not her actual mate. Accordingly, she belongs to that second one, and when his time comes and he takes her, the first one is repelled by him, since the first spirit that was in the woman is repelled only because of the other, who is her mate. It follows that the second coupling is from above.<\/p>\n\n\n\n

156) And all those second husbands, who are repelled by the first husbands, the first were the woman\u2019s mates, and not they. This is why they have no existence with them and the second spirit is rejected by the first spirit. For this reason, one who takes a widow is declared, and he does not know that he is risking his life because it is not known whether or not she is truly his mate.<\/p>\n\n\n\n

157) When a widow does not marry even though her mate has come, yet she does not wish to marry, the Creator does not force her in a sentence. Rather, the Creator provides another woman for that man, and the widow does not fall into judgment in that world even though she has no son, since a woman is not commanded to multiplication.<\/p>\n\n\n\n

158) A woman who does not remarry, the spirit that her husband has left in her in the first marriage sits in the woman for 12 months. Each night, it comes out, visits the soul, and returns to its place. After 12 months, when her husband\u2019s judgment has departed\u2014since all those 12 months the spirit is lowered in sadness all day long\u2014after 12 months it comes out of the woman and goes and stands at the gate of the Garden of Eden, visiting the vessel in this world\u2014the woman it has left\u2014from which it came out. And when the woman departs from the world, that spirit comes out and dresses in the woman\u2019s spirit, and she is rewarded with it in her husband, and both shine as they should, in a single bonding.<\/p>\n\n\n\n

159) The hidden ways of the Master of the world, which people do not know, should be revealed. And all walk by the path of truth, as it is written, \u201cFor the ways of the Lord are right, the just walk in them and the wicked fail in them.\u201d People neither know nor notice how superior are the deeds of the Creator and how varied they are. And the people in the world do not know, and all are on a path of truth, not straying to the right or to the left.<\/p>\n\n\n\n

160) Those incarnated ones that were expelled by expulsion from that world and who have no mate, who are those women, the mates who make a coupling with them in this world? After all, every man has a mate, apart from those who are incarnated.<\/p>\n\n\n\n

161) How great and important are His mighty deeds. One who divorces his first wife, the altar sheds tears over him. All the women in the world stand in the form of that altar, Malchut<\/em>, for every woman has a root in Malchut<\/em>.<\/p>\n\n\n\n

Hence, they inherit seven blessings, all of which are from the Assembly of Israel, the Malchut<\/em>. And if he divorces his first wife, the stone of the upper altar, meaning the root of the woman, which is in Malchut<\/em>, returns to diminution and lack because the divorced ones join together, for as she was divorced from her husband, she was also divorced from her root in Malchut<\/em>.<\/p>\n\n\n\n

162) This is the meaning of what is written, \u201cAnd writes her a bill of divorcement, and gives it in her hand, and sends her out of his house.\u201d \u201cAnd leaves his house and goes and becomes another\u2019s.\u201d When it is written, \u201cGoes and becomes another\u2019s,\u201d who did not divorce her, why does it write, \u201canother\u201d? Indeed, it is written, \u201canother,\u201d and he is called \u201canother,\u201d as it is written, \u201cThey will spring out of another dust.\u201d<\/p>\n\n\n\n

Thus, the incarnated one is called \u201canother,\u201d and the divorced join together. The divorced man in that world, the incarnated man who has no mate, who was expelled from that world to this world took the divorced woman in this world from her husband. And this woman, who was in the upper form, in Malchut<\/em>, has now been enslaved to the lower form, the incarnated one who has no mate, who took her for a wife. His name is \u201canother\u201d because he clung to another God, and this is why he was reincarnated into this world.<\/p>\n\n\n\n

163) He is called \u201clast,\u201d as it is written, \u201cAnd at the last He will take His stand on the earth.\u201d Thus, the incarnated one is called \u201clast.\u201d And here it is written, \u201cAnd the last husband hates her … or if the last husband dies.\u201d Why last? Should it not have written \u201csecond\u201d? The text does not come to forbid her from copulating with ten, one after the other. Will she be coupled with this husband and not with another? Why should she be forbidden to another? Thus, why is he called \u201clast\u201d?<\/p>\n\n\n\n

164) Rather, this is the \u201cother,\u201d and he is another and he is the last, since now the stone is rolling in the hollow of the sling. The incarnated in the hollow of the sling, who returned once more to the world, is called \u201canother,\u201d and \u201clast,\u201d in relation to the first body, which died. And because he has no mate, he took the divorced one. This is why the text calls him, \u201canother,\u201d \u201clast.\u201d<\/p>\n\n\n\n

Why is he called \u201canother\u201d in relation to the first body that died? After all, the whole construction, the first body, fell into the dust once more and it is as though it never was, and the incarnated one was what he was in the first body, and not another. So why is he called \u201canother\u201d? Also, why is he called \u201clast\u201d? Is he the last? If he straightens his ways and becomes corrected, very well, and he will be the last and no longer incarnate. But if he does not, he will reincarnate and will be planted as before, so why is he called \u201clast\u201d?<\/p>\n\n\n\n

165) It is written, \u201cAnd God saw all that He has done, and behold, it was very good.\u201d \u201cGood\u201d is the good angel. \u201cVery\u201d is the angel of death. The Creator provides His corrections to all until even the angel of death returns to being very good.<\/p>\n\n\n\n

166) \u201cAnd a river comes out of Eden to water the garden\u201d is ZA<\/em> that waters the Malchut<\/em>. This river never rests from multiplying and from bearing fruits. Another God is sterile and has no desire for the world or to multiply or bear fruit, for if it bore fruits, it would make the whole world murky.<\/p>\n\n\n\n

167) For this reason, the man who caused the evil side to multiply in the world never sees the face of the Shechina. That man, who incarnates in an incarnation, if he moved and clung to another God, which does not bear fruit and does not multiply in the world, for this reason he is called \u201canother.\u201d And the name of the Sitra Achra<\/em> causes him, for even though he died, he who incarnates is called \u201canother,\u201d like the Sitra Achra<\/em> [other side].<\/p>\n\n\n\n

168) He is called \u201clast\u201d because from the first one onward he is called \u201clast.\u201d He is second, and in the Torah, he is immediately called \u201clast.\u201d The Creator, too, calls him \u201clast,\u201d so he would be corrected in this incarnation, becoming the last one, and he will not incarnate again. The third one is also called \u201clast,\u201d and so it is each time he incarnates. From the first one on, he is called \u201clast.\u201d So he should be called \u201clast,\u201d for if he were to be immediately called \u201csecond,\u201d it allows for him to return once more and reincarnate as before, so that the current building would be ruined.<\/p>\n\n\n\n

169) This comes to us from the Second Temple, who was called \u201clast.\u201d It is written, \u201cThe glory of this last house will be greater than the first,\u201d because from the first onward it is called \u201clast\u201d so as not to give excuse for that building to fall and be rebuilt as before.<\/p>\n\n\n\n

170) Similarly, this one, who reincarnates, is called \u201clast,\u201d like the Second Temple. This is why it is written, \u201cHer former husband who sent her away will not be able to take her again to be his wife, after she has been defiled.\u201d Why does it say, \u201cWill not be able\u201d? Should it not have written, \u201cWill not take her\u201d? It is because the woman clung to another and descended to be enslaved in a low degree of the Sitra Achra<\/em>. Hence the Creator does not want him, the first, to descend from his degree, bearing fruits and clinging to a degree that is not his own.<\/p>\n\n\n\n

171) If that woman does not marry, even if she fornicates with all the people in the world, if her husband wishes, he can return to her. But if she clung to another by marriage, she will not be able to return to the previous degree that she had had before. This is why it is written, \u201cWill not be able.\u201d Indeed, he will never be able to return to that degree.<\/p>\n\n\n\n

172) It is written, \u201cAfter she has been defiled.\u201d We learned that she has been defiled in his heart. Thus, can it be that even if she drifts away and fornicates without marriage she will be forbidden? However, since she clung to another, she took upon herself that evil side, and her first husband, who is from the other, good side, the good will never have a part in her and will never multiply that place. Thus, if the last man had sent her, or if the last man had died, she is forbidden to the first. However, she is permitted to the rest of the people, perhaps she will find a place as before, and the last one to mate with her will rise.<\/p>\n\n\n\n

173) He who has sons from the first wife and lets this woman into his house, on that day he clings to the harsh sword that turns every way. It is so for two reasons: 1) She has already repelled two men outside, and now he is the third. 2) The vessel that partook in her is another. How will he come to place his spirit in it, partaking with her, and clinging to her? It is not that she is forbidden, but it is certainly bad partnership for him.<\/p>\n\n\n\n

174) Rabbi Levitas would laugh and mock that woman when he saw who was making a coupling with her. He would say, \u201cIt is written, \u2018She laughs at the last day,\u2019\u201d meaning he who clings to the last man is laughter for later.<\/p>\n\n\n\n

175) Now we should reconsider one, great and high place that was in the world, and a stem, and a root of truth. It is, Oved, the father of Yishai and the father of David. It was said that the incarnated one is the last, and Oved was an incarnation of Machlon, the dead without sons. So how did a root of truth come out from this place?<\/p>\n\n\n\n

176) However, Oved was corrected in the high correction, and the root of the tree that was overturned, with his wife becoming his mother. Thus, he was restored and rose in it, and was properly corrected. This is why he is called Oved, from the word Avdut<\/em> [slavery], but the rest of the people in the world were not rewarded.<\/p>\n\n\n\n

177) Oved came, worked and hoed the core and the root of the tree, and came out of the bitter face, and restored the foliage, Malchut<\/em>. Yishai, his son, came and strengthened him, corrected him, and clung to the trees of another, a high tree, ZA<\/em>, connecting a tree to a tree, and they became entangled in one another. When David came he found the trees, ZA<\/em> and Malchut<\/em>, entangled in one another, and inherited the governance of the land. Indeed, Oved caused it.<\/p>\n\n\n\n

179) This Oved was corrected and came out of the evil field of evil pits. Yishai, his son, came and set up, and hoed the tree. For this reason, Oved set up the tree. When King David came, he remained in the lower tree of the female, Malchut<\/em>, and had to receive life from another, for he had no life of his own. And if the one who was corrected and established everything was so, then the rest of the people who incarnate are several times more incapable of being corrected.<\/p>\n\n\n\n

180) He turns to the incarnation on all sides. Paretz was an incarnation of Er; Boaz was an incarnation of Yehuda; Oved was an incarnation of Machlon, and in all of them, the tree came out from the evil side and later clung to the good side. In the beginning, it writes, \u201cAnd Er, Yehuda’s firstborn, was evil.\u201d Machlon, too, was evil, but not as much. However, in them, the evil was uprooted and the good came out afterwards. Here the bottom tree, Malchut<\/em>, stood corrected, as it is written, \u201cAnd God was king over the nations.\u201d<\/p>\n\n\n\n

181) In the beginning of everything, the degrees were rooted from the upper core and foundation, Reuven, Shimon, Levi, and Yehuda are HGT<\/em> and Malchut<\/em>. It is written about it, \u201cThis time I will thank the Lord,\u201d and it is written, \u201cThen she stopped bearing.\u201d It is as it is written, \u201cShout for joy, O barren one, who have borne no child,\u201d since when Yehuda was born, the Nukva<\/em>, Malchut<\/em>, came out attached to the male, ZA<\/em>. However, they were not as they should be, face-to-face, and Malchut<\/em> was unfit to bear. When the Creator cut her off, separating her from the male\u2019s posterior and establishing her, she became fit for impregnation and bearing.<\/p>\n\n\n\n

182) \u201cThen she stopped bearing\u201d is not written about Leah, Nukva<\/em> of ZA<\/em> above the Chazeh<\/em>, but about Rachel, who is weeping over her sons. She was rooted in Yehuda, Nukva<\/em> below the Chazeh<\/em>, the letters Yod<\/em>–Hey<\/em>–Vav<\/em>, Dalet<\/em>–Hey<\/em>, and \u201cShe stopped bearing\u201d because she was still not corrected.<\/p>\n\n\n\n

183) In the beginning, the form above was everything. Even Rachel rose and was above the Chazeh<\/em>.<\/p>\n\n\n\n

Reuven is the letters Ohr<\/em> Ben<\/em> [\u201clight,\u201d \u201cson\u201d respectively]. This is the meaning of what is written, \u201cAnd God said, \u2018Let there be light,\u2019\u201d which is right, Hesed<\/em> of ZA<\/em>.<\/p>\n\n\n\n

Shimon is left, light with a waste of gold, since Shimon has the letters of Shem<\/em> [name] Avon<\/em> [iniquity], left, Gevura<\/em> of ZA<\/em>.<\/p>\n\n\n\n

Levi is the joining of the two sides, the middle line, Tifferet<\/em> of ZA<\/em>.<\/p>\n\n\n\n

After HGT<\/em> of ZA<\/em> above the Chazeh<\/em> came out, the Nukva<\/em>, Rachel, came out, and Yehuda, the Nukva<\/em>, clung to the male, HGT<\/em> of ZA<\/em>. Yod<\/em>–Hey<\/em>–Vav<\/em> is male, HGT<\/em>, Dalet<\/em>–Hey<\/em> is the Nukva<\/em>, Rachel, who was with the male.<\/p>\n\n\n\n

184) Why is the Nukva<\/em> implied in the letters Dalet<\/em>–Hey<\/em>? Dalet<\/em> is considered the Nukva<\/em> during the attachment of the evil with her, when she is only in the left, attached to the posterior of the male. Dalet<\/em> means that she is poor and must return in an incarnation\u2014the incarnation from Yehuda through King David, to uproot the evil and to decay in the dust, and later grow on the good side through reconstruction of AVI<\/em>, as it is written, \u201cAnd the Lord God fashioned the rib,\u201d and to go from poverty to richness. Then she is considered the letter Hey<\/em>. This is why Yehuda is the letters Yod<\/em>–Hey<\/em>–Vav<\/em> Dalet<\/em>–Hey<\/em> [the letters comprising the name Yehuda in Hebrew], Yod<\/em>–Hey<\/em>–Vav<\/em> are HGT<\/em> of the male, and Dalet<\/em>–Hey<\/em> are the Nukva<\/em> in her two states, who conjoins with the male.<\/p>\n\n\n\n

186) \u201cYou are Yehuda, your brothers shall thank you; your hand shall be on the neck of your enemies.\u201d When we say, \u201cBlessed are You,\u201d when Yesod<\/em> of ZA<\/em> gives Hassadim<\/em> to Malchut<\/em>. He is called \u201cBlessed\u201d and Malchut<\/em> is called \u201cYou.\u201d It is so because the name \u201cYou\u201d implies Hassadim<\/em>.<\/p>\n\n\n\n

Jacob did not say \u201cYou\u201d to all the sons, but to the place that was needed. It is so because the Malchut is extended<\/em> from the left side, where Hochma<\/em> shines without Hassadim<\/em>. It needs the name \u201cYou,\u201d which is Hassadim<\/em>, to clothe Hochma<\/em> in it, since without Hassadim<\/em>, Hochma<\/em> does not shine and she is in dark. This is why he said to Yehuda, \u201cYou.\u201d<\/p>\n\n\n\n

187) \u201cYour brothers shall thank you,\u201d meaning everyone will certainly thank you for that name. \u201cYour brothers shall thank you\u201d: For this name, the other side departed and surrendered. This is so because when the name Yehuda is mentioned, the Sitra Achra<\/em> comes out with her in the Dalet<\/em> of Yehuda, implying to her first state, extending only from the left, where the Sitra Achra<\/em> nurses due to the lack of Hassadim<\/em> on the right. When \u201cYou\u201d is being said, meaning extension of Hassadim<\/em> from the right, she has governance and greatness, and the Sitra Achra<\/em> surrenders and is not seen there.<\/p>\n\n\n\n

Certainly, with that name it is inscribed and becomes sorted out from the Sitra Achra<\/em> because when she clothes in Hassadim<\/em>, the Sitra Achra<\/em> departs from her. This is the ascension and the governance of Malchut<\/em>, and shattering and evil to the other side. Since your brothers will thank you for the name \u201cYou,\u201d your hand will be on the neck of your enemies, meaning the Sitra Achra<\/em> will promptly yield before you, and this name is the cause.<\/p>\n\n\n\n

188) The name, \u201cYou,\u201d is said to a different, high place, as it is written, \u201cYou are a priest forever,\u201d which is in the upper right, in Hochma<\/em>.<\/p>\n\n\n\n

189) For you are a priest. Here a cup of blessing is tied\u2014Malchut<\/em>, who is called \u201cYou\u201d\u2014to the right\u2014Hesed<\/em>, who is called \u201cpriest\u201d\u2014without any separation. For this reason, \u201cYou are a priest forever,\u201d for here the cup, Malchut<\/em>, is thoroughly tied. This is why it exists forever.<\/p>\n\n\n\n

\u201cThe day of the snow\u201d is the time when Malchut<\/em> clings only to the left line, when she is filled with judgments, which are called \u201cice\u201d and \u201csnow.\u201d This continues until the middle line, ZA<\/em>, comes and raises the screen of Malchut<\/em> to Bina<\/em>, which is called sowing the beans. At that time, the Hassadim<\/em> appear and the illumination of Hochma<\/em> on the left in the construction of the Malchut<\/em> dresses in those Hassadim<\/em>. This is \u201cYou,\u201d and then the judgments of the snow depart, and the Hochma<\/em> illuminates in utter completeness. This is the implication of the text, \u201cYou are a priest forever,\u201d since once you, Malchut<\/em>, are tied in Hassadim<\/em>, the priest, by sowing the beans of the middle line, it exists forever.<\/p>\n\n\n\n

190) It is written about it, \u201cYou are Yehuda.\u201d It is this \u201cYou\u201d that your brother will thank you. It does not write, \u201cYehuda, your brothers shall thank you.\u201d Rather, it is for the name, \u201cYou,\u201d that his brothers will thank. \u201cYou,\u201d Malchut\u2019s<\/em> place, needs that name since she is in judgments, in snow and ice from the left side. And not another, meaning that she does not need another degree, for only the Malchut is extended<\/em> from the left and is built entirely from it, and none other.<\/p>\n\n\n\n

191) Yehuda is the first father of Er and Onan, and the second father of Peretz and Zerach, who are incarnations of Er and Onan. There was never any exchange in him, meaning that the degree did not change to where the brother became the father, where the dead without sons incarnates in the son that is born to the marrying brother, making his brother his father. This is a descent of degree and a flaw.<\/p>\n\n\n\n

In Yehuda, however, there was no interchanging and decline of degree, since he was also the first father of Er and Onan, incarnated in Peretz and Zerach. For this reason, Peretz prevailed in his might, as it is written, \u201cWhat a breach you have made for yourself,\u201d since there was no decline of degree in him.<\/p>\n\n\n\n

This was not so with all the people in the world who reincarnate. They do have a decline where the brother becomes his father. Hence, David\u2019s construction begins the count from Paretz and not from Boaz, in whom there was a change, since he was not the first father of the incarnated one, who was Machlon.<\/p>\n\n\n\n

192) This is why Yehuda merited that name, \u201cYou.\u201d It was first sorted and clarified in Er and Onan, and the second time in Peretz and Zerach, and it never changed. Yehuda\u2019s sons and descendants thank and say, \u201cFor you are our father,\u201d since no decline occurred to them with the brother becoming a father.<\/p>\n\n\n\n

This is not so for the rest of the incarnated ones in the world. The rest of the incarnated ones have two fathers and two mothers, a wheel for his structure, since in addition to his first father, his brother also became his father. Thus, he has two fathers. And there are also two mothers, for in addition to his first mother, his wife has become his mother.<\/p>\n\n\n\n

193) It seems that there was a change in Boaz when he begot Oved because Oved is changed, as he is his second father. However, it is not so. Ivtzan is Boaz. He is called Boaz because he is the first father, who made no change, in whom Yehuda, the first father, incarnated.<\/p>\n\n\n\n

Can it be that he was and is not an incarnation of Yehuda? However, it is certain that when he awoke to the deed of marrying the brother\u2019s widow, there was someone in him who is as fierce as a lion and as a young lion, Yehuda. This is why he was called Boaz, from the words Bo<\/em> [in him] Az<\/em> [one who is fierce], who is Yehuda.<\/p>\n\n\n\n

This was so that there would be no change in David. And because Yehuda incarnated in him, the matter returned to the first root, so that all would be from a single father and a single dynasty. Thus, all is one and there was no change in the incarnation of David\u2019s seed. This is why \u201cYou\u201d is without any change from beginning to end.<\/p>\n\n\n\n

194) Happy is David, who was sorted so and rose above the rest of the roots of people on earth.<\/p>\n\n\n\n

195) It should have said, \u201cAll the people in the world will thank you.\u201d Why does it say, \u201cYour brothers\u201d? Indeed, usually people do not marry the brother\u2019s widow to incarnate the dead without sons, but only on the brothers\u2019 side, and the brother arrives for the marriage of the widow. Yet, you yourself came for the marrying of the brother\u2019s widow, and here all your brothers shall thank you that the dynasty of kingship did not hang down from them or from one of them, but you alone. \u201cYou\u201d means you have worked from beginning to end, and from you did the whole dynasty and the race of the lion come out.<\/p>\n\n\n\n

196) Your sons are the sons of a lion. They were not passed into change over your brothers, nor were they exchanged with a lamb or an ox or a kid. It is so because there are twelve forms in the twelve fortunes, opposite the twelve tribes, and the sons of Yehuda were all in the form of a lion. However, a lion began to build, and a lion completed the construction. Your whole dynasty are sons of lions, for if it came be incarnation in your sons from your brothers\u2019 side, all the forms would interchange and mingle in one another. For this reason, \u201cYour brothers shall thank you,\u201d since there was not one of them incarnated in your sons\u2019 dynasty. Raise your hand, for there was no mingling of one of them within you.<\/p>\n\n\n\n

197) \u201cFrom the prey, my son, you have gone up. He crouches, he lies down as a lion and as a young lion. Who will rouse him up.\u201d \u201cFrom the prey, my son, you have gone up\u201d means that there was no prey and food for another on your table. \u201cCrouches,\u201d in Er\u2019s bed, \u201cLies down\u201d in Onan\u2019s bed, then prevailed as a lion, to raise up Paretz, \u201cAnd as a young lion,\u201d to raise up Zerach. \u201cWho will rouse him,\u201d as it is written, \u201cAnd he knew her again no more,\u201d meaning did not stop.<\/p>\n\n\n\n

This is the meaning of \u201cWho will rouse him.\u201d Who is the one who said that this woman was forbidden, who is the one who will say that since she completed her ways, she no longer needs you, that since this brother\u2019s widow completed her ways, she no longer needs you and it is best to retire from her. But who will rouse him? Indeed, henceforth she is his because the one who rumbles her guts is the one who takes her out. The spirit of her first husband, which he had left in her in the first marriage, is rumbling in her guts, and now she took him out.<\/p>\n\n\n\n

198) Why does a brother\u2019s man marry his widow? Also, why did Yehuda, who is his father, marry his wife? Why not another man who was not a relative? Rather, the one who rumbles in the guts of the widow, the spirit that her dead husband had left in her, sees that the one who keeps him, the one who is close to him, slanders him from all sides. If it were a stranger, he would repel him. But he did not wish to repel his relative, so he wished to get out of there.<\/p>\n\n\n\n

When he comes out, he summons that other spirit, the dead man\u2019s main one, and both come to enter the guts of the woman as before, until he is built as before, incarnating in the drop of semen of the marrying brother.<\/p>\n\n\n\n

This was by the force of the strong slandering that he slandered his brother. This is why he decided to exit her, and henceforth that woman was permitted to him, since the slandering spirit has already departed her. This is why the relative must marry her, for the spirit would reject a stranger, who is not a relative.<\/p>\n\n\n\n

199) Happy is Yehuda. First he was a whelp, then a lion who grew and expanded in his power like a lion, and he ended in a young lion. The rest of the people are not so, and this is why Yehuda is \u201cYou.\u201d<\/p>\n\n\n\n

200) Reuven, Shimon, and Levi are HGT<\/em>. Yehuda, Malchut<\/em>, joined them. Issachar and Zebulun are two thighs, NH<\/em>, the place from which true prophets nurse. Issachar is the right thigh, Netzah<\/em>, as it is written, \u201cOf the sons of Issachar, men who understood the times,\u201d where Netzah<\/em> draws the light of Bina<\/em> to the Malchut<\/em>, who is called \u201ctimes.\u201d It is also written, \u201cRejoice, Zebulun, in your going forth,\u201d where Hod<\/em> is the end of HGT<\/em> NH<\/em>. It is the measure of expansion of the light of Bina<\/em>, and from him down it is regarded as departure from the degrees.<\/p>\n\n\n\n

In a great measure, there are seven Sefirot HGT<\/em> NHYM<\/em>, and then it is written, \u201cZebulun dwells by the seas, and he shall be a shore for ships,\u201d meaning up to Malchut<\/em>, who is called \u201csea,\u201d and is called \u201ca ship.\u201d He dwells up to the Malchut<\/em> because of the words, \u201cAnd his flank shall be upon Sidon,\u201d meaning that the measure of his thigh, Hod<\/em>, spreads through the Malchut<\/em>, who is called \u201cSidon.\u201d<\/p>\n\n\n\n

201) Benyamin, Yesod<\/em>, remained above, between the thighs. And even though Joseph is Yesod<\/em>, the form of Joseph was in the land, which is Malchut<\/em>, to use in this world, which is Malchut<\/em>, and Moses used him, as it is written, \u201cAnd Moses took the bones of Joseph with him.\u201d Benyamin rose up in Yesod<\/em> of ZA<\/em>, and Benyamin is the righteous of the world, Yesod<\/em>.<\/p>\n\n\n\n

202) There are two more joints from the knees and down: Dan and Naphtali, Gad and Asher. On the left thigh, Dan is in the leg\u2019s middle joint, and Naphtali is in the leg\u2019s bottom joint. This is why it is written, \u201cNaphtali is a hind let loose,\u201d meaning nimble.<\/p>\n\n\n\n

On the right thigh, Gad is in the middle joint, as it is written, \u201cAnd he raids their heels,\u201d down to the joint of the heel. The bottom joint in the joint of the heel is as it is written, \u201cAnd may he dip his foot in oil.\u201d<\/p>\n\n\n\n

It is also written, \u201cYour locks will be iron and bronze,\u201d so in the three joints of the right thigh, Issachar is in the upper joint, Gad is in the middle one, and Asher in the bottom one. In the three joints of the left thigh, Zebulun is in the upper joint, Dan is in the middle one, and Naphtali in the bottom one.<\/p>\n\n\n\n

All those twelve tribes are high forms in the form above. Because they were actual creations in this world, the Shechina was established in them in those twelve joints, twelve extensions that actually extended from Israel, ZA<\/em>, as it is written, \u201cAll these are the twelve tribes of Israel.\u201d The extensions of Israel are called ELEH<\/em>, to expand the name MI<\/em> in them, so that the structure will be as it should be, so that Israel will be included in the name Elokim<\/em>: ELEH<\/em> is Israel in general, MI<\/em> connects ELEH<\/em> to it, and the construction is complete as it should be, one name indeed.<\/p>\n\n\n\n

During the Katnut<\/em>, Malchut<\/em> rises to the place of Bina<\/em> in each degree. At that time, each degree splits into two because Malchut<\/em> that rose to the place of Bina<\/em> ends the degree, below Hochma<\/em>, and only two Sefirot KH<\/em> remain in each degree, while three Sefirot<\/em>, Bina<\/em> and TM<\/em> of each degree fall to the degree below it.<\/p>\n\n\n\n

These five Sefirot KHB<\/em> TM<\/em> are the five letters of the name Elokim<\/em>, where the two letters MI<\/em> of Elokim<\/em>, KH<\/em>, remained in the degree, and the three letters ELEH<\/em>, Bina<\/em> and TM<\/em>, fell from each degree to the degree below it. Thus, the two letters MI<\/em> remained in Bina<\/em>, and the three letters ELEH<\/em> fell to the degree below it, to ZON<\/em>. Similarly, in ZON<\/em>, two letters MI<\/em> of their degree remained and three letters ELEH<\/em> fell to the degree below them, to the souls of the righteous.<\/p>\n\n\n\n

At the time of Gadlut<\/em>, Malchut<\/em> comes down once more from Bina<\/em>\u2019s place to her own place, and the screen of Malchut<\/em> that split each degree is cancelled. At that time, all the bottom half-degrees that fell from their degree rise again, return to their degree, and the letters ELEH<\/em> of Bina<\/em> that fell to ZON<\/em> rise back up to Bina<\/em>, joining as one with the two letters MI<\/em> that remained in it. Thus, the name Elokim<\/em> is completed in five vessels KHB<\/em> TM<\/em>, with five lights, NRNHY<\/em>.<\/p>\n\n\n\n

And since these letters of Bina<\/em> were in ZON<\/em>, when they rise they also take the ZON<\/em> that were clothed there with them, and there ZON<\/em> receive Mochin<\/em> of Bina<\/em>. Similarly, when ELEH<\/em> of ZON<\/em> rise, having fallen among the souls of the righteous, and conjoin in the two letters MI<\/em> of ZON<\/em>, completing the name Elokim<\/em> in them, they also take with them the souls of the righteous in which they were clothed, and the souls receive the Mochin<\/em> of ZON<\/em> there.<\/p>\n\n\n\n

There are two constructions in it. The first construction is the return of ELEH<\/em> to MI<\/em>, by which the name Elokim<\/em>, which is the dot of Shuruk<\/em>, is completed. The second construction is the ascent of the middle line for MAN<\/em> in the screen in it, reducing the GAR<\/em> of GAR<\/em> and clothing the Hochma<\/em> in Hassadim<\/em>, which is the dot of Hirik<\/em>.<\/p>\n\n\n\n

203) Esau\u2019s appointee said to Jacob: \u201cFor you have striven with God,\u201d above, meaning that he rose with the letters ELEH<\/em> of ZON<\/em> and was included in the name Elokim<\/em>, bonding and being completed there in the first correction in the first construction, the construction of the dot of Shuruk<\/em>.<\/p>\n\n\n\n

204) Hence, there is no annihilation for Israel forever and ever. If they were to be annihilated, this name, Elokim<\/em>, would not be, because the three letters ELEH<\/em> of Elokim<\/em> are clothed in the souls of Israel, as it is written, \u201cAnd cut off our name from the earth. And what will You do for Your great name?\u201d This great name is the first construction, the first name, Elokim<\/em>. It was withdrawn from the letters ELEH<\/em>, which are clothed in the souls of Israel, and now that Israel are in exile, the whole building has seemingly fallen because the letters ELEH<\/em> are absent in the construction of the name.<\/p>\n\n\n\n

In the future, when the Creator redeems His sons from exile, MI<\/em> and ELEH<\/em>, who were separated in the exile, will join together and the name Elokim<\/em> will be properly completed. Then the world will be perfumed, as it is written, \u201cWho are these who fly like a cloud and like the doves to their lattices?\u201d<\/p>\n\n\n\n

205) Because it is one name, it does not write, \u201cWho [MI<\/em>] and these [ELEH<\/em>] will fly like a cloud,\u201d but rather, \u201cWho are these,\u201d one name without separation, the name Elokim<\/em>. In the exile, MI<\/em> departed upward in Malchut<\/em>, and the mother, Malchut<\/em>, departed from the sons\u2014Israel\u2014and the sons fell. Then the name Elokim<\/em>, which was completed, the first great name, fell because the letters ELEH<\/em>\u2014that are clothed in Israel\u2014were withdrawn from it.<\/p>\n\n\n\n

206) And we pray and sanctify with the name Elokim<\/em> in synagogues, that it will be built as it was. We say, \u201cLet His great name grow and be sanctified. Amen, may His great name be blessed.\u201d Who is His great name? The first among all, the name Elokim<\/em> that was completed in the first construction. It is so because it has a construction only with us, since MI<\/em> will never be constructed if not in the letters ELEH<\/em>, which are clothed in the souls of Israel. Hence, at that time, \u201cWho are these who fly like a cloud,\u201d and the whole world will see that the upper name is properly corrected.<\/p>\n\n\n\n

207) And if His great name is corrected and properly structured, then Israel govern everything, and all the other names are restored and corrected. Israel govern everything because everyone depend on His great name, the first among all constructions, the name Elokim<\/em>, since through It, the illumination of Hochma<\/em> appears, and the light of Hochma<\/em> subdues all the shells. This is why Israel rule over everything, and all the names receive Hochma<\/em> from it and are complemented by it, meaning after the second construction, since while it is still in the first construction, it lacks Hassadim<\/em> and cannot shine. But in the second constructions it obtains Hassadim<\/em>.<\/p>\n\n\n\n

208) When the Creator, Bina<\/em>, created the worlds, ZON<\/em>, this name was the first to be built among all the structures, the first among all the phases of GAR<\/em>, as it is GAR<\/em> of Ruach<\/em>. It is written about it, \u201cLift up your eyes on high and see who has created these,\u201d created His name Elokim<\/em> as it should be. And when He created ELEH<\/em>, He created it with all its due powers, so that His name will be properly corrected, clothing it in Hassadim<\/em>, as it is written, \u201cThe One who leads forth their host by number.\u201d<\/p>\n\n\n\n

209) What is \u201cby number\u201d? The Creator has a son who shines from the end of the world to the end of the world. He is a great and strong tree\u2014Yesod<\/em> of ZA<\/em>. His head reaches the height of the sky, ZA<\/em>, and at his end, his roots expand and take root in the holy dust, Malchut<\/em>, as it is written, \u201cFor everything that is in the heavens and the earth,\u201d and his name is \u201cnumber.\u201d He hangs in the upper sky, ZA<\/em>, and five firmaments are hanging in the sky, HGT<\/em> NH<\/em>, through this number, which is the six firmament, Yesod<\/em>.<\/p>\n\n\n\n

All of them, all the firmaments, get that name, \u201cnumber,\u201d thanks to Yesod<\/em>, as it is written, \u201cThe heavens tell.\u201d Because of this number, all the heaven, which are five firmaments, gain that name thanks to it. For this reason, \u201cThe One who leads forth their host by number,\u201d for were it not for this number, there would not have been hosts and offspring in the world because the Yesod<\/em> begets offspring.<\/p>\n\n\n\n

210) It is written about that, \u201cWho has counted the dust of Jacob and numbered the stock of Israel?\u201d They are two who counted the flock and came with the number on their hands, since the evil eye did not control them. \u201cWho has counted the dust of Jacob\u201d is one who counts. \u201cAnd numbered the stock of Israel\u201d is another counter.<\/p>\n\n\n\n

211) The evil eye does not control those two, since \u201cWho has counted the dust of Jacob\u201d are the holy stones, strong stones from which water comes out to the world. It is written about it, \u201cYour seed will be as the dust of the earth.\u201d \u201cAs the dust\u201d means that the world is blessed by his merit. Thus, \u201cAnd in your seed shall all the nations of the earth be blessed,\u201d truly as the dust of the earth.<\/p>\n\n\n\n

Stones are the degrees of Malchut<\/em>, who is called \u201ca stone.\u201d When Malchut<\/em> is dominated by the left without the right, the stones become very hard, and then they are moist. They are placed over the deep that due to the judgments of the left, block the exit of the water, Hassadim<\/em>. For the world to be able to exist, they are punctured by the screen of the first restriction, and the water comes out through the holes, and by that the world exists.<\/p>\n\n\n\n

Under the domination of the screen of the first restriction, Malchut<\/em> is called \u201cdust.\u201d It is written about it, \u201cAnd your seed will be as the dust of the earth.\u201d Hence, she is the first counter of which it is written, \u201cWho has counted the dust of Jacob?\u201d The number, which is the second counter, counts to lay down all those females, upper gems, the degrees of Bina<\/em>, of the bed on which Jacob lied, the Malchut<\/em>.<\/p>\n\n\n\n

The number is Yesod<\/em>, which carries the screen of the second restriction that raises Malchut<\/em> to Bina<\/em>, and because of that raising Bina<\/em> becomes the mother that lays over the sons. Also, Bina<\/em> is called \u201cthe upper gem,\u201d for by that Malchut<\/em> is sweetened, meaning the bed on which Israel lied.<\/p>\n\n\n\n

212) From there on, after Yesod<\/em> is established as a counter by the force of the screen of the second restriction, it counts everything. It is so because the first counter was concealed because it is the Yesod<\/em>, good eyed, as it is written, \u201cHe counts the number of the stars.\u201d Through him, they are all counted. In the future, it is written, \u201cThe flocks will again pass under the hands of the one who counts.\u201d<\/p>\n\n\n\n

We do not know whether he is the first counter or the second one, but because at that time all will be unified, without separation, all will be done by a single counter, the first counter, for then the screen of the first restriction will have been corrected and the screen of the second restriction will have been cancelled. There will no longer be any judgment in Malchut<\/em> compelling her to sweeten in Bina<\/em>, hence only the first counter will be left. And it is written about it, \u201cWho has counted the dust of Jacob?\u201d<\/p>\n\n\n\n

213) \u201cWho has counted the dust of Jacob and numbered the stock of Israel,\u201d when the Creator awakens to revive the dead, those who came in an incarnation\u2014which are two bodies in one spirit, the dead body and the incarnated body\u2014have but one spirit. There are two fathers: the father of the dead and the father of the incarnated body. There are also two mothers. How many incarnations do they incarnate until they are corrected? However, he who has counted the dust of Jacob, who is the first counter, will correct everything, all the incarnated bodies, and nothing will be lost and all will be revived.<\/p>\n\n\n\n

214) \u201cMany of those who sleep in the dust of the ground will awaken.\u201d What is \u201cThe dust of the ground\u201d? When the friends looked at these letters that sail the air. They are Aleph<\/em>–Ayin<\/em>–Dalet<\/em> Peh<\/em>–Mem<\/em>–Tav<\/em>–Reish<\/em>, which means \u201cDust of the ground\u201d [the letters comprising the words in Hebrew]. \u201cThey sail the air\u201d means that they have the level of Ruach<\/em>. And if through the force of the screen of the first restriction, and then they are called \u201cdust.\u201d And if through the screen of the second restriction, then they are called \u201cground,\u201d since Bina<\/em> is called Adom<\/em> [red], and Malchut<\/em> that is sweetened in her is called Admat<\/em> [ground of].<\/p>\n\n\n\n

215) \u201cAnd I praise the dead who are already dead,\u201d who are the letters of \u201cDust of the ground.\u201d Both the dead from the discernment of dust, and the dead from the discernment of \u201cGround.\u201d A voice has awakened and alerts so in the second building\u2014the incarnated body. It is the one that corrects both the dead body\u2014from the discernment of dust\u2014and the body itself\u2014which is considered ground. It is the one that says, \u201cAnd I praise the dead,\u201d meaning correct them.<\/p>\n\n\n\n

Dust is the first dust, the dead body. The ground is the second one, which was corrected. It is the incarnated body.<\/p>\n\n\n\n

The core of the first is waste for it, since the body of the dead without sons, which is the core, is waste in the incarnated body, which is the one that corrects it. This is why it is written, \u201cAnd I praise the dead,\u201d meaning correct them.<\/p>\n\n\n\n

216) \u201cThose who sleep in the dust of the ground will all awaken.\u201d Those who have been corrected will be for life in the lower world, Malchut<\/em>, since they were not rewarded with being in the upper world, but descended to the world of Nukva<\/em>. And those who were not rewarded with being corrected will be to cursing and eternal disgrace because the other side will pass away from the world, and the Creator will leave those who were from the springing of that side to astound with them all the people in the world, as it is written, \u201cTo cursing and eternal disgrace.\u201d<\/p>\n\n\n\n

217) All this caused Adam to not want to multiply in the world, and he did not wish to keep the holy covenant.<\/p>\n\n\n\n

218) \u201cIf you buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free for nothing.\u201d Every male stands in the form of the male world, ZA<\/em>, and every female stands in the form of the female world, Malchut<\/em>. While he is still a servant of the Creator, he clings to the first six years, HGT<\/em> NHY<\/em> of ZA<\/em>, and if he uproots himself from His work, the Creator uproots him from those six years of the male world, HGT<\/em> NHY<\/em> of ZA<\/em>, and he is given to man, who is from VAK<\/em>, HGT<\/em> NHY<\/em>, serving him for six years, and he is uprooted from the six years of above, of ZA<\/em>.<\/p>\n\n\n\n

219) Afterwards he comes down from there and is given into the female world. He did not wish to stand in the male; he descends and stands in the Nukva<\/em>, Malchut<\/em>. Nukva<\/em>, the seventh Sefira<\/em>, comes and takes him. It is written about him, \u201cAnd in the seventh he shall go out free for nothing.\u201d Henceforth, he is from the female world.<\/p>\n\n\n\n

220) If he does not wish to stand in her and in her redemption, as it is written, \u201cI love my master, my wife, and my children; I will not go out free,\u201d he comes down and clings below, clinging to the other side. Henceforth, he is uprooted from the male world and from the female world, for he has united with the servants from the other side.<\/p>\n\n\n\n

221) Since he has clung to the Sitra Achra<\/em>, he needs a flaw, and to make a record of a flaw in him, as it is written, \u201cAnd his master shall bore his ear through with an awl,\u201d for any flaw is from the other side. And then, \u201cAnd he shall serve him forever,\u201d until the Yovel<\/em> [50th<\/sup> year jubilee], which is called \u201cworld\u201d [also \u201cforever\u201d in Hebrew]. From the Yovel<\/em> onward, he reincarnates and returns to the world as before, clinging to the female world and nothing more. If he is rewarded, he produces offspring in the female world, Malchut<\/em>, and he is pure, when he is corrected and rewarded with it.<\/p>\n\n\n\n

222) If he is not rewarded even in the incarnation of the Yovel<\/em>, he is as though he never was, for he returned in an incarnation but did not complete his days to be married in the world and to produce offspring. It is written, \u201cIf he comes alone, he shall go out alone.\u201d If he enters that world alone, without offspring, and did not wish to exert in it, and came out of this world alone, without a seed, he goes as a stone in the hollow of a sling up to that place of the strong rock, which is passed the shoulders of the Garden of Eden.<\/p>\n\n\n\n

He enters there and promptly, the solitary wind blows, which left the Nukva<\/em> and the spirit that has remained in the female from her first husband comes there. He goes alone, as a serpent that does not connect to another on the way, for he is separated by the two spirits in the woman, and he walks alone. He blows in that wind [also spirit] of the dead without sons who has now come there, meaning repels him from there so he will come to reincarnate and be corrected.<\/p>\n\n\n\n

223) Promptly he leaves the place of the strong rock alone, without a female, and walks and roams the world until he finds a redeemer to bring him back to this world to be corrected. This is the meaning of \u201cIf he comes alone, he shall go out alone,\u201d without a Nukva<\/em>. It is because he did not wish to marry a woman so as to have offspring. And since he has no mate, he must marry a divorced woman.<\/p>\n\n\n\n

224) But if he has a woman whom he married and tried with, but could not bear sons, he is not expelled like the other one. He neither comes alone nor goes out alone.\u201d Rather, if he is a husband to a wife, the Creator does not deny the reward of any creation, and even though he was not rewarded with sons, it is written, \u201cHis wife shall go out with him.\u201d Then both are incarnated and are rewarded with joining together as before.<\/p>\n\n\n\n

He does not take a divorced wife, like the other one, who has no mate. Rather, he takes the same woman with whom he tried before but they were not rewarded with sons. Now, if they correct their deeds, they will be rewarded together. This is the meaning of what is written, \u201cHis wife shall go out with him.\u201d<\/p>\n\n\n\n

225) \u201cIf his master gives him a wife, and she gives births to sons or daughters for him, the woman and her children will be to her master, and he will go out alone.\u201d The text returns to that one who goes out alone, without a Nukva<\/em>. The place called seventh, Malchut<\/em>, will redeem him.<\/p>\n\n\n\n

The seventh is called \u201cHis master,\u201d Master of the whole earth. If this master of his has mercy on him and brings him back to the world as he was, giving him that wife, for which the altar sheds tears\u2014meaning a divorced wife\u2014and they join together and she gives births to sons or daughters for him, the woman and her children will be to her master, to the holy Malchut<\/em>.<\/p>\n\n\n\n

226) It is so because if he repents and corrected that place which he flawed in his life, he is accepted before the holy King, and then He takes him and fully corrects him. This is called \u201cOne who has repented,\u201d since he inherited the seat of that place\u2014the river that stretches out, the Malchut<\/em>, since the river that stretches out is Yesod<\/em>, and its residence is the Malchut<\/em>. Thus, he corrects himself in relation to how he was before. Since he has been corrected and repented, he rises over his correction, for there is nothing in the world, nor a key in the world that he who has repented will not break.<\/p>\n\n\n\n

227) \u201cHe will go out alone.\u201d Alone means praise and elation. The place to which those who repent rise, even complete righteous cannot stand there. For this reason, because he has repented, the Creator immediately accepts him.<\/p>\n\n\n\n

228) There is nothing in the world that can resist repentance. The Creator certainly accepts everyone. If he repents, the path of life is ready for him. And even though he flawed what he flawed, all is corrected and everything is restored.<\/p>\n\n\n\n

It is so because that in which there is an oath, the Creator accepts him, as it is written, \u201c\u2018As I live,\u2019 declares the Lord, \u2018Even though Coniah the son of Jehoiakim, king of Judah, were the signet on My right hand, yet I would pluck you off.\u2019\u201d It is also written, \u201c’Write this man down childless.\u201d But once he has repented, it is written, \u201csons of Jeconiah, the prisoner, were Shealtiel his son.\u201d Thus, repentance breaks several sentences and judgments, and several iron chains, and there is no one who can resist repentance.<\/p>\n\n\n\n

229) It is written about that, \u201cAnd they shall go out and see the carcasses of the men who transgress against Me.\u201d It does not say, \u201cWho have transgressed against Me,\u201d but \u201cWho transgress against Me,\u201d meaning those who did not wish to repent and regret what they had done. But if they regretted and repented, the Creator accepts them.<\/p>\n\n\n\n

230) For this reason, even when there is transgression in a person and he flaws what he should not, but he repents, He accepts him and has mercy on him, since the Creator is full of mercy and is filled with mercy for all His works, as it is written, \u201cHis mercies are over all His works.\u201d His mercies reaches even beasts and fowls. And if His mercy reach them, it is all the more so with people, who know and are known for praising their Master. His mercies reach them and remain over them. David said about that, \u201cGreat are Your mercies, O Lord; revive me according to Your ordinances.\u201d<\/p>\n\n\n\n

231) If His mercies reach the wicked, it is even more so with righteous. After all, who needs healing? Those who are in pain. And who are those in pain? They are the wicked. They are the ones who need healing and mercy, and the Creator is merciful toward them, so they will not be left by Him. He does not depart from them and they shall return before Him in repentance.<\/p>\n\n\n\n

When the Creator brings closer, He brings closer with the right. And when He repels, He repels with the left. When He repels, the right brings closer. He repels from one side and brings closer from the other. Thus, the Creator does not leave out His mercy from them.<\/p>\n\n\n\n

232) It is written, \u201cAnd he went in mischief in the way of his heart.\u201d Afterwards, it is written, \u201cI have seen his ways and I will heal him, and I will lead him and restore comfort to him and to his mourners.\u201d Even though the wicked work maliciously, follow their hearts, and others warn them but they do not wish to listen to them, still, when they repent and take the good path of repentance, healing is provided for them.<\/p>\n\n\n\n

233) Is the text speaking of the living or of the dead, since the beginning of the text is not its end and its end not as its beginning? The beginning of the text points to the living, as it is written, \u201cAnd he went in mischief.\u201d Its end points to the dead, as it is written, \u201cI will lead him and restore comfort to him and to his mourners.\u201d Rather, it speaks of while a person is alive, and so it is. \u201cAnd he went in mischief in the way of his heart,\u201d since the evil inclination in him is strong and prevails in him, hence he goes in mischief and does not wish to repent.<\/p>\n\n\n\n

234) The Creator sees his ways, that he is marching futilely in evil. The Creator says, \u201cI must hold him by his hand.\u201d It is written, \u201cI have seen his ways,\u201d that he is walking in the dark, I wish to give him healing, as it is written, \u201cAnd I will heal him.\u201d The Creator brings into his heart the path of repentance and the healing for his soul. \u201cI will lead him,\u201d as it is written, \u201cGo now, lead the people.\u201d The Creator leads him in the upright path, as one who holds the hand of another and leads him out of the darkness.<\/p>\n\n\n\n

235) \u201cAnd [I will] restore comfort to him and to his mourners.\u201d Thus, it seems that he is dead. He is dead indeed, and he is standing alive, for because he is wicked, he is called \u201cdead.\u201d What is \u201cAnd [I will] restore comfort to him and to his mourners\u201d? The Creator performs gracefully with people, for because he entered the 13th<\/sup> year and on, He places two angels with him, to guard him on his right and on his left.<\/p>\n\n\n\n

236) When a person walks on the upright path they rejoice in him and strengthen him with joy, declaring before him, \u201cGive honor to the form of the King!\u201d And when he marches on a twisted path, they mourn him and move away from him. When the Creator held him and led him by the upright path, it was written, \u201cAnd [I will] restore comfort to him and to his mourners.\u201d First, \u201cI will restore comfort to him,\u201d for regretting what he has done before and for what he has done now, and he repents. Afterwards, \u201cTo his mourners,\u201d who are the angels, who mourned him when they moved away from him. But now that they have returned to him, there is regret on all sides, regret for his deeds and regret for his woes and mourning.<\/p>\n\n\n\n

237) And now he is certainly alive, alive on all sides, gripping to the tree of life. This is why he is regarded as one who has repented, since the Assembly of Israel, Malchut<\/em>, is also considered repentance.<\/p>\n\n\n\n

Repentance has the letters of Tashuv<\/em> [shall return] Vav<\/em> toward Hey<\/em>. Vav<\/em> is the tree of life, ZA<\/em>, and Hey<\/em> is Malchut<\/em>. This is why Malchut<\/em> is called \u201crepentance,\u201d and he is considered one who has repented, Malchut\u2019s<\/em> husband, who bestows upon her. Hence, even complete righteous cannot stand in a place where they who repent stand.<\/p>\n\n\n\n

238) King David said, \u201cAgainst You alone have I sinned and done what is evil in Your eyes.\u201d There are sins that a person does to the Creator and to people, and there are sins that a person sins to people and not to the Creator. There are also sins that he sins to the Creator alone, and not to people. King David sinned only to the Creator, and not to people. This is why he said, \u201cAgainst You alone have I sinned.\u201d<\/p>\n\n\n\n

239) Did David not sin in that sin of Bat Sheba? After all, one who comes over nakedness is forbidden to her husband. Hence, did he not sin against his friend, as well as against the Creator? This is not so. Rather, that sin was by permission. David took what was his, since she had a divorce from her husband before he went to war, for so was the custom of the whole of Israel: Anyone who went to the army would give a temporary divorce to his wife, and so did Uriah with Bat Sheba. Once the time had passed and she became permitted to all, David took her and did all that he did with permission.<\/p>\n\n\n\n

240) If it were forbidden, the Creator would not leave her with him, for it is written as a testimony, \u201cAnd David comforted Bath-Sheba his wife,\u201d which is a testimony that she was his wife. Of course she was his wife and mate, that she has been prepared for him since the day the world was created. And this is a testimony that David did not sin the sin of Bat Sheba.<\/p>\n\n\n\n

241) And what is the sin that he had sinned only against the Creator and against no one else? It is that he killed Uriah by the sword of the children of Ammon, and did not kill him when he told him, \u201cAnd my lord Yoav,\u201d for David was his master. The text proves, as it is written, \u201cThese are the names of the mighty men whom David had,\u201d and not \u201cWhom Yoav had.\u201d It follows that he was rebelling against the kingdom, and one who rebels against the kingdom must be put to death. Yet, he did not kill him at that time, but killed him by the sword of the children of Ammon.<\/p>\n\n\n\n

242) And nothing was found with him, as it is written, \u201cSave in the matter of Uriah the Hittite.\u201d The word \u201cSave\u201d comes to diminish. He sinned \u201cIn the matter of Uriah,\u201d and not in Uriah himself. And the Creator said, \u201cAnd [you] have killed him with the sword of the children of Ammon.\u201d Each sword of the children of Ammon was engraved with a twisting snake, the shape of a dragon, which is their idolatry. The Creator said, \u201cYou have given strength to that abomination,\u201d since when the children of Ammon killed Uriah, and many of the children of Israel along with him, at that time the sword of the children of Ammon grew stronger, and so did the strength of that idolatry increase, the abomination.<\/p>\n\n\n\n

243) Can it be that Uriah was not righteous because it is written about him, \u201cUriah the Hittite\u201d? Rather, he was righteous, but the name of his place was Hittite, as it is written, \u201cAnd Yiftach the Gileadite.\u201d He was called so after his place, and so was Uriah the Hittite.<\/p>\n\n\n\n

244) This is why it is written, \u201cIn the matter of Uriah the Hittite\u201d and not in Uriah himself, since he already had to be put to death for his rebellion against the kingdom. David caused the abomination of the children of Ammon to prevail over God\u2019s camp of the camp of David, which was actually in the shape of above, of the armies of the upper Malchut<\/em>. When David flawed this camp of his, he flawed another camp above. This is why David said, \u201cAgainst You alone have I sinned,\u201d alone, and that sin which he sinned against Him was not against any other.<\/p>\n\n\n\n

This is why it is written, \u201cIn the matter of Uriah,\u201d and this is why it is written, \u201cBy the sword of the children of Ammon.\u201d Thus, the sin was not in Uriah himself, but in the matter of Uriah, in having given strength to the sword of the children of Ammon.<\/p>\n\n\n\n

245) It is written, \u201cFor the eyes of the Lord roam throughout the earth.\u201d These are the females. It is also written, \u201cThe eyes of the Lord are roaming throughout the earth.\u201d These are the males. It is so because there are discernments of male and female in them. David said, \u201cAnd [I have] done what is evil in Your eyes.\u201d Should he not have said, \u201cBefore Your eyes\u201d? But David said, \u201cIn the place where I sinned, it was in Your eyes, for I knew that Your eyes were readily standing before me, yet I did not consider them. Thus, the sin that I have sinned was in Your eyes.\u201d<\/p>\n\n\n\n

246) \u201cSo that You are justified when You speak,\u201d and he will have no excuse for saying before You, \u201cTest me, O Lord, and try me.\u201d Any craftsman who speaks, speaks with his craftsmanship. David was the King\u2019s joker. Even though he was in grief, since he was before the King, he returned to his joking as he was, to please the King.<\/p>\n\n\n\n

247) He said, \u201cMaster of the world, I said, \u2018Test me, O Lord, and try me,\u2019 and You said that I would not be able to withstand Your test. But I have sinned so You would be right in Your words and that Your words be true. Had I not sinned, my words would have been true, and Your words would have been vain. Now that I have sinned so that Your words would be true, I have made it possible to justify Your words. This is why I did, \u201cSo that You are justified when You speak,\u201d since David returned to his craft, and said words of drollery to the King while he was in grief.<\/p>\n\n\n\n

248) David was not worthy of that act because he said, \u201cMy heart is a void within me.\u201d So it is, but David said that there are two palaces in the heart\u2014blood in one, and spirit in the other. The one that is filled with blood is the dwelling place of the evil inclination, and my heart is not so because it is empty, and I did not give dwelling to the evil blood, to place the evil inclination in it. And my heart is certainly a void, without an evil dweller.<\/p>\n\n\n\n

And because this was so, David was not worthy of the sin that he had sinned. Rather, it is to allow the wicked to say that King David sinned and repented, and the Creator forgave him, it is all the more so for the rest of the people. David said about that, \u201cI will teach transgressors Your ways, and sinners will be converted to You.\u201d<\/p>\n\n\n\n

249) David rose up the olive ascent, rising and crying. His head was low and he was walking barefoot. Why? He made himself rebuked so as to receive a punishment, and the people were a little far from him. Happy is the slave who serves his master so, and who is known in his sin in order to repent from it in complete repentance.<\/p>\n\n\n\n

250) What Shimei, the son of Gera, did to him was more than all the troubles he had been through up to that day. But David did not respond at all against him for it suited him, and by that they were atoned for.<\/p>\n\n\n\n

251) Shimei was a wise disciple and there was much wisdom in him. Why did he go out to David and do to him what he did? Rather, the matter was from another place, and placed that matter in his heart. He did all that to David\u2019s benefit, since what Shimei did to him caused him to repent in complete repentance and broke his heart with a great shattering, and he shed many tears from his heart before the Creator. This is why he said that the Creator told him, \u201cCurse.\u201d He knew that the matter had come down from another, high place.<\/p>\n\n\n\n

252) Two commandments did David command his son, Solomon. One was Yoav\u2019s and the other was Shimei\u2019s, along with the rest of the commandments he had commanded him. Yoav\u2019s is as it is written, \u201cAnd you also know what Yoav the son of Zeruyah did to me.\u201d That was a secret matter, which even Solomon did not know. But because others knew, Solomon found out. This is why he said, \u201cYou also know,\u201d what he was not meant to know.<\/p>\n\n\n\n

253) Shimei\u2019s is as it is written, \u201cBehold, there is with you Shimei the son of Gera.\u201d Behold, there is with you\u201d means that he is always available for you, since he was his teacher, and this is why he did not say of Yoav, \u201cBehold, there is with you Yoav.\u201d But with Shimei, who is always with him, he said, \u201cBehold, there is with you.\u201d<\/p>\n\n\n\n

254) \u201cAnd the king sent and called for Shimei, and said unto him: \u2018Build you a house in Jerusalem.\u2019\u201d Where is King Solomon\u2019s wisdom in that? However, he did everything with wisdom, and watched over all the sides, because Shimei was wise, and Solomon said, \u201cI want the Torah to multiply in the land through Shimei, that he will not go out.\u201d<\/p>\n\n\n\n

255) Solomon looked with wisdom, as it is written, \u201cHe came out, and kept on cursing as he came.\u201d \u201cHe came out\u201d twice, once when he came out of the seminary to curse David, and one exit when he went out of Jerusalem toward his servants, over whom he died. One exit was toward the king, and one exit toward his servants. Solomon saw all that and looked at the second exit with the holy spirit. This is why he said, \u201cAnd it shall come to pass on the day of your exit,\u201d he knew that in the exit he would die.<\/p>\n\n\n\n

256) \u201cAnd David and his men went on the road, while Shimei went along on the hillside opposite him and cursed as he went and threw stones at him and flung dust.\u201d Solomon said, \u201cHe was in the dust with my father, he will be in the water with Shimei.\u201d Solomon sentenced both of them, to be sentenced to dust and to water as one who has strayed, who has slandered the way before his father.<\/p>\n\n\n\n

257) It is written, \u201cHe cursed me with a grievous curse.\u201d It is also written, \u201cAnd I swore to him by the Lord saying, \u2018I will not put you to death with the sword.\u2019\u201d What is \u201cWith the sword\u201d? Was Shimei a fool who did not understand that if he had sworn to him in this way, he would not say later on, \u201cNot with a sword, but with a spear or an arrow\u201d?<\/p>\n\n\n\n

258) There are two matters here: 1) The child, the son of the great fish whose scales rise to the height of the clouds, said King David\u2019s oath. When he wished to swear, he took out his sword, where the engraved name was carved, and there he swore. And so he did to Shimei, as it is written, \u201cAnd I swore to him by the Lord saying, \u2018I will not put you to death with the sword.\u2019\u201d This oath was with the sword. 2) Solomon judged another thing. He said, \u201cHe came to father with a curse,\u201d which is the words, \u201cThen I too had words for him,\u201d and he killed him with the explicit name and not with the sword. This is why Solomon did so.<\/p>\n\n\n\n

259) Since David swore to him, why did he kill him? Was this oath a lie, since the mouth and the heart were not the same? Of course, David did not kill him. It is known that all the organs of the body receive everything, and the heart does not receive even as much as a hair\u2019s breadth. King David was the heart of Israel, and he received what he was not meant to receive, what Shimei stoned in stones and dusted in dust. This is why it is written, \u201cAnd you will know what to do to him.\u201d And also, the tree, Malchut<\/em>, caused him to be as vengeful as a serpent.<\/p>\n\n\n\n

260) It is written, \u201cFor You do not delight in sacrifice; otherwise I would give it. You have no wish for burnt offering. The sacrifices of God are a broken spirit.\u201d \u201cFor You do not delight in sacrifice.\u201d Does the Creator not wish for sacrifices to be offered before Him? But he established that the wicked would sacrifice an offering, and their iniquities would be atoned for. But David said this before the name Elokim<\/em>, the quality of judgment, and an offering is not is not sacrificed to the name Elokim<\/em> but to the name Yod<\/em>–He<\/em>–Vav<\/em>–He<\/em>, since a sacrifice is not offered to the harsh judgment, the quality of judgment.<\/p>\n\n\n\n

It is written, \u201cShould any man of you offer a sacrifice before the Lord.\u201d To the Lord [HaVaYaH<\/em>], and not to the name Elokim<\/em> [God]. It is also written, \u201cWhen you bring a meal-offering unto the Lord,\u201d \u201cA sacrifice of thanksgiving unto the Lord,\u201d \u201cA sacrifice of peace-offerings unto the Lord,\u201d and it does not write the name Elokim<\/em>.<\/p>\n\n\n\n

261) Since King David spoke to the name Elokim<\/em>, it should be written, \u201cFor You do not delight in sacrifice; otherwise I would give it. You have no wish for burnt offering,\u201d as this is why we sacrifice only a broken spirit, as it is written, \u201cThe sacrifices of God are a broken spirit.\u201d<\/p>\n\n\n\n

The sacrifice of Elokim<\/em> is sadness and shattering of the heart. For this reason, one who dreamt a bad dream should show sadness because he is standing under the quality of Elokim<\/em>, and the offering of the quality of judgment should be sadness and a broken spirit. That sadness is good for the bad dream and the judgment does not govern it because he sacrificed before it an offering that is fit for the quality of judgment.<\/p>\n\n\n\n

262) \u201cA broken and a contrite heart, O God, You will not despise.\u201d \u201cYou will not despise\u201d means that there is a heart which He despises? Yes, a proud heart, a heart in crudeness of spirit is the heart that He despises. But \u201cA broken and a contrite heart, O God, You will not despise.\u201d<\/p>\n\n\n\n

263) \u201cBy Your favor do good to Zion.\u201d What is \u201cDo good,\u201d because it seems that there is good in it, so why the need to pray, \u201cDo good\u201d for that good one? Of course we need to pray \u201cDo good,\u201d since from the day the Creator has exerted in the construction of the Temple above until now, there was no bettering of the desire on that building. Hence, it did not improve, since when the desire of above awakens, it will improve and light up the lights of the construction and the work until even the angels above will not be able to look at the Temple or at the building. At that time, the Temple and all its work will be perfected, and it is for this that he prayed, \u201cBy Your favor do good to Zion.\u201d<\/p>\n\n\n\n

264) \u201cBuild the walls of Jerusalem.\u201d Did He not build them since the day He exerted in the construction of the Temple? And if He has not built the walls of Jerusalem thus far, He certainly did not build the Temple. Thus, how did it say, \u201cBy Your favor do good to Zion,\u201d which is the Temple? After all, first you build the walls and then the Temple.<\/p>\n\n\n\n

However, all of the Creator\u2019s works are not as people\u2019s works. When people build the Temple below, first they make the walls of the city and then the Temple. First, the walls of the city, to protect them, and then the construction of the house. The Creator builds the Temple first, and finally, when He lowers it from the sky and places it in its place, it will build the walls of Jerusalem. This is why David said, \u201cBy Your favor do good to Zion\u201d first, and then, \u201cBuild the walls of Jerusalem.\u201d<\/p>\n\n\n\n

265) In all the deeds that the Creator does, He first does that which is on the outside, and then makes the Moach<\/em> [brain\/mind] that is within. Is it not the same here, since He put the building of the Temple prior to building the walls, which are on the outside? All those deeds that the Creator does, beginning with what is on the outside, in the thought, He begins with the brain, inside, while in the act He begins with what is on the outside. It is so because every shell, meaning what is on the outside, is from the other side, and the brain is extended from the brain, from the side of Kedusha<\/em> [holiness]. Hence, He always begins with the other side, which increases and grows, and guards the fruit. And when the fruit has ripened, the shell is thrown outside. \u201cThe wicked shall prepare it, but the righteous shall wear it.\u201d Thus, the shell is thrown and we bless the Righteous one of the world.<\/p>\n\n\n\n

266) However, the construction of the Temple is for the future, when the other side has passed away from the world, and there is no need to begin with what is on the outside, since the brain and the shell are both His. Hence, He begins with the brain, as it is written in the beginning, \u201cBy Your favor do good to Zion,\u201d and subsequently, \u201cBuild the walls of Jerusalem,\u201d since the outside wall, the shell, is actually His, as it is written, \u201c\u2018For I,\u2019 declares the Lord, \u2018will be a wall of fire around her,\u2019\u201d I and not the evil side.<\/p>\n\n\n\n

267) Israel are the upper brain of the world; Israel was contemplated first. It is so because in thought, internality comes before the shell. The idol worshipping nations, Israel\u2019s shell, came first in action, since in action, the shell comes before the fruit, as it is written, \u201cThese are the kings who reigned in the land of Edom before there reigned any king over the children of Israel.\u201d<\/p>\n\n\n\n

The Creator will begin with the brain without the shell, as it is written, \u201cIsrael are holiness to the Lord, the first of His harvest,\u201d meaning that the brain precedes the shell. And even though the brain rises without a shell, who can reach out his hand and eat from it, as it is written, \u201c\u2018All who ate of it became guilty; evil came upon them,\u2019 declares the Lord.\u201d<\/p>\n\n\n\n

268) At that time, it is written, \u201cThen You will delight in righteous sacrifices,\u201d for then everything will conjoin in one bonding, and the name will be fully completed. At that time, the offering will be whole for the Lord God [HaVaYaH Elokim<\/em>], since now Elokim<\/em> does not bond to the sacrifice. Had He bonded with it, several other gods would raise ears to bond there and would nurse from the Kedusha<\/em>. But at that time, it is written, \u201cFor You are great and do wondrous deeds; You alone are God,\u201d and there is no other God.<\/p>\n\n\n\n

269) At that time, it is written, \u201cSee now that I, I am He, and there is no God with Me.\u201d Why does it say, \u201cNow\u201d? Indeed, it was not so before, and it will be at that time. The Creator said, \u201cSee now\u201d what you could not see before.<\/p>\n\n\n\n

270) \u201cThat I, I am He.\u201d Why twice? It is to make the precision that there is no God there but He, since there are several times where it writes \u201cI\u201d once, and it was the name of the other side. But now, I, I am He and there is no God with Me,\u201d since the whole of the other side has passed away.<\/p>\n\n\n\n

271) \u201cIt is I who put to death and give life.\u201d Thus far, death has been done through the other side. Henceforth, \u201cIt is I who put to death and give life.\u201d At the time of the revival of the dead, all those who did not taste the taste of death from the Creator will have the death, and He will promptly revive them. Why is death done by the Creator? It is so that nothing of the filth will be left in the world, and there will be a new world, the work of the Creator.<\/p>\n\n\n\n

272) \u201cAnd if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free,\u2019\u201d he blemishes him with a blemish, as it is written, \u201cAnd his master shall bore his ear through with an awl.\u201d \u201cIf he comes alone.\u201d Alone is good, but we learn that the whole world stands on a single fin of a whale.<\/p>\n\n\n\n

273) When the whale is male and female, where they went, the world would shake. And if the Creator had not emasculated the male and cooled down the female, they would make the world turbid. Hence, he does not bear offspring. This is the meaning of \u201cIf he comes alone,\u201d meaning if he comes under that limb of the whale, which does not produce offspring. And because of it, he shall go out alone, he is repelled there and does not come into the King\u2019s presence whatsoever. Then he is repelled and departs that world. \u201cHe will go out alone,\u201d indeed alone he will go out.<\/p>\n\n\n\n

274) It is written, \u201cThey will die childless.\u201d \u201cChildless\u201d includes a male and a female. The male comes, the female goes out, coming by this and going out by that. This is the place to which he clung in that world, Malchut<\/em>, since the Creator does not wish that one who emasculated himself in this world will come before Him.<\/p>\n\n\n\n

275) They would not sacrifice before Him one who is emasculated, and took him out so he would not be offered to Him. He commanded and said, \u201cNor shall you do in your land.\u201d Also, for all generations, it is forbidden to emasculate the creations that the Creator created in this world, for castration is from the other side.<\/p>\n\n\n\n

276) And if he tried and married a woman but did not bear offspring and did not want, although he has a wife, or if she does not want and he came into that world without sons, it is written, \u201cIf he is a husband to a wife but they did not notice the work of the Creator to bear sons, his wife shall go out with him.\u201d He came in the limb of the male and she in the limb of the female, Malchut<\/em>. And each one, as it is written, \u201cwill come alone and will go out alone.\u201d<\/p>\n\n\n\n

277) \u201cIf his master gives him a wife.\u201d \u201cIf his master\u201d is the Master of the whole earth, Malchut<\/em>. \u201cGives him a wife,\u201d for it is not in one\u2019s possession to marry a woman, but all must be weighed on the scales, and he merits according to the weight of the merits. Hence, \u201c[He] gives him a wife,\u201d for it is not within his possession. Who is she? She is not his, meaning she is not his mate and has not been prepared for him. She is a woman who has been prepared for another, and he came with mercy and married her. The one who was given to him was not meant for him.<\/p>\n\n\n\n

278) And the Creator sees from afar, and sees that that woman is ready to bear offspring in the world. After He brought this one earlier with mercy, she was given to him and he bore fruit and sowed a seed in a woman that is not his own. For this reason, the woman and her children will be to her master, and he will go out alone. What a miserable poor man. He tried so hard in vain, toiled and exerted to bear fruit in a garden that was not his own, and he went out alone.<\/p>\n\n\n\n

279) This is the poor man who tried in vain. Why? If it is because he sowed in another garden that is not his own, very well. But here the Creator gave him that garden to sow in, and he did not take her by himself.<\/p>\n\n\n\n

280) The Creator does everything justly, and nothing is in vain. The Creator giving a woman and bearing fruit and offspring in her is not as the other ones who incarnate. One who toils in this world to multiply a tree but fails is not like one who did not wish to toil and multiply, and uprooted and dropped leaves from the tree, diminishing its fruits.<\/p>\n\n\n\n

281) One whose master gives him a wife to bear fruit, who first tried to multiply the tree but could not, his merits are not so great, for if he were properly worthy he would not reincarnate, for it is written, \u201cAnd I will give in My house and within My walls a hand and a name better than sons and daughters.\u201d And now that he has not been rewarded, the Creator sees that he tried to bear sons but could not, this is the meaning of \u201cHis master gives him a wife.\u201d<\/p>\n\n\n\n

And since the Creator had mercy on him and gave him a wife with mercy, the Creator takes what is His to begin with, and takes what He had subtracted from that fountain before. This is why it is written, \u201cThe wife and her children shall belong to her master,\u201d and then he will once again exert for himself, to complement his deficiency.<\/p>\n\n\n\n

282) That old man said to himself, \u201cOld man, old man. You said about it that he had tried in vain to bear sons, and you did not watch over yourself, that you were walking empty, in what you said, since the verse is chasing you. This ruins the whole construction that you have built thus far, and you think that you are roaming freely in the sea.\u201d And what is the verse that says, \u201cAnd if the servant shall plainly say: \u2018I love my master, my wife, and my children; I will not go out free\u2019\u201d? Thus he is rewarded with them once more, and he has not exerted in vain.<\/p>\n\n\n\n

283) \u201cWhat an old man, old and powerless. What shall you do? You thought that there would be no one to chase you, but this verse is chasing you, appearing from behind the wall as a hind in the field.\u201d In other words, he did not remember it before, and suddenly remembered it. \u201cIt is as though it is leaping after you, thirteen leaps it has leaped behind you and caught up with you.\u201d These are thirteen leaps that are the thirteen words in the text, \u201cAnd if he shall plainly say,\u201d until the word \u201cFree,\u201d and not forever.<\/p>\n\n\n\n

\u201cWhat will you do old man? Now you must overcome with your strength, for you have been mighty strong thus far. Old man, old man. Remember the day of the snow when we were sowing beans and several mighty men were against you, and you alone defeated thirteen mighty powerful men, each of whom has killed a lion before he ate.\u201d<\/p>\n\n\n\n

Sowing beans on the day of the snow is the ascent of Malchut<\/em> to Bina<\/em>, for which Bina<\/em> and TM<\/em> fell from all the degrees, beginning with Bina<\/em> that came out of Rosh<\/em> of AA<\/em>, through the end of the degrees. \u201cOn the day of the snow\u201d means Mochin<\/em> of the left, which come with the dot of Shuruk<\/em>. It is known that through the ascent of Malchut<\/em> to Bina<\/em> at the dot of Holam<\/em>, the ten Sefirot<\/em> divided into thirteen Sefirot<\/em> because they became two times HGT<\/em>.<\/p>\n\n\n\n

This is why it was said, \u201cThe day of the snow, when we were sowing beans,\u201d meaning raising MAN<\/em> for the ascent of Malchut<\/em> in Bina<\/em> to cancel the judgments of the snow. \u201cAnd several mighty men were against you,\u201d meaning the division of the Sefirot<\/em> to thirteen, \u201cEach of whom has killed a lion before he ate,\u201d since due to the judgments of the day of the snow, they cancelled the Hassadim<\/em>, which are called \u201clion.\u201d This is considered killing, so they could receive the light of Hochma<\/em> from the left line, and extension of the lights is called eating.<\/p>\n\n\n\n

\u201cAnd you alone defeated thirteen mighty men,\u201d since he raised MAN<\/em> for the ascent of Malchut<\/em> to Bina<\/em>, and then the thirteen mighty men from the left line were diminished and connected with the Hassadim<\/em> on the right line, which are called \u201clion,\u201d and they killed him no more.<\/p>\n\n\n\n

284) If you defeated these thirteen mighty men, it is all the more so with these thirteen words in the verse, \u201cIf the servant shall plainly say,\u201d in which there is no power, only words. It is written, \u201cHe shall plainly say,\u201d since it is the conduct of the Creator to sentence and judge all. When it is time for the woman that the slave had taken to find her mate, the Creator kills that slave who took her and who is not his mate, and takes her to her mate, while the slave leaves this world alone.<\/p>\n\n\n\n

285) \u201cAnd if the slave shall plainly say.\u201d If he said in the beginning of the six years, he will say at the end of the six years, before he enters the seventh year. It is so because if he says when he is even one day into the seventh year, his words are invalid. It writes, \u201cThe slave\u201d because he speaks while he is still a slave, in the sixth year. If he says in the beginning of the six years and not at the end of the six years, it is nothing. This is why it is written twice, \u201cIf he shall plainly say\u201d [The Hebrew writes \u201csay, say\u201d instead of \u201cplainly say\u201d].<\/p>\n\n\n\n

286) Here, while the slave is with that woman, he offers much prayer and litany each day before the holy King. As the beginning of her taking was through mercy, so is the end with mercy. This is the meaning of \u201cShall plainly say.\u201d \u201cSay\u201d [translated as \u201cplainly\u201d] in the beginning, when he began with mercy, and \u201cSay\u201d in the end, when he asks not to be rejected by her mate and that his prayer be accepted with mercy.<\/p>\n\n\n\n

And what shall he say? \u201cI love my master.\u201d For this reason, for the manifold prayers, he loves the Creator, corrects his deeds. \u201cI love my master, my wife, and my children; I will not go out free.\u201d And the Creator accepts him in that repentance and for the profusion of those prayers.<\/p>\n\n\n\n

287) The Creator, who was willing to bring him back in an incarnation to suffer punishments in this world for what he had done, does not bring him back to this world. What does the Creator do? He brings him closer to the courthouse of the seminary of the firmament, where he is judged and handed over to the beating house. The Creator inscribes him with an awl, how he has been given to the punishment house, and blemishes him to be under the governance of the foreskin for a certain time, and then He redeems him.<\/p>\n\n\n\n

288) If the Yovel<\/em> [50th<\/sup> year anniversary] arrives while he is being flawed with the awl, even a single day into the Yovel<\/em>, it is considered that he was the whole time until the Yovel<\/em>. This is how he is punished and not more. The Yovel<\/em> comes and he is redeemed and admitted into the presence of the Creator.<\/p>\n\n\n\n

289) \u201cHear, O mountains, the quarrel of the Lord and the strong ones, the foundations of the earth.\u201d He said to himself: \u201cOld man, thus far you have been in the depths of the sea, and now you have leaped on strong mountains to wage war against them. Indeed, thus far you were in the strong sea, but before you went into the depth of the sea, you met those strong mountains within the sea. Now you must wage war in the depths of the sea and against these mountains.\u201d<\/p>\n\n\n\n

290) An old and powerless man, who gave you into this? You were at peace; did you wish for all of that? You have made it; you will suffer. Now you have no choice but to wage war and to triumph in everything, and not turn back. Be strong in your might, gird your arms, and fear not breaking those mountains, so they will not attack you. Tell them, \u201cHigh mountains, strong mountains, how are you strengthened?\u201d<\/p>\n\n\n\n

291) Two verses are written: 1. \u201cArise, quarrel with the mountains and let the hills hear your voice.\u201d 2. \u201cHear, O mountains, the quarrel of the Lord.\u201d There are high mountains up above, HGT<\/em>. For them it is written, \u201cHear, O mountains, the quarrel of the Lord.\u201d And there are lower mountains, below, NHY<\/em>. For them it is written, \u201cArise, quarrel with the mountains,\u201d for there is one who chases quarrel to them because there are judgments in them.<\/p>\n\n\n\n

292) Old man, but it is written, \u201cAnd let the hills hear your voice,\u201d the hills below, why do you make them mountains? However, in regard to the high mountains they are considered hills, but in and of themselves they are considered mountains.<\/p>\n\n\n\n

293) \u201cAnd the strong ones, the foundations of the earth.\u201d Mountains are three upper ones above, on the heads of the strong ones, HGT<\/em>. \u201cThe strong ones\u201d are three below them, NHY<\/em>, but they are all one, mountains above. David said about them, \u201cI will lift up my eyes unto the mountains.\u201d These are the first three, HGT<\/em>. And the strong ones, the foundations of the earth are the three last ones below them. The two support the house, NH<\/em>, and one is the joy of the house, Yesod<\/em>. And these are called \u201cThe foundations of the earth,\u201d and they are strong and mighty.<\/p>\n\n\n\n

294) He said to himself, \u201cOld man, old man. You knew that if one who makes war does not know how to watch out, he will not win the war. He should be struck on his hand and be careful with his thoughts, for what the other thinks, he thinks, and he should look out for himself. The right hand is always made to strike, and his thoughts and the left hand are made to receive and to look out\u2014the thoughts are to look out and his left hand suffers the beating from the other one. And the right is for anything.\u201d<\/p>\n\n\n\n

295) Now you said, \u201cAnd the strong ones, the foundations of the earth.\u201d The strong ones below are NHY<\/em>, and the mountains above are HGT<\/em>. Be careful old man, for there is another thought against you, as it is written, \u201cMaskil of Eitan the Ezrahite.\u201d This is Abraham Saba, who is called Eitan<\/em> [strong], and if Abraham is strong, Isaac and Jacob are called strong, as well. The patriarchs are HGT<\/em>. Thus, HGT<\/em> are strong. Rise up old man, for you know that this idea strikes your idea.<\/p>\n\n\n\n

296) \u201cHe took up his discourse and said, \u2018Strong is your dwelling place.\u2019\u201d \u201cStrong\u201d is Abraham\u2019s morning, as it is written, \u201cThe morning was light.\u201d This is the pillar, Yesod<\/em>, on which the whole world, Malchut<\/em>, stands. It inherits its light from Abraham, who is Hesed<\/em>, called \u201cthe river that comes out of Eden,\u201d which is Yesod<\/em>. Thus, Yesod<\/em> is called \u201cstrong.\u201d He said to himself, \u201cWhat old man, old man? Here is one idea against you and you do not know how to take care: how is war made? Old man, where is your might? Indeed, war is not for the mighty.\u201d<\/p>\n\n\n\n

297) It is written, \u201cMaskil of Eitan the Ezrahite,\u201d and \u201cMaskil of David.\u201d The river that comes out of Eden, Yesod<\/em>, to David, Malchut<\/em>, to inform him those high, hidden matters. This is why Yesod<\/em> is called Maskil<\/em> [educating\/enlightening]. And if Maskil is the river that comes out of Eden, Yesod<\/em>, which is below in NHY<\/em>, then Eitan the Ezrahite will be Abraham, above in HGT<\/em>. And even though I am old, I strike this idea.<\/p>\n\n\n\n

However, Eitan the Ezrahite is two degrees, \u201cMorning was light.\u201d Light is Abraham, Hesed<\/em>, and morning is the river, Yesod<\/em>. Here, too, Eitan the Ezrahite, Ezrach is Abraham, and Eitan is the river that stretches out of Eden, Yesod<\/em>.<\/p>\n\n\n\n

298) \u201cNow arise old man and stand on your chariot, for now you will fall and will not be able to rise. But King Solomon comes with his armies, his chariots, his men, and his horsemen. They are coming toward you, arise, get out of the field lest they find you there.\u201d It is written, \u201cAll the men of Israel assembled themselves to King Solomon at the feast, in the month Eitanim [strong], which is the seventh month.\u201d This is the month in which the strong ones, the patriarchs, the strong ones of the world, were born. It is the month of Tishrey, when the alphabet return reversed in it, from below upward, in the order Tav<\/em>–Shin<\/em>–Reish<\/em>–Kof<\/em>, since the order of the letters Tishrey is reversed. Thus, the Eitanim<\/em> [strong ones] are the patriarchs, HGT<\/em>.<\/p>\n\n\n\n

299) And more of your words: \u201cEitan the Ezrahite\u201d are two degrees. It is good that you go out of the field and not be there, since had it written, \u201cMaskil, Eitan the Ezrahite,\u201d it would have been good, as you said, that they are two degrees. But now that it is written, \u201cMaskil of Eitan the Ezrahite,\u201d your war is pointless because it means that they are one degree and not two. Thus, you must go out of the field and not be seen there.<\/p>\n\n\n\n

300) What old man, old man, how will you go out of the field? Thus, you will be defeated and you will flee from the field. All the people in the world will chase you, and you will have no face to show to man and to the world. \u201cHere I swear that I will not get out of the field, and here I will see King Solomon, all the men of Israel, the mighty men, the horsemen, and his chariots face-to-face.\u201d The Creator will help you old man, for you are tired and powerless. Rise up old man, prevail in your power, and grow strong, for until this day, you were the bravest hero among the mighty ones.<\/p>\n\n\n\n

301) \u201cMaskil of Eitan the Ezrahite.\u201d Had it written, \u201cMaskil of David,\u201d it would mean that it is Yesod<\/em> that gives to Malchut<\/em>, who is called David. But it is written, \u201cMaskil of Eitan.\u201d There is Maskil and there is Maskil. There is Maskil above and there is Maskil below. \u201cMaskil of Eitan,\u201d since when the river, Yesod<\/em>, rises in yearning, all the organs rejoice and bond with it. And if it rises up to the upper Moach<\/em> [brain], Hesed<\/em> that became Hochma<\/em>, it reconciles with it and greets it gladly. Then it is \u201cMaskil of Eitan the Ezrahite, for he enlightens the Yesod<\/em> and informs it through Abraham his loved one\u2014who is Hesed<\/em> that rose and became Hochma<\/em>\u2014all that is needed. And that upper Moach<\/em>, Hochma<\/em>, enlightens Eitan, Yesod<\/em>. And when King David, Malchut<\/em>, is corrected in yearning for Yesod<\/em>, Yesod<\/em> enlightens David as the upper Moach<\/em> enlightens Yesod<\/em>. Hence, there is Maskil [enlightening] and there is Maskil.<\/p>\n\n\n\n

302) \u201cIn the month Eitanim [month of the strong ones],\u201d meaning who were born on this month, Eitanim, since the building below, NHY<\/em> is as that of above, HGT<\/em>. Hence, strong mountains were born in it. The mountains, HGT<\/em>, are hidden, meaning that Hochma<\/em> was hidden in them and is not shining. Strong ones are thighs, NH<\/em>, as strong as copper, and Eitan is among them, Yesod<\/em>, giving illumination of Hochma<\/em>.<\/p>\n\n\n\n

303) Rise up old man, strike in every direction. When Moses rose to receive the Torah, the Creator gave him the 70 keys of the Torah, which are the seven Sefirot HGT<\/em> NHYM<\/em>, in each of which are ten, thus they are 70. When he reached the 59th<\/sup>, Yesod<\/em> of Yesod<\/em>, there was one hidden and concealed key, Malchut<\/em> in Yesod<\/em>, which is called Ateret<\/em> Yesod<\/em> [crown of Yesod<\/em>], which He did not give him. Moses begged Him and said, \u201cAll upper and lower keys depend on this key, since the Atara<\/em> [crown] is the screen of the second restriction, in which all the Partzufim<\/em> of VAK<\/em> in the five Partzufim<\/em> of Atzilut<\/em> were corrected; it is the key of all the Mochin<\/em>.\u201d<\/p>\n\n\n\n

He said before Him: \u201cMaster of the world, what is his name?\u201d He replied: \u201cEitan [strong] and all the strong ones depend on him\u201d since NHY<\/em> from the Chazeh<\/em> down, which are called Eitanim<\/em> [strong ones], are Partzuf VAK<\/em> of Guf<\/em>, and HGT<\/em> from the Chazeh<\/em> and above are GAR<\/em> of Guf<\/em>. For this reason, the key governs them, Ateret<\/em> Yesod<\/em>, and the NHY<\/em> exist in it, which are outside the Guf<\/em> of the written Torah, ZA<\/em>, since from Chazeh<\/em> and below it is considered outside the Guf<\/em>, HGT<\/em>. ZA<\/em> informs him, which is the giving of the Daat<\/em> [Sefira<\/em> but also knowledge], and educates him. Also, Ateret<\/em> Yesod<\/em> is the essence and the key of the written Torah, ZA<\/em>, for without the screen of Ateret<\/em> Yesod<\/em>, the second restriction, ZA<\/em> would be unfit for reception of GAR<\/em>.<\/p>\n\n\n\n

304) When the oral Torah is corrected in regard to him, meaning Malchut<\/em>, Ateret<\/em> Yesod<\/em> becomes her key, to Yesod<\/em> of Malchut<\/em>. At that time, Yesod<\/em> is called \u201cMaskil of David,\u201d Malchut<\/em>. And because he inherits that oral Torah, Malchut<\/em>, and becomes her Yesod<\/em>\u2014called illuminating net [made of the letters Reish<\/em>–Shin<\/em>–Tav<\/em>] from below upward\u2014the letters in her are reversed. This is why at that time her Yesod<\/em> is called Tishrey [name of the first month, with the letters reversed\u2014Tav<\/em>–Shin<\/em>–Reish<\/em>–Kof<\/em>]. It is Tav<\/em>–Shin<\/em>–Reish<\/em>, but because it is the holy name, Malchut<\/em>, the Creator signs the letter Yod<\/em> in it from His name. This is why it is called Tishrey [comprising the letters Tav<\/em>–Shin<\/em>–Reish<\/em>–Yod<\/em> in Hebrew].<\/p>\n\n\n\n

In the alter, Malchut<\/em>, He signed the Hey<\/em> of HaVaYaH<\/em> in her Yesod<\/em>, the Hey<\/em> of the net up to half the altar. Deborah, Malchut<\/em>, came, and He signed a Vav<\/em> in her. This is the meaning of the verse, \u201cThen sang Deborah [in Hebrew \u201cand sang\u201d comprise the letters Tav<\/em>–Shin<\/em>–Reish<\/em>–Vav<\/em>].\u201d In Yesod<\/em> of Malchut<\/em> is the seal of the holy name that He signed in it, since the letters Reish<\/em>–Shin<\/em>–Tav<\/em> are the name \u201cYesod<\/em> of Malchut<\/em>.\u201d Also, ZA<\/em> signed his name Yod<\/em>–Hey<\/em>–Vav<\/em> in these letters Reish<\/em>–Shin<\/em>–Tav<\/em> in three places: here in Tishrey, the letter Yod<\/em>; in the Reish<\/em>–Shin<\/em>–Tav<\/em> of the altar, the letter Hey<\/em>; and in \u201cThen sang Deborah\u201d in the Vav<\/em>.<\/p>\n\n\n\n

305) We must know the key, Ateret<\/em> Yesod<\/em>, that opens in the written Torah, which is established as her Yesod<\/em>. This is why we say Tania<\/em> [Aramaic: said], comprising the letters of Eitan<\/em>. Then it is written, \u201cStrong [Eitan<\/em>] is your dwelling place,\u201d since Malchut<\/em> is called \u201cdwelling place,\u201d and when she receives from Ateret<\/em> Yesod<\/em>, it is written in regard to her, \u201cStrong is your dwelling place.\u201d She is also called Braita<\/em> [Aramaic: external], which means outside the body, ZA<\/em>, since Braita<\/em> comes from the word LeBar<\/em> [outside], externality. The strong ones in the written Torah, ZA<\/em>, are Tanaa\u2019im [sages] in the oral Torah, Malchut<\/em>. They are supporting pillars outside the body, which are NHY<\/em>. These NHY<\/em> are called \u201cstrong\u201d in the written Torah, ZA<\/em>, and they are called \u201cTanaa\u2019im\u201d in the oral Torah, since Eitan<\/em> [strong] is in the written Torah, Tania in the oral Torah.<\/p>\n\n\n\n

306) \u201cFriends, I am in the field.\u201d King Solomon and his brave heroes will come and find one weary and powerless old man, strong, hero, triumphant in wars. I know he will come. I stand behind the rock in the field and he is looking at me, at my strength being in the field. He looks at me alone. He is the man of peace, who owns peace, and walks away. Now old man, your strength is upon you, and you alone are in the field. Return to your place and untie your arms off you.<\/p>\n\n\n\n

307) \u201cHear, O mountains, the quarrel of the Lord and the strong ones, the foundations of the earth.\u201d The earth is Malchut<\/em>, and the strong ones are foundations of the earth, which are NHY<\/em>. Malchut is nourished by them, and it is from them that she receives her abundance each day, hence they are the foundations of the earth.<\/p>\n\n\n\n

308) The Creator has a quarrel with His people. Who can endure the Creator\u2019s quarrel with Israel? \u201cHear, O mountains the quarrel of the Lord\u201d is one quarrel. \u201cArise, quarrel with the mountains\u201d is the second quarrel. The Creator was triumphant in all those quarrels with Israel and all these rebukes are all as a father who rebukes his son.<\/p>\n\n\n\n

309) When He comes to win, it is written about Jacob, \u201cThe Lord also has a quarrel with Judah, and will punish Jacob.\u201d The quarrel as it is written, \u201cIn the womb he took his brother by the heel.\u201d It is about that that the rebuke and all those quarrels were. Is it not a great thing, \u201cIn the womb he took his brother by the heel\u201d? It is not a small thing that he did in the womb. Did he commit deceit in the womb? Yes indeed.<\/p>\n\n\n\n

310) Jacob repelled Esau in everything, so he would have no part of the Kedusha<\/em> [holiness]. Esau was angered only by one, which are two, as it is written, \u201cFor this one has supplanted me twice. He took my birthright, and now look, he has taken my blessing!\u201d \u201cThis one\u201d implies to one who equals two, one that went out to two. It is \u201cMy birthright\u201d with the letters inverted, becoming \u201cMy blessing\u201d [in Hebrew the letters are the same but inverted]. This is the meaning of twice, one that has equaled two.<\/p>\n\n\n\n

311) Esau did not know what he had done to him in the womb, but his appointed minister knew. The Creator thundered the skies and their hosts for that voice of the slandering of Esau\u2019s minister, since his appointee did not demand blessing and birthright, and he did not say that he had a blessing to demand but did not demand. He certainly demanded brotherhood, as it is written, \u201cDo not hide yourself from your own flesh,\u201d and Jacob did not wish to let him eat until he took his birthright from him.<\/p>\n\n\n\n

312) What is the birthright that he took? He took from him the birthright of above and of below, the sanctity of the birthright above, to offer sacrifices, and the birthright below, to receive twofold. \u201cBirthright\u201d is written without a Vav<\/em> [in Hebrew], then he certainly supplanted his brother, making him a heel and throwing him back, meaning moving ahead of him, for he came first into this world. Jacob said to Esau, \u201cYou will receive this world first, and I will receive next.\u201d<\/p>\n\n\n\n

313) \u201cAfter that came forth his brother, and his hand had hold on Esau’s heel.\u201d His hand was gripping the heel, who was Esau, since Esau is called \u201cheel\u201d from the time his brother followed him [\u201cfollow\u201d and \u201cheel\u201d are spelled the same in Hebrew], and since the day the world was created, the Creator named him \u201cfollow\u201d [also \u201cheel\u201d]. It is so because Esau is considered a serpent, of whom it is written, \u201cHe shall bruise you on the head, and you shall bruise him on the heel.\u201d You, who are called \u201cheel,\u201d will bruise him first, and in the end he will bruise your head off you. His head was SAM<\/em>, who was striking in this world.<\/p>\n\n\n\n

314) For this reason, he was following his brother in the womb, where he had to be following, and Esau took this world first, as it is written, \u201cAnd these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel.\u201d This is the meaning of King Solomon saying, \u201cAn inheritance gained hurriedly at the beginning will not be blessed in the end,\u201d meaning it will not be blessed at the end of the world.<\/p>\n\n\n\n

315) For this reason, \u201cIn the womb he took his brother by the heel, and in his power he contended with God.\u201d What is \u201cin his power\u201d? This is how it was explained: \u201cIn his power and might as it should be.\u201d<\/p>\n\n\n\n

Yet, this is not so. Clarifying the matter, Jacob had the upper form and a holy body, for since Adam HaRishon, there has never been a body such as Jacob\u2019s in beauty. Jacob had the very same beauty that Adam HaRishon had, and Jacob\u2019s form was the very same shape of Adam HaRishon.<\/p>\n\n\n\n

316) When the serpent came to Adam HaRishon and he was tempted, the serpent could prevail over him because Adam HaRishon had no power and might, for the one who is his power and might had not been born then. Adam HaRishon\u2019s power and might is Seth, who was in the actual form of Adam HaRishon, as it is written, \u201cAnd begot a son in his own likeness, after his image; and called his name Seth.\u201d \u201cIn his own likeness, after his image,\u201d meaning he was born circumcised. When Esau\u2019s appointee came to Jacob, Jacob\u2019s power and might, who is Joseph, had already been born. This is the meaning of \u201cAnd in his power he contended with God,\u201d who is Joseph, who was his power.<\/p>\n\n\n\n

317) The voice of the serpent can cling to a woman\u2019s voice like a dog to a bitch. Who is he? In all the voices of the women in the world, there is none to whom the voice of the serpent can cling, grip, and partake in, except in two women: one who does not properly keep the impurity of her menstruation and bleaching days, or dips a day early, and one who delays her period to afflict her husband, except if the husband is not meticulous and does not notice it.<\/p>\n\n\n\n

318) Those are two women, since as they dip before it is time, they are delayed with the voice of the serpent until a voice clings to a voice. And as she delays her period to afflict her husband by delaying the Mitzva<\/em>, so the voice of the serpent hurries to cling to the voice of the woman. Those are two women in whom the voice of the serpent clings to their voices as a dog to a bitch. Impurity follows impurity, a kind after its kind.<\/p>\n\n\n\n

319) What concern is it of ours if a voice grips a voice or not? This is how the people of the world are lost unknowingly. When this voice of the woman mingles and partakes with the voice of the serpent, when the sinful and wicked Lilit comes out of her Ephah<\/em> (measure of volume) and roams the world, if she meets those two voices\u2014the voice of the serpent and the voice of the woman\u2014the woman Lilit warms in them and they in her. And when she is warmed, she becomes a spirit and they walk with her until the spirit roams and enters that woman\u2019s intestines.<\/p>\n\n\n\n

320) And the child that she bears, when wicked Lilit comes and visits the spirit that came out of the evil joining of the voice of the serpent that knocks in her, the spirit laughs with the child until wicked Lilit arrives, as a woman who visits the son of another woman, chatting with him and laughing with him until his mother arrives. This is what this spirit does.<\/p>\n\n\n\n

And many times, the spirit is an emissary of wicked Lilit and kills him. The power of the spirit robs him. This is why Solomon said twice, \u201cAnd they have none to comfort them,\u201d from wicked Lilit and from the spirit.<\/p>\n\n\n\n

Voice and speech together are GAR<\/em>. Voice without speech is VAK<\/em> without a Rosh<\/em>. The judgments that make it become VAK<\/em> are from the screen of the second restriction or from the screen of the first restriction. This is the difference between the woman\u2019s voice and the serpent\u2019s voice because the woman\u2019s voice is like that voice of Malchut<\/em> above, who receives from ZA<\/em>, her husband, from the second restriction, while the voice of the serpent is from the first restriction.<\/p>\n\n\n\n

The voice of the woman is kept by ZA<\/em>, who is from the second restriction. The voice of the serpent is from the first restriction, and has no governance over her, except for two women\u2014who remove their husbands by dipping too early, bringing impurity over her husband, or who delays her period and afflicts her husband. And because separation is made between a woman and her husband, they lose the keeping of ZA<\/em> from above and the voice of the serpent can cling to them.<\/p>\n\n\n\n

For this reason, the voice of the serpent cannot join the voice of a woman, unless through the shell, Lilit, the female of the Sitra Achra<\/em> and the serpent. This is why it was said that if Lilit meets those two voices she warms in them, and when she warms, a spirit is made, and this spirit is the filth of the serpent. And when he is born and comes out of the two voices of the woman and the serpent, there are mixtures in it from the two judgments: the first restriction and the second restriction. For this reason, it has equivalence with the woman\u2019s son from the second restriction, like him, and has the strength to kill him with the power of the judgment of the first restriction.<\/p>\n\n\n\n

322) \u201cSin crouches\u201d is the serpent, of whom it is written, \u201cSin crouches at the door,\u201d meaning at Malchut\u2019s<\/em> door, stands by the door like a dog. When the last voice comes out, which the woman in labor gives before the delivery, he leaps from the door, moves from there, and follows the woman. Because the Creator sends a key to open her womb, the voice flees and the key arrives.<\/p>\n\n\n\n

The serpent follows the voice that goes out to the world, and walks up to the mountain in the abdomen, meaning Yesod<\/em>, since NHY<\/em> are called \u201cbottom mountains,\u201d it bites there and opens her womb. It knocks there until she is cleaned from that filth of the bites of the evil serpent, and the Creator causes reasons and does deeds as it should be.<\/p>\n\n\n\n

The souls are born out of Nukva<\/em> of ZA<\/em>. Before they are born and come out in the world of Beria<\/em>, they need to be impregnated in TNHY<\/em> of Nukva<\/em>, in the abdomen. There they receive illumination of Hochma<\/em> through the Nukva<\/em>, who receives Hochma<\/em> from the domination of the left line, and who gives to the souls.<\/p>\n\n\n\n

The Nukva<\/em>, who came under the domination of the left line, freezes and all her gates and doors close. It is said in The Zohar<\/em> that when she needs to give birth, she is blocked from all sides, since she is frozen by the domination of the left, and the Creator takes pity on her and provides a certain serpent for her, who bites in her pudendum and opens her, and she promptly delivers. This is so because then the Creator, the middle line, elevates Malchut<\/em> back to Bina<\/em>, diminishes the left line, unites it with the right, gives her Hassadim<\/em>, and she opens and gives birth.<\/p>\n\n\n\n

When Malchut<\/em> rises to the place of Bina<\/em>, Nukva<\/em> returns to VAK<\/em>, Bina<\/em> and TM<\/em> of the Nukva<\/em> fall to the world of Beria<\/em>, and the serpent acquires the strength to suckle from NHY<\/em> of Nukva<\/em>. This is because while she has GAR<\/em>, her TNHY<\/em> are in Atzilut<\/em> and the shells cannot suckle from the Nukva<\/em> because in Atzilut<\/em> it is written, \u201cNo evil dwells with You.\u201d<\/p>\n\n\n\n

However, when they fall into Beria<\/em>, they can already suckle from her. Then it is considered that the Creator\u2019s elevating of Malchut<\/em> to Bina<\/em> to unite the two lines with one another and open her womb is the invitation of the serpent to bite in her NHY<\/em> to suckle from them. Thus, the opening of the womb and the suckling of the serpent come as one. However, the Creator does it out of necessity, so the Nukva<\/em> may be able to deliver.<\/p>\n\n\n\n

\u201cSin crouches,\u201d which is the serpent that stands outside of Atzilut<\/em> is like a dog that stands outside the house and has no strength to suckle anything from the Nukva<\/em> in Atzilut<\/em>. When the last voice comes out, the last voice of the seventy voices of the one who is in labor, a moment prior to delivery, he leaps over the door and follows the Nukva<\/em> herself to cling to her, since the Creator sends a key, the screen of Hirik<\/em>, on which the level of Hassadim<\/em> comes out, opening her womb and elevating Malchut<\/em> of Nukva<\/em> to Bina<\/em> of Nukva<\/em>, to Tifferet<\/em>. Then TNHY<\/em> from her Chazeh<\/em> down fall into Beria<\/em>, and the last voice leaves and the key arrives, meaning that her TNHY<\/em> fall into the world of Beria<\/em>.<\/p>\n\n\n\n

At that time, the serpent follows the voice and clings to it, and walks up to the mountain in the abdomen, Yesod<\/em>, and suckles there. This is regarded as biting in her pudendum because when TNHY<\/em> of Nukva<\/em> are in Beria<\/em>, he can suckle from them until she brings her TNHY<\/em> back from Beria<\/em> to Atzilut<\/em>, meaning that she draws GAR<\/em> once more. Then she is purified from the serpent\u2019s bite, from his suckling, since he has no power to suckle from Atzilut<\/em>.<\/p>\n\n\n\n

323) The whole of the suckling of the serpent comes entirely because the abdomen, TNHY<\/em> of Nukva<\/em>, was rejected, that they fell into the world of Beria<\/em>. Of course the serpent is repelled from the abdomen and has no part in it, since afterwards she draws GAR<\/em> once more, and those TNHY<\/em> that fell into Beria<\/em> return to Atzilut<\/em>. Also, he is rejected from the abdomen below\u2014of the rest of the women in the world\u2014since the women below are branches of the upper Nukva<\/em>. Thus, even though she pains them, he is not given permission to govern them. Rather, he is given an abdomen that he governs, an abdomen of one who has strayed because in this abdomen he takes vengeance as he pleases. The Creator gave him that abdomen so he would not be completely repelled.<\/p>\n\n\n\n

324) It is written, \u201cThen Jacob was left alone, and a man wrestled with him.\u201d It is also written, \u201cAnd when he saw that he had not prevailed against him, he touched the hollow of his thigh.\u201d The Sitra Achra<\/em> obtained that thigh from Jacob, and that thigh was in its weakness until Samuel arrived. Its weakness means that he did not extend the light of prophecy. When Samuel came, he took that thigh and removed it from the Sitra Achra<\/em>, snatching it from him. Since that time, it has been removed from him and he has no part in Kedusha<\/em> [holiness] at all.<\/p>\n\n\n\n

325) The Creator does not deprive the Sitra Achra<\/em> and does not repel him altogether because Samuel took his thigh. He gives him the thigh and the abdomen of the diverted in return for the thigh and abdomen He had removed from him. Hence, the Creator gave both of them to the Sitra Achra<\/em>, so that the place of Kedusha<\/em> would be free of any impurity.<\/p>\n\n\n\n

326) All of it did not harm him, except that the thigh\u2014for which he labored and toiled, and which he gained\u2014was stolen from him and was taken out of his hand. This is why the Creator threw him the bone of the one who has strayed. It is as one who throws a bone to a dog and tells it, \u201cTake this as your share,\u201d and by that he was happy and content.<\/p>\n\n\n\n

327) All those Merkavot<\/em> [chariots\/assemblies] and his company always wish for a thigh and follow him with yearning. For this reason, these are the knees of the sages who are tired from the Sitra Achra<\/em>, whose desire is only for a thigh, especially the thigh of sages. Everything has been brought back to its place, and the Creator does not deny anything of all that is required, or wish for it to be brought near to Kedusha<\/em> [holiness], except for His people and lot, His share and domain.<\/p>\n\n\n\n

As the Creator does above, Israel do below, and so it should be. Thus, Israel are forbidden to teach idol worshippers Torah, as it is written, \u201cHe declares His words unto Jacob, His statutes and His ordinances to Israel. He has not dealt so with any nation,\u201d since they should be removed from Kedusha<\/em>.<\/p>\n\n\n\n

328) This is why Jacob rejected him and Samuel repelled, so he would have no part of the Kedusha<\/em>. And this is the reason for all the holding of grudge toward Israel, like a dog that snatched a pure chicken from the market and brought it in, and before it managed to break it, a man came and snatched it from it. Afterward, he gave him a useless bone to drag.<\/p>\n\n\n\n

329) So is Esau\u2019s minister. He was taken out from the abdomen, the thigh has been snatched from him, and he was given a bone: the diverted one\u2019s abdomen and thigh. This is the bone that was given to his share and lot, and it was tasteful to him.<\/p>\n\n\n\n

For this reason, all of the Creator\u2019s judgments are judgments of truth, and people neither know nor notice the Creator. Everything is in truth. The Sitra Achra<\/em> diverted herself from her husband, and likewise, the woman who is like her in the earth, the diverted one, is given to her.<\/p>\n\n\n\n

330) One who finds his friend like him, who does as he does in the world, loves him and clings to him, and deals gracefully with him. But the Sitra Achra<\/em> is not so, since he finds those who leave the Creator\u2019s side of Kedusha<\/em>, and does as his deeds and clings to him, wishing to annihilate him and take him out of the world. This woman did as his deeds and clung to him. See what he did in her, as it is written, \u201cHer belly swelled and her thigh fell.\u201d The Creator is not so: One who leaves the Sitra Achra<\/em> and clings to the Creator, He loves him and does to him all the grace in the world.<\/p>\n\n\n\n

331) It is written, \u201cWhat gain does man have in all his work which he does under the sun?\u201d Had it written, \u201cIn his work which he does,\u201d it would have been fine because there would be work in which there is gain. But since it writes, \u201cIn all his work,\u201d is there nothing left in which there is gain?<\/p>\n\n\n\n

332) There is a person in the world who is always engaged in harm and in harming, and does not engage in the good for even a single moment. This is why it is written, \u201cHis work,\u201d and does not write, \u201cHis labor,\u201d since \u201cwork\u201d means bad deeds, as it is written, \u201cNor has He seen work in Israel.\u201d But labor indicates good deeds, as it is written, \u201cGod has seen … the labor of my hands.\u201d But of his labor, it writes, \u201cLabor and anger,\u201d since his exertion is always in order to harm. This is why Solomon said, \u201cWhat gain does man have in all his work which he does under the sun?\u201d \u201cUnder the sun\u201d points to the Sitra Achra<\/em>, who is under the sun.<\/p>\n\n\n\n

333) When this person engages in evil, it is written, \u201cHe shall have neither great-grandson nor grandson among his people,\u201d since the Creator does not wish for him to bear offspring. If he were to bear offspring, he would make the world murky. This is why it is written, \u201cWhat gain does man have in all his work.\u201d And one who does not engage in bearing offspring clings to that side of the evil man and comes under his wings.<\/p>\n\n\n\n

334) Ruth said, \u201cSpread your wing over your maidservant,\u201d to make a coupling with the righteous and bear offspring. The Creator spreads His wings on man so that he will be fruitful and multiply in the world. But one who does not wish to bear offspring will come alone, on the wing of the evil man who walks alone like that serpent who walks alone, and he will go out alone, for he did not try to bear offspring.<\/p>\n\n\n\n

335) The Creator made a quarrel, as it is written, \u201cArise, quarrel with the mountains,\u201d meaning the mountains below, NHY<\/em>. It is a quarrel because the whole iniquity that Israel do against their Father in the sky depends on them. It is so because Israel knew the service, the swears of all the angels in the sky, and did not miss on even one of them, including their usage.<\/p>\n\n\n\n

336) They were being persuaded into fornication on two sides: 1. They knew how to draw the powers of the stars and the fortunes on earth. 2. They knew how to swear in them in all that they needed.<\/p>\n\n\n\n

The Creator wished to make a quarrel and judgment in the mountains about this, since all the angels and the upper ministers receive their strength from these NHY<\/em>, called \u201cmountains.\u201d Thus, He aimed that there would be quarrel and judgment in them, their lights will weaken, and all the angels and ministers in BYA<\/em> will fall because they were useless, as their power had ceased.<\/p>\n\n\n\n

It is written, \u201cAnd let the hills hear your voice.\u201d Hills are mothers, the seven palaces in Beria<\/em>, which are degrees that are called \u201cvirgins\u201d after her, the seven maids that serve Malchut<\/em>. This is what Israel would do until they partook in the lower degrees.<\/p>\n\n\n\n

337) Many attacks did Israel do on the Sitra Achra<\/em> in that thigh. Mordechai was showing that wicked one, Haman, his thigh. This is why he was angry, for it is something that is rightfully his, which he has gained from Jacob, and Mordechai angered him with it by showing him that it has already been snatched from him.<\/p>\n\n\n\n

It is written, \u201cAnd Rebecca took the choicest garments of Esau her elder son, which were with her in the house.\u201d With those garments Jacob robbed him and took him out of all his blessings and the birthright.<\/p>\n\n\n\n

338) For this reason, the Merkavot<\/em> [chariots\/assemblies] of the Sitra Achra<\/em> have found a libel against the sages, and this is the rubbing that they always rub the sages\u2019 garments, for the thighs and for their garments. These are two things of the Sitra Achra<\/em>, and the whole anger of the Merkavot<\/em> of the Sitra Achra<\/em> is because they were robbed from him. Hence, they have no complaint except for the sages.<\/p>\n\n\n\n

For this reason, those garments of the sages that have been worn out by their rubbing, and those knees that have grown tired, it is certainly from them. They were theirs and hence they take libel from sages and from what comes from them, and ask of the sages, since they are the whole of the rule of Jacob dwelling in tents. For this reason, there is no libel without a reason, and hence there is nothing without judgment and sentence, and everything returns to its place.<\/p>\n\n\n\n

339) Solomon said, \u201cAnd I returned and saw all the oppressed that are done under the sun. And behold, the tears of the oppressed, and they had no one to comfort them! On the side of their oppressors there was power, and there was no one to comfort them.\u201d From where did Solomon return?<\/p>\n\n\n\n

340) Each day, Solomon would rise early and go to the east, Tifferet<\/em> and middle line, then return to the south, Hesed<\/em> and right line, then return to the north, Gevura<\/em> and left line. He would stand there, lower his eyes and raise his head.<\/p>\n\n\n\n

341) At that time, the pillar of fire and the pillar of cloud would come. On the pillar of cloud came a big and strong eagle. The right wing was on the pillar of fire, and the body and left wing were on the pillar of cloud. He would bring two leaves in his mouth. The pillar of cloud and the pillar of fire came, that eagle was on them, and they were bowing before King Solomon.<\/p>\n\n\n\n

342) The eagle came, bent down before him, and gave him those leaves. King Solomon took them and smelled them. He knew the signs in them and said, \u201cThis one belongs to a falling one, and this one belongs to one who is open-eyed. When there were two leaves, he would know that both the falling open-eyed wish to inform him of some matters.<\/p>\n\n\n\n

343) He signed his chair with a seal engraved with the holy Name, took a ring on which the holy Name was engraved, went on an ascent, riding that eagle, and went away. The eagle would rise to the height of the clouds, and wherever he went, the light darkened. The sages in that place where the light had darkened would know and say, \u201cKing Solomon is going passed here,\u201d but they did not know to which place he was going. The fools that were there would say, \u201cThese are clouds going and darkening the world.\u201d<\/p>\n\n\n\n

344) The eagle soared with him and flew 400 parasangs<\/em> [length unit] until he reached the Mountains of Darkness, where it is Tarmud [name of a place], in the desert in the mountains. There he descended, raised his head, saw the Mountains of Darkness, and knew all that was necessary. He knows that it is necessary to enter there. He was riding the eagle as before, and flew and went into the mountains up to that place where the olive is. He called out loud and said, \u201cO Lord, Your hand is lifted up yet they do not see it.\u201d<\/p>\n\n\n\n

345) He went in there until he came close to the place of the olive, and placed the ring before them. He approached, and there he knew all that he wanted of those foreign teachings that he wished to know. When they told him all he had wanted, he would ride that eagle and return to his place.<\/p>\n\n\n\n

When he returned to his chair, he would reconsider and speak with his mind the words of the respected teaching. He said, \u201cI returned and saw.\u201d \u201cI returned,\u201d from that road, returned from that teaching, \u201cAnd it settled in my heart and in my mind.\u201d And then, \u201c[And I] saw all the oppressed.\u201d<\/p>\n\n\n\n

The old man explains the order of the reception of the wisdom that King Solomon, the wisest of all men, extended each day. Disclosure of the wisdom [Hochma<\/em>] is only in Malchut<\/em>, which is called \u201clower Hochma<\/em>,\u201d and whose time of domination is at night. This is why Solomon rises early, while it is still dark, and first unites the three lines, south, north, and east in one another.<\/p>\n\n\n\n

First he united the three lines in the middle line, on the east side, and extended Hochma<\/em> there, which is called \u201cseeing.\u201d Then he returned to the south, right line, and extended Hochma<\/em> there, seeing. Then he returned to the north, left line, the origin of the emergence of Hochma<\/em>. He stood there to receive Hochma<\/em>, since due to the subduing of the middle line over the two lines, the GAR<\/em> of Hochma<\/em> disappeared and only VAK<\/em> of Hochma<\/em> remained. \u201cHe lowered the eyes,\u201d meaning Hochma<\/em>, to not receive from GAR<\/em> of Hochma<\/em>, \u201cAnd raised his head,\u201d extending the discernment of Rosh<\/em>, only Rosh<\/em>, from VAK<\/em> of Hochma<\/em>. This is the reason why the old man explained in general, and now he explains the details concerning reception of the Hochma<\/em> from the left side.<\/p>\n\n\n\n

The place of the emission of the light of Hochma<\/em> is in Bina<\/em>, after she returned to being Hochma<\/em> in Shuruk<\/em>, her left line. However, the place of disclosure of the Hochma<\/em> is in Malchut<\/em>, which for this reason is called \u201cbottom Hochma<\/em>.\u201d The disclosure is in two lines, right and left, in Malchut<\/em>, which are called \u201cthe pillar of cloud\u201d and \u201cthe pillar of fire.\u201d Bina<\/em> is called \u201ca big and strong eagle,\u201d since eagle alone is ZA<\/em>.<\/p>\n\n\n\n

When he would draw the VAK<\/em> of Hochma<\/em>, the pillar of fire and pillar of cloud would come, meaning the two lines on the right and left of Malchut<\/em>, in whom is the place of disclosure of Hochma<\/em>. A big and strong eagle, Bina<\/em>, came on the pillar of cloud, since Hochma<\/em> is extended to Malchut<\/em> from Bina<\/em>, where Bina<\/em> is the place of exit and Malchut<\/em> is the place of disclosure. Hence, both are needed, the eagle, Bina<\/em>, the pillar of cloud, and the pillar of fire in Malchut<\/em>, which is the place of disclosure.<\/p>\n\n\n\n

The right wing is Bina\u2019s<\/em> right line. It is supported by the pillar of fire, the Nukva\u2019s<\/em> left line, where there are judgments of Nukva<\/em>, which are called \u201cfire,\u201d and extend from there screen of Hirik<\/em> of the middle line. These judgments caused the surrender of the left line and its unification with the right. It follows that the right of Bina<\/em> received its power to dominate through that fire. This is why the old man says that the right is supported by the pillar of fire. Also, the left wing, the left line of Bina<\/em>\u2014the place of the exit of Hochma<\/em>\u2014is supported by the pillar of cloud, the right line of Malchut<\/em>, Hassadim<\/em>, since Hochma<\/em> cannot shine without Hassadim<\/em>.<\/p>\n\n\n\n

The Hochma<\/em> emerges from the left line and is divided into two phases: Falling, and open-eyed. By the force of the screen of Hirik<\/em>\u2014by which the middle line unites the two lines\u2014GAR<\/em> of Hochma<\/em> disappear and only VAK<\/em> of Hochma<\/em> remain. And because the GAR<\/em> of Hochma<\/em> departed from the left line, the three bottom vessels, NHY<\/em>, fell off it, and the vessels HBD<\/em> HGT<\/em> in the left line remained, lacking the NHY<\/em>.<\/p>\n\n\n\n

The upper lights cause the fall of the bottom vessels due to the inverse relation between lights and vessels. Had NHY<\/em> of the vessels not fallen through the middle line, Hochma<\/em> would have been unable to illuminate due to absence of Hassadim<\/em>. For this reason, NHY<\/em> that fell from the left line are called \u201cfalling,\u201d and HBD<\/em> HGT<\/em> that remained in the left line with the lights of VAK<\/em> of Hochma<\/em> that are corrected in Hassadim<\/em> through the unification with the right are called \u201copen-eyed,\u201d since the Hochma<\/em>, which is called \u201ceyes,\u201d appeared in them.<\/p>\n\n\n\n

The eagle would bring two leaves in his mouth. These are the two phases in the left line of Bina<\/em>, \u201cfalling\u201d and \u201copen eyed.\u201d The pillar of cloud and the pillar of fire came with that eagle atop them, and bowed before King Solomon, since bowing of the head is called bowing. And since they were carrying two leaves, \u201cfalling\u201d and \u201copen-eyed,\u201d they were already lacking GAR<\/em> of Hochma<\/em>, which is called \u201chead.\u201d This is considered that they lowered their heads and bowed down, to correct the Hochma<\/em> before Solomon.<\/p>\n\n\n\n

King Solomon took the leaves and smelled them, meaning extended Hochma<\/em>, since extension of Hochma<\/em> is called \u201cscent.\u201d He knew a sign in them, meaning how much Hochma<\/em> it was permitted to draw, and how much was forbidden. He said, \u201cThis one belongs to the falling, GAR<\/em> of Hochma<\/em>, it is forbidden to extend, and this one\u2014the open-eyed, VAK<\/em> of Hochma<\/em>\u2014is permitted.\u201d<\/p>\n\n\n\n

First, the falling was not corrected at all. Rather, it was fallen and blemished. Afterwards the falling, too, was corrected, since the falling in it was recognized as correction. Without the fallen, which caused the middle line, the Hochma<\/em> in VAK<\/em> would be unable to shine due to lack of Hassadim<\/em>. For this reason, the correction was applied to the falling, as well, and the falling, too, informed him words of wisdom, like the open-eyed, since they were illuminating in one another.<\/p>\n\n\n\n

Solomon rose and clothed in the core of the left line of Bina<\/em>, the place of darkness\u2014illumination of Hochma<\/em> without Hassadim<\/em>, which is darkness and not light. However, it is the exit of Hochma<\/em> there, and when he later came to the middle line, clothing Hochma<\/em> in Hassadim<\/em>, the Hochma<\/em> returned to being light.<\/p>\n\n\n\n

Before Solomon went to the place of darkness in the left line, he feared that he would fail there in extending Hochma<\/em> from above downward, which is regarded as the sin of the tree of knowledge. For this reason, he sealed his chair with a seal in which the holy Name was engraved, and the holy Name was keeping the Malchut<\/em> from receiving the Hochma<\/em> from above downward. He took a ring on which the holy Name was engraved\u2014the Mochin<\/em> are called \u201cring\u201d when the holy Name is on them\u2014and guards them so they will not draw Hochma<\/em> from above downward.<\/p>\n\n\n\n

It went up to an ascent, to Bina, since Malchut is called \u201chouse,\u201d and Bina is called \u201can ascent.\u201d It rode that eagle and went his way, meaning clothed in Bina, who is called \u201ceagle.\u201d The eagle soared to the height of the clouds, meaning drew Hochma on the left line, and this drawing causes darkness. And wherever it passed, the light darkened due to the illumination of the left.<\/p>\n\n\n\n

The sages who were in that place where the light had darkened knew and said that King Solomon was walking past here. They recognized that the darkness came from the force of the illumination of the left. The fools who were there were saying that clouds are darkening the world; they thought it was by chance and that clouds had caused it.<\/p>\n\n\n\n

The eagle soared high with him and flew 400 parasangs<\/em>, meaning united his HG<\/em> TM<\/em>, the three lines and the Malchut<\/em> that receives. Because they are from Bina<\/em>, whose Sefirot<\/em> are hundreds, they are four hundred. And since their origin is the Parsa<\/em>, the screen of the second restriction, they are called 400 parasangs<\/em>.<\/p>\n\n\n\n

The unification of the three lines is in two manners: First, the middle line unites the two lines\u2014right and left\u2014with each other under the dominion of the right line. At that time only Hassadim<\/em> is poured down, but they are mingled with Hochma<\/em>. Then it unites the two lines in one another under the domination of the left, and the light of Hochma<\/em> is poured down.<\/p>\n\n\n\n

The first manner, uniting the two lines under the dominion of the right line, is regarded as having reached the Mountains of Darkness because of the mingling of Hochma<\/em> in Hassadim<\/em>. And yet, he still did not actually come to the Mountains of Darkness, where there is dominion of the left, and where it is Tarmud in the desert in the mountains.<\/p>\n\n\n\n

It is written, \u201cAnd Solomon went … And built Tadmor in the desert.\u201d This is the unification of the two lines in one another under the domination of the right. This is why Solomon could build it even though it was in the desert, in an uncultivated land.\u201d Because of the mingling of the left it was a desert there. And because it is primarily Hassadim<\/em>, he could make it a settled place.<\/p>\n\n\n\n

His going down there means that he went down from Bina<\/em> to the earth, extending this light from above downward because it is the light of Hassadim<\/em>. \u201cHe raised his head\u201d means that he extended GAR<\/em>, \u201cAnd saw the Mountains of Darkness,\u201d meaning he saw them from afar because due to the mingling of Hochma<\/em> in Hassadim<\/em>, he saw them but did not enter them, since he was under the dominion of the right, Hassadim<\/em>. Also, he was completely content by the light of Hassadim<\/em> for completion of the GAR<\/em>, and he attained that he was already fit for entering the Mountains of Darkness themselves, under the dominion of the left.<\/p>\n\n\n\n

He was riding the eagle as before, when he rose back to Bina<\/em>, making the unification of the second manner there, uniting the two lines\u2014right and left\u2014under the domination of the left. This means that he entered the Mountains of Darkness themselves, which are on the left line, up to that place where the olive is, the power of the screen of the first restriction, which is called \u201can olive,\u201d and which is hidden in the Mountains of Darkness.<\/p>\n\n\n\n

He declared and said, \u201cO Lord, Your hand is lifted up,\u201d meaning he prayed for this force of judgment to be covered and concealed there. He entered the Mountains of Darkness up to the place of the olive and placed before them the ring on which the holy Name was engraved, for keeping him from failing in drawing Hochma<\/em> from above downward. And there, he knew all that he wanted to know from those foreign teachings. Hochma<\/em> that is drawn from above downward under prohibition is called \u201calien Hochma<\/em>,\u201d and he received that Hochma<\/em>, too, from the Mountains of Darkness, although he himself did not draw it.<\/p>\n\n\n\n

Once they told him all that he had wanted, he returned to his place, meaning went out of the left line and returned to his place, to the middle line, extending the light of Daat<\/em> from the middle line, while the Hochma<\/em> that he received before\u2014when he was on the left line\u2014was now illuminating in his Daat<\/em>.<\/p>\n\n\n\n

At that time, he said, \u201cAnd I returned and saw.\u201d \u201cI returned\u201d from that road, the road he had taken on the left line. \u201cI returned\u201d from that Hochma<\/em>, meaning he returned from that Hochma<\/em> that he received there and came into the illumination of the Daat<\/em>, while the Hochma<\/em> that he received there was included in him and settled in his heart and mind. Then, \u201cAnd I … saw all the oppressed,\u201d since all the oppressed are because of their clinging to the left line and their unwillingness to walk on the path of the middle line.<\/p>\n\n\n\n

346) \u201cAnd [I] saw all the oppressed.\u201d Can it be that King Solomon saw all the oppressed that were in the world? Rather, the oppressed are the children who die in their mothers\u2019 laps, who are oppressed from several sides: oppressed in the high place above, on the part of their spirit, and oppressed below, on the part of the body.<\/p>\n\n\n\n

347) There is none so oppressed as those oppressed that he oppressed first, when he sinned, or that because of his iniquity he was punished from the third generation to the fourth, when he was oppressed due to iniquity. The children die without a sin, hence they are not oppressed harshly. This is not so with those who did sin or whose father or grandfather sinned, as it is written, \u201cVisiting the iniquity of the fathers on the children, on the third and the fourth generations.\u201d<\/p>\n\n\n\n

348) How did he oppress? What was his iniquity? King Solomon cried out and said, \u201cA man who is laden with the guilt of human blood will flee to the pit; let no one support him.\u201d Because he is oppressed due to iniquity of blood that he spilled, he or his son or his son\u2019s son will be oppressed in the scales by the Sitra Achra<\/em>, as it is written, \u201cWill flee to the pit; let no one support him,\u201d meaning he will flee to the pit of the Sitra Achra<\/em>. He will only flee from the place of Kedusha<\/em> [holiness] and let no one support him in this world. Because he is oppressed in the iniquity of taking a life, he or his seed will be oppressed by the Sitra Achra<\/em>.<\/p>\n\n\n\n

349) There is one who is more oppressed than the rest of the oppressed, who is oppressed because of the iniquity of \u201cYou shall not oppress,\u201d which his father or his grandfather sinned, as it is written, \u201cYou shall not oppress your neighbor.\u201d If he transgressed and oppressed, he is given an eye for an eye, and his sons are oppressed by the Sitra Achra<\/em>. This is why King Solomon said, \u201cAll the oppressed.\u201d He said, \u201cI stand and know all the oppressed,\u201d on every side that he oppressed, and it is not that he saw all the oppressed in the world.<\/p>\n\n\n\n

350) Why are they oppressed? It is written, \u201cThose who were done under the sun.\u201d Done? It should have been written \u201cdwelling.\u201d And if doing is praiseworthy, then it is above the sun, which is the place of praise and corrections. Why is it written, \u201cUnder the sun\u201d?<\/p>\n\n\n\n

351) Of course, \u201cThat were done.\u201d But since they were oppressed there in their spirit, why did they incarnate into this world? It is because doing is in the body, which is the world of Assiya<\/em> [action\/doing]. But the spirits were certainly done, meaning they were done in this world in spirit and body. And because their bodies were perfected and a spirit was made and clothed in a pure and clean body, without the filth of iniquities in this world, the body was oppressed as the spirit was oppressed. This is the body that the Sitra Achra<\/em> enjoys more than anything. There are other oppressed spirits there, of several kinds that were not made in bodies, meaning they did not incarnate into this world. However, these are the oppressed ones that were made in bodies. This is why it is written \u201cThat were done.\u201d<\/p>\n\n\n\n

352) There are others who were done, people who troubled their Master. Who are they? One who oppressed his neighbor\u2019s wife secretly or openly, and the child that was born to them is oppressed, without the will of their Master and without the knowledge of the wife\u2019s husband. Those deeds are oppressed and trouble the Creator with making a body for them, and with portraying a form to them. Those are the oppressed that were done, whose bodies were certainly done by forcing. This is why King Solomon said, \u201cAnd [I] saw all the oppressed,\u201d meaning I stand and know all the kinds of oppressions that were done in Assiya<\/em>.<\/p>\n\n\n\n

353) Such as those are the oppressed that were already done with a foreskin, who took and multiplied and raised the body, and did it. When he turns thirteen years old, he is robbed of him and he is taken away. Thus are the oppressed that were done. King Solomon stands over all and says, \u201cI stand and know of all the oppressions that were made.\u201d<\/p>\n\n\n\n

354) \u201cAnd behold the tears of the oppressed.\u201d Everyone sheds tears with a complaint before the Creator. They shed tears because the foreskin, the Sitra Achra<\/em>, multiplied and raised them up to thirteen years, then they were robbed from the foreskin and the Creator took them. Thus you have oppressed who were already done.<\/p>\n\n\n\n

355) One who is thirteen years and one day old, who committed a transgression that is punishable by death is put to death. They argue and will say, \u201cMaster of the world, is a day old infant that has sinned sentenced? I was a day old because the Creator calls me \u2018a son\u2019 after thirteen years, as it is written, \u2018The Lord said to Me, \u2018You are My Son, Today I have begotten You.\u2019\u2019 Master of the world, is a day old child to be sentenced?\u201d These are the tears of the oppressed, and they have no comforter.<\/p>\n\n\n\n

356) And there is another one who is oppressed, one who is called \u201ca bastard.\u201d When he passes away from the world, he is promptly separated from the congregation of the holy nation. A bastard is the poor and wretched who sheds tears before the Creator and argues before Him, \u201cMaster of the world, if my father had sinned, what debt did I do? After all, my deeds before you were upright.\u201d \u201cAnd behold the tears of the oppressed, and they have no comforter.\u201d Also, all those who are oppressed have a complaint before the Creator, and they have no comforter on that complaint or one to reply with a word for their hearts.<\/p>\n\n\n\n

357) When it is written, \u201cAnd behold the tears of the oppressed,\u201d it is those who died in their mothers\u2019 bosoms. They shed tears for all the people in the world because no tear comes from the heart like those tears, since all the people in the world wonder and say, \u201cBut the judgments of the Creator are true, and they walk on the path of truth. Why did those poor children who did not sin die? Where is the true judgment that the Creator works? And if they passed away from the world for their fathers\u2019 iniquities, why?\u201d Indeed, they have no comforter.<\/p>\n\n\n\n

358) That tear of theirs in that world protects the living. A place has been set up in that world where even complete righteous cannot stand. The Creator loves them, clings to them, and establishes in them His high seminary. It is written about them, \u201cFrom the mouth of infants and nursing babes You have established strength.\u201d And why do they ascend there? It is as it is written, \u201cBecause of Your adversaries, to make the enemy and the revengeful cease.\u201d And there is also another place for those who repent.<\/p>\n\n\n\n

359) Ten things were created on the eve of the Sabbath: the writing, the letter, and the tablets. It is written, \u201cThe tablets are the work of God,\u201d and it is written, \u201cThe letter is a letter of God.\u201d How is this evidence that it was on the eve of the Sabbath? The full name is not written throughout the act of creation; it is only written Elokim<\/em>, in all that was created. When all the work was completed, on the eve of the Sabbath, He was called HaVaYaH Elokim<\/em>, the full name.<\/p>\n\n\n\n

360) Even though everything was created in the name Elokim<\/em>, not all that was created was completed in action, until the eve of the Sabbath. At that time, everything was completed in action, as it is written, \u201cHis work which He had made.\u201d It is written, \u201cFrom all His work which He had made\u201d means that it was established in action. This is why it is written, \u201cThe tablets were the work of God,\u201d when the world was completed in the name Elokim<\/em> in the work on the eve of the Sabbath and not for afterwards, as it is written, HaVaYaH Elokim<\/em>. By that, the world was completed and established in its existence.<\/p>\n\n\n\n

361) When Moses broke the tablets, as it is written, \u201cAnd shattered them at the foot of the mountain,\u201d the ocean floated from its place and rose up to drown the world. Promptly, \u201cHe took the calf which they had made, burned it with fire, ground it to powder, and scattered it over the surface of the water.\u201d Moses rose over the waters of the ocean and said, \u201cWater, water, what do you want?\u201d They said, \u201cThe world can exist only by the law in the tablets, and for the law in which Israel lied and made the golden calf, we want to wash the world over.\u201d<\/p>\n\n\n\n

362) Promptly, he told them, \u201cBehold, all that they did with the iniquity of the calf is given to you. Are all those thousands that have fallen from among them not enough?\u201d Promptly, \u201cAnd [he] scattered it over the surface of the water.\u201d But the water did not calm until he took from the waters of the ocean and made them drink. Promptly, the ocean retreated to its place.<\/p>\n\n\n\n

363) There was no water in the desert, so it must be that he took from the waters of the ocean. Can it be that he threw the ashes into the well of Miriam? It is unthinkable that Moses would throw that bad memory there and then drink. Moreover, at that point they still did not have a well until they came to the desert of Mattanah,\u201d as it is written, \u201cThe well that the ministers dug … and from the desert of Mattanah,\u201d from there they inherited the well.<\/p>\n\n\n\n

364) What is \u201cEngraved [Harut<\/em>] upon the tablets\u201d? It is freedom [Herut<\/em>] from the angel of death, freedom from enslavement of kingships, freedom from everything. Freedom is the seal of the next world, in which there is freedom in every kind of freedom. And had the tablets not been broken, all that came to the world afterward would not have come, and Israel would be in the form of high angels above.<\/p>\n\n\n\n

This is why it is written, \u201cThe tablets were the work of God.\u201d Thus, it should not be said that after the world was completed and the full name HaVaYaH Elokim<\/em> was mentioned, the tablets came to be, but rather, from the time the world was completed with the name Elokim<\/em>, before the arrival of the Sabbath.<\/p>\n\n\n\n

365) \u201cThey are the work of God.\u201d What is \u201cThey are\u201d? Reverse \u201cThey are\u201d [in the Hebrew letters, Hey<\/em>–Mem<\/em>–Hey<\/em>] and you will find Mem<\/em>–Hey<\/em>–Hey<\/em>, meaning from two sides, from the two letters Hey<\/em> of HaVaYaH<\/em>, Bina<\/em> and Malchut<\/em>. One is in action\u2014the bottom Hey<\/em>, Malchut<\/em>\u2014and one is in freedom of above\u2014the first Hey<\/em>, Bina<\/em>. It is written above, in Bina<\/em>, to keep everything.<\/p>\n\n\n\n

And the letter is a letter of God, meaning black fire over white fire. It is a letter from God. \u201cIt\u201d is Bina<\/em>, called \u201cHe\u201d [in Hebrew], freedom, for the Yovel<\/em> [50th<\/sup> year anniversary], Bina, is called \u201cfreedom,\u201d which makes freedom for the entire world.<\/p>\n\n\n\n

366) \u201cThus far my words. From here on, you will know, so that the evil side will not govern you. And I, the old man, stand before you to awaken these words.\u201d The friends arose, as though awoken from sleep, and bowed before him, and they could not speak.<\/p>\n\n\n\n

367) \u201cPlace me as a seal over your heart, as a seal on your arm, for love is as strong as death, jealousy is as harsh as Sheol.\u201d \u201cPlace me as a seal.\u201d When the Assembly of Israel, Malchut<\/em>, clung to her husband, ZA<\/em>, she said, \u201cPlace me as a seal.\u201d Since I have clung unto you, my whole form will be engraved in you. And though I may roam to or fro, you will find my form engraved in you and you will remember me.<\/p>\n\n\n\n

368) \u201cAs a seal on your arm,\u201d as it is written, \u201cHis left under my head and his right shall embrace me,\u201d so my form will be engraved there. By that I will forever be clung to you and will never be forgotten by you. \u201cFor love is as strong as death,\u201d with a strong Gevura<\/em> such as that place in which there is death. Love is the place called \u201cEternal love.\u201d<\/p>\n\n\n\n

369) \u201cJealousy is as harsh as Sheol,\u201d as it is with love, since the names, \u201cLove\u201d and \u201cjealousy\u201d come from the left side. \u201cIts flashes are flashes of fire.\u201d \u201cFlashes\u201d are precious stones and gems that were born out of that fire, which are high degrees, from the flame that comes out from the upper world, from the left line of Bina<\/em>, clinging to the Assembly of Israel, so all will be one unification.<\/p>\n\n\n\n

They said to the old man,\u201d We, love and flames of fire follow you. May our form be engraved in your heart, as your form is engraved in our heart.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

15) Who is a serpent that flies in the air and walks in separation? Whatever the case, there is rest […]<\/p>\n","protected":false},"featured_media":0,"parent":11504,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-11510","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\nKabbalah | The Old Man [The Grandfather]<\/title>\n<meta name=\"description\" content=\""The Old Man [The Grandfather]" from The Zohar (Zohar for All) Volume 4, \u201cIntroduction of The Book of Zohar.\u201d\" \/>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kabbalah | The Old Man [The Grandfather]\" \/>\n<meta property=\"og:description\" content=\""The Old Man [The Grandfather]" from The Zohar (Zohar for All) Volume 4, \u201cIntroduction of The Book of Zohar.\u201d\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/\" \/>\n<meta property=\"og:site_name\" content=\"Kabbalah\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/kabbalahinfo\" \/>\n<meta property=\"article:modified_time\" content=\"2025-12-10T22:12:02+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2026\/04\/kabbalah-rep.webp\" \/>\n\t<meta property=\"og:image:width\" content=\"1200\" \/>\n\t<meta property=\"og:image:height\" content=\"630\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/webp\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:site\" content=\"@kabbalahinfo\" \/>\n<meta name=\"twitter:label1\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data1\" content=\"172 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/\",\"url\":\"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/\",\"name\":\"Kabbalah | The Old Man [The Grandfather]\",\"isPartOf\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#website\"},\"datePublished\":\"2025-12-10T22:12:01+00:00\",\"dateModified\":\"2025-12-10T22:12:02+00:00\",\"description\":\"\\\"The Old Man [The Grandfather]\\\" from The Zohar (Zohar for All) Volume 4, \u201cIntroduction of The Book of Zohar.\u201d\",\"breadcrumb\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/www.kabbalah.info\/en\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Books\",\"item\":\"https:\/\/www.kabbalah.info\/en\/book\/\"},{\"@type\":\"ListItem\",\"position\":3,\"name\":\"Zohar for All, Volume 4\",\"item\":\"https:\/\/www.kabbalah.info\/en\/zohar-vol\/\"},{\"@type\":\"ListItem\",\"position\":4,\"name\":\"Mishpatim\",\"item\":\"https:\/\/www.kabbalah.info\/en\/mishpatim\/\"},{\"@type\":\"ListItem\",\"position\":5,\"name\":\"The Old Man [The Grandfather]\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#website\",\"url\":\"https:\/\/www.kabbalah.info\/en\/\",\"name\":\"Kabbalah\",\"description\":\"\",\"publisher\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/www.kabbalah.info\/en\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"en-US\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#organization\",\"name\":\"Kabbalah\",\"url\":\"https:\/\/www.kabbalah.info\/en\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png\",\"contentUrl\":\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png\",\"width\":49,\"height\":48,\"caption\":\"Kabbalah\"},\"image\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/www.facebook.com\/kabbalahinfo\",\"https:\/\/x.com\/kabbalahinfo\",\"http:\/\/youtube.com\/@kabbalahinfo\",\"http:\/\/instagram.com\/kabbalah.info\",\"http:\/\/pinterest.com\/kabbalahedu\",\"https:\/\/www.tiktok.com\/@thehiddenreality\"]}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Kabbalah | The Old Man [The Grandfather]","description":"\"The Old Man [The Grandfather]\" from The Zohar (Zohar for All) Volume 4, \u201cIntroduction of The Book of Zohar.\u201d","robots":{"index":"noindex","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"og_locale":"en_US","og_type":"article","og_title":"Kabbalah | The Old Man [The Grandfather]","og_description":"\"The Old Man [The Grandfather]\" from The Zohar (Zohar for All) Volume 4, \u201cIntroduction of The Book of Zohar.\u201d","og_url":"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/","og_site_name":"Kabbalah","article_publisher":"https:\/\/www.facebook.com\/kabbalahinfo","article_modified_time":"2025-12-10T22:12:02+00:00","og_image":[{"width":1200,"height":630,"url":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2026\/04\/kabbalah-rep.webp","type":"image\/webp"}],"twitter_card":"summary_large_image","twitter_site":"@kabbalahinfo","twitter_misc":{"Est. reading time":"172 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/","url":"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/","name":"Kabbalah | The Old Man [The Grandfather]","isPartOf":{"@id":"https:\/\/www.kabbalah.info\/en\/#website"},"datePublished":"2025-12-10T22:12:01+00:00","dateModified":"2025-12-10T22:12:02+00:00","description":"\"The Old Man [The Grandfather]\" from The Zohar (Zohar for All) Volume 4, \u201cIntroduction of The Book of Zohar.\u201d","breadcrumb":{"@id":"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/"]}]},{"@type":"BreadcrumbList","@id":"https:\/\/www.kabbalah.info\/en\/the-old-man-the-grandfather\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/www.kabbalah.info\/en\/"},{"@type":"ListItem","position":2,"name":"Books","item":"https:\/\/www.kabbalah.info\/en\/book\/"},{"@type":"ListItem","position":3,"name":"Zohar for All, Volume 4","item":"https:\/\/www.kabbalah.info\/en\/zohar-vol\/"},{"@type":"ListItem","position":4,"name":"Mishpatim","item":"https:\/\/www.kabbalah.info\/en\/mishpatim\/"},{"@type":"ListItem","position":5,"name":"The Old Man [The Grandfather]"}]},{"@type":"WebSite","@id":"https:\/\/www.kabbalah.info\/en\/#website","url":"https:\/\/www.kabbalah.info\/en\/","name":"Kabbalah","description":"","publisher":{"@id":"https:\/\/www.kabbalah.info\/en\/#organization"},"potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/www.kabbalah.info\/en\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"en-US"},{"@type":"Organization","@id":"https:\/\/www.kabbalah.info\/en\/#organization","name":"Kabbalah","url":"https:\/\/www.kabbalah.info\/en\/","logo":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/","url":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png","contentUrl":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png","width":49,"height":48,"caption":"Kabbalah"},"image":{"@id":"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/www.facebook.com\/kabbalahinfo","https:\/\/x.com\/kabbalahinfo","http:\/\/youtube.com\/@kabbalahinfo","http:\/\/instagram.com\/kabbalah.info","http:\/\/pinterest.com\/kabbalahedu","https:\/\/www.tiktok.com\/@thehiddenreality"]}]}},"_links":{"self":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book\/11510","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book"}],"about":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/types\/book"}],"up":[{"embeddable":true,"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book\/11504"}],"wp:attachment":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/media?parent=11510"}],"wp:term":[{"taxonomy":"topic","embeddable":true,"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/topic?post=11510"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}