232) \u201cThese are the generations of the heaven and the earth.\u201d \u201cThese\u201d cancels the first ones, meaning those of whom it was said, \u201cThese are your gods, Israel,\u201d which is the sin of the calf. On the day in which the Creator blots out the sin of the calf, it is as though on that day the Creator made the heaven and the earth, as it is written, \u201cIn the day that the Lord God made earth and heaven.\u201d This is so because at that time, the Creator will be in a coupling with His Shechina, and the world will be renewed, as it is written, \u201cFor when as the new heaven and new earth that I make stand before Me, so will your seed stand.\u201d This is \u201cIn the day that the Lord God made,\u201d in the day when the world is renewed.<\/p>\n\n\n\n
233) At that time, it is written, \u201cOut of the ground the Lord God caused to grow every tree that is pleasing.\u201d But before that, before the sin of the calf was wiped out, the rain of Torah, ZA, does not come down to the sowing of the souls of Israel, and Israel\u2014who are like the grass of the field and like trees\u2014do not grow. It is written, \u201cNo shrub of the field was yet in the earth, and no herb of the field yet sprung up … and there was not a man to till the ground.\u201d \u201cA man\u201d means Israel. \u201cGround\u201d means the Temple. \u201cTo till\u201d means the work of the offerings.<\/p>\n\n\n\n
234) \u201cNo shrub of the field\u201d applies to the first Messiah, Messiah Son of David, before he is in the land. \u201cNo herb of the field\u201d applies to the second Messiah, Messiah Son of Joseph. Why were there no Messiahs in the land? It was because Moses was not with them. It is written about him, \u201cAnd there was not a man to till the ground.\u201d<\/p>\n\n\n\n
It is written, \u201cThe scepter shall not depart from Judah\u201d is Messiah Son of David. \u201cNor the ruler’s staff from between his feet\u201d is Messiah Son of Joseph. \u201cUntil Shiloh comes\u201d is Moses, since Moses in Gematria \u200eis Shiloh (345). \u201cAnd unto him shall the obedience of the peoples be\u201d is the letters of \u201cAnd Levi Kohat,\u201d meaning that the correction will go from Moses through Kohat to Levi, who are his fathers.<\/p>\n\n\n\n
What is the meaning of the two Messiahs and the difference between them? Why can they appear only after the disclosure of the soul of Moses? It is because of the association of the quality of mercy with judgment\u200e, when Malchut \u200ewas incorporated in Bina, the self of Malchut \u200ewas removed, and there are only the first nine of Malchut \u200ein her, the incorporation of Malchut \u200ein them, while her own self was concealed in Rosh Atik. For this reason, Malchut of ZA divided into two kingdoms: From the Chazeh \u200eand above she is the tent of Leah, the covered world, and from there extends the Messiah Son of David, the son of Leah. From the Chazeh \u200eand below, it is the tent of Rachel, the revealed world, from which Messiah Son of Joseph extends, the son of Rachel.<\/p>\n\n\n\n
It follows that there are ten complete Sefirot in Malchut \u200efrom Chazeh \u200eand above, but in Malchut \u200efrom Chazeh \u200eand below, her Malchut \u200elacks and she ends at Yesod. For this reason, there is a dispute between Messiah Son of David and Messiah Son of Joseph concerning the purpose of the end of correction. Messiah Son of David wishes to be king, to lead Israel in his phase, from Malchut \u200eabove the Chazeh, where the coupling is perfect, from the face of the man. This is why his illumination is complete. But Messiah Son of Joseph is not pleased with the leadership of Messiah Son of David because he is from the covered world and his illumination is from below upward, for all that extends from the Chazeh \u200eand above does not illuminate from above downward, but only from below upward.<\/p>\n\n\n\n
This is why he wishes to be king and to lead Israel, to illuminate for them from his phase, from Malchut \u200efrom the Chazeh \u200eand below, who illuminates from above downward in open guidance, as she is the revealed world. This is the dispute that was between Saul and David because Saul was of Rachel\u2019s children, Messiah Son of Joseph, and David was of Leah\u2019s children, Messiah Son of David. It is likewise between Rehav\u2019am and Yerav\u2019am. Similarly, in every generation you will find those two slandering one another.<\/p>\n\n\n\n
This is what Jonathan, Son of Saul, said to David, \u201cAnd I will shoot three arrows sideward … If I say unto the lad: \u2018Behold, the arrows are on this side of you; take them, and come; for there is peace to you.\u2019 But if I say thus unto the boy: \u2018Behold, the arrows are beyond you; go your way; for the Lord has sent you away.\u2019\u201d<\/p>\n\n\n\n
We should understand why Jonathan chose these signs. The three arrows are three branches of the letter Shin [\u05e9]. These are three Sefirot \u200eHGT, implying the three legs of the throne, where David is their fourth leg. They also imply three branches of the lower Shin, which are three Sefirot \u200eNHY, where Malchut of the house of Joseph is their fourth, concerning the seventh of the sons. This is why they are called \u201carrows,\u201d since these three branches were halved and divided between Messiah Son of David and Messiah Son of Joseph [Hitzim means \u201carrows\u201d but has the letters of Hetzi (half)]. The three above the Chazeh \u200ego to Messiah Son of David, and the three below the Chazeh \u200eto Messiah Son of Joseph.<\/p>\n\n\n\n
It is written, \u201cBut if I say thus unto the boy: \u2018Behold, the arrows are beyond you,\u2019\u201d from below upward, like the nature of illumination of the three branches above the Chazeh, which is Messiah Son of David, know for certain that you are at peace. It is a sign that Saul\u2019s father, who is Messiah Son of Joseph, confesses to your leadership and does not contemplate killing you.<\/p>\n\n\n\n
\u201cBut if I say thus unto the youth, \u2018Behold, the arrows are beyond you,\u2019\u201d meaning from above downward, revealed, like the three branches from Chazeh \u200eand below, which is the quality of Messiah Son of Joseph, then \u201cGo your way; for the Lord has sent you away,\u201d as it is a sign that He is envious of you and wishes to kill you and revoke your leadership, to lead Israel by the illumination of Messiah Son of Joseph from above downward, in the revealed.<\/p>\n\n\n\n
It follows that the reason for Malchut\u2019s division into two kingdoms\u2014Leah and Rachel\u2014from which two Messiahs come, Messiah Son of David and Messiah Son of Joseph, is due to the absence of Malchut of Malchut, which cannot be included prior to the end of correction. This is why the complete Malchut \u200ewas nonetheless established above the Chazeh, who is Leah, by whose force Rachel, too, receives her correction, although she is lacking the Malchut of Malchut\u2014through her ascent and incorporation with Leah.<\/p>\n\n\n\n
Malchut of Malchut \u200eis the letter Hey in Moses, and it is the 50th<\/sup> gate, called \u201cA path which the eagle does not know.\u201d An eagle is Moses since there are KHB TM in Malchut, each of which consists of ten, thus they are 50 gates. And since the Malchut of Malchut \u200eis missing, there are only 49 gates in her. In terms of the vessels, Malchut of Malchut \u200eis missing, and in terms of the lights, she lacks the Keter, since there is an inverse relation between vessels and lights. The Hey of Moses is the missing Malchut, the 50th<\/sup> gate, and she is the reason for the division into Messiah Son of David and Messiah Son of Joseph.<\/p>\n\n\n\n The two Messiahs do not have the power to redeem Israel, only Moses. It is because of him that they are detained and do not redeem Israel. As long as the letter Hey of Moses is not corrected, there must be two kingdoms so that at least one of them is completely whole, meaning from Chazeh \u200eand above, and the other will receive her wholeness through the first.<\/p>\n\n\n\n For this reason, the Messiahs that extend from them are also incomplete because the illumination of Messiah Son of David is incomplete, as she is covered Hassadim. The lower ones need disclosed Hassadim, and the illumination of Messiah Son of Joseph, who extends from Rachel, is incomplete because Rachel\u2019s entire correction depends on Leah. Hence, her illumination is diminished, so she is unable to illuminate her revealed Hassadim, except from below upward, like Leah.<\/p>\n\n\n\n This is why Messiah Son of Joseph is disputed with Messiah Son of David, and she wishes to correct Rachel so she does not need to receive from Leah, and then Rachel will illuminate from above downward, too. Thus, both are incomplete, and the two Messiahs do not have the power to redeem Israel before the letter Hey of Moses is corrected and the 50th<\/sup> gate appears. Because of it, they are detained, due to the Hey of Moses that is not receiving her complete correction.<\/p>\n\n\n\n The Hey of Moses is mortgaged with Abraham, and from the Hey of Abraham, for him to have in her an everlasting name, and the Hey of Moses was completed in her. It is so because the Hey of Abraham is the Hey that is sweetened in the quality of mercy, the small Hey of Abraham, and the Hey of BeHibaraam [when they were created]. Were it not for that sweetening, there would be no existence of Mochin \u200efor ZON and for the lower ones.<\/p>\n\n\n\n These Mochin \u200eare the disclosure of His holy names, for which He has created the world. It follows that as long as the Hey of Abraham did not disclose all the Mochin \u200eup to disclosing all of His holy names, it is impossible to revoke the sweetening of Malchut \u200ein Bina, hence the Hey of Moses will not be able to become revealed.<\/p>\n\n\n\n However, once the sweetened Hey, the Hey of Abraham, reveals all His holy names, the association of the quality of mercy with judgment\u200e\u2014which is the Hey of Abraham\u2014will be canceled and the Hey of Moses will appear in full. Thus, the Hey of Moses is mortgaged with Abraham, with the Hey of Abraham, and as long as the Hey of Abraham has not disclosed all the necessary Mochin, she detains the disclosure of Moses\u2019 Hey.<\/p>\n\n\n\n Indeed, upon the completion of the disclosure of all His holy names, the association with Bina will be canceled and Moses\u2019 Hey, which is concealed in Rosh of Atik, will be revealed, as it is written, \u201cThe stone which the builders loathed shall become the cornerstone.\u201d At that time, the two Malchuts, Leah and Rachel, will return to being one complete Partzuf, and Messiah Son of David and Messiah Son of Joseph will return to being one in full completeness and redeem Israel.<\/p>\n\n\n\n 235) \u201cNo shrub of the field\u201d is the souls of the righteous who extend from Yesod of ZA, a righteous who lives forever, since Siach [shrub] has the letters Shin Het-Yod. A mere Shin indicates the three branches of the tree, the three patriarchs, HGT of ZA who is called \u201ca tree.\u201d But the Shin of Siach [shrub] is not from ZA but from the one who lives forever, Yesod of ZA. This is why there are the letters Het-Yod in Siach, indicating that the Shin is from Hay [living], Yesod of ZA. Therefore, \u201cNo shrub of the field\u201d indicates the souls of the righteous who extend from Yesod of ZA, implied in the word Siach.<\/p>\n\n\n\n 236) \u201cNo herb of the field.\u201d Esev [herb] has the letters Ayin-Bet [AB] Shin. Shin indicates three leaves, YAHDONHY, the combination of HaVaYaH \u200eand ADNI, indicating the coupling of the names HaVaYaH, ZA, with ADNI, the Nukva. They are AB, HaVaYaH \u200efilled with the letters Yod, which are AB (72) in Gematria, Mochin \u200eof illumination of Hochma, which appears in a coupling of the two names YAHDONHY.<\/p>\n\n\n\n There are three couplings in ZON: 1) coupling of GAR, HaVaYaH \u200eEKYEH; 2) coupling of HGT, HaVaYaH \u200eElokim; 3) coupling of \u200eNHY, HaVaYaH \u200eADNI.<\/p>\n\n\n\n Mochin of AB is Mochin of Haya. They are not extended until the coupling is complemented with the third combination HaVaYaH \u200eADNI, too. Then the souls of the righteous are born from the third coupling of \u200eHaVaYaH \u200eADNI, which indicates the coupling of NHY of ZON. The souls of the righteous are not born from the two previous combinations because they are extended only from Mochin of AB, which is illumination of Hochma, which appears neither in HBD nor in HGT, but only in NHY, in the coupling of the names YAHDONHY.<\/p>\n\n\n\n These NHY are implied in the Shin of the world Esev, where the three lines of the Shin are the three Sefirot \u200eNHY. They are called \u201cthree leaves\u201d and not \u201cthree branches,\u201d which are HGT. They are called \u201cleaves\u201d to indicate that they hang on the three branches, HGT, and receive their abundance from them. The Mochin \u200efor the souls of the righteous that are born from them are implied in the Ayin Bet of the word Esev, HaVaYaH \u200efilled with letters Yod, which are AB [72] in Gematria, indicating their Mochin.<\/p>\n\n\n\n The branches, HGT, on which the three leaves NHY hang, add up to AB [72] because each of the three branches, HGT, contains the count of the name AB\u2014there is the name AB in Hesed, as well as in Gevura, as well as in Tifferet, in the three verses \u201cAnd went,\u201d \u201cAnd … came,\u201d and \u201cAnd … pitched.\u201d<\/p>\n\n\n\n The Mochin of AB do not conjoin with the Shechina until Adam comes, HaVaYaH \u200efilled with the letters Aleph, Yod He Vav He, who is Moses, as it is written, \u201cWhat is his name and what is the name of his son?\u201d He corrected the Shechina and extended the complete unification YAHDONHY. It is written, \u201cAnd there was not a man to till the ground,\u201d referring to Moses who still did not properly correct the Shechina.<\/p>\n\n\n\n 237) This is why it is written about Moses, \u201cNo shrub of the field was yet in the earth,\u201d meaning that the righteous, Moses, has not yet grown, from whom the verse \u201cTruth springs from the earth\u201d is written, and of whom it is written in regard to truth, \u201cCast truth to the ground,\u201d referring to disciples of the wise, who are like grasses that grow in the earth. They do not grow and do not come out of the Shechina in exile until the verse \u201cTruth springs from the earth\u201d comes true.<\/p>\n\n\n\n Truth is Moses, of whom it is written, \u201cThere was true law in his mouth,\u201d for there is no one to interpret the Shechina like him. This is why it is written about him, \u201cAnd there was not a man to till the ground.\u201d \u201cMan\u201d [also Adam] is Moses, \u201cearth\u201d is the Shechina, and before Moses came, there was no one to properly correct the Shechina.<\/p>\n\n\n\n 238) As soon as Moses came, it is written, \u201cAnd a mist went up from the earth.\u201d Aleph-Dalet [Ed (mist)] from the name ADNI, the Vav comes up, and with it, he becomes master of the whole earth. ZA is Vav. When Moses comes, ZA ascends and unites with the Shechina, ADNI, and then the Shechina becomes the master of all the earth.<\/p>\n\n\n\n \u201cAnd a mist went up from the earth,\u201d who is the Shechina, ADNI. ADNI is a name of a female, hence only two letters rise from the name, which are Aleph-Dalet. ZA, Vav, ascends and unites with her, and then she receives from him complete Mochin \u200eand becomes master of all the earth. That is, where she was previously called ADNI, female, now she is called \u201cmaster,\u201d male.<\/p>\n\n\n\n Promptly, \u201cAnd watered the whole face of the earth.\u201d Israel below will be watered and receive from the Shechina the Mochin of GAR, which are called \u201cseventy faces to the Torah,\u201d since anterior [face] is GAR, as it is written, \u201cA man\u2019s wisdom shall illuminate his face.\u201d Also, seventy is ZAT, HGT NHY, each of which consists of ten, and the thirty upper ones are unattainable.<\/p>\n\n\n\n 239) Another interpretation to the verse \u201cAnd a mist went up from the earth\u201d is as it is translated, \u201cAnd a cloud went up from the earth.\u201d The Shechina, of whom it is written, \u201cFor the cloud of the Lord was upon the tabernacle,\u201d in the end when Moses comes, the Shechina will rise and the disciples of the wise in the earth will be watered and receive the Mochin \u200efrom her.<\/p>\n\n\n\n 240) At that time, it is written, \u201cAnd the Lord God formed the man,\u201d meaning Israel. The Creator formed them in forms of this world and the next world. \u201cForms\u201d means levels of Mochin. At that time, the Creator will impart upon them Mochin \u200eof Malchut, who is called \u201cthis world,\u201d and of Bina, who is called \u201cthe next world.\u201d<\/p>\n\n\n\n \u201cFormed\u201d is written with two Yods [in Hebrew], indicating that at that time, the Creator instills Israel into His name, in the depiction of two letters Yod, with a Vav in between them, which add up to 26 in Gematria. Also, two letters Yod are depicted in His face and in the faces of Israel in their two cheekbones, and with their noses they form the letter Vav.<\/p>\n\n\n\n In the beginning of the words \u201cAnd formed,\u201d there is Vav in the beginning, then two letters Yod. This implies the Mochin \u200ethat extend from the unification of HaVaYaH \u200eADNI, YAHDONHY, in which there is Yod in the beginning, implying upper Hochma, and Yod at the end, implying lower Hochma, and six letters AHDONH between the two letters Yod. These are ZA, who receives from the upper Hochma \u200ein Bina, the next world, and gives to the bottom Hochma, Malchut, this world, giving them to Israel. These Mochin \u200eare depicted in Israel in the two faces with the nose, as it is written, \u201cAnd man\u2019s wisdom shall illuminate his face,\u201d since the Mochin of GAR are called \u201cface,\u201d and the two faces are the two lines right and left, and the nose is the line that decides between them.<\/p>\n\n\n\n 241) This is why it is written, \u201cFor from the top of the rocks I see him.\u201d The word \u201crocks\u201d indicates those depictions of the holy name that are depicted in their faces in two precious tablets, which are Yod-Yod, on which the Vav is carved. \u201cFrom the top,\u201d from Mochin of GAR. \u201cRocks\u201d means measures of the level of Mochin, which are called \u201cdepictions,\u201d the imparting of Mochin of Hochma, called \u201cvision,\u201d as these Mochin \u200eare depicted in the two cheekbones which are two tablets, right and left, which are two letters Yod of the unification YAHDONHY, and the six letters AHDONH are carved on them like a nose.<\/p>\n\n\n\n 242) Also, he depicted for them for all the generations in his upper mate, Yod-Hey, and they are Vav, the unification of both of them. Indeed, the imparting of Mochin \u200ein regard to \u201cAnd formed\u201d is applied to all generations, not necessarily to the time of the end. The Creator depicts and imparts Mochin \u200eto Israel for all the generations in His upper mate, Bina, Yod-Hey that unite in the Vav, for this is why Bina has the letters of Ben \u200eYod-Hey [son of Yod-Hey], implying to the son, ZA, who unites Yod-Hey.<\/p>\n\n\n\n The Creator depicts and bestows upon Israel by those depictions of above because ZA is called Israel, the middle pillar, including both the upper Shechina and the lower one together. They are the Shema reading of evening and of morning, and it was said about them, \u201cA bone of my bones, and flesh of my flesh.\u201d When ZON obtain Mochin of Haya, the two females, Leah and Rachel, become for him one Partzuf, and then he is called by the name Israel, the letters Li \u200eRosh [\u201cMy head,\u201d or \u201cI have a head\u201d].<\/p>\n\n\n\n The Creator depicts and bestows upon Israel by those depictions of above, Mochin of Haya. At that time, ZA\u2014the middle pillar, which includes the upper Shechina and the lower one together, Leah and Rachel, who became one Partzuf\u2014is called Israel, and Israel includes them together.<\/p>\n\n\n\n The upper Shechina is the Shema reading of the morning, and the lower Shechina is the Shema reading of the evening, as it is written, \u201cA bone of my bones, and flesh of my flesh,\u201d since the upper Shechina, Leah, is called \u201cbone,\u201d and the lower Shechina, Rachel, is called \u201cflesh.\u201d By being the construction of AVI, the two became one Partzuf. This is why it was said about her, \u201cA bone of my bones, and flesh of my flesh.\u201d<\/p>\n\n\n\n 243) Immediately at that time, when Moses appears at the time of the end, He plants Israel in the holy Garden of Eden, meaning that Leah and Rachel will have become one Partzuf, the Garden of Eden, and Israel, ZA, includes them both. It is considered that Israel are in the Garden of Eden because Eden is the upper Shechina, and garden is the lower Shechina. When they are incorporated together, they are called \u201cGarden of Eden,\u201d since in all the generations, he gives to Israel Mochin \u200efrom the Garden of Eden. However, they are impermanent because they themselves are outside the Garden of Eden. At the time of the end, the Creator will raise Israel to the Garden of Eden as with Adam \u200eHaRishon \u200eprior to the sin, and then the Mochin \u200ewill be permanent forever.<\/p>\n\n\n\n It is written, \u201cAnd the Lord God planted a garden in Eden.\u201d This is AVI, who build the Nukva. A garden is the lower Shechina; Eden is the upper Ima. \u201cAnd there He placed the man whom He had formed.\u201d The man is the middle pillar, called Israel. Then, when the two of them become one Partzuf, which is the Garden of Eden, the Shechina will be His plantation, His mate, who will never leave Him, and will be His Eden for eternity.<\/p>\n\n\n\n The Creator planted Israel at that time as a holy plantation in the world, meaning that when Israel receive those Mochin, they become a holy plantation in the world, as it is written, \u201cThe branch of My planting, the work of My hands, wherein I glory.\u201d<\/p>\n\n\n\n 244) \u201cAnd out of the ground the Lord God caused to grow,\u201d AVI, \u201cMade to grow every tree that is pleasant.\u201d The righteous, Yesod of ZA, is called \u201ctree,\u201d and he is pleasant. \u201cGood to eat\u201d means ZA, the middle pillar, in whom there is food and nourishment for all. He gives the Mochin \u200eto all the lower ones, and there is everything in him, in ZA, and the righteous\u2014Yesod of ZA\u2014is sustained only by ZA, and the Shechina from the righteous. They do not need the lower ones to raise MAN. Rather, the lower ones are nourished by the upper Yesod and the Shechina without them having to raise MAN.<\/p>\n\n\n\n It is so because in the exile, the Shechina and the one who lives forever, Yesod of ZA, who gives to the Shechina, had no nourishment except by raising MAN through the eighteen blessings in the prayer. But at the time of the end, Yesod will be giving nourishments to all, to the Shechina and to the lower ones, without them needing any awakening of the lower one.<\/p>\n\n\n\n 245) The tree of life, ZA, will be planted in the garden, the Shechina, and then it is written about him, \u201cAnd he took also of the tree of life and ate, and lived forever.\u201d In the exile, ZA was not planted inside the Shechina because his coupling was impermanent, but coincidental. But at the end of time, ZA will always be planted inside the garden in a never-ending coupling. This is \u201cAnd ate and lived forever,\u201d permanently.<\/p>\n\n\n\n The Shechina will no longer be controlled by the tree of the Sitra \u200eAchra, which is the mixed multitude, who are the tree of knowledge of good and evil, and she will no longer receive into her that which is impure, meaning she will not sustain the impurity. And for this reason, the impurity \u200ewill be canceled in the world. It is written about that time, \u201cThe Lord alone will guide him, and there is no foreign God with him,\u201d since all the evil and impurity \u200ewill be obliterated from the world. This is why in the days of Messiah, proselytes are not accepted, and the Shechina will be like a vine, not receiving grafting of another kind.<\/p>\n\n\n\n 246) Israel will be as it is written, \u201cEvery tree that is pleasant to the sight,\u201d and will repossess that glory which they had lost in the ruin of the Temple, of which it is written, \u201cHe has cast down from heaven unto the earth the glory of Israel.\u201d<\/p>\n\n\n\n The tree of knowledge of good and evil was separated and repelled from Israel, and they do not cling or mingle with them, for then it was said to Israel, \u201cAnd of the tree of the knowledge of good and evil, you shall not eat of it,\u201d which is the mixed multitude. At that time, the Creator will reveal to Israel that on the day when they ate of the tree of knowledge, they caused two losses, the ruin of the First Temple and the Second Temple. It is written, \u201cOn the day when you eat of it you will surely die.\u201d Death is mentioned twice [in Hebrew], in relation to both temples, and this disclosure that the Creator discloses before Israel at the time is regarded as Him telling them not to eat of the tree of knowledge, as He had told Adam \u200eHaRishon.<\/p>\n\n\n\n Through the tree of knowledge, they caused the righteous, who bestows upon the Shechina, to be ruined and dry out in the First Temple, which is the upper Shechina, and in the Second Temple, which is the lower Shechina, as it is written, \u201cAnd the river will be ruined and dried out.\u201d The river is ZA. Ruined means in the bottom Hey, in his Nukva, since he departed from ZA, the fountain of the Creator, who springs to the bottom Hey as Ein\u200e \u200eSof.<\/p>\n\n\n\n 247) As soon as Israel come out of the exile a holy nation in itself, when the mixed multitude part from them, promptly, that river which was ruined and dried during the exile, it is written about it, \u201cAnd a river comes out of Eden,\u201d meaning the Vav in the name HaVaYaH, \u201cTo water the garden,\u201d the bottom Hey. \u201cAnd a river\u201d means the middle pillar, ZA, \u201cComes out of Eden\u201d means upper Ima, and ZA receives the abundance from her. \u201cTo water the garden\u201d means the lower Shechina, a garden.<\/p>\n\n\n\n 248) At that time, it was said to Moses and to Israel, \u201cThen shall you delight in the Lord,\u201d Oneg [delight] is the acronym of Eden, \u200eNahar, \u200eGan [Eden, river, garden]. The Ayin of Oneg is Eden, the Nun is Nahar [river], and the Gimel is Gan [garden]. That is, then they will delight in those Mochin \u200ethat hang down to them by the three degrees\u2014Eden, river, garden\u2014which are Mochin \u200eof upper Hochma, for Bina is called Eden only when she receives from Hochma.<\/p>\n\n\n\n Then the verse \u201cThen shall Moses sing\u201d comes true. It is not written, \u201cThen Moses sang,\u201d but \u201cShall sing,\u201d in future tense, indicating the time of the exit of the children of Israel from the exile, when Moses will sing a new song, and for the mixed multitude, as well as for the nations and the idol worshippers, the Oneg [pleasure] will turn into a Nega [affliction]. It is just as Pharaoh and Egypt were afflicted when boils and smallpox were rampant among them. Rather, then only Israel will have pleasure, meaning those Mochin \u200eof Eden, river, garden, who will be pleasures for Israel. They themselves will strike the mixed multitude and idol worshippers with great afflictions.<\/p>\n\n\n\n 249) \u201cAnd a river comes out of Eden to water the garden, and from there it parted and became four heads.\u201d These are the four Sefirot \u200eHesed, Gevura, Netzah, and Hod, corresponding to the four banners of the tribes. The four camps of the Shechina are four heads: Michael, Gabriel, Nuriel, Raphael. In each camp there are three phases \u200eaccording to the four banners, which are twelve. The garden itself, the Shechina, complements them to thirteen.<\/p>\n\n\n\n Hesed is the right arm. At that time, the words \u201cHe who wishes to grow wise shall go south\u201d shall come true. That is, anyone who wishes to grow wise will aim in his prayer to Hesed, south, and will draw Hochma \u200e[wisdom] and grow wise. The camp of Angel Michael will be watered and receive their abundance from that Hesed, and with it the staff of Judah and the two tribes.<\/p>\n\n\n\n Gevura \u200eis the left arm. At that time, the words \u201cHe who wishes to grow rich shall go north\u201d shall come true. Anyone who wishes to grow rich shall aim in his prayer toward Gevura, north, and the camp of Angel Gabriel receives from the Gevura, and with him the camp of Dan and the two tribes.<\/p>\n\n\n\n Netzah \u200eis the right leg, from whom the camp of Nuriel receive, and the staff of Reuben with him, as well as the two tribes that are with him.<\/p>\n\n\n\n Hod is the left leg. It is written about Jacob, \u201cAnd he was limping on his leg.\u201d The camp of Raphael\u2014appointed over the healing of the exile\u2014receives from him, and with him the staff of Ephraim and two tribes.<\/p>\n\n\n\n It follows that four heads are twelve, like the four banners are twelve tribes, which the garden complements to thirteen. This is the meaning of what was said, that then only Israel will have pleasure, as it is written, \u201cAnd a river comes out,\u201d since the 13th<\/sup> is the pleasure.<\/p>\n\n\n\n 250) Another interpretation to the words \u201cAnd from there it parted and became four heads.\u201d This is the meaning of the four that went into an orchard [PARDESS], the four sages Ben Azai, Ben Zoma, Acher [another], and Rabbi Akiva. PARDESS is an acronym for Peshat, \u200eRemez, \u200eDrush, \u200eSod [literal, implied, interpreted, secret, respectively].<\/p>\n\n\n\n \u201cAnd from there it parted,\u201d [made of the letters] Peh-Reish-Dalet, an acronym of Peshat, \u200eRemez, \u200eDrush, by which Ben Azai, Ben Zoma, and Acher entered. They are the shells \u200eof the Torah compared to Sod, which is the internality, in which Rabbi Akiva entered. He says that only Rabbi Akiva\u2014who entered in Mocha, in Sod, the internality of the Torah\u2014entered in peace and came out in peace. But the other three, who entered in Peshat, \u200eRemez, \u200eDrush, were harmed.<\/p>\n\n\n\n One of the four sages entered through the river Pishon, implying the literal part of the Torah, who illuminates in PARDESS, since Pishon has the letters of \u201ca mouth reciting laws\u201d [in Hebrew], meaning the literal Torah.<\/p>\n\n\n\n The second one among them entered through the river Gichon, and there the one of whom it is written, \u201cWhatsoever goes upon the belly\u201d\u2014meaning Moses, the Vav of Gachon [belly], which is big and is the middle of all the letters of the Torah\u2014is buried, and it is discerned as Gabriel, whose letters are Gavar El [God prevailed], Gevura \u200eof El, since any burial is to atone a flaw, as it is written, \u201cAnd will atone for His land, His people.\u201d Once the flaw was atoned for him, he stands for the revival of the dead for eternity.<\/p>\n\n\n\n That is, Moses\u2019 burial is not because of Moses\u2019 flaw, but from Gabriel, Gevura \u200eof above, who prevailed over him and did not let him correct and reveal the wholeness during his life, although for himself he could have revealed all the wholeness. It is written about him, \u201cTo a man whose way is hidden, and whom God has hedged in,\u201d meaning whose way was hidden and did not reveal his wholeness because God has hedged him in, and not because of Moses\u2019 inferiority.<\/p>\n\n\n\n This is why no one knows his burial place, where he was revealed, to this day, since the place of the flaw is the place of the burial. And since there was no flaw in him, no one knew his burial place. But at the end of correction, when Moses\u2019 wholeness is revealed, the deficiency will be apparent out of the wholeness that will have been made revealed, which is his burial place. This is the implied part of the Torah, and to the wise, it is informed with an intimation.<\/p>\n\n\n\n 251) The third among the four sages entered Hidekel [Tigris], whose letters are Had \u200e<\/em>Kal [sharp, easy (or lightweight)], indicating witty and without a flaw, for whom interpreting is easy. Sharp means witty, as in the verse \u201cAnd you shall teach them diligently unto your sons.\u201d<\/p>\n\n\n\n The fourth among the sages entered through the Euphrates, which is Moach [brain], where there is multiplication, since the semen is extended from the brain.<\/p>\n\n\n\n Explanation: The Mochin \u200eimparted upon the lower ones generally divide into three phases:<\/p>\n\n\n\n 1. Illumination of VAK without a Rosh, Yetzira, which is called Remez [implied]. Their understanding is limited, like mere hints.<\/p>\n\n\n\n 2. Mochin of GAR from Hassadim \u200ethat extend from the world of Beria. This is considered Drush [interpretation], drawing a man\u2019s heart.<\/p>\n\n\n\n 3. Mochin of GAR from Hochma \u200ethat extends from the world of Atzilut. These are considered Sod [secret].<\/p>\n\n\n\n There are also vessels that extend from the world of Assiya, which are called Peshat [literal], the part of the work.<\/p>\n\n\n\n Authors, who were counting all the letters in the Torah, would say, \u201cThe Vav of Gachon [belly],\u201d the half of the letters of the book of Torah. The words \u201cDiligently inquired\u201d are halves words, and \u201cShaven\u201d is half of a verse. It is so because in the world of correction, the degrees were divided by the Parsa into two halves. The half above the Parsa is considered the anterior of the degree, and the half below the Parsa is considered the posterior of the degree. Without that correction of the Parsas, the lower ones would not be fit to receive any Mochin \u200ebecause all the Mochin come from the descents and ascents of those Parsas.<\/p>\n\n\n\n In general, only four Parsas are discerned in ABYA because they are generally divided into two Partzufim, as all the Partzufim of Atzilut \u200eare considered one Partzuf, and the three worlds BYA are considered one Partzuf.<\/p>\n\n\n\n There are two Parsas in Atzilut: in the middle of Atzilut, at the place of Chazeh of AA, which divides between the anterior and the posterior, and at the end of Atzilut, which divides between Atzilut \u200eand Beria. There are also two Parsas in Partzuf \u200eBYA\u2014in the middle of BYA, in the place of Chazeh \u200ein the world of Yetzira, which divides between the anterior and the posterior, and at the end of Partzuf \u200eBYA, in Bina of Malchut \u200eof the world of Assiya.<\/p>\n\n\n\n All the Mochin \u200eto the lower ones are imparted from those four Parsas:<\/p>\n\n\n\n 1. The vessels for Mochin, which are Peshat [literal], are imparted from the bottom Parsa in Assiya.<\/p>\n\n\n\n 2. VAK without a Rosh, which are Remez [implied], are imparted from Parsa in the middle of BYA.<\/p>\n\n\n\n 3. GAR of Hassadim, which are Drush [interpretation], are imparted from Parsa between Atzilut \u200eand Beria.<\/p>\n\n\n\n 4. GAR of Hochma, which are Sod [secret], are imparted from the Parsa in the middle of Atzilut.<\/p>\n\n\n\n These three Mochin \u200eare regarded as letters, words, and verses in the book of Torah:<\/p>\n\n\n\n 1. VAK without a Rosh is considered letters before they join into words, where the understanding, the Remez, is still not revealed in them.<\/p>\n\n\n\n 2. When they join into words, a little understanding is revealed in them, GAR of Hassadim, Drush.<\/p>\n\n\n\n 3. When the words join into complete sentences in verses, their understanding is completed entirely. This is GAR of Hochma, Sod.<\/p>\n\n\n\n The Vav of Gachon [belly] is at half of the letters of the book of Torah, the Parsa at Chazeh of Yetzira, dividing BYA into two halves. Mochin \u200eof Remez are imparted from this Parsa, the letters of Torah without combination, since the half from Chazeh of Yetzira \u200eand below became the place of the shells. This is why it is written about her, \u201cWhatsoever goes upon the belly,\u201d which is the impure serpent, whose place is from this Vav and below.<\/p>\n\n\n\n \u201cDiligently inquired\u201d is halves of words, Parsa at the end of Atzilut, separating Atzilut \u200efrom BYA, from which the Mochin of GAR of Hassadim \u200eare imparted, who are called Drush. This is why it was said about her \u201cDiligently inquired,\u201d implying Drush.<\/p>\n\n\n\n \u201cShaven\u201d is halves of verses, the Parsa in the world of Atzilut \u200eitself, at the place of Chazeh of AA, from which the GAR of illumination of Hochma, called Sod [secret], \u200eis imparted. This is why \u201cShaven\u201d was written about her, since hair implies judgment\u200es, and through the Mochin \u200eof illumination of Hochma, imparted from this Parsa, they are canceled and are as hair that was shaved, and there are no judgment\u200es there. This is why Rabbi Akiva was considered bald\u2014since he entered in Mocha, which is Sod, from which there is the Parsa\u2014and shaven. This is also why his hair, the judgment\u200es, went bald.<\/p>\n\n\n\n This is the river that comes out of Eden, Bina, who came out because of the Parsa at Chazeh of AA, outside of Hochma, who is called Eden. She did that to water the garden, to give Mochin \u200eto Nukva of ZA who is called \u201cgarden.\u201d \u201cAnd from there it parted and became four heads.\u201d Because of the Parsa that took Bina outside of Eden, the degrees parted and became four heads, which are four rivers, four illuminations that extend from the four Parsas, which are called PARDESS, since a river means light.<\/p>\n\n\n\n Those four sages who went into the PARDESS entered by those four rivers that extend from the four Parsas:<\/p>\n\n\n\n The river Pishon, Peshat, extends from Parsa of Assiya.<\/p>\n\n\n\n The river Gichon, Vav of Gachon [belly], Remez, extends from Parsa of Yetzira. Those GAR that are missing here in the Vav of Gachon are GAR of Hochma. It was said that a wise man is informed with a Remez [hint\/intimation], meaning that what is considered a Remez means VAK without GAR, meaning only for a wise man who needs Mochin \u200eof illumination of Hochma. Yet, with regard to Mochin of Hassadim, there are GAR there as in Beria. But Yetzira \u200eneeds illumination of Hochma, and GAR of Hassadim are not enough for it.<\/p>\n\n\n\n Those GAR of illumination of Hochma \u200ethat are missing in the Vav of Gachon are the completion of the soul of Moses, who will be revealed only at the end of correction, when Moses stands at the revival of the dead. The wholeness of the soul of Moses is buried and hidden in the Vav of Gachon and can appear only at the revival of the dead, when Moses returns to Israel and the two Messiahs with him, when the GAR appear in Yetzira. It is so because then all the Parsas will be canceled, the three worlds BYA return to being Atzilut, and GAR of Hochma illuminate in Yetzira \u200eas in Atzilut, the revelation of the soul of Moses.<\/p>\n","protected":false},"excerpt":{"rendered":" 232) \u201cThese are the generations of the heaven and the earth.\u201d \u201cThese\u201d cancels the first ones, meaning those of whom […]<\/p>\n","protected":false},"featured_media":0,"parent":11756,"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-11784","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n