946. Rabbi Shimon said: I have raised my hands high in prayer. HE PRAYED THAT REVEALING THESE MYSTERIES WOULD PLEASE THE HOLY ONE, BLESSED BE HE. When supernal desire up above, THE SECRET OF KETER OF ARICH ANPIN, is supported by the desire that is not known, nor ever conceived, the head, which conceals more the higher ones, emanates whatever it emanates, and is not known. It illuminates whatever it illuminates, all of it concealed.
947. The desire of the supernal thought, KETER OF ARICH ANPIN, is to pursue it and to illuminate with its light, BUT a veil is spread BETWEEN THEM, through which, by the pursuing after the supernal thought, light reaches and reaches not, BECAUSE OF THE VEIL. It illuminates up to the veil whatever it illuminates, BUT NOT BENEATH THE VEIL. Then a supernal thought illuminates with a concealed illumination, which is not known. The thought itself is considered unknown.
948. Then the illumination of the unknown thought strikes the illumination of the veil, which IS SUPPORTED AND shines by what is not known and unknown, and what is not revealed. Thus the illumination of unknown thought strikes the light of the veil and they illuminate together.
949. Nine chambers are thereby formed. THESE chambers are not lights, spirits, nor souls, and no one can conceive them. The desire of all nine lights standing within thought OF ARICH ANPIN, each of THE NINE numbered, is to pursue THE NINE CHAMBERS, while THE NINE LIGHTS still are in thought OF ARICH ANPIN, BUT THE NINE CHAMBERS are not conceived or known. FOR these NINE CHAMBERS are not considered of THE ASPECT OF desire, nor of THE ASPECT OF the supernal thought, ARICH ANPIN, which they grasp yet grasp not. In these NINE CHAMBERS are all the secrets of the Faith. And the lights of the mystery of the supernal thought above and below, are all called 'the Endless World', FOR the lights reach here and reach not, nor are they known. Here abides neither desire nor thought.
950. When thought shines, though it is not known by whose light, it is clothed and concealed within Binah, and shines upon whoever it shines upon. They enter each other until they are joined as a complete whole.
951. In the secret of the sacrifice, when it is offered (lit. 'ascends'), everything is connected and shines upon each other. Then all grades are on the ascent, and thought is bedecked by the Endless World. For the illumination, by which the supernal thought illuminates, which is completely unknown, is called 'the Endless World', from which everything takes its existence, and which shines upon that which it shines on. HAPPY IS THE PORTION OF THE RIGHTEOUS IN THIS WORLD AND IN THE WORLD TO COME.
952. Come and see: The Other Side, which is called 'the End of all Flesh'. As there is a bond above, BETWEEN BINAH AND ARICH ANPIN, in joy, so beneath, IN MALE AND FEMALE, AND BRIYAH, YETZIRAH AND ASIYAH, THERE IS A CONNECTION BETWEEN THEM in happiness and desire to give satisfaction to all, high and low, and Ima stands properly by Yisrael.
953. Come and see: In each new moon, when the moon starts to wax, NAMELY, WHEN MALCHUT RENEWS ITS UNION WITH ZEIR ANPIN, the End of all Flesh is given another portion, A GOAT OF THE NEW MOON, in addition to THE USUAL sacrifices, so it may busy itself with it and attend to its own portion, and the side of Yisrael will stay for them alone, so they will be united with their King.
954. This is the reason for sacrificing a goat (lit. 'hairy'), being the portion of Esau, of whom it is written, 'hairy', "Esau my brother is a hairy man" (Beresheet 27:11). Therefore, he attends to his own share, and the children of Yisrael to theirs. This is the reason for the verse, "For Hashem has chosen Jacob to Himself, Yisrael for His peculiar possession" (Tehilim 135:4).
955. Come and see: All that 'End of all Flesh' ever desires is flesh. Therefore, the correction of flesh is always by it. Hence, it is called 'the End of all Flesh', yet he is in control over the body, but not over the soul. The soul ascends to its place, and the body is given to this place, THE END OF ALL FLESH, like a sacrifice; when the desire goes up one place else, TO MALE AND FEMALE, the flesh goes up to another place, THE END OF ALL FLESH.