307. It is written, \u201cAnd king Solomon is blessed.\u201d Why is he called this? King Solomon, the king that peace is his, is ZA, since it is written in several places \u201cthe king,\u201d simply, and it is not written king Solomon. Simply \u201cking\u201d refers to the house of David, Malchut; \u201cking Solomon\u201d to the king that peace is his, ZA.<\/p>\n\n\n\n
308. \u201cAnd king Solomon is blessed.\u201d \u201cBlessed,\u201d since then the springing of the blessings does not stop above and below. \u201cBlessed,\u201d since all the blessings stem from there, so all the worlds are blessed and all the letters shine, all in one connection, in one wholeness.<\/p>\n\n\n\n
309. At that time, the final letter in the holy name, Malchut, inherits this name, so she, too, will be blessed, as it is written, \u201cBlessed be the Lord, God of Israel, who spoke with His mouth with my father David,\u201d who is Malchut.<\/p>\n\n\n\n
310. When Malchut is called \u201cblessed,\u201d everything is a complete name as it should be, and all the worlds are blessed from the origin of life, Bina, and the name \u201cblessed\u201d is above and below, at times above, in ZA, and at times below, in Malchut. Happy are you, holy nation, that high and holy secrets are revealed to you.<\/p>\n\n\n\n
311. When the letters of the holy name connect, the Vav, ZA, descends so as to draw the Hey, Malchut, from below upward to be in one connection. This is the meaning of the alphabet of Aleph-Tav Bet-Shin, since then the letters of the alphabet of Aleph-Tav Bet-Shin descend and ascend. Aleph descends to the Tav to draw her to him, so they will connect with one another; Bet rises to Shin from below upward, since she is drawn from below, from Malchut, and wishes to be crowned with her husband, ZA, above.<\/p>\n\n\n\n
312. Aleph is Vav, ZA, who wants to establish the bride, Malchut, with these songs that she awakens from below when she is decorated, and ZA gives her a hand to draw her to him, and the letters are happy with each other. When she says to him, \u201cDraw me,\u201d then Aleph, who is Vav, ZA, descends to the Tav, Malchut, to draw her to him.<\/p>\n\n\n\n
313. When she says \u201cWe will run after You,\u201d the Bet, Malchut, ascends and runs after the Shin, who is Vav, ZA, and then she enters the king\u2019s chambers, which are three dots, GAR, chambers, HGT, and corridors to the chambers, which is the shape of the Shin, in which there are three dots above, which are the chambers, and corridors to the chambers, which are the three letters Vav in her, and her base at the bottom, where the three letters Vav connect, and this is the combination Bet-Shin.<\/p>\n\n\n\n
314. When Malchut says \u201cWe will rejoice and delight in you,\u201d the Gimel, ZA, comes to adhere to the letter Reish, Malchut, since then there is joy and good will in the twenty-two letters in the completeness in the letter Gimel, ZA, and the letter Reish frees itself toward him to receive from him without shame since the shape of the Reish is like a half-circle, the shape of a receptacle. The Gimel comes to adhere to the Reish and bestow upon her with good will, and this is the combination Gimel-Reish [also GAR].<\/p>\n\n\n\n
There is a combination Gimel-Dalet, [acronym for] redeemer of the poor. For this reason, Dalet remains, from the word Dalut [meagerness] and poverty, since Dalet is extended from the first state in Malchut, which is then in the state of GAR of Hochma. Hence, she is ashamed to come down and receive Hassadim from ZA, so the Dalet remains. Conversely, in the combination Gimel-Dalet, she is not ashamed since she is in the second state and she is already small.<\/p>\n\n\n\n
315. When she says, \u201cWe will praise your love more than wine,\u201d extension of illumination of Hochma, which is called \u201cwine,\u201d she remembers that the foreskin, the Sitra Achra, comes inside the camps of holiness that receive from her, to mix the joy in order to take part in the joy of holiness. When she sees that impurity grips the edges of the Temple, Malchut, in order to suckle from her, Malchut diminishes herself in order to give him a hard-pressed and blocked extract, as one that stems from within the stone.<\/p>\n\n\n\n
At that time, Malchut is called Dalet, meagerness and poverty, and the Dalet gives the letter Kof, which implies the Klipa [shell] that suckles from Malchut, and the letter Kof expands with joy to take a portion from the Temple, from Malchut. This is the combination Dalet-Kof in the Aleph-Tav Bet-Shin.<\/p>\n\n\n\n
316. And because this bride, Malchut, is holy, and she has nothing to give to impurity, she makes herself Dalet, from the word Dalut [meagerness\/poverty], as though she did not receive so much light into her, and she is poor, and so it should be.<\/p>\n\n\n\n
It is written, \u201cAnd Jacob said to his sons, \u2018Why do you show yourselves?\u2019\u201d meaning why do you show yourselves, that you are well-fed and wealthy, since the wicked of the world are with you and will want to suckle from you. Hence, show yourselves as poor and hungry. For this reason, Malchut showed herself in the shape of Dalet with gladness.<\/p>\n\n\n\n
317. When Malchut saw that wicked one, who is the letter Kof, that she was spreading like serpent stretching out its tail, and attacks her to gladly suckle from the Temple, for then it comes to shuffle the joy wherever you see her.<\/p>\n\n\n\n
318. For this reason, wherever there is joy, there must be ample efforts so the Sitra Achra cannot slander. Also, wherever there is mourning, the Sitra Achra is there, and there must be ample efforts so it cannot slander and break his strength.<\/p>\n\n\n\n
319 At that time, Malchut says \u201cstraight ones,\u201d meaning \u201cThe straight ones love you,\u201d and mentions one letter from those straight ones, from the letters MANTZEPACH, which are called \u201cstraight ones.\u201d Then, a letter with a strong tail comes out, which is extended downward fifty cubits, like that place on which Haman was hanged, as it is written, \u201cLet them make a tree, fifty cubits tall. This is the letter Tzadi since that serpent raised its eyes and saw the hanging that was coming, so he parts from the Temple and runs.<\/p>\n\n\n\n
320. After the serpent fled, the bride comes out to her loved one and moves from the letter Dalet and comes to the letter Hey and goes out to him, and the joy is completed on all sides without another complaint and without confusion. This is the combination Hey-Tzadi in the Aleph-Tav Bet-Shin.<\/p>\n\n\n\n
There are two states in Malchut. In the first state, she receives only from the left line of Bina and has no connection with the middle line, and she cannot shine without the Hassadim of the right. At that time, there was the complaint of the moon and Malchut was diminished and came to the degree below ZA, when she receives from ZA, which is the middle line that diminishes the left line of GAR of Hochma and unites it with the right. And since the illumination of Hochma clothed in Hassadim, she can shine.<\/p>\n\n\n\n
This matter was repeated in every coupling of Malchut with ZA, that when she receives Hochma from ZA, as it is written, \u201cHis left under my head,\u201d the first state awakens in her first, left without right, before the middle line diminished the GAR of Hochma. At that time, it is possible to draw Hochma from the left line from above downward, which is GAR of Hochma that all the shells crave to draw. Hence, the serpent promptly approaches so as to suckle from Malchut and draw Hochma from above downward.<\/p>\n\n\n\n
When she says, \u201cWe will praise your love more than wine,\u201d the extension of illumination of Hochma,\u201d called \u201cwine,\u201d meaning in the beginning of the coupling, when the suckling of the left without right from the first state awakens in her, GAR of Hochma, she remembers that the foreskin, the Sitra Achra, came in order to take part in the joy of the holiness, for since she feels the illumination of GAR of Hochma, she promptly remembers the serpent, the shell that is called \u201cforeskin,\u201d that it will come to draw the Hochma of holiness to impurity, to draw Hochma from above downward.<\/p>\n\n\n\n
When Malchut sees that the impurity is gripping, she diminishes herself as she was in the first state, when Hochma was in the state of dark light, in order to give it as little illumination as possible so it will not be enough for it to draw from above downward. Then it is considered that Malchut is the letter Dalet, meager and poor of light.<\/p>\n\n\n\n
The shell is in the shape of the letter Kof, whose leg is extended downward from the line, implying her passion to draw Hochma from above downward, and the Dalet gives to the letter Kof which implies the shell that suckles from Malchut. The letter Kof gladly expands in order to take a part from the Temple, from Malchut.<\/p>\n\n\n\n
When the shell is attached to the edges of Malchut to suckle from her, Malchut, who is then Dalet, gives of her illumination to the letter Kof, which is the impure foreskin, and the letter Kof gladly expands, extending her leg downward in order to take part of the illumination of Malchut and extend it as she wishes from above downward.<\/p>\n\n\n\n
For this reason, in order not to draw lights of holiness into impurity, she shows herself in the shape of a Dalet, gladly, for by her own choice and volition she returns herself to the poverty of light as she was in the first state.<\/p>\n\n\n\n
When Malchut sees this wicked one, which is the letter Kof, that she expands like a serpent and stretches out her tail, which is the leg of the Kof, extending downward from the line, and attacks her in order to suckle gladly from the Temple, for by this stretching of her leg, she attacks the Temple in order to draw Hochma from above downward, at that time, in order to chase away the impure foreskin, she says \u201cThe straight ones love you.\u201d<\/p>\n\n\n\n
She mentions one letter from those straight ones, from the letters MANTZEPACH, which are called \u201cstraight,\u201d extending one letter from the MANTZEPACH of ZA, who is the illumination of Hochma that is united with the Hassadim in the right through the power of the screen of Hirik in the middle line, which diminishes the GAR of Hochma of the left and unites her with the right. For this reason, MANTZEPACH is called \u201cstraight ones\u201d since the power of the screen of hirik of the middle line controls them, and the middle line is called straight. For this reason, they, too, are called \u201cstraight,\u201d and the screen of Hirik chases away the foreskin.<\/p>\n\n\n\n
At that time, a letter with a strong tail comes out, which is extended downward fifty cubits. This is the letter final Tzadi. The five letters MANTZEPACH in their order are [final letters] Kaf, Mem, Nun, Peh, Tzadi, which are five Sefirot. Each Sefira consists of ten, and they are fifty cubits, whose end is in the final letter Tzadi, which is the tree on which Haman was hanged, which was fifty cubits tall. This is the letter Tzadi, since in the final Sefira, there is the power of the screen of Hirik, which is the fiftieth gate on which Haman was hanged.<\/p>\n\n\n\n
And since that serpent raises its eyes and sees the approaching hanging, when it sees the power of judgment in the letter final Tzadi, which is Haman\u2019s hanging pole, it parts from the Temple and flees, since that power of judgment diminishes the left and all that are extended from it.<\/p>\n\n\n\n
It is known that the first state of Malchut is called Dalet which is meager and poor. In the second state, after having received the illumination of the middle line, she is called Hey, the middle point that rides on the Merkava of the Dalet, as was said, \u201cthe bride comes out\u201d and moves from the letter Dalet to the letter Hey, at which time she is rich and filled with abundance.<\/p>\n\n\n\n
321. When she said \u201cDraw me,\u201d ZA is Aleph and Malchut is Tav. When she said \u201cWe will run after you,\u201d she is Bet and he is Shin. When she said \u201cWe will rejoice and delight in You,\u201d he is Gimel and she is Reish. When the serpent came, when she said \u201cWe will praise your love more than wine,\u201d she, Malchut, is Dalet, and that slanderer is Kof. Why are the letters swapped from place to place, where ZA is swapped for other letters and Malchut is swapped for other letters?<\/p>\n\n\n\n
322. When Malchut says \u201cDraw me,\u201d there is no letter to draw the Malchut except the Aleph, which shines in the first light, which is the right, Hesed, since the right always brings her closer and holds her, to pull her up. For this reason, he is Aleph and she is Tav.<\/p>\n\n\n\n
When Malchut is Tav, she is decorated on all the sides in order to rise up to ZA; hence, she praises and returns to awaken above. This explains the unification of ZA and Malchut in the combination Aleph-Tav in the Aleph-Tav Bet-Shin.<\/p>\n\n\n\n
323. When Malchut says \u201cWe will run after You,\u201d she takes with her all her inner camps, who are her body, and whom she trusts, and she is a house to receive all the camps, who are her seven damsels, to bring them to the king, as it is written, \u201cThe virgins, her companions who follow her, shall be brought to You.\u201d<\/p>\n\n\n\n
For this reason, she is a home, Bet [spelling out the letter Bet creates the word \u201chome\u201d], and he, ZA, is crowned with the Shin, and opens the halls, which are the king\u2019s chambers, GAR, implied in the shape of the Shin, to welcome her and bring her to them. This explains the unification of ZA and Malchut in the combination Bet-Shin in the Aleph-Tav Bet-Shin.<\/p>\n\n\n\n
324. When Malchut said \u201cWe will rejoice and delight in you,\u201d it is the joy of the righteous, Yesod of ZA and Yesod of Malchut, who was summoned to the joy. This is why he is Gimel, which is twenty-two letters, the control of the Hassadim, and she is Reish, for then she is alone when she is corrected, without the seven damsels, and she is freed toward him to take the joy of that place like a woman who is free to make a coupling with her husband.<\/p>\n\n\n\n
This is so because when she said \u201cWe will run after you\u201d in the combination Bet-Shin, Malchut took with her the seven damsels, who are the posterior vessels of Malchut which receive Hochma, and brought them to the king because she wanted to receive Hochma from ZA, too, and they are the receptacle for Hochma. But during the coupling with ZA, she receives only Hassadim; therefore, she does not need the seven damsels now.<\/p>\n\n\n\n
Then, when she was corrected alone, only for reception of Hassadim. Hence, now she does not need to correct the seven damsels, who receive Hochma. This explains the reason for the unification of ZA and Malchut in the combination Gimel-Reish in the Aleph-Tav Bet-Shin.<\/p>\n\n\n\n
325. When Malchut said, \u201cWe will praise your love more than wine,\u201d that slanderer approached so as to draw the Hochma from above downward. When she saw him, she pretended to be poor, the letter Dalet, so he would not defile the Temple.<\/p>\n\n\n\n
Then that slanderer stretched out its tail with joy in order to receive from the pleasure of joy, to draw illumination of Hochma from above downward. This is why the shape of the slanderer is in the letter Kof, whose leg is extended below the line. This explains the combination Dalet-Kof in Aleph-Tav Bet-Shin.<\/p>\n\n\n\n
326. Finally, Malchut said \u201cstraight ones,\u201d and the final Tzadi was revealed, and that slanderer fled. Then Malchut came and moved from the letter Dalet and entered the letter Hey, and then the \u201cstraight ones\u201d was revealed, which is the combination Hey-final Tzadi in Aleph-Tav Bet-Shin, which is \u201cstraight ones.\u201d The final Tzadi is \u201cstraight ones,\u201d as she is from the MANTZEPACH, and the combination Vav-final Peh from Aleph-Tav Bet-Shin is also from the \u201cstraight ones,\u201d since the final Peh is \u201cstraight ones.\u201d<\/p>\n\n\n\n
327. Hence, the letters of the combinations Aleph-Tav Bet-Shin swap from place to place and from degree to degree since each combination points to a different unification, and it is all letters of the Torah. Happy is the holy nation, which adheres to the high king, and everything is corrected for it.<\/p>\n\n\n\n
328. Rabbi Shimon was glad. Elijah told him, \u201cRabbi, open your mouth and let your words shine before Atik Yomin.\u201d Rabbi Shimon opened and said, \u201cIf it pleases my lord that I may ask him one question: Why do the lights need to ask permission?\u201d<\/p>\n\n\n\n
329. Elijah told him, as it is written, \u201cDraw me, we will run after you.\u201d \u201cDraw me\u201d means give me permission, and then we will run after you, since where the permission of the high king goes, there everyone goes and follow him.<\/p>\n","protected":false},"excerpt":{"rendered":"
307. It is written, \u201cAnd king Solomon is blessed.\u201d Why is he called this? King Solomon, the king that peace […]<\/p>\n","protected":false},"featured_media":0,"parent":14603,"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-14797","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n