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.
102. וְתָאנָא, בְּשַׁעֲתָא דְּמַלְכָּא עִלָּאָה בְּתַפְנוּקֵי מַלְכִין, יָתִיב בְּעִטְרוֹי, כְּדֵין כְּתִיב עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ. דָּא יְסוֹד דְּאַפִּיק בִּרְכָאן לְאִזְדַּוְּוגָא מַלְכָּא קַדִּישָׁא בְּמַטְרוֹנִיתָא. וּכְדֵין אִתְיַיהֲבוּן בִּרְכָאן בְּכֻלְּהוּ עָלְמִין, וּמִתְבָּרְכָן עִלָּאִין וְתַתָּאִין. וְהַשְׁתָּא הָא בּוּצִינָא קַדִּישָׁא מִתְעַטָּר בְּעִטְרוֹי דְּהַאי דַּרְגָּא, וְהוּא וְחַבְרַיָּיא סְלִיקוּ תּוּשְׁבְּחָן מִתַּתָּא לְעֵילָּא, וְהִיא מִתְעַטְּרָא בְּאִינּוּן תּוּשְׁבְּחָן. הַשְׁתָּא אִית לְאַפָּקָא בִּרְכָאן לְכֻלְּהוּ חַבְרַיָּיא מֵעֵילָּא לְתַתָּא, בְּהַאי דַּרְגָּא קַדִּישָׁא, ור' אֶלְעָזָר בְּרֵיהּ לֵימָא מֵאִינּוּן מִלִּין מְעַלְּיָין דְּאוֹלִיף מֵאֲבוֹי.
161. For this reason, they call BINAH mother, DENOTING Nukva and Gvurah, and Judgment comes forth from it. HENCE, it is referred to as Mercy on its own, ITS OWN QUALITY. However, from its aspect, the Judgments are aroused and THE NAME BINAH is written with Mercy, MEANING WITH THE LETTERS YUD HEI VAV HEI, WHICH INDICATES MERCY. Its vowels are of Judgment, MEANING THAT HER FOUR LETTERS OF YUD HEI VAV HEI ARE VOWELED AS IN THE NAME OF ELOHIM. THUS, the letters OF THE NAME ARE of Mercy, yet Judgments are drawn from its aspect, AS HINTED IN THE VOWELIZATION OF THE NAME as YeHeVoH. This is one grade.
161. וּבְגִין דְּקָרֵינָן לָהּ אֵם, נוּקְבָּא גְּבוּרָה, וְדִינָא מִנָּהּ נָפִיק. אִקְרֵי רַחֲמֵי בִּלְחוֹדָהָא, הָא מִסִּטְרָהָא דִּינִין מִתְעָרִין. וּבְגִין כַּךְ כְּתִיב בְּרַחֲמֵי, וְנָקוּד בְּדִינָא. אַתְוָון בְּרַחֲמֵי, וְאִתְנְגִיד דִּינָא מִסִּטְרָהָא, כְּגַוְונָא דָּא יְהֶ"וִֹה, הַאי דַּרְגָּא חַד.
328. Rabbi Shimon clasped his hands and wept. He cried: Woe if I do speak and reveal the secret, woe if I do not and the friends lose THIS matter. Ah Hashem Elohim! Will You make a full end of the remnant of Yisrael?" (Yechezkel 11:13). What is meant by "Ah" and what is meant by "Will You make a full end?" HE ANSWERS: The secret of the matter is, that when the lower Hei OF YUD HEI VAV HEI, WHICH IS MALCHUT, is expelled from the chamber of the King, the other upper Hei OF YUD HEI VAV HEI, DENOTING BINAH, withholds the blessings for its sake. Then is written, "Ah (Aleph Hei Hei)...Will You make a full end," BECAUSE THE IMPAIRMENT REACHES BOTH HEIS OF YUD HEI VAV HEI, BINAH AND MALCHUT, because when THE LOWER HEI IS WITHHELD from receiving blessings, the other UPPER Hei withholds BLESSINGS from all, NOT SPREADING EVEN TO ZEIR ANPIN. What is the reason? It is because blessings are to be found only where there are Male and a Female, AND SINCE MALCHUT IS EXPELLED FROM ZEIR ANPIN, THERE ARE NO BLESSINGS IN ZEIR ANPIN BECAUSE OF HIS BEING WITHOUT THE FEMALE.
328. ר"ש אָקִישׁ יְדוֹי וּבָכָה, וְאָמַר וַוי אִי אֵימָא וְגַלֵינָא רָזָא, וַוי אִי לָא אֵימָא, דְּיֵיבְדוּן חַבְרַיָּיא מִלָּה. אֲהָהּ יְיָ' אֱלֹהִים כָּלָה אַתָּה עוֹשֶׂה אֵת שְׁאֵרִית יִשְׂרָאֵל. מַאי אֲהָהּ. וּמַאי כָּלָה אַתָּה עוֹשֶׂה. אֶלָּא רָזָא דְּמִלָּה, בְּזִמְנָא דְּה' תַּתָּאָה אִתְתְּרָכַת מֵהֵיכָלָא דְּמַלְכָּא, ה' אָחֳרָא עִלָּאָה בְּגִינָהּ מַנְעַת בִּרְכָתָא. וּכְדֵין כְּתִיב, אֲהָהּ כָּלָה אַתָּה עוֹשֶׂה. בְּגִין דְּכַד אִיהִי אִתְמְנָעַת מִבִּרְכָאן, ה' אָחֳרָא מַנְעַת לוֹן מִכֺּלָּא. מַאי טַעֲמָא. בְּגִין דְּבִרְכָּאן לָא מִשְׁתַּכְּחֵי, אֶלָּא בַּאֲתַר דְּשַׁרְיָין דְּכַר וְנוּקְבָּא.