372. The joining of Yud with supernal Hei, CHOCHMAH WITH BINAH, is not dependent on Chesed, AS ARE ZEIR ANPIN AND MALCHUT, but their joining and attachment and dependent on Mazal, BEING THE BEARD OF ARICH ANPIN WHO JOINS CHOCHMAH WITH BINAH, for they never separate. The Yud is tied with the Hei and the Hei is tied to the Vav. The Vav is tied to the LAST Hei and the Hei is tied to all, YUD-HEI-VAV. All is considered one knot, and one thing; they never separates from each other, so to speak. If one causes division, it is considered as if he is destroying the world. This is referred to as the nakedness of all.

410. We have learned that it is written, "This is the burnt offering of every Shabbat, beside (lit. 'over') the continual burnt offering" (Bemidbar 28:10), MEANING one needs to aim his heart much higher this day than other days. Therefore, "over the continual burnt offering" is to be understood literally, AS "OVER" IS TO BE EXPLAINED ABOVE THE CONTINUAL OFFERING. We have learned that it is written concerning Hannah, "And prayed to (lit. 'over') Hashem" (I Shmuel 1:10). "Over" literally, MEANING ABOVE HASHEM, ZEIR ANPIN, as children are dependent on the holy Mazal, THE BEARD OF ARICH ANPIN. We have established this TO BE HIGHER THAN ZEIR ANPIN. Not a single thing in the Torah, or small letter in the Torah, does not hint at the supernal wisdom. Mounds and mounds (Heb. tilim) of supernal wisdom depend upon it. This is the meaning of, "His locks (Heb. taltalim) are wavy" (Shir Hashirim 5:11), as we have already learned.

411. Rabbi Yosi found Rabbi Aba sitting and reading this verse, "Cast your burden upon Hashem" (Tehilim 55:23). "Upon" is exact, MEANING ABOVE HASHEM, ZEIR ANPIN. Sustenance is dependent on Mazal, THE BEARD OF ARICH ANPIN. Rabbi Yehuda used to read, "For (lit. 'upon') this (Heb. zot fem.) shall everyone that is godly pray to You in a time when You may be found" (Tehilim 32:6). "Upon Zot" surely, MEANING ABOVE MALCHUT CALLED ZOT, BEING TIFERET THAT IS ABOVE MALCHUT. "In a time...be found," we established that it REFERS TO A WOMAN. Yet "in a time...be found" is like the words, "Seek Hashem while He may be found, call upon Him while He is near" (Yeshayah 55:6), REFERRING TO THE TEN DAYS OF REPENTANCE. Another explanation for, "In a time...be found," MEANING when the rivers, THE LIGHTS OF BINAH, flow and are drawn continuously. The Patriarchs, BEING CHESED GVURAH TIFERET, receive and all are blessed, FOR EVERY PIOUS MAN SHOULD PRAY FOR THIS. What is meant by "the flood of great waters" (Tehilim 32:6)? HE ANSWERS: It is the depth of the springs and rivers, BEING ATIKA KADISHA, FROM WHICH ARE DRAWN THE LIGHTS AND SPRINGS TO BINAH. For who will merit it, and who will merit to come near and ascend there! This is what is meant by the verse, "The flood of great waters shall not come near him." It is because they are not worthy and not capable OF RECEIVING FROM ATIKA.

412. Rabbi Yitzchak said: It is written, "One thing have I desired of Hashem, that I will seek after...to behold the beauty of Hashem" (Tehilim 27:4). Blessed are the pious that numerous supernal treasures await them in that world, DENOTING BINAH, as the Holy One, blessed be He, delights in them in these worlds, as we have explained. FOR THEIR SAKE HE ASKED TO BEHOLD the beauty of Hashem. We have already learned THAT IT IS THE GLOW OF ATIKA THAT IS DRAWN IN BINAH. RABBI YITZCHAK DISPUTES WITH RABBI YEHUDA, WHO SAID THAT "THE FLOOD OF GREAT WATERS SHALL NOT COME NEAR HIM" REFERS TO THE LIGHTS OF ATIKA THAT CANNOT BE CONCEIVED. HOWEVER, THERE ARE SOME RIGHTEOUS WHO MERIT THIS TOO. Rabbi Chizkiyah says: From here, IT SEEMS THAT THERE ARE PIOUS WHO DO MERIT THE LIGHT OF ATIKA, as it is written, "Neither has the eye seen, that an Elohim, beside You, should do such a thing for him that waits for Him" (Yeshayah 64:3). HE ASKS, 'He should do:' It should have said, 'You should do,' SINCE IT WRITES "BESIDE YOU," A TERM OF SECOND PERSON. HE REPLIES: Rather, 'he should do' is exact, BECAUSE IT REFERS TO ATIKA. THEREFORE, HE SPEAKS IN TERMS OF THIRD PERSON. Similarly, "behold, I (lit. 'he') will add to your days fifteen years" (Yeshayah 38:5). IT SHOULD HAVE SAID, 'I WILL ADD,' SINCE IT PRECEDES IT WITH "BEHOLD (LIT. 'HERE I AM')." IT IS ONLY BECAUSE IT ALLUDES TO ATIKA, WHO IS NOT CONCEIVED TO BE HERE. THEREFORE, HE SAYS IN THIRD PERSON, "HE WILL ADD." IT IS BECAUSE LIFE IS DRAWN FROM MAZAL, MEANING FROM THE BEARD OF ATIKA. Similarly, "Cast your burden upon Hashem" MEANS ABOVE HASHEM, NAMELY MAZAL, FOR THIS IS A PRAYER FOR SUSTENANCE. It is also written, "And prayed to (lit. 'over') Hashem," ALSO REFERRING TO MAZAL THAT IS HIGHER ABOVE OF HASHEM, AS THIS PRAYER WAS FOR CHILDREN. Yet all is one, FOR IT IS ALL DRAWN FROM THE MAZAL, THE BEARD OF ATIKA KADISHA. THUS, IT IS POSSIBLE TO RECEIVE AND DRAW ABUNDANCE ALSO FROM ATIKA KADISHA, UNLIKE RABBI YEHUDA'S WORDS.