{"id":11638,"date":"2025-12-11T16:48:23","date_gmt":"2025-12-11T16:48:23","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=11638"},"modified":"2025-12-11T16:48:24","modified_gmt":"2025-12-11T16:48:24","slug":"the-rooms-of-the-tabernacle","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-rooms-of-the-tabernacle\/","title":{"rendered":"The Rooms of the Tabernacle"},"content":{"rendered":"\n

520) The Rosh<\/em> of the King is established in HG<\/em>.<\/p>\n\n\n\n

GAR<\/em>, HBD<\/em>, are called Rosh<\/em>. The King is ZA<\/em>. Because HBD<\/em> are not permanent in ZA<\/em>, but only during prayer, on appointed days, and on Sabbaths, they are not regarded as HB<\/em> but as HG<\/em>, VAK<\/em>. This is the big difference between AA<\/em>\u2014whose GAR<\/em> is permanent and they are actual GAR<\/em>, entirely mercy\u2014and ZA<\/em>\u2014whose GAR<\/em> are not permanent.<\/p>\n\n\n\n

For this reason, even when he has GAR<\/em>, which are HBD<\/em>, they are regarded for it as HGT<\/em> and there are judgments in them. Also, The Zohar<\/em> does not consider Tifferet<\/em> either because even in AA<\/em>, Daat<\/em> is considered Rosh<\/em>. Rather, it is Tifferet<\/em> that rose to the Rosh<\/em> and decided between Hochma<\/em> and Bina<\/em>, and therefore became the phase of Rosh<\/em>. This is why there is no initiation in it.<\/p>\n\n\n\n

Hair hangs down from the Rosh<\/em> of ZA<\/em>, hairs over hairs. These are all the extensions by which upper degrees and lower ones unite. That is, through them, the lower degree rises to the upper one and they become one. The masters of the masters are drawn out of the hairs, the true ones, who are weighty, who sigh and cry, the litigators, the merciful, the flavors of Torah, the secrets of Torah, purities, and impurities. All are called \u201cthe hairs of the King,\u201d meaning extensions that extend from the holy King. And everything comes down form the hidden Atik<\/em>, AA<\/em>.<\/p>\n\n\n\n

In the first degree, the bottom Hey<\/em> rose to NE<\/em> and ended the degree there, and the AHP<\/em> fell from it to the degree below it, which is the second restriction. This is the degree of Rosh<\/em> of SAG<\/em> of AK<\/em>. However, no change at all took place in Rosh<\/em> of SAG<\/em> itself. Rather, a new degree of ten Sefirot<\/em> emerged and hung down the ten Sefirot<\/em> of Rosh<\/em> of SAG<\/em> of AK<\/em>. It is called \u201cPartzuf Se\u2019arot<\/em> [hairs] of Rosh<\/em> of SAG<\/em>,\u201d and the part that remained in the degree\u2014GE<\/em> and NE<\/em>\u2014are called \u201cSe\u2019arot<\/em> Rosh<\/em> [hairs of the head].\u201d The part that came out of the degree of Rosh<\/em> of SAG<\/em>, which are AHP<\/em> that fell to the degree below it, to GAR<\/em> of Nekudim<\/em>, is called \u201cSe\u2019arot<\/em> Dikna<\/em> [beard hair] of Rosh<\/em> of SAG<\/em>.<\/p>\n\n\n\n

In the world of correction, the Partzuf<\/em> Se\u2019arot<\/em> hangs on the Rosh<\/em> of AA<\/em>, whose AHP<\/em>, which are Se\u2019arot<\/em> Dikna<\/em>, fell to the degree below it, AVI<\/em> of Atzilut, which are clothed there during Katnut<\/em>. During Gadlut<\/em>, when the coupling of AB<\/em> SAG<\/em> of AK<\/em> is done, lowering the bottom Hey<\/em> from the sides of Rosh<\/em> of SAG<\/em> of AK<\/em> to the Sium<\/em> [end] of its Dikna<\/em>, the Dikna<\/em> of SAG<\/em> rises and bonds with the Se\u2019arot<\/em> of the Rosh<\/em> into one degree. At that time, the bottom Hey<\/em> descends from the sides of the Rosh<\/em> of AA<\/em> to the Sium<\/em> of its Dikna<\/em>, and Dikna<\/em> of AA<\/em> returns and rises to the Se\u2019arot<\/em> Rosh<\/em> of AA<\/em>, and bonds with him into one degree.<\/p>\n\n\n\n

Upon its return, it raises AVI<\/em> along with it to Rosh<\/em> AA<\/em>, where they receive from HS<\/em> [Hochma Stimaa<\/em>] of AA<\/em>. After the ascent of Dikna<\/em> with AVI<\/em> to Rosh<\/em> AA<\/em>, all the half-degrees below them\u2014that fell to the degrees below them\u2014are drawn after them and rise back to their degrees. Thus, each lower degree\u2014which during Katnut<\/em> had the AHP<\/em> from the upper one\u2014rises with these AHP<\/em> to the upper one, as well.<\/p>\n\n\n\n

This is so because YESHSUT<\/em> rise to AVI<\/em> through AHP<\/em> of AVI<\/em>, where they were in Katnut<\/em>. Also, ZON<\/em> rise to YESHSUT<\/em> through AHP<\/em> of YESHSUT<\/em>, where they were in Katnut<\/em>, and the souls of the righteous rise to ZON<\/em> through AHP<\/em> of ZON<\/em>, where they were during the Katnut<\/em>. Thus, each ascent of the lower one to the upper one in order to unite into one with it is done through Se\u2019arot<\/em> Dikna<\/em> of AA<\/em> that raised AVI<\/em> to Rosh<\/em> of AA<\/em>, after which comes the ascent of each lower to the upper.<\/p>\n\n\n\n

The Se\u2019arot<\/em> are the whole extension by which the upper degrees and lower degrees unite into one, since through them, each inferior degree rises to its superior. Thus, AVI<\/em> rise to AA<\/em>, YESHSUT<\/em> to AVI<\/em>, ZON<\/em> to YESHSUT<\/em>, and the souls of the righteous to ZON<\/em>.<\/p>\n\n\n\n

All the Mochin<\/em> of Atzilut<\/em> and BYA<\/em>, Katnut<\/em> and Gadlut<\/em>, emerge from Partzuf Se\u2019arot<\/em> in Rosh<\/em> AA<\/em>. The degrees of the souls of the righteous extend from Partzuf Se\u2019arot<\/em> on Rosh<\/em> ZA<\/em>. The masters of masters extend from them, the degree of GAR<\/em> of GAR<\/em>, Hochma<\/em>, as well as the true ones, Bina<\/em>, the weighty, Daat<\/em>, the middle line, which weighs the illumination of right and left so they can shine together, and the sighing and the crying, who are dominated by the left line without right, from which harsh judgments are extended. All who are attached to it weep and wail. They are called \u201cthe sighing\u201d and \u201cthe crying,\u201d and they are also called \u201clitigators.\u201d<\/p>\n\n\n\n

When the middle line unites the left with the right, the merciful ones come out of the middle line. And likewise with the flavors of Torah, as it is written, \u201cTaste and see that the Lord is good,\u201d and the secrets of the Torah. During Gadlut<\/em>, purity is extended from them, and during Katnut<\/em>, impurity is extended from them. They are all regarded as the King\u2019s hair, extensions that are drawn from the holy King, since all the kinds of extensions from ZA<\/em> come from his Se\u2019arot<\/em>. Se\u2019arot<\/em> Rosh<\/em> of AA<\/em> are the root of Se\u2019arot<\/em> Rosh<\/em> ZA<\/em>.<\/p>\n\n\n\n

521) The Metzah<\/em> [forehead] of the king, the Metzah<\/em> of ZA<\/em>, is counting of the wicked. When their works are counted and their iniquity disclosed, it is called \u201cMetzah<\/em> of the King.\u201d Gevura<\/em> increases in her judgments and expands on her side, and this differs from the Metzah<\/em> of the holy Atik<\/em>, which is called Ratzon<\/em> [desire].<\/p>\n\n\n\n

The two Oznayim<\/em> [ears], upper AVI<\/em>, are GAR<\/em> of Bina<\/em>. Metzah<\/em> is Daat<\/em>, which makes a coupling with AVI<\/em>, since there the screen is established from the Yod<\/em>, Malchut<\/em>, which rose to the light of Bina<\/em> and diminished it into Avir<\/em>, light of Hassadim<\/em>. AVI<\/em> mate on this screen of the Yod<\/em> inside the Metzah<\/em> in a great and very wonderful coupling to impart light of Hassadim<\/em> upon all the worlds. This coupling does not stop and there is none like it in another degree. Therefore, the Yod<\/em> never comes down from the Avir<\/em> of AVI<\/em>, for if it did, this great and wonderful coupling would stop.<\/p>\n\n\n\n

It is written, \u201cBecause He desires mercy [Hesed<\/em>].\u201d \u201cBecause He\u201d is Bina<\/em>, desires the great coupling to impart Hassadim<\/em>, and does not desire the Yod<\/em> to come down from her Avir<\/em> and to give light of Hochma<\/em>. This is why Metzah<\/em> of AA<\/em> is called the Metzah<\/em> of the Ratzon<\/em> [desire], since the judgments in the Yod<\/em> that rose there were established as a screen that makes a coupling with upper AVI<\/em> due to the desire to bestow upon the worlds from the light of Hassadim<\/em> that is extended from the coupling of upper AVI<\/em> that does not stop.<\/p>\n\n\n\n

However, when the Metzah<\/em> of ZA<\/em> does not receive from Metzah<\/em> of AA<\/em>, the great coupling of upper AVI<\/em> on the judgments of the Yod<\/em> that entered the light of Bina<\/em> is absent there, and this screen of Yod<\/em> serves only to punish the wicked who have sinned so they do not enjoy the light of Hochma<\/em>. For this reason, she entered the light and diminished into Avir<\/em>.<\/p>\n\n\n\n

When the iniquities of the lower ones have been disclosed and they are unfit for reception of light of Hochma<\/em>, the Metzah<\/em> of the King serves to take this light away from them through the ascension of the Yod<\/em> to the light that is there, diminishing it into Avir<\/em>. The Gevura<\/em> intensifies in her judgments, to sentence the wicked, and spreads on her side so the judgment spreads out to make the light disappear from the wicked and to punish them.<\/p>\n\n\n\n

In the Metzah<\/em> of Atik<\/em>, who is AA<\/em>, this screen is set up in his Metzah<\/em> to mate upper AVI<\/em> in a never ending coupling. Hence, when the Yod<\/em> that rose into the light that is there became a screen, it is highly desirable because the great coupling of upper AVI<\/em> was made on her, and this is why it is called the Metzah<\/em> of the Ratzon<\/em>.<\/p>\n\n\n\n

522) The King\u2019s eyes, meaning the watching over everyone, watching over upper and over lower, and all the guards of the King are called \u201ceyes.\u201d In the eyes, the colors white, red, and green unite, and all the King\u2019s guards are called by these colors, each according to his manner. And all of them are called \u201cthe colors of the eyes.<\/p>\n\n\n\n

As the King\u2019s guarding appears, so the colors awaken. Supervision of Hesed<\/em> is white, of judgment is red, and of mercy is green. Supervision is Hochma<\/em>, since supervision is from the light of Hochma<\/em>, as it is written, \u201cYou have made them all in wisdom.\u201d Eyes are the supervision, Hochma<\/em>, and the three colors of the eyes are three lines, since Hochma<\/em> appears only over all of them together. For this reason, a color is special supervision, as it is part of Hochma<\/em>.<\/p>\n\n\n\n

523) The eyebrows are called \u201cthe place that gives supervision to all the colors of the guards.\u201d These brows, in regard to what is below, in regard to the eyes, are brows, to look and to extend from the river that stretches out, Bina<\/em>. It is a place to draw from the river, to bathe in the whiteness of Atik<\/em>, the light of Hassadim<\/em>, the milk that is extended from Ima<\/em>.<\/p>\n\n\n\n

When the Gevura<\/em> spreads, meaning left line, and the eyes, Hochma<\/em>, are blazing in red from all the judgments because she is Hochma<\/em> without Hassadim<\/em>, the holy Atik<\/em>, Keter<\/em>, shines his whiteness, the light of Hassadim<\/em>, and blazes in Ima<\/em>, in upper AVI<\/em>. And then she is filled with milk, light of Hassadim<\/em>, which she received from Keter<\/em>, and nurses those eyes. Then all the eyes bathe in the milk of upper Ima<\/em> that is always flowing out.<\/p>\n\n\n\n

Hochma<\/em>, the eyes, clothe in Hassadim<\/em>. The eyes both in milk, as it is written, \u201cHis eyes are like doves beside streams of water, bathed in milk, and reposed in their setting,\u201d meaning they are bathing in the mother\u2019s milk that always and incessantly flows, since the coupling of upper AVI<\/em> never stops.<\/p>\n\n\n\n

The Se\u2019arot<\/em> [hairs], which are called \u201ceyebrows,\u201d are the forces of judgment that extend from the Metzah<\/em>, from the screen of the Yod<\/em> in the Avir<\/em> that is there, on which upper AVI<\/em> mate in a never ending coupling, and they are hanging at the end of the Metzah<\/em>.<\/p>\n\n\n\n

For this reason, they have the power to evoke upper Ima<\/em> to impart her milk, light of Hassadim<\/em>, to wash the eyes in it, meaning Hochma<\/em>. Were it not for these Se\u2019arot<\/em>, upper Ima<\/em> would not be imparting Hassadim<\/em> for washing the eyes, and without Hassadim<\/em>, Hochma<\/em> cannot shine. This is regarded as the eyes blazing in the color red.<\/p>\n\n\n\n

The brows evoke upper Ima<\/em> to impart Hassadim<\/em> for washing the eyes. Without those Hassadim<\/em>, Hochma<\/em> would not shine. It follows that the eyebrows give the power to supervise to all the guards. They give Hochma<\/em> the strength to illuminate, for without them she would not shine.<\/p>\n\n\n\n

These eyebrows, with respect to what is below, toward the eyes, are eyebrows, to look and to draw from the river that is extended and comes out, Bina, because they are those judgments in the Metzah<\/em> itself. However, those that are in the Metzah<\/em> are for the coupling of upper AVI<\/em>, and those that have breached and went outside are for what is below the forehead, for the eyes.<\/p>\n\n\n\n

524) The Hotem<\/em> of the holy King, ZA<\/em>, is the correction of the Partzuf<\/em> when the Gevurot<\/em> expand and unite. These Gevurot<\/em> unite and come out in one Gevura<\/em>, and when the judgments awaken and come out, each from his side, they are perfumed in the smoke of the altar. Then it is written, \u201cAnd the Lord smelled the sweet savor.\u201d<\/p>\n\n\n\n

Hotem<\/em> of Atik<\/em> of AA<\/em> is different in that it does not need the smoke of the altar because it is considered completely Erech Apaim<\/em> [Aramaic: having a long face], and the illumination of HS<\/em> is called \u201cHis Hotem<\/em>.\u201d King David commented about this, \u201cA praise of David.\u201d<\/p>\n\n\n\n

The Hotem<\/em> is the middle line that unites the two lines, the two eyes, since there are two times HBD<\/em> in the Rosh<\/em>: 1) two Oznayim<\/em> and a Metzah<\/em>, HBD<\/em> or upper AVI<\/em>, in which Hochma<\/em> disappears; 2) two Einayim<\/em> and a Hotem<\/em>, HBD<\/em> of YESHSUT<\/em>, in which the Hochma<\/em> appears through the middle line, Hotem<\/em>.<\/p>\n\n\n\n

The middle line carries the two kinds of judgments of the screen of Hirik<\/em>, the screen of the first restriction and of the second restriction. It also contains judgments in the left line, its superior, and judgments in the upper one must be in the lower one. It follows that there are three kinds of judgments in it: upper judgments of the left line from the dot of Shuruk<\/em>, two kinds of judgments of the screen of the dot of Hirik<\/em>, and when they unite, the power of the middle line is complemented, deciding and unifying the two lines. Out of that unification, the middle line, called Hotem<\/em>, is made and reveals the Hochma<\/em>.<\/p>\n\n\n\n

However, when they unite, they all rise to the upper Gevura<\/em>, to judgments of the left line, and are perfumed there. These judgments were included in Gevura<\/em> of the left line, and from there they come out and operate. If their unification is spoiled and they act separately, they can be corrected only by the smoke of the altar that rises from the offerings, since the smoke of the offering includes the unification of three kinds of Gevurot<\/em>, each of which comes out to its side, they are not united, and the smoke of the altar reunites them. Then it is written, \u201cAnd the Lord smelled the sweet savor,\u201d when Hochma<\/em>, called \u201csavor,\u201d appears.<\/p>\n\n\n\n

This is so in the Hotem<\/em> of ZA<\/em>, where Hochma<\/em> of YESHSUT<\/em> appears. This Hochma<\/em> appears only through the correction of the judgments, savor. However, it is not actual Hochma<\/em>, but Bina<\/em> that returned to being Hochma<\/em>. But Hotem<\/em> of AA<\/em> does not need corrections because his actual Hochma<\/em>, called HS<\/em>, shines in him. He is called Hotem<\/em> from the words \u201cboundary\u201d and \u201cend,\u201d as it is written, \u201cAnd My praise I will restrain for you.\u201d Restrain comes from the word sealing, as in sealing that ends the illumination, which is called \u201cpraise,\u201d as in the verse, \u201cWhen His lamp shone over my head,\u201d and the illumination of the Hotem<\/em> is called \u201cpraise.\u201d<\/p>\n\n\n\n

525) The Oznayim<\/em> of the King are when the will is present and Ima<\/em> nurses the light of Hassadim<\/em> to ZA<\/em>, and the illumination of holy Atik<\/em> illuminates. Then the illumination of the two Mochot<\/em> [\u201cbrains\/minds\u201d] awakens, and the illumination of AVI<\/em> and all those that are called \u201cthe Mochot<\/em> of the King\u201d are flaming together. When they are flaming, they are called \u201cthe ears of the Creator\u201d because the prayers of Israel have been received. Then there is awakening for better and for worse, and in this awakening the fowls awaken, meaning receive the voices of the world, and all of them are called \u201cthe ears of the Creator.\u201d<\/p>\n\n\n\n

There is illumination of three Mochin HBD<\/em> for dispensing the Hochma<\/em>, and there is illumination of two Mochin HB<\/em> alone for dispensing the Hassadim<\/em>. The two Oznayim<\/em> are upper AVI<\/em>, which impart Hassadim<\/em> in a never ending coupling, which are illumination of two Mochin<\/em>.<\/p>\n\n\n\n

When the will is present and Ima<\/em> nurses, upper Ima<\/em> nurses the light of Hassadim<\/em> to ZA<\/em>, and the illumination of the holy Atik<\/em> illuminates because the light of Hassadim is extended<\/em> from the illumination of Keter<\/em>, holy Atik<\/em>. At that time the illumination of the two Mochot<\/em> awakens and a coupling is made of two Mochin<\/em> to impart Hassadim<\/em> to ZA<\/em>, and illumination of AVI<\/em>, which is a coupling of upper AVI<\/em>, and all those who are called \u201cthe Mochot<\/em> of the King,\u201d HB<\/em>, since only HB<\/em> are called \u201cthe Mochin<\/em> of the King.\u201d But the Daat<\/em> is essentially only Tifferet<\/em> that rose and decided between HB<\/em>, hence it is not a complete Moach<\/em>.<\/p>\n\n\n\n

When they are flaming together they are called \u201cthe Oznayim<\/em> of the Creator\u201d for two reasons: 1) Because of the prayers of Israel, who prayed for disclosure of light of Hassadim<\/em>, their prayer was answered and the Hassadim<\/em> flowed out. This is why they are called \u201cOznayim<\/em>\u201d [ears], which hear the prayer. 2) There is a sentence there. Is the screen, on which the coupling was made, good or bad? In Katnut<\/em> it is bad, for then it punishes the wicked. And in Gadlut<\/em> it is good, for it is all mercy. This is why they are called Oznayim<\/em>, from the words Moznayim<\/em> [scales] of the sentence.<\/p>\n\n\n\n

In this awakening, the winged ones, the angels that receive the voices of the world, meaning raising of MAN<\/em>, awaken through the coupling of upper AVI<\/em> to raise MAN<\/em> there.<\/p>\n\n\n\n

526) The face of the King, who is ZA<\/em>, is the illumination of AVI<\/em> and their expansion over the three dots\u2014Holam<\/em>, Shuruk<\/em>, and Hirik<\/em>\u2014that shine in Holam<\/em>, encircle in Shuruk<\/em>, and flame in Hirik<\/em>, in this Rosh<\/em> of the King. Then testimony is extended from them, which is illumination of Hochma<\/em>, which testifies in the King, ZA<\/em>. The shape of the King is more dignified than all. At the Rosh<\/em>, there is the upper Hesed<\/em> and Gevura<\/em>. The illumination of AVI<\/em> divides: illumination of Aba<\/em> into three lights, and illumination of Ima<\/em> into two lights, thus five lights. HG<\/em> are included in one light, thus six. Hesed<\/em> is crowns and flames in the two lights that illuminated, and they are eight, and Gevura<\/em> illuminates in one light, thus nine lights. When all the lights join together, they are called \u201cthe shape of the King,\u201d and then it is written, \u201cThe Lord will go forth like a mighty man; He will arouse zeal like a man of war,\u201d since illumination of Hochma is extended<\/em> only in Gevura<\/em>.<\/p>\n\n\n\n

The lights of upper Bina<\/em>, which came out of Rosh<\/em> of AA<\/em>, which is AVI<\/em>, is complemented in three dots\u2014Holam<\/em>, Shuruk<\/em>, Hirik<\/em>. First, the dot of Holam<\/em> comes out, the ascent of Malchut<\/em> to Bina<\/em>. At that time Bina<\/em> divides into two halves.<\/p>\n\n\n\n

Keter and Hochma that remained in the degree were established as GAR, HBD, although there is only light of Hassadim in them. They are called Aba<\/em> or upper AVI. ZAT<\/em> of Bina<\/em> are called Ima<\/em>, were divided into KH<\/em> in lights of NR<\/em> that remained in the degree in VAK<\/em>, and to Bina<\/em> and TM<\/em> that fell to the degree of ZA<\/em>.<\/p>\n\n\n\n

Upon the exit of the dot of Holam<\/em>, which is the ascent of Malchut<\/em> to Bina<\/em>, upper Bina<\/em> divided into two degrees\u2014Aba<\/em>, which is GAR<\/em> of Bina<\/em>, and Ima<\/em>, which is ZAT<\/em> of Bina<\/em>. Aba<\/em> was established with GAR<\/em>, the three lights HBD<\/em>, and they are also called upper AVI<\/em>. Ima<\/em> is in two vessels, KH<\/em>, with two lights NR<\/em>, which was not established in GAR<\/em> because she needed the light of Hochma<\/em>, she, too, is called YESHSUT<\/em>, and this is the Holam<\/em>.<\/p>\n\n\n\n

Afterwards the dot of Shuruk<\/em> emerges. It is the descent of Malchut<\/em> from Bina<\/em> to her own place, where Bina<\/em> and TM<\/em> that fell from Ima<\/em> rise back up and unite in the degree of Ima<\/em>. Then she is completed with five vessels KH<\/em>, Bina<\/em>, and TM<\/em>, and with five lights NRNHY<\/em>.<\/p>\n\n\n\n

However, the Bina<\/em> and TM<\/em> that rose did not completely join in KH<\/em>. Rather, KH<\/em> that remained in the degree were established as the right line, Hesed<\/em>, and Bina<\/em> and TM<\/em> that fell and returned were established as the left line, Gevura<\/em>, and the domination was to the left line. At that time, the dot of Shuruk<\/em> came out, returning Bina<\/em> and TM<\/em> to their degree and being established as the left line, Gevura<\/em>, and the KH<\/em> as the right line, Hesed<\/em>, but dominated by the light of the left. The light of the right, Hesed<\/em>, disappeared from there, and this is the Shuruk<\/em>.<\/p>\n\n\n\n

Afterwards the dot of Hirik<\/em> comes out. This is the arrival of the middle line that unites the two lines HG<\/em> in one another, sustaining the illumination of both. Then Keter<\/em> is crowned by the decision of the middle line, spreading in two lights, in the right line, which is Hesed<\/em>, and in the left line, which is Gevura<\/em>, meaning through the middle line.<\/p>\n\n\n\n

There are two discernments in that: 1) After they unite, only the right line, Hesed<\/em>, illuminates. 2) Once they have united, the light of the left illuminates in clothing of the right. That is, afterwards it is crowned a second time and the Gevura<\/em>\u2014light of the left line\u2014shines in its illumination by clothing in Hesed<\/em>. This is the dot of Hirik<\/em>. When all of these lights unite, they are called \u201cthe shape of the King.\u201d<\/p>\n\n\n\n

527) The lips of the King. When the light of Aba<\/em> illuminated, meaning upper AVI<\/em>, it illuminated in three lights. 1. Hochma<\/em>, light of upper Hesed<\/em>. 2. Bina<\/em>, light of the Moach<\/em> of the King. 3. Daat<\/em>, when the Yod<\/em> rose to the Avir<\/em> and the light remained hanging still until the light of Ima<\/em> illuminated, meaning YESHSUT<\/em>. Then the Yod<\/em> went out of the Avir<\/em> once more, the light returned to its place, and five lights illuminated in five vessels.<\/p>\n\n\n\n

528) From what did Ima<\/em> illuminate? Two Yesodot<\/em> [plural of Yesod<\/em>] were established from the Malchut<\/em> that rose to the place of Bina<\/em>, since they were incorporated in one another and the Malchut<\/em> that acquired the form of Bina<\/em> became Yesod<\/em> of Bina<\/em> in Aba<\/em>, and the form of Malchut<\/em> herself became Yesod<\/em> of Hochma<\/em> of Aba<\/em>, which is called \u201ca trail.\u201d It clung to it as a male to a Nukva<\/em>, which is the 50th<\/sup> gate, and the trail of Hochma<\/em> of Aba<\/em> illuminated in the path of Bina<\/em> of Aba<\/em>, and Bina<\/em> in Aba<\/em> was impregnated and gave birth to five lights\u2014KHB<\/em> TM<\/em> of Ima<\/em>\u2014who is YESHSUT<\/em>, in the same order as the three dots Holam<\/em>, Shuruk<\/em>, Hirik<\/em>.<\/p>\n\n\n\n

Fifty gates of many lights were carved of these five lights, which are KHB<\/em> TM<\/em>, and each of them comprises ten Sefirot<\/em>, thus they are fifty. Opposite them are 49 pure faces and 49 impure faces in the Torah. One remains uncounted\u2014the 50th<\/sup> gate\u2014and that one illuminates everything. This is the trail of Aba<\/em>, who is Moses, to whom the 50th<\/sup> gate was given, too.<\/p>\n\n\n\n

That light of Aba<\/em>, the third light, remains hanging until the light of Ima<\/em> illuminates. It remains hanging even after the exit of the Yod<\/em> from Avir<\/em> of Ima<\/em> because in Aba<\/em>, the Yod<\/em> never comes out of his Avir<\/em>. When AVI<\/em> join together and clothe in the King, ZA<\/em>, they are called \u201cthe King\u2019s lips.\u201d Aba<\/em> dresses in the upper lip and Ima<\/em> in the lower lip. This is why He sentences words of truth.<\/p>\n\n\n\n

529) The opening of the mouth depends on the lips of ZA<\/em> because Daat<\/em> is concealed in the mouth of the King, who is called Tifferet<\/em>, ZA<\/em>, since Daat<\/em> is the expansion of Tifferet<\/em>, ZA<\/em>, which is ZA<\/em> that rose and became the middle line to unite AVI<\/em>. All the treasures and the colors united in Daat<\/em>, as it is the middle line. Also, that Daat<\/em> is concealed in the king\u2019s mouth and fills all the rooms and corridors, meaning it expanded in HGT<\/em> NHY<\/em> of ZA<\/em>, as HGT<\/em> are called \u201crooms\u201d and NHY<\/em> are corridors.<\/p>\n\n\n\n

When the light of Daat<\/em> awakens and comes out, it is called \u201cthe mouth of the Creator.\u201d When the lips, which are the two lights of AVI<\/em>, meet the light of Daat<\/em>, they unite through it into one, and the matters are determined in truth, in Hochma<\/em> [wisdom], Tevuna<\/em> [intelligence], and Daat<\/em> [knowledge]. Then all the words of the Creator are decided in those HBD<\/em>.<\/p>\n\n\n\n

530) HBD<\/em> illuminate in Rosh<\/em> ZA<\/em> in the form of Ima<\/em>. From there they expand and crown in the Guf<\/em> of ZA<\/em>. When HBD<\/em> conjoin in one crown, they are the King\u2019s palate, which is at the beginning of the Guf<\/em> and is called \u201cthe sweetness of the King.\u201d This is why it is written, \u201cTaste and see that the Lord is good,\u201d since the sense of taste is in the palate. Also, all the King\u2019s rulers and ministers depend upon this palate, as it is written, \u201cAnd by the breath of His mouth all their host.\u201d<\/p>\n\n\n\n

531) There is the wholeness of everything in this palate, and because of this, the wholeness is seen in all the letters are in it. The four letters Aleph<\/em>–Het<\/em>–Hey<\/em>–Ayin<\/em> (AHHA<\/em>) are from the outlet of the throat. The letter Aleph<\/em> is the light of holy Atik<\/em>, the most hidden of all that are hidden, Keter<\/em>.<\/p>\n\n\n\n

The letter Het<\/em> is the light of Hochma<\/em>, which is not found and is unattained because it was concealed in Mocha<\/em> Stimaa<\/em> of AA<\/em> and does not extend to the Partzufim<\/em> of Atzilut<\/em>, as it is written, \u201cMan does not know its value.\u201d<\/p>\n\n\n\n

The letter Hey<\/em> is light of Ima<\/em>, Bina<\/em>, which returns to being Hochma<\/em>, from whom arrives all the Hochma<\/em> in the Partzufim<\/em> of Atzilut<\/em>. It shines, drawn out, comes out, waters all, and nurses the children, ZON<\/em>, until the holy ointment comes and fills the righteous, Yesod<\/em>, which connects with the bottom Nukva<\/em>, Malchut<\/em>, which is blessed by him, and they do not separate. The abundance of Ima<\/em> is white out of red, that is, for the left, red, is included in the right, which is white, as it is written, \u201cto the mountain of myrrh and to the hill of frankincense.\u201d This verse is written about Ima<\/em>, for myrrh is red and frankincense is white.<\/p>\n\n\n\n

The letter Ayin<\/em> is the light of Ayin<\/em> (70) faces that feed on the wind that comes out of the mouth, the seventy names of the Creator, ZA<\/em>. Corresponding to them on the earth, it is written \u201cAll the persons of the house of Jacob, who came to Egypt, were seventy,\u201d since Jacob is a tree in the earth, corresponding to ZA<\/em>, and his seventy souls are seventy branches of the tree.<\/p>\n\n\n\n

532) From those four letters AHHA<\/em>, the four letters Gimel<\/em>–Yod<\/em>–Kaf<\/em>–Kof<\/em> (GYCK<\/em>) illuminate from the outlet of the palate. From the Aleph<\/em> of AHHA<\/em> shines the Gimel<\/em> of GYCK<\/em>, which is a good reward for the righteous, which is called a Gemul<\/em> [reward], meaning Gimel<\/em>. It is written about that, \u201cThen you will delight in the Lord.\u201d<\/p>\n\n\n\n

From the letter Het<\/em> of AHHA<\/em> shines the Yod<\/em> of GYCK<\/em>, Hochma<\/em>, and is completely hidden in Yod<\/em>, hidden on all its sides, for there is no white in it. This is why Hochma<\/em> is not present, as it is written, \u201cNor is it found in the land of the living.\u201d<\/p>\n\n\n\n

From the letter Hey<\/em> of AHHA<\/em> shines the Kaf<\/em> of GYCK<\/em>, meaning light and oil of the ointment, which is poured out of Ima<\/em> to a place called Keren<\/em> [corner]. It is called \u201cCorner of the Yovel<\/em>\u201d because \u201ccorner\u201d is Malchut<\/em> and Yovel<\/em> is Bina<\/em>. When Malchut<\/em> receives the abundance of Bina<\/em>, she is called \u201cthe corner of the Yovel<\/em>.\u201d This is the kingdom of David, and this is why there is anointing for the kings only with the letter Kaf<\/em> [also means spoon in Hebrew, and anointing means spreading with oil, too].<\/p>\n\n\n\n

533) The Kof<\/em> of GYCK<\/em> illuminates from the Ayin<\/em> of AHHA<\/em>, as the Ayin<\/em> is seventy, having seven Sefirot HGT<\/em> NHYM<\/em>, in each of which are ten Sefirot<\/em>. So is Kof<\/em> 100 because there is HBD<\/em> in her as well, the perfection of the ten Sefirot<\/em>. For this reason, there is the perfection of everything in the palate, and anyone who knows this secret and is watchful with it is happy.<\/p>\n\n\n\n

534) The Guf<\/em> of the King is the expansion of the Sefira<\/em> Tifferet<\/em>, in which the colors white and red unite, meaning the two lines right and left, and the body\u2014the middle line, unites them. The King\u2019s arms are the lights HG<\/em>, the two lines\u2014right and left\u2014and the Guf<\/em> is the middle line that unites them. His intestines are the internality and are corrected in Daat<\/em>, which enters the Rosh<\/em> and sentences between the two lines HB<\/em>, expanding to the internality and within the Guf<\/em>, Tifferet<\/em>.<\/p>\n\n\n\n

535) The thighs unite in two lights, NH<\/em>. The thighs and the two kidneys unite in one place because the two kidneys are NH<\/em> as well, where all the ointment is collected, and all the oil of the body. From there is extended every holy ointment to the Yesod<\/em> of the world, meaning to Yesod<\/em>, from a place called \u201cworld,\u201d which is NH<\/em>. This is why it is written, \u201cThe Lord of hosts is His name,\u201d since NH<\/em> is \u201cHosts.\u201d<\/p>\n\n\n\n

536) All the corrections come to unite in the Nukva<\/em> until Yesod<\/em> receives all the oil of the holy ointment and pours it to the Nukva<\/em>, Malchut<\/em>, who is blessed by it when the judgments are established below and established above. Also, all the corrections are the King\u2019s, which are the holy name, in joy and wholeness, and they are all one.<\/p>\n\n\n\n

Then He is within them, as it is written, \u201cGod takes His stand in His own congregation; He judges in the midst of the rulers.\u201d Hence the judgments are regarded as fire: As light and cooking come from the fire when it is set up in the right vessels, and destroys everything when it is not set up properly, so are the judgments.<\/p>\n\n\n\n

537) When the judgments are not set up below, it is seemingly so above\u2014all the corrections are not established so. This is because Ima<\/em> departs from over the children, who are ZON<\/em>, the children do not nurse, the Yesod<\/em> does not pour out to the Nukva<\/em>, Malchut<\/em>, all the judgments awaken, and the strong serpent rules. It would seem that all the corrections of the King have departed due to the judgment. Because Nukva<\/em> is not blessed, and the righteous, Yesod<\/em>, is not receiving for her, and the strong serpent rules. Woe unto the world, which suckles from them.<\/p>\n\n\n\n

538) Rabbi Elazar said, \u201cRabbi Shimon revealed all these corrections so he would not come to the next world disgraced. Now they must appear for the friends, for they know and understand the matters.\u201d Indeed, they must know them, as it is written, \u201cAnd you shall know that I am the Lord.\u201d It is written, \u201cAnd you shall know that I am the Lord,\u201d and indeed matters have been reconciled in our heart. Happy are we in this world and in the next.<\/p>\n\n\n\n

539) I saw Rabbi Shimon in a dream and I asked him, \u201cThe Yod<\/em> of the name HaVaYaH<\/em> is Hochma<\/em>. Why is the letter Hey<\/em> of HaVaYaH Bina<\/em>?\u201d He replied, \u201cIt is written, \u2018And a river comes out of Eden to water the garden.\u2019 The river that comes out of Eden is Bina<\/em>. It comes out of Eden, which is Hochma<\/em>. This is why the Yod<\/em> is hidden within that river, meaning Hochma<\/em>, and the Yod<\/em> spreads the light of Bina<\/em> above, which is right, and below, which is left, which are four.<\/p>\n\n\n\n

Afterwards, Bina<\/em> brought forth a son beneath her, who is Vav<\/em>, the middle line, and became as the letter Hey<\/em>. This is why Yod<\/em>–Hey<\/em> is HB<\/em>. Then she begot and brought forth that son and placed him in front of her. This is why he is Yod<\/em>–Hey<\/em>–Vav<\/em>, since the Vav<\/em> sat before her so she would nurse it.<\/p>\n\n\n\n

We learn about it that the Hey<\/em> was initially Dalet<\/em>, and when the male, Hochma<\/em>, conjoined with her, she was conceived with one son, and she was called Hey<\/em>. Then she begot him and brought the Vav<\/em>, meaning that son, outside of her and placed him in front of her. It is written about that, \u2018And a river comes out of Eden.\u2019 This is Bina<\/em> that comes out of Hochma<\/em>, who is called \u2018Eden,\u2019 from whom she came out to water the garden, Malchut<\/em>, to nurse it.\u201d<\/p>\n\n\n\n

540) I held his hands and kissed him on his hand. With this refinement I awoke. I wept and laughed and three days went by without me eating anything\u2014one because of joy, one because I was not privileged with seeing him another time. For this reason, I immediately became connected to Him, since when the law shines for me, I see His shape awakening before me. Happy are the righteous in this world and in the next. It is written about them, \u201cSurely the righteous will give thanks to Your name; the upright will dwell in Your face.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

520) The Rosh of the King is established in HG. GAR, HBD, are called Rosh. The King is ZA. Because HBD are not permanent in ZA, but only during 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