135. "Speak to Aaron and to his sons, saying, 'In this way you shall bless'" (Bemidbar 6:22). Rabbi Yitzchak opened the discussion saying, "But the steadfast love of Hashem is from everlasting to everlasting upon those who fear Him, and His righteousness to children's children" (Tehilim 103:17). How great is awe in the presence of the Holy One, blessed be He; that awe includes humility and humility includes piety. Thus whoever has fear of sin has them all. Whoever does not fear heaven has neither humility nor piety.
136. We have learned that whoever left the realm of awe but acquired humility, humility is better, and he has them all, as it is written: "The reward of humility and (is) the fear of Hashem" (Mishlei 22:4). All of those who have fear of heaven acquire humility, and everyone who has humility acquires piety. Everyone that has fear of heaven acquires all: humility, as it is written: "The reward of humility is the fear of Hashem," and piety (Chesed), as it is written: "But the steadfast love (Chesed) of Hashem is from everlasting to everlasting upon those who fear Him."
137. We learned that every man who has piety is referred to as the angel of Hashem, Hashem Tzva'ot. This is what is meant by: "For the priest's lips should keep knowledge, and they should seek Torah at his mouth: for he is a messenger (angel) of Hashem Tzva'ot" (Malachi 2:7). Rabbi Yehuda asked: Why did the priest merit to be referred to as the angel of Hashem Tzva'ot? Just like the angel of Hashem Tzva'ot is a priest above, IN HEAVEN, so too is a priest an angel of Hashem Tzva'ot below.
138. Who is the angel of Hashem Tzva'ot above? That is Michael, the great minister who emanates from Chesed above and is the high priest of the above. The high priest below is called an angel of Hashem Tzva'ot, since he is come from the aspect of Chesed. What is Chesed? Mercy within mercy. Therefore, there is no priest coming from the aspect of Judgment. What is the reason that a priest merited Chesed? Because of awe. This is what is meant by: "But the steadfast love (Chesed) of Hashem is from everlasting (lit. 'world') to everlasting (world) upon those who fear Him."
139. HE ASKS: Why is it that he says "world" twice IN "FROM WORLD TO WORLD?" Rabbi Yitzchak said: It is like it was established in the holy gathering that "world" is one AND "TO world" is the second. THESE ARE THE TWO WORLDS, ZEIR ANPIN AND MALCHUT. Rabbi Chiya said: If so, it should have said, 'From the world to the world' WITH THE DEFINITE ARTICLE. He said to him: These are two worlds that returned to be one WORLD, MEANING TO SAY THAT THEY UNITE WITH EACH OTHER. THEREFORE, THERE IS NO DEFINITE ARTICLE TO EACH ONE. Rabbi Elazar said to Rabbi Yitzchak: How long will you keep your words so veiled? "From the world to the world" MEANS the inclusion of the uppermost secret, which is man above, WHO IS ZEIR ANPIN, and man below, WHO IS MALCHUT. This is WHAT IS MEANT BY: "world" and "world." It is written: "The days of old (lit. 'world')" (Yeshayah 63:9) and: 'Years of old (world)' It was already explained in the most holy gathering, THAT THEY REFER TO ZEIR ANPIN THAT IS CALLED WORLD.
140. THAT IS WHAT IS MEANT BY, "BUT THE STEADFAST LOVE OF HASHEM IS FROM WORLD TO WORLD upon those who fear Him." It is to teach that whoever is sin-fearing is called Adam. TWO WORLDS THAT ARE CALLED MAN DWELL ON HIM. When does this happen? Rabbi Elazar said: If he has awe, humility and piety, SINCE AWE is all-inclusive.
141. Rabbi Yehuda said, We learned here that Adam (man) comprises male and female. He said to him: Certainly it is so, that he was included in Adam, since whoever was joined male and female was called man, and then he is heaven-fearing. Not only that, but humility dwells upon him and piety prevails upon him also. Whoever is not male and female, has no fear, no humility, no piety. Therefore, Adam is considered all-comprehensive. Since he is called man, Chesed prevails, as it is written: "For I have said, 'The world is built by love (Chesed)...'" (Tehilim 89:3). THE WORLD cannot be built without the presence of male and female.
142. It is written: "But the steadfast love of Hashem is from world to world upon those who fear Him" since those who fear Him are the wholeness of man, MEANING BOTH MALE AND FEMALE, BECAUSE IF NOT SO, ONE IS NOT FEARFUL. Another explanation for, "But the steadfast love (Chesed) of Hashem from world to world:" These are the priests that come from the side of Chesed. They inherit this portion emanating from the Upper World, THAT IS ZEIR ANPIN, to the lower world, WHICH IS MALCHUT. "those who fear Him," are the priests below THAT ARE INCLUSIVE OF MALE AND FEMALE, as it is written: "And make atonement for himself, and for his house" (Vayikra 16:6), WHICH IS THE FEMALE, in order to be included in the secret of man, WHO IS BOTH MALE AND FEMALE. "And His righteousness to children's children," because he merited to have grandchildren. Rabbi Yehuda said: If so, what is "His righteousness?" It needed to say 'His Chesed,' SINCE THROUGH CHESED HE MERITED TO HAVE GRANDCHILDREN.