{"id":14259,"date":"2026-01-08T01:21:09","date_gmt":"2026-01-08T01:21:09","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=14259"},"modified":"2026-01-08T01:22:39","modified_gmt":"2026-01-08T01:22:39","slug":"four-deaths-to-sam","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/four-deaths-to-sam\/","title":{"rendered":"Four Deaths to\u00a0SAM"},"content":{"rendered":"\n

2) The subsequent Mitzva<\/em> is to sentence to the sword, to sentence to strangling, to sentence to stoning, to sentence a sentence of burning. Sentencing to the sword refers to SAM<\/em>, as it is written, \u201cFor My sword has drunk its fill in heaven; behold, it shall come down upon Edom\u201d meaning SAM<\/em>, Edom\u2019s minister.<\/p>\n\n\n\n

3) In the sword of the Creator, Yod<\/em> de<\/em> HaVaYaH<\/em> is the head of the sword, Vav<\/em> de<\/em> HaVaYaH<\/em> is the corpus of the sword, Hey<\/em>–Hey<\/em> de<\/em> HaVaYaH<\/em> are the two edges of the sword, which are as it is written, \u201cJustice, justice shall you pursue.\u201d This means that two sentences are decided: the sentence from the courthouse above and the sentence from the courthouse below. From this we know that one does not move a finger below until he is permitted from above.<\/p>\n\n\n\n

The Mochin de<\/em> ZA<\/em> that appear in the unification of the Shema<\/em> reading are called \u201ca sword,\u201d and the Sitra Achra<\/em> is destroyed by it. The primary disclosure of the Mochin<\/em> is through the bonding of Malchut<\/em> in Bina<\/em>, at which time Malchut<\/em> receives the Kelim<\/em> of Bina<\/em>. If it were not for that, ZA<\/em> and Malchut<\/em> would be unfit for any Mochin<\/em>. This is why Bina<\/em> and Malchut<\/em> have the same letter-shape, Hey<\/em>, since they are the same Mochin<\/em>. Therefore, they are of one form at the edge of the sword, but they are regarded as two edges, as in the name, where they are two letters Hey<\/em>.<\/p>\n\n\n\n

The words, \u201cYod<\/em> de<\/em> HaVaYaH<\/em> is the head of the sword\u201d mean that Hochma<\/em>, Yod<\/em> de<\/em> HaVaYaH<\/em>, is the head of everything, giving the Mochin<\/em> to the first Hey<\/em>, Bina<\/em>. However, when the Mochin<\/em> are in Yod<\/em>–Hey<\/em>, they cannot destroy the Sitra Achra<\/em> because the Sitra Achra<\/em> does not cling to them but to Vav<\/em>–Hey<\/em>. Hence, only Vav<\/em>–Hey<\/em> can destroy the Sitra Achra<\/em>.<\/p>\n\n\n\n

It is written that Vav<\/em> de<\/em> HaVaYaH<\/em> is the corpus of the sword. This is so because Vav<\/em> de<\/em> HaVaYaH<\/em> is the main part of the sword that destroys the Sitra Achra<\/em>. The Hey<\/em>–Hey<\/em> de<\/em> HaVaYaH<\/em> are its two edges, and through their equivalence of form, the Mochin<\/em> become disclosed. This is why one edge is not enough. Rather, it is specifically two that are required for the edge in Bina<\/em> to bestow upon the edge of Malchut<\/em> in a way that the Yod<\/em>, the beginning of everything, gives to the first Hey<\/em>, and the Vav<\/em>\u2014the corpus and the main part of the sword\u2014receives from them, gives to the bottom Hey<\/em>, and then the making of the sword is completed.<\/p>\n\n\n\n

It is written, \u201cJustice, justice shall you pursue.\u201d The two edges of the sword are called \u201cJustice, justice,\u201d and those two edges of the sword contain two Dinim<\/em> at once, Din<\/em> from a courthouse above, Bina<\/em>, and Din<\/em> from a courthouse below, Malchut<\/em>. This is why it is written that one does not move a finger below, by a judgment of the courthouse below, before he is given permission from above, through a courthouse above, Bina<\/em>, since all the Mochin<\/em> in Malchut<\/em> are received from the Bina<\/em>, and Malchut<\/em> has nothing of her own.<\/p>\n\n\n\n

4) The sheath of the sword, the vessel in which the sword is placed, is the name ADNI<\/em>. There, in ADNI<\/em>, there are the letters Din<\/em>, since there are the letters Aleph<\/em>–Din<\/em> in ADNI<\/em>. In the Shema<\/em> reading, HaVaYaH<\/em> is the sword of the Creator. It is said about it, \u201cLet the high praises of God be in their mouth, and a two-edged sword in their hand.\u201d In \u201cThe righteous one that lives forever\u201d there are eighteen blessings. Through the righteous, Yesod<\/em> de<\/em> ZA<\/em>, the Zivug<\/em> of ZA<\/em> and Malchut de<\/em> Gadlut<\/em> is done, and this is the eighteen blessings in the \u201cStanding Prayer,\u201d as it is written, \u201cMy Lord, open my lips, that my mouth may declare your praise.\u201d<\/p>\n\n\n\n

The Yesod<\/em> opens the Malchut<\/em>, who is called ADNI<\/em>, and in Yesod<\/em>, the sword enters its sheath, which is Zivug<\/em> HaVaYaH<\/em> in ADNI<\/em>, which was done by the Yesod<\/em>, \u201cAnd the king’s wrath subsided.\u201d This is so because the Klipot<\/em> were already rooted out by the unification of the Shema<\/em> reading, and now, during the Standing Prayer, they no longer have a hold, the anger subsides, and the two names HaVaYADNI<\/em> unite, meaning a combination of HaVaYaH<\/em> and ADNI<\/em>.<\/p>\n\n\n\n

5) The Mitzva<\/em> of sentencing to strangling. In the punctuation mark, Zarka<\/em> [\"Zarka\"], there is a line there, and a Yod<\/em> attached to it, and a line, Vav<\/em>, that extends from the Yod<\/em>. It captures the SAM<\/em> in Vav<\/em>, as it is written, \u201cAnd they carried it on a pole between two.\u201d What is the pole of that wicked SAM<\/em>? It is Adam, who is Yod<\/em>–He<\/em>–Vav<\/em>–He<\/em>, which is forty-five in Gematria<\/em>, and with the four letters of HaVaYaH<\/em>, it is forty-nine, like the forty-nine letters in the six words of the high unification, Shema Ysrael<\/em>, and in the six words of the lower unification, \u201cBlessed be the name of the glory of His kingdom forever and ever,\u201d which are Vav<\/em>, Vav<\/em>. This is the meaning of, \u201cAnd they carried it on a pole between two,\u201d separated from them, without the Aleph<\/em> in the middle Vav<\/em>, since there is no unification to the Sitra Achra<\/em>. Rather, \u201cAnd they carried it on a pole between two\u201d is SAM<\/em> and his mate, the world of the separated.<\/p>\n\n\n\n

6) The Hey<\/em>–Hey<\/em> grip the rope with which he will strangle SAM<\/em>, meaning the five fingers of the right hand and the five fingers of the left hand. Vav<\/em> is the rope, and the Yod<\/em> is the strangling of SAM<\/em> and the serpent. The name HaVaYaH<\/em> is death to the SAM<\/em> and the serpent, and life for Israel. This is why it is written, \u201cSee now that I, I am He, and there is no god with Me; I kill,\u201d other gods in My name, all who do not believe in Me, \u201cAnd I make alive\u201d those who believe in Me and keep My commandments.<\/p>\n\n\n\n

7) Sentencing SAM<\/em> to stoning is with a rock, which is Yod<\/em>, and throwing it at him with five fingers, Hey<\/em>, the arm, Vav<\/em>, and the shoulder, Hey<\/em>. And the thought, which is the explicit name, Yod<\/em>–He<\/em>–Vav<\/em>–He<\/em> throws the stone at him.<\/p>\n\n\n\n

8) Sentencing SAM<\/em> to burning is by wood, with which to light a fire. Happy is the body, which is wood, and whose organs are trees, by which to burn fire, which is a candle of Mitzva<\/em> [commandment\/good deed] in each organ, to burn SAM<\/em> through the upper Divinity, Bina<\/em>, with wood, which is Tifferet<\/em>, and with all the trees, which are the Sefirot<\/em> that are gripped to Tifferet<\/em>.<\/p>\n\n\n\n

This is so because when fire of the high one descends on the trees of the offering, as it is written, \u201cBut the stranger who comes near shall be put to death,\u201d for he will burn in the fire. It is written about it, \u201cAnd the fire upon the altar shall be kept burning thereby.\u201d Happy is he who grips to the tree of life, ZA<\/em>, with his body and with his organs, which is a candle. Each and every branch is a candle of Mitzva<\/em>, in his 248 Mitzvot<\/em>, which correspond to the 248 organs, a candle of Mitzva<\/em> for each organ.<\/p>\n\n\n\n

9) When both of them, the tree of life and the candle of Mitzva<\/em>, meaning ZA<\/em> and Malchut<\/em>, grip the same person, the words, \u201cAnd he looked, and, behold, the bush burned with fire, and the bush was not consumed,\u201d come true, referring to man. And SAM<\/em> and the serpent and all his appointees, which are thorns, grip to the man\u2019s body and burn, while the branches of the bush, its fruits, and the leaves do not burn. This is what the Creator showed Moses.<\/p>\n\n\n\n

10) Israel are dry wood in the Torah because they grip to the fire of a layperson and are therefore unworthy of having a miracle done to them. As soon as Moses came down to them with the Torah, the tree of life came down upon them for him, meaning ZA<\/em>, and the Mitzva<\/em>, which is Malchut<\/em>\u2014the candle of the Creator\u2014gripped them and they will live, while the nations of the world and idol worshippers will burn in that candle. It is written about it, \u201cFear not, O Jacob My servant … neither be dismayed, O Israel … For I am with you.\u201d<\/p>\n\n\n\n

Upon their creation, ZON<\/em> were unfit for Mochin<\/em>, since Malchut de<\/em> Tzimtzum Aleph<\/em> [Malchut<\/em> of the first restriction] is upon them, and she is unfit for reception of light. Thus, there would be no persistence to ZON<\/em> and to all the worlds that extend for them. Hence, for the world to be able to exist, the Emanator raised Malchut<\/em> to Bina<\/em> and she became one with Bina<\/em>. And then ZON<\/em> became fit for the Mochin<\/em>. All this is if the lower ones go by a straight path.<\/p>\n\n\n\n

However, if the lower ones sin, there is permission to the Sitra Achra<\/em> to cling to ZON<\/em> and to disclose the Malchut de<\/em> Tzimtzum Aleph<\/em> that exists in the Kelim<\/em> de<\/em> ZON<\/em>. At that time, all the lights depart, and as long as the Sitra Achra<\/em> is attached to this Malchut<\/em> and sucks from the place of deficiency in the ZON<\/em>, there is no hope that ZON<\/em> will be able to receive Mochin<\/em> to bestow upon the worlds.<\/p>\n\n\n\n

Hence, there is no other way to put to death the Sitra Achra<\/em> that clung to ZON<\/em>, and then it is possible for ZON<\/em> to impart life upon the worlds once more. Also, those two come as one because along with the correction of ZON<\/em> to extend the life, the Sitra Achra<\/em> die. When the name HaVaYaH<\/em> is corrected, meaning the Mochin de<\/em> ZON<\/em>, the Sitra Achra<\/em> who were gripped to the place of their deficiency, die.<\/p>\n\n\n\n

However, to put the Sitra Achra<\/em> to death and to extend life to the ZON<\/em> and the worlds is impossible before he is put to death in four deaths: stoning, burning, killing, and strangling. This is so because it is not completely annulled before it undergoes those four deaths. And the thing is that to bring the Mochin<\/em> back to wholeness, four types of correction are required:<\/p>\n\n\n\n

The first correction is to separate it from attachment to Malchut de<\/em> Tzimtzum Aleph<\/em>, since as long as the Sitra Achra<\/em> is attached there, it is impossible to even think of correction. This is done by trapping him, since Malchut<\/em> is raised to Bina<\/em> where the Bina<\/em> receives the Dinim<\/em> de<\/em> [of] Malchut<\/em>. At that time, the Sitra Achra<\/em>, too, is drawn to suckle from the deficiency in Bina<\/em> and leaves the deficiency in Malchut<\/em>, and parts from her, since all the hopes of the Sitra Achra<\/em> are to cling to the upper degrees. And when the Sitra Achra<\/em> clings to the deficiency in Bina<\/em>, Malchut<\/em> is lowered from Bina<\/em> and Bina<\/em> becomes whole again, and the Sitra Achra<\/em> parts from the grip of Bina<\/em>. This correction is called Zarka<\/em>, since Malchut<\/em> is Zorkim<\/em> [thrown] up, so she will cling to Bina<\/em>. It is also considered death by stoning because Malchut<\/em> is called \u201ca stone,\u201d and throwing it up to cling to Bina<\/em> falls on the head of the Sitra Achra<\/em>, since by that, he parts from Malchut de<\/em> Tzimtzum<\/em>, without which there is no possibility for any correction.<\/p>\n\n\n\n

The second correction is that after Malchut\u2019s<\/em> descent from Bina<\/em>, the left line comes out in her and the Sitra Achra<\/em> grips this illumination of the left once more, to draw it from above downwards. By that, it blocks the lights once more and the left cannot cling to the right. Thus, a dispute is made between them and by that it makes the lower ones sin, as it is written, \u201cThey mounted up to the heaven, they went down to the deeps.\u201d<\/p>\n\n\n\n

To drive him out of there, a burning fire comes down from the left line of Bina<\/em>, so that the Sitra Achra<\/em> cannot approach to suckle from there, as it is written, \u201cAnd the stranger who draws near shall be put to death.\u201d This correction is called \u201cdeath by burning\u201d to the Sitra Achra<\/em>. However, this is still not sufficient for the left to unite with the right and for the lights to open. It is only enough to separate the Sitra Achra<\/em> so it cannot suckle from the left because it is a burning fire.<\/p>\n\n\n\n

The third correction. To open the lights, a correction of a middle line is required\u2014to diminish the GAR<\/em> of the left. At that time the left surrenders and unites with the right. And since the middle line diminishes the GAR<\/em> of the left, the Sitra Achra<\/em> is killed, since her entire livelihood is from adhesion to the left, as it is written, \u201cFor My sword has drunk its fill in heaven.\u201d The Masach de<\/em> Hirik<\/em>, which is the sword that diminishes the GAR<\/em> of the left, acts mainly in the heaven, middle line, and above. But in the end, \u201cIt shall come down upon Edom,\u201d meaning that with this sword, the Sitra Achra<\/em> is killed, since her suckling is ruined.<\/p>\n\n\n\n

This correction is called \u201cdeath by killing,\u201d when the Sitra Achra<\/em> is killed with a sword through the middle line. However, this still does not complete the annulment of the Sitra Achra<\/em>, since the Sitra Achra<\/em> is completely annulled only by illumination of Hochma<\/em>. And since it is the conduct of the middle line, ZA<\/em>, to extend only Hassadim<\/em>, there still remain some power to the Sitra Achra<\/em>, since it still has a place of deficiency in which to cling.<\/p>\n\n\n\n

The fourth correction. To completely throttle the Sitra Achra<\/em>, a unification of ZA<\/em> and Malchut<\/em> is required. This is so because the disclosure of Hochma<\/em> is in Malchut<\/em> and the place where Hassadim<\/em> appear in ZA<\/em>. When they unite, ZA<\/em> and Malchut<\/em> become one, and the illuminations of Hochma<\/em> and Hassadim<\/em> become one, as well. And then the Sitra Achra<\/em> is completely choked, for she no longer has an empty place and deficiency in Kedusha<\/em> [holiness] in which to cling. This correction is called \u201cdeath by strangling,\u201d since the Sitra Achra<\/em> is throttled by lack of breath from the Kedusha<\/em> and she passes away from the world, unless the lower ones relapse and revive the Sitra Achra<\/em> through their iniquities.<\/p>\n\n\n\n

Thus we have explained the four deaths\u2014stoning, burning, killing, and strangling\u2014which the Sitra Achra<\/em> must undergo for it to pass away from the world.<\/p>\n\n\n\n

But why does it say, \u201cSentencing SAM<\/em> to stoning is with a rock, which is Yod<\/em>\u201d? The stoning is Yod<\/em> de<\/em> HaVaYaH<\/em>, and the stone is Malchut<\/em>, which is called \u201ca stone.\u201d By throwing the stone up to the place of Yod<\/em> de<\/em> HaVaYaH<\/em>, the Yod<\/em> de<\/em> HaVaYaH<\/em> stones the Sitra Achra<\/em> and parts from Kedusha<\/em>.<\/p>\n\n\n\n

The Malchut<\/em> that rose to Bina<\/em> in Yod<\/em> is also called Yod<\/em>, for she entered the light of Bina<\/em> and the Ohr<\/em> [light] became Avir<\/em> [air]. The Yod<\/em> de<\/em> HaVaYaH<\/em> is AA<\/em> and AVI<\/em>, since the Malchut<\/em> rises up to the Bina<\/em> at the Rosh<\/em> de<\/em> AA<\/em>, and Bina<\/em> and TM<\/em> de<\/em> Rosh<\/em> of AA<\/em> depart, as a result, from Rosh<\/em> de<\/em> AA<\/em> into HGT<\/em> de<\/em> AA<\/em>, which are called \u201chands.\u201d<\/p>\n\n\n\n

Subsequently, when Malchut<\/em> is lowered from Bina<\/em>, and Bina<\/em> and TM<\/em> de<\/em> Rosh<\/em> AA<\/em> return to the Rosh<\/em>, they raise their lower one, HGT<\/em> de<\/em> AA<\/em>, to the degree of Rosh<\/em> de<\/em> AA<\/em>, and become HBD<\/em> de<\/em> AA<\/em>. It is written, \u201cLift up your hands to the sanctuary,\u201d for by that, the hands carry from Guf<\/em> to Rosh<\/em>, and were it not for the ascent of Malchut<\/em> to Rosh<\/em> AA<\/em>, HGT<\/em> de<\/em> AA<\/em> would not be fit for light, since they are considered ZA<\/em> de<\/em> AA<\/em>, who is Hitkalelut<\/em> [mingling] from ZA<\/em> de<\/em> Atzilut<\/em>. Therefore, it is considered that these hands throw the stone to the head of the Sitra Achra<\/em> and stone him, since the Sitra Achra<\/em> is stoned through the Mochin<\/em> that they receive. It is written about that, \u201cThe name of HaVaYaH<\/em> is death to the SAM<\/em> and a serpent, and life to Israel.\u201d<\/p>\n\n\n\n

It is also written, \u201cAnd throwing it at him with five fingers, Hey<\/em>, the arm, Vav<\/em>, and the shoulder, Hey<\/em>.\u201d this is so because when the hands rise to the Rosh<\/em> AA<\/em>, ten Sefirot<\/em> are made in each hand, HBD<\/em> HGT<\/em> NHYM<\/em>. The fingers become HBD<\/em>, Hey<\/em> de<\/em> HaVaYaH<\/em>, the arm becomes HGT<\/em>, Vav<\/em> de<\/em> HaVaYaH<\/em>, and the biceps, which is connected to the shoulder, becomes NHYM<\/em>, in which there is the Malchut<\/em>, Hey<\/em> de<\/em> HaVaYaH<\/em>. All those ten Sefirot<\/em> came out because of the ascent of Malchut<\/em> to Bina<\/em> de<\/em> AA<\/em> and her descent. This is why it is considered that they throw the stone on the head of the Sitra Achra<\/em> and stone it. And this is why it is written that Hey<\/em>, Vav<\/em>, Hey<\/em> in the hand throw the stone.<\/p>\n\n\n\n

Also, it is known that the hands of AA<\/em> became Mochin<\/em> to ZA<\/em>, and it is written that the thought throws the stone at him, which is the explicit name, Yod<\/em>–He<\/em>–Vav<\/em>–He<\/em>. The hands of AA<\/em> became thoughts for ZA<\/em>, which is the Mochin<\/em>, implied in HaVaYaH<\/em> filled with Alephs<\/em>, which is called \u201cthe explicit name,\u201d and they are the ones that stone the Sitra Achra<\/em>. This explains the first correction, death by stoning to the Sitra Achra<\/em>, which comes from Yod<\/em> de<\/em> HaVaYaH<\/em> due to the ascent of Malchut<\/em> to Bina<\/em> of Yod<\/em> and her descent from there.<\/p>\n\n\n\n

Now he explains death by burning, which comes from Hey<\/em> de<\/em> HaVaYaH<\/em>. It is written, \u201cSentencing SAM<\/em> to burning is by wood, with which to light a fire. Happy is the body, which is wood, and whose organs are trees, by which to burn fire, which is a candle of Mitzva<\/em> [commandment\/good deed] in each organ, to burn SAM<\/em> through the upper Divinity, Bina<\/em>, with wood, which is Tifferet<\/em>, and with all the trees, which are the Sefirot<\/em> that are gripped to Tifferet<\/em>.\u201d This is so because after Malchut<\/em> descended from Bina<\/em> de<\/em> AA<\/em>, she comes down from Bina<\/em> in all the degrees, and YESHSUT<\/em> comes out in Bina<\/em>, meaning the left line, which is blazing with all its Dinim<\/em> [judgments], which is a burning fire, to separate the Sitra Achra<\/em> so she does not extend the Hochma<\/em> from him from above downwards. Its primary action is to burn the Sitra Achra<\/em>, and it is done when the middle line extends those Dinim<\/em> to his place.<\/p>\n\n\n\n

It writes, \u201cTo burn SAM<\/em> through the upper Divinity, Bina<\/em>,\u201d which is burning fire in her left line. \u201cWith wood, which is Tifferet<\/em>,\u201d since the act of burning is when the fire grips to the middle line, Tifferet<\/em>, and then it burns the Sitra Achra<\/em>. This is so because the fire of a high one, the fire of the left line of Bina<\/em>, comes down on the wood of the offering, which is the place of disclosure of those Dinim<\/em>. Then it is written, \u201cBut the stranger who comes near shall be put to death,\u201d which means that the Sitra Achra<\/em>, which approaches to suck from the left line, will immediately burn and be put to death. This explains the second correction, the death by burning, which comes from Hey<\/em> de<\/em> HaVaYaH<\/em>, from the left line of YESHSUT<\/em>.<\/p>\n\n\n\n

Now he explains the death by killing, which comes from Vav<\/em> de<\/em> HaVaYaH<\/em>, the middle line. It is written, \u201cSentencing to the sword refers to SAM<\/em>, as it is written, \u2018For My sword has drunk its fill in heaven; behold, it shall come down upon Edom.\u2019\u201d When the middle line unites right and left, it can unite them only by diminishing the GAR<\/em> of the left line, and this diminution is done in the heaven.<\/p>\n\n\n\n

However, because of it, the Sitra Achra<\/em> is killed, since all its livelihood is from those GAR<\/em> of the left and it is considered as though the head of the Sitra Achra<\/em> was cut off, since the GAR<\/em> are called Rosh<\/em>. The Masach de<\/em> Hirik<\/em> removes GAR<\/em> of the left in the heaven, as it is written, \u201cFor My sword has drunk its fill in heaven.\u201d And by that the left grows because it connects to the Hassadim<\/em> of the right and shines in great illumination. However, the Rosh<\/em> of the Sitra Achra<\/em> is cut off due to the diminution of those GAR<\/em>, as it is written, \u201cBehold, it shall come down upon Edom,\u201d since SAM<\/em> is the minister of Edom.<\/p>\n\n\n\n

It is written, \u201cIn the sword of the Creator, Yod<\/em> de<\/em> HaVaYaH<\/em> is the head of the sword, Vav<\/em> de<\/em> HaVaYaH<\/em> is the corpus of the sword, Hey<\/em>–Hey<\/em> de<\/em> HaVaYaH<\/em> are the two edges of the sword.\u201d Yod<\/em> is the root of the sword because Yod<\/em> is the root of everything, but the corpus of the sword is Vav<\/em>, ZA<\/em>, the middle line, which operates and diminishes the GAR<\/em> of the left to unite it with the right.<\/p>\n\n\n\n

However, it diminishes in two actions by the force of the Masach de<\/em> Hirik<\/em>. First, by the force of Malchut<\/em>, and then by the force of Malchut<\/em> that is mitigated in Bina<\/em>. It writes, \u201cThe two edges of the sword,\u201d by which it cuts and diminishes the GAR<\/em> of the left, which are the first Hey<\/em>, the Malchut<\/em> that is mitigated in the first Hey<\/em>, and the bottom Hey<\/em>\u2014Malchut<\/em> herself.<\/p>\n\n\n\n

\u201cIt is written, \u2018Justice, justice shall you pursue.\u2019 This means that two sentences are decided, two forces of diminution: the sentence from the upper courthouse, Bina<\/em> and the sentence from the lower courthouse, Malchut<\/em>. From this we know that one does not move a finger below until he is permitted from above.\u201d This means that Malchut<\/em> does not diminish the GAR<\/em> by her own force but by the force of Bina<\/em>, since once she has been mitigated in Bina<\/em>, she no longer does anything by her own force because her own self is concealed.<\/p>\n\n\n\n

It was written, \u201cThe sheath of the sword, the vessel in which the sword is placed, is the name ADNI<\/em>. There, in ADNI<\/em>, there are the letters Din<\/em>.\u201d Even though we said that Hey<\/em>–Hey<\/em> are her two edges, it does not mean that it is in Zivug<\/em> of HaVaYaH ADNI<\/em>, but in HaVaYaH<\/em>, before he mates with ADNI<\/em>. This is because then the Dinim<\/em> are at war with the Sitra Achra<\/em> and the Dinim<\/em> in the two letters Hey<\/em> cut the Rosh<\/em> of the Sitra Achra<\/em>.<\/p>\n\n\n\n

But, there, in ADNI<\/em>, are the letters Din<\/em>, meaning that the Din<\/em> in Malchut<\/em> rose and was so mitigated that it became the holy name ADNI<\/em>, for ADNI<\/em> is the letters Aleph<\/em>–Din<\/em>. This is why it is considered that he is a sheath to HaVaYaH<\/em>, that the Zivug<\/em> HaVaYaH ADNI<\/em> was after all the wars ended and the sword that is implied in HaVaYaH<\/em> entered its sheath, since there were no more Klipot<\/em> to fight.<\/p>\n\n\n\n

It was written, \u201cIn the Shema<\/em> reading, HaVaYaH<\/em> is the sword of the Creator.\u201d The unification in the Shema<\/em> reading is the sword of the Creator, to cut off the Rosh<\/em> of the Sitra Achra<\/em>. This is so because there is still no complete unification in the GAR<\/em> during the Shema<\/em> reading because there are still wars with the Sitra Achra<\/em>, to cut off its Rosh<\/em> with a sword and to strangle it with the lower unification in \u201cBlessed be the name of the glory of His kingdom forever and ever.\u201d However, in the unification of HaVaYaH ADNI<\/em> in the prayer, all the wars have already ended and the sword, which is HaVaYaH<\/em>\u2014where the Yod<\/em> is the head of the sword, Vav<\/em> is the corpus of the sword, and the Hey<\/em>–Hey<\/em> are its two edges\u2014that sword enters its sheath, which is the name ADNI<\/em>. This is the unification of HaVaYaH ADNI<\/em> in the Eighteen Prayer, when no more arms are required.<\/p>\n\n\n\n

This is why in, \u201cThe righteous one that lives forever,\u201d Yesod<\/em> de<\/em> ZA<\/em>, there are eighteen [Het<\/em>–Yod<\/em>, Gematria<\/em> of \u201clives\u201d] blessings in the Zivug<\/em> of the prayer of eighteen blessings from the words, \u201cMy Lord, open my lips.\u201d As the sword has two edges, due to the Din<\/em> of Bina<\/em> and Malchut<\/em>, so it is with the mitigated Din<\/em> of ADNI<\/em>\u2014there are two corresponding edges of Bina<\/em> and Malchut<\/em>, in which to place the two edges of the sword. This is, \u201cMy Lord, open my lips,\u201d which is one mouth, \u201cThat my mouth may declare\u201d is the second mouth. And then, \u201cThe king’s wrath subsided,\u201d since all the wars had ended and HaVaYADNI<\/em> unite. This explains the death of killing by the sword.<\/p>\n\n\n\n

Now he explains the death by strangling. It was written, \u201cIn the punctuation mark, Zarka<\/em> [\"Zarka\"], there is a line there, and a Yod<\/em> attached to it.\u201d Zarka<\/em> is the Zrika<\/em> [throwing] of Malchut<\/em> to Bina<\/em> in the death by stoning. The middle line, which unites the right and left, operates in this Zarka<\/em>, too, since the Masach de<\/em> Hirik<\/em> in it is from the force of Malchut de<\/em> Miftacha<\/em> [key], as well, which is the throwing of Malchut<\/em> to Bina<\/em>.<\/p>\n\n\n\n

It writes, \u201cA Yod<\/em> attached to it.\u201d The Yod<\/em> that enters the Ohr<\/em> and becomes Avir<\/em> is attached to the middle line. The line is Vav<\/em> that extended from the Yod<\/em>, the line, which is Vav<\/em>, the middle line, expanding by the force of this Yod<\/em> and diminishing the left, and then uniting right and left. It captures the SAM<\/em> in Vav<\/em>. It captures the SAM<\/em> in Yod<\/em> that is attached to the line because this Yod<\/em> is the obstacle that is placed for the Sitra Achra<\/em>, and through this obstacle, he captures the Sitra Achra<\/em> and then brings upon it four deaths.<\/p>\n\n\n\n

Now he explains the matter of the strangling. It is written, \u201cAnd they carried it on a pole between two.\u201d This implies to SAM<\/em>, which is gripped in the counsel of the spies, and they carried SAM<\/em> on a pole between two. What is the pole that wicked SAM<\/em> gripped, of which it is written, \u201cAnd they carried it on a pole between two\u201d? Adam, MA<\/em>, is Yod<\/em>–He<\/em>–Vav<\/em>–He<\/em>, which is 45 in Gematria<\/em>, implying to Mochin de<\/em> ZA<\/em>. The four letters of simple HaVaYaH<\/em> without the filling imply to the Malchut<\/em>, and together they are 49, as the 49 letters that are the six words of the upper unification in the Shema<\/em> reading\u2014the unification of ZA<\/em>\u2014and the six words of the lower unification in \u201cBlessed be the name of the glory of His kingdom forever and ever,\u201d the unification of Malchut<\/em>. They are six, six, implying to HGT<\/em> NHY<\/em> de<\/em> ZA<\/em>, and to HGT<\/em> NHY<\/em> de<\/em> Malchut<\/em>. This is the meaning of \u201cAnd they carried it on a pole,\u201d when the SAM<\/em> was gripped to the 49 letters in the unification of ZA<\/em> and the unification of Malchut<\/em>.<\/p>\n\n\n\n

\u201cIn two\u201d means in the two letters Vav<\/em> in ZA<\/em> and in Malchut<\/em>, at which time they were separated from these Mochin<\/em> due to the grip of SAM<\/em>, without Aleph<\/em> in the middle of the Vav<\/em>. This is so because the Aleph<\/em> in the middle of the Vav<\/em> indicates to the Mochin<\/em> and to the unification of the six words in the Shema<\/em> reading with six words in \u201cBlessed be the name of the glory of His kingdom forever and ever.\u201d And since SAM<\/em> grips to a pole, which are the Mochin de<\/em> ZA<\/em> and Malchut<\/em>, those two letters, Vav<\/em>, are separated, since SAM<\/em> and his mate are the separated world. This is so because wherever they grip, they cause separation between ZA<\/em> and Malchut<\/em>, and it is about that it says, \u201cIn two,\u201d that ZA<\/em> and Malchut<\/em> were two, without unity, due to the grip of the Sitra Achra<\/em>.<\/p>\n\n\n\n

However, Vav<\/em> with an Aleph<\/em> indicates to the Mochin de<\/em> ZA<\/em> that it receives from Bina<\/em>. At that time, it unites the right and left, and makes a unification above in the Shema<\/em> reading a unification below in \u201cBlessed be the name of the glory of His kingdom forever and ever,\u201d and then the Vav<\/em> is the rope with which to strangle SAM<\/em>.<\/p>\n\n\n\n

It is written, \u201cThe Hey<\/em>–Hey<\/em> grip the rope with which he will strangle SAM<\/em>, meaning the five fingers of the right hand and the five fingers of the left hand.\u201d This is so because the Vav<\/em> unites the two letters Hey<\/em> de<\/em> HaVaYaH<\/em>, Bina<\/em> and Malchut<\/em>, so they shine in one another by uniting the two hands\u2014right and left. At that time, two unifications of the Shema<\/em> reading occur, by which the Sitra Achra<\/em> is strangled. When it writes, \u201cVav<\/em> is the rope, and the Yod<\/em> is the strangling of SAM<\/em> and the serpent,\u201d the Vav<\/em> is the rope that affects the choking through the two unifications, and the strangling itself is Yod<\/em>, which is attached to the Vav<\/em> of Zarka<\/em>, since without it the Mochin<\/em> would not be extended.<\/p>\n\n\n\n

When it is writes, \u201cThe name HaVaYaH<\/em> is death to the SAM<\/em> and the serpent, and life for Israel,\u201d it refers to the Mochin<\/em> that extend by the four letters HaVaYaH<\/em>, and HaVaYaH<\/em> in filling of Alephs<\/em> is death to SAM<\/em>, for by that, all its livelihood stops. It is life for Israel because the life of Israel put the Sitra Achra<\/em> to death.<\/p>\n","protected":false},"excerpt":{"rendered":"

2) The subsequent Mitzva is to sentence to the sword, to sentence to strangling, to sentence to stoning, to sentence a sentence […]<\/p>\n","protected":false},"featured_media":0,"parent":14253,"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 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