The chamber of desire - Tiferet

647. The sixth chamber is called 'the chamber of desire'. This is the desire called, "word that proceeds out of the mouth of Hashem" (Devarim 8:3). It is the joy of everything joined. And here is the desire of all desires, according to the secret of the verse, "Your lips are like a thread of scarlet" (Shir Hashirim 4:3). It is the desire of all the souls coming out of the mouth of Hashem.

648. This chamber is the chamber of desire, where all the wishes and petitions in the world are granted. For it is the desire of all the desires, where they are kissing, according to the secret of the verse, "and Jacob kissed Rachel" (Beresheet 29:11). Then, when they kiss each other, it is time of favor, because then wholeness is found, and all faces illuminate. Whenever prayers rise, it is a time of goodwill. Therefore it is written, "But as for me, let my prayer be to You, O Hashem, in an acceptable time" (Tehilim 69:14), which refers to their joining each other.

649. There are six entrances to this chamber, four entrances to the four directions of the world, CHESED, GVURAH, TIFERET AND MALCHUT, one above and one below, NETZACH AND HOD. There is one spirit in charge over the entrances, greater than all the chieftains of the entrances, named Raziel. He is appointed to be in charge over the supernal secrets, that talk mouth to mouth, and kiss each other in loving love.

650. These secrets are not meant to be revealed, but when the gates are opened, all the chambers know, and all the spirits and legions, that the gates of desire were opened. Through these gates no one enters, save the desire of the prayers, the desires of the praises, the desires of the holy high souls.

651. This is the chamber of Moses. To this chamber Moses was gathered in love, and with kisses, NAMELY, HE DIED BY THE KISS OF DEATH. In this chamber, "Moses speaks and the Elohim answers him by a voice" (Shemot 19:19).

652. When THE KISSERS are joined in kissing each other, it is written, "Let him kiss me with the kisses of his mouth..." (Shir Hashirim 1:1). There are no kisses of joy and love, save when they cling to each other, mouth to mouth, spirit to spirit, and saturate each other with pleasure and joy from the supernal illumination.

653. Come and see: "Moses speaks" REFERS TO ZEIR ANPIN, as it is written, "Behold, you are fair, my love" (ibid. 15), and "your lips are a thread of scarlet" (Shir Hashirim 4:3). THESE ARE THE WORDS OF ZEIR ANPIN TO THE SHECHINAH. "And the Elohim answers him by a voice": THIS IS THE SHECHINAH TALKING TO ZEIR ANPIN, as it is written, "behold, you are fair, my beloved yea, pleasant" (Shir Hashirim 1:16), and, "His lips like lilies, dropping flowing myrrh" (Shir Hashirim 5:13). THESE ARE THE WORDS OF THE SHECHINAH TO ZEIR ANPIN.

654. To the spirit, RAZIEL, were given all the secrets of the high souls, who awaken the need of love above and below together, namely, male and female, when they raise Mayin Nukvin (Female Waters). These are the supernal souls, such as Rabbi Akiva and his companions, THE TEN MARTYRS, who did not bathe in the river of fire, like the rest of the souls who pass through it to bathe. THEY DID NOT NEED IT BECAUSE OF THEIR GREAT HOLINESS. We already explained that.

655. The spirit RAZIEL let out twelve lights, that exist by the secret under that spirit. There are four high lights to the four directions, ruling over the four winds. To the south stands one supernal light, the right of the whole world, from which the children of Yisrael begin to be united by the secret of the Faith. This is Michael, minister over the force of the supernal lights descending from the south, CHESED, where the light is strong.

656. Michael, the light of the right, is the great guardian, THE CARETAKER, of Yisrael. When the Other Side accuses and prosecutes Yisrael, Michael stands against him as counsel for the defense, AN ADVOCATE IN FAVOR of Yisrael, and they are saved from prosecution of the chief enemy of Yisrael.

657. Except at the time of the destruction of Jerusalem, when the sins multiplied, and Michael could not overcome the Other Side, because his pleadings were broken. Then, "He has drawn back His right hand from before the enemy" (Eichah 2:3).

658. To the north stands another light, whose duty is to nullify sentences of the fourth chamber. It gives THE NULLIFICATION to the chief in charge over the gate, where stand other chieftains of the side of defilement, waiting to take the sentence from the chief. Sometimes, the light of the north side executes the judgment ITSELF, and it is not given to the Other Side. For all the judgments executed by it ITSELF, can be mended, and the Holy One, blessed be He does kindness in such places, THOUGH THEY ARE OF THE LEFT.

659. HE EXPLAINS: Gabriel is the light of the north, and wherever he strikes there is Chesed, for Gabriel consists of two sides, and comprises both GVURAH AND CHESED. He therefore strikes, but with a healing effect. On this side there is the secret of the verse, "as a man chastens his son, so Hashem your Elohim chastens you" (Devarim 8:5). These are sufferings of love, including this and that side, GVURAH AND CHESED.

660. To the east side there is another light, found in all that pertains to healing. It presents before the Holy One, blessed be He all those who were forgotten in their beds of sickness, AND NOT HEALED IN TIME, in order to bring nearer the time and end of their illness, for they were perfected in their Faith, MEANING THAT THE SICKNESSES KEEP THE TIME ALLOTTED TO THEM BY FAITH, AND DO NOT WANT TO LEAVE EARLIER. AND IT ASKS THEM TO LEAVE BEFORE THEIR TIME IS DUE. The light goes about the world every day to perfect the medicine at the command of its Master. This light is named Raphael. IT IS HIM, though we stated that RAPHAEL is of the west side, and grasps this and that side, the side of Michael and the side of Gabriel, BEING OF THE CENTRAL COLUMN, TIFERET, COMPRISING THE TWO COLUMNS, RIGHT AND LEFT, WHICH ARE MICHAEL AND GABRIEL.

661. This is the chieftain whose charge it is, when a man is sentenced to remain alive, in the fourth chamber, to hasten the medicine. This medicine comes through distress, FOR UNLESS HE WERE ILL, HE WOULD NOT HAVE NEEDED MEDICINE, and since it comes out of the two sides, CHESED AND JUDGMENT. This distress, THE ILLNESS, comes out of the left, and the medicine of the right side. Therefore the sick, when healing is sent to him, it comes out of great distress.

662. So it is on the west side, THAT THE MEDICINE COMES ALSO FROM THE WEST SIDE, BECAUSE THE WEST IS MALCHUT INCLUDING ALL THE LIGHTS OF THE THREE COLUMNS, AS WAS SAID. Though we said that Raphael is of the east side, and we stated that he is ALSO of the west, NEVERTHELESS healing and life come only from the east side, but, thence life is drawn downward TOWARDS MALCHUT, WHICH IS THE WEST SIDE.

663. On the side of the west, there is one light called 'Nuriel', which is Uriel. It consists of them all, and acts as a messenger on every matter. FOR WEST IS MALCHUT INCLUDING ALL THE THREE COLUMNS. It has three sides, NAMELY, THREE COLUMNS, but they are actually two, since each comprises the other, MEANING THAT THERE ARE MAINLY THE RIGHT COLUMN AND THE LEFT COLUMN, AND THE CENTRAL COLUMN IS BUT THE COMBINATION OF THE TWO COLUMNS AND DOESN'T ADD TO THEM. SO THERE ARE REALLY NOT MORE THAN TWO COLUMNS. They are the four foundations, THE THREE COLUMNS AND THE RECEIVING MALCHUT, lower than the four foundations of the world IN BINAH, which are superior to the rest. Since they are all connected to each other, the verse says, "I went down into the garden of nuts to see" (Shir Hashirim 6:11), ALLUDING TO THE FRUIT OF THE NUT, WHICH IS DIVIDED INTO FOUR INTERCONNECTED PARTS.

664. These twelve lights are within the spirit RAZIEL, about whom we said he is in perfection above them. THE EXPLANATION IS THAT beneath the four supernal lights, IN THE FOUR RISING SPIRITS, MICHAEL, GABRIEL, RAPHAEL AND URIEL, there are eight other lights, in order to achieve perfection, for together they are one wholeness, and when they expand, they are three on each side.

665. The function of the four pillars, THE FOUR SAID LIGHTS, is to raise the chamber and unite it with a place called 'heaven', TIFERET OF ATZILUT, to connect the kissing together. Under them, many grades upon grades all come out of the four lower foundations, THE FOUR LIGHTS, MICHAEL, GABRIEL, RAPHAEL AND URIEL. Some go out from the aspect of water, WHICH IS CHESED, MICHAEL, others from the aspect of fire, WHICH IS GVURAH, GABRIEL, some from the aspect of air, WHICH IS TIFERET, RAPHAEL, and some from the aspect of earth, WHICH IS MALCHUT, URIEL.

666. We also learned, in the same manner, about the four who entered the orchard. They were all chosen for this place, to the four elements, each was drawn to his own place, the one to the aspect of fire, one to the side of water, one to the aspect of air, and one to the aspect of earth. They were all engraved EACH by his own element, when they entered, except the pious and whole who came from the right side, CHESED, clung to the right and ascended, NAMELY, RABBI AKIVA.

667. When he reached this place called 'the chamber of love', he clung to it with the desire of the heart. He said that this chamber should be joined with the chamber above, CHESED OF ATZILUT, with 'great love'. Then he became perfected in the secret of the Faith, and ascended to complete the small love, MALCHUT, by the great love, CHESED, properly. That is why he died with love, and his soul departed by that word, "And you shall love" (Devarim 6:5). Happy is his portion.

668. All the others went down, each and every one, and were punished by the element to which they descended. Elisha went down by the left side, THE ELEMENT OF fire, NAMELY, GVURAH. He descended and never went up, and met the Other Side called 'a strange El'. Repentance was withheld from him, and he was expelled, since he was attached to him. Therefore, he was called 'an other,' as we already explained.

669. Ben Azai went down by the element of earth, WHICH CORRESPONDS TO MALCHUT. Before he reached the burning fire within the earth, NAMELY, THE JUDGMENT IN IT, which touches the Other Side, he was drowned by the earth and died. It is written about this, "Precious in the sight of Hashem is the death of His pious ones" (Tehilim 116:15), MEANING THAT HE DIED PIOUS, WITHOUT TOUCHING JUDGMENT.

670. Ben Zoma descended by the element of air, CORRESPONDING TO TIFERET, and met a spirit that reaches the side of defilement, called "evil hindrance" (I Melachim 5:18). It therefore hurt him, but did not settle in him, AND HE WAS HURT. None was saved from punishment. Upon this said Solomon, "There is a vanity which is done upon the earth; that there are just men, to whom it happens according to the deeds of the wicked" (Kohelet 8:14). They were punished for going down these grades, MEANING THAT THEY DREW THE ILLUMINATION OF CHOCHMAH FROM ABOVE DOWNWARDS, WHICH IS CALLED 'DESCENT'.

671. Come and see: Since Rabbi Akiva went up, NAMELY, HE DREW THE ILLUMINATION OF CHOCHMAH FROM BELOW UPWARD, properly, therefore, he came in peace and left in peace. David asked a question, which remained unexplained. It is written, "from men, by Your hand, Hashem, from men whose portion in life is of the world" (Tehilim 17:14). He asked why there are righteous amongst those who were killed in the world. They were meritorious and never committed sin, to be punished for it. Come and see: The verse, "from men, by Your hand, Hashem, from men (Heb. metim) whose portion in life is of the world" points at two ways OF DEATH (HEB. MITAH); "by Your hand, Hashem" and "the world." The first one refers to the Holy One, blessed be He, to whom the soul is gathered. "From men...of the world (Heb. cheled)" refers to the Other Side, who has control over the body, as it is written, "I shall behold man no more with the inhabitants of the world (Heb. cheled)" (Yeshayah 38:11), REFERRING TO THOSE WHO DWELL UNDER THE OTHER SIDE CALLED GRAVE (HEB. CHEDEL).

672. Come and see: The souls of THE TEN MARTYRS complemented the Holy Spirit, ZEIR ANPIN OF ATZILUT, for they had ten proper spirits from below, CORRESPONDING TO THE TEN SFIROT OF ZEIR ANPIN, and their bodies were given over to the evil kingdom. Each took his share, JUST AS in the mystery of the sacrifices.

673. Come and see: The start of the beginning of the Faith, KETER, within thought, WHICH IS CHOCHMAH, struck the strong spark OF THE SECRET OF BINAH. There came up a thought, MEANING THAT BINAH WENT UP TO CHOCHMAH AND THEY JOINED, and they emitted sparks, THE ILLUMINATION OF CHOCHMAH FROM WITHIN THOUGHT. It threw sparks to 320 directions, and separated the refuse from thought, to be purified. And it was separated.

674. In the same manner, CONCERNING THE TEN MARTYRS, it came up in thought, as the refuse was separated. NAMELY, THAT WAS SORT OF THE BREAKING OF THE VESSELS, AND THEREFORE THE SOULS, WHO ARE THE LIGHTS, WENT UP TO ZEIR ANPIN, AND THE VESSELS, THE BODIES, WERE DELIVERED TO THE OTHER SIDE, THE EVIL KINGDOM. Some were selected, with whom to complement whoever needed a complement, MEANING THAT THE SOULS WERE SELECTED AS MAYIN NUKVIN (FEMALE WATERS) TO ZEIR ANPIN, THAT IS COMPLEMENTED BY THEM. Assuredly, when it rose, it rose into thought, NAMELY, THEY DREW THE ILLUMINATION OF CHOCHMAH FROM THOUGHT WHICH IS CHOCHMAH. Everything is as it ought to be, joy on this side, FOR THE ASCENSION OF SOULS, and sadness on that side, FOR THE BODIES WERE DELIVERED TO THE OTHER SIDE.

675. It is written, "So I commend mirth, because a man has no better thing under the sun, than to eat, and to drink, and to be merry, for that shall accompany him in his labor during the days of his life, which the Elohim gives him under the sun" (Kohelet 8:15). HE ASKS REGARDING "So I commend mirth," could it be that King Solomon praises that, NAMELY, TO EAT, DRINK, AND BE MERRY? HE ANSWERS: "So I commend mirth" refers to the rejoicing in the Holy King, while He rules, on Shabbat and holidays, in all the good deeds men do, "because a man has no better thing under the sun, than to eat, and to drink" and to demonstrate the joy of that side OF HOLINESS, so he will have a portion in the World to Come.

676. "For that shall accompany him in his labor" (Ibid.): HE ASKS: WHO WILL ACCOMPANY HIM? AND HE ANSWERS: The Holy One, blessed be He will accompany him and show him into the World to Come. Another explanation about the meaning of "accompany (Heb. yilvenu)." IT MEANS THAT when a man eats, drinks, and is merry, all his expenses for food and drink, he will lend (Heb. yalvenu) as a loan to the Holy One, blessed be He, AND THE HOLY ONE, BLESSED BE HE will give him twice his expenses FOR SHABBAT AND HOLIDAYS. With these, man lends two to the Holy One, blessed be He: ONE, his pity for the poor, TWO, his expenses for Shabbat and holidays, for he lends all to the Holy One, blessed be He, as said, "He that gives graciously to the poor, makes a loan to Hashem, and that which he has given He will pay him back" (Mishlei 19:17).

677. For that reason, this, HOLINESS is joy and, THE OTHER SIDE is sadness. The former is good and the latter is bad. This is the Garden of Eden and that is Gehenom. All this, HOLINESS, is the opposite of that, THE OTHER SIDE. Therefore, the body OF THE TEN MARTYRS was sad FOR IT WAS KILLED, and the soul rejoices, BECAUSE IT WENT TO CLEAVE TO THE HOLY ONE, BLESSED BE HE. When those called 'the ten martyrs' were killed by the Other Side, they complemented another place of holiness. For that reason, all is known before the Holy One, blessed be He, and is well done.

678. In this chamber there are twelve lights, four above, and eight with them. Each OF THE FOUR takes two with it, as in the arrangement of the standards. This arrangement goes on downward to the end of all the grades. IT IS CONSIDERED THAT THERE ARE THREE ASPECTS TO EACH OF THE FOUR SFIROT, CHESED, GVURAH, TIFERET AND MALCHUT.

679. Into this chamber come all the prayers, and all the desires in the praises, uttered with love. When they enter this chamber, they all cleave to it. Every day, and when the kisses are united, it is the time when the Holy One, blessed be He takes delight in the souls of the righteous. The delight is that the kisses TO THE RIGHTEOUS are awakened, which preceded that delight, that is mentioned in, "then shall you delight yourself in Hashem" (Yeshayah 58:14), as we explained.

680. This chamber comprises all the lower chambers, and they are included in it. The first chamber, THE SAPPHIRE STONE, where stands the spirit STAT'URIYAH that we mentioned and all the living creatures, is supported by two pillars on the east side, two pillars on the south side, two pillars on the west side, and two pillars on the north side. Altogether there are eight pillars, called 'the pegs of the Tabernacle'. They stand outside.

681. When the Supernal King comes, these pegs travel, uprooted from their place, and from the strings TO WHICH THEY WERE BOUND, which are other eight beside the pegs. The first spirit in that chamber, STAT'URIYAH, hastens to come in and be included in that second spirit OF THE CHAMBER, ADIRIYAH.

682. The two pillars on the east side, the one is called 'Kar'iel', which is in charge outside over twelve thousand officers, all named the pegs of the Tabernacle. This is on the right. The one on the left is called 'Sham'iel', in charge over twelve thousand other officers, that are pegs as well. The pillars in charge over the south side, one of them is called 'Sa'adiel', and the other Stariel. Each is appointed over the twelve thousand other officers, who are always under their sway.

683. They are all in charge over the maintenance of the world. They weigh upon the scales males and females, to marry them. They are called 'scales', upon which it is written, "to be laid in the balance" (Tehilim 62:10); it is not written of them "just balances" (Vayikra 19:36), of which we spoke before. All those who were weighed, unless the one weighs more than the other, mount and come together. This is the joining of male and female together. Upon this says the verse, "to be laid in the balance (lit. 'scales to mount')" though it sometimes happens that the one weighs more than the other, nevertheless they mount and become one, as we already explained.

684. The two pillars on the north side ARE CALLED 'Pat'chiel and Atariel'. Each one is in charge over twelve thousand other officers, the pegs of the Tabernacle, LIKE THE OTHER ONES WE MENTIONED. These chieftains, the two pillars on the west side, are Pedatiel and Tumiha'el, each in charge over twelve thousand other officers, all pegs of the Tabernacle, as we said.

685. They shed tears over all those who divorce their first wives, because the Seven Benedictions UTTERED UNDER THE CHUPAH, which were given to her, were gone and did not endure since she was divorced, for husband and wife did not cleave together. Therefore, they all shed tears, for the divorce shows that these Seven Benedictions were as if gone from another place, NAMELY, FROM UPPER MALCHUT, TO WHICH THE WOMAN BELOW CORRESPONDS. At that time a voice resounds, saying, "Where is the bill of your mother's divorcement, with which I have put her away?" (Yeshayah 50:1)

686. The second chamber we mentioned, THE VERY HEAVEN, includes the first chamber, THE SAPPHIRE STONE, to become one with it, together with all the living creatures THERE. It too has eight pillars like the first ones IN THE FIRST CHAMBER, each in charge over twelve thousand other officers, like the first ones. Two pillars are to the east, two pillars to the south, two pillars to the north, and two pillars to the west.

687. The two pillars to the east are called 'Yehadaniel' and 'Gezuriyah', and they have twelve thousand officers beneath them, all of them pegs. The two pillars to the south, Ahariel and Barhiel, each is in charge over twelve thousand like the first ones.

688. These are in charge over birth. They take the sounds uttered by women and put them in the entrance to the chamber. When the Other Side comes to denounce, it is a time of danger. They stand and usher in the sounds to the chief in charge over the gate, and the Other Side cannot prosecute. Sometimes, BECAUSE OF A WOMANS SINS, the Other Side hastens and comes in to accuse, then he might cause harm.

689. The two pillars to the north, Chalchaliel and Kraspiha'el, are each appointed over twelve thousand others. On the west are Sugadyah and Gedaryah, appointed over twelve thousand other.

690. These are in charge over the blood of the covenant. When the baby is circumcised at the eighth day, they take the blood and put it in front of the chamber. When wrath is aroused over the world, the Holy One, blessed be He looks at that blood, and the Other Side is not given permission to enter there.

691. Come and see: When a male is circumcised at the eighth day, Shabbat has ALREADY dwelt upon him, WITHIN THE EIGHT DAYS. It is the holy Malchut. When the Other Side sees the foreskin, which is cut and thrown outside, his portion from that offering, THEN THE OTHER SIDE is broken and cannot have power over him or denounce him, and becomes an advocate of Yisrael before the Holy One, blessed be He.

692. The third chamber, BRIGHTNESS, awaits to be included and joined by the second chamber, THE VERY HEAVEN, and the spirit and all the living creatures in it are all united and joined together, and become one spirit which combines the one in the other. It too has eight pillars turned towards the four directions, all called 'the pegs of the Tabernacle'. Two pillars are to the south, Shachniel, Azuzyah. Two pillars are to the east, Yehodiyah, Azriel. Each stands upon twelve thousand other officers, all called 'the pegs of the Tabernacle'.

693. They are in charge over the utterances of children who study the Torah, with which to sustain the world. They take the utterance and raise it up, and each utterance of the children who study the Torah, turns into one spirit, which rises upward to be bedecked by a holy crown, and is appointed a guardian of the world. And so the rest of them.

694. The two pillars on the north side are Azpiel, Ktatariha'el. They are each in charge over twelve thousand officers. The two pillars on the west are Asisaniyah, Adiririyah, each appointed over twelve thousand other officers, as we said.

695. Their duty is to announce throughout the firmaments the names of those who prevent their sons from studying the Torah, and detain them from being occupied in it. Then all the officers declare, 'Woe to so-and-so who prevented his son from studying the Torah. Woe to him, for he perishes in this world and in the World to Come'.

696. The fourth chamber has much light. It is surrounded by 32 supernal pegs, and five hundred thousand other chiefs are under them. The other four are superior to them all, all of them pegs of this chamber. These four are Chasdiha'el, Kasiriyah, Kedum'iyah and Dahariel. They are in charge over the rest, and all the rest are appointed under them.

697. Through them Judgment is made known so it may be executed in the world. Of these says the verse, "the sentence by word of the holy ones" (Daniel 4:14). The armies in charge over Judgment come to these four, to ask how the world was sentenced. This refers to all the verdicts never committed to writing, which concern the survival of the world. FOR THAT REASON THEY DO NOT KNOW, and therefore come to ask them. That is why they are all appointed over that.

698. The other 32 are appointed over those who study the Torah incessantly, and never stop by day or by night. The others beneath them are in charge over those who set regular times for study of the Torah. The duty of them all is to punish those who could have studied the Torah but did not.

699. In the chamber LOVE stand 365 chiefs like the number of days in a year. Above them there are four supernal pillars: Krashiha'el, Sartiha'el, Asiriyah and Kadmiel. They are called 'the pegs of this chamber'.

700. Their duty is to gladden the world. A soul is added from Shabbat eve to Shabbat eve, and when it comes out, they come out with it, and remove from Yisrael all sadness and labor, bitterness, and anger. These are those who gladden the world.

701. All those beneath those four, are all appointed to nullify the verdict of the accusers, and from those punished in Gehenom. Therefore, all the pegs rejoice, and are produced out of rejoicing, and all the chambers ascend and adorn themselves above, as we learned.

702. The sixth chamber is over all the lower chambers. There are a hundred others standing outside THE CHAMBER, called 'pegs' like the others. There are a hundred to the right and a hundred to the left.

703. There are two supernal chiefs on the right side, and two other chiefs on the left side. Those of the right are Malkiel, Shmayah'el. Those of the left are called 'Misarsaniyah' and 'Tzaftzafiyah'. These are the supernal pegs, to the right and to the left.

704. They stand ready in the world, and when it is time for a righteous man to pass away from the world, and the Other Side is given permission, they stand there, so his soul will leave with a kiss, and not be pained by the sway of the Other Side. Happy are the righteous in this world and in the World to Come, whose Master hastens to have them under the rule OF THE FOUR, so they will be watched in this world and in the World to Come.

705. From this chamber all the mysteries and upper and lower grades begin to be united, so all will be complete above and below, and all will be one, in one unity, and the Holy Name will be united as it should be, so the supernal abundance will illuminate the lower one, and all the candles will burn as one, and not separately. Then abundance flows from the one, who is not known nor revealed, so that everything will get closer and join each other, and the whole will be united properly.

706. Happy is the portion of whoever knows the secret of his Master, to know Him properly. They eat their share of this world, and the World to Come. Of this says the verse, "Behold, My servants shall eat" (Yeshayah 65:13). Happy are the righteous who are occupied in the Torah day and night, for they know the ways of the Holy One, blessed be He, and know well how to effect the holy unison. For whoever knows how to unite the Holy Name wholly, as ought, happy is he in this world and in the World to Come.

707. The connection between all the chambers is made here, IN THIS CHAMBER, when one spirit clings to another, WHICH IS THE SECRET OF KISSING, the lower SPIRIT to the Upper SPIRIT. By these kisses the spirit below rises to cleave to the spirit above, and when spirit cleaves to spirit, the supernal, concealed spirit, BINAH, hovers about the spirit in the middle, TIFERET, CALLED 'JACOB'. As long as there is no arousal for the spirits to unite, the upper spirit, BINAH, does not dwell upon the middle spirit, TIFERET THAT IS CALLED 'JACOB'.

708. The mystery is that when one spirit joins another, then there are kisses so they will be united, and the rest of the organs, NAMELY, THE OTHER ASPECTS OF THE CHAMBER, are awakened with longing. The spirits cling together and all the organs are aroused to be connected between them, to connect one organ with another.

709. You may ask, who bestirs the lower organs or the upper organs TO JOIN EACH OTHER? HE ANSWERS: The lower organs are always aroused to be with the upper ones. Whoever is in the dark, always longs to be in the light. The black flame below is always aroused to be with the white flame above, to cling to and dwell beneath it. This is the secret of the verse, "Do not keep silence, Elohim; do not hold Your peace, and be still, El" (Tehilim 83:2).

710. When Jacob, TIFERET, received the sixth chamber, he was named by the whole Holy Name Vav-Yud Hei Vav Hei. You may say, that this name is absolutely complete. This is not so. When all the chambers finish joining together, everything is called 'Yud Hei Vav Hei' Elohim, which is an absolutely complete name. This is a completely whole name. Before the chambers are united, it was not called by that complete name. When they join each other, everything is complete above and below, and the light high above, WHICH IS BINAH, flows down to dwell upon everything, and everything is bound together, to become one.

711. The secret of the matter: Jacob took four wives and included them within him. Though we explained it through another mystery, NAMELY, that he stands between two worlds OF ATZILUT, CALLED 'RACHEL AND LEAH'; NEVERTHELESS, the secret of the whole matter is that when Jacob took this chamber, the sixth one, he included in it these four women, who were four angels, all attached to this chamber. These are the four sources of the rivers, as it is written, "and from thence it was parted, and branched into four streams" (Beresheet 2:10). These four branches are the four women Jacob married, who took this chamber.

712. Then this chamber was named Vav-Yud Hei Vav Hei, when it is for the good, as it is written, "And Hashem went before them by day" (Shemot 13:21), "And Hashem said, 'Shall I hide from Abraham'" (Beresheet 18:17). When Isaac was united with the chamber of the court house, called 'the chamber of merit', then everything was called 'Vav-Yud Hei Vav Hei', so the wicked will be punished, as it is written, "And Hashem rained upon Sodom" (Beresheet 19:24). All that pertains to one mystery, as should be.

713. When Jacob received this chamber, everything was considered a complete desire. This is a time of goodwill. From now on, the chambers start to join and unite with each other. And though we learned THAT THE ORDER OF UNISON IS south-east, MEANING THAT ONE DRAWS FROM SOUTHDIRECTION (CHESED), EASTWARD, TOWARD TIFERET, FOR SOUTH IS THE MAIN ONE. YET HERE IT IS SAID THAT TIFERET IS THE MAIN ONE, AND THAT IT PRECEDES CHESED, THE SIXTH CHAMBER. HE ANSWERS: All is one, because here one spirit is attached to the other, WHICH IS THE SECRET OF KISSING, IN WHICH TIFERET IS PRINCIPAL AND IS HIGHER THAN CHESED. YET THERE LIES THE SECRET OF EMBRACING; THEREFORE, CHESED IS MORE VALUABLE. THIS IS THE SECRET OF THE VERSE, "THE BLESSINGS OF YOUR FATHER (THE SECRET OF TIFERET) ARE POTENT ABOVE THE BLESSINGS OF MY PROGENITORS (WHICH ARE CHESED AND GVURAH)" (BERESHEET 49:26), FOR THROUGH MANY BLESSINGS AND KISSINGS IT BECAME MORE VALUABLE THAN CHESED AND GVURAH, AND WAS CONSIDERED ABOVE THEM.

714. Here lies the beginning of Abraham, who is of the right, NAMELY, CHESED OF ZEIR ANPIN, called 'great love', as we said. And he received the chamber called 'love', NAMELY, THE FIFTH CHAMBER. Then, "your breasts (Heb. shadayim) were firm" (Yechezkel 16:7), REFERRING TO THE NAME 'SHADAI' and filled with goodness to sustain and nourish all from here. And when the breasts were firm and filled by the supernal love, then this chamber was called 'El Shadai', as we said. And by this the world found supply when it was created, because when the world was created, it could not exist, and did not endure, until this chamber was revealed, that Abraham took. When Abraham was seen in this chamber, the world said enough, (Heb. dai) for there is supply ENOUGH to sustain and nourish the world. It was therefore called 'El Shadai', WHICH MEANS El in whom there is enough (Heb. shedai).

715. The Holy One, blessed be He, will fill and repair it in the future, as it is written, "that you may suck, and be satisfied with the breast of her consolations; that you may drink deeply, and be delighted with the abundance of her glory" (Yeshayah 66:11). "The breast of her consolations" and "the abundance of her glory" are all in this chamber. Then, at that time, it is written, "Who would have said to Abraham, that Sarah should give children suck?" (Beresheet 21:7), for sucking depends upon Abraham, WHO IS CHESED.

716. Isaac is at the left of the Holy One, blessed be He, whence all the Judgments in the world are awakened. He is the left arm, the source of every Judgment, whence they are awakened. From there he takes the Judgment called 'merit', WHICH IS THE FOURTH CHAMBER, to bind all the Judgments together so they will be in one knot, since Isaac is the Judgment above IN ZEIR ANPIN, where all the Judgments are listed.

717. Here the Holy Name Elohim is written, for there is a living Elohim high above, concealed to all, WHICH IS BINAH, and there is Elohim, the celestial court, GVURAH OF ZEIR ANPIN, and there is Elohim, that is the terrestrial court, WHICH IS MALCHUT. This is the meaning of the verse, "verily there is Elohim who judges in the earth" (Tehilim 58:12). The upper Elohim, the secret of a living Elohim, BINAH, comprises the lower beings, so all is one.

718. In this chamber Isaac is awakened, GVURAH OF ZEIR ANPIN, together with the 72 lights included in him, for all the sentences in the world below were pronounced by him, as it is written, "This matter is by the decree of the watchers (Aramaic irin)" (Daniel 4:14). Why are ALL THE DECREES AND JUDGMENTS called 'irin'? Because they all dwell in this city, "the city (Heb. ir) of the Hashem Tzeva'ot...the city of our Elohim" (Tehilim 48:9). All the chambers above, each is called 'city', as it is written, "a watcher (Heb. ir) and a holy one" (Daniel 4:20). These cities stand inside the chamber CALLED 'IR'. SINCE they are in 'ir', they are called 'irin'.

719. This chamber is included in Isaac. Everything is in the chamber of Abraham, THE FIFTH CHAMBER, because the right, CHESED, is included in the left, GVURAH. Come and see: Each comprises its fellow CHAMBER. We already explained that this is the reason why Abraham sacrificed Isaac, to make Judgment, ISAAC, a part of himself, and to include the left within the right, and cause the right to have power over the left.

720. Therefore, the Holy One, blessed be He commanded Abraham to offer his son as sacrifice to Judgment, and to overpower him. He did not command Isaac to be sacrificed, but commanded Abraham, SO THAT ABRAHAM, CHESED, WILL COMPRISE ISAAC, WHO IS JUDGMENT. Therefore, the one is found to consist of Judgment, and the other Chesed. And all is one, once they were included in each other. So the lower chambers were included in the upper.

721. When Isaac received this chamber, everything was sentenced in a good way, NAMELY, Judgment tempered with merit. Therefore, a man who judges should give the verdict according to merit. This is the high secret of the wholeness of justice, for there is no wholeness to justice, only with merit. Without it there is no perfection. Judgment with merit conveys the wholeness of Faith, reflecting the upper one.

722. On the day of Rosh Hashanah, when Judgment is aroused in the world, it behooves Yisrael below to awaken compassion through the Shofar, which reflects the high mystery, as already stated. And they should temper justice with merit, WHICH IS CHESED. For when Judgment is tempered with merit, all is in unison, and there is perfection above and below, and "iniquity stops her mouth" (Iyov 5:16), and has no permission to accuse or denounce in the world. Then all is in a proper unison. Judgment without merit is no Judgment.

723. This concerns the children of Yisrael, who temper Judgment with merit. But the rest of the nations do not have Judgment of merit. Therefore, it is forbidden for us to administer justice in their courts, for they have no part in our side of the Faith, as it is written, "He has not dealt so with any other nation and as for His ordinances they have not known them" (Tehilim 147:20). On the side of Yisrael, whoever judges without taking merit into account is a sinner, because he lessens the secret of the Faith, and turns aside to the place where there is Judgment without merit, NAMELY, THE OTHER SIDE.

724. Come and see: When the members of the Sanhedrin started to deal with criminal laws, they had to open with a merit, in order to temper Judgment with merit. Moreover, they were called to sentence from the house of merit, NAMELY, THE SECRET OF THE SANHEDRIN IS IN THE CHAMBER OF MERIT. Therefore, they tried to start with a merit, and when they so start with the lesser one OF THE SANHEDRIN, later the Judgment was completed by the most prominent OF THE SANHEDRIN, so merit will be included within justice. This one above, and that one below. Judgment with merit is the wholeness of justice, for without each other there is no wholeness. Therefore, Isaac and Rivkah were as one, the one Judgment, and the other mercy, and together they constitute wholeness. ISAAC IS JUDGMENT, AND RIVKAH IS MERIT. Happy is the portion of Yisrael, for the Holy One, blessed be He gave them a whole Torah, so they may walk in the path of truth, reflecting THE LIGHTS OF above.

725. Come and see: They did not judge, only with merit. They first looked at the good deeds, to include them together. The Sanhedrin looked well at the merits and at the prosecution, to combine them, so the Other Side will not rule. Wherever there is no merit, the Other Side abides, called 'guilt'. THE OTHER SIDE then joins the Judgment and gets stronger, this is called 'a sentence of guilt'.

726. Therefore, on Rosh Hashanah, we should temper Judgment with merit, so guilt will not have the upper hand. Hence, we must let Judgment and merit be together, so they may become one whole. For when the Other Side, WHICH IS GUILT, rules, there is no perfection, only accusation. This resembles the accusation FROM WHICH ARE DRAWN four deaths. But when the side of merit rules, all is wholeness, "peace and truth" (II Melachim 20: 19), "love and compassion" (Tehilim 103:4).

727. When the Other Side is connected with Judgment, it has power, by accusation, over the four capital punishments decreed by court: stoning, burning, decapitation, and strangulation. All of them are under the sway of the evil prosecutor: stoning, because THE OTHER SIDE is "a stone of stumbling" (Yeshayah 8:14); burning, because he is "a rock of offense" (Ibid.), a strong fireDecapitation is a "sword shall devour flesh" (Devarim 32:42). Assuredly it shall devour flesh; for it rules over flesh, it is THE OTHER SIDE, CALLED "the End of all Flesh" (Beresheet 6:13). Strangulation, for the curse of Elohim is upon the strangulation, upon the hanged, THE SECRET OF THE VERSE, "FOR HE THAT IS HANGED IS ACCURSED OF ELOHIM" (DEVARIM 21:23). We explained that nothing remained IN HIM, WHO IS HANGED, save the flesh, BECAUSE THE SOUL LEFT IT, and the curse of Elohim is upon the flesh, which is dark poison. Hence, HOLINESS brings good, AND THE OTHER SIDE brings evil.

728. It behooves the children of Yisrael, who have the secret of the Faith, to take heed that the side of the Faith will be in ascendancy, and that the Other Side will not be given place to exercise his power. They are happy in this world and in the World to Come. It is written of them, "Your people also shall be all righteous..." (Yeshayah 60:21).

729. The prophets, the supernal sides, the two thighs NETZACH AND HOD, who support the Holy Torah, TIFERET, receive the chambers where the two spirits, brightness and splendor, abide. THESE ARE THE THIRD CHAMBER, THE CHAMBER OF BRIGHTNESS, AND THE SECOND CHAMBER, THE VERY HEAVEN. These are the thighs below, IN BRIYAH, that support the chambers above called 'the Oral Law', NAMELY, MALCHUT OF ATZILUT. As there are struts to the Torah, the Written Law, so there are pillars supporting the Oral Law, MALCHUT, which include each other. When the two struts below, BRIGHTNESS AND SPLENDOR, are connected with the upper CHAMBERS, IN MALCHUT OF ATZILUT, the aspect of prophecy is impressed upon them. This is a vision, a sort of prophecy.

730. All the seers are nourished from here, FROM THE CHAMBERS OF BRIGHTNESS AND SPLENDOR, INCLUDED IN THE CHAMBERS OF MALCHUT, from above IN NETZACH AND HOD OF ZEIR ANPIN, they suck prophecy, and from below, MALCHUT, vision. Therefore, high and low reflect each other, MEANING THAT PROPHECY IS LIKE A VISION, AND VISION IS LIKE PROPHECY. When NETZACH AND HOD, BRIGHTNESS AND SPLENDOR are united with each other, the Holy Name Tzevaot (lit. 'armies') rules over this place, since all the holy armies are here, all named after the aspect of prophecy, because visions and dreams are of the side of prophecy.

731. We say that within the sign of the Holy Covenant, NAMELY, YESOD, the name TZEVAOT dwells, for all the armies come out of this sign, YESOD. Nevertheless, the thighs, which stand out OF THE BODY, are also named TZEVAOT. They are called 'Baraithas', WHICH MEANS 'EXTERNALS', because the Baraitha is outside the Mishnah, and the Mishnah stands upon the Baraitha, NAMELY, THE BARAITHA EXPLAINS THE MISHNAH, AND THE BARAITHAS are called 'the thighs OF THE MISHNAH', external chambers, the same as NETZACH AND HOD above, STANDING OUTSIDE THE BODY OF THE FACE.

732. The Mishnah is a mystery, found inside, because one learns the essence of things from there. So the Tannaim OF THE MISHNAH ARE OF THE INTERNAL PART. This is the secret meaning of the verse, "I would lead you, and bring you into the house of my mother, that you may instruct me" (Shir Hashirim 8:2). "The house of my mother" refers to the Holy of Holies, WHICH IS YESOD OF MALCHUT OF ATZILUT, CORRECTED BY THE ASPECT OF YESOD OF IMA, THEREFORE CALLED "THE HOUSE OF MY MOTHER", THE INNER PART OF MALCHUT. "That you may instruct me" refers to the secret of the Mishnah, NAMELY, when the river that is drawn and comes out, YESOD OF ZEIR ANPIN, from the Holy of Holies, then "you will instruct me," MEANING THAT YOU WILL GIVE FROM YOUR BOUNTY TO ME. This is the inner reason WHY MALCHUT is called 'Mishnah' (lit. 'second'), BECAUSE SHE IS SECOND TO ZEIR ANPIN, IN THE SECRET OF THE UNION, as it is written, "a copy of this Torah" (Devarim 17:18).

733. When she is drawn outside, she is called 'Baraitha', WHICH MEANS EXTERNAL. The two thighs are Baraithas, NAMELY, EXTERNALS. This mystery of mysteries is not to be revealed, because the secret is passed solely to most high wise men. Woe if it is revealed, BECAUSE THE WICKED WILL EXPLOIT IT, and woe if it is not revealed, BECAUSE THE RIGHTEOUS WILL LOSE IT, for this is one of the highest secrets, with which the Holy One, blessed be He leads the world.

734. The first Temple stood at the time of Solomon, and corresponded to the Supernal World, WHICH IS BINAH, AND BINAH is called 'the first Temple'. Everything came together in the Holy of Holies, where the sun is united with the moon, NAMELY, ZEIR ANPIN WITH MALCHUT. The supernal secrets were all in perfection, and the world was perfected. Afterwards, because of transgressions, the mysteries were drawn out of and rejected from the Holy of Holies. Once they were rejected towards the thighs, NETZACH AND HOD, they stood outside, and were called 'external chambers', and the Baraithas were needed FOR PEOPLE COULD NOT NOURISH FROM THE MISHNAH.

735. At the time of the second Temple, THE CHILDREN OF YISRAEL were at the external chambers in the thighs. Some of them returned to sing in the Holy of Holies, of the second Temple, MALCHUT, FOR THE FIRST TEMPLE IS BINAH. Others stayed in the Baraitha outside, between the thighs. THOSE WHO RETURNED TO THE HOLY OF HOLIES, studied the Mishnah, and behaved according to its laws, NAMELY, ACCORDING TO THE TEACHING OF THE MISHNAH. This is the secret of the verse, "for out of Zion shall go forth Torah" (Yeshayah 2:3), ZION BEING THE INTERNAL PART OF MALCHUT, CALLED 'MISHNAH'.

736. Afterwards, because of transgressions, the second Temple was no more in ascendancy. It did not have the power of the first Temple, in which time there was always peace, because the King, who has peace, ZEIR ANPIN, was always in it, IN A NEVER ENDING UNION, and therefore there was peace. There was no such peace at the time of the second Temple, because the foreskin always brought accusations, and the priests were in readiness to denounce, NAMELY, TO CONDEMN this foreskin. And they needed that, in order to condemn through it THE OTHER SIDE, in order to protect the second Temple. All was in that secret properly.

737. Due to more transgression, the foreskin came to power, and THE CHILDREN OF YISRAEL were driven out of the second Temple, and descended into the rounded thighs, NETZACH AND HOD, and down, THROUGH BRIYAH until they came to dwell at the feet, IN ASIYAH. When they sat at the feet, NAMELY, SO THEY SHOULD CORRECT THEM, then "And His feet shall stand in that day..." (Zecharyah 14:4). And the world will behave in all matters according to the high mystery, as it should. And though they were rejected FROM THE INTERNAL PART, they were never left by it, and forever they will cling to it.

738. Whoever knows how to measure, by the measuring line, the distance between the thighs and the feet, may know the duration of the exile. This is a secret among the reapers of the field. All this is a high mystery. For that reason all the Baraithas, all the Tannaim and the Amoraim are in their proper places, the ones inside, and the others outside in the rounded thighs, WHICH ARE NETZACH AND HOD, and underneath the thighs. MALCHUT is called by all these, the Oral Law. Yisrael descended by them and were exiled AMONG THE NATIONS.

739. Then, when exile is over by stretching the feet, SO THEY WILL BE CORRECTED, then "His feet shall stand in that day" and the spirit of defilement, named foreskin, shall be removed from the world. And Yisrael alone shall rule, as ought. Because the foreskin drew them down until then, and from now on, after the foreskin shall be cut and removed from the world, "Yisrael then shall dwell in safety alone; the fountain (also: 'eyes') of Jacob" (Devarim 33:28), NAMELY, in the fountain of Jacob WHICH IS MALCHUT, WHERE CHOCHMAH DWELLS, CALLED 'EYES', and there will be no accuser to prosecute them. Happy is the portion of Yisrael in this world and in the World to Come.

740. Joseph the righteous, the pillar of the world, WHICH IS YESOD, took with permission the chamber that was hidden and treasured; the seventh chamber was under his authority. Though we said that the chamber of the sapphire stone was under his authority, and in it he is corrected, nevertheless, Come and see: From the prophets, whom we said to be united below, two grades are divided, vision and dream. They abide at the thighs, WHICH ARE NETZACH AND HOD. By the rounded thighs stands the vision, that which is called 'the little prophecy'. Underneath the thighs stands the dream, AT THE KNEES BELOW THE THIGHS; until feet will touch feet, NAMELY, THE FEET OF ATZILUT WILL BE ONE WITH THE FEET OF BRIYAH, YETZIRAH AND ASIYAH, FOR BRIYAH, YETZIRAH AND ASIYAH WILL RETURN TO BE ATZILUT AND BE UPLIFTED TO PROPHECY AND VISION, and there, BELOW THE THIGHS stands the lower chamber called 'the sapphire stone'.

741. All THE JOINING TOGETHER of the thighs is in order to perfect them by one with another. All grades of prophecy come out of there to hover, and vision is made of them; then they hover about this place, THE SAPPHIRE STONE, and a dream is made from them. Joseph the Righteous, WHO IS YESOD, is the perfection of all; he receives all. Since everything is corrected through him, they all desire and long for him.

742. At the time when Joseph the Righteous, is ready to correct everything, he receives all, and joins his chamber. Then everybody above and below is awakened to receive the desire and wish, united by one desire and wholeness, that the higher and lower will rejoice by the one desire. All the lower beings are maintained by him. Therefore it is written, "But the righteous is an everlasting foundation" (Mishlei 10:25), for this is the foundation by which the world is sustained.

743. The chamber of the sapphire stone does not come into existence until Joseph the Righteous, YESOD OF ZEIR ANPIN, is ready. Once he is corrected, everyone else is also corrected. This is the secret of the building, MALCHUT, and about this says the verse, "and of the side, which Hashem Elohim has taken...He built" (Beresheet 2:22). It is not written, 'and He created,' nor 'formed', BUT "BUILT," because it stands upon Yesod, and once the foundation is prepared, everything is built upon it. THEREFORE IT IS WRITTEN, "AND... HE BUILT." Thus everything is sustained BY YESOD, as we already explained.

744. Come and see: It is written, "And of the side, which Hashem Elohim has taken...He built." THIS MEANS THAT MALCHUT was at the back side OF ZEIR ANPIN, and He put it so she will again be face to face WITH ZEIR ANPIN. This is how we explained it. Also, "He built" means that He kept it in mind to raise her to the same grade, where the Supernal World dwells, WHICH IS BINAH, so they will be alike.

745. We should explain more that "He built" means that THE EMANATOR looked to His sides and He made and directed the sides OF MALCHUT, so they would sow, and water, and beget offspring, and supply her with all her needs, as it ought to be. Then He "brought her" (Ibid.). HE ASKS: How DID HE BRING HER? AND HE ANSWERS: By this Righteous, NAMELY, YESOD, as it is written, "by this (REFERRING TO YESOD CALLED 'ZEH' - THIS) the girl would come to the king" (Ester 2:13). For He conducts everything, so it would rise, and be bedecked to perfection. From here comes THE STRENGTH TO prevent sins, from here comes the STRENGTH OF prevention of all unholy desires.

746. This is not so at the sixth chamber of the Other Side, where are found all the wicked pleasures and all kinds of inclinations towards the pleasures of this world. When this world is led by them, people fail to merit the World to Come, for they see the pleasures and desires the body takes delight in, and go whoring after them. This is as it is written, "The woman saw that the tree was good for food" (Beresheet 3:6), as all the desires and the pleasures of the world depend on it.

747. In the same manner, there are things the body delights in. They enter the body and not the soul. Some things the soul delights in, and not the body. Therefore, the grades are different from each other. Happy are the righteous who take the path of truth and keep themselves from that side, and cleave to the side of holiness.

748. In this chamber all the rest of the souls in the other chambers below are included. There are two names, which include the rest of the names. One of them, when the upper is joined with the lower, and Jacob receives his chamber through the kissing, in the upper secret, includes then all the other names and is called 'Yud Hei Vav Hei' Elohim. This is considered a full name, as we established. The other, when the foundation of the world, JOSEPH, joins its chamber, all are aroused with love and passion for it, and are included in it. Then it includes all other names and is called 'Yud Hei Vav Hei Tzevaot'. It is considered the whole Holy Name, but not whole as the other, YUD HEI VAV HEI ELOHIM.

749. HE ASKS: What is the difference between them, BETWEEN JACOB AND JOSEPH? AND HE ANSWERS: The one, JACOB, WHO IS TIFERET CALLED 'BODY', the upper rules over the lower, body over body, AS TIFERET OF ATZILUT RULES OVER TIFERET OF THE CHAMBERS. BOTH ARE CONSIDERED THE PART OF THE BODY FROM THE CHEST UPWARD, BOTH ARE ASPECTS OF JACOB, as we said. And the other, JOSEPH, YESOD OF ATZILUT, rules from the final part of the body OF THE CHAMBERS, and downward, NAMELY, THEIR YESOD, THE CHAMBER OF THE SAPPHIRE STONE, and all that is underneath. This is the secret of the first Temple and the second Temple, THE FIRST CHAMBER IS THE SECRET OF MATING OF TIFERET AND MALCHUT FROM THE CHEST UP, AND THE SECOND CHAMBER IS THE SECRET OF MATING OF TIFERET AND MALCHUT FROM THE CHEST DOWN, THE ASPECT OF YESOD AND MALCHUT. For that reason, this chamber includes all the rest of the names below, as we explained. Therefore, these names, one goes up and the other goes down. THE LOWER GOES UP TO THE UPPER, AND THE UPPER DESCENDS TO THE LOWER. Happy are the righteous who know the ways of the Torah.

750. Yesod is corrected on two sides, the one IN THE FIRST CHAMBER, in order to fix whatever is down below, and the other to correct the seventh chamber, so all will be corrected by each other, and become one proper desire. So far the unison of both sides, one above and one below, to be united to perfection, so as to walk the way of truth.

751. Happy is the portion of whoever knows how to create the unison and arrange the order of the Faith, to walk the right path. Happy is he in this world and in the World to Come. Of this says the verse, "Love and truth are met together; righteousness and peace have kissed each other," then "Truth will spring out of the earth and righteousness will look down from heaven. Hashem moreover shall give that which is good, and our land shall yield its produce" (Tehilim 85:11-13).