{"id":15990,"date":"2026-01-21T13:43:17","date_gmt":"2026-01-21T13:43:17","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15990"},"modified":"2026-01-21T13:43:17","modified_gmt":"2026-01-21T13:43:17","slug":"the-firmaments-over-the-garden-of-eden","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-firmaments-over-the-garden-of-eden\/","title":{"rendered":"The Firmaments over the Garden of Eden"},"content":{"rendered":"\n

292) In the Garden of Eden below, the Garden of Eden of the earth, the firmament that stands above it has high secrets. When the Creator made the firmament, He brought fire and water from the throne, the world of Beria<\/em>, and joined them together, making the firmament below, on our earth, out of them. They expanded until they reached the place of the Garden of Eden, and did not expand further.<\/p>\n\n\n\n

What did the Creator do? He took another fire and water\u2014which are present and not present, revealed and not revealed\u2014from the upper, holy heaven, HB<\/em> de<\/em> ZA<\/em>, which is called \u201cheaven of Atzilut<\/em>.\u201d Of these fire and water, which were taken from the upper heaven, He made the expansion of the firmament, and spread them over the Garden of Eden of below. That firmament, Daat<\/em>, joins with the other firmament, on our earth, Tifferet<\/em>.<\/p>\n\n\n\n

The firmament is the new Sium<\/em> [end] that was done in each degree due to the ascent of Malchut<\/em> to Bina<\/em> of each degree. Sometimes it is said that the middle line is called \u201cfirmament,\u201d which is the heaven, Tifferet<\/em>, since the new Sium<\/em> was made at the point of Holam<\/em>, where Malchut<\/em> rose to Bina<\/em>.<\/p>\n\n\n\n

However, along with the exit of the point of Shuruk<\/em>, the left line, a dispute was made, which wanted to completely annul that Sium<\/em> and illuminate from above downward, until the middle line came and determined that the left would illuminate only from below upward and the new Sium<\/em> would not be cancelled. At that time, Bina<\/em> and TM<\/em>, who were below the new Sium<\/em>, were forced to rise above the new Sium<\/em> and bond in their degree. Thus, the middle line made the new Sium<\/em> that was made at the point of Holam<\/em> so it would be constant and forever existing. It follows that the new Sium<\/em> was made permanent in the middle line, Masach de<\/em> Hirik<\/em>, which is why at one time we called the firmament \u201cthe new Sium<\/em> of Tzimtzum Bet<\/em> [second restriction],\u201d and another time, \u201cmiddle line.\u201d<\/p>\n\n\n\n

And as there are heaven and earth in Atzilut<\/em>, where the middle line, ZA<\/em>, which includes HGT<\/em> NHY<\/em>, is called \u201cthe heaven of Atzilut<\/em>,\u201d and below it is the general Malchut<\/em>, which is called \u201cearth,\u201d so there are heaven and earth in the world of Assiya<\/em>. Heaven is the middle line, which includes HGT<\/em> NHY<\/em>, and below it is Malchut de<\/em> Assiya<\/em>, which is called \u201cearth.\u201d<\/p>\n\n\n\n

It was said that the heaven below, in the world of Assiya<\/em>, are ten curtains, since those HGT<\/em> NHY<\/em> in the middle line contain ten Sefirot<\/em> because the Hesed<\/em> includes KHB<\/em>, and the Yesod<\/em> in it includes Malchut<\/em>, Ateret<\/em> Yesod<\/em>. There are ten curtains, as it is written, \u201cStretching out heaven like a curtain.\u201d And yet, Malchut<\/em> in it, the crown, is not the real Malchut<\/em>, but is included in Yesod<\/em>. This is why we regard them as only nine firmaments, and Malchut<\/em> is the earth completely below the firmament, who is the tenth.<\/p>\n\n\n\n

And as the heaven of Assiya<\/em> include ten firmaments, the earth of Assiya<\/em> includes ten Sefirot<\/em>, which are seven lands. The top one among them, Bina<\/em>, which includes GAR<\/em>, is the earth on which we sit. However, this Bina<\/em> of the lands of Assiya<\/em>, on which we sit, also divides into ten Sefirot<\/em>, and we sit only in the ZAT<\/em> of this Bina<\/em>, in which the land of Israel is the Yesod<\/em>, and that Bina<\/em> de<\/em> Bina<\/em> includes GAR<\/em>, which is the Garden of Eden of the earth.<\/p>\n\n\n\n

Every ten curtains of the heaven of Assiya<\/em> are ten Sefirot de<\/em> Tifferet<\/em>, which includes HGT<\/em> NHY<\/em>. And where did the middle line come from? After all, it is an offshoot of the subduing of the two lines\u2014right and left\u2014in Bina<\/em>, fire and water, in the matter of \u201cThree come out of one, and one is rewarded with the three of them.\u201d<\/p>\n\n\n\n

Thus, from which Bina<\/em> did the middle line of Assiya<\/em> come out when the real Bina<\/em> is neither in Assiya<\/em> nor in Yetzira<\/em>? From the fire and water of the world of Beria<\/em>, which is called \u201cthe throne,\u201d which the middle line associated and joined together. The firmament below came out as three that come out of one, which are the ten firmaments of Assiya<\/em>, as in one that is rewarded with the three of them. From Beria<\/em>, it extends to the world of Assiya<\/em> because there is no level of Bina<\/em> below the world of Beria<\/em>, meaning that a middle line will connect the two lines in her.<\/p>\n\n\n\n

Yet, the level of Bina<\/em> that exists in the world of Beria<\/em> is regarded as merely the exterior of Bina<\/em>. The middle line that comes out of it is not Daat<\/em>, but Tifferet<\/em>, ZAT<\/em>, which is enough for being firmaments on ZAT<\/em> of the land of Assiya<\/em>, as well as on the land on which we sit, ZAT<\/em> de<\/em> Bina<\/em> of the land of Assiya<\/em>. But how will the middle line suffice for the Garden of Eden, Bina<\/em> de<\/em> Bina<\/em> of the land of Assiya<\/em>, whose middle line should be Daat<\/em>, the middle line of the actual GAR<\/em>, which comes out of fire and water of Bina<\/em> de<\/em> Beria<\/em>, being only the externality of Tifferet<\/em>?<\/p>\n\n\n\n

Since those firmaments extended from fire and water of Bina<\/em> de<\/em> Beria<\/em>, which are externality and Tifferet<\/em>, which includes ten curtains, how could they overlap the Garden of Eden, which is Bina<\/em> de<\/em> Bina<\/em> of the land of Assiya<\/em>, since the middle line that overlaps it needs to be actual middle line of GAR<\/em>, which is Daat<\/em>? Therefore, when they arrived at the Garden of Eden of the earth, they sat and could not expand over the Garden of Eden. And although our earth is from Bina<\/em> of the earth of Assiya<\/em>, too, but only from ZAT<\/em> of this Bina<\/em>, the externality of Bina<\/em>, this is why the middle line from fire and water of Beria<\/em> is enough for them. But the Garden of Eden, that Bina<\/em> de<\/em> Bina<\/em>, is actual GAR<\/em> and requires a middle line from actual GAR<\/em>.<\/p>\n\n\n\n

The Creator took from the middle line, which determines between HB<\/em> de<\/em> ZA<\/em>, which is called \u201cheaven,\u201d who is the middle line of GAR<\/em> de<\/em> ZA<\/em>, which is called Daat<\/em>. From this Daat<\/em>, the firmament over the Garden of Eden of the earth expanded and made the expansion of the firmament from them\u2014determining between fire and water\u2014which is the middle line, called \u201cfirmament,\u201d Daat<\/em>, and spread them over the Garden of Eden below, Bina<\/em> de<\/em> Bina<\/em> of the land of Assiya<\/em>. It connects with the other firmament like the nature of Daat<\/em> that connects and spreads into HGT<\/em> NHY<\/em>, Tifferet<\/em>, thus connecting this firmament, Daat<\/em>, with the rest of the firmaments of Assiya<\/em>, which are Tifferet<\/em>.<\/p>\n\n\n\n

It was said that they are present and not present, revealed and not revealed, that fire and water, HB<\/em> de<\/em> ZA<\/em>, are not of upper AVI<\/em> de<\/em> ZA<\/em>, that they are completely unattainable and the Hochma<\/em> does not appear in them. Rather, they are HB<\/em> de<\/em> YESHSUT de<\/em> ZA<\/em>, in which the Hochma<\/em> appears in Daat<\/em> and they are attainable, though not in their own place, in ZA<\/em>, but after they expand into Malchut<\/em>. The present and not present, revealed and not revealed\u2014on the one hand the Yod<\/em> came out of their Avir<\/em> and the Hochma<\/em> appeared, hence they are attainable, and on the other hand they are not present and not revealed. Thus, in the place of ZA<\/em>, they are unattainable, but only after they expand into Malchut<\/em>, which is the place of disclosure of the Hochma<\/em>.<\/p>\n\n\n\n

293) There are four colors in the expansion of the firmament over the garden\u2014white, red, green, and black. These are three lines\u2014right, left, and middle, white, red, and green\u2014and black is Malchut<\/em> who receives these three lines. There are four openings below the expansion of the firmament in those four colors. These are opened to the four sides of the firmament over the garden. South and north are HG<\/em>, and east and west are TM<\/em>. Four lights open in these four openings from these fire and water, HB<\/em> de<\/em> ZA<\/em>, from which the firmament was made.<\/p>\n\n\n\n

294) Two lights illuminate in two openings on the right of that opening, out of the expansion of the side of water in the firmament, which was made of the fire and water, the light of Hassadim<\/em>. That is, in the opening on the right, on the south side, Hesed<\/em>, in the opening opposite the anterior, on the east, Tifferet<\/em>. It is so because east and west are called Panim<\/em> and Achor<\/em> [anterior and posterior], and the light of Hassadim<\/em> also illuminates in Tifferet<\/em>.<\/p>\n\n\n\n

295) A single letter is inscribed inside the light that illuminates to the right side. It illuminates, protrudes, and sparkles in a sparkling out of that light. This is the letter Mem<\/em>, the first letter in Michael. It stands in the middle of the light in the opening. This letter rises and falls, and does not stand in one place. The light on the right takes that letter and takes it out. Hence, it does not stand in one place, as it is written, \u201cAnd animals ran to and fro,\u201d not standing in one place.<\/p>\n\n\n\n

296) Within the light that illuminates opposite the Panim<\/em>, east, Tifferet<\/em>, a single letter is inscribed, illuminating, protruding, and sparkling in a sparkle within that light. This is the letter Reish<\/em>, the first letter of the angel Raphael. Sometimes the Bet<\/em> is seen, the first letter of Angel Boel, standing in the middle of the light of the opening, going up and down. Sometimes it appears and sometimes it does not appear. It does not stand in one place, as it is written, \u201cand the animals ran to and fro.\u201d Those two letters stand in the middle of the light of the two openings. When the souls of the righteous come to the Garden of Eden, those two letters come out of that light and stand over that soul, rising and falling, as it was written, \u201cRan to and fro.\u201d<\/p>\n\n\n\n

297) Two Merkavot<\/em> [pl. of Merkava<\/em>] rush and descend from above out of those two openings\u2014the upper Merkava<\/em> of Michael, master of the deputies. The second Merkava<\/em> is of the high appointee, Boel, the honorable servant, Raphael. They come down and stand over the soul, telling her, \u201cCome in peace; peace will come.\u201d Then those two letters rise and stand in their places, and are hidden inside the light of the openings.<\/p>\n\n\n\n

298) There are two other openings. Two other lights blaze out of the fire through those openings, one to the left and one to the back. Two other letters blaze in those lights and sparkle within them. One letter is Gimel<\/em>, and one letter is Nun<\/em>. These are the first letters of the angels Gabriel and Nuriel. When the first letters return to their places, those other two letters sparkle and rise and fall, coming out of those lights in the openings, and standing over the soul.<\/p>\n\n\n\n

299) At that time, two Merkavot<\/em> come down from these two openings. One Merkava<\/em> is that of Gabriel, a high and honorable appointee. The other Merkava<\/em> is that of Nuriel, a high appointee. They come down from these openings and stand over the soul, and the letters Gimel<\/em> Nun<\/em> return to their places.<\/p>\n\n\n\n

In the new Sium<\/em> [end] that was made in the middle of the degree, at the point of Holam<\/em>, a new opening was made for the lower one due to Malchut\u2019s<\/em> ascent to Bina<\/em>, so it could rise to the upper one and receive the Mochin<\/em> from him. Were it not for this new Sium<\/em> that was made in the middle of each degree, there would be no inlet and a way for the lower one to rise even a bit above its degree. Therefore, in the beginning, an opening was made in the middle, and from that opening, four openings came out and expanded to the four sides, under the firmaments.<\/p>\n\n\n\n

The firmament is the middle line, which sustains the new Sium<\/em> that was made in the middle of the degree, at the point of Hirik<\/em>, in the place of the Bina<\/em> in her. Even after Malchut<\/em> returned and descended from Bina\u2019s<\/em> place to her own place, the new Sium<\/em> was not cancelled because of that, and those half of Bina<\/em> and TM<\/em> that were purified from the new Sium<\/em> by Malchut\u2019s<\/em> descent, do not connect to their degree while they are in their place. Rather, they must rise above the new Sium<\/em> where they connect to their degree.<\/p>\n\n\n\n

The last firmament of the nine firmaments, Yesod<\/em>, is in the place of the new Sium<\/em> that was established, in the middle of the degree in the place of Bina<\/em> of the degree. That opening is the new Sium<\/em> itself, which has become an opening for the lower one. It stands in the middle of the degree, in the place of the new Sium<\/em>, and is below all nine firmaments, at the firmament of Yesod<\/em>, at its end, where the new Sium<\/em> in the middle of the degree stands.<\/p>\n\n\n\n

Out of that opening in the middle of the firmaments in the garden comes a single light that divides into four sides in four openings. The opening that was done for the lower one, at the place of the new Sium<\/em>, which stands in the middle of the degree, the place of Bina<\/em>, the light comes out from there to the lower one, which are HG<\/em> TM<\/em>. First, the lower one ascends through the opening to the upper one with the Bina<\/em> and TM<\/em> of the upper one, from the firmament and above, where it receives the lights HG<\/em> TM<\/em>. Subsequently, the lower one descends to its place with these Mochin<\/em>, and the light divides into four sides, HG<\/em> TM<\/em>, in four openings. Each Moach<\/em> is distinct with a special opening. The opening on the south illuminates for the Moach<\/em> of Hesed<\/em>; the opening on the north illuminates for the Moach<\/em> of Gevura<\/em>; the opening on the east illuminates for the Moach<\/em> of Tifferet<\/em>; and the opening on the west illuminates for the Moach<\/em> of Malchut<\/em>.<\/p>\n\n\n\n

Also, there are four colors in the expansion of the firmament on the garden, four Mochin HG<\/em> TM<\/em>, which are three lines and Malchut<\/em> who receives them. They illuminate inside the firmament over the garden, which is Bina<\/em> de<\/em> Bina<\/em> of Malchut de<\/em> Assiya<\/em>, and that firmament, too, divides into nine firmaments, receiving its illumination from HB<\/em> de<\/em> ZA<\/em> de<\/em> Atzilut<\/em>. There are four openings below the expansion of the firmament in those colors. Yet, the openings are not in the place of the colors because the colors are in the firmament itself, from Yesod<\/em> of the firmament and above, while the openings are under the Yesod<\/em> of the firmament, actually at its Sium<\/em>\u2014the new Sium<\/em> that was made in the middle of the degree\u2014which became an opening for the lower degree, which is the souls of the righteous in the Garden of Eden. Also, they receive illuminations of four colors inside the firmaments, hence those colors extend from them, but the openings do not stand in the same place with them.<\/p>\n\n\n\n

Four lights open in those four openings out of these fire and water, HB<\/em> de<\/em> ZA<\/em>, from which the firmament was made. This is because these fire and water are two lines, right and left of ZA<\/em> de<\/em> Atzilut<\/em>, where the firmament of ZA<\/em>, Daat<\/em>, is the middle line that unites them, and it is three colors, white, red, and green, and Malchut<\/em> that is connected in Daat<\/em> is the black color. These illuminations extend to the openings HG<\/em> TM<\/em> where each Moach<\/em> illuminates through the opening on its side.<\/p>\n\n\n\n

These four divide into two Behinot<\/em> [discernments]\u2014water and fire. Water is illumination of Hassadim<\/em>, the light of Hesed<\/em> on the south, and the light of Tifferet<\/em> that is on the east. The fire of Hochma<\/em> is the light of Gevura<\/em> on the north, and the light of Malchut<\/em> that is on the west. First, these two lights\u2014water, in the south and in Tifferet<\/em>, which are Hassadim<\/em>\u2014illuminate on the soul. Then two lights that are fire illuminate in the north and in the west, which are illumination of Hochma<\/em>.<\/p>\n\n\n\n

The place from which the heaven of the Garden of Eden receives is the firmament over the garden, from those fire and water that were taken from the upper heaven, ZA<\/em> de<\/em> Atzilut<\/em>. And from which place does the earth in the Garden of Eden receive, the garden itself? Each Behina<\/em> [singular of Behinot<\/em>] receives from its corresponding Behina<\/em> above. Therefore, as the heaven of the Garden of Eden receive from the fire and water of the upper heaven, ZA<\/em>, the earth in the Garden of Eden, the garden itself, receives from the earth above, Malchut de<\/em> Atzilut<\/em>, through her Merkava<\/em>, which is the four angels\u2014Michael, Gabriel, Raphael, and Nuriel, called \u201cfour Merkavot<\/em>\u201d\u2014on which Malchut<\/em> rides and appears.<\/p>\n\n\n\n

However, they also cannot expand and illuminate below to the souls in the garden unless through the four openings, since those four angels are also the four Behinot HG<\/em> TM<\/em>. For this reason, Michael illuminates through the opening on the south of the firmament; Gabriel illuminates through the opening on the north of the firmament, Raphael illuminates through the opening on the east of the firmament, and Nuriel illuminates through the opening on the west of the firmament.<\/p>\n\n\n\n

We should also know that these four angels illuminate to the souls themselves, as long as they did not complete their giving. However, once they have completed their giving, they return to their places above, leaving in their places, in the four openings, only four Reshimot<\/em>, which are the first letters of their names\u2014Mem<\/em> from Michael, Reish<\/em> from Raphael, Gimel<\/em> from Gabriel, and Nun<\/em> from Nuriel.<\/p>\n\n\n\n

This is so because a Reshimo<\/em> is considered Nefesh<\/em> everywhere, and the four letters in each angel are four Kelim<\/em> for four lights NRNH<\/em> in them. Also, it is known that there is an inverse relation between Kelim<\/em> and lights, so when there is only Nefesh<\/em> of lights in a degree, it should clothe in the bigger Kli<\/em>. Hence, because only a Reshimo<\/em> remained of the light of each angel, his Nefesh<\/em>, the first letter of his name had to remain as a Kli<\/em> for that Reshimo<\/em>, since the first letter is the biggest Kli<\/em> of all the letters in his name.<\/p>\n\n\n\n

Therefore, we should discern two kinds of lights in these openings in the firmament over the garden.<\/p>\n\n\n\n

    \n
  1. What the firmaments themselves receive from the upper heaven,\u00a0ZA<\/em>\u00a0de<\/em>\u00a0Atzilut<\/em>. It was said, \u201cFour lights open in these four openings from these fire and water,\u00a0HB<\/em>\u00a0de<\/em>\u00a0ZA<\/em>, from which the firmament was made.\u201d<\/li>\n\n\n\n
  2. Reshimot<\/em>\u00a0of lights that the earth of the Garden of Eden\u2014the garden itself\u2014receives from the upper earth,\u00a0Malchut<\/em>, through the four angels. These\u00a0Reshimot<\/em>\u00a0are the first letters of their names. It was said, \u201cA single letter is inscribed inside the light that illuminates to the right side. It illuminates, protrudes, and sparkles in a sparkling out of that light. This is the letter\u00a0Mem<\/em>, the first letter in Michael. It stands in the middle of the light in the opening.\u201d It is likewise in the rest of the openings.<\/li>\n<\/ol>\n\n\n\n

    Thus, there are two kinds of lights in these openings, from the upper heaven and from the upper earth. When the souls of the righteous come to the Garden of Eden, these two letters come out from that light and stand over that soul. This is because right at the arrival of the soul of the righteous to the Garden of Eden, the four Reshimot<\/em> of the four angels who remained in the openings from the giving that had ceased illuminate for him. Afterwards, two Merkavot<\/em> rush to descend from above out of those two openings. That is, the angels themselves come to give to the soul in the Garden of Eden and divide the four angels into doubles: 1) two to the side of Hassadim<\/em>, on the south and the east, Michael and Raphael, Hesed<\/em> and Tifferet<\/em>, 2) two to the side of Gevurot<\/em>, which illuminate in illumination of Hochma<\/em>, on the north and on the west, Gabriel and Nuriel.<\/p>\n\n\n\n

    Michael and Raphael illuminate in Hassadim<\/em>, descend, and stand over the soul, telling her, \u201cCome in peace; peace will come.\u201d They illuminate for it the light of Hassadim<\/em> on the right through the middle line, which places peace between the right and left lines. At that time those two letters rise and stand in their place, and they are concealed inside the light of the openings, for because the angels themselves came, there is no need for their Reshimot<\/em>. The two letters, Gimel<\/em> Nun<\/em>, and the angels Gabriel Nuriel, who are on the north and the west, Gevura<\/em> and Malchut<\/em>, are interpreted likewise.<\/p>\n\n\n\n

    It was said, \u201cIn the middle of all the firmaments\u2014over the land of Israel, in the middle of the world\u2014there is a door called Gvilon.\u201d The new Sium<\/em> in the middle of the degree became an opening for the lower one, so it could rise and receive from the upper one. Under this opening there are 70 other openings below, through which to receive the 70 names in Malchut de<\/em> Atzilut<\/em>, the illumination of the name AB<\/em>, the 70 ministers of the 70 nations. From that opening, a road goes up above until it reaches the upper throne because through there it is possible to ascend to Malchut de<\/em> Atzilut<\/em>.<\/p>\n\n\n\n

    Four openings to each side in the firmament expand from this opening. These are the four Behinot<\/em> HG<\/em> TM<\/em>, up to the gate of the opening, called Megadon, and there is the Sium<\/em> of the firmament of the land of Israel. That is, the opening on the west is Malchut<\/em>, where the degree ends.<\/p>\n\n\n\n

    300) At that time, those two Merkavot<\/em> ascend into a hidden palace, called \u201caloes,\u201d where 12 kinds of perfumes are concealed, as it is written, \u201cNard and saffron, calamus and cinnamon, with all the trees of frankincense, myrrh and aloes, along with all the finest perfumes.\u201d These are the 12 kinds, opposite the 12 boundaries of the diagonal in ZA<\/em>. However, they are governed by the Hochma<\/em> that is from below upward, which are called \u201cperfumes\u201d and \u201cscent.\u201d They, too, are 12 kinds of perfumes in the Garden of Eden below.<\/p>\n\n\n\n

    And since their root is from ZA<\/em>, they are concealed, since the illumination of Hochma<\/em> does not appear in ZA<\/em>. Rather, only those two Merkavot<\/em>, Gabriel and Nuriel\u2014considered the left in Malchut<\/em>, in which the Hochma<\/em> appears, and of which Gabriel is Gevura<\/em> and Nuriel is Malchut<\/em>\u2014are permitted to enter there and receive garments for clothing of the soul, as they are illumination of Hochma<\/em> that extends from the 12 kinds of the aforementioned perfumes.<\/p>\n\n\n\n

    301) There, there are all those garments of the souls, which are fit for wearing, each according to what she deserves. All the good deeds that one has done in this world are written in that garment, and all are written in it and declare, \u201cThis is the garment of so and so.\u201d Then the angels take a garment and the souls of the righteous in the garden wear it, similar to the form in this world.<\/p>\n\n\n\n

    302) These matters apply only from 30 days onward, for during all 30 days after the demise, there is not a soul that is not punished before it arrives in the Garden of Eden. Once she has been given its fitting punishment, she enters the Garden of Eden. And after she is whitened, purified from the filth of this world by the punishment, she wears a garment and is given her fitting place. Then the letters Mem<\/em>–Reish<\/em>–Gimel<\/em>–Nun<\/em>, the acronym of the names of the angels, come down and the Merkavot<\/em> of the four angels rise to their places, for once the angels return, the Reshimot<\/em> of their illuminations should remain, being the four letters, Mem<\/em>–Reish<\/em>–Gimel<\/em>–Nun<\/em>.<\/p>\n\n\n\n

    303) This firmament returns twice each day in the journeying of another firmament that clings to it. Also, this firmament does not go outside the Garden of Eden, as it overlaps only with the Garden of Eden. This firmament is formed of all sorts of colors\u2014white, red, green, and black, which are HG<\/em> TM<\/em>.<\/p>\n\n\n\n

    The firmament of the Garden of Eden is Daat<\/em>, and the firmaments of the world of Assiya<\/em> are Tifferet<\/em>, which includes HGT<\/em> NHY<\/em>. This firmament of the Garden of Eden connects to the firmament of Assiya<\/em> as the Daat<\/em> that expands to HGT<\/em> NHY<\/em> of the Guf<\/em> [body]. However, the Daat<\/em> does not expand to VAK<\/em> de<\/em> Tifferet<\/em>, unless when it ascends to it in the middle line, when the Daat<\/em> itself divides into two lines, HB<\/em>, right and left, and the Tifferet<\/em> that rose to it becomes a middle line, connecting them with one another and clothing them in one another.<\/p>\n\n\n\n

    Also, Tifferet<\/em> receives that same measure of illumination that Tifferet<\/em> causes to be added in Daat<\/em>, since the lower one is rewarded with full measure that it causes to come out in the upper one. And once the Tifferet<\/em> received the illumination of the Daat<\/em>, it expands to its place, the Guf<\/em>. This illumination is called \u201cthe expanding Daat<\/em>,\u201d and it is known that three lines are called \u201cthree times\u201d or \u201cthree places,\u201d and the disclosure of their illumination is only in journeying.<\/p>\n\n\n\n

    It was said that this firmament returns twice each day, that the firmament of the Garden of Eden, Daat<\/em>, divides and illuminates in two lines\u2014right and left\u2014and the two lines of Daat<\/em> connect in the journeying of another firmament of Assiya<\/em> that clings to it. This means that the firmament of Assiya<\/em>, Tifferet<\/em>, becomes the middle line, connecting the two lines of Daat<\/em> in the journeying. At that time the illumination of the firmament over the Garden of Eden expands to the rest of the firmaments of Assiya<\/em>, which are Tifferet<\/em>, as the Daat<\/em> that expands to the Guf<\/em>. However, for itself, it does not go outside the Garden of Eden to the firmaments of Assiya<\/em>, though its illumination does expand.<\/p>\n\n\n\n

    304) 22 letters are inscribed and engraved in the firmament over the Garden of Eden. Each of them drips over the garden dew from the dew of above. From that dew, which is illumination of Hassadim<\/em>, these souls bathe and are healed after they have bathed themselves in the river Dinur to be purified. The dew comes down only from the letters inscribed and engraved in that firmament because these letters are the whole of the Torah, extending from ZA<\/em> de<\/em> Atzilut<\/em>, who is called Torah, as he was made of the fire and water of the Torah, the fire and water of ZA<\/em> de<\/em> Atzilut<\/em>.<\/p>\n\n\n\n

    305) For this reason, they cast dew on all those who engage in Torah Lishma<\/em> [for the sake of the Torah] in this world. These words are inscribed in the Garden of Eden and rise up to the firmament over the Garden of Eden, taking dew from those 22 letters that are there to nourish the soul, as it is written, \u201cLet my teaching drop as the rain, my speech distill as the dew.\u201d<\/p>\n\n\n\n

    306) In the middle of that firmament is one opening, opposite the opening of the palace above in Yetzira<\/em>. In that opening, the souls fly out of the Garden of Eden above in a pillar that is nailed to the earth of the Garden of Eden, and reaches up to that opening.<\/p>\n\n\n\n

    The opening that was made in the middle of the firmament is the new Sium<\/em> that was made in the middle of the degree of the Garden of Eden due to Malchut\u2019s<\/em> ascent to the place of Bina<\/em>. Because of that Sium<\/em>, half of the degree, Bina<\/em> and TM<\/em>, fell to the lower degree\u2014the earth of the Garden of Eden. At the time of Gadlut<\/em>, when Malchut<\/em> returns to her place and Bina<\/em> and TM<\/em> rise up to their degree, to the firmament, they take the lower degree along with them, those souls that are in the earth of the Garden of Eden. It follows that the new Sium<\/em> that was made in Bina<\/em> has become an opening for the lower one through which to rise to the upper one.<\/p>\n\n\n\n

    And those Bina<\/em> and TM<\/em> that initially fell down to the earth of the Garden of Eden, by clinging to the degree of the earth of the Garden of Eden, it is considered that they were nailed to the soil of the garden while they themselves are considered a tall pillar that reaches up to that opening in the middle of the firmament. Through that pillar, the souls rise from the earth of the Garden of Eden to the firmament of the Garden of Eden. That is, at the time of Gadlut<\/em>, when Bina<\/em> and TM<\/em>, which are considered a pillar, rise back to the firmament of the Garden of Eden, they also take with them the souls in the earth of the Garden of Eden, raising them to the firmament of the Garden of Eden.<\/p>\n\n\n\n

    307) Inside the firmament, in the opening in the middle of the firmament over the garden, three colors of light enter, included together. They are HBD<\/em>, and they illuminate to the colors of the pillar that rose up there. At that time, that pillar sparkles and blazes in several blazing colors, and the righteous that rose with that pillar to the firmament receive the lights from the firmament through that pillar. Every hour, the righteous illuminate from that upper brightness, and this is applied always. However, each Sabbath and each beginning of a month, Divinity is revealed in that firmament more than on other times, and all the righteous come and bow to her.<\/p>\n\n\n\n

    308) Happy is he who has been rewarded with those garments. These garments are from good deeds that a man made in this world with the Mitzvot<\/em> of the Torah, the Mitzvot<\/em> that depend on actions. The soul stands in them in the lower Garden of Eden, and dresses in those honorable garments.<\/p>\n\n\n\n

    309) When the soul rises through the opening above, other high and honorable garments are provided to her, which are made by Mitzvot<\/em> that depend on the will and the aim of the heart in the Torah and in the prayer. It is so because when that will rises, those who are crowned in it are crowned, a part of it remains for that person, and garments of light are made of it for the soul to dress in and rise. And although these garments of the soul in the lower Garden of Eden depend on an act, those that rise up to the firmament depend only on the will of the spirit, to stand among the angels, the holy spirits. This is what Rabbi Shimon learned from Elijah\u2014the garments of below in the Garden of Eden of the earth depend on the action, the garments of above depend on the will and the aim of the spirit in the heart.<\/p>\n\n\n\n

    310) It is written, \u201cAnd a river went out of Eden to water the garden.\u201d However, that river in the garden below comes out of its Eden, like the river that comes out of Eden in Atzilut<\/em>, from Hochma de<\/em> Atzilut<\/em>. But Eden is Hochma<\/em> in the firmaments in the Garden of Eden below. If it were given for disclosure below, the place of the upper, holy Eden would also be given to know. Yet, because of the concealment of the honor of the upper, holy Eden, Hochma de<\/em> Atzilut<\/em>, so it would not be revealed, the lower Eden was hidden and concealed, meaning the Hochma<\/em> in the firmaments in the lower Garden of Eden, from which that river in the Garden of Eden extends. Therefore, this Eden was not given for disclosure even to the souls in the Garden of Eden.<\/p>\n\n\n\n

    Hochma de<\/em> AA<\/em> that is hidden in the upper AVI<\/em> de<\/em> Atzilut<\/em> is called Eden. This Hochma<\/em> was hidden from the lower ones, and there is no attainment in her at all. Also, the Hochma<\/em> that appears to the lower ones is from Bina<\/em>, which went outside of Rosh<\/em> de<\/em> AA<\/em>, who is called \u201cA river that comes out of Eden\u201d due to the Malchut<\/em> that rose to the place of Bina<\/em>. Afterwards, when she returned to the Rosh<\/em> at the time of Gadlut<\/em>, she receives Hochma<\/em> from HS<\/em> in Rosh<\/em> de<\/em> AA<\/em>, and then Bina<\/em> became Hochma<\/em> once again, and her illumination of Hochma<\/em> appeared in the place of Malchut<\/em>, and from Malchut<\/em> to the lower ones.<\/p>\n\n\n\n

    This matter applies in every degree through the world of Assiya<\/em> and the firmaments in the Garden of Eden, since there are ten Sefirot<\/em> in each degree, and the Hochma<\/em> in them is called Eden, while she herself is hidden, like HS<\/em> de<\/em> AA<\/em> above. However, through Malchut\u2019s<\/em> ascent to Bina<\/em> in the degree, and Bina<\/em> and TM<\/em> falling to the degree below her, this is why they are called \u201cA river that went out of Eden\u201d of that degree. At the time of Gadlut<\/em>, when these Bina<\/em> and TM<\/em> return to their degree, they receive Hochma<\/em> from their Eden, and from them the Hochma<\/em> goes out to the Malchut<\/em> in that degree.<\/p>\n\n\n\n

    If the Eden in the firmaments of the Garden of Eden were given for disclosure below, the place of the upper, holy Eden would also be given to know. This is so because the Hochma<\/em> in all the degrees is Eden, and if the Eden of the lower degree were revealed to Daat<\/em>, it would reveal with it the Eden of the upper degree through HS<\/em>. This is why there is no attainment at all in the GAR<\/em> of each degree.<\/p>\n\n\n\n

    Once, the river that comes out of Eden is called Bina<\/em> and once it is called TM<\/em>, and once it is called Yesod<\/em>, since everything goes toward the same place. This is so because these Bina<\/em> and TM<\/em> are only half of Bina<\/em> and TM<\/em>, for GAR<\/em> de<\/em> Bina<\/em> are not regarded as coming out of Eden, but only ZAT<\/em> de<\/em> Bina<\/em>, which mean TM<\/em> that are included in Bina<\/em>. It follows that there is no Bina<\/em> here, but TM<\/em>. Thus, they are all regarded as merely Tifferet<\/em>. With respect to the Partzuf<\/em> whose ten Sefirot<\/em> divide into Rosh<\/em>–Toch<\/em>–Sof<\/em>, it is considered that Bina<\/em> and TM<\/em> that fall from the degree begin from the Chazeh<\/em> and below. It is so because HGT<\/em> de<\/em> Guf<\/em> are considered GAR<\/em> de<\/em> Guf<\/em>, who also did not exit their Eden, but only NHY<\/em> de<\/em> Guf<\/em>. And since the essence of NHY<\/em> is the middle line, Yesod<\/em>, we call Bina<\/em> and TM<\/em> that fell from the degree by the name Yesod<\/em>.<\/p>\n\n\n\n

    311) Just as the river, Bina<\/em> and TM<\/em>, parts and goes out of Eden\u2014Hochma<\/em> in the Rosh<\/em> of AA<\/em>\u2014to water the garden above, Malchut de<\/em> Atzilut<\/em>, a single light that divides into four sides in four openings goes out of that opening in the middle of the firmaments in the Garden, the place where those inscribed letters Mem<\/em>, Gimel<\/em>, Reish<\/em>, Nun<\/em> stand. And this light that divides into four lights and four sparkling letters comes out of Eden\u2014a place where the point above illuminates Hochma<\/em> of the firmaments in the Garden of Eden of the earth, the upper point that is there.<\/p>\n\n\n\n

    312) That upper point illuminated and became Eden to illuminate, and there is no one to govern, to see, and to know that point except for the light that expands from it through the opening in the middle of the firmaments, before which the righteous in the Garden of Eden bow. That bottom point, Malchut<\/em> in the Garden of Eden, is a garden to the upper Eden, the upper point, Hochma<\/em>, a place that cannot be known or looked at.<\/p>\n\n\n\n

    313) It is written about all that, \u201cNeither has the eye seen a God besides You.\u201d The name Elokim<\/em> [God] is explained:<\/p>\n\n\n\n

      \n
    1. \u201cA God besides You\u201d is the bottom holy point,\u00a0Malchut de<\/em>\u00a0Atzilut<\/em>, who is called\u00a0Elokim<\/em>. She knows that Eden below in the Garden of Eden of the earth, which is hidden in the garden and there no one else who knows it except\u00a0Malchut de<\/em>\u00a0Atzilut<\/em>.<\/li>\n\n\n\n
    2. \u201cA God besides You\u201d is the highest Eden of all, the next world,\u00a0Hochma de<\/em>\u00a0Atzilut<\/em>, who appears in\u00a0Bina<\/em>\u00a0de<\/em>\u00a0Atzilut<\/em>, and who is called \u201cthe next world,\u201d\u00a0Elokim<\/em>. He knows the bottom point,\u00a0Malchut de<\/em>\u00a0Atzilut<\/em>\u00a0through a righteous who comes out of it, the river that satiates her, the river that goes out of Eden,\u00a0Yesod<\/em>, righteous. There is no one who knows her but him, as it is written, \u201cA God besides You,\u201d who gripped up above through\u00a0Ein Sof<\/em>.<\/li>\n<\/ol>\n\n\n\n

      The eye is Hochma<\/em>. Seeing is the giving of Hochma<\/em>, and there are two interpretations on the verse, \u201cNeither has the eye seen a God besides You\u201d:<\/p>\n\n\n\n

        \n
      1. Implying\u00a0Malchut de<\/em>\u00a0Atzilut<\/em>, which is called\u00a0Elokim<\/em>, where the\u00a0Hochma<\/em>\u00a0does not appear in any\u00a0Sefira<\/em>\u00a0but her. And the meaning of the words, \u201cNeither has the eye seen\u201d is to impart\u00a0Hochma<\/em>\u00a0upon Eden in the Garden of Eden of the earth, \u201cBesides God,\u201d\u00a0Malchut<\/em>, in which the\u00a0Hochma<\/em>\u00a0appears.<\/li>\n\n\n\n
      2. Implying\u00a0Bina<\/em>\u00a0de<\/em>\u00a0Atzilut<\/em>, who is also called\u00a0Elokim<\/em>. And the meaning of the words, \u201cNeither has the eye seen\u201d is to impart\u00a0Hochma<\/em>\u00a0upon\u00a0Malchut de<\/em>\u00a0Atzilut<\/em>. \u201cBesides God\u201d means\u00a0Bina<\/em>\u00a0de<\/em>\u00a0Atzilut<\/em>, from whom the root of the light of\u00a0Hochma<\/em>\u00a0in\u00a0Malchut<\/em>\u00a0begins, and not from another\u00a0Sefira<\/em>, since\u00a0Malchut<\/em>\u00a0was built of the left line of\u00a0Bina<\/em>, from which she receives the\u00a0Hochma<\/em>\u00a0in her.<\/li>\n<\/ol>\n\n\n\n

        314) This river that goes out of Eden in the Garden of Eden below for the wise is as it is written, \u201cAnd satisfy your soul in purities.\u201d This matter is explained above and below because the soul that comes out of this dark world craves to see the light of the upper world like that man who craves to drink water in his thirst. Thus, each is in drought, as it is written, \u201cParched with thirst.\u201d Drought means pure, purity, thirsty for the purity of the lights of the garden, the firmament, and the palaces in the garden.<\/p>\n\n\n\n

        315) \u201cAnd a river went out of Eden.\u201d All the souls sit by the river in garments of honor. Were it not for the garment, they would not be able to tolerate the lights. Then they sit and satiate themselves in those purities and can tolerate. The river is a correction of the souls, to sit and to be nourished and enjoy those purities. And the souls are corrected by the river and settle in it.<\/p>\n\n\n\n

        316) As the upper river\u2014Yesod<\/em> de<\/em> ZA<\/em>\u2014brings out souls that fly away from it to the garden, Malchut de<\/em> Atzilut<\/em>, the river below, in the Garden of Eden of the earth, corrects the souls to be corrected and settle in those purities. Similar to this external world, the souls settle to illuminate in a scent of water because they initially came out in this way. And because the souls are corrected by the river that extends and goes out of Eden, they can settle in these upper purities and rise up through the opening in the middle of the firmament, and in the pillar that stands in the middle of the garden. The purities below are the lights of the garden and the firmaments, and palaces, and both are made by the river that goes out of Eden.<\/p>\n\n\n\n

        317) The souls of the righteous rise through the opening in the firmament of the Garden of Eden in the pillar in the middle of the garden. Around it is a cloud, and smoke, and a shining, as it is written, \u201cAnd the Lord will create over the whole habitation of Mount Zion, and over her assemblies, a cloud by day, and smoke and a shining of a flaming fire by night.\u201d The cloud and smoke outside, and a shining within are to cover those who rise, so they are not seen by those who dwell below.<\/p>\n\n\n\n

        318) Here lies the secret of secrets. When the point of the garden, Malchut de<\/em> Bina<\/em> of the earth of Assiya<\/em>, called \u201ca point,\u201d wishes to be corrected in her corrections and decorated on Sabbath and on special times and festivals, the Creator sends her four faces of an eagle, which stand over the palace, called \u201cfreedom,\u201d as it is written, \u201cfree myrrh.\u201d This is the reason for the need to declare freedom on the 50th<\/sup> year [the Yovel<\/em>], as it is written, \u201cProclaim a release through the land to all its inhabitants.\u201d These four faces make a sound, calling upon all the dwellers of the garden, but there is no one to hear it but the souls that are worthy of rising, and they gather there in the palace of freedom. Also, these four faces take them and usher them in through the pillar that stands in the middle of the garden.<\/p>\n\n\n\n

        On Sabbath and on special days and beginnings of months, great Mochin<\/em> illuminate in all the worlds. They do not expand from above downward, but the lower ones rise in the place of the upper degrees, and there receive the Mochin<\/em>, and not in their place. For every lower one to be able to rise to the upper one, an opening of the openings in the middle of the firmaments is required, through which the lower one rises to the place of the upper one.<\/p>\n\n\n\n

        This opening is done by three names EKYEH<\/em>, which lowers Malchut<\/em> from the place of Bina<\/em> to her place. At that time, that boundary of the new Sium<\/em> that was in the place of Bina<\/em> opens, and this is the firmament. Then Bina<\/em> and TM<\/em> that fell from the upper one can return to their degree. Along with them, they also take the lower one to which they clung while they were fallen, raising it to the upper one. There is only one change here: what is called Avir<\/em> there, Bina<\/em> and TM<\/em> of the upper one, is called \u201cthe pillar that stands in the middle\u201d here. And as it is said there that the Avir<\/em> carries the lower one and raises it to the upper one, it is said here that the pillar that stands in the middle carries the lower one and raises it to the upper one.<\/p>\n\n\n\n

        When the point of the garden, Malchut de<\/em> Bina<\/em> of the land of Assiya<\/em>, wishes to be corrected in her corrections and decorated on Sabbaths, special times, and festivals\u2014meaning receive the illuminations of the three EKYEH<\/em> that cancel the boundary at the Sium<\/em> [end] of the firmament because they return Malchut<\/em> from there to her place\u2014the Creator sends her four faces of an eagle, HG<\/em> TM<\/em> in the middle line, called \u201cthe face of an eagle.\u201d Three EKYEH<\/em> are clothed in these HG<\/em> TM<\/em>, and their illumination lowers the Malchut<\/em> from the Sium<\/em> of the firmament to her place, thus canceling all the Dinim<\/em> and the boundary above the garden. They stand over the palace, which is called \u201cfreedom,\u201d whose illumination is the illumination of freedom and liberation. It is called \u201cthe freedom palace,\u201d releasing all the Dinim<\/em> and the boundaries from the whole of the reality of the garden by raising them from the Sium<\/em> of the firmament and above through the middle pillar in the garden.<\/p>\n\n\n\n

        This illumination is similar to the illumination of the Yovel<\/em>, as it is written, \u201cAnd proclaim a release through the land to all its inhabitants. It shall be a Yovel<\/em> for you.\u201d Here, too, these four faces make a sound, meaning the call of freedom to all the dwellers of the garden, that all the Dinim<\/em> and the boundaries have been cancelled, and anyone may rise up with the pillar that is standing in the middle. But there is no one to hear him except for the souls who are worthy of climbing. Those who are not worthy of climbing do not feel any of that liberation. They gather there in the palace of freedom, and those four faces take them and bring them inside through the pillar that stands in the middle of the garden. With that pillar, they rise from the firmament and above according to their degree, as it is written, \u201cAnd each of you shall return to his property.\u201d<\/p>\n\n\n\n

        319) At that time, that pillar raises a cloud, a fire, smoke, and a shining from within. The illumination of the freedom and the souls are called \u201chabitation of Mount Zion\u201d and \u201cher assemblies,\u201d as it is written, \u201cAnd the Lord will create over the whole habitation of mount Zion, and over her assemblies, a cloud by day, and smoke, and a shining of a flaming fire by night.\u201d It is so because the habitation of Mount Zion is a correction above, when the lower point is decorated\u2014the illumination of freedom through the four faces of the eagle above. The souls are the assemblies of that point, to be decorated. Those souls that heard the calling of the freedom are called \u201cher assemblies,\u201d from the [Hebrew] words, \u201cthose whom she summons.\u201d<\/p>\n\n\n\n

        Although Malchut<\/em> descended from Bina\u2019s<\/em> place to her place, the Sium<\/em> and the boundary made due to the ascent of Malchut<\/em> was not yet cancelled because the middle line sustains the boundary by the force of the Masach de<\/em> Hirik<\/em> in it, and the Bina<\/em> and TM<\/em> that connect to their degree do not connect while standing below the new Sium<\/em>, but must rise above the new Sium<\/em> and become a left line to KH<\/em> that remained in the degree.<\/p>\n\n\n\n

        These Dinim<\/em> that extend from the keeping of the boundary through the Masach de<\/em> Hirik<\/em> in the middle line are called \u201cA cloud by day, and smoke and a shining,\u201d for which the illumination of freedom does not extend from the Sium<\/em> of the firmaments downward into the garden, but illuminates from the Sium<\/em> of the firmaments and above. For this reason, the souls, dwellers of the garden, must rise with the pillar that stands in the middle into the firmament, and there receive their illumination.<\/p>\n\n\n\n

        If the boundary were cancelled altogether, and the illumination of the firmaments would be drawn below into the garden, all the souls would receive the upper illumination without needing any preparation. But now that the boundary exists through a cloud and smoke and a shining, the upper illumination does not expand below, but the souls need to rise up to the firmament along with the pillar. Therefore, the souls that are not worthy of it do not know anything of the illumination of the freedom and do not rise. Only souls that are worthy of it hear a herald from the illumination of freedom and rise.<\/p>\n\n\n\n

        It follows that the keeping of the boundary that was made through a cloud, smoke, and a shining covers those souls who are not worthy, who do not know of the ascents of the worthy souls, since the light does not extend at all to the place of the souls below.<\/p>\n\n\n\n

        This is why it was said, \u201cA cloud by day, and smoke and a shining\u201d from within, to cover those who ascend so they will not be seen by those dwelling below. At that time, that pillar sends up a cloud, smoke and a shining from within, as for that reason the pillar cannot stay below, for it cannot bond with the KH<\/em> of the firmaments until it rises above the Sium<\/em> of the firmaments. It follows that the cloud, fire, and smoke, force the pillar, Bina<\/em> and TM<\/em> that fell from the firmaments, to not stand still, but rise up. At that time he takes with him all the souls in the garden that are worthy of it, and elevates them with it to the firmaments.<\/p>\n\n\n\n

        They gather there in the freedom palace, and these four faces take them and usher them in through the pillar that stands in the middle of the garden. For the pillar to rise up to the firmaments, that pillar raises a cloud, fire, smoke, and a shining from within. Because of it, it must rise up, taking the souls with it. Yet, we should remember that there is no absence in the spiritual, and although the pillar rises up, it is also considered that it remained below as it was. This is why it is considered that this pillar is always planted in the garden, even though it rises up.<\/p>\n\n\n\n

        It is written, \u201cAnd the Lord will create over the whole habitation of mount Zion, and over her assemblies, a cloud by day, and smoke and a shining of a flaming fire by night.\u201d The Creator created with the middle line, with the Masach de<\/em> Hirik<\/em> in it. \u201cOver the whole habitation of mount Zion\u201d is illumination of freedom. \u201cAnd over her assemblies\u201d are the souls that are rewarded with hearing the calling of freedom. \u201cA cloud by day, and smoke and a shining of a flaming fire by night\u201d are to restrict the upper lights above in the firmament from being extended below, for by that the illumination of the freedom would disappear from the unworthy souls.<\/p>\n\n\n\n

        320) When the souls rise up to that opening in the firmament, that firmament turns itself around the garden three times. The firmament travels in three places, three lines, whose majority of illumination is only during the traveling. Out of the voice of the melodies of the turning of the firmament over the three lines, all the souls in the opening of the firmament come out, hearing the tunes of the firmament, and seeing that pillar that raised them, who raises fire, a cloud, smoke, and a flaming shining, meaning the blazing Dinim<\/em> from Masach de<\/em> Hirik<\/em> in the middle line, which sustains the boundary in a way that the lights would not be drawn from above downward, but only from below upward.<\/p>\n\n\n\n

        All of them bow, lower their heads, indicating that they are accepting the boundary that they will not be drawn from above downward, which is GAR<\/em>, called Rosh<\/em>. Rather, they diminish their Rosh<\/em>, to receive the light only from below upward, meaning illumination of VAK<\/em> de<\/em> Hochma<\/em>, and not GAR<\/em> de<\/em> Hochma<\/em>. After the souls take upon themselves the boundary of drawing only from below upward, the souls rise through that opening until they rise into the circle that surrounds that point into the firmament that circles the garden, which is called \u201ca point.\u201d That firmament is Hochma<\/em>. At that time, they see what they see, meaning receive illumination of Hochma<\/em>, which is called \u201cseeing.\u201d And for the light and joy from what they see, they rise and fall, moving closer and farther back and forth.<\/p>\n\n\n\n

        321) Hochma<\/em>, the upper point, craves them and is adorned by them with her light. The souls that rose to her become MAN<\/em> in her, and then one high righteous, Yesod<\/em> of the world of Yetzira<\/em>, wore envy and looked in the light and beauty of that point, and in her corrections, gripping her and raising her to him, to Yetzira<\/em>, illuminating a light within a light, the light of Hassadim<\/em> in Yesod<\/em> illuminating within the light of Hochma<\/em> in the point, becoming one, meaning they unite. At that time all the armies of heaven start and say, \u201cHappy are you righteous, keepers of the Torah, happy are you that you engage in Torah, for your Master\u2019s joy is in you, for the crown of your Master is crowned in you\u201d because they caused that Zivug<\/em>.<\/p>\n\n\n\n

        It was said, \u201cThen one high righteous … wore envy,\u201d for then the love is in complete perfection because all who love and to whom envy is not connected, his love is not love. The essence of envy is that the external ones will not grip to it due to the absence of Hassadim<\/em>.<\/p>\n\n\n\n

        322) Then, since a light shines within a light\u2014the light of Hassadim<\/em> in the light of Hochma<\/em>\u2014the two lights join together and shine. Afterwards those colors, the lights of that Zivug<\/em>, come down and look, to play with those souls of the righteous that rose to MAN<\/em>, and correct them to be crowned above. It is written about it, \u201cNeither has the eye seen a God besides You, who works for him that waits for Him.\u201d<\/p>\n\n\n\n

        323) It is written, \u201cAnd over the heads of the animals was the likeness of a firmament, like the color of the terrible ice, stretched forth over their heads above.\u201d Yet, there is a firmament, and there is a firmament. The firmament below\u2014the Parsa<\/em> at the place of Chazeh de<\/em> ZA<\/em>\u2014stands over the four animals in Malchut<\/em>\u2014Michael, Gabriel, Raphael, and Nuriel. From that firmament, Parsa<\/em> de<\/em> ZA<\/em>, the form of Nukva<\/em>, Malchut<\/em>, spreads and stays in the back of the male, ZA<\/em>, as it is written, \u201cAnd you shall see My back.\u201d Malchut<\/em> is in the back of ZA<\/em>, as it is written, \u201cYou have formed me behind and before,\u201d implying ZA<\/em> and Malchut<\/em>, where ZA<\/em> is the before, and Malchut<\/em> is the behind. It is written, \u201cAnd He took one of his ribs,\u201d implying ZA<\/em> and Malchut<\/em> that were initially two Partzufim<\/em> behind and before, but were cut off. This is what the text, \u201cAnd He took one of his ribs,\u201d implies.<\/p>\n\n\n\n

        324) The firmament above, the Parsa<\/em> in the place of Chazeh de<\/em> Bina<\/em>, YESHSUT<\/em>, stands over the upper animals, HGT<\/em> de<\/em> ZA<\/em>, and from there, from that firmament, the form of a male, ZA<\/em>, superior to the Nukva<\/em>, spreads out and stays. These two firmaments\u2014one is called \u201cthe end of heaven,\u201d the Parsa<\/em> in the place of Chazeh<\/em> de<\/em> ZA<\/em>, the tip and Sium<\/em> of ZA<\/em>, who is called \u201cheaven,\u201d and one is called \u201cfrom the end of heaven,\u201d the Parsa<\/em> in Chazeh de<\/em> Bina<\/em>, from whom ZA<\/em>, called \u201cheaven,\u201d begins. It is written, \u201cFrom the end of heaven to the end of heaven.\u201d The heads of the animals below in Malchut<\/em> are four animals, superior lights to those four letters that are written in these four openings in the Garden of Eden. These four animals are four angels.<\/p>\n\n\n\n

        It is known that a firmament means the new Sium<\/em> that was set up in the middle of the degree because Malchut<\/em> of each degree rose to Bina<\/em> of each degree. This Sium<\/em> is also called \u201cthe Sium<\/em> in the entrails,\u201d standing in the middle of Tifferet<\/em>, Bina<\/em> de<\/em> Guf<\/em>, at the place of Chazeh<\/em>, in the middle of the degree, and there the degree ends. This Parsa<\/em> includes within it three Sefirot<\/em>\u2014half of Tifferet<\/em>, and NHY<\/em>, Bina<\/em> and TM<\/em> that fell from each degree to the degree below it.<\/p>\n\n\n\n

        For this reason, each lower one clothes the three Sefirot NHY<\/em> of the upper one because they fell to its place due to the Sium<\/em> that was set up in the place of the Parsa<\/em>. This is the meaning of ZA<\/em> clothing from Parsa<\/em> in the middle of YESHSUT<\/em> and below, their half of Tifferet<\/em> and NHY<\/em>, as they are considered Bina<\/em> and TM<\/em> de<\/em> YESHSUT<\/em> that fell into his place. And because there is no absence in the spirit, they remained there permanently. Similarly, the Malchut<\/em> clothes from Parsa<\/em> in the middle of ZA<\/em> and below, meaning his half of Tifferet<\/em> and NHY<\/em> that fell from ZA<\/em> to her place.<\/p>\n\n\n\n

        It follows that ZA<\/em> begins in the firmament of YESHSUT<\/em>, which is the Parsa<\/em> in his middle. He is the upper firmament, and ends in his own firmament, the Parsa<\/em> in the middle of ZA<\/em> because from there down he is clothed in Malchut<\/em>. This is called \u201cthe lower firmament,\u201d as it is written, \u201cFrom the end of heaven to the end of heaven.\u201d \u201cFrom the end of heaven\u201d is the firmament of YESHSUT<\/em>, from which ZA<\/em>, called \u201cheaven,\u201d begins. \u201cThe end of heaven\u201d is the firmament of ZA<\/em>, where it ends.<\/p>\n\n\n\n

        325) But it was said that Eden is below, on earth, and the garden receives from Eden below, so how is it said here that the garden receives from the four animals? However, it is all a high secret. As the point, Malchut de<\/em> Atzilut<\/em>, has a portion above in Atzilut<\/em>, it has a portion below in the earth. As it is the tenth part of Atzilut<\/em>, it is the tenth part of the earth, the garden.<\/p>\n\n\n\n

        The garden below is the portion of that point in the earth, entertaining with the spirits of the righteous in the earth and enjoying all the sides, above and below. Above, she enjoys the righteous, Yesod<\/em> de<\/em> ZA<\/em>, and below, she enjoys the fruit of the righteous\u2014the souls of the righteous that are born from Yesod<\/em> de<\/em> ZA<\/em>. There is entertainment for Malchut<\/em> above and below only in a righteous because his fruit is considered righteous, like him.<\/p>\n\n\n\n

        For this reason, as Malchut<\/em> above rides over four animals, the Malchut<\/em> below, the garden, receives from four animals, and that garden extends from a point called Eden, such as Malchut<\/em> above. It is so because she is regarded as lower Hochma<\/em> because she extends from the upper Eden, and likewise the garden, Malchut<\/em> below, extends from the lower Eden. Thus, he receives from both, but the four animals are from the actual Malchut<\/em>, and Eden is the upper light that extends to Malchut<\/em> above and below.<\/p>\n\n\n\n

        326) These heads of the animals are four heads of faces:<\/p>\n\n\n\n

          \n
        1. Lion, as it is written, \u201cThe face of a lion on the right,\u201d\u00a0Hesed<\/em>, Michael;<\/li>\n\n\n\n
        2. Ox, as it is written, \u201cThe face of an ox on the left,\u201d\u00a0Gevura<\/em>, Gabriel;<\/li>\n\n\n\n
        3. An eagle, as it is written, \u201cThe face of an eagle to the four of them,\u201d\u00a0Tifferet<\/em>, Raphael;<\/li>\n\n\n\n
        4. A man includes everything, as it is written, \u201cEach had the face of a man,\u201d\u00a0Malchut<\/em>\u00a0who receives from all of them, Nuriel.<\/li>\n<\/ol>\n\n\n\n

          In another respect, Michael is to the right, lion, Gabriel to the left, an ox, Uriel is in the middle Tifferet<\/em>, and Raphael has the face of a man. These are the four heads of the animals that carry the holy throne, Malchut<\/em>. And because of their load, they sweat, and the river Dinur is made of that sweat from their load.<\/p>\n\n\n\n

          The holy throne, Malchut<\/em>, is the bottom Hochma<\/em>. The Hochma<\/em> in her appears through the four animals that carry her. This is the burden that the animals carry, and there is no disclosure of Hochma<\/em> unless by disclosing the Dinim<\/em> of the point of Shuruk<\/em>. The disclosing of these Dinim<\/em> is the sweat of the animals due to their load, due to the disclosure of Hochma<\/em>. Also, the river Dinur is made of these Dinim<\/em>.<\/p>\n\n\n\n

          327) When the souls rise, they bathe in that river Dinur and rise as an offering. But they do not burn but bathe, like the salamander, from which a garment is made. Since it is born from fire, that garment is washed only in fire. The fire consumes the filth in it and the garment is washed. So is the soul, which is from fire, taken from the holy throne, Malchut<\/em>, of whom it is written in Daniel, \u201cHis throne was sparks of fire.\u201d When she needs to wash from the filth in her, she passes through the fire and is bathed, the fire consumes all of that filth in the soul, and the soul is washed and whitened.<\/p>\n\n\n\n

          328) Is there punishment for the soul in it? After all, she only washes. Woe unto a soul that suffers a strange fire. Although she is whitened by it, when the filth increases on her, woe to the soul that suffers that punishment because that filth is whitened in the fire twice.<\/p>\n\n\n\n

          329) The first time is after he receives the bodily punishment. The soul goes and is taken and brought into a place called Ben Hinom. It is called Ben Hinom because there is a place in Hell where the souls are purified by the purifier, to be whitened before they enter the Garden of Eden. There are two angels, messengers, ready in the Garden of Eden. They stand at the gate and scream to the appointees over that place in Hell to accept that soul.<\/p>\n\n\n\n

          330) Before the soul is whitened in fire, the messengers scream to the appointees and say, \u201cHinom,\u201d and when she is whitened, the appointees come out with her from that place and place her by the door to the Garden of Eden, where those appointees stand. And the appointees tell the messengers, Hinom<\/em> [here they are], meaning here are the souls that have been whitened. Then that soul is admitted into the Garden of Eden, and this is why that place in Hell is called Ben Hinom.<\/p>\n\n\n\n

          331) And how broken is the soul from the breaking of the whitening in Hell, for it is a shattering from a lower fire. And although it descends from above, from the river Dinur, because it reaches the earth below, it becomes fire that is not thin, and the soul is punished with it and breaks. Then the Creator brings out the sun, the upper light that illuminates from those four openings that illuminate in the firmament over the Garden of Eden, it reaches the soul, and she is healed, as it is written, \u201cBut unto you that fear My name shall the sun of righteousness arise with healing in its wings.\u201d<\/p>\n\n\n\n

          332) The second time a soul is whitened in fire is after she sits in the lower Garden of Eden as much as she sits. It is so because until now it still did not part from all the things in the vision of this world. When she is elevated to the upper Garden of Eden, she must part from every vision and every thing of below, for which reason she is brought through the river Dinur. At that time the soul is completely whitened in it, and comes and appears before the Master of the world when she is clarified on all sides. Once she has looked in that light, she is completely healed and perfected. At that time these souls stand in garments and are crowned before their Master. Happy are the righteous in this world and in the next world.<\/p>\n\n\n\n

          333) These souls in the lower Garden of Eden roam on all beginnings of months and Sabbaths, and rise up to a place called \u201cthe walls of Jerusalem,\u201d the exterior of Malchut de<\/em> Atzilut<\/em>, where several appointees and Merkavot<\/em> guard these walls, as it is written, \u201cI have set watchmen upon thy walls, O Jerusalem.\u201d They rise up to that place and do not come in before the Malchut<\/em> until they are whitened. There they bow and delight with the light, and return to the lower Garden of Eden.<\/p>\n\n\n\n

          334) They come out of the Garden of Eden and roam the world, seeing these bodies of the wicked in that punishment of theirs, as it is written, \u201cAnd they shall come out and look at the carcasses of the men that have rebelled against Me, for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh,\u201d to the rest of the corpses around them. Afterwards they roam and look at the tormented and sick, and those who suffer for the unification with their Master return to the Garden of Eden and tell the Messiah in the Garden of Eden.<\/p>\n\n\n\n

          335) When they tell the Messiah of their sorrow for Israel in their exile, and those wicked among them who do not look to know their Master, he raises his voice and weeps over those wicked among them, as it is written, \u201cBut he was violated by our transgressions, depressed because of our iniquities.\u201d The souls return and stand in their places.<\/p>\n\n\n\n

          336) In the Garden of Eden, there is the hall of the sick. At that time the Messiah enters that hall and reads all the illnesses and pains and sufferings of Israel, which they will suffer. And they suffer all of them. And if he did not make it easier on Israel and took them on himself, there would not be a man who could tolerate the suffering of Israel for the punishment of the Torah, as it is written, \u201cIndeed, our diseases he did bear, and our pains he carried.\u201d<\/p>\n\n\n\n

          337) Because there is no number to the sufferings that stand over a person each day from the punishments of the Torah, and they all came down to the world when the Torah was given, and when Israel were in the holy land they would remove all those ails and sufferings from the world by the work of the offerings that they performed, now the Messiah removes them from the world until a person of this world dies and receives his punishment. If the iniquities are plentiful, they are brought into Hell, into those other, lower sections, where they suffer a great punishment because of all the filth in the soul. Then additional fire is lit up, so it would consume that filth.<\/p>\n\n\n\n

          338) Happy are those who keep the commandments of the Torah because the holy point, Malchut<\/em>, wishes to entertain above, in her place, and below, in the Garden of Eden. When the point wishes to entertain below\u2014in the Garden of Eden\u2014with the souls of the righteous, it is like a mother delighted with her sons and playing with them. Similarly, at midnight, she comes down to the Garden of Eden and plays with them.<\/p>\n","protected":false},"excerpt":{"rendered":"

          292) In the Garden of Eden below, the Garden of Eden of the earth, the firmament that stands above it 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