{"id":15581,"date":"2026-01-18T16:12:14","date_gmt":"2026-01-18T16:12:14","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15581"},"modified":"2026-01-18T16:12:14","modified_gmt":"2026-01-18T16:12:14","slug":"tamar","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/tamar\/","title":{"rendered":"Tamar"},"content":{"rendered":"\n

277) \u201cTo tell of the name of the Lord in Zion, and His praise in Jerusalem.\u201d The holy name is blocked and revealed, where the hidden is HaVaYaH<\/em>, and the revealed is ADNI<\/em>. And the Torah, the high and holy name of ZA<\/em>, is blocked and revealed. Each verse in the Torah, and each portion in the Torah, is blocked and revealed, meaning that there is literal in it, and there is secret in it.<\/p>\n\n\n\n

278) From the daring of one righteous woman several benefits came to the world. She is Tamar, as it is written, \u201cAnd sat in the entrance of Eynaim, which is on the road to Timnah.\u201d This portion proves to us that the Torah is blocked and revealed, that there is revealed and concealed in it. But in the whole Torah there is no place called \u201centrance of Eynaim. Rather, it is all blocked and the secret of secrets.<\/p>\n\n\n\n

279) What did this righteous woman see with this act? In her father-in-law\u2019s house, she knew the ways of the Creator, how He leads this world with people. And because she knew, the Creator corrected the matter through her. As Bat-Sheba was ready for David since the six days of creation, to be King Solomon\u2019s mother, here, too, Tamar was prepared for it since the world was created.<\/p>\n\n\n\n

280) \u201cAnd sat in the entrance of Eynaim, which is on the road to Timnah.\u201d An entrance is as it is written, \u201cAnd he was sitting at the tent door.\u201d It is also written, \u201cAnd the Lord will pass over the door,\u201d and it is written \u201cOpen to me the gates of righteousness.\u201d Eynaim means that all the Eynaim<\/em> [eyes] of the world are awaiting that door. \u201cWhich is on the road to Timnah,\u201d \u201cto Timnah\u201d is as it is written, \u201cAnd he beholds the image of the Lord.\u201d Likewise, Tamar corrected the matter below, and flowers came forth, and branches budded in faith.<\/p>\n\n\n\n

281) \u201cAnd Judah saw her and thought she was a harlot, for she had covered her face.\u201d \u201cSo is the way of an adulterous woman; she eats and wipes her mouth.\u201d \u201cFor she had covered her face\u201d means \u201cshe eats and wipes her mouth.\u201d She burns the world with her flames \u201cand says, \u2018I have done no wrong,\u2019\u201d since she had covered her face and there is no one who knows her ways, how to be saved from her. It is written, \u201cAnd he turned unto her by the way,\u201d to connect white with red, \u201cAnd [he] said, \u2018Here, let me come in to you.\u2019\u201d \u201cHere\u201d implies invitation.<\/p>\n\n\n\n

282) \u201cHe did not know that she was his daughter-in-law,\u201d the daughter-in-law of the world, consuming the world, for Kalah<\/em> [bride\/daughter-in-law] comes from the word Klayah<\/em> [destruction\/annihilation]. He did not know because her face was illuminated, to receive from him, and she was prepared to be perfumed and have mercy on the world.<\/p>\n\n\n\n

283) \u201cAnd she said, \u2018What will you give me, that you may come into me?\u2019\u201d Now the bride needs adornments. \u201cAnd he said, \u2018I will send a young goat from the flock.\u2019\u201d It is like a king who had a relative who was walking in the palace. The king wished to marry the high queen and bring her to his palace. She asked, \u201cWho placed this one in the king\u2019s palace?\u201d The king replied, \u201cHenceforth, I will send away and expel the servant\u2019s son from my palace.\u201d<\/p>\n\n\n\n

284) It is likewise here: \u201cI will send a young goat from the flock.\u201d A young goat is the Sitra Achra<\/em>, who suckles from Malchut<\/em> before she is purified, and all those come from the side of the firstborn of a beast. This is why it is not written, \u201cI will give,\u201d but rather, \u201cI will send,\u201d I will drive away and send him so he will not be in my palace.<\/p>\n\n\n\n

285\/1) \u201cAnd she said, \u2018Will you give me a collateral that you will send it?\u2019\u201d These are the queen\u2019s signs that she has been blessed by the king by her Zivug<\/em>. \u201cAnd he said, \u2018What is the collateral that I shall give you?\u2019\u201d \u201cAnd she said, \u2018Your seal and your cord, and your staff that is in your hand.\u2019\u201d These are the high knots, the adornments of the bride who is blessed by NHY<\/em>. Promptly, \u201cAnd he gave her and came into her, and she conceived by him.\u201d<\/p>\n\n\n\n

285\/2) \u201cAnd it came to pass that after about three months Judah was told.\u201d Three months is HGT<\/em>. \u201cAbout three months\u201d means when the fourth month, Malchut<\/em>, began to awaken Dinim<\/em> in the world because of people\u2019s iniquities, and she was sucking from the other side. Then \u201cJudah was told, saying, \u2018Tamar, your daughter-in-law, has played the harlot.\u2019\u201d Thus, the daughter-in-law is on the other side. \u201cAnd Judah said, \u2018Bring her out and let her be burned!\u2019\u201d \u201cBring her out\u201d is as it is written, \u201cHe has cast from heaven to earth the glory of Israel.\u201d \u201cAnd let her be burned,\u201d by a flame of fire in exile.<\/p>\n\n\n\n

285\/3) It is written, \u201cShe was being brought out,\u201d to be extended in exile, \u201cAnd she sent for her father-in-law, saying, \u2018The man to whom these belong, to him I have conceived.\u2019\u201d They were ornaments of a bride, and they have already become hers, but he is the one who gave them. Promptly, \u201cAnd Judah recognized them and said, \u2018She is more righteous than I.\u2019\u201d The name caused, for this is what Malchut<\/em> is called, as it is written, \u201cFor the Lord is righteous, He loves righteousness, the upright shall behold His face.\u201d Tzadka<\/em> [she is righteous] has the letters of Tzadak Hey<\/em> [The Lord is righteous], and from me she had received that name, and from me she has inherited it, and from me it is found.<\/p>\n\n\n\n

Through the act of Tamar and Judah, the root of the soul of the Messiah came out to the world. Tamar was from Malchut de<\/em> Malchut<\/em>, called Man\u2019ula<\/em>, and it is known that there is an inverse relation between the Kelim<\/em> and the lights. Therefore, when the Kli<\/em> of Malchut de<\/em> Malchut<\/em> is completed, the light of Yechida de<\/em> Yechida<\/em> will be completed, and this is the soul of the Messiah, who complements the entire world, for there is no greater light than that in the worlds.<\/p>\n\n\n\n

However, this Malchut de<\/em> Malchut<\/em> is unfit to receive any light because Tzimtzum Aleph<\/em> is on her. Therefore, all the corrections done in Malchut de<\/em> Atzilut<\/em>, from beginning to end, come to correct that Malchut de<\/em> Malchut<\/em> so it is worthy of receiving the lights of the corrections in it, which will finally yield the end of correction, so the light of Yechida de<\/em> Yechida<\/em>, the Messiah, will be completed.<\/p>\n\n\n\n

Thus, by her actions, Tamar intended to extend the essentials of the corrections of Malchut de<\/em> Atzilut<\/em>. First, Malchut<\/em> must rise to Bina<\/em>, where she is established with Midat ha Rachamim<\/em> by her Hitkalelut<\/em> [mingling\/inclusion] with Bina<\/em>. This creates two points in her: 1) her own root, which remains in her, the Man\u2019ula<\/em>; 2) her Hitkalelut<\/em> with Bina<\/em>, the Miftacha<\/em>.<\/p>\n\n\n\n

This is the meaning of what is written, \u201cAnd sat in the entrance of Eynaim.\u201d Afterward she needs to conceal the point of Man\u2019ula<\/em> and give predominance to the point of Miftacha<\/em>. This is the meaning of what is written, \u201cFor she had covered her face.\u201d Then she needs the Kelim<\/em> de<\/em> NHY<\/em> de<\/em> ZA<\/em>, within which she receives the Mochin<\/em>, which is the collateral, \u201cYour seal and your cord, and your staff.\u201d After all those corrections she becomes fit to give birth to the Rosh<\/em> [head] of the soul of the Messiah, who is Paretz.<\/p>\n\n\n\n

How did Tamar know all of Malchut\u2019s<\/em> manners of correction to the extent that she could manage her actions to extend them in the root of her soul? What did this righteous woman see for this act? Tamar knew these corrections, the way by which the Creator leads this world, Malchut<\/em> de<\/em> Atzilut<\/em>, to illuminate to people, from her father-in-law\u2019s house. This is why she knew how to guide her actions by them.<\/p>\n\n\n\n

The first correction is Malchut\u2019s<\/em> ascent to Bina<\/em>, as it is written, \u201cAnd sat in the entrance of Eynaim, which is on the road to Timnah.\u201d The entrance is Malchut<\/em>. The entrance of Eynaim is the ascent of Malchut<\/em> to Bina<\/em>, who returns to being Hochma<\/em>, for then Bina<\/em> is called Eynaim<\/em> [eyes]. \u201cWhich is on the road to Timnah,\u201d to Timnah, as it is written, \u201cAnd he beholds the image of the Lord\u201d [Temunah<\/em> (image) is similar to Timnah].<\/p>\n\n\n\n

When Malchut<\/em> receives Hochma<\/em>, she is called \u201cthe image of the Lord.\u201d This is the entrance to Eynaim<\/em>. Malchut<\/em>, who is called \u201centrance,\u201d rose to Bina<\/em>, who is called Eynaim, which is on the road to Timnah, giving Hochma<\/em> to Malchut<\/em>, when she is called \u201cthe image of the Lord.\u201d<\/p>\n\n\n\n

This is to elicit actual Hochma<\/em>, called Eynaim. She is not included in it because she does not bestow upon the image of the Lord because she has been concealed. And only Bina<\/em>, who returned to Hochma<\/em>, bestows upon the image of the Lord. This is why the text defines her as \u201cEynaim, which is on the road to Timnah.\u201d<\/p>\n\n\n\n

However, the verse is also literal. All those deeds that Tamar did were in corporeality, in the bottom branches, implying their upper roots in Atzilut<\/em>. The entrance of Eynaim was a place that was called so, and Tamar sat there to evoke its upper root, directed opposite the place called \u201cEntrance of Eynaim,\u201d which is on the road to Timnah, for an awakening from below, evokes an awakening from above. This is how Tamar established the matter below, doing the things below, in the corporeal world, while her aim was to evoke the root of each action above, in Malchut de<\/em> Atzilut<\/em>. And flowers came forth, and branches budded in faith, meaning that corrections came out above in Malchut<\/em>, who is called \u201cfaith.\u201d<\/p>\n\n\n\n

Judah, too, his thoughts extended from ZA<\/em>, who corrects Malchut<\/em>, as it is written, \u201cAnd Judah still rules with God, and is faithful with the holy ones.\u201d Although it is written in the portion, \u201cAnd Judah went down,\u201d which means that he descended from his degrees, still, he is \u201cfaithful with the holy ones,\u201d meaning that all his thoughts were faithful with the high holy ones, ZA<\/em> and Malchut<\/em>. But it is written, \u201cAnd Judah saw her, and he thought she was a harlot.\u201d How can that be in ZA<\/em> above?<\/p>\n\n\n\n

It is written, \u201cSo is the way of an adulterous woman.\u201d When Malchut<\/em> ascends to Bina<\/em>, Bina<\/em> receives the Dinim<\/em> de<\/em> Malchut<\/em> within her. Then the Klipa<\/em>, called \u201charlot,\u201d which previously gripped only Malchut<\/em>, and the upper nine were completely clean of the grip of the Klipot<\/em>, now that Bina<\/em> has received the Dinim<\/em> of Malchut<\/em>, the Klipa<\/em> rose and gripped to the place of deficiency that extends from the Dinim<\/em> of Bina<\/em>. It is written about it, \u201cSo is the way of an adulterous woman; she eats and wipes her mouth.\u201d That harlot, whose fornications were only in gripping of Malchut<\/em> with respect to the Man\u2019ula<\/em>, and not at all in the upper nine, on which there was no Tzimtzum<\/em>, is regarded as having eaten only from Malchut<\/em>.<\/p>\n\n\n\n

And afterward she \u201cwipes her mouth and says, \u2018I have done no wrong,\u2019\u201d concealing her grip on Malchut<\/em> and saying she did nothing wrong, then rising and gripping to the deficiency in Bina<\/em>. And although she burns the world with her flames when she grips to Malchut<\/em>, meaning that she burns the world with her slandering, she wipes her mouth as though she has never gripped Malchut<\/em>. And she ascends and grips to the deficiency in Bina<\/em>, which became the place of Bina<\/em> because of the ascent of Malchut<\/em>, as it is written, \u201cAnd Judah saw her and thought she was a harlot.\u201d That is, he thought that the actions of Tamar\u2014sitting at the entrance of Eynaim\u2014is like that harlot.<\/p>\n\n\n\n

However, ZA<\/em> above does not care about the ascent of the harlot to grip to the place of Bina<\/em>. Moreover, the whole correction emerged from being the trap that is placed for the serpent. Thus, the thought of the harlot is also above. And she said, \u201cI have done no wrong\u201d because she was covering her real face, which is from the Man\u2019ula<\/em>. Also, the matter of covering her face extends also from the correction in Malchut<\/em>, who was established so that the Man\u2019ula<\/em> would be concealed and only the Miftacha<\/em>, which extends from Bina<\/em>, would be revealed.<\/p>\n\n\n\n

Although the correction of concealment in Kedusha<\/em> is permanent, the concealment and the covering of the face of the harlot is not permanent, but is only in order to deceive people so as to cling to her. Afterward she returns and reveals on them the Man\u2019ula<\/em>, and puts them to death. No one knows her ways, how to be saved from her, which is why she has the power to entice people to follow her.<\/p>\n\n\n\n

It is written, \u201cFor he did not know that she was his daughter-in-law,\u201d consuming the world. Because Tamar covered her face, which is the concealment of the Man\u2019ula<\/em>, from which come the death and destruction of the world, Judah did not know that there is the Man\u2019ula<\/em> in her, which consumes the world. He did not know because her face was illuminated, to receive from him because she was mitigated in Bina<\/em>, by whom her face was illuminated, to receive from him. Also, she was ready to be perfumed and have mercy on the world because having been perfumed in Bina<\/em>, she is in Midat ha Rachamim<\/em>, having mercy on the world like Bina<\/em>. And the writing also adds that she is actually a bride, for at that time Tamar was a Merkava<\/em> to Malchut<\/em>, who is really the bride of ZA<\/em>.<\/p>\n\n\n\n

\u201cAnd she said, \u2018What will you give me?\u2019\u201d Now the bride needs ornaments, Kelim<\/em> in which to receive GAR<\/em>, which are called ornaments. \u201cAnd he said, \u2018I will send a young goat from the flock.\u2019\u201d This is the bestowal of Hassadim<\/em> and illumination of Hochma<\/em> from the middle line, which removes the Klipot<\/em>, called \u201cthe firstborn of a beast,\u201d as well as \u201ca young goat.\u201d<\/p>\n\n\n\n

After Malchut<\/em> was mitigated in Bina<\/em>, she is no longer worthy of receiving the lights in her own Kelim<\/em>, but in the Kelim<\/em> de<\/em> NHY<\/em> de<\/em> Bina<\/em>, which she receives from ZA<\/em>, and in which her lights clothe, having received them from Bina<\/em> and ZA<\/em>. It is written about it, \u201cAnd she said, \u2018Will you give me a collateral that you will send it?\u2019\u201d These are signs of the queen who has been blessed by the king in her Zivug<\/em>. She borrowed a collateral from him, signs, so she could receive from the king, ZA<\/em>, the blessing of the Zivug<\/em>, the lights, because she knew that her own Kelim<\/em> were unfit to receive from the lights of the Zivug<\/em>.<\/p>\n\n\n\n

\u201cAnd she said, \u2018Your seal and your cord, and your staff.\u2019\u201d These are the upper ties, the ornaments of the bride, as was said, \u201cMother lent her clothes to her daughter,\u201d her Kelim<\/em> de<\/em> NHY<\/em>, the letters ELEH<\/em>, and she adorns her with her ornaments. By that she receives lights of GAR<\/em> de<\/em> Ima<\/em>, called \u201cornaments of the bride.\u201d<\/p>\n\n\n\n

These NHY<\/em>, Bina<\/em> and TM<\/em> de<\/em> Bina<\/em>, fell to ZA<\/em> and Malchut<\/em> during the Katnut<\/em>. Afterward, at the time of Gadlut<\/em>, Bina<\/em> brings her three Kelim<\/em>, Bina<\/em> and TM<\/em>, back, and ZA<\/em> and Malchut<\/em> rise along with them, and receive there the lights of Bina<\/em>. This is why Bina<\/em> and TM<\/em> in these NHY<\/em> are called \u201cupper ties,\u201d which connect to ZA<\/em> and Malchut<\/em> during the Katnut<\/em>, and raise them to Bina<\/em> during the Gadlut<\/em>.<\/p>\n\n\n\n

And when ZA<\/em> and Malchut<\/em> return and descend with the lights of Bina<\/em> to their place, they take these Bina<\/em> and TM<\/em> that they rose to Bina<\/em> with them, and become for them Kelim<\/em> for clothing the lights. These Bina<\/em> and TM<\/em> are called NHY<\/em>, and the bride is blessed by the NHY<\/em>, since the three Kelim<\/em> NHY<\/em> de<\/em> Bina<\/em> are the ones who raised Malchut<\/em> to Bina<\/em>, and Malchut<\/em> was blessed by the lights de<\/em> Bina<\/em> through these NHY<\/em>. Likewise, the lights that Malchut<\/em> received are in NHY<\/em> de<\/em> Bina<\/em>, and all the lights are clothed in these three Kelim<\/em> NHY<\/em>. Promptly, \u201cAnd he gave her and came into her, and she conceived by him.\u201d<\/p>\n\n\n\n

The lights are HGT<\/em> and Malchut<\/em>, three lines and Malchut<\/em>, who receives three lines. They are called \u201cfour months,\u201d and because the root of Tamar is from Malchut de<\/em> Malchut<\/em>, her mitigation in Bina<\/em> was hard. For this reason, as long as she received the three months, HGT<\/em>, the Dinim<\/em> de<\/em> Man\u2019ula<\/em> did not awaken in her. But once she reached the fourth month, Malchut<\/em> herself, Malchut de<\/em> Midat ha Din<\/em> reawakened in her, the Man\u2019ula<\/em>, and all the lights depart when she is revealed.<\/p>\n\n\n\n

\u201cAfter about three months.\u201d After three months, when the fourth month began, which is Malchut de<\/em> Atzilut<\/em> above, who awakens the Dinim<\/em> de<\/em> Man\u2019ula<\/em> within her, if people sin below, she sucks from the Sitra Achra<\/em>. The lights depart because of the disclosure, and the Sitra Achra<\/em> grips and sucks from it. At that time, \u201cJudah was told, saying, \u2018Tamar, your daughter-in-law has played the harlot.\u2019\u201d Thus, the bride is on the other side, the Man\u2019ula<\/em> appeared in her, and the Sitra Achra<\/em> grips her. \u201cAnd Judah said, \u2018Bring her out and let her be burned\u2019\u201d in a flame of fire in exile, meaning that the Dinim<\/em> of the exile will burn her. \u201cShe was being brought out,\u201d to be extended in exile.<\/p>\n\n\n\n

\u201cAnd she sent for her father-in-law, saying, \u2018The man to whom these belong, to him I have conceived,\u2019\u201d the man to whom these signs belonged. That is, she claimed that the lights are not being received in her Kelim<\/em>, but in the Kelim<\/em> of ZA<\/em>, NHY<\/em> de<\/em> Bina<\/em>, which ZA<\/em> and Malchut<\/em> received from her, and which the Dinim<\/em> de<\/em> Man\u2019ula<\/em> cannot govern. Promptly, \u201cAnd Judah recognized them and said, \u2018She is more righteous than I.\u2019\u201d When she receives the great lights clothed in NHY<\/em> de<\/em> ZA<\/em> and de<\/em> Bina<\/em>, she is called \u201crighteous,\u201d with the letters of \u201cthe Lord is righteous [or right].\u201d At that time she receives from ZA<\/em> both the lights and the Kelim<\/em>, and this is what the intimation, \u201cShe is more righteous than I\u201d implies.<\/p>\n\n\n\n

286) In one place it is written, her father-in-law, and in another place it is written Judah. Her father-in-law hangs in a high place. Her father-in-law implies the father of Malchut\u2019s<\/em> husband, Hochma<\/em>, since Hochma<\/em> is the father of ZA<\/em>. Here Judah implies ZA<\/em>, since the name HaVaYaH<\/em>, which is ZA<\/em>, is in the name Judah [Heb: Yehudah]. Once it writes her father-in-law, and once Judah, since they are two degrees that are interconnected, implying ZA<\/em> when he is connected and clothing the Hochma<\/em>. For this reason her father-in-law hangs in a high place, which is Hochma<\/em>.<\/p>\n\n\n\n

287) Here we are hearing the meaning of the ways of the Creator and His Dinim<\/em>. Tamar knew all that and rushed herself to complement the ways of the Creator so that kings and rulers that are destined to rule the world would emerge from her. Ruth also evoked Boaz toward levirate marriage, as did Tamar.<\/p>\n\n\n\n

288) This portion is the meaning of the wisdom of the Torah. Everything is concealed and revealed, secret and literal. The whole Torah is in secret and literal; there is nothing in the Torah in which the high and holy name\u2014which is concealed and revealed\u2014is not inscribed. It is so because the upper holy ones inherit the secrets of the Torah, and what is revealed in it appears to the rest of the people in the world.<\/p>\n\n\n\n

It is written, \u201cTo tell of the name of the Lord in Zion, and His praise in Jerusalem.\u201d \u201cIn Zion,\u201d in the Temple, it is permitted to mention the holy name, HaVaYaH<\/em>. Outside the Temple, only His appellation, ADNI<\/em>, but not in writing. Therefore, everything is concealed and revealed, since the name HaVaYaH<\/em>, which is forbidden to mention, is concealed, while the name ADNI<\/em>, which we mention, is revealed. It is likewise in everything; anyone who removes or adds even a letter in the Torah is as though lying in the high and holy name of the king.<\/p>\n","protected":false},"excerpt":{"rendered":"

277) \u201cTo tell of the name of the Lord in Zion, and His praise in Jerusalem.\u201d The holy name is 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