98. It is written, "Righteousness and justice are the foundation of Your throne; love and truth shall go before You" (Tehilim 89:15). Who is wise to observe this to see the ways of the Holy Supernal One, that they are judgments of truth, judgments adorned with supernal Sfirot. For I see all luminaries shine from the most hidden supernal luminary, WHICH IS ATIKA; all GRADES are illuminated grades, AS EACH HAS ITS UNIQUE ILLUMINATION, and by the light within each and every grade something is revealed, NAMELY EACH HAS ITS OWN UNIQUE REVELATION. And all lights are attached to each other and shine into each other, not separating from each other.
99. The light within each of the luminaries that are called the King's characteristics, the King's Sfirot, each, NAMELY EACH LIGHT, shines and is attached to the light in the innermost. THAT IS, IT IS ABSOLUTELY INCONCEIVABLE. For that reason all amounts to the same grade, everything is adorned by the same thing and is inseparable from the other, He and His name are one. He, the revealed light, is called the King's garment. The light in the innermost OF ALL LIGHTS is a hidden light, within which dwells that which is neither explicable nor revealed, THE BLESSED THE ENDLESS LIGHT.
100. All luminaries and all lights shine from the most concealed Atika Kadisha that is the supernal luminary. When observing, within all lights spreading FROM ATIKA there is only some of the hidden, non-revealed supernal light.
101. Within these garments of glory, garments of truth, true establishments and true lights, there are two luminaries, which establish the King's throne, WHICH IS BINAH, and which are called Righteousness and Justice. THEY ARE ZEIR ANPIN THAT IS CALLED JUSTICE AND MALCHUT CALLED RIGHTEOUSNESS. They are the beginning and the completion in the whole faith, SINCE JUSTICE IS AT THE BEGINNING AND THE REVEALING OF PERFECTION WITHIN RIGHTEOUSNESS IS CALLED JUSTICE, and with these all Judgments above and below are adorned. Everything is concealed in Justice, WHICH IS ZEIR ANPIN, and Righteousness, WHICH IS MALCHUT, is nourished by this Justice, WHICH IS ZEIR ANPIN. And sometimes MALCHUT is called, "Melchizedek king of Salem" (Beresheet 14:18).
102. When Judgments are roused from Justice, they are all in a state of mercy and perfection. For this JUSTICE mitigates Righteousness, WHICH IS JUDGMENTS; Judgments are established and all descend into the world in perfection and mercy. It is then the time when male and female join and all worlds are in a state of mercy and joy.
103. When people's iniquities multiply and the Temple, MALCHUT, is defiled BY THEIR INIQUITIES, the male, ZEIR ANPIN, departs from the female, MALCHUT, and the fierce serpent begins to arouse. Woe to the world that is nourished at that time by righteousness, WHICH IS MALCHUT SEPARATED FROM ZEIR ANPIN THAT IS JUSTICE. Many legions of demons arouse in the world and many righteous people depart from the world. All this is because the male has left the female, and Justice does not approach this Righteousness. Of this it is written, "but sometimes ruin comes for want of judgment (Justice)" (Mishlei 13:23), WHICH MEANS THAT Justice, WHICH IS ZEIR ANPIN, departs from righteousness, and MALCHUT is not mitigated but Righteousness is fed from another place, NAMELY LEFT WITHOUT THE RIGHT, WHICH IS SEVERE JUDGMENTS.
104. King Solomon said of this, "All things have I seen in the days of my vanity. There is a just man who perishes in his righteousness" (Kohelet 7:15). The reason is that Justice has departed from righteousness, AND MALCHUT REMAINS AS LEFT WITHOUT RIGHT. For that reason it is considered that "sometimes ruin comes for want of justice."
105. Come and see, when there is a lofty righteous man in the world, loving the Holy One, blessed be He, even when Righteousness is roused on its own WITHOUT JUSTICE, the world can still be saved for his sake, for the Holy One, blessed be He, delights in his glory and he fears no Judgment. When this righteous man is not alive, people are afraid even of Justice and cannot handle it, not to mention righteousness.
106. At first, King David said, "Examine me, Hashem, and prove me" (Tehilim 26:2), for I am not afraid of any Judgment, not even of Righteousness. Moreover, I am attached to it, SINCE DAVID WAS A CHARIOT TO MALCHUT. It is written, "As for me, I will behold Your face in righteousness (Heb. tzedek)" (Tehilim 17:15), with Righteousness assuredly. I am not afraid to face its Judgments. After he sinned he was afraid even of Justice, as it is written, "And enter not into justice with Your servant" (Tehilim 143:2). Come and see, when this Righteousness (Heb. tzedek) is mitigated by Justice it is called Righteousness (Heb. tzedakah) WITH A FEMININE SUFFIX, BECAUSE IT BECOMES A FEMALE TO ZEIR ANPIN THAT IS CALLED JUSTICE, AND RECEIVES CHASSADIM FROM IT, the world is sweetened with Chesed and filled with it, as it is written, "He loves righteousness (Heb. tzedakah) and judgment. The earth is full of the goodness (Chesed) of Hashem" (Tehilim 33:5).
107. I bear testimony about myself that I was distressed about the world all my life lest it would meet the Judgments of Righteousness and be burned by its flames, as it is written, "she eats, and wipes her mouth" (Mishlei 30:20). From now on, AFTER MY DEMISE, THE WORLD WILL BEHAVE according to THE DEEDS OF everyone. As is the pit, SO IS its depth, THAT IS, DEEDS ARE REPAID MEASURE FOR MEASURE. In this generation there are righteous people but they are too insignificant to rise up and protect the people of the generation from the four directions OF THE WORLD.