87. We have learned before my master what is Holiness - It is perfection of all called the highly sublime Chochmah, WHICH IS THE SECRET OF SUPERNAL ABA AND IMA. From this place flows the holy anointing oil through known paths to the place called supernal Binah, THE SECRET OF YISRAEL-SABA AND TEVUNAH. From there, flow streams and fountains in every direction, MEANING BOTH TO CHOCHMAH AND TO CHASSADIM until they reach this zot (Eng. 'this'), NAMELY MALCHUT. When blessed, this zot is called holiness and is called Chochmah and we call her the Spirit of the Holiness, meaning spirit, NAMELY THE SIX ENDS, from this holiness of higher above, MEANING THE SIX EXTREMITIES OF CHOCHMAH. When the secrets of Torah exit and stir from her, she is then called 'the holy tongue.'

101. Now, LET US EXPLAIN this verse from the standpoint of the secret of wisdom. Come and see, "And a river went out of Eden to water the garden" (Beresheet 2:10). This river, DENOTING BINAH, spreads on all sides when this Eden, NAMELY CHOCHMAH, joins with it in complete union in this path not known above or below, DENOTING YESOD OF CHOCHMAH, as in the verse, "There is a path which no bird of prey knows" (Iyov 28:7). Thus, CHOCHMAH AND BINAH desire not to part from one another. Then fountains and streams exit FROM THEM, DENOTING THE MOCHIN OF ZEIR ANPIN, and crown the holy son, ZEIR ANPIN THE SON OF YUD HEI, with all these crowns, DENOTING MOCHIN. It is then written, "With the crown with which his mother crowned him" (Shir Hashirim 3:11), DENOTING MOCHIN ALSO KNOWN AS CROWN. At that time, that son ZEIR ANPIN will inherit the inheritance of his father and mother, NAMELY THE MOCHIN THAT EXUDES FROM THE UNION OF CHOCHMAH AND BINAH THAT ARE REFERRED TO AS ABA AND IMA. Then, He will delight in pleasures.

102. We have learned that when the supernal King, NAMELY ZEIR ANPIN, with delicacies fit for kings sits crowned, it is written, "While the king was reclining at his board, my nard sent forth its fragrance." "MY NARD" refers to Yesod that emits blessings so that the holy King, ZEIR ANPIN, joins with the Queen, NAMELY MALCHUT. Then blessings are given to the worlds and those in the upper and lower worlds are blessed. Now the holy luminary is crowned by this level, MEANING THE MOCHIN OF ZEIR ANPIN FROM ABA AND IMA, ALSO KNOWN AS CROWNS. He and the friends lift up the praise from below upward, NAMELY FROM MAYIM NUKVIN (FEMALE WATERS), and MALCHUT crowns herself with these praises AS SHE JOINS WITH ZEIR ANPIN. Now there are blessings to pour from above downward to all friends of this MENTIONED level. Rabbi Elazar, his son, should now say some of the praiseworthy words he heard from his father.

103. Rabbi Elazar opened the discussion saying, "And he looked, and behold a well in the field...And there were all the flocks gathered" (Beresheet 29:2-3). These verses need to be examined, as they contain the secret of wisdom that I learned from my father. So I learned, "And he looked, and behold a well in the field." What is the "well?" It is the one mentioned in "the well that the princes dug out, that the nobles of the people delved" (Bemidbar 21:18), MEANING MALCHUT THAT IS EMBELLISHED FROM ABA AND IMA REFERRED TO AS PRINCES. "And, lo, there were three flocks of sheep lying by it" (Beresheet 29:2): These represent Netzach, Hod and Yesod, which rest by it and stand over it. From them the well was filled with blessings.

114. We have learned that from the aspect of Ima there are two spirits who pursue Judgment attached to the left hand. We have established that they daily spy on (or 'from the feet of') the land, NAMELY MALCHUT, MEANING THEY NOURISH FROM NETZACH, HOD, YESOD OF MALCHUT, REFERRED TO AS FEET. This is the secret of, "two men to spy" (Yehoshua 2:1).

165. The secret of the matter is this. THE NAME "Eheyeh" comprises everything, BEING THE SUPERNAL ABA AND IMA WHO ARE THE THREE FIRST SFIROT OF BINAH, ALWAYS IN THE SECRET OF THE VERSE, "HE DELIGHTS IN MERCY (HEB. CHESED)" (MICHAH 7:18) AND NEVER RECEIVE CHOCHMAH, AS when the paths are blocked and not clear, and are all included in one place. Then they are called Eheyeh, which includes all. It is concealed and does not become revealed.

166. After the beginning OF the REVELATION OF MOCHIN emerges from it, and that river WHICH IS YISRAEL-SABA AND TEVUNAH, becomes pregnant, WITH MALE AND FEMALE, in order to draw everything, the beginning is called "Asher Eheyeh." IT MEANS, I will draw, and give birth to all. "Eheyeh" means that now I include everything, the inclusion of every detail, MEANING EACH AND EVERY GRADE. "Asher Eheyeh" MEANS that Ima, WHICH IS BINAH, is impregnated and ready to give forth all the details and to reveal the exalted Name YUD HEI VAV HEI.

168. Come and see how it came down from level to level in order to tell the secret of the Holy Name to Moses. At first there was "Eheyeh," which comprises everything in general. It is hidden and not revealed at all, BEING SUPERNAL ABA AND IMA as I have said. This is understood from, "Then I was (Eheyeh) by Him as a nursling" (Mishlei 8:30), and, "Man cannot know its price" (Iyov 28:13). FOR CHOCHMAH, BEING THE SECRET OF THE SUPERNAL ABA AND IMA, ARE CONCEALED AND IT IS WRITTEN ABOUT THEM, "MAN CANNOT KNOW ITS PRICE," AS CHOCHMAH IS HIDDEN WITHIN THEM AND NOT KNOWN AT ALL. Afterwards, SUPERNAL ABA AND IMA caused the river, which is supernal Ima, to emanate, and it became pregnant and was about to give birth. Then the verse says, "Asher Eheyeh," MEANING I am prepared to give birth and correct everything. Following this, she begins to give birth. THEN, it is not written: 'Asher,' BECAUSE AT THE TIME OF BIRTH THE HEAVENLY PAIR IS SEPARATED AS MENTIONED, but "Eheyeh" which means that now it will produce and give birth and everything will be corrected.

169. After everything had emerged and each one was established in its proper place, MEANING AFTER ZEIR ANPIN WAS BORN AND CAME BELOW TO ITS PLACE, He forsook everything, MEANING ALL THE ABOVE MENTIONED NAMES, and said Yud Hei Vav Hei. This is a detail, MEANING THE SPECIFIC GRADE OF ZEIR ANPIN UNCONNECTED TO IMA. This is sustenance, MEANING ZEIR ANPIN THAT MOCHIN REFERRED TO AS SUSTENANCE. At that moment, Moses became aware of the secret of the Holy Name, the concealed and the revealed. He became attached as no other human LIKE HIM had. How fortunate is his lot. Rabbi Elazar approached and kissed his hands.

171. Come and see that the Yud י at the beginning OF THE NAME, YUD HEI VAV HEI, includes it all. It is concealed on all sides, and no paths open WITHIN IT. It encompasses male and female, NAMELY THE SUPERNAL ABA AND IMA, AS THE YUD IS THE SECRET OF ABA AND TWO LETTERS OF THE YUD FULLY SPELLED - NAMELY VAV AND DALET - ARE IMA. THEY ARE CONCEALED AND UNOPENED. The tip at the top of the Yud hints at naught, MEANING KETER CALLED SO, SINCE THERE IS NO CONCEIVING IT. Afterwards, the Yud, THE SECRET OF EDEN, issued from itself that river that continually flows out, NAMELY BINAH. From it, Hei will conceive WITH A SON AND A DAUGHTER, WHICH ARE VAV AND DALET. ITS SHAPE HINTS AT ZEIR ANPIN AND MALCHUT AS EMBRYOS WITHIN IT, IN THE SHAPE OF DALET AND VAV. Of this HEI, it is written, "And a river went (lit. 'goes') out of Eden" (Beresheet 2:10). IT IS WRITTEN "goes out," MEANING CONTINUOUSLY FLOWING, not 'went out,' IN THE PAST TENSE. For this reason, THE HEI need not part FROM THE YUD. As a result, it is written, "my love" (Shir Hashirim 4:1) IN RELATION TO HEI, WHICH IS WITH YUD AS TWO FRIENDS THAT NEVER PART FROM ONE ANOTHER.

172. You may ask why "a river" is written indicating one, but in reality there are three; NAMELY BINAH, THAT IS PREGNANT WITH ZEIR ANPIN AND MALCHUT, AS DISCUSSED. HE ANSWERS: This is for sure that the Yud produced three. All are included in the three. This Yud issued this river before it, NAMELY BINAH, and two offspring with which Ima (Eng. 'mother') nurses and is impregnated and bears them afterwards. The Hei has this form: DALET WITHIN WHICH THERE IS THE VAV, WHICH IS THE CUT LEG WITHIN THE HEI, and these, DALET AND VAV, are the offsprings that are below Aba and Ima, WITH WHICH IMA IS PREGNANT, AS DISCUSSED.

173. After BINAH gave birth, she produced a male child, placed him before her, NAMELY ZEIR ANPIN, and there is a need to write Vav, WHICH HINTS ABOUT THE SON; NAMELY, ZEIR ANPIN AFTER HE WAS BORN AND CAME FORTH TO HIS PLACE. This one, THE SON, inherits Aba and Ima. AND ZEIR ANPIN inherits two portions, ONE FOR HIMSELF AND ONE FOR MALCHUT. From him is nurtured the daughter. Therefore, it is necessary to write afterwards Vav-Hei together, ONE AFTER ANOTHER, just as the first Hei IS JOINED together WITH THE YUD, MEANING Yud Hei. There must be no separation between them. Also here Vav Hei are together and there is no need to separate them. We already established these matters. These matters here are also taken up to another place. Fortunate is the portion of the righteous, who understand supernal secrets of the Holy King and are worthy to be thankful before Him. Thus, it is written, "Surely the righeous shall give thanks to Your name: the upright shall dwell in Your presence" (Tehilim 140:14).

237. We have learned that on that day, all joy and every light and every indulgence in the worlds, NAMELY FORGIVENESS OF SINS, all depend on supernal Ima. All springs are drawn and flow from it, MEANING BOTH THE ILLUMINATION OF CHOCHMAH AND THE ILLUMINATION OF CHASSADIM. Then all these candles glow, BEING THE SECRET OF THE LIGHTS OF THE FIRE WITHIN MALCHUT, and they glow with light and joy until everything becomes fragrant. At that point, all Judgments are within the glow, AS THOSE JUDGMENTS DRAWN FROM THE FIVE AFFLICTIONS CAUSE CHOCHMAH TO SHINE FORTH. IF NOT FOR THEM, THE CHOCHMAH WOULD NOT BECOME REVEALED AS MENTIONED. The Judgment is not being carried out, BUT IS MERELY IMPENDING. This is the meaning of, "You shall afflict your souls," TO ENABLE THE ILLUMINATION OF CHOCHMAH.

374. BINAH DOES NOT SUSTAIN ZEIR ANPIN, because the King without the Queen is not crowned with the crowns of Ima, as He used to be in the beginning when He was joined with the Queen, WHEN IMA USED TO ADORN HIM with several crowns, numerous lights, with supernal holy crowns, as it is written, "Go forth, daughters of Zion, and behold King Solomon with the crown with which his mother crowned him..." (Shir Hashirim 3:11). When He joined with the Queen, supernal Ima crowned Him properly. Now that the King is not with the Queen, the supernal Ima takes back her crowns, withholds from Him the sources of the streams and He is not part of the one connection. CONSEQUENTLY, He is not found to be one, so to speak.

377. "You shall not uncover the nakedness of your father's brother" (Vayikra 18:14): Rabbi Yehuda said that this verse speaks of Yisrael below, AS YISRAEL ARE THE BROTHERS OF ZEIR ANPIN, WHO IS YOUR FATHER. "Your mother's sister" (Ibid. 13) is Jerusalem on earth, THE SISTER OF MALCHUT ABOVE, YOUR MOTHER. Through these sins IS UNCOVERED THE NAKEDNESS OF YISRAEL, MEANING Yisrael will be in exile among the nations. THE NAKEDNESS OF JERUSALEM IS UNCOVERED, MEANING Jerusalem below will be destroyed. About this, we learned of the love of the Holy One, blessed be He, in that He called Yisrael brothers, as it is written, "For my brethren and friends' sake, I will now say..." (Tehilim 122:8). THEREFORE, THE VERSE SAYS ABOUT THEM, "THE NAKEDNESS OF YOUR FATHER'S BROTHER."

378. Rabbi Yehuda said: If it says "brethren," why IS WRITTEN "friends" and if "friends," why WRITE "brethren?" HE ANSWERS: We have learned that something that is never interrupted is called a friend, as it is said, "Do not forsake your own friend, and your father's friend" (Mishlei 27:10). This is the secret of what Rabbi Shimon said: Supernal Ima, NAMELY BINAH, is called "friend," because the love of Aba never ceases from her. The Ima below, MEANING MALCHUT, is called bride and is called sister, as we have explained the verse, "We have a little sister" (Shir Hashirim 8:8), DENOTING MALCHUT.

379. This is like the Mishnah that is unspecific, MEANING THAT WITH WHAT WAS MENTIONED THAT ABA AND IMA ARE NEVER SEPARATED, THE GENERAL WORDS OF THE MISHNAH WILL BE UNDERSTOOD. It is written here, "The nakedness of your sister, the daughter of your father, or daughter of your mother" (Vayikra 18:9). Since it is said, "the daughter of your father," what is "or daughter of your mother?" HE ANSWERS: If she is from the side of Aba, MEANING THE SIDE OF ABA IS DOMINANT IN HER, MALCHUT is named Chochmah. If she is from the side of Ima, MEANING THAT THE SIDE OF IMA IS DOMINANT IN HER, she is called Binah. At any rate, whether from here or there, she is from Aba and Ima TOGETHER, for the Yud, WHICH IS ABA, never parts from the Hei, NAMELY IMA. This is the secret in the verse, "Whether she is born at home" (Ibid.) WHEN SHE IS from the side of Aba and "or born abroad" (Ibid.) WHEN SHE IS from the side of Ima, AS IMA IS THE EXTERNAL PART OF ABA. THE END OF THE VERSE EXPLAINS ITS BEGINNING.

382. Rabbi Yitzchak said, "There the tribes used to go, the tribes of Yah" (Ibid. 4). Who are the tribes? HE ANSWERS: These are the twelve boundaries that spread from that large and strong tree, BEING ZEIR ANPIN, BEING THE SECRET OF FOUR SFIROT - CHESED, GVURAH, TIFERET AND MALCHUT. EACH HAS THREE COLUMNS WHICH ARE TWELVE BOUNDARIES. FROM ZEIR ANPIN, THEY ARE DRAWN TO MALCHUT, WHERE THEY ARE CALLED BY THE NAME OF TWELVE TRIBES that HE inherited from Aba and Ima. This is what is written, "The tribes of Yah," MEANING from the good testimony that the holy son gives, as it is written, "The tribes of Yah, an appointed practice (lit. 'testimony') for Yisrael," AS THE TWELVE BOUNDARIES ARE THE SECRET OF THE TESTIMONY, MEANING THE ILLUMINATION OF EDEN (CHOCHMAH). These are the deep rivers flowing from Yah (Yud Hei), WHICH ARE ABA AND IMA. It is all for the purpose "to give thanks to the name of Hashem" (Ibid. 4). THEREFORE, "for there are set thrones of Judgment, the thrones of the house of David" (Ibid. 5), in order to bequeath the Holy Kingdom to him and his sons for generations. This is the poem recited by David concerning the holy, supernal kingdom.