1. "And Hashem spoke to Moses after the death of the two sons of Aaron... and Hashem said to Moses" (Vayikra 16:1). Rabbi Yehuda comments: Since the verse says, "And Hashem spoke to Moses," what need is there to repeat "and Hashem said to Moses, Speak to your brother Aaron...?" The first statement should have sufficed. HE ANSWERS: We learn that it is written, "And Hashem (lit. 'He') called to Moses and (lit. 'Hashem') spoke to him" (Vayikra 1:1) and also, "And He said to Moses, Come up to Hashem" (Shemot 24:1). It has already been established that the discourse here, NAMELY "AND HE CALLED TO MOSES" OR "AND HE SAID TO MOSES" represents one level, NAMELY MALCHUT. Afterwards, the words, "AND HASHEM SPOKE TO HIM" OR "COME UP TO HASHEM" represent another level, NAMELY ZEIR ANPIN. Here too in our text, "And Hashem spoke to Moses" represents one level, NAMELY THE LEVEL OF JUDGMENT REFERRED TO AS 'SPEAKING,' and afterwards the verse, "And Hashem said to Moses, Speak to your brother Aaron" represents another level, NAMELY THE QUALITY OF MERCY REFERRED TO AS 'SAYING.' IN BOTH INSTANCES THE NAME YUD HEI VAV HEI IS MENTIONED, which reveals that they carry one equal scale and all are joined from one source. THIS MEANS THAT BOTH LEVELS, JUDGMENT AND MERCY, ARE OF ONE SCALE FROM ONE SOURCE, WHICH IS ZEIR ANPIN REFERRED TO AS YUD HEI VAV HEI.

26. HE QUESTIONS: What is apparent here, MEANING WHAT IS THE CONNECTION BETWEEN A FOREIGN FIRE TO A FOREIGN WOMAN? HE ANSWERS: At the beginning, they brought near TO THE HOLINESS something that was far removed FROM HOLINESS AND DEFILED THE HOLINESS, as it is written, "When they offered a foreign fire." Here too, Zimri COMMITTED THE VERY SAME SIN in that he brought near THAT which was far FROM HOLINESS (NAMELY, THE FOREIGN WOMAN TO THE HOLINESS) BECAUSE he brought near the name of the King, THE SIGN OF THE HOLY COVENANT, to the distant one - NAMELY, THE FOREIGN WOMAN. Immediately, "When Pinchas, the son of Elazar, the son of Aaron the priest, saw it, he rose up from among the congregation" (Bemidbar 25:7). At this point, he corrected the earlier crookedness. Then the Yud was added to his name to enjoin the letters together, THE SECRET OF YESOD THAT CONNECTS ZEIR ANPIN WITH MALCHUT. Thus, he was promised peace, WHICH IS YESOD REFERRED TO AS PEACE, as it is written, "Wherefore say, Behold, I give to him My covenant of peace" (Ibid. 12), My very covenant, NAMELY YESOD.

27. HE ASKS: What is this 'peace' we speak of here WHEN IT SAYS, "BEHOLD, I GIVE TO HIM MY COVENANT OF PEACE?" HE ANSWERS: At first they sinned against this Sfirah, YESOD, BY OFFERING FOREIGN FIRE, AS EARLIER MENTIONED. They damaged this Sfirah in instigating a quarrel BETWEEN ZEIR ANPIN AND MALCHUT, AS IT IS WRITTEN ABOVE. Now that it is corrected, it is written, "Behold I give him My covenant of peace," My actual covenant, NAMELY THE SFIRAH OF YESOD WHICH GOES BY THE NAME COVENANT. It will be at peace with him, NAMELY THE PEACE BETWEEN ZEIR ANPIN AND MALCHUT. For this reason, a small Yud was added to his name, WHICH HINTS AT YESOD, which is of the small letters to show that what was earlier crooked has already been corrected, MEANING THAT YESOD WHICH WAS CURVED EARLIER HAS BEEN STRAIGHTENED, AS WAS SAID BEFORE, and now MALCHUT is perfected through YESOD. Rabbi Elazar kissed his hands and said: Blessed is the Merciful One for allowing me to ask this thing so it should not get lost from me.

33. It is written, "And a river went out of Eden" (Beresheet 2:10). We have learned the name of this river. We established that its name is Yuval, NAMELY BINAH, as it is written, "And that spreads out its roots by the river (Heb. yuval)" (Yirmeyah 17:8). In the book of Rabbi Hamnuna Saba (the elder), IT SAYS that its name is life, NAMELY BINAH, whence life comes to the world, which is referred to as the life of the King. We established that it is that great and strong tree, WHICH IS ZEIR ANPIN, that feeds all and is called the Tree of Life, MEANING the tree that has planted its roots in that life ABOVE, NAMELY BINAH. And all is appropriate.

34. We have learned that this river gave forth deep streams, WHICH REPRESENT THE THREE SFIROT - CHESED, GVURAH AND TIFERET OF ZEIR ANPIN - with the anointing oil to replenish the Garden of Eden, WHICH IS MALCHUT, and water the trees and plants, NAMELY THE SFIROT OF MALCHUT. Of this, it is written, "The trees of Hashem have their fill; the cedars of Lebanon, which He has planted" (Tehilim 104:16). These streams, NAMELY CHESED, GVURAH AND TIFERET, flow and continue on and join two pillars that the Baraithas refer to as Yachin and Boaz, NAMELY NETZACH AND HOD. These NAMES are appropriate. From there, NETZACH AND HOD come out all these streams, NAMELY CHESED, GVURAH AND TIFERET, and rest in a certain level referred to as Righteous, NAMELY YESOD, as it is written, "But the righteous is an everlasting foundation (Heb. yesod)" (Mishlei 10:25). All together they join in that level referred to as "sea" that is the sea of wisdom, NAMELY MALCHUT. This is the meaning of the verse, "All the rivers run into the sea" (Kohelet 1:7).

37. Come and see: When this "all," WHICH IS YESOD, KNOWN AS "KOL (LIT. 'ALL')," perfumes "due season," WHICH IS MALCHUT, which joins with him, all the world rejoices in blessings and peace is found among the upper and lower beings. However, when the wicked cause, that blessings of these streams are not present - NAMELY, CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, and this season receives nourishment from another side, NAMELY JUDGMENT, then Judgments are awakened in the world and there is no peace. When people want to be blessed, they can do so only through the priest, who could arouse his Sfirah, WHICH IS CHESED. Thus, the Matron, WHO IS MALCHUT, is blessed and the blessings will prevail throughout the worlds.

46. Rabbi Shimon opened the discussion saying, "Your ointments are fragrant..." (Shir Hashirim 1:3). I have closely studied this verse and this is the explanation: What is meant by "fragrant?" IT MEANS THAT the fragrance of the incense is subtle and finer, more interior than anything else. When this fragrance rises to join with the anointing oil of the fountain streams, WHICH ARE THE SFIROT OF ZEIR ANPIN, they wake one another and connect together. Then these ointments are good for illumination, as the verse says, "Your ointments are fragrant (lit. 'good for fragrance)."

49. Another explanation for "the virgins (Heb. alamot) love you:" It is fine to read this verse as: 'over death (Heb. al mavet) they love you,' for with this, NAMELY OIL WHICH DENOTES CHASSADIM, the harsh prosecutors embalm themselves, AS 'ALAMOT' IS SPELLED WITH THE SAME LETTERS AS 'AL MAVET.' For incense, SIGNIFYING THE ILLUMINATION OF CHOCHMAH, joins with the higher level ointment, WHICH IS CHASSADIM, and is held in high esteem before the Holy One, blessed be He, more than all sacrifices and burnt offerings. The Congregation of Yisrael said: I am like the incense, DENOTING MALCHUT, AS MALCHUT IS THE SECRET MEANING OF LOWER CHOCHMAH, and You, DENOTING ZEIR ANPIN, are like ointment, DENOTING CHASSADIM. THEREFORE, "Draw me, we will run after you" (Shir Hashirim 1:4). "We will run" IS A PLURAL EXPRESSION, as in, "therefore do the virgins love you," THAT IS, I and all my troops, who all hold onto me. Hence, "draw me," as they are all dependent on me.

56. Rabbi Yosi said, "And the people with equity (Heb. meisharim)" (Tehilim 98:9): What is meant by Meisharim? HE ANSWERS: As the verse says, "sincerely (Heb. meisharim) they love you" (Shir Hashirim 1:4). THE SHECHINAH includes BY THIS the two Cherubs, METATRON AND SANDALPHON, who are assuredly called "meisharim," and IT SAYS about this, "And the people with equity (Heb. meisharim)." BEFORE THIS, IT IS WRITTEN, "WITH RIGHTEOUSNESS SHALL HE JUDGE THE WORLD" (Tehilim 98:9) AND "JUDGE" REFERS TO ZEIR ANPIN, WHILE "RIGHTEOUSNESS" DENOTES MALCHUT. LATER, THE VERSE INCLUDES ALSO THE CHERUBS AND THUS SAYS, "AND THE PEOPLE WITH EQUITY."

59. HE ANSWERS: THIS IS as is said, "And their faces shall look one to another (lit. 'man to his brother')" (Shemot 25:20), BROTHERS MEANING MALE AND FEMALE, for the time that ZEIR ANPIN AND MALCHUT faced each other, it is written, "How good and how pleasant." However, when the male turns his face away from the female, woe is to the world. Then it is written, "But sometimes ruin comes for want of justice" (Mishlei 13:23) and assuredly without justice, MEANING WITHOUT ZEIR ANPIN CALLED JUSTICE, WHO DOES NOT LOOK OR GIVE ABUNDANCE TO THE FEMALE CALLED RIGHTEOUSNESS. The verse, "Righteousness and justice are the foundation of Your throne" (Tehilim 89:15) means that one does not go without the other. When justice, WHICH IS ZEIR ANPIN, moves afar from righteousness, WHICH IS MALCHUT, woe is to the world.

62. "Do not look upon me, because I am black" (Shir Hashirim 1:6), MEANING what is the reason you should not look upon me? Because I am black AND THEREFORE YOU CANNOT SEE ME. "Because the sun has scorched me" (Ibid.), MEANING the sun did not look at me, REFERRING TO ZEIR ANPIN, to properly shed light upon me. What do Yisrael say to this? "My mother's children were angry with me" (Ibid.). Who are the children of my mother? These are appointed ministers who protect the other nations.

63. Another explanation is that THE SHECHINAH SPOKE literally OF "my mother's children," REFERRING TO THE SFIROT OF ZEIR ANPIN, THE CHILDREN OF BINAH WHO IS THE MOTHER OF THE SHECHINAH, as the verse says, "And cast down from heaven (to) earth..." (Eichah 2:1). So when ZEIR ANPIN threw from heaven the earth, MEANING THE SHECHINAH, "they made me the keeper of the vineyards" (Shir Hashirim 1:6), REFERRING TO THE NATIONS OF THE WORLD. SHE HAS TO POUR ABUNDANCE TO THE NATIONS OF THE WORLD SO THAT YISRAEL WILL DRAW SUSTENANCE FROM THEM. What is the reason? BECAUSE "my own vineyard," NAMELY YISRAEL, "I have not kept" (Ibid.), BECAUSE THEY SINNED. We thus learn that "the children of my mother," NAMELY THE SFIROT OF ZEIR ANPIN, agreed against me, TO DISTANCE ME, meaning the earth was removed with this, REFERRING TO MALCHUT, from heaven, DENOTING ZEIR ANPIN. We established that it is written, "And his sister stood afar off" (Shemot 2:4). THE SHECHINAH, CALLED THE SISTER OF ZEIR ANPIN, STOOD FROM A DISTANCE, MEANING ZEIR ANPIN HAD CAUSED HER TO STAND AT A DISTANCE.

64. IN CONTRAST TO WHAT IS WRITTEN, "AND HIS SISTER STOOD AFAR OFF," it is surely said, "Behold, how good and how pleasant it is for brothers to dwell together (Heb. gam) in unity" WHEN MALCHUT, WHICH IS THE SISTER OF ZEIR ANPIN, STANDS NOT AT A DISTANCE BUT TOGETHER. Regarding them, ZEIR ANPIN AND MALCHUT, we have explained "also together" the same way as "And yet (Heb. gam) for all that (Heb. zot fem.)" (Vayikra 26:44), GAM BEING THE SECRET OF MALCHUT CALLED ZOT. SIMILARLY, "GAM IN UNITY" REFERS TO MALCHUT. IN TRUTH, it would have been included in the brothers sitting together AND THERE WOULD BE NO NEED TO INSCRIBE THE WORD GAM. Since "Gam (Eng. 'also')" is written it is meant to include all of those higher above ZEIR ANPIN AND MALCHUT; THAT IS, THEY ARE YISRAEL-SABA AND TEVUNAH. For the whole reign is now in that place - YISRAEL-SABA AND TEVUNAH.

71. Rabbi Shimon opened the discussion saying, "Behold the bed of Solomon sixty valiant men are round about it..." (Shir Hashirim 3:7). "Behold the bed of Solomon:" What is meant by "his litter?" It refers to the throne of glory of the King, NAMELY MALCHUT CALLED BED. It is written about it, "The heart of her husband safely trusts in her" (Mishlei 31:11) and Solomon (Heb. Shlomo) REFERS TO the King that the peace (Heb. shalom) is His, REFERRING TO ZEIR ANPIN. "Sixty valiant men are round about it:" They are attached to MALCHUT'S aspect of harsh Judgment and are connoted as sixty fire guards, MEANING SIXTY GUARDIANS FROM FIRE. That youth, MEANING METATRON, clothes himself with them.

72. On the right side OF METATRON is the mighty bright sword, and on the left are strong burning coals that enjoin his imprints with 70,000 flames of consuming fire. They are sixty mighty ones heavily armed with the mighty Gvurot of supernal Gvurah of the Holy One, blessed be He, NAMELY ZEIR ANPIN. This is what is meant by, "Of the mighty ones of Yisrael" (Shir Hashirim 3:7), NAMELY GVURAH OF ZEIR ANPIN REFERRED TO AS YISRAEL.

74. "Every man has his sword upon his thigh" (Ibid.): It is as you say, "Gird your sword upon your thigh, O mighty one" (Tehilim 45:4). THE SECRET MEANING OF THE SWORD HAS ALREADY BEEN EXPLAINED, "because of the fear by nights" (Shir Hashirim 3:8), they explained it as the fear of Gehenom. Yet, "because of the fear by nights" is saying where they receive it from - from fear, from the place called fear, as the verse says, "And the fear of Isaac, had been with me" (Beresheet 31:42), WHICH IS GVURAH OF ZEIR ANPIN, THE LEFT COLUMN KNOWN AS ISAAC. Just as this verse reads, "And Jacob swore by the fear of his father Isaac" (Ibid. 53), "by nights" REFERS TO those times designated for Judgments to be done, AS NIGHT IS THE TIME FOR JUDGMENT.

77. Large faces REPRESENT THE MOCHIN OF GREATNESS and small faces, MEANING MOCHIN OF SMALLNESS, join together above, IN ZEIR ANPIN AND MALCHUT. Two, MEANING THE TWO COLUMNS - RIGHT AND CENTRAL - rise and wander with two shovels in their hands. A thousand mountains rise and arrive daily TO DRAW NOURISHMENT from the potions of that sea, NAMELY BINAH, AS THE LIGHT OF CHOCHMAH ALSO KNOWN AS A THOUSAND MOUNTAINS IS DRAWN THROUGH BINAH ALONE. Afterwards, they are pulled away from it, FROM BINAH, and move into the other sea, NAMELY MALCHUT.

83. This bed, NAMELY MALCHUT, includes them, NAMELY ALL THOSE LEVELS MENTIONED ABOVE. This bed's legs link to the four directions of the world, MEANING IT CONTAINS IN IT THE FOUR SFIROT OF CHESED, GVURAH, TIFERET AND MALCHUT - WHICH IS THE SECRET OF THREE COLUMNS AND MALCHUT THAT RECEIVES THEM. Everything is counted, BOTH what there is above, NAMELY THE GRADES OF ZEIR ANPIN, AND what is below, NAMELY HER OWN GRADES. THIS IS THE SECRET OF "in heaven above," NAMELY ZEIR ANPIN, "and upon the earth beneath" (Devarim 4:39), NAMELY MALCHUT, KNOWN AS EARTH. Therefore, it is written, "Behold," MEANING "BEHOLD THE BED OF SOLOMON." What is meant by "Behold?" It means it is ready TO SHED LIGHT to all above and below, and this bed is impressed by all. It is called Adonai, which means master (Heb. adon) over all, marked among its armies.

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.

104. "For out of that well they watered the flocks" (Ibid.), because all are sustained from that well, higher and lower beings, and together they are blessed. "And a great stone was upon the well's mouth" (Ibid.) refers to the harsh Judgment THAT IS KNOWN AS THE GREAT ROCK, which stands upon it from the Other Side to suckle from it. "And there were all the flocks gathered:" These are the six Sfirot of the King, ZEIR ANPIN - NAMELY CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD - which all assemble and draw blessings from the head of the King, NAMELY FROM THE THREE FIRST SFIROT OF ZEIR ANPIN KNOWN AS HEAD. They pour into it and, when they all merge together and feed into it, it is written, "And they rolled the stone from the well's mouth" (Ibid. 3), meaning they roll away the harsh Judgment, KNOWN AS A STONE, and remove it.

108. We have learned that all these attributes OF MALCHUT rise and become crowned and rest in a head OF ZEIR ANPIN. There is crowned the head of the King, He that is called by the highest level of Piety, NAMELY ZEIR ANPIN, WHOSE CHESED CONVERTS TO CHOCHMAH. The pious ones THAT CLING TO ZEIR ANPIN inherit all that glory of above, WHICH IS MALCHUT WITH HER THIRTEEN ATTRIBUTES, as it is written, "Let the pious be joyful in glory," NAMELY in this world, DENOTING MALCHUT. "Let them sing aloud upon their beds," MEANING in the World to Come, DENOTING BINAH. "The high praises of El are in their mouths" (Tehilim 149:6), MEANING they know to bind the bond of Faith properly, AS MALCHUT IS CALLED EL. Then "and a two-edged sword in their hand" (Ibid.). What is "a two-edged sword?" This is Hashem's sword, DENOTING MALCHUT FROM THE ASPECT OF JUDGMENT, REFERRED TO AS SWORD. "Two-edged sword" implies that it flames with two Judgments, NAMELY JUDGMENTS OF LEFT AND JUDGMENTS OF THE CURTAIN. For what purpose is all this? It is "to execute vengeance upon the nations..." (Ibid.)

109. Behold, here is Rabbi Pinchas ben Yair, who is Sfirah of Chesed, a supernal head OF ZEIR ANPIN, MEANING THAT HIS CHESED HAS BECOME CHOCHMAH, WHICH IS HEAD. For this reason, he inherits the glory of most High and binds the highest knot, the knot of holiness, the knot of Faith, MEANING THE UNITY OF ZEIR ANPIN WITH MALCHUT. How fortunate is his share in this world and in the World to Come. About this table is said, "This is the table that is before Hashem" (Yechezkel 41:22). Rabbi Pinchas rose and kissed him and blessed him. He kissed Rabbi Elazar and all the friends and blessed them. He then took the cup and said a blessing.

115. We have learned that Yisrael has a more fortunate share than the idolatrous nations, as the Holy One, blessed be He, desired to purify them and have mercy for them as they are His portion and inheritance. It is written, "For Hashem's portion is His people..." (Devarim 32:9) and "He made him ride on the high places of the earth" (Ibid. 13). "On the high places" exactly, as they join up higher and higher WITH ZEIR ANPIN. Therefore, the love of the Holy One, blessed be He, is clinging to them, as it is written, "'I have loved you,' says Hashem" (Malachi 1:2) and, "But because Hashem loved you" (Devarim 7:8). From this excessive love, He gave them one day during the year to purify them and clear them from their sins, as it is written, "for on that day..." (Vayikra 16:30). This was in order that they may be meritorious in this world and in the World to Come, and that no sin may be found in them. Consequently on this day, Yisrael are crowned and rule over the prosecutors and all spirits.

147. At twilight, all of these 1,590 tens of thousands THAT ARE DRAWN THERE, ARE called those who lament. They sing at that time and dissent is then dominant in the world. That hour is when the Holy One, blessed be He, awakens Isaac, REPRESENTING THE LEFT COLUMN OF ZEIR ANPIN. He rises and judges the wicked that violate the words of the Torah. Seven rivers of fire - CORRESPONDING TO CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT - are drawn out and hover over the heads of the wicked, and a flame of fiery coals stirs from above downward. Then Abraham, THE SECRET OF CHESED, returns to his position, MEANING THAT CHESED RETURNS TO ITS SOURCE AND DISAPPEARS FROM THE ONES BELOW, as the verse says, "And Abraham returned to his place" (Beresheet 18:33). The day departs and the wicked in Gehenom cry out and say, "Woe to us! For the day declines, for the shadows of the evening are lengthened" (Yirmeyah 6:4). At that time, one should be prudent with the Minchah prayer.

153. This goes on until morning. When morning arrives, the youth rises, METATRON, who is nurtured at the breast of his mother, MALCHUT, to cleanse them, NAMELY THE ANGELS OF THE NIGHT, and he comes in to serve. The early morning is a period of goodwill when the Queen talks with the King, NAMELY ZEIR ANPIN. The King extends from Himself a single thread of blessings, NAMELY CHASSADIM, and spreads over the Queen and those allied with her, NAMELY those that toil in Torah at midnight.

154. Rabbi Shimon said: How fortunate is the share of he who comes with the Queen when she welcomes the King, ZEIR ANPIN, to talk with Him, for he is with her at the time when the King extends His right hand, DENOTING THE LIGHTS OF CHASSADIM, to receive the Queen, as it is written, "If I take the wings of dawn, and dwell in the uttermost parts of the sea" (Tehilim 139:9). What is "uttermost parts of the sea?" This is the hour OF MORNING WHEN SHE WELCOMES ZEIR ANPIN, the uttermost parts of the sea, MALCHUT. The middle OF THE NIGHT is then her beginning, AS THEN SHE BEGINS TO SHINE, and it pertains to Judgment, AS LONG AS NIGHT PREVAILS, DUE TO LACK OF CHASSADIM TO CLOTHE HER CHOCHMAH. WITH THE ARRIVAL OF MORNING, it is her "uttermost parts," as her Judgments end and she enters beneath the wings of the King, DENOTING ZEIR ANPIN, AS IF TO SAY SHE IS CLOTHING HERSELF WITH HIS CHASSADIM, she and all those RIGHTEOUS PEOPLE joined with her. The verse states, "And dwell in the uttermost parts of the sea."

155. We have learned that all those toiling in Torah in the middle of the night join with the Shechinah. When the morning arrives and the Queen, NAMELY THE SHECHINAH, joins with the King, ZEIR ANPIN, they too are with the King, and the King spreads His wings over all of them. This is the meaning of, "Yet Hashem will command His steadfast love in the daytime, and in the night His song shall be with me" (Tehilim 42:9).

156. We have learned that at that hour, THE ARRIVAL OF MORNING, the Patriarchs - NAMELY CHESED, GVURAH, TIFERET OF ZEIR ANPIN - meet with the Queen and proceed to speak with her and join us with her. The Holy One, blessed be He, ZEIR ANPIN, speaks with her through them, and He calls her to spread His wings upon her. This is the meaning of the verse, "A psalm of Asaf. El, Elohim, Hashem, has spoken, and called the earth from the rising of the sun to the going down thereof." El refers to light of Chochmah and is called Chesed, NAMELY THE RIGHT COLUMN, DENOTING CHESED THAT RISES TO BECOME CHOCHMAH. Elohim denotes Gvurah, REFERRING TO THE LEFT COLUMN. Hashem refers to total perfection, to mercy, NAMELY THE CENTRAL COLUMN THAT BRINGS TOGETHER RIGHT TO LEFT. Therefore, THE CENTRAL COLUMN "has spoken and called the earth," DENOTING MALCHUT, AND IN THAT IT PERFECTS MALCHUT.

162. The second grade: From the aspect of the first GRADE, WHICH IS BINAH, another grade named Gvurah, WHICH IS THE LEFT COLUMN OF ZEIR ANPIN, comes out and is stirred. It is pronounced Elohim, NOT MERELY IN ITS VOWELS, AS IN BINAH, BUT with its actual letters. Its origin is Zeir Anpin, MEANING CHESED OF ZEIR ANPIN, WHENCE STEMS GVURAH that is included in it, AS THE LEFT COLUMN OF ZEIR ANPIN IS INCLUDED IN THE RIGHT COLUMN OF ZEIR ANPIN, WHICH IS CHESED. Since it is included in CHESED, it is THEREFORE written, "Hashem He is the Elohim" as Yud Hei Vav Hei - DENOTING CHESED - is the Elohim - DENOTING GVURAH. And here, IT DOES NOT MERELY HAVE THE VOWELS OF ELOHIM, AS IN BINAH, BUT IT IS INCLUDED in the letters OF ELOHIM, and they become one, JOINED ONE WITH THE OTHER. This is the second grade.

163. The third grade is righteousness, DENOTING MALCHUT, which is the last Sfirah. This becomes the court of the King, OF ZEIR ANPIN. We have learned THAT THE NAME Adonai is thus spelled and thus pronounced. The Congregation of Yisrael, REFERRING TO MALCHUT, is called by this name. HOWEVER, THE NAME OF ZEIR ANPIN IS WRITTEN YUD HEI VAV HEI AND IS PRONOUNCED ADONAI. This name is completed in this place, MALCHUT. These are three levels called with names of Judgment, AS THE LEVEL OF BINAH IS CALLED YUD HEI VAV HEI WITH THE VOWELIZATION OF ELOHIM. THE LEVEL OF GVURAH IS PRONOUNCED ALSO WITH THE LETTERING OF ELOHIM AND THE LEVEL OF MALCHUT IS PRONOUNCED ADONAI. THESE ARE THE THREE NAMES OF JUDGMENT, AS WE DISCUSS HERE THE LEFT COLUMN, WHICH IS JUDGMENT, WHOSE SOURCE IS BINAH. THEREFORE, IT IS ONLY HINTED AT WITH THE VOWELIZATION OF ELOHIM, AND FROM THERE, IT IS DRAWN TO THE LEFT COLUMN OF ZEIR ANPIN. THERE IT IS ACTUAL YET INCLUDED IN THE RIGHT; HENCE, THE SECRET OF ELOHIM IS ALSO IN ITS LETTERING. FROM HERE IT MOVES TO MALCHUT, WHICH IS ENTIRELY BUILT FROM THE LEFT COLUMN AND IS THEREFORE PRONOUNCED ADONAI (ALEPH DALET NUN YUD), WHICH CONTAINS THE LETTERS OF JUDGMENT (DIN, DALET YUD NUN) EXPLICITLY. All join one with the other without separation as we have established.

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.

170. He said to him: Elazar, my son, be careful not to write the Holy Name improperly from now on. For of him who does not know to write the Holy Name properly and to tie the bond of Faith, the bond of one and one, OF ZEIR ANPIN AND MALCHUT, ACCORDING TO THE SECRET OF THE VERSE, "HASHEM SHALL BE ONE, AND HIS NAME ONE" (ZECHARYAH 14:9), so as to unify the Holy Name, it is written, "Because he has despised the word of Hashem, and has broken His commandment, that soul shall utterly be cut off" (Bemidbar 15:31). This is even if he causes a degradation of one level or one unity from just one letter among them.

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).

175. We have learned that when the Holy One, blessed be He, wanted to create the lower world, He made it all similar to the upper. He made Jerusalem the center of the entire earth, and one place above it called Zion, WHOSE SECRET IS YESOD. It receives blessings from this place. Through this place of Zion, the earth started to be built, and through it the world was built. This is what the verse says, "El Elohim, Hashem, has spoken, and called the earth from the rising of the sun to the going down thereof" (Tehilim 50:1). From which place? "Out of Zion, the perfection of beauty, Elohim has shown forth" (Ibid. 2), meaning Elohim did appear from Zion, which is the ultimate beauty of the world. Come and see that Jerusalem, WHICH IS MALCHUT, was blessed only from Zion, WHICH IS YESOD, and Zion WAS BLESSED from above, MEANING ZEIR ANPIN. Everything is one, one bonded into one, AS ZEIR ANPIN AND MALCHUT, THE SECRET OF ONE ON ONE, ARE JOINED BY ZION.

176. Rabbi Yehuda said that it is written, "And he shall go out to the altar that is before Hashem, and make atonement for it" (Vayikra 16:18). "To the altar" is WRITTEN without further qualification, HINTING AT THE CELESTIAL ALTAR, NAMELY THE SECRET OF YESOD OF MALCHUT. As it is done below, so it is done above. All is intertwined one with one THROUGH THE ALTAR THAT IS YESOD OF MALCHUT. We have learned that just as on this day the priest procures forgiveness here below, IN THE TEMPLE, so it is above. When the priest here performs his service, so does the celestial priest, REPRESENTING CHESED OF ZEIR ANPIN THAT POURS ABUNDANCE TO MALCHUT. There is no SERVICE above, WHICH IS THE SECRET OF CHESED POURING TO MALCHUT, until there is SERVICE OF THE PRIEST below, since the holiness of the supernal King starts to rise from below. All worlds are in one unity before the Holy One, blessed be He.

179. The Holy One, blessed be He, said, 'O Yisrael, if you would only know how many troops, how many hosts hold up THEIR SERVICE because of you ABOVE, you would have realized that you do not deserve to be in this world even one instant.' In spite of this, it is written, "And yet for all that, when they are in the land of their enemies, I will not cast them away..." (Vayikra 26:44). THEREFORE, in "And he shall go out to the altar," "the altar" is written unspecified AND DOES NOT NECESSARILY INDICATE THE LOWER ALTAR IN THE TEMPLE. ALSO, "that is before Hashem," is again unqualified, NOT NECESSARILY IN THE TEMPLE. YET THE ALTAR ALLUDES TO THE SUPERNAL ALTAR, WHICH IS MALCHUT THAT IS BEFORE HASHEM, ZEIR ANPIN. Afterwards, it reads, "And make atonement for it," then "offer his burnt offering, and the burnt offering of the people..." (Vayikra 16:24). HE ASKS: IF THE ALLUSION IS TO MALCHUT, then what is the meaning of, "And make atonement for it?" IS ATONEMENT APPLICABLE ABOVE? Rabbi Yosi said, "AND MAKE ATONEMENT FOR IT" MEANS to awaken Chesed in the world first.

180. We have learned that it is written, "And he shall make atonement for the holy place, because of the uncleanness of the children of Yisrael" (Ibid. 16). HE QUESTIONS: What is meant by "and he shall make atonement for the holy place?" However, Rabbi Elazar said: Behold, we learned that the wicked cause a defect above and awaken Judgments. They cause the sanctuary to become unclean and the mighty snake begins to reveal itself. At that point, Judgments are awakened in the world. On this day, the priest needs to bring purification to all and to crown His holy Sfirah, NAMELY CHESED OF ZEIR ANPIN, which is the head of the King, AS CHESED IS HIS FIRST SFIRAH, in order that the King come to dwell with the Queen, NAMELY MALCHUT. As the head of the King travels, all move along, MEANING ALL HIS SFIROT, to join with the Queen and instill joy and blessings in the world.

184. Rabbi Chiya said: What is the reason that Jacob is MENTIONED first in the verse, AS IT READS, "THEN WILL I REMEMBER MY COVENANT WITH JACOB" AND LATER ISAAC AND LATER ABRAHAM? HE ANSWERS: Jacob, TIFERET, is the principal of the fathers, AS TIFERET ABSORBS WITHIN IT CHESED AND GVURAH, ALSO KNOWN AS ABRAHAM AND ISAAC. He is the holy tree, MEANING ZEIR ANPIN THAT INCLUDES ALL SIX ENDS. As such, the Vav of the Holy Name YUD HEI VAV HEI holds to him, so we pronounce Jacob with a Vav. Rabbi Yitzchak said: Vav FULLY SPELLED with all its letters HAS THE NUMERICAL VALUE OF THIRTEEN, NAMELY the thirteen attributes OF MERCY, AS JACOB, BEING ZEIR ANPIN, inherits the inheritance of the thirteen springs of the Holy sealed spring KNOWN AS ARICH ANPIN. FROM HIS BEARD ARE DRAWN THIRTEEN CORRECTIONS TO ZEIR ANPIN CALLED JACOB AND FOR THIS REASON, JACOB IS SPELLED WITH VAV.

185. Rabbi Aba said: Why does the letter Vav contain Vav-Aleph-Vav ואו IN THIS PRONUNCIATION? HE ANSWERS: Vav, MEANING ZEIR ANPIN, sits on the throne, REFERRING TO MALCHUT CALLED THRONE, as the verse reads, "And upon the likeness of the throne was the likeness as the appearance of a man above upon it" (Yechezkel 1:26), REFERRING TO ZEIR ANPIN. The Aleph is silent within VAV and is not revealed, AS THE ALEPH REPRESENTS ARICH ANPIN, CLOTHED FROM THE CENTER DOWNWARD WITH ZEIR ANPIN, AND IS NOT REVEALED OUTSIDE OF ZEIR ANPIN. This is what is written, "'By Myself have I sworn,' says Hashem" (Beresheet 22:16), AS ZEIR ANPIN SWORE BY ARICH ANPIN WHO IS CLOTHED WITHIN HIM. For this reason, THE ALEPH is written but not pronounced, MEANING WHEN WE READ THE VAV, THE ALEPH IS SILENT AND IS NOT HEARD IN ITS PRONUNCIATION, AS IT HINTS AT ARICH ANPIN WHO IS CONCEALED AND INCOMPREHENSIBLE. The last VAV comprises the first and we have established that THE LAST VAV is Yesod, the ending of the body, TIFERET, and comprises it all, AS IT IS PART OF THE BODY. Therefore, the letters are connected one with the other, Vav-Aleph-Vav being the beginning and end, MEANING TIFERET AND YESOD THAT ARE ONE, AND THE ALEPH REPRESENTS ARICH ANPIN CLOTHED IN TIFERET, as we have explained.

189. We have learned that Rabbi Yehuda said: The priest awakens peace in the world above and below. We have learned that he enters the first level OF MALCHUT and washes his body. He departs this level to the next, OF ZEIR ANPIN, washes his body and extends peace to this one and that one, ZEIR ANPIN AND MALCHUT. He sanctifies his hands and they are blessed together. In everything, he needs to show action BELOW IN ORDER TO TRIGGER ITS COUNTERPART ABOVE. He needs to show that the garments he wears should be in line with his actions and he should aim to organize everything as needed. Then the upper and lower beings will be blessed.

190. Rabbi Shimon taught, the Yud makes an opening with its engraving, and the letters SPREAD to the sides, MEANING EACH LETTER FROM THE NAME YUD HEI VAV HEI SPREADS IN THREE COLUMNS and joins up with the Yud. EACH OF THE COLUMNS IS TIED TO YUD, DENOTING CHOCHMAH AND THE RIGHT COLUMN. The Yud moves towards the Yud; THAT IS, CHOCHMAH, THE FIRST YUD OF THE NAME YUD ALEPH HEI DALET VAV NUN HEI YUD, MOVES TO MALCHUT, ITS LAST YUD. The Yud, MALCHUT, rises to the Yud, CHOCHMAH. LATER, the Yud OF CHOCHMAH moves to Vav, WHICH IS ZEIR ANPIN. BUT FIRST, THE LIGHT OF CHOCHMAH assembles inside the Hei, BINAH, which then directs Da'at, AS DA'AT IS PLACED BETWEEN CHOCHMAH AND BINAH. AND LATER, the Hei joins with the Vav.

191. HE SAYS: The upper Hei OF THE NAME YUD HEI VAV HEI, NAMELY BINAH, maintains its gates, MEANING THE FIFTY GATES OF BINAH, in its design and arrangement, MEANING ITS ORDERLY DESIGN. THEN, it grasps the glow of 1,570 covered parlors. ONE THOUSAND IS THE SECRET OF CHOCHMAH AND THE RIGHT COLUMN, FIVE HUNDRED IS THE SECRET OF BINAH AND THE LEFT COLUMN AND SEVENTY IS THE SECRET OF DA'AT, THE CENTRAL COLUMN. Then the Hei, NAMELY BINAH, rises to be crowned fifty times for its fifty gates OF BINAH, which maintain whatever is maintaining. When BINAH is designed with her crowns - MEANING HER TWO CROWNS, WHICH IS THE SECRET OF HER DA'AT - the face of the King, ZEIR ANPIN, glows FROM HERE. The Vav spreads to 22 engravings, NAMELY THE NAME OF AYIN BET.

192. The Hei adorns the Vav with 70,500 crowns - THE SECRET OF CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF CHOCHMAH, THE SECRET OF SEVENTY THOUSAND, WHICH IS THE RIGHT COLUMN. CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF BINAH ARE THE SECRET OF FIVE HUNDRED, THE LEFT COLUMN, which are adorned with one crown, BEING THE SECRET OF DA'AT THAT UNIFIES AND INCLUDES THEM. This is the essence of the verse, "With the crown with which his mother crowned him" (Shir Hashirim 3:11). BINAH IS CONSIDERED THE MOTHER OF VAV THAT IS ZEIR ANPIN. IT TURNS OUT THAT the Vav's top is engraved with two tops, NAMELY CHOCHMAH AND BINAH. THEREFORE, THERE ARE TWO TIPS WRITTEN AT THE TOP OF THE VAV, one tip higher, HINTING AT CHOCHMAH, and one tip lower, HINTING AT BINAH. The Yud, NAMELY CHOCHMAH, lowers then on to the Vav, MEANING THAT THE VAV IS JOINED WITH THE YUD LIKE THE HEI. The main impression of all the engravings, MEANING THE CENTRAL COLUMN, between THE TWO TOPS, IS the seventy faces adorned from above downwards. Goblets and flowers hover in it. This one rises, NAMELY FLOWERS, the other descends and they are engraved one in the other.

193. The Yud is tied to the Hei ה, the Hei with the Vav and the Vav with the Hei. One is tied with the other, MEANING THAT THE VAV, WHICH IS ZEIR ANPIN, IS CONNECTED WITH THE HEI, WHICH IS MALCHUT. Just as you say in the verse, "But his bow abode in strength, and the arms of his hands were made supple by the hands of the mighty One of Jacob" (Beresheet 49:24), IN WHICH "STRENGTH" IS YESOD AND "HIS BOW" IS MALCHUT. THUS YESOD OF ZEIR ANPIN IS ATTACHED TO MALCHUT, and "Strong is your dwelling place, and you put your nest in a rock" (Bemidbar 24:21), WHEREBY "STRONG" REFERS TO YESOD AND "ROCK" IS MALCHUT. They are tied together, one with another, and the keys are aglow WITH THE ILLUMINATION OF CHOCHMAH. All faces are illuminated, WHICH IS THE SECRET OF SEVENTY FACES MENTIONED EARLIER. Then they all prostrate and tremble AS A RESULT OF THE JUDGMENTS REVEALED WITH THE ILLUMINATION OF CHOCHMAH, and they say: 'Blessed is the name of the glory of His kingdom forever and ever.'

194. The voice, NAMELY ZEIR ANPIN, THE CENTRAL COLUMN, joins with the priest, MEANING THE PRIEST BECOMES A CHARIOT TO ZEIR ANPIN. He says to them, "That you may be clean" (Vayikra 16:30). BEING A CHARIOT TO THE CENTRAL COLUMN, HE CAN BRING ON THEM THE ILLUMINATION OF CHOCHMAH THAT BRINGS FORGIVENESS OF SINS AND CLEANSING. Neither the people nor any other priest say, "That you may be clean," except the High Priest when the voice is attached to him, MEANING ZEIR ANPIN. THEN HE IS CAPABLE OF BRINGING ATONEMENT ON THEM AND HE PROCLAIMS "THAT YOU MAY BE CLEAN."

197. All these books are open before Him and are recorded before Him all these sins. He credits them and cleanses them from all sins. This is the essence of the verse, "From all your sins before Hashem, that you may be clean." "Before Hashem" literally; THIS REFERS TO THE ILLUMINATION OF THE FACE OF HASHEM, THE SECRET OF THE ILLUMINATION OF CHOCHMAH WHICH FORGIVES ALL SIN. Those that recite this verse only to this point are permitted to do so, NAMELY UNTIL "BEFORE HASHEM" but no more, as no one else is permitted to announce "that you may be clean" but the High Priest ALONE, who performs the service and unifies the Holy Name. When he unifies THE HOLY NAME and the blessing is in his mouth, that voice, NAMELY ZEIR ANPIN, comes down, strikes him and causes the word to glow in the mouth of the priest, and he says, "That you may be clean." He performs his service and thus the rest of the supernal beings are blessed.

205. Rabbi Yitzchak said: Yisrael said before the Holy One, blessed be He, so long as my soul is within me "have I desired You in the night." Wherefore "in the night?" It is because the Nefesh at that time needs to covet You. "With my spirit within me I seek You," MEANING when the Holy Spirit stirs within me, I seek You with excitement in order to do Your will. "For when Your sentences are on the earth," MEANS at the time when justice, MEANING ZEIR ANPIN, comes down to earth, MEANING to bring fragrance to the world, TO MALCHUT. Then "the inhabitants of the world learn righteousness" (Ibid.), which means that they are capable of tolerating the Judgments of righteousness and mankind should not perish as a result of it. When will "the inhabitants of the world learn righteousness?" "When Your sentences are on the earth." Rabbi Chizkiyah said, "With my soul (Nefesh) have I desired You in the night" refers to the Congregation of Yisrael, NAMELY MALCHUT, while "with my spirit (Ruach) within me I seek You" refers to the Holy One, blessed be He. MALCHUT IS THE SECRET OF NEFESH AND THE HOLY ONE, BLESSED BE HE, IS THE SECRET OF RUACH.

209. HE QUESTIONS: What are the sources of the spring? HE ANSWERS: THERE IS one spring above, NAMELY BINAH, as it is written, "And a river went out of Eden to water the Garden..." (Beresheet 2:10). It flows on from there and waters the Garden, NAMELY MALCHUT. All these streams, NAMELY THE SFIROT OF ZEIR ANPIN THAT RECEIVE FROM THE RIVER, flow out and join in the two springs known as Netzach and Hod OF ZEIR ANPIN. These are called water brooks AND POUR in that level called Righteous, MEANING YESOD OF ZEIR ANPIN, from which it continues and goes out; and the Garden is watered, NAMELY MALCHUT. For this reason, the hart and the deer are together, REFERRING TO righteousness and the Righteous, NAMELY YESOD AND MALCHUT THAT ARE TOGETHER. HART STANDS FOR MALCHUT AND DEER FOR YESOD.

210. We have learned that it is written, "The voice of Hashem makes (lit. 'frightens') the hinds (Heb. ayalot) to calve" (Tehilim 29:9). IT IS PRONOUNCED "ayalot," yet spelled without Vav. This is the gazelle (Heb. ayelet) of dawn, REFERRING TO MALCHUT. Another explanation of the wild hinds: We have learned that at midnight, when the Holy One, blessed be He, enters the Garden of Eden to delight in the righteous, this voice, NAMELY ZEIR ANPIN, goes out and strikes pain to all those hinds that surround the holy throne of glory, NAMELY MALCHUT. This is what is written, "Sixty valiant men are round about it..." (Shir Hashirim 3:7). Another explanation, "Makes (Heb. yecholel) the hinds to calve" as it says "his hand slew (Heb. cholelah, also: 'created') the slant serpent" (Iyov 26:13), WITH CHOLELAH MEANING THAT HE CREATED AND STRENGTHENED. ALSO, "YECHOLEL" MEANS HE STRENGTHENS THE HINDS THAT ARE THE SIXTY WARRIORS. "And strips the forests bare" (Tehilim 29:9), as the verse says, "honeycomb (lit. 'forest of honey')" (I Shmuel 14:27),and, "I had eaten my honeycomb with my honey" (Shir Hashirim 5:1), MEANING THAT ZEIR ANPIN, WHICH IS THE SECRET OF THE VOICE OF HASHEM, nurtures those SIXTY VALIANT MEN CALLED HINDS as a mother nurtures her children. THEREFORE, IT IS WRITTEN, "THE VOICE OF HASHEM MAKES THE HINDS TO CALVE," MEANING IT NURTURES AND MAINTAINS THEM.

211. Ra'aya Meheimna (the Faithful Shepherd). The Faithful Shepherd, NAMELY THE SOUL OF MOSES, said, at that time, BEFORE THE COMING OF MESSIAH, the Mishnah scholars, sages of supernal wisdom, scholars of Kabbalah, scholars of the secrets in the Torah, will have a time of hardship, AS THEY HAVE NOTHING TO SUPPORT THEM. This is the meaning of, "As the hart (Heb. ayal) pants after the water brooks" (Tehilim 42:2) as they, NAMELY THE SAGES MENTIONED EARLIER, are springs of water of Torah flowing to the Shechinah, AS TORAH IS REFERRED TO AS WATER. Torah is the central pillar, MEANING ZEIR ANPIN, THE CENTRAL COLUMN. These springs of water, NAMELY THE SAGES MENTIONED EARLIER FROM WHICH COMES FORTH TORAH MEANING WATER, are in distress, in sadness and in poverty. These are the pains and distresses of the one who has given birth, namely the Shechinah, as it is written in regard to Her, "And let her who bore you rejoice" (Mishlei 23:25). She will be in those labor pains, MEANING with their distress OF THE SCHOLARS OF WISDOM AND TORAH, AS MENTIONED, AS THEIR AGONY IS CONSIDERED AS THE LABOR PAINS OF THE SHECHINAH.

214. From these sounds that She cries, the seventy SOUNDS equaling the seventy words IN THE PSALM, "May Hashem hear you in the day of trouble" (Tehilim 20), Her womb is opened. This refers to the letter Bet (=two) MEANING CHAMBER OF (HEB. BEIT) THE WOMB, encompassing two chambers in order to give birth FROM THEM to two Messiahs - MESSIAH, SON OF DAVID AND MESSIAH, SON OF JOSEPH. She brings her head between her knees. Her head is the central pillar, MEANING ZEIR ANPIN. HER KNEES ARE two thighs, Netzach and Hod, which are the two prophets. From there are born two Messiahs, AS MENTIONED. At that time, He "strips the forests bare," MEANING CHOCHMAH WILL BE REVEALED. The serpent will be removed from the world, AS THE ILLUMINATION OF CHOCHMAH WILL DO AWAY WITH ALL KLIPOT. End of Ra'aya Meheimna (the Faithful Shepherd).

226. "And there came a great King against (or: 'to') it" (Kohelet 9:14). This refers to the Holy One, blessed be He, who comes to join with it and reside in it. "And besieged (or: 'circled') it" as the verse says, "'For I,' says Hashem, 'will be to her a wall of fire round about...'" (Zecharyah 2:9). "And built great siegeworks against it" (Kohelet 9:14) means that He builds its big, strong, fine, beautiful and holy walls, MEANING THE PROTECTION THAT EXTERNAL FORCES WILL NOT BE NURTURED FROM IT. It is called the holy city. All the majesty of the King He brought within. Therefore, it alone comprises all crowns of the King, BEING THE MOCHIN OF ZEIR ANPIN, ACCORDING TO THE SECRET OF THE VERSE, "A VIRTUOUS WOMAN IS A CROWN TO HER HUSBAND" (MISHLEI 12:4). ZEIR ANPIN IS NOT CROWNED WITH THE ILLUMINATION OF CHOCHMAH, SAVE WHEN HE IS UNITED WITH MALCHUT, SINCE CHOCHMAH IS REVEALED IN MALCHUT ONLY, and all crowns of the King are decorated with it. For this reason, there are "few men within it," AS NOT ALL PEOPLE MERIT IT.

238. Rabbi Aba said: My master has told us from the text of the Mishnah that Yisrael were only exiled from their land for renouncing the Holy One, blessed be He, as it is written, "We have no part in David, neither have we inheritance in the son of Yishai" (II Samuel 20:1). DAVID DENOTES MALCHUT, SO THEY WERE SAYING, "WE HAVE NO PART IN MALCHUT." I have found another verse on this. It is written, "Now see to your own house, David" (I Melachim 12:16). HE QUESTIONS: DOES THE HOUSE OF DAVID ALSO DENOTE MALCHUT? He replied: Certainly MALCHUT is referred to as the house of David, as it is written, "O house of Jacob, come, and let us walk in the light of Hashem" (Yeshayah 2:5). The house of Jacob is similar to that which is written in, "And I will glorify My house of glory (Tiferet)" (Yeshayah 60:7), SINCE JACOB IS TIFERET AND THE HOUSE OF TIFERET IS MALCHUT. IN THE SAME MANNER, THE HOUSE OF DAVID POINTS TO MALCHUT. THE EXPLANATION OF THE VERSE, "O HOUSE OF JACOB, come, and let us walk in the light of Hashem:" IT HAS THE SAME MEANING as in, "And a river went out of Eden to water the garden" (Beresheet 2:10). RIVER REFERS TO ZEIR ANPIN THAT WATERS THE GARDEN THAT IS MALCHUT. He planted the Garden to enjoy himself there with the pious ones who dwell within. THEREFORE, IT IS SAID, "O HOUSE OF JACOB," DENOTING MALCHUT, "COME, AND LET US WALK IN THE LIGHT OF HASHEM," WHICH IS ZEIR ANPIN THAT WATERS MALCHUT.

244. Before He created the world, He created repentance. The Holy One, blessed be He, said to repentance (WHICH IS THE SECRET OF BINAH CALLED REPENTANCE): 'I wish to create man in the world on the condition if they turn to you from their sins, you will be ready to forgive their sins and render atonement.' At every hour, repentance is available for mankind. When mankind repents from their iniquities, this repentance, NAMELY BINAH, returns to the Holy One, blessed be He, MEANING EXTENDS MOCHIN TO ZEIR ANPIN and atones for all. The Judgments are all subdued and mitigated, and man is purified of his sins.

251. Come and see what is written concerning Isaac, "And Jacob went near to Isaac his father; and he felt him" (Beresheet 27:22). He said: He is lacking only the dew from heaven that flowed upon the earth, MEANING THAT HE LACKS ONLY THE BOUNTY OF ZEIR ANPIN CALLED HEAVEN, THE LIGHT OF CHASSADIM, AS HE IS A CHARIOT FOR ZEIR ANPIN. BUT HE DOES NOT NEED THE ILLUMINATION OF CHOCHMAH. Rabbi Yosi spoke, "And the fatness of the earth" (Ibid. 28) IS ALSO WRITTEN DENOTING THE ILLUMINATION OF CHOCHMAH, and he blessed him with everything, BOTH CHASSIDIM AND CHOCHMAH. Why DID HE BLESS HIM WITH THE ILLUMINATION OF CHOCHMAH? When he saw him with hair, DENOTING JUDGMENTS, he said, in order to remove this FROM HIM, he needs "the fatness of the earth" DENOTING THE ILLUMINATION OF CHOCHMAH, but not the filth of the earth, LIKE THE OTHER SIDE THAT FEEDS UPON THE FILTH OF THE NAILS. This filth comes from the earth, DENOTING MALCHUT. When the dew of Heaven and the fine fruit of the earth join, DENOTING ZEIR ANPIN AND MALCHUT, that filth passes.

277. "After the doings of the land of Egypt, in which you dwelt, shall you not do" (Vayikra 18:3). Rabbi Yitzchak opened the discussion saying, "That men may declare the name of Hashem in Zion, and His praise in Jerusalem" (Tehilim 102:22). From there, we learned that the Holy Name is both concealed and revealed. THE CONCEALED IS YUD HEI VAV HEI AND THE REVEALED IS ADONAI. The Torah, which is the Holy Name on high OF ZEIR ANPIN, is concealed and revealed. Every verse in the Torah, every portion of Torah is concealed and revealed, MEANING THERE IS A LITERAL EXPLANATION AND ITS MYSTERY.

295. "You shall do My Judgments, and keep My ordinances, to walk in them..." (Vayikra 18:4). Rabbi Aba said: Fortunate is the lot of Yisrael that the Holy One, blessed be He, desires them above all the idolatrous nations. As a result of His love for them, He gave them truthful statutes, planted with them the Tree of Life, ZEIR ANPIN, and caused the Shechinah to dwell in their midst. What is the reason? It is because Yisrael are marked with the holy impression in their flesh and so are recognized as His and members of His temple.

304. Concealed paths, THE SECRET OF THE 32 PATHS OF CHOCHMAH, and deep rivers, THE SECRET OF THE SFIROT OF BINAH, ten sayings, THE SECRET OF THE TEN SFIROT OF DA'AT THAT UNIFIES CHOCHMAH AND BINAH, DENOTING THE SECRET OF CHOCHMAH, BINAH AND DA'AT OF ZEIR ANPIN, all come out AND FLOW INTO THE WORLDS from the lower tip underneath the Aleph. FOR THE LOWER YUD OF THE ALEPH IS THE SECRET OF MALE AND FEMALE, AS MENTIONED, WHOSE LIGHTS FLOW THROUGH THE LOWER TIP OF THE YUD. THEREFORE, IT IS COLLECTIVE, AS ALL ARE COLLECTED WITHIN THE ALEPH. From here on begin THE LIGHTS OF Aleph to spread to the Bet. One cannot keep track of the wisdom that is engraved here.

305. For this reason, the Torah, THE SECRET OF ZEIR ANPIN, is the sustenance of everything and the Faith of all to bind the bond of Faith, NAMELY MALCHUT, one with another properly. He who is circumcised is bound with that bond of Faith, but he who is not circumcised is not bound with it, as it is written, "No stranger shall eat of the holy thing" (Vayikra 22:10) and "for no uncircumcised man shall eat of it" (Shemot 12:48). The spirit of defilement is stirred up from him and it comes to intermingle with holiness. Blessed is the Merciful One who set apart His children, Yisrael, who are marked with the holy impression, from them and their filth. About them, it is written, "And I had planted you a noble vine, an entirely right seed" (Yirmeyah 2:21). For this reason, IT IS WRITTEN, "You will show truth to Jacob" (Michah 7:20) and to no one else, a true Torah to a true seed. Rabbi Elazar approached and kissed him on his hands.

308. "And keep My ordinances" (Vayikra 18:4): "My ordinances" are the customs of the King, NAMELY ZEIR ANPIN. "My Judgments (lit. 'justices)" (Ibid.) are the decrees of the Torah. Rabbi Yehuda said: All these customs stem from the place called righteousness, DENOTING MALCHUT. They are called "My ordinances" and are Royal decrees. Wherever something is called Justice, it refers to Royal Laws of the Holy King, the Holy One, blessed be He, the King to whom all peace is His, being the Holy King in a place where two portions are held one with another, MEANING Judgment and Mercy. Therefore, it is written, "Righteousness and justice are the foundation of Your throne" (Tehilim 89:15) and they are Judgment and Mercy. For this reason, THEY ARE ordinance and Judgment. Of this, it is written, "His statutes and His Judgments (lit. 'justices') to Yisrael" (Tehilim 147:19) to Yisrael, but not to any other nation.

319. And the Holy One, blessed be He, praises the Congregation of Yisrael like a rose, and we have already explained why HE PRAISED HER as a rose. Rabbi Yehuda said: When righteous men increase in the world, the Congregation of Yisrael, DENOTING MALCHUT, raises good fragrance BEING THE SECRET OF THE ILLUMINATION OF CHOCHMAH THAT SHINES FROM BELOW UPWARD AS FRAGRANCE, and is blessed WITH CHASSADIM from the Holy King, and her face shines. But when the wicked increase in the world, it is as if the Congregation of Yisrael does not raise up the good fragrance, and tastes from the bitter FEEDING of the Other Side. Then it is written, "And cast down from heaven (to) earth..." (Eichah 2:1), MEANING THE COUPLING OF ZEIR ANPIN CALLED HEAVEN AND MALCHUT CALLED EARTH HAS BEEN DISBANDED, and her face is dark.

324. The secret of the matter, it is written, "The words of King Lemuel, the prophecy, that his mother taught him" (Mishlei 31:1). His mother is Batsheba, NAMELY, THE SECRET OF MALCHUT CALLED BATSHEBA (LIT. 'DAUGHTER OF SEVEN'). We have learned that it is written, "The proverbs of Solomon. A wise son makes a glad father: but a foolish son is the grief of his mother" (Mishlei 10:1). Assuredly he is the grief of his mother. See what is written, "A wise son makes a glad father," MEANING so long as the son walks in a straight path, and he is wise, he "makes a glad father." This refers to the Holy King above, MEANING ZEIR ANPIN, as it is written, "Makes a glad father" without specifying, WHICH POINTS TO THE FATHER ABOVE. AND IF this son is on a stumbling manner, it is written, "But a foolish son is the grief of his mother." For sure it is the grief of his mother, referring to the Congregation of Yisrael, DENOTING MALCHUT. The secret of the matter is the words, "And for your transgressions was your mother put away" (Yeshayah 50:1), WHO IS MALCHUT.

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.

329. So it is written, "Hashem shall roar from on high, and utter His voice from His holy habitation; He shall mightily roar because of His habitation" (Yirmeyah 25:30), because of His actual habitation, namely the Queen, WHO IS GONE. It is surely so THAT HE ROARS. What does He say? THUS: woe that I have demolished My house. "My house" MEANS the union with the Queen. This is surely the meaning of, "The nakedness of your father, or the nakedness of your mother, shall you not uncover." From all directions there is nakedness, NAMELY BLEMISH. FOR WHEN MALCHUT, YOUR MOTHER, PARTED DUE TO THE SIN OF THE LOWER BEINGS, THEN THE LIGHTS DEPARTED FROM ZEIR ANPIN AS WELL. THUS, ZEIR ANPIN, YOUR FATHER, WAS DAMAGED. Then "I clothe the heavens with blackness, and I make sackcloth their covering" (Yeshayah 50:3), MEANING ZEIR ANPIN REFERRED TO AS HEAVEN, as the place of the reception of blessings of the springs' sources, WHICH ARE IN BINAH which were flowing and watering ZEIR ANPIN properly, withdrew AND STOPPED.

330. We have learned that when the King parted from the Queen and there were no blessings, ZEIR ANPIN is called 'woe (Vav Yud),' MEANING WOE IS TO ME. Why IS IT CALLED "woe?" IT IS as we learned that the head of Yesod is the Yud, as Yesod ITSELF is a small Vav, and the Holy one blessed be He, MEANING ZEIR ANPIN, is a large higher Vav. Therefore, Vav is fully spelled with two Vav's together, POINTING TO ZEIR ANPIN AND YESOD. The top of this Yesod is Yud. When the Queen is separated from the King and the blessings are withheld from the King, DENOTING ZEIR ANPIN, and there is no coupling at the head of Yesod, THEN the upper Vav, NAMELY ZEIR ANPIN, takes the head of Yesod, namely Yud, and draws it to itself. Then THE COMBINATION becomes Vai (woe), MEANING "woe" to all, the upper and the lower; SINCE THE LOWER BEINGS DO NOT RECEIVE, THE UPPER DO NOT RECEIVE SO AS TO POUR UPON THEM, AS MENTIONED.

332. He said to him: When things depend upon repentance and people do not repent, the sublime Hei OF YUD HEI VAV HEI, BEING BINAH, takes and attracts the Vav and the Yud to itself, as they are not repenting. It then BECOMES A COMBINATION OF HEI-VAV-YUD called Hoy, MEANING Hoy (lit. 'ah'), when the King, ZEIR ANPIN, departs higher and higher TO BINAH. People cry but no one pays attention. SOMETIMES, that supernal concealed NAME, EHEYEH, DENOTING KETER, raises the Vav, ZEIR ANPIN, and the Yud, BEING THE HEAD OF YESOD, to itself, because one's prayer is not accepted, AND IT BECOMES THE COMBINATION OY (ALEPH VAV YUD). Then it is called Oy, as the Aleph THAT IS EHEYEH brings up to it the Vav and the Yud. Then repentance is not available, so the Hei departs from these letters, as it is no longer dependent on repentance, WHICH IS THE SECRET OF BINAH CALLED HEI.

334. We have learned that the Vav, DENOTING ZEIR ANPIN, ascended high up TO KETER, BEING THE SECRET OF ALEPH, AS MENTIONED. The sanctuary was consumed, the people exiled, the Queen expelled, and the Temple was in ruins. Later, as the Vav returned to its position, it took notice of the Temple and found it in ruins. It sought the Queen , but she moved far away. It saw its sanctuary, but it was consumed by fire, and it looked for the people but they were exiled. It saw the blessings of the deep streams FROM BINAH that were flowing, but now ceased. Then it is written, "And on that day did Adonai Elohim Tzevaot call to weeping, and to mourning, and to baldness, and to girding with sackcloth" (Yeshayah 22:12). Then, "I clothe the heavens, ZEIR ANPIN, with blackness."

335. Then the Vav and Yud draw one towards the other. THE YUD, BEING THE HEAD OF YESOD, IS DRAWN TO THE VAV, ZEIR ANPIN, AND SEPARATES FROM MALCHUT. The upper Hei OF YUD HEI VAV HEI, BEING BINAH, pours its sources to the Other Side, and no blessings abound, because no Male and Female are present, ZEIR ANPIN AND MALCHUT, and they do not dwell together. Then "He shall mightily roar because of His habitation" (Yirmeyah 25:30), MALCHUT. Rabbi Shimon wept and Rabbi Elazar wept. Rabbi Elazar said: There is a lament placed in my heart on one side and a joy in my heart on the other, as I have heard words that I never heard until now. How blessed is my lot.

337. This verse is such, "Your father's wife" we have learned. As long as the Queen is with the King and she nurtures you, FROM HER ABUNDANCE, she is called your mother. Now, IN EXILE, she has been exiled with you and is far from the King, so she is called "your father's wife." She is the wife of the Holy King, ZEIR ANPIN, as she was never set free with a divorce. She is surely His wife, as it is written, "Thus says Hashem, Where is the bill of your mother's divorcement, with which I have put her away?" (Yeshayah 50:1). Surely she is the wife of the King even though she was exiled.

369. We have learned that after the passing of Cain and Abel, Adam returned to his wife. A different spirit enveloped him and he begot Seth. From this lineage, the righteous trace their line in the world. The Holy One, blessed be He, increased Chesed in the world, and with each was also born a female to populate the world, just as above, AS ZEIR ANPIN AND MALCHUT WERE BROTHER AND SISTER. The friends have established in the general Mishnah that it is written ABOUT THEM, "And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness... It is a disgraceful (Heb. chesed, it is confusing but the word chesed can mean disgraceful or kindness) deed" (Vayikra 20:17). Assuredly it is Chesed, for after Chesed rests, offspring and roots come out underneath upwards, and branches spread, MEANING ZEIR ANPIN AND MALCHUT. What was near moved away. Then the branches grew, ZEIR ANPIN AND MALCHUT, and came to join into one in a tree. This was in the beginning, in the concealed state of the world. It is written, "For I have said, the world is built by love (chesed)" (Tehilim 89:3). THEREFORE, from now on, people in this situation THAT MARRY THEIR SISTER "shall be cut off in the sight of their people" (Vayikra 20:17).

370. We have learned that "the nakedness of your father's sister" is TO BE EXPLAINED as revealing in that which is hidden. It is written, "For the ways of Hashem are right, and the just do walk in them..." (Hoshea 14:10). How blessed is the lot of the just that know the ways of the Holy One, blessed be He, and walk in them. They are made known to them. Blessed is their share.

371. We have learned that the upper Hei, BINAH, became pregnant lovingly and fondly, for the Yud, CHOCHMAH, never parts from it (her). She conceived and delivered Vav, BEING ZEIR ANPIN, WHICH IS THE SECRET OF VAV IN THE HEI. Afterwards, it stands before her, MEANING THE VAV THAT IS AFTER THE YUD HEI IN THE NAME OF YUD HEI VAV HEI, and she nurses it. This Vav when departing FROM BINAH, its pair MALCHUT comes out with it, Chesed rouses itself towards him, ZEIR ANPIN, separates them ONE FROM THE OTHER, and stems shoot forth from bottom to top. The branches spread, ZEIR ANPIN AND MALCHUT, and grow. The lower Hei is formed. Its branches grow higher and higher until MALCHUT pairs with the supernal tree, BEING ZEIR ANPIN, and Vav then joins, BEING ZEIR ANPIN, with the Hei, DENOTING MALCHUT, AS SAID EARLIER. Who brought this about? "It is a disgraceful (Heb. 'chesed') deed." Chesed certainly joins them together.

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.

373. In the future, the Holy One, blessed be He, will return the Shechinah to Her position, as everything will find itself in one unity, as it is written, "On that day Hashem shall be one, and His name One" (Zecharyah 14:9). If you ask: So now, He is not one? No, as now the evildoers cause ZEIR ANPIN AND MALCHUT not to be as one, as the Queen distances herself from the King, and they do not find themselves joined. Supernal Ima, BEING BINAH, distances herself from the King and does not nourish Him.

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."

380. Rabbi Aba said, "Through wisdom a house is built" (Mishlei 24:3). What is a house built with Chochmah? Some say it is the river flowing from Eden, MEANING BINAH. For this reason it is WRITTEN, "born at home," MEANING MALCHUT BORN FROM BINAH CONSIDERED A HOUSE FOR CHOCHMAH. "Or born abroad," MEANING when MALCHUT comes out of the Vav, BEING ZEIR ANPIN, as it is written WHEN ADAM, ZEIR ANPIN, SAID ABOUT EVE, MALCHUT, "Bone of my bones, and flesh of my flesh" (Beresheet 2:23). It is also written, "And He took one of his sides" (Ibid. 21), SO MALCHUT IS COMING OUT FROM ZEIR ANPIN. This is "born abroad," from the place where Zeir Anpin is, WHICH IS CONSIDERED ON THE OUTSIDE OF IMA, as we have learned.

381. Rabbi Yehuda continued: Yisrael are called brothers to the Holy One, blessed be He, as His love for them has never been interrupted. Jerusalem below is called "your mother's sister" (Vayikra 18:13), as it is written, "Jerusalem, built as a city that is compact together..." (Tehilim 122:3), MEANING THAT JERUSALEM BELOW IS LIKE THE CITY THAT IS COMPACT TOGETHER, MALCHUT. What is meant by "compact together?" It means that the King joined, in the six ends, ZEIR ANPIN, with all aspects of the King, with the grade of the Righteous, YESOD, in which all Sfirot of the King are included. This is the meaning of, "that is compact together," MEANING TOGETHER WITH ALL SFIROT OF ZEIR ANPIN.

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.

385. The Hei OF THE NAME YUD HEI VAV HEI, BEING BINAH, is included in the Yud OF YUD HEI VAV HEI. It emerges from it, AS BINAH EMANATES FROM CHOCHMAH. Then CHOCHMAH AND BINAH, WHICH ARE YUD HEI OF YUD HEI VAV HEI crown the Patriarchs, MEANING CHESED, GVURAH AND TIFERET OF ZEIR ANPIN CALLED ABRAHAM, ISAAC AND JACOB. The Hei is opened with its streams, MEANING WITH THE FIFTY GATES OF BINAH IN IT, and crowns the head of the Vav, MEANING IT SUPPLIES THE FIRST THREE SFIROT TO ZEIR ANPIN, THE SECRET OF VAV OF YUD HEI VAV HEI, where the Patriarchs dwell. THIS MEANS THAT THE PATRIARCHS, CHESED, supernal GVURAH AND TIFERET, RISE AND BECOME HEAD - MEANING CHOCHMAH, BINAH AND DA'AT - THROUGH THE ILLUMINATION OF THE FIFTY GATES OF BINAH.

386. HE SAYS: Vav consists of six letters, MEANING IT IS MADE UP OF SIX LETTERS FROM ALEPH TO VAV THAT PRECEDE IT. The Yud includes them all, AS THE YUD CONTAINS ALL NINE LETTERS THAT PRECEDE IT, AMONG WHICH IS THE VAV AND THE SIX LETTERS INCLUDED THEREIN. THIS IS THE YUD THAT IS ABOVE THE VAV, AS MENTIONED. This Yud is engraved with marks, MEANING WITH THE INCLUSION OF THE NINE LETTERS THAT PRECEDE IT, and ascends TO THE YUD OF YUD HEI VAV HEI, THAT INCLUDES ALL 22 LETTERS to be crowned with the twelve other letters FROM YUD TO TAV. THEN IT IS ALSO PART OF THE 22 LETTERS LIKE THE YUD OF YUD HEI VAV HEI. THEN ten engraved sayings, MEANING TEN SFIROT, come out of it, and all of the paths of the supernal most precious way. Then the other Hei OF YUD HEI VAV HEI, MALCHUT, contains them all, MEANING, IT RECEIVES FROM ALL LIGHTS AS MENTIONED, carved from the part of the concealed peg, YESOD OF ZEIR ANPIN, to give birth below, MEANING TO BE WORTHY TO BEAR SOULS.

387. All THE LIGHTS THAT WERE IN YUD, WHICH IS ATOP THE VAV - THE FIRST THREE SFIROT OF ZEIR ANPIN - are marked by the 42 letters, as we have explained in our Mishnah. All ascend to the head of the King, MEANING THE FIRST THREE SFIROT OF ZEIR ANPIN, AS EARLIER DISCUSSED.

388. Seven complete weeks, MEANING SEVEN SFIROT OF MALCHUT THAT IS CALLED SHABBAT, WHEN THEY ARE COMPLETED, are expressed by seventy letters OF THE NAME OF AYIN-BET (72). THE MAIN BODY IS SEVENTY, AND TWO EXTRA ARE THE SECRET OF WITNESSES OR SCRIBES. HE EXPLAINS HIS WORDS: When the 72 ascended, they ascended by the letters Vav, DENOTING ZEIR ANPIN, IN ITS CHESED, GVURAH AND TIFERET, which are listed in the portion of Beshalach in the verses, "And the angel...removed...and it came... And Moses stretched out" (Shemot 14:19-21). When the Shechinah receives FROM ZEIR ANPIN and the seven impressions are stamped on Her BY HIM, NAMELY SEVEN COMPLETE SFIROT, THEN seventy imprinted letters OF THE NAME AYIN-BET rise from Her. We have learned that the letters OF THE NAME AYIN-BET ascended through certain marks and hidden ways KNOWN only to truly righteous men, pillars of the world.

389. Rabbi Shimon said to Rabbi Elazar: Come and see that these 22 letters engraved in the Torah are all explained in the ten sayings, THE TEN SFIROT - KETER, CHOCHMAH, BINAH, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT. Each and every saying of these ten, the Sfirot of the King, are engraved by certain letters, IN AS MUCH AS THE LETTERS ARE THE SECRET OF THE VESSELS OF THE SFIROT AND EACH SFIRAH HAS ITS OWN SPECIAL VESSELS. For this reason, the Holy Name, YUD HEI VAV HEI, is enveloped with other letters, MEANING WITH ADONAI, AS THE VESSELS OF ZEIR ANPIN, THE SECRET OF YUD HEI VAV HEI, ARE CLOTHED AND ENVELOPED WITH THE VESSELS OF MALCHUT, THE SECRET OF ADONAI. Each saying lends letters to the saying above it, as one is included in the other. Therefore, we pronounce the Holy Name YUD HEI VAV HEI with the other letters OF ADONAI, as they are covered AND DRESSED one with the other until they are connected together.

408. Rabbi Shimon said: It is written, "And it shall come to pass, that every new moon, and every Shabbat..." (Yeshayah 66:23). HE QUESTIONS: Why are they compared, MEANING WHY ARE BOTH CONSIDERED TOGETHER IN THE VERSE? HE ANSWERS: All pertain to one level and the one is united with the other. SHABBAT, BEING ZEIR ANPIN, IS UNITED WITH THE NEW MOON, DENOTING MALCHUT. There is no joy of one in the other, WHEN THEY ARE NOT UNITED. Only when Atika Kadisha, KETER, is revealed TO THEM, is there universal joy. We have learned that it is written, "A psalm, a poem for the Shabbat day" (Tehilim 92:1). It is expressly for the Shabbat day, ZEIR ANPIN, THE SECRET OF THE SHABBAT DAY, denoting the praise which the Holy One, blessed be He, recites. Then is found joy and an additional soul, due to the fact that Atika was revealed and the union OF ZEIR ANPIN AND MALCHUT is occurring.

409. It is the same with the renewal of the moon, MEANING AT THE NEW MOON. The sun, DENOTING ZEIR ANPIN, shines on it with the joy of the light of Atika above. For this reason, the sacrifice of the New Moon is above in order to bring fragrance to all, and joy should be prevalent in the world. Therefore, 'bring atonement before Me.' This wording is literal IN ORDER TO AWAKEN THE UNION.

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.