{"id":15896,"date":"2026-01-20T10:34:44","date_gmt":"2026-01-20T10:34:44","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15896"},"modified":"2026-01-20T10:34:44","modified_gmt":"2026-01-20T10:34:44","slug":"a-book-above-and-a-book-below","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/a-book-above-and-a-book-below\/","title":{"rendered":"A Book Above and a Book Below"},"content":{"rendered":"\n

100) \u201cAnd let a book of remembrance be written.\u201d There is a book above, Hochma<\/em>, and there is a book below, Malchut<\/em>. A remembrance is the token of the holy covenant, Yesod<\/em>, taking and assembling to it all the life of above, all the upper Mochin<\/em>. A book of remembrance is two degrees that are one, and this is the name HaVaYaH<\/em>. Name [Hebrew: Shin<\/em>–Mem<\/em>] is one, Malchut<\/em>, and HaVaYaH<\/em> is one, ZA<\/em>, and it is all one word. Thus, a book of remembrance is one word but includes two degrees, which are Malchut<\/em> and Yesod<\/em>.<\/p>\n\n\n\n

101) There is a name and there is a name. There is a name above, where what is unknown and not implied at all is inscribed in knowledge, from Keter<\/em>, and it is called \u201ca high point,\u201d Hochma<\/em>, and there is a name below, Malchut<\/em>. It is written, \u201cFrom the end of the heaven to the end of the heaven,\u201d since \u201cThe end of the heaven,\u201d Yesod<\/em>, is called \u201cremembrance,\u201d and the name is a point below Yesod<\/em>, Malchut<\/em>, who is the name of that remembrance, Malchut<\/em>. She is the name of that remembrance, the end of the heaven that takes all the animals above, Mochin<\/em>.<\/p>\n\n\n\n

This is the end of the heaven below, Yesod<\/em>, whose name is \u201ca point below,\u201d Malchut<\/em>. This point is a book that stands in the calculation, Mochin<\/em> of a number. It is written, \u201cAnd let a book of remembrance be written before Him for those who fear the Lord and who contemplate His name.\u201d A book of remembrance is for those who contemplate His name, who gives Mochin<\/em> of calculation and number. A book and a name are the same thing in all the discernments, meaning Malchut<\/em>.<\/p>\n\n\n\n

102) Because this point stands in the middle, it is higher than all who united with her. VAK<\/em>, YESHSUT<\/em>, united in the upper book, Hochma<\/em>, and she is superior to them. VAK<\/em>, the six palaces of Beria<\/em>, united in the lower book, Malchut<\/em>, and it is superior to them. An upper book, a lower book, and all is called Torah.<\/p>\n\n\n\n

The upper Hochma<\/em> is the upper book. She is completely concealed in herself, who is the upper AVI<\/em>. However, she is revealed through Bina<\/em>, YESHSUT<\/em>, since the Hochma<\/em> appears in her, though not in her own place but to impart upon Malchut<\/em>, the lower book. This is why YESHSUT<\/em> are called a Merkava<\/em> [chariot\/structure] for the upper Hochma<\/em>. And Malchut<\/em>, too, once the middle point of the world has been established, the Hochma<\/em> no longer appears in her, herself, but through her seven palaces in Beria<\/em>, since the posterior Kelim<\/em> of Malchut<\/em> clothe in them, and there is no room for disclosure of Hochma<\/em>, except in the Kelim<\/em> de<\/em> Achoraim<\/em> of Malchut<\/em>.<\/p>\n\n\n\n

The point in the middle of the world, which returned to being Panim<\/em>, is superior to VAK<\/em>, the seven palaces of Beria<\/em> that unite in her. Although the Achoraim<\/em> of Malchut<\/em> are clothed in them and unite in her, and the Hochma<\/em> appears over them, they are not connected together with the Malchut<\/em> because Malchut<\/em> is Panim<\/em> and considered Hassadim<\/em> while they are Achoraim<\/em> and a Kli<\/em> for disclosure of Hochma<\/em> of the left. For this reason, The Zohar<\/em> compares her to upper Hochma<\/em>, the upper book, upper AVI<\/em>, who are in themselves considered Hassadim<\/em>, and the Hochma<\/em> in them appears in Kelim<\/em> de<\/em> YESHSUT<\/em>, their VAK<\/em>. Thus, Malchut<\/em> is considered Hassadim<\/em> after she was established as the middle point of the world, and her Hochma<\/em> appears in her VAK<\/em>, in the seven palaces of Beria<\/em>.<\/p>\n\n\n\n

It was said that VAK<\/em> united in the upper book, and she is superior to them. VAK<\/em> united in the lower book, and it is superior to them, since the upper book and the lower book are similar to one another\u2014both are considered Hassadim<\/em> and the Hochma<\/em> in them appears in their Merkava<\/em>. Therefore, both are called \u201cbook,\u201d and both are called Torah, as they are equal to one another.<\/p>\n\n\n\n

103) What is the difference between the upper book and the lower book? The upper book is the written Torah, upper Hochma<\/em>, since she is concealed and stands only in writing, where it should appear, for there is the place of YESHSUT<\/em>, so that Hochma<\/em> will appear below in Malchut<\/em>. The place is the next world, YESHSUT<\/em>. The lower book is the oral Torah. Oral are the Merkavot<\/em> [pl. of Merkava<\/em>] below, the seven palaces of Beria<\/em> on which Malchut<\/em> stands. It is so because they are not included in the upper writing, as they are not considered hidden like the upper Hochma<\/em> in YESHSUT<\/em>, who is called \u201cwriting.\u201d This is why they are called \u201coral,\u201d which is the disclosure of what exists in writing, since in the place of Malchut<\/em>, Hochma<\/em> appears in her Kelim<\/em> de<\/em> Achoraim<\/em>, the palaces of Beria<\/em>.<\/p>\n\n\n\n

104) That Torah stands on the mouth, on the seven palaces, which are her mouth for disclosure of Hochma<\/em>, as it is written, \u201cAnd from there it parted and became four heads.\u201d Thus, from the garden\u2014Malchut<\/em>\u2014and below begins the world of separation. It follows that the seven palaces of Beria<\/em> are already in the world of separation. This is why the Malchut<\/em> stands above them on the mouth.<\/p>\n\n\n\n

And the upper Torah, upper Hochma<\/em>, although she also stands above her Merkava<\/em>, YESHSUT<\/em>, she is nonetheless not called \u201coral Torah\u201d but \u201cwritten,\u201d meaning standing inside the writing. The writing, YESHSUT<\/em>, becomes a palace over the upper Hochma<\/em>, and the upper Hochma<\/em> stands inside that palace and hides there because the writing, YESHSUT<\/em>, is also the world of Atzilut<\/em>, like the upper Hochma<\/em>. This is why the writing is considered her palace, and this is why she is called \u201cthe written Torah\u201d and not \u201cthe oral Torah.\u201d<\/p>\n\n\n\n

105) But the Torah below, Malchut<\/em>, stands on her own Merkava<\/em>. She is called \u201coral\u201d because she stands atop them. And because she is not regarded as being from the internality, included in the writing, since the Hochma<\/em> in her is not concealed by the palaces like the written Torah\u2014since writing indicates concealment until someone comes and reads the text and reveals it\u2014and the Hochma<\/em> in her is revealed in the palaces and is not hidden. Hence, no seven palaces were made for that point, Malchut<\/em>, as with YESHSUT<\/em>, who became the upper point, since \u201cpalace\u201d means covering, and they do not cover. However, in themselves, they are also called \u201cpalaces\u201d because the Hochma<\/em> in them is in Achoraim<\/em>. And because Malchut<\/em> stands atop them, she is called \u201cdonation.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

100) \u201cAnd let a book of remembrance be written.\u201d There is a book above, Hochma, and there is a book below, Malchut. 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