{"id":15766,"date":"2026-01-19T15:20:11","date_gmt":"2026-01-19T15:20:11","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15766"},"modified":"2026-01-19T15:22:51","modified_gmt":"2026-01-19T15:22:51","slug":"introduction-to-sifra-detzniuta","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/introduction-to-sifra-detzniuta\/","title":{"rendered":"Introduction to Sifra DeTzniuta"},"content":{"rendered":"\n

1) What is the concealment of the book? Rabbi Shimon said, \u201cFive chapters are included in the great palace and fill the whole earth.\u201d Rabbi Yehuda said, \u201cIf these include all the wisdom, then they are better than all and there is no need to learn more.\u201d Rabbi Shimon said, \u201cSo it is for one who enters the wisdom and comes out of it in peace, he sees here the inclusion of all the wisdom. But one who did not enter in wisdom and came out of it in peace is not so, since one who enters the palace of wisdom and comes out of there because of a flaw is not regarded as one who entered and came out, for he did not come out of his own will and wish. Rather, he was expelled from there due to a flaw.<\/p>\n\n\n\n

But one who has no flaw, who comes out of the palace of his own will and wish, is as one who enters and leaves his own home; he is as one of the family there. The Shechina<\/em> shows him all her treasures and secrets, and hides nothing from him, and he is regarded as coming and going.\u201d<\/p>\n\n\n\n

2) It is like a person whose house was in the mountains, and who did not know city dwellers. He sowed wheat and ate the wheat as it was. One day he arrived at the city and was given good bread. That man said, \u201cWhat is this for?\u201d He was told, \u201cIt is bread to eat.\u201d He ate and found it very tasty. He said, \u201cOf what was this made?\u201d They told him, \u201cOf wheat.\u201d Then he was given cakes made in oil. He tasted them and said, \u201cOf what were these made?\u201d They told him, \u201cOf wheat.\u201d Then he was given a dish fit for kings, kneaded in oil and honey. He said, \u201cOf what are these made?\u201d He was told, \u201cOf wheat.\u201d He said, \u201cIndeed, I am the owner of all that because I eat the essence of all those,\u201d which is wheat. Because of that view he did not learn how to make all those delights and did not know the delicacies of the world, and they were lost from him. So is one who has the whole of the wisdom and does not know all the delightful refinements that come out of that whole.<\/p>\n\n\n\n

3) The Book of Concealment<\/em> is a book that weighs at the scale, meaning a book that speaks of the weight of the lights in the scales. It is called, The Book of Concealment<\/em>, because the Hochma<\/em> in the scales illuminates this way from below upward, which is a way of concealment, as it is written, \u201cAnd with the concealed is wisdom.\u201d Before there was weight, the right and the left, which are male and female, did not watch each other face-to-face, and the first kings died and their weapons were not found, and the earth, Malchut<\/em>, was cancelled.<\/p>\n\n\n\n

It is known that the world could not exist until He associated Midat ha Rachamim<\/em> [quality of mercy] with Din<\/em> [judgment], raising Malchut<\/em>, which is Midat ha Din<\/em> [quality of judgment] to Bina<\/em>, who is Midat ha Rachamim<\/em>. Then both participated together and the world existed.<\/p>\n\n\n\n

Through that ascent of Malchut<\/em> in Bina<\/em>, each degree split into two halves: KH<\/em> that remained in the degree because they are above Malchut<\/em>, and Bina<\/em> and TM<\/em>, which were flawed by Malchut<\/em> that ascended and came out of the degree. This occurred in all the degrees, and by that the Katnut<\/em> was established in all the degrees.<\/p>\n\n\n\n

At the time of Gadlut<\/em>, a Zivug<\/em> of AB<\/em> SAG<\/em> de<\/em> AK<\/em> was made, lowering Malchut<\/em> from Bina<\/em> back to her place below. And the three Sefirot<\/em>, Bina<\/em> and TM<\/em>, were purified from the flaw of the Din<\/em> in Malchut<\/em>, and ascended back to their degree, where they became the left of the degree, and KH<\/em>, the right of the degree. At that time the two pans of the scales were made. KH<\/em>, which are the right of the degree, became the scale of merit. Bina<\/em> and TM<\/em>, which became the left of the degree, became the scale of fault. They are called \u201cscale of fault\u201d because the extension of the light of left from above downward is the root of all faults.<\/p>\n\n\n\n

This explains the two pans of the scale, which are right line, called \u201cscale of merit,\u201d and left line, called \u201cscale of fault.\u201d The weight in the scale is done by the Masach de<\/em> Hirik<\/em> in the middle line, which diminishes the left line into VAK<\/em> de<\/em> Hochma<\/em> so it illuminates only from below upward. This is why the Masach de<\/em> Hirik<\/em> is regarded as the balancing pivot, since by its power the two pans equalized. Before He diminished the illumination of Hochma<\/em> in the left to VAK<\/em>, the illumination of the left was greater than the right. This is why they were disputed with it and wanted to cancel it. Through the Masach de<\/em> Hirik<\/em>, which diminished it to VAK<\/em> de<\/em> Hochma<\/em>, their weights were equalized and the two of them were united and included in one another.<\/p>\n\n\n\n

It was said in The Zohar<\/em> that males and females are weighed in the scales so they marry each other. They are called \u201cscales\u201d because the male is the right line and the Nukva<\/em> is the left line. It is written about that, \u201cIn the scales they go up,\u201d since through the Masach de<\/em> Hirik<\/em>, the left line illuminates only in VAK<\/em> de<\/em> Hochma<\/em>, which illuminates only from below upward. And all those are equal to each other, one does not weigh more than the other, and they rise and connect together. The Masach de<\/em> Hirik<\/em> equalizes the two pans so they are of equal weight, and the left will not be greater than the right. And then the two unite.<\/p>\n\n\n\n

Three lines are water, fire, and wind. Water is KH<\/em> of the right, the scale of merit. Fire is Bina<\/em> and TM<\/em> on the left, the scale of fault. The Masach de<\/em> Hirik<\/em> in the middle line is the balancing pivot, which equalizes the weight of the two so that one is not bigger than the other. Then they unite with one another and see each other face-to-face. Panim<\/em> [face] means bestowal. They bestow upon each other where the right imparts Hassadim<\/em> to the left, and the left imparts Hochma<\/em> to the right.<\/p>\n\n\n\n

Before there was weight, before there was the Masach de<\/em> Hirik<\/em> in the middle line, which weighs the right and left in the scales so that one will not be bigger than the other, they were not looking face-to-face. That is, they were not bestowing upon each other, since the left was bigger than the right because it expanded from above downward. For this reason they were back-to-back [Achor<\/em>–be<\/em>–Achor<\/em>] with each other, disputed, and each turned its Achoraim<\/em> [back] toward the other.<\/p>\n\n\n\n

And this is the reason for the death of the first kings, who are ZAT<\/em> in the world of Nekudim<\/em>. At the time of Gadlut<\/em>, when the Zivug<\/em> of AB<\/em> SAG<\/em> de<\/em> AK<\/em> was done, it lowered Malchut<\/em> from Bina<\/em> from them back to her place below, and Bina<\/em> and TM<\/em> rose back to the degree, where they became the left line. Then light of Hochma<\/em> came out in them, and the Hochma<\/em> illuminated from above downward, from Atzilut<\/em> to BYA<\/em>, and the Kelim<\/em> broke and died.<\/p>\n\n\n\n

This was so because their weapon was not found, since Malchut<\/em>, called \u201cearth,\u201d which rose to Bina<\/em>, from her is their weapon, and she has been completely cancelled by the illumination of AB<\/em> SAG<\/em> because she went down to her place below. The Kelim<\/em> de<\/em> Bina<\/em> and TM<\/em> were completely purified and could impart Hochma<\/em> from above downward, and there was no one to give them arms so they would bestow only from below upward, hence the seven kings broke and died.<\/p>\n\n\n\n

4) Finally, the most coveted of all that is coveted, Rosh<\/em> de<\/em> Nukva<\/em> de<\/em> Atik<\/em>, RADLA<\/em>, prepared garments of glory and bequeathed them to all the Partzufim<\/em> of Atzilut<\/em>.<\/p>\n\n\n\n

For the middle line to be able to evoke the Masach de<\/em> Hirik<\/em> in it, so it will equalize the illumination of the two lines\u2014right and left\u2014with each other and they will illuminate in one another, there had to be help from above. It is so because since Malchut<\/em> had already descended from Bina<\/em> and the three Kelim<\/em> Bina<\/em> and TM<\/em>\u2014the left line\u2014were purified in her from any flaw, then how can the middle line diminish the left line again through its Masach de<\/em> Hirik<\/em>, which is considered the return of Malchut<\/em> to Bina<\/em>?<\/p>\n\n\n\n

For this reason, RADLA<\/em> prepared itself so Malchut<\/em> would never descend from his Bina<\/em>, and there will be no purification of the left line in him at all. This is why he is called RADLA<\/em> [the unknown Rosh<\/em>], since no illumination of Hochma<\/em> is known in him, and he is all right, Hassadim<\/em>. By that the force of the left of below has weakened, too, and the middle line could diminish it. The Hassadim<\/em> in RADLA<\/em>, which extend to the middle line, emerge through the Masach de<\/em> Hirik<\/em> in it and are called \u201cgarments of glory,\u201d since through the middle line that extends them, the illumination of Hochma<\/em> in the left dresses in them, and then it can illuminate.<\/p>\n\n\n\n

The most coveted of all that is coveted, Rosh<\/em> de<\/em> Nukva<\/em> de<\/em> Atik<\/em>, RADLA<\/em>, prepared the garments of glory. He prepared himself so Malchut<\/em> would never descend from his Bina<\/em>, and by that the middle line extends from him the garments of glory for the Hochma<\/em> in the left line. That force bequeathed to the Partzufim<\/em> below it so that Malchut<\/em> would not come out of Bina<\/em> in the GAR<\/em> of each degree. And since the middle line has help from RADLA<\/em>, it can diminish the left line in its Masach de<\/em> Hirik<\/em> so it illuminates only from below upward, in VAK<\/em> de<\/em> Hochma<\/em>, for then the weight of the right and the left is equal and they connect and watch over each other face-to-face.<\/p>\n\n\n\n

5) These scales are hanging in a place where they weren\u2019t, meaning in Rosh<\/em> de<\/em> Atik<\/em>, who was prepared so that Malchut<\/em> would never come down from his Bina<\/em>. This is the root of the scales, so it was established at the Rosh<\/em> [head\/beginning] of each degree. It is considered that they are hanging there. Seven kings were weighed in him. They died because their weapon was not found and they were established by the root of the scales, which is hung at the Rosh<\/em> of each degree. The actual scales stand in the Guf<\/em> [body], in the middle line, Tifferet<\/em>, in which there is the Din<\/em> of the Masach de<\/em> Hirik<\/em>. That Din<\/em> does not unite and is not seen in the scales because had it been seen, even the VAK<\/em> de<\/em> Hochma<\/em> would have been cancelled. Rather, it works to diminish the left although it is not seen in it. The lights of the left ascend in it from below upward, and those who weren\u2019t were and will rise in it.<\/p>\n\n\n\n

The scales are hanging at the Rosh<\/em> of each degree. It is considered that they are hanging in a place where they weren\u2019t in the past because there it is not the place of Malchut<\/em> and her Din<\/em>. Rather, she was established there to correct the lower ones, to give power to the middle line in the Guf<\/em>. The scales that stand at the Sof<\/em> [end] of each degree is regarded as the present, since in Tifferet<\/em> it is the existence of the Masach de<\/em> Hirik<\/em> in its Chazeh<\/em>.<\/p>\n\n\n\n

The scales that stand at the Sium<\/em> of each degree, in Ateret<\/em> Yesod<\/em>, which is the middle line of NHY<\/em>, is considered the future because the Din<\/em> of Masach de<\/em> Hirik<\/em> does not appear in Ateret<\/em> Yesod<\/em> before the removal of the foreskin. This is why it is spoken of in future tense, for they appear in him through the correction.<\/p>\n\n\n\n

6) A concealment was established within concealment and came into one skull, Keter<\/em> de<\/em> AA<\/em>, which is filled with crystal dew, HS<\/em> de<\/em> AA<\/em>. It follows that Hochma de<\/em> AA<\/em>, which is one concealment, emerged and was established inside the Keter<\/em> de<\/em> AA<\/em>, which is another concealment. In this way, the illumination of one Rosh<\/em>, called RADLA<\/em>, came to illuminate to the lower ones.<\/p>\n\n\n\n

The membrane of the Avir<\/em> [air] between Galgalta<\/em> and HS<\/em> becomes Zach<\/em> [inoperative, not bestowing] and blocks. These Se\u2019arot<\/em> of Rosh<\/em> de<\/em> AA<\/em>, called \u201cclean wool,\u201d are hanging on the scale. The desire of desires appears in Metzah<\/em> de<\/em> AA<\/em> through the prayer of the lower ones. Providence from an open eye so he will not sleep and will always watch has been established in the Eynaim de<\/em> AA<\/em>, and the providence of the Partzufim<\/em> below depends on this upper providence of AA<\/em>. And two holes of the stand-in for the governance, which is the nose, evoke the spirit of life for all.<\/p>\n\n\n\n

The scales are hanging in Rosh<\/em> Atik<\/em>, RADLA<\/em>, where the root is found. The scales are standing primarily in Guf<\/em> de<\/em> Atik<\/em>, in his HGT<\/em> NHYM<\/em>. However, HGT<\/em> NHYM<\/em> de<\/em> Atik<\/em> are hidden in and of themselves, as well, and appear through their clothing in AA<\/em>, where they make seven corrections known as the \u201cseven corrections of Galgalta<\/em>.\u201d Although the scales stand in Tifferet<\/em> de<\/em> Guf<\/em>, where the Hochma<\/em> clothes in Hassadim<\/em> in an equal weight, and Hochma<\/em> illuminates in the proper wholeness, it is only for the elicitation of Hochma<\/em>. However, Hochma<\/em> still does not appear to illuminate there, except in NHY<\/em> de<\/em> Guf<\/em>. Thus, the place of elicitation of Hochma<\/em> is in HGT<\/em>, where it is still covered. And the place of disclosure of illumination of Hochma<\/em> is in NHY<\/em>, primarily in Malchut<\/em>, who includes NHY<\/em>.<\/p>\n\n\n\n

For this reason, each degree divides into three parts, implied in three letters: Mem<\/em>, Lamed<\/em>, Tzadi<\/em>. Mem<\/em> de<\/em> Tzelem<\/em> [acronym of Tzadik<\/em>–Lamed<\/em>–Mem<\/em>] is Rosh<\/em>, HBD<\/em>, the place of the hanging of the scales. Lamed<\/em> de<\/em> Tzelem<\/em>, HGT<\/em>, is the place of elicitation of Hochma<\/em>. Tzadi<\/em> de<\/em> Tzelem<\/em>, NHYM<\/em>, is the place of disclosure of illumination of Hochma<\/em>.<\/p>\n\n\n\n

They are included in one another: there is Meletz<\/em> [Tzelem<\/em> in reverse order of letters] in Mem<\/em>, there is Meletz<\/em> in Lamed<\/em>, and there is Meletz<\/em> in Tzadi<\/em>. Thus, there are Meletz<\/em> in HGT<\/em> de<\/em> Atik<\/em> and Meletz<\/em> in his NHY<\/em>.<\/p>\n\n\n\n

This is the meaning of the seven corrections of Galgalta<\/em> that were corrected by HGT<\/em> NHY<\/em> de<\/em> Atik<\/em>. HGT<\/em> de<\/em> Atik<\/em> illuminate inside the Rosh<\/em> de<\/em> AA<\/em>. These are three corrections: Galgalta<\/em>, HS<\/em>, and the membrane of the Avir<\/em>. NHY<\/em> de<\/em> Atik<\/em> illuminate four corrections in the exterior of Rosh<\/em> de<\/em> AA<\/em>. These are \u201cclean wool,\u201d Metzah<\/em>, opening of the eyes, and two holes of the stand-in for the governance, which are the nose.<\/p>\n\n\n\n

One skull [Galgalta<\/em>] Keter<\/em> de<\/em> AA<\/em>, where Hesed<\/em> de<\/em> Atik<\/em> illuminates, is the first correction, Mem<\/em> de<\/em> Tzelem<\/em> in HGT<\/em> de<\/em> Atik<\/em>.<\/p>\n\n\n\n

Being filled with crystal dew, Hochma de<\/em> AA<\/em>, where Gevura de<\/em> Atik<\/em> illuminates, is the second correction, Tzadi<\/em> de<\/em> Tzelem<\/em> in HGT<\/em> de<\/em> Atik<\/em>.<\/p>\n\n\n\n

\u201cThe membrane of the Avir<\/em> becomes Zach<\/em> and blocks\u201d means that the membrane that blocks Hochma de<\/em> AA<\/em> so it is not disclosed outside of him is where Tifferet de<\/em> Atik<\/em> shines, the middle line. This is the third correction, Lamed<\/em> de<\/em> Tzelem<\/em> in HGT<\/em> de<\/em> Atik<\/em>, in which the scales stand. It becomes Zach<\/em> and blocks because since it is the middle line and the Lamed<\/em> of Tzelem<\/em>, it unites the two lines with each other and Hochma<\/em> is corrected by the garment of glory of Hassadim<\/em> and can illuminate in full.<\/p>\n\n\n\n

\u201cBecomes Zach<\/em>\u201d means that the Yod<\/em> comes out of her Avir<\/em> and returns to being Ohr<\/em> [light], since by the scales in her the light of Hochma<\/em> has been completed.<\/p>\n\n\n\n

And yet, it blocks, meaning that the blocking that blocks Hochma de<\/em> AA<\/em> has not been opened because although the scales stand in HGT<\/em>, it is only a place for elicitation of Hochma<\/em>, but not for its disclosure. The disclosure of Hochma<\/em> is only in NHY<\/em>. This is why the Hochma<\/em> remained hidden there by the membrane, although it became Zach<\/em> and complemented the light of Hochma<\/em>.<\/p>\n\n\n\n

For this reason it was necessary for NHYM<\/em> de<\/em> Atik<\/em>\u2014the place of disclosure of Hochma<\/em>\u2014to illuminate four more corrections in AA<\/em>. At that time the Hochma<\/em> appears in the last correction, called Hotem<\/em> [nose], which is Malchut<\/em>. There are Meletz<\/em> in NHYM<\/em>, too, hence there are two forms of NH<\/em>: 1) The hidden NH<\/em>, since they are Mem<\/em> de<\/em> Tzelem<\/em> in Tzadi<\/em>. These are the two corrections\u2014clean wool, which is the two ears, and the desire of desires, the Metzah<\/em>. Also, Metzah<\/em> is the middle line in the two ears. 2) The revealed NH<\/em>, which are Lamed<\/em> de<\/em> Tzelem<\/em> in Tzadi<\/em>, where the disclosure begins. It is called providence by an open eye that will not sleep.<\/p>\n\n\n\n

The fourth correction is two holes of the stand-in for the governance, the Hotem<\/em>, where Yesod<\/em> and Malchut de<\/em> Atik<\/em> illuminate. They are Tzadi<\/em> de<\/em> Tzelem<\/em> in Tzadi<\/em>, hence there is the place of disclosure of Hochma<\/em>. Also, the necessity for the division of Meletz<\/em> is because of the scales, whose place of hanging is the Mem<\/em>, and whose place of standing is the Lamed<\/em>, where she is still covered. And the place where she is revealed is the Tzadi<\/em>.<\/p>\n\n\n\n

These Se\u2019arot<\/em> of Rosh<\/em> de<\/em> AA<\/em>, called \u201cclean wool,\u201d are hanging on a scale, which are the Se\u2019arot<\/em> de<\/em> AA<\/em> that rise and grow out of the two ears of AA<\/em>, in which the hidden NH<\/em> de<\/em> Atik<\/em> illuminate, as they are the Mem<\/em> de<\/em> Tzelem<\/em> in the Tzadi<\/em> where the Yod<\/em> does not come out of the Avir<\/em>. The Avir<\/em> in Mem<\/em> is called pure Avir<\/em> [air], hence the hairs are called \u201cclean wool.\u201d<\/p>\n\n\n\n

And because the Hochma<\/em> does not appear there, Netzah<\/em> and Hod<\/em>\u2014right and left\u2014are of equal weight. It is so because where Hochma<\/em> appears it grows long and on the right line until the middle line must weigh them through the Masach de<\/em> Hirik<\/em> so they are equal. But with the hidden NH<\/em>, where only Hassadim<\/em> illuminate even in the left, they are therefore equal and the Hod<\/em> in them is not longer than Netzah<\/em>. This is the fourth correction.<\/p>\n\n\n\n

The desire of desires is revealed in Metzah<\/em> de<\/em> AA<\/em> through the prayers of the lower ones, where Yesod<\/em> de<\/em> Atik<\/em> illuminates, meaning the middle line of his hidden NH<\/em>. Because of the illumination of Yesod<\/em> de<\/em> Atik<\/em> there, the Metzah<\/em> becomes devoid of Se\u2019arot<\/em> [hair], from forces of Din<\/em>, and the desire of desires appears in it. This is the fifth correction.<\/p>\n\n\n\n

Providence by an open eye, which will not sleep and will always guard, is Eynaim de<\/em> AA<\/em>, in which the revealed NH<\/em> de<\/em> Atik<\/em> illuminate. Lamed<\/em> de<\/em> Tzelem<\/em> in Tzadi<\/em> is the place where the ears stand and the elicitation of Hochma<\/em>. However, it is still not the place of disclosure. Providence of the Partzufim<\/em> below depends on this upper providence of AA<\/em>. Providence indicates Ohr<\/em> Hochma<\/em>, called \u201cseeing.\u201d Hochma<\/em>, which appears below, in Hotem<\/em> de<\/em> AA<\/em>, is received from the Eynaim<\/em> de<\/em> AA<\/em>, in which there is the place of elicitation of Hochma<\/em>, as she is Lamed<\/em> de<\/em> Tzelem<\/em> in Tzadi<\/em>. This is the sixth correction de<\/em> AA<\/em>.<\/p>\n\n\n\n

The two holes of the stand-in for the governance, which evokes the spirit of life for all, are Hotem<\/em> de<\/em> AA<\/em>. Yesod<\/em> and Malchut de<\/em> Atik<\/em>, Tzadi<\/em> de<\/em> Tzelem<\/em> in Tzadi<\/em> illuminate in it, which is why there are two holes in the Hotem<\/em>, corresponding to the illumination of Yesod<\/em> and Malchut de<\/em> Atik<\/em>. This is the place of disclosure of Hochma<\/em>, and this is why the Hotem<\/em> is called \u201cstand-in for the governance,\u201d since the governance on the elicitation of Hochma<\/em> is primarily in the Eynaim de<\/em> AA<\/em>, Lamed<\/em> de<\/em> Tzelem<\/em>. However, because this is not the place for disclosure, as it is GAR<\/em> there, and Hochma<\/em> appears only in Kelim<\/em> of VAK<\/em>, it therefore appeared in the Hotem<\/em>, VAK<\/em>, Tzadi<\/em> de<\/em> Tzelem<\/em> in Tzadi<\/em>. It follows that the Hotem<\/em> is the stand-in for the governance, and the stand-in for the Eynaim<\/em>. This is the seventh correction.<\/p>\n\n\n\n

And because Atik<\/em> wanted to disclose Hochma<\/em> through AA<\/em>, ZAT<\/em>\u2014HGT<\/em> NHYM<\/em>\u2014were forced to make and correct these seven corrections of Galgalta<\/em> in AA<\/em>, which are illuminations of the three Behinot Meletz<\/em> in HGT<\/em> de<\/em> Atik<\/em>, in the interior of Rosh<\/em> de<\/em> AA<\/em>, which are Galgalta<\/em> and HS<\/em> and Avir<\/em>. And the three Behinot Meletz<\/em> in NHY<\/em> de<\/em> Atik<\/em>, as well as his Malchut<\/em>, make the four corrections in the exterior of the Rosh<\/em>, which are clean wool, the desire of desires, providence of an open eye, and two holes of the stand-in for the governance, the Hotem<\/em>. It is so because the Hochma<\/em> can appear only in this last correction, from which the spirit of Hochma<\/em> emerges to all the lower Partzufim<\/em>.<\/p>\n\n\n\n

7) Beresheet Barah Elokim Et HaShamaim VeEt HaAretz<\/em> [In the beginning God created the heaven and the earth]. These are six words corresponding to HGT<\/em> NHY<\/em>, and atop them is the word Beresheet<\/em> [In the beginning], Bina<\/em>. They are all below Bina<\/em> and in ZA<\/em>, hanging and extending from the seven corrections of Galgalta<\/em>, expanding to the most respected of all that are respected, who is the 13 corrections of Dikna<\/em> de<\/em> AA<\/em>, from whom the second verse extends, Hayta Tohu ve Bohu VeHoshech Al Pnei Tehom<\/em> [was unformed and void, and darkness was on the face of the abyss], in which there are 13 words.<\/p>\n\n\n\n

The words \u201cand the earth\u201d in the second verse is not counted among those 13 words because it went out of that Eretz<\/em> [land] that was corrupted by the sin of the tree of knowledge, where Malchut<\/em> of the harsh Midat ha Din<\/em> [quality of judgment] mingled in her, as it is written, \u201cfrom the ground which the Lord has cursed.\u201d For this reason, it is not counted among the 13, and they begin from the word \u201cwas.\u201d Hayta Tohu ve Bohu VeHoshech Al Pnei Tehom VeRuach Elokim Merachefet Al Pnei HaMayim<\/em> [was unformed and void, and darkness was on the face of the abyss, and the spirit of God was hovering over the face of the water] are 13 words that hang down from the 13 corrections in the most respected of all that are respected, Dikna<\/em> de<\/em> AA<\/em>.<\/p>\n\n\n\n

8) The 6,000 that the world has been standing are hanging and extend in the first six words, which are Barah Elokim Et HaShamaim VeEt HaAretz<\/em> [God created the heaven and the earth]. The seventh, Bina<\/em>, atop them, prevails alone; it is the word Beresheet<\/em> preceding them. Everything was ruined in twelve hours, as it is written, \u201cWas unformed and void.\u201d Thirteen will raise those twelve hours in Rachamim<\/em>, and they are renewed as in the beginning. Then all those six arise once more because it is written, \u201ccreated,\u201d and then it is written \u201cwas.\u201d This means that now she is gone because she was during the 6,000 years and finally, in the seventh millennium, she is Tohu<\/em> ve<\/em> Bohu<\/em> [unformed and void] and darkness, as she was ruined. It is written about it, \u201cAnd the Lord alone shall be exalted in that day,\u201d in the seventh millennium.<\/p>\n\n\n\n

It is known that for the correction of the world, He associated Midat ha Din<\/em> with Midat ha Rachamim<\/em>, raising Malchut<\/em> to Bina<\/em>, by which ZON<\/em> obtained Mochin<\/em> and Kelim<\/em> from Bina<\/em> and the world persisted. Were it not for that, the world would not have persisted. 6,000 the world is standing, hanging and extended in the first six words, HGT<\/em> NHY<\/em> de<\/em> ZA<\/em> that were mitigated in the Kelim<\/em> de<\/em> Bina<\/em>, and for which they are devoid of Malchut<\/em>. Ateret<\/em> Yesod<\/em>, Miftacha<\/em>\u2014Malchut<\/em> with regard to Bina<\/em>\u2014stands in the place of the real Malchut<\/em> of Midat ha Din<\/em>.<\/p>\n\n\n\n

The seventh, Bina<\/em>, is atop them, prevailing alone. That is, Malchut<\/em> is the seventh Sefira<\/em> with respect to Bina<\/em>, which is above HGT<\/em> NHY<\/em>. It is so because Bina<\/em> alone grows stronger in Malchut<\/em>, to sustain the world during the 6,000 years through her Kelim<\/em> and lights. It is to her that the word Beresheet<\/em> implies.<\/p>\n\n\n\n

The root of the correction of the ascent of Malchut<\/em> to Bina<\/em>, the Katnut<\/em> and the Gadlut<\/em>, emerge from the twelve corrections of Dikna<\/em> de<\/em> AA<\/em> until the words \u201cand clear,\u201d which is the concealed Malchut<\/em>. However, she receives from the twelve corrections of Dikna<\/em>, which is why it is about her, \u201cand that will not clear the guilty,\u201d since all the lights of the twelve corrections are from the Kelim<\/em> and lights of Bina<\/em>. In that respect she is called \u201cand clear,\u201d and not from her own Kelim<\/em>, which are regarded as \u201cwill not clear.\u201d<\/p>\n\n\n\n

In the seventh millennium, the Mochin<\/em> that extend from the twelve corrections of Dikna<\/em> will be ruined. This is the ruin of the world that will take place in the seventh millennium. Everything was ruined in twelve hours, meaning that all that there is in twelve hours, being the twelve corrections of Dikna<\/em> that include all the lights and the Kelim<\/em> de<\/em> BYA<\/em>, will be ruined. And the thirteen will raise the twelve hours with Rachamim<\/em>. The fortune, thirteen, that is written about in the 6,000 years will not be cleaned, and then it will receive the complete correction because BON<\/em> will return to being SAG<\/em>, and all the Mochin<\/em> of the 6,000 years will rise again.<\/p>\n\n\n\n

9) The engravings of engravings are as the appearance of a long serpent sprawling here and there. The tail is in the head, the head unites with the shoulders, passes and rages, keeps and conceals. One out of a thousand small seas\u2014providence appears in its correction. The fin that the world stands on is in part. Its head breaks in the water of the great sea, as it is written, \u201cYou have broken the heads of crocodiles on the water.\u201d They were two and they were returned one, as it is written, \u201ccrocodiles,\u201d with the Yod<\/em> of plural form missing [in Hebrew]. And although it is written, \u201cheads,\u201d it is still singular form, as it is written, \u201cAnd a likeness over the heads of the animal, a firmament.\u201d<\/p>\n\n\n\n

This concerns the left line, from which all the Dinim<\/em> extend. The Zohar<\/em> compares it to the shape of a crocodile at sea, and to the shape of a long serpent, since it extends from the left line of Bina<\/em> through Malchut<\/em>, called \u201csea.\u201d This is why it is long. And because the Hochma<\/em> appears in the left line, and Hochma<\/em> is called \u201clong,\u201d it calls it \u201ca long serpent.\u201d<\/p>\n\n\n\n

\u201cThe engravings of engravings\u201d is the left line from which are all the engravings, the Dinim<\/em>. \u201cAs the appearance of a long serpent,\u201d spreading to Bina<\/em> and to Malchut<\/em>, hence its length is from Bina<\/em> to Malchut<\/em>, its tail in its head. It is so because in the left line the degrees have overturned. The order is GAR<\/em> in the Rosh<\/em>, VAK<\/em> in the Guf<\/em>, and the sentence in the Sium<\/em>, the tail. To blot out the wicked, who extend GAR<\/em> de<\/em> Hochma<\/em> from above downward, a correction took place in the left line, reversing the degrees: the sentence went up so that the Sium<\/em> and the tail became Rosh<\/em>, then VAK<\/em>, and finally GAR<\/em>. Thus, its tail is in its head.<\/p>\n\n\n\n

\u201cThe head unites with the shoulders\u201d means that its head is regarded as shoulders, meaning that the GAR<\/em>, which is the Rosh<\/em>, have departed from him and only VAK<\/em> de<\/em> Hochma<\/em>\u2014regarded as shoulders\u2014remained of it.<\/p>\n\n\n\n

\u201cPasses and rages\u201d means that when it passes in order to bestow Hochma<\/em>, it rages in Dinim<\/em> because it appears only over a sentence, as it is written, \u201cShe comes in the evening.\u201d<\/p>\n\n\n\n

\u201cKeeping and concealing\u201d means that through his anger he keeps the wicked from approaching in order to extend from it, and he conceals the GAR<\/em> de<\/em> Hochma<\/em>.<\/p>\n\n\n\n

Hochma<\/em> is called \u201ca thousand seas.\u201d VAK<\/em> de<\/em> Hochma<\/em> is called \u201ca thousand small seas.\u201d Malchut<\/em> is one of those one thousand seas. But Hochma<\/em> appears only in Malchut<\/em>, which is one of a thousand small seas, and in her appears the providence, Hochma<\/em>, through his corrections. It tells us that other than that, the Hochma<\/em> does not appear at all. Malchut<\/em> that discloses Hochma<\/em> is called a \u201cfin,\u201d on which the world stands. The world cannot exist if not through the Hochma<\/em> that she discloses. The fin that the world stands on is in the part of that Malchut<\/em>, who is one of a thousand small seas.<\/p>\n\n\n\n

It is known that when the middle line comes to decide and unite the two lines with one another, it does two things. First, it acts in the Masach<\/em> of Malchut de<\/em> Midat ha Din<\/em>, and then in Malchut<\/em> that is mitigated in Midat ha Rachamim<\/em>. With the Masach de<\/em> Midat ha Din<\/em> from Tzimtzum Aleph<\/em>, he killed the Nukva<\/em>, and with the mitigated Masach de<\/em> Midat ha Rachamim<\/em> from Tzimtzum Bet<\/em> he crushed the head of the male, diminishing him from GAR<\/em> de<\/em> GAR<\/em> to VAK<\/em> de<\/em> GAR<\/em>.<\/p>\n\n\n\n

This is why they were two that were returned one, for with respect to the left line, two crocodiles were extended, a whale and his mate. But due to the Masach de<\/em> Hirik<\/em> that extended the middle line, Malchut de<\/em> Midat ha Din<\/em>, the female was killed and only one crocodile remained, the male. Its head broke in the water of the great sea, meaning that it diminished into VAK<\/em> de<\/em> GAR<\/em> through the Masach de<\/em> Hirik<\/em> in the middle line of Tzimtzum Bet<\/em>, which is the mitigated Malchut<\/em>, and by that it is considered that its head, GAR<\/em>, broke. A hole was made in it, as it is written, \u201cYou have broken the heads of crocodiles on the water.\u201d This refers to the male crocodile, since it writes \u201ccrocodiles\u201d without the letter Yod<\/em> [in Hebrew], pointing to one crocodile.<\/p>\n\n\n\n

10) \u201cAnd God said, \u2018Let there be light, and there was light.\u2019\u201d \u201cLet there be light\u201d is Abba<\/em> and right line. \u201cAnd there was light\u201d is Ima<\/em> and left line. Afterward the right and left returned to being one through the middle line, ZA<\/em>, Masach de<\/em> Hirik<\/em>, and \u201cLet there be\u201d united with \u201cAnd there was,\u201d and the combination Yod<\/em>–Hey<\/em>–Vav<\/em>–Yod<\/em> formed out of them since the equal letters are not doubled.<\/p>\n\n\n\n

Yod<\/em>–Hey<\/em>–Vav<\/em> is AVI<\/em> and ZON<\/em> that decides and unites them. The last Yod<\/em> in the combination Yod<\/em>–Hey<\/em>–Vav<\/em>–Yod<\/em> is the Shechina<\/em> below, like the letter Hey<\/em> is the Shechina<\/em>. They were regarded as the same because Yod<\/em> is the Yod<\/em> that entered the light of Yod<\/em>–Hey<\/em> and became Avir<\/em>\u2014Malchut<\/em> that rose to Bina<\/em>. For this reason she is the Shechina<\/em>, like the Hey<\/em>, and one Yod<\/em>–Hey<\/em>–Vav<\/em>–Yod<\/em> is like Yod<\/em>–Hey<\/em> Vav<\/em>–Hey<\/em>, which are AVI<\/em>, ZA<\/em>, and Malchut<\/em>.<\/p>\n\n\n\n

11) \u201cAnd the animals were running and retuning.\u201d When the animals, illumination of Hochma<\/em> in the left, are running, to be drawn from above downward, they encounter the Dinim<\/em> of the middle line. Then they are returning, returning their illumination from below upward in order to unite in Hassadim<\/em>. It is as it is written, \u201cAnd God saw the light, that it was good.\u201d That is, through the middle line the light became good because it reunited with the right.<\/p>\n\n\n\n

It is written, \u201cSay to the righteous that it is good,\u201d for the righteous, the middle line in NH<\/em>, right and left, makes her good. The verse, \u201cAnd God saw the light, that it was good,\u201d ascends in the scales in the middle line, which weighs and equalizes the two lights, right and left, so they are equal and unite with one another.<\/p>\n\n\n\n

But the first verse, \u201cLet there be light, and there was light,\u201d were the right and left in and of themselves, before they united in the scales, after which all returned to one through the middle line. There, the sister, which is Hochma<\/em>, and the acquaintant, which is Bina<\/em>, implied in the verse, \u201cLet there be light, and there was light,\u201d were mingled with each other by it, being the Yod<\/em>–Hey<\/em>, HB<\/em>, the loving and embracing Ketarim<\/em> [pl. of Keter<\/em>]. And the reason why it calls HB<\/em> sister and acquaintant is as it is written, \u201cSay unto wisdom, \u2018You are my sister; and call Bina<\/em> [understanding] \u2018an acquaintant.\u2019\u201d Hochma<\/em> is called \u201csister\u201d because she is as forbidden to him as his sister, and all the Hochma<\/em> appears in Atzilut<\/em> through the Daat<\/em> in Bina<\/em>, which returned to being Hochma<\/em>. This is why Bina<\/em> is called \u201cacquaintant,\u201d after the Daat<\/em>.<\/p>\n\n\n\n

12) Six Sefirot HGT<\/em> NHY<\/em> emerge from the branch of the root of the Guf<\/em>, which is a tongue speaking great things. It is so because the tongue is a branch that emerges from the interior of the Guf<\/em>, from below upward to the Peh<\/em> de<\/em> Rosh<\/em>. It is the Sefira<\/em> Daat<\/em>, the middle line that decides and unites HB<\/em>. That tongue is blocked between Yod<\/em> and He<\/em>, HB<\/em> as it is written, \u201cOne shall say, \u2018I am the Lord’s,\u2019 another shall call himself by the name of Jacob, and another shall write with his hand unto the Lord, and will name himself Israel.\u201d<\/p>\n\n\n\n

\u201cOne shall say, \u2018I am the Lord\u2019s\u2019\u201d is the sister, Hochma<\/em> that is forbidden, like his sister, in whom there is no attainment. \u201cAnother shall call himself by the name of Jacob,\u201d an acquaintant, Bina<\/em>, in whom the illumination of Hochma<\/em> begins. This is why it is written, \u201cIn the name of Jacob.\u201d \u201cIn the name\u201d means attainment. \u201cAnd another shall write with his hand unto the Lord\u201d is Daat<\/em>. \u201cAnd will name himself Israel\u201d is the expansion of Daat<\/em> to ZA<\/em>, at which time ZA<\/em> is called Israel.<\/p>\n\n\n\n

It is all said in Yod<\/em>–Hey<\/em>–Vav<\/em>, in HBD<\/em>. These whole HBD<\/em> are included in the blocked tongue in Ima<\/em>, where Daat<\/em> decides between the two lines HB<\/em> in Ima<\/em>, including HBD<\/em> in himself, since she opened from him and he exits her. Abba<\/em> sits at the head, Ima<\/em> in the middle, and she is covered from here and from there. Woe to one who uncovers their nakedness.<\/p>\n\n\n\n

The two lines of Ima<\/em> were in dispute, for which reason Mem<\/em> was blocked and did not open from the blockade unless through the tongue, the middle line, by which the three lines HBD<\/em> illuminated in her. It is known that all the lights that the lower one causes to the upper one, the lower one is rewarded with them. And because the three lines of Ima<\/em> emerge from one, as they emerge from Daat<\/em>, who is ZA<\/em>, who rose by the middle line to Ima<\/em> of the middle line, the one, meaning Daat<\/em>, is rewarded with these three Mochin HBD<\/em>, and they come out and spread to ZA<\/em> below.<\/p>\n\n\n\n

Ima<\/em> was opened from Daat<\/em>, which is the tongue. Hence, all the HBD<\/em> are included in the blocked tongue of Ima<\/em>, and come out from her with these HBD<\/em> to his own place in ZA<\/em> himself. The Zohar<\/em> calls it, \u201ca blocked tongue\u201d because it blocks the GAR<\/em> of the left line of Bina<\/em>, diminishing the GAR<\/em> de<\/em> GAR<\/em> from him. It calls Daat<\/em> a \u201cbranch of the root of the Guf<\/em>,\u201d since the Daat<\/em> is really ZA<\/em>, who is called Guf<\/em> that went up for MAN<\/em> to Ima<\/em>. This is why it is regarded as a branch, emerging in the Rosh<\/em> from the root of the Guf<\/em>, ZA<\/em>.<\/p>\n\n\n\n

Abba<\/em> sits at the Rosh<\/em>, upper AVI<\/em>, Yod<\/em> de<\/em> HaVaYaH<\/em>. Ima<\/em> is in the middle, and YESHSUT<\/em> is Hey<\/em> de<\/em> HaVaYaH<\/em>. ZA<\/em> is Vav<\/em> de<\/em> HaVaYaH<\/em>, below. It is covered from here and from there, meaning that the Hochma<\/em> in Ima<\/em> is covered from above, from upper AVI<\/em>, which are Hassadim<\/em> that are completely covered from illumination of Hochma<\/em>, and from below, from ZA<\/em>, which is covered Hassadim<\/em>.<\/p>\n\n\n\n

For this reason, woe to one who uncovers their nakedness. One who wishes to disclose and extend the Hochma<\/em> in the left line of Ima<\/em> from above downward, thus causes upper AVI<\/em> to separate from YESHSUT<\/em>, meaning separation between Yod<\/em>–Hey<\/em> and separation between Yod<\/em>–Hey<\/em> and Vav<\/em>. His punishment is grave.<\/p>\n\n\n\n

13) \u201cAnd God said, \u2018Let there be lights in the firmament of the heaven, to divide between the day and the night.\u2019\u201d It implies that the male, ZA<\/em>, will rule over the female, Malchut<\/em>, for this is why the male is called \u201cthe greater light,\u201d and the Nukva<\/em>, \u201cthe lesser light.\u201d<\/p>\n\n\n\n

It is written, \u201cA righteous is the foundation of the world.\u201d The righteous, Yesod<\/em> de<\/em> ZA<\/em>, is the Yesod<\/em> [foundation] of Malchut<\/em>, who is called \u201cworld.\u201d It means that were it not for the righteous, there would not be existence to the world, and this is why he rules over her.<\/p>\n\n\n\n

The Yod<\/em>, Hochma<\/em> and upper AVI<\/em>, illuminated in two letters Hey<\/em>. She illuminated and impregnated the first Hey<\/em> with the Nukva<\/em>. Afterward the Yod<\/em> retired and stayed by herself, meaning parted from the Hey<\/em> and rose by her degrees upward, and the Nukva<\/em> darkened. Then Ima<\/em> illuminated and opened up with her gates, and the key came, which includes six Sefirot<\/em>, ZA<\/em>, and the cover of the door of Ima<\/em>. It united below with Nukva<\/em> and with Ima<\/em>. Woe to one who uncovers the opening.<\/p>\n\n\n\n

It is known that by Malchut\u2019s<\/em> ascent to Bina<\/em> in each degree, all the degrees divided into two halves, where KH<\/em> remained in the degree, and Bina<\/em> and TM<\/em> fell from each degree to the degree below it. Afterward, at the time of Gadlut<\/em>, Malchut<\/em> descended from Bina<\/em> in each degree, and the three Sefirot Bina<\/em> and TM<\/em> that fell to the bottom one returned and rose to their degree, taking the bottom one along with them, where they were clothed during the fall. By that, each lower one rises to the upper one and receives the light of the upper one. This is the impregnation.<\/p>\n\n\n\n

Yod<\/em> is Hochma<\/em>, upper AVI<\/em>. Hey<\/em> is Bina<\/em>, YESHSUT<\/em>. It follows that during the descent of the Parsas<\/em>\u2014meaning Malchut<\/em>\u2014from each degree, the Bina<\/em> and TM<\/em> of each degree return to their places and raise the lower degree to the upper one along with them. It follows that Bina<\/em> and TM<\/em> of Yod<\/em> returned to her and raised the degree of Hey<\/em> to the degree of Yod<\/em> along with them, and they became one.<\/p>\n\n\n\n

Similarly, Bina<\/em> and TM<\/em> of Hey<\/em> returned and elevated the degree, Vav<\/em>–Hey<\/em> along with them\u2014meaning ZON<\/em>\u2014to Hey<\/em>, and became one with the Hey<\/em>, to which Yod<\/em> was already connected.<\/p>\n\n\n\n

It therefore follows that the letter Yod<\/em> illuminates to the two letters Hey<\/em> together, since the bottom Hey<\/em>, Malchut<\/em>, has already clung to Ima<\/em>, the first Hey<\/em>, and that illumination is regarded as Ibur<\/em> [impregnation]. Yod<\/em> illuminates in two letters Hey<\/em>, and impregnates the first Hey<\/em> with the Nukva<\/em>. However, Vav<\/em>, ZA<\/em>, is also attached to Ima<\/em>. It is considered that Vav<\/em> is attached to the right line of Ima<\/em>, and Hey<\/em> is attached to the left line of Ima<\/em>.<\/p>\n\n\n\n

With the ascent of Bina<\/em> and TM<\/em> of each degree, becoming the left of the degree, a dispute awakened between right and left, and separation occurred between them. At that time separation occurred between Yod<\/em>–Hey<\/em>. Yod<\/em>, which is all right, separated to herself and rose. And the Nukva<\/em>, which is attached to the left line of Ima<\/em>, was completely darkened because the Hochma<\/em> in the left cannot illuminate without clothing of Hassadim<\/em> in the right. And since she is regarded as left without right, it was determined she would always be in the dark, for this is why she is night.<\/p>\n\n\n\n

Afterward ZA<\/em> in Ima<\/em> decided between the two lines\u2014right and left\u2014in Ima<\/em>, and the Daat<\/em> was made in her. Then she returned and illuminated, and opened in her gates. Next, the key, which includes six Sefirot<\/em>, ZA<\/em>, came and covered the door of Ima<\/em>. That is, after the decision of ZA<\/em>\u2014which is the key that includes six Sefirot<\/em>\u2014between her two lines, the Yod<\/em> resumed her illumination in the Hey<\/em>, and her five Sefirot KHB<\/em> TM<\/em>, each of which comprises ten, became 50 gates of Bina<\/em>. It is known that the last gate with respect to the Kelim<\/em> de<\/em> Ima<\/em> is concealed in Malchut de<\/em> Ima<\/em>, and it is Man\u2019ula<\/em> and the unattained 50th<\/sup> gate. For this reason, it requires covering and concealing. Therefore, NHY<\/em> de<\/em> Ima<\/em> clothe in ZA<\/em>, and ZA<\/em> covers them.<\/p>\n\n\n\n

He unites below, with Malchut<\/em>, with Nukva<\/em>, and with Ima<\/em>, Bina<\/em> and Malchut<\/em>. He unites in Bina<\/em>, as it decides between her two lines, and clothes her NHY<\/em>. He unites in Malchut<\/em>, mating with her and illuminating to her from his three lines. Woe to one who uncovers the door because when the Man\u2019ula<\/em> is uncovered, which is Malchut de<\/em> Midat ha Din<\/em> in the last gate of Ima<\/em>, he loses all his illuminations and his punishment is very grave. By that it has been clarified that the Malchut<\/em> has been darkened and needs ZA<\/em> to illuminate to her. This is the reason why the male governs the female.<\/p>\n","protected":false},"excerpt":{"rendered":"

1) What is the concealment of the book? Rabbi Shimon said, \u201cFive chapters are included in the great palace and […]<\/p>\n","protected":false},"featured_media":0,"parent":15764,"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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