{"id":15774,"date":"2026-01-19T15:30:14","date_gmt":"2026-01-19T15:30:14","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15774"},"modified":"2026-01-19T15:30:14","modified_gmt":"2026-01-19T15:30:14","slug":"chapter-five","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/chapter-five\/","title":{"rendered":"Chapter Five"},"content":{"rendered":"\n

57) There are seven degrees that one emerges from the others: Yod<\/em>–Vav<\/em>–Dalet<\/em>, Hey<\/em>, Vav<\/em>, Hey<\/em>, and Hey<\/em>. Yod<\/em> elicited Vav<\/em>–Dalet<\/em> in the filling, Yod<\/em>–Vav<\/em>–Dalet<\/em>. Dalet<\/em> was impregnated with Vav<\/em> and became Hey<\/em>, which then becomes Yod<\/em>, Hey<\/em>–Vav<\/em>–Yod<\/em>. These are four degrees Yod<\/em>, Vav<\/em>, Dalet<\/em>, and Hey<\/em>.<\/p>\n\n\n\n

Next, Hey<\/em> delivered Vav<\/em>, a fifth degree. Vav<\/em>, ZA<\/em>, elicited Hey<\/em> from inside in Atzilut<\/em>, who is the Nukva<\/em> and the sixth degree, and elicited Dalet<\/em>–Vav<\/em>, the souls of Adam and Eve outside of Atzilut<\/em>, a seventh degree, and hid the male and female of man, Dalet<\/em> Vav<\/em>, outside of Atzilut<\/em>. That is, He hid His face from them because they sinned in the tree of knowledge.<\/p>\n\n\n\n

58) \u201cIn the beginning God created the heaven and the earth.\u201d \u201cIn the beginning\u201d [Beresheet<\/em>] is a complete degree. \u201cCreated\u201d is half a saying, half a degree, since Beresheet<\/em> is HS<\/em> de<\/em> AA<\/em>, created is half the degree, Bina<\/em> and TM<\/em>, that came out of HS<\/em> into a degree below it, and three sowings were sown in her: Holam<\/em>, Shuruk<\/em>, Hirik<\/em>. They are father and son, and due to the exit, HS<\/em> and Bina<\/em> became two degrees that emerge from one another, father and son. HS<\/em> is the father, and Bina<\/em> is the son.<\/p>\n\n\n\n

HS<\/em> is blocked; Bina<\/em> is revealed. HS<\/em> is the upper Eden, which is blocked and concealed, and Bina<\/em> is the lower Eden, which goes out on its journeys in three places: Holam<\/em>, Shuruk<\/em>, and Hirik<\/em>. Then HaVaYaH<\/em> Yod<\/em>–Hey<\/em> appears, a saying and half a saying, through the journeying.<\/p>\n\n\n\n

\u201cGod [created] the,\u201d which is written after \u201cIn the beginning [God] created,\u201d means ADNI<\/em> EKYEH<\/em>. Et<\/em> [the] is Malchut<\/em>, ADNI<\/em>. Elokim<\/em> is Bina<\/em>, who returned to the Rosh<\/em> and became a complete degree NRNHY<\/em> in five letters Elokim<\/em>\u2014is called EKYEH<\/em>. Right and left participated together, and they are \u201cthe heaven,\u201d Tifferet<\/em>, who comprises HG<\/em>, right and left.<\/p>\n\n\n\n

\u201cThe heaven and the earth.\u201d \u201cAnd the\u201d is NHY<\/em>, as it is written, \u201cand the glory [Tifferet<\/em>], and the eternity [Netzah<\/em>], and the majesty [Hod<\/em>]; for all that is in the heaven and in the earth\u201d The heaven, Tifferet<\/em>, and NH<\/em> were participated together. \u201cFor all\u201d is Hod<\/em>. These NHY<\/em> are called \u201cthe small ZA<\/em> from the Chazeh<\/em> and below.\u201d \u201cThe earth\u201d is the last Malchut<\/em>, as it is written, \u201cHow mighty is Your name in all the earth.\u201d And also, \u201cThe whole earth is full of His glory,\u201d where earth [Eretz<\/em>] is Malchut<\/em>.<\/p>\n\n\n\n

\u201cIn the beginning\u201d is HS<\/em>. \u201cCreated\u201d is Bina<\/em> that came out of HS<\/em> and was sown in three sowings, Holam<\/em>, Shuruk<\/em>, Hirik<\/em>. \u201cGod\u201d [Elokim<\/em>] is Bina<\/em> after she returned to Hochma<\/em> and was completed in five lights NRNHY<\/em>. \u201cThe\u201d is the big Nukva<\/em> from Chazeh de<\/em> ZA<\/em> and above. \u201cHeaven\u201d is ZA<\/em>, and \u201cthe\u201d is NHY<\/em> de<\/em> ZA<\/em>, called \u201cthe small ZA<\/em>.\u201d \u201cEarth\u201d is Malchut<\/em>.<\/p>\n\n\n\n

59) \u201cLet there be a firmament in the midst of the water, and let it divide between water and water.\u201d It divides between the holy, ZA<\/em>, and the Holy of Holies, AA<\/em> and AVI<\/em>. It is so because a firmament is the Masach<\/em> of Tzimtzum Bet<\/em>, which stands at the Chazeh de<\/em> AA<\/em>, from which down begins ZA<\/em>. It follows that the firmament divides between Atik<\/em>, who is AA<\/em>, and ZA<\/em>, who was separated from AA<\/em> by the firmament and clings. He was not actually separated with a mouth speaking greatness, meaning Peh<\/em> de<\/em> AA<\/em>, where the Daat<\/em>, the tongue, is found, ZA<\/em> who rose to the Rosh<\/em> and decides there between Hochma<\/em> and Bina<\/em> and unites them together. Thus, although ZA<\/em> was separated from AA<\/em> through his Masach de<\/em> Chazeh<\/em>, which is called a \u201cfirmament,\u201d he still rose and clung once more to the Rosh<\/em> as Daat<\/em>.<\/p>\n\n\n\n

60) ZA<\/em> was detached from GAR<\/em> and was crowned in small Ketarim<\/em>, in VAK<\/em> de<\/em> GAR<\/em>, in five kinds of living water, in HGT<\/em> NH<\/em> de<\/em> Ima<\/em>, which are 500 years, called \u201cliving water\u201d or \u201clife,\u201d as it is written, \u201cand will place on it living water,\u201d Hesed<\/em>. \u201cHe is the living God, and the everlasting King,\u201d Gevura<\/em>. \u201cI shall walk before the Lord in the lands of the living,\u201d Netzah<\/em>. \u201cAnd the soul of my lord shall be bound in the bundle of life,\u201d Hod<\/em>. \u201cAnd the tree of life in the midst of the garden,\u201d Tifferet<\/em>. Yod<\/em>–Hey<\/em> HB<\/em>. Yod<\/em>–Vav<\/em>–Dalet<\/em> Hey<\/em>–Aleph<\/em>. HB<\/em> de<\/em> ZA<\/em> himself, HaVaYaH<\/em> filled with the letters Aleph<\/em>. EKYEH<\/em>, Keter<\/em>.<\/p>\n\n\n\n

They are the difference between water and water. The upper water above the firmament\u2014Yod<\/em>–Hey<\/em> Yod<\/em>–Vav<\/em>–Dalet<\/em> Hey<\/em>–Aleph<\/em> and EKYEH<\/em>\u2014is complete. And the lower water, below the firmament, is incomplete water. Above the firmament they are complete Rachamim<\/em>; below the firmament they are incomplete Rachamim<\/em>.<\/p>\n\n\n\n

61) \u201cAnd the Lord said, \u2018My spirit shall not abide in man forever, for he, too, is flesh.\u2019\u201d \u201cAnd the Lord said\u201d is when He settled and clothed in ZA<\/em>. From here comes a word in the name of its sayer, since the blocked Atik<\/em>, who is AA<\/em>, said, \u201cMy spirit shall not abide in the upper man,\u201d ZA<\/em>, because in the wind [Ruach<\/em>] that blows out of the two holes of Hotem<\/em> de<\/em> AA<\/em>, he draws life, meaning light of Hochma<\/em>, to the lower ones. For this reason ZA<\/em>, too, does not extend life to the lower man forever. But the owner of the saying, AA<\/em>, speaks of the upper man, ZA<\/em>. And once AA<\/em> dresses in ZA<\/em> to this small extent, he says it in relation to the lower man.<\/p>\n\n\n\n

62) It is written, \u201cAnd his days were one hundred and twenty years.\u201d Yod<\/em>–Vav<\/em>–Dalet<\/em> is Hochma<\/em> and life. Also, there are the letters Yod<\/em>–Vav<\/em>–Dalet<\/em> in the two holes of the Hotem<\/em>, since the partition between the two holes is Vav<\/em>, the right hole is Yod<\/em>, and the left hole is Dalet<\/em>. Yod<\/em>–Vav<\/em>–Dalet<\/em> is complete and incomplete. In herself, without the filling, Vav<\/em>–Dalet<\/em>, she is complete with ten Sefirot<\/em>. But with respect to the filling of Vav<\/em>–Dalet<\/em>, the Nukva<\/em> of the Yod<\/em>, she is incomplete. Hence, Yod<\/em> herself is one hundred, ten Sefirot<\/em>, each of which comprises ten, thus one hundred. The two letters Vav<\/em>–Dalet<\/em> that are incomplete are two times ten, which together are one hundred and twenty years.<\/p>\n\n\n\n

Yod<\/em> in herself, as she appears in ZA<\/em>, spreads to 10,000 years, since the whole of the Sefira<\/em> Hochma<\/em> spreads into 1,000. From here comes the verse, \u201cYou laid Your hand on me.\u201d His level diminished to one hundred cubits because he received the light of life from Yod<\/em>–Vav<\/em>–Dalet<\/em>, which is complete and incomplete, since Vav<\/em>–Dalet<\/em> that are incomplete are connected to Yod<\/em>–Vav<\/em>–Dalet<\/em>.<\/p>\n\n\n\n

63) \u201cThe fallen ones were in the earth in those days.\u201d It is as is written, \u201cAnd from there it parted and became four heads.\u201d From the place where the garden parted, Malchut de<\/em> Atzilut<\/em>, it is called \u201cfallen,\u201d meaning in all three worlds BYA<\/em>, for all who fell there from the degrees of Atzilut<\/em> are called \u201cfallen.\u201d<\/p>\n\n\n\n

It is written, \u201cAnd from there it parted,\u201d meaning that from there down it will part from Atzilut<\/em>. For this reason, Uza and Azael and the daughters of men, who were from the degrees of Atzilut<\/em> and fell below Malchut de<\/em> Atzilut<\/em> are called \u201cfallen.\u201d \u201cThe fallen ones were in the earth in those days,\u201d and not later, until Joshua came and the sons of God were concealed. These are the two silent spies of whom it is written, \u201cAnd the woman took the two men, and hid them.\u201d<\/p>\n\n\n\n

64) Until Solomon came and the daughters of men were included in Kedusha<\/em>, as it is written, \u201cI got me men-singers and women-singers, and the delights of the sons of men.\u201d It is written Taanugot<\/em> [delights] in feminine form, and not Taanugim<\/em> [also delights], which is masculine form because they were the daughters of men, the two harlots. The sons of men are the sons of men who were cast from other spirits in Atzilut<\/em> and were not included in the upper Hochma<\/em>. It is written, \u201cAnd the Lord gave Solomon wisdom [Hochma<\/em>]. It is also written, \u201cAnd he was wiser than all men,\u201d because he corrected the people spoken of here, who were not included in Adam de<\/em> Kedusha<\/em>.<\/p>\n\n\n\n

65) \u201cAnd the Lord gave Solomon wisdom.\u201d He gave him the upper five, Bina<\/em> that returned to being Hochma<\/em>. But not actually Hochma<\/em> because HS<\/em> was blocked and does not illuminate. All the Hochma<\/em> that illuminates is only from Bina<\/em> that returned to being Hochma<\/em>. \u201cAnd he was wiser than all men\u201d because from Bina<\/em> he was made wiser below. It is written, \u201cThey are the mighty ones who are from the world, men of the name.\u201d \u201cFrom the world\u201d means the upper world, Atzilut<\/em>, from which they fell. \u201cMen of the name,\u201d who behave in the holy name, Malchut<\/em>, who is called \u201cname.\u201d They who are not holy behaved in it, meaning the fallen ones behaved in it, extending from there Hochma<\/em> from above downward, which is not holy because it is forbidden to do so. But they did behave only in the name, in Malchut<\/em>.<\/p>\n\n\n\n

It is written, \u201cmen of the name,\u201d and not \u201cmen of the Lord [HaVaYaH<\/em>],\u201d ZA<\/em>, since it is diminution and not diminution because it diminishes from the name HaVaYaH<\/em>, and is not diminution because it is Malchut<\/em>, who is called \u201cname.\u201d It could not be written otherwise. Simply \u201cmen of the name\u201d were no longer regarded as man, as it is written, \u201cBut man abides not in honor.\u201d \u201cMan … in honor,\u201d the king\u2019s honor, that of Malchut<\/em>, and she is the honor of ZA<\/em>. Thus, a man who behaved in the name, Malchut<\/em>, let him not abide when he is without Ruach<\/em>.<\/p>\n\n\n\n

66) Thirteen kings of war are thirteen corrections of Dikna<\/em> de<\/em> AA<\/em>. In seven\u2014the thirteen receive from the seven corrections of Galgalta de<\/em> AA<\/em>. Seven kings are seven corrections of Galgalta de<\/em> ZA<\/em>. When their illumination spreads in the earth, in Malchut<\/em>, they are seen winning wars. When the illumination of Hochma<\/em> in the seven corrections of Galgalta<\/em>\u2014which surrenders the enemies, the Klipot<\/em>\u2014does not appear in their place, but in Malchut<\/em>, the triumph over the enemies of Kedusha<\/em> is seen in her.<\/p>\n\n\n\n

Nine climb up the degrees and run as they wish. These are the nine corrections of Dikna<\/em> de<\/em> ZA<\/em> that climb and run up the stairs: first VAK<\/em> de<\/em> Nefesh<\/em>, then GAR<\/em> de<\/em> Nefesh<\/em>, then VAK<\/em> de<\/em> Ruach<\/em>, then GAR<\/em> de<\/em> Ruach<\/em>, and so forth, as has already been explained. And there is no one to protest against them. Five kings stand in fright, unable to resist the four.<\/p>\n\n\n\n

Five kings are the five letters of Elokim<\/em>. The four kings are four letters HaVaYaH<\/em>. At the time when the point of Shuruk<\/em> comes out in Ima<\/em>, the letters ELEH<\/em> rise and connect to the letters MI<\/em> that remained in the degree, and the five letters, Elokim<\/em>, reunite in Ima<\/em>. A blockade was made where due to the lack of Hassadim<\/em>, Hochma<\/em> does not illuminate, as well.<\/p>\n\n\n\n

The five kings stand in fright because they cannot illuminate. At that time ZA<\/em> rises as the point of Hirik<\/em> and diminishes the left, by which he unites the right and the left and three lines come out in Ima<\/em>, HBD<\/em>, the four letters HaVaYaH<\/em>. It is so because the two lines\u2014right and left\u2014are Yod<\/em>–Hey<\/em>, and ZA<\/em>, the middle line that unites them, is Vav<\/em>–Hey<\/em>, Hassadim<\/em> and Gevurot<\/em> in Daat<\/em>. The Hassadim<\/em> are Vav<\/em> and the Gevurot<\/em> are Hey<\/em>.<\/p>\n\n\n\n

They were \u201cunable to resist the four\u201d means that the five letters Elokim<\/em> in the left line of Bina<\/em> could not resist the decision in the middle line before the four letters HaVaYaH<\/em>. The middle line diminished the left line from GAR<\/em> de<\/em> GAR<\/em> and united them in four letters HaVaYaH<\/em>, which is the correction of HBD<\/em>.<\/p>\n\n\n\n

67) After the clarification that the four letters HaVaYaH<\/em> defeated the five letters Elokim<\/em> because a correction of lines was established in Bina<\/em> in HBD<\/em>, in the four letters HaVaYaH<\/em>, four kings emerged and were born toward the four kings. The four kings in ZA<\/em>, HGTM<\/em>, emerge and are emanated from the four kings in HBD<\/em>, in Bina<\/em>, since out of three emerges one, and one is rewarded with the three of them. HGTM<\/em> in ZA<\/em> hang on HBD<\/em> in Bina<\/em> like grapes in a bunch, since from them they emerged and from them they exist.<\/p>\n\n\n\n

Seven runners are included in them, seven Sefirot HGT<\/em> NHYM<\/em> in the general Malchut<\/em>. When the Hochma<\/em> appears in her they run and hurry, as it is written, \u201cAnd the animals were running and returning.\u201d They are included in the four kings, HGTM<\/em>.<\/p>\n\n\n\n

They testify a testimony when they are not in their place because when they discover illumination of Hochma<\/em>, called \u201ctestimony,\u201d they must come down from their place because Malchut<\/em> does not receive Hochma<\/em> except when she is included in Malchut<\/em> above the Chazeh<\/em>, where she is a fourth to HGT<\/em> and is included in them. But there the Hochma<\/em> does not appear in her due to lack of Hassadim<\/em>. Rather, after she comes down from there to below Chazeh de<\/em> ZA<\/em> and becomes seventh, she testifies a testimony that the Hochma<\/em> appears in her. Thus, she testifies a testimony, only not in her place, and in her own place she cannot testify.<\/p>\n\n\n\n

The tree that perfumes\u2014Yesod<\/em> de<\/em> ZA<\/em> that gives Hassadim<\/em> to Malchut<\/em>, and the Hochma<\/em> is perfumed with Hassadim<\/em>\u2014sits in the seven Sefirot<\/em> of Malchut<\/em>. Branches stretch out from him\u2014which are Hassadim<\/em>\u2014where birds nest and grip, meaning degrees of Hochma<\/em> that clothe in his Hassadim<\/em>. Under Yesod<\/em> de<\/em> ZA<\/em>, the animal, Malchut<\/em>, who governs the tree, takes cover in his shade. There are two ways in it, the tree of knowledge of good and evil. If he is rewarded, it is good; if he is not rewarded, it is bad.<\/p>\n\n\n\n

If he is rewarded, the good rules and he walks in seven pillars, HGT<\/em> NHYM<\/em> de<\/em> Nukva<\/em>, illumination of Hassadim<\/em> that surround the tree of knowledge and govern it. He is rewarded with four animals: lion, ox, vulture, and man, NHYM<\/em>, the lower Merkava<\/em> [assembly \/chariot], which roll in four directions. This is the disclosure of illumination of Hochma<\/em>. NH<\/em> are south and north; Yesod<\/em> and Malchut<\/em> are east and west, and the illumination of Hochma<\/em> appears only as they roll.<\/p>\n\n\n\n

68) A serpent that runs in 370 leaps, leaps over the mountains, jumps on the hills, its tail in its mouth, it punctures on two sides with its teeth. When it journeys it stops and its body divides to three sides.<\/p>\n\n\n\n

The left in itself, the light of Hochma<\/em> in relation to itself, is called a \u201cserpent.\u201d The light of Hochma<\/em> is called \u201cgames [or playing].\u201d The Creator is playing with the righteous in the Garden of Eden. A serpent that runs in 370 leaps is the left line, called \u201cserpent,\u201d which reveals Hochma<\/em>, called 370 and \u201cplaying.\u201d Running is as is written, \u201cAnd the animals ran and returned.\u201d In leaps means as is written, \u201cLeaps over the mountains, jumps on the hills.\u201d Mountains are HGT<\/em>, where the Hassadim<\/em> are covered and there is no place for disclosure of Hochma<\/em>. Hence, the Hochma<\/em> leaps over them so as to not illuminate in them. It jumps and illuminates on the hills, NHY<\/em>, in which the Hochma<\/em> appears.<\/p>\n\n\n\n

\u201cIts tail is in its mouth, in its teeth\u201d is its Dinim<\/em>. Initially, they were at its end. They were corrected into being a head in its mouth, in its teeth. It is punctured in two Behinot<\/em>\u2014Dinim<\/em> de<\/em> Man\u2019ula<\/em>, which are corrected at the GAR<\/em> of the degree, where there is the root of the scales, and Dinim<\/em> de<\/em> Masach de<\/em> Hirik<\/em> in the middle line, where the scales are standing. Were it not for these two forces that diminish it, it would not yield into uniting with the right line.<\/p>\n\n\n\n

The illumination of Hochma<\/em> does not appear solely in the left line, due to lack of Hassadim<\/em>, but by combining the three lines together. If even one line from them were missing, the Hochma<\/em> would not illuminate. It is so because if the right line were absent, the left would not illuminate for lack of Hassadim<\/em>. If the middle line were missing, the left would not unite with the right to receive Hassadim<\/em> from it.<\/p>\n\n\n\n

The serpent, the left line, stopped and divided into three directions, three lines. It is so because the Hochma<\/em> in it does not illuminate from its own body alone, from the left line by itself, but by connecting the three lines together. It is considered that its body divided between the three lines, where each carries a part of the disclosure of its body, and when they are joined together it appears.<\/p>\n\n\n\n

69) It is written, \u201cAnd Enoch walked with God, and he was gone because God took him.\u201d It is also written, \u201cTeach [Hanoch<\/em> means both \u201cteach\u201d and Enoch] the boy by his way.\u201d It is that certain boy, Angel Matat. Enoch became the boy Matat. \u201cGod\u201d means Malchut<\/em>, and not \u201cthe Lord,\u201d ZA<\/em>, since he became a servant of Malchut<\/em>. \u201cAnd he was gone\u201d means he was not in the name Enoch \u201cbecause God took him\u201d to be called \u201cthe angel of God.\u201d<\/p>\n\n\n\n

70) There are three courthouses, three sowings in Holam<\/em>, Shuruk<\/em>, Hirik<\/em>. Three kinds of Din<\/em> in the three lines are four because the middle line includes two Dinim<\/em> in the Holam<\/em> and in the Shuruk<\/em>. They are four courthouses because in the Holam<\/em> there are Dinim<\/em> de<\/em> Nukva<\/em>, Malchut<\/em> that rose to Bina<\/em>, and in the Shuruk<\/em> there are Dinim<\/em> de<\/em> Dechura<\/em> [male Dinim<\/em>], the blocking of Hassadim<\/em>. Both are present in the middle line, which includes them.<\/p>\n\n\n\n

There are four courthouses above, in AVI<\/em> in ZA<\/em>, in the four Mochin HB<\/em> HG<\/em>. There are four courthouses below, in YESHSUT<\/em> in ZA<\/em>. Although there are only three Mochin<\/em> there, HB<\/em> and Daat<\/em>, the Daat<\/em> still includes the two kinds of Dinim<\/em> in HB<\/em>. It is written, \u201cYou shall do no wrong in judgment, measurement, weight, or quantity.\u201d \u201cJudgment\u201d is the right line; \u201cmeasurement\u201d is the left line; \u201cweight\u201d is the middle line; and \u201cquantity\u201d is Malchut<\/em>.<\/p>\n\n\n\n

A harsh Din<\/em> is Dinim<\/em> de<\/em> Shuruk<\/em>. A Din<\/em> that is not harsh is Dinim<\/em> de<\/em> Holam<\/em>. A Din<\/em> in weight is when the two Dinim<\/em> are included in the middle line, equal in one connection. This is in YESHSUT de<\/em> ZA<\/em>, which are regarded as only three Mochin<\/em> HBD<\/em>. Din<\/em> that is not of equal weight is the two Dinim<\/em> in the middle line that are not equal and each is distinguished separately. This is in AVI<\/em> in ZA<\/em>, hence they are regarded as four Mochin<\/em>, HB<\/em> HG<\/em>.<\/p>\n\n\n\n

The mild Din<\/em> has no harsh Din<\/em> or Din<\/em> that is not harsh. It is the left line of the Nukva<\/em>, in which there is no harsh Din<\/em> of the left, of ZA<\/em>, and no Din<\/em> that is not harsh from ZA<\/em>, for it is left and not right.<\/p>\n\n\n\n

71) \u201cAnd it came to pass, when men began to multiply on the face of the earth.\u201d \u201cMen began to multiply\u201d is as is written,\u201d \u201cFor he, too, is flesh.\u201d \u201cFor he, too\u201d has the letters of Moses [in Hebrew], Shin<\/em>, Mem<\/em>, and Bet<\/em>–Gimel<\/em>, which are the letter Hey<\/em>. This is why it is written, \u201cmen,\u201d implying the upper Adam, Moses, a Merkava<\/em> for ZA<\/em>.<\/p>\n\n\n\n

It is also written, \u201cOn the face of the earth,\u201d although the degree of Moses is above in ZA<\/em>, in the heaven. It is written, \u201cAnd Moses did not know that the skin of his face beamed.\u201d \u201cSkin\u201d is Malchut<\/em>. \u201cBeamed\u201d is the name of the Malchut<\/em> that clothes Bina<\/em> above. \u201cMoses did not know\u201d that his Malchut<\/em>, the upper Malchut<\/em>, is attached to Bina<\/em>.<\/p>\n\n\n\n

72) \u201cThe skin of his face beamed,\u201d as it is written, \u201cAnd Samuel took the horn of oil,\u201d since anointing kings is with a horn. It is the tenth of the king, Malchut<\/em>, the tenth Sefira<\/em> of ZA<\/em>. It comes from the Yovel<\/em> [50th<\/sup> year anniversary, jubilee], from Ima<\/em>. The horn, Malchut<\/em>, was crowned in Yovel<\/em>, the tenth was crowned in Ima<\/em>, Bina<\/em>, which clothes her and becomes like Bina<\/em>. It is called \u201chorn\u201d because Malchut<\/em> takes from Bina<\/em>, who is Yovel<\/em>, a horn and the wind in it, so the spirit [also \u201cwind\u201d in Hebrew] of Bina<\/em> will return to her, her Mochin<\/em>.<\/p>\n\n\n\n

73) The horn is of Yovel<\/em>, of Ima<\/em>, the first Hey<\/em> of HaVaYaH<\/em>, which blows the spirit of life to all, and all return to their places, as it is written, \u201cAha, Lord God [ADNI<\/em> Elokim<\/em>].\u201d HaVaYaH<\/em> punctuated as Elokim<\/em> is Bina<\/em>. ADNI<\/em> is Malchut<\/em>. When the first Hey<\/em> is seen to the bottom Hey<\/em>, Bina<\/em> to Malchut<\/em>, when they are clothed in one another, it is called by the full name, ADNI<\/em> Elokim<\/em>. When in the future [end of correction] this clothing will be permanent, it is written, \u201cAnd the Lord alone shall be exalted in that day.\u201d Thus far the chasteness of the king has been blocked and crowned, meaning the book of chasteness. Happy is one who has entered in wisdom and has emerged, who knows her paths and her ways.<\/p>\n","protected":false},"excerpt":{"rendered":"

57) There are seven degrees that one emerges from the others: Yod–Vav–Dalet, Hey, Vav, Hey, and Hey. Yod elicited Vav–Dalet in the filling, Yod–Vav–Dalet. Dalet was impregnated with Vav and became Hey, which then becomes Yod, Hey–Vav–Yod. […]<\/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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