The assembly discussing the tabernacle

520. Here begins the discussion of the tabernacle. We learned in the utmost secret, that the head of the King is arranged with Chesed and Gvurah. From that head OF ZEIR ANPIN hairs come down, hairs upon hairs, which are all flows, through which the supernal and lower GRADES are united. THIS MEANS, THAT THROUGH THEM, EACH LOWER GRADE RISES TO THE UPPER, AND THEY BECOME ONE. FROM FEW OF THE HAIRS ARE DRAWN men of power, men of truth, men of weight, who sigh, who weep, who judge, who are compassionate, who possess secrets of the Torah about kinds of purity and impurities. They are all called the King's hairs, that is, those which are drawn from the holy King. And everything descends from the most ancient concealed one, WHICH IS ARICH ANPIN.

521. The forehead of the King, DENOTING ZEIR ANPIN, brings to mind the remembrance of the wicked. When their deeds are remembered and their sins exposed, this is called 'Forehead of the king' meaning that Gvurah becomes reinforced in its judgments and extends itself. This change comes from the forehead of Atika Kadisha called will.

522. The eyes of the King MEANS the overall supervision, supervision over the upper and lower. All these supervisors OF THE KING are called so, EYES. With the eyes the colors are unified, MEANING WHITE, RED, GREEN. By these colors are named all the supervisors of the King, each in his own way, all called colors of the eye. As appears the supervision of the King, so are the colors stirred. IF THE SUPERVISION IS OF CHESED, THEN IT IS WHITE; IF OF JUDGMENT, IT IS RED; IF OF MERCY, IT IS GREEN.

523. The eyebrows are the name of the place that the supervisor gives to all colors of the lower supervisors. These eyebrows in relation downwards, MEANING CORRESPONDING TO THE EYES, ARE eyebrows to look AND MOVE ON from that river that flows, NAMELY BINAH. This is the place to draw from that river so as to bathe in the whiteness of Atika, MEANING THE LIGHT OF CHASSADIM, from the milk flowing from Ima. HE EXPLAINS, when Gvurah, BEING THE LEFT COLUMN, extends itself; and the eyes, BEING THE SECRET OF CHOCHMAH, become inflamed with the color of red FROM THE ABUNDANCE OF JUDGMENT, BEING CHOCHMAH MINUS CHASSADIM, then Atika Kadisha, BEING KETER, shines upon its white BEING THE LIGHT OF CHASSADIM, kindles Ima, MEANING ABA AND IMA SUPERNAL, and she is filled with milk, DENOTING LIGHT OF CHASSADIM THAT SHE RECEIVED FROM KETER and she nurtures these EYES, THAT wash themselves with the milk of SUPERNAL Ima that flows constantly. CHOCHMAH THAT IS THE EYES ADORNS ITSELF WITH THOSE CHASSADIM. This is the essence of the verse, "washed with milk" (Shir Hashirim 5:12), MEANING, "HIS EYES ARE LIKE DOVES BY THE WATER COURSES, WASHED with milk" of Ima that flows constantly without stop, AS THE MERGER OF ABA AND IMA SUPERNAL IS AN UNINTERRUPTED UNITY AS EXPRESSED IN THE ADJACENT PARAGRAPH.

524. The nose of the Holy King, DENOTING ZEIR ANPIN, is the arrangement of the face. When Gvurot expand and unite, they are the nose of the Holy King. These Gvurot with one act of Gvurah join together and come out. When judgments are stirred and EACH steps from their side, they are scented only by the smoke of the altar. Then we find written, "And Hashem smelled the sweet savor" (Beresheet 8:21). The nose of Atika, BEING ARICH ANPIN, is different, however, since it does not need THE SMOKE OF THE ALTAR and it is considered wholly 'long suffering (lit. 'long nosed'), and the light of concealed Chochmah is called its nose (Heb. Heb.chotem); this is the meaning of the word 'praise,' as it is written, "and for my praise will I refrain (Heb. echetom) for you" (Yeshayah 48:9). Regarding this David commented in "A praise of David..." (Tehilim 145:1).

525. The ears of the King exist with the presence of goodwill, Ima nurtures ZEIR ANPIN WITH LIGHT OF CHASSADIM, and the light of Atika Kadisha shines; the illumination of two hemispheres of the brain is roused, and the light of Aba and Ima and all those known as the hemispheres of the brains of the King, and they enflame together. And when they enflame together, they are called the ears of Hashem. Then the prayers of Yisrael are received, and consciousness then enlists for good or bad, and with this stirring are awakened the winged ones that receive the voices of the earth; all are called ears of Hashem.

526. The face of the King, BEING ZEIR ANPIN, is the light of Aba and Ima and their extension, IN THE ORDER OF THE THREE DOTS --CHOLAM, SHURUK, CHIRIK -- that give light IN THE CHOLAM, go around THE SHURUK and glow IN THE CHIRIK, in the head of the King. Then flows from them the testimony, MEANING THE ILLUMINATIONS OF CHOCHMAH, testifying for the King, NAMELY ZEIR ANPIN. The image of the King is the most cherished. Within the head, dwells supernal Chesed and Gvurah. The light of Aba and Ima divides itself thus, The light of Aba in three lights, THE LIGHT OF Ima in two lights, a total of five LIGHTS. Chesed and Gvurah included in one light, now total six. Later Chesed adorns itself and kindles in two lights, which now total eight; Gvurah kindles one LIGHT, now nine LIGHTS. When all lights join, they are called the image of the King. Then the verse writes, "Hashem shall go forth as a mighty man, He shall stir up ardor like a man of war" (Yeshayah 42:13), AS THE ILLUMINATION OF CHOCHMAH IS DRAWN ONLY THROUGH GVURAH.

527. The lips of the King, We learned that when the light of Aba, NAMELY ABA AND IMA SUPERNAL, sheds light, it does so with three lights; from one light, CHOCHMAH, kindles supernal Chesed; from one light, BINAH, a light shines called the brain of the King. One light, DA'AT remains suspended until the light of Ima ignites, YISRAEL SABA AND TEVUNAH. When the light RETURNS, it shines with five lights.

528. HE ASKS, From what does IMA give light? HE ANSWERS, From one concealed path that Aba clings to, as the verse writes, "There is a path which no bird of prey knows" (Iyov 28:7), as the male clings to female. And she conceives and gives forth five lights. From these five lights are engraved fifty gates of manifold lights BEING KETER, CHOCHMAH, BINAH, TIFERET, AND MALCHUT WITH EACH COMPOSED OF TEN SFIROT. They are fifty, facing them are forty-nine pure aspects and forty-nine impure aspects of the Torah. There remains one NOT IN THIS COUNT, NAMELY THE FIFTIETH GATE. The one sheds lights to all, BEING THE SECRET OF THE PATH OF ABA ABOUT WHOM IT IS WRITTEN, "A PATH WHICH NO BIRD OF PREY KNOWS," MEANING MOSES REFERRED TO AS 'BIRD OF PREY,' AS HE TOO WAS NOT GIVEN THE FIFTIETH GATE. THE LIGHT OF Aba remains suspended. When ABA AND IMA join and become clothed with the King, ZEIR ANPIN, they are called lips of the King, AS ABA IS CLOTHED WITH A SUPERNAL LIP AND IMA WITH THE LOWER LIP, and as a result, He decrees truthfully.

529. The mouth OF ZEIR ANPIN; THE LIPS allow for a mouth opening. HE ASKS, What is the mouth? HE ANSWERS, Da'at is concealed in the mouth of the King, called Tiferet, NAMELY ZEIR ANPIN AS DA'AT IS the extension of Tiferet, NAMELY ZEIR ANPIN, BEING THE SECRET OF ZEIR ANPIN THAT ASCENDED AND BECAME THE CENTRAL COLUMN TO LINK ABA AND IMA WITH EACH OTHER. All treasures and colors are united within, IN DA'AT BEING THE CENTRAL COLUMN, as it is written, "and by knowledge (Da'at) are the chambers filled" (Mishlei 24:4). This Da'at is concealed in the mouth of the King and fills all the chambers and porches, MEANING IT EXPANDS IN CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, OF ZEIR ANPIN AS CHESED, GVURAH AND TIFERET ARE CALLED CHAMBERS AND NETZACH HOD YESOD THE PORCHES. When the light of Da'at is stirred and emerges, it is then referred to as 'the mouth of Hashem' and the lips, being the two lights of Aba and Ima, when they meet the light of Da'at, they join BY IT together, and the matter is pronounced in truth, through Chochmah, Tevunah, and Da'at. Then all words of the Holy One, blessed be He, are pronounced WITH CHOCHMAH, BINAH AND DA'AT.

530. These three, CHOCHMAH, BINAH, DA'AT, shed light and enter in the most inner areas, MEANING THE HEAD OF ZEIR ANPIN WITH THE ASPECT OF IMA AND FROM THERE THEY EXPAND and adorn with the one, MEANING THE BODY OF ZEIR ANPIN, AS A RESULT OF THE REASONING GIVEN ABOVE; SINCE THE THREE OF IMA ARE DERIVED FROM ONE, FROM TIFERET THAT ASCENDED THERE WITH THE ASPECT OF THE CENTRAL COLUMN, SO ONE, BEING TIFERET EXISTS IN THREE. When CHOCHMAH, BINAH, DA'AT joins in one crown, then THE CROWN is called "His mouth is most sweet" (Shir Hashirim 5:16). They are the palate of the King FOUND AT THE BEGINNING OF THE BODY and called the sweetness of the King, and so it writes; "O taste and see that Hashem is good" (Tehilim 34:9), SINCE THE SENSE OF TASTE IS IN THE PALATE. And to this palate are linked all the appointees and officials of the King, as it is written, "and all the hosts of them by the breath of His mouth" (Tehilim 33:6).

531. Within the palate, all perfection is present, so the perfection of all letters found in this place, is discernible. FOUR LETTERS Aleph, Chet, Hei, Ayin ARE ARTICULATED IN THE THROAT. THEIR SECRET IS AS FOLLOWS, Aleph is the light of the most concealed Atika Kadisha, NAMELY KETER. Chet is light of Chochmah, not found nor grasped, as it is written, "Man cannot know its price" (Iyov 28:13). Hei is the light of Ima, that sheds light, comes out, waters everything, nurtures the children, NAMELY MALE AND FEMALE, until the HOLY anointing comes and fills the Righteous, BEING YESOD, then joins the lower Nukva, BEING MALCHUT, that is blessed from it, and they do not separate from each other. THE BOUNTY OF IMA IS white from within the red, MEANING THAT THE LEFT CALLED RED IS INCORPORATED IN THE RIGHT CALLED WHITE, as it is written, "the mountain of myrrh, and to the hill of frankincense" (Shir Hashirim 4:6). THIS VERSE REFERS TO IMA WHERE MYRRH SPICE IS RED AND FRANKINCENSE IS WHITE. Ayin refers to the light of seventy 'faces,' nourished from the breath departing from the mouth, they are the seventy names of the Holy One, blessed be He, ZEIR ANPIN, corresponding on earth to, "all the souls of the house of Jacob who came into Egypt were seventy" (Beresheet 46:27). Jacob is the tree on earth, CORRESPONDING TO ZEIR ANPIN; his seventy souls are the seventy branches OF THE TREE.

532. From these FOUR letters, ALEPH-CHET-HEI-AYIN, FOUR other LETTERS SHINE, GIME-YUD-CAF-KOF THAT EMANATE FROM THE PALATE. From the Aleph OF THE ALEPH-CHET-HEI-AYIN GROUP-Gimel shines OF THE GIMEL-YUD-CAF-KOF GROUP being good reward (Heb. gemul) to the Righteous, called 'Gemul' NAMELY GIMEL; about this is written "Then shall you delight yourself in Hashem" (Yeshayah 58:14). From Chet OF THE ALEPH-CHET-HEI-AYIN GROUP, Yud shines OF THE GIMEL-YUD- CAF-KOF GROUP, which is Chochmah, that becomes entirely enclosed within the Yud, as it is closed on all sides, CONTAINING NO WHITE, so CHOCHMAH is not to be found, as the verse writes, "nor is it found in the land of the living" (Iyov 28:13), AS EXPLAINED. From Hei OF THE CHET-HEI-AYIN GROUP Caf shines OF GIMEL-YUD-CAF-KOF being the light and anointing oil poured from Ima to that place called 'horn' and called "ram's (Jubilee's) horn" AS 'HORN' ALLUDES TO MALCHUT AND JUBILEE TO BINAH. AND WHEN MALCHUT RECEIVES BOUNTY FROM BINAH, SHE IS NAMED RAM'S HORN. This is a Kingdom of David. Hence, so anointing of kings needs to be with the secret of Caf.

533. The Kof OF GIMEL-YUD-CAF-KOF shines from the Ayin OF THE ALEPH-CHET-HEI-AYIN GROUP. Just as Ayin is seventy, CONTAINING THE SEVEN SFIROT OF CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT WHERE EACH POSSESSES TEN SFIROT, so the Kof is one Hundred, AS IT POSSESSES ALSO THE THREE FIRST SFIROT CHOCHMAH, BINAH, DA'AT, the completion OF THE TEN SFIROT. It is so because the palate has the total perfection. Whoever is familiar with this secret and is mindful of it, happy is his portion.

534. The body of the King is the extension of THE SFIRAH OF Tiferet wherein the colors WHITE AND RED are linked, BEING TWO COLUMNS, RIGHT AND LEFT, THE BODY BEING THE CENTRAL COLUMN THAT UNIFIES THEM. The arms of the King are the lights of Chesed and Gvurah; they are therefore THE TWO COLUMNS Right and Left, WITH THE BODY AS THE CENTRAL COLUMN THAT UNITES THEM. The intestines, MEANING THE INTERIOR are arranged with Da'at that enters through the head AND SETS IN BETWEEN THE TWO COLUMNS CHOCHMAH AND BINAH, and extends to the interior within the body, DENOTING TIFERET.

535. The legs join with two lights, MEANING NETZACH AND HOD. The legs and two kidneys join in one place, AS THE TWO KIDNEYS ARE ALSO NETZACH AND HOD. There gather the anointment and all oil of the body, and from there, FROM NETZACH AND HOD flows all HOLY anointing oil to a place called the foundation of the world, MEANING Yesod, from that place called 'world.' What is this? It is Netzach and Hod and so, Hashem Tzva'ot is His name, AS NETZACH AND HOD are CALLED TZVA'OT, Blessed be He and His name to all eternity.

536. All these arrangements join in the one, MEANING NUKVA, until Yesod receives all the holy anointing oil and pours it to Nukva, NAMELY MALCHUT, which is blessed from it. When is she blessed from it? When judgments are arranged below; and when judgments are rendered below, they are arranged above. All adornments of the King, which are the Holy Name, are with joy and perfection. Then He dwells in their midst, as it is written, "Elohim stands in the Congregation of El; He judges among the judges" (Tehilim 82:1). THEREFORE JUDGMENTS ARE COMPARED TO FIRE. JUST AS FIRE IN A PROPER VESSEL GIVES FORTH LIGHT AND COOKS, BUT WHEN IMPROPERLY USED, CONSUMES AND DESTROYS, SO IT IS WITH JUDGMENTS.

537. When judgments are not rendered below, so to speak, the same occurs above, that all arrangements are not working properly, ACCORDING TO THE MANNER WE DESCRIBED EARLIER. Ima then deserts the children, THEY BEING MALE AND FEMALE; the children do not suckle, Yesod does not pour into the Nukva, WHICH IS MALCHUT, judgments are stirred up, and the mighty serpent controls; the adornments of the King are removed due to the Judgment. Since the Nukva is not blessed, the righteous one, BEING YESOD, does not receive FOR OF HER, the mighty serpent has power. Woe to the world that is nurtured from them.

538. Rabbi Elazar said, my father revealed all these arrangements, so he will not enter the World to Come in shame. But why is it necessary now to reveal? Rabbi Aba replied, This is what I wrote from the Holy LUMINARY, I said it is for the friends as they know AND UNDERSTAND these matters. It is important to know them as it is written, "That you may know that I am Hashem" (Shemot 10:2), and, "And they shall know that I am Hashem" (Shemot 29:46). Thus we understand the things said. From this point on, the matters are treasured among us. Fortunate is our lot in this world and the world to come. Until this point, the Holy Luminary was adorned with this matter among us.

539. Come and behold. When I had seen him in a dream, I asked Rabbi Shimon, Master, I learned that Yud OF THE NAME YUD HEI VAV HEI represents Chochmah. And this is assuredly so. Hei OF YUD HEI VAV HEI, why is it Binah? He told me, Come and behold. It is written, "And a river went out of Eden to water the Garden" (Beresheet 2:10). What is this river flowing from Eden? It is Binah, THAT EXISTS FROM EDEN WHICH IS CHOCHMAH. As a result, the Yud MEANING CHOCHMAH, is enclosed within that river. This Yud spreads this light OF BINAH on all sides, MEANING ABOVE, THE SECRET OF RIGHT, AND BELOW, THE SECRET OF LEFT. It is now a Dalet. Later Binah begets a son beneath her, a Vav, MEANING THE CENTRAL COLUMN, THUS becoming now like a Hei. Now it is Yud-Hei, MEANING CHOCHMAH AND BINAH. Later, she brings forth that son before her. Now we have Yud-Hei-Vav; the Vav sat before her in order to suckle. About this we learned in our Baraita that the Hei was ORIGINALLY a Dalet. When the male, BEING CHOCHMAH, merged with it, it became pregnant with one son, and is called Hei; later it gave birth to the Vav OUTSIDE ITSELF and placed it before itself. Thus writes the verse, "And a river went out of Eden," WHICH IS BINAH THAT COMES OUT OF CHOCHMAH CALLED 'EDEN,' it surely came out to water the Garden, BEING MALCHUT, to nurture it.

540. I seized his hand, and kissed it. During this period, I was stirred, I cried, I laughed, and for three days I did not eat anything, because of the ecstasy and also since I merited not to see him again. Still I feel bonded to him. I see his image rising before me. Fortunate are the Righteous in this world and next world. Of them it is written, "Surely the righteous shall give thanks to Your name, the upright shall dwell in Your presence" (Tehilim 140:14). (End of the assembly of the tabernacle).