{"id":16112,"date":"2026-01-22T14:09:57","date_gmt":"2026-01-22T14:09:57","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=16112"},"modified":"2026-01-22T14:09:57","modified_gmt":"2026-01-22T14:09:57","slug":"beautiful-boughs-the-joy-of-the-whole-earth","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/beautiful-boughs-the-joy-of-the-whole-earth\/","title":{"rendered":"Beautiful Boughs, the Joy of the Whole Earth"},"content":{"rendered":"\n

38) \u201cBeautiful boughs, the joy of the whole earth is Mount Zion in the far north, the city of the great King.\u201d When the Creator created the world, He threw one precious stone under the throne, which sunk to the deep. One head of the stone is stuck inside the deep, and the other head of the stone is above. The other head, which is above, is a point that stands in the middle of the world, from which it expanded to the right and to the left, and to all the sides, and the world existed in that middle point. That stone is called \u201cfoundation,\u201d and from it, the whole world was planted to all sides. It can also be interpreted that Shtia<\/em> [foundation] has the letters of Shet<\/em> Koh<\/em> [Yod<\/em>–Hey<\/em>], that the Creator Shet<\/em> [established] it to be the foundation of the world and the planting of everything.<\/p>\n\n\n\n

First, the world was created in Midat ha Din<\/em> [quality of judgment], the restricted Malchut<\/em>. He saw that the world did not persist because the Kelim<\/em> of the people of the world, which extended from the restricted Malchut<\/em>, were unfit for reception of the upper light due to the Tzimtzum<\/em> over Malchut<\/em>. Thus, He associated Midat<\/em> ha<\/em> Rachamim<\/em> [quality of mercy] with it, Bina<\/em>, since He raised the Malchut<\/em> in the place of Bina<\/em>, who is Midat<\/em> ha<\/em> Rachamim<\/em>. And when Malchut<\/em> rose to the place of Bina<\/em>, the end of the degree was made there, under Hochma<\/em>, in the middle of Bina<\/em>. Thus, Malchut<\/em> gained two Kelim<\/em> that are fit to receive Ohr Yashar<\/em>\u2014half of Bina<\/em> and Tifferet<\/em>.<\/p>\n\n\n\n

It is so because when Malchut<\/em> is in Bina\u2019s<\/em> place, Bina<\/em> and Tifferet<\/em> are under Malchut<\/em>, and are therefore included in her. Thus, this whole place, from Bina<\/em> to Malchut<\/em>, became considered Malchut<\/em>, whose one end is stuck in the place of Malchut<\/em> of Midat ha Din<\/em> below, and whose other end stands above, in the middle of the Sefira<\/em> Bina<\/em>.<\/p>\n\n\n\n

This was done in each degree in particular, and in the worlds in general, the five worlds AK<\/em> and ABYA<\/em>: AK<\/em> is Keter<\/em>, the world of Atzilut<\/em> is Hochma<\/em>, the world of Beria<\/em> is Bina<\/em>, the world of Yetzira<\/em> is ZA<\/em>, and the world of Assiya<\/em> is Malchut<\/em>. The Emanator elevated Malchut<\/em> from Assiya<\/em> to below Atzilut<\/em>, which is Hochma<\/em>, where she ended the world of Atzilut<\/em>. It is considered that the Emanator threw a rock from the end of Atzilut<\/em> through Assiya<\/em>.<\/p>\n\n\n\n

It is so because since the three worlds BYA<\/em> are under the Malchut<\/em> that ends Atzilut<\/em>, they are included in her and all are regarded as Malchut<\/em>, and she expanded from the end of Atzilut<\/em> through the world of Assiya<\/em>. Thus, she is stuck in Assiya<\/em>, and her other end stands at the end of Atzilut<\/em>, in Malchut de<\/em> Atzilut<\/em> that is there, and which is called \u201cthe middle point,\u201d since she stands in the middle of the worlds under Hochma<\/em>, which is Atzilut<\/em>.<\/p>\n\n\n\n

Malchut<\/em> is called \u201ca stone.\u201d Because of her ascent to Bina<\/em>, she is called \u201cprecious,\u201d and the Emanator threw her, giving her the power of expansion from the place of Bina<\/em> called \u201cthe throne,\u201d until he sank in Malchut<\/em> of Midat ha Din<\/em> below, called \u201cthe deep.\u201d Within her, she includes all the degrees in this place, which are VAK<\/em> de<\/em> Bina<\/em> and Tifferet<\/em> through the Malchut<\/em> below. The majority of Malchut<\/em> stands in the place of Bina<\/em>, which is therefore called \u201cthe middle point,\u201d as she is in the middle of the degree, in the place of Bina<\/em> of each degree.<\/p>\n\n\n\n

We could ask, \u201cBut Malchut<\/em> rose to the place of Bina<\/em>, under the Hochma<\/em>, so why does it say that He threw one precious stone under the throne, under Bina<\/em>? It is because GAR<\/em> de<\/em> Bina<\/em> do not exit the degree due to the end of Malchut<\/em> below the Hochma<\/em>. Rather, only VAK<\/em> de<\/em> Bina<\/em> exit the end of Malchut<\/em>, and the VAK<\/em> of each degree are regarded as the bottom of the degree. This is why it says \u201cunder the throne.\u201d<\/p>\n\n\n\n

It was said, \u201cAnd from there it expanded to the right and to the left, and to all the sides,\u201d that is, the whole world was planted from her to all the sides. All the Mochin<\/em> and the ascent of the lower one to the upper one to receive Mochin<\/em> depend on that middle point, which is Malchut<\/em> that rose to Bina<\/em>, since by her descent to her place, Bina<\/em> and TM<\/em> rise back to their degree, and also receive the lower one with them, who receives Mochin<\/em> from the upper one. Thus, all is done by the middle point.<\/p>\n\n\n\n

The above-said applies to all the degrees. Here The Zohar<\/em> speaks of the degree of the earth of Assiya<\/em>, which includes ten earths, ten Sefirot<\/em> from the deep, which is the outermost Malchut<\/em> of the earths, in the ocean that surrounds all the Malchut<\/em> of the earths, through VAK<\/em> de<\/em> Bina<\/em> of the earths, the land in which we dwell. This is the place of the expansion of Malchut<\/em>. Her upper head is in the land where we dwell, and the lower head is in the deep.<\/p>\n\n\n\n

Shtia<\/em> [foundation] has the letters of Shet<\/em> Yod<\/em> Hey<\/em>, and Malchut<\/em> is established to being in the place of Bina<\/em>, who is called Koh<\/em>, for by that, the worlds acquire the proper Kelim<\/em> for reception of the upper light. Also, by that, the lower one is prepared to receive Mochin<\/em> from the upper one, and hence she is the foundation of everything and the planting of everything.<\/p>\n\n\n\n

39) In three ways, the earth expanded around that point, the Malchut<\/em> in the interior of this world. All the refinement and purity in the land stand at the first expansion around that point, and there it is. She is above, over all the earth around that point. The second expansion is around the first expansion and is not as refined and pure as the first expansion, but it is fine and refined in terms of the refinement in the dust, more than any other dust. The third expansion is darker and of more Aviut<\/em> of the dust than all of them. Around that expansion are the waters of the sea of the ocean that surrounds the entire world. It follows that that point stands in the middle, and all the manners of expansion of the world are around it.<\/p>\n\n\n\n

40) The first expansion is the Temple, and all the palaces and helps, and all its corrections, and Jerusalem, and the whole city from the wall inwards. Hence, it is more refined and purer than all the earth. The second expansion is the whole of the land of Israel, which was sanctified in sanctity. The third expansion is the rest of the earth, the dwelling place of the rest of the nations, and the sea of ocean that surrounds everything.<\/p>\n\n\n\n

The Zohar<\/em> speaks of the earth in this world, which consists of ten Sefirot<\/em>. The Malchut<\/em> of the earths rose to Bina<\/em> of the earths and ended the degree there, in a way that the Malchut<\/em> expands from VAK<\/em> de<\/em> Bina<\/em> of the earths through the deep in the ocean, which is the outer Malchut<\/em> in Malchut<\/em> of the earths. It follows that the primary point of Malchut<\/em> stands above VAK<\/em> de<\/em> Bina<\/em> of the earths, which is the middle point, and the primary part of Malchut<\/em> that is mitigated in Bina<\/em>, and whose end is stuck in the deep.<\/p>\n\n\n\n

She takes up four Behinot<\/em> in VAK<\/em> de<\/em> Bina<\/em> of the earths, which is the inhabited land:<\/p>\n\n\n\n

    \n
  1. The upper most\u00a0Behina<\/em>\u00a0in her is the Temple and the city of Jerusalem from the wall inwards.<\/li>\n\n\n\n
  2. From\u00a0Tifferet<\/em>\u00a0in her through\u00a0Yesod<\/em>, the land of Israel.<\/li>\n\n\n\n
  3. Malchut<\/em>\u00a0in her, the rest of the nations.<\/li>\n\n\n\n
  4. The deep, the outer\u00a0Malchut<\/em>.<\/li>\n<\/ol>\n\n\n\n

    These four Behinot<\/em> surround one another and the middle point is the innermost, in the place of the holy of holies. She is called \u201cthe foundation stone.\u201d<\/p>\n\n\n\n

    41) The colors in the eye surround the middle point of the eye, which is the power of vision of the whole eye, like the middle point in the insides of the land. It is the vision of everything and there is the holy of holies, the ark, and the cover, which is the vision of everything. It follows that that point is the vision of the entire world. This is why it is written about it, \u201cBeautiful boughs, the joy of the whole earth, is Mount Zion.\u201d She is called \u201cbeautiful\u201d because this sight is beautiful. \u201cBoughs\u201d is the branch of the tree, ZA<\/em>, the beauty of everything.<\/p>\n\n\n\n

    42) The beauty of the world and the vision of the world were not seen in the world until the tabernacle was built and established, and the ark entered the holy place. From that time, the vision of everything, of Divinity, was seen in the world and the world was established. The worthy come into the tabernacle and the ark until they arrive at the middle point that is there, which is \u201cBeautiful boughs, the joy of the whole …\u201d Once they arrive there, the ark started and said, \u201cThis is My resting place forever; here I will dwell, for I have desired it.\u201d<\/p>\n\n\n\n

    43) The Assembly of Israel said this verse when the Temple was built and the ark was put in its place. The Creator said this verse about the Assembly of Israel when Israel do His will, for then the Creator sits on His throne and has mercy on the world, and a blessing, peace, and love of all are present. Then He said, \u201cThis is My resting place forever.\u201d<\/p>\n\n\n\n

    44) When all the craftsmen began to do their craft, that very craft which they began was completed by itself, for it is written, \u201cAnd all the work of the tabernacle of the tent of meeting was completed,\u201d meaning completed by itself.<\/p>\n\n\n\n

    45) Likewise, it is written, \u201cAnd the heaven and the earth were finished,\u201d meaning completed by themselves. But it is written, \u201cAnd on the seventh day God finished.\u201d Thus, did God finish and complete them, and not by themselves? Of course the whole world\u2014though all the works were completed\u2014the world was still incomplete in its existence until the seventh day came, since when the seventh day came, all the works were completed and the Creator completed the world in it, as it is written, \u201cAnd on the seventh day God finished His work which He had made.\u201d By that, by the seventh, all the work that He had done was completed in existence. For this reason, \u201cAnd on the seventh day God finished.\u201d<\/p>\n\n\n\n

    46) When the Temple was built, all the work that was done, was done by itself. The craftsmen began, and the work was seen to them\u2014how it should be done\u2014and it was registered before them, and the work was completed by itself, as it is written, \u201cAnd the house, while it was being built,\u201d since it was completed by itself. It is also written, \u201cWas built of a complete stone carried,\u201d since it was built by itself. So it is in every work that is holy: it is completed by itself.<\/p>\n\n\n\n

    47) The spirit of holiness declared before the eyes of Israel and said, \u201cBezalel the son of Uri, the son of Hur, of the tribe of Judah did everything that the Lord commanded Moses … With him, Oholiab, the son of Ahisamach.\u201d \u201cWith him\u201d means that Oholiab did not do the work alone, but with Bezalel, and with him, not of his own, since Bezalel is right, and Oholiab is left. Thus, the left is always included in the right. This is why it is written, \u201cAnd behold, I Myself have appointed with him Oholiab,\u201d one is right, one is left, and the left is included in the right.<\/p>\n","protected":false},"excerpt":{"rendered":"

    38) \u201cBeautiful boughs, the joy of the whole earth is Mount Zion in the far north, the city of the 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