Sight, hearing, smell and speech

Synopsis

We hear that Yud Hei Vav Hei rests on sight, hearing, smell and speech, and that Adonai rests on doing, touching, using and walking. The Faithful Shepherd explains what he means by this, and he tells us how Chochmah arose in a thought that is Binah; he says that thought and inspiration are both in the heart. The Shechinah is God's sight, hearing, sweet savor, speech, and performance of precepts - and in prayer it is also His bowing and standing. Moses says that in the future God will remove all of Lilit's children from the world, but not so the children of the Shechinah, who are Yisrael; the latter are virtuous, God-fearing men of truth who despise unjust gain. Moses tells what the sages meant when they said, 'No disciple whose inside does not correspond to his exterior may enter the house of study,' and this explains why Yud Hei Vav Hei is called Adonai.

Relevance

The abundance of spiritual energy emanating from these mysterious verses is obviously far too vast and extensive to describe in a few short paragraphs. Suffice it to say that spiritual vision is granted to the reader, which includes the ability to perceive divinity in our daily life - in its turmoil and in its moments of tranquility.

Through the power of Ezekiel's vision and the hidden mysteries of the Tetragrammaton יהוה, our souls ascend into the supernal Temple, where we receive Light that perfects our being. The smoke and fragrance of the ancient sacrifices billows from this passage and blends together to create Incense that banishes death from our being and from this world. The spiritual forces that arise through precepts, prayer, and Torah swirl in our midst. The Shechinah rests upon us and upon all civilization. This empowers our immune system and removes airborne diseases from the world. Our souls are connected to the realm of Binah and our thoughts are aligned with the will of the Creator so that we are constantly inspired in our hearts to pursue this spiritual path. As our hearts are enlightened by the Sfirot of Chochmah and Binah, a great healing unfolds throughout the cardiovascular region. Mankind is connected to the Upper Three Sfirot - Keter, Chochmah, and Binah; and through the Shechinah (the Divine Presence), a bounty of mercy is cast upon the world. Mercy washes away judgement and pain from our life.

Later in the passage, verse 327, the author of the Zohar speaks of (do not pronounce this name) Lilit, the wicked female angel who posseses no humility or modesty. She is the mother of all nefarious people who abhor spirituality and propagate only evil in this world. These are the Mixed Multitude, and you will know them by their actions for they speak evil about all those who share and disseminate the wisdom and Light of this sacred book. Here, Lilit and her offspring are banished from this world. Their reign of terror is ended. The Light of Kabbalah is now free to flourish the world over bringing peace and harmony to civilization as quickly as the light of a bulb expels darkness from a room. Our world now mates with the Upper World, where the Light of Immortality shines upon us. Humility and modesty fill us so that we may receive countless blessings every moment of our lives.

In verse 331, the Zohar says: "This is how it is with men of unjust gain, for even if they had all the money in the world, it would never be enough for them." Here we awaken appreciation for our lot in life. Our insatiable Desire to Receive for the Self Alone is subjugated so that we finally achieve lasting fulfillment and inner peace and calm.

In conclusion, verse 333 expounds upon the concealed mysteries of the Tetragrammaton (Yod Hei Vav Hei) whose true pronunciation has been a secret since the dawn of creation. We're told that in the World to Come, the proper utterance of this Holy Name will be spoken aloud, igniting mercy from all sides. When our eyes scan this passage, it's as if the proper vocalization of the Tetragrammaton is taking place. Consequently, boundless mercy now blankets our world. The World to Come - the Light of Binah - illumines all existence, and it becomes a reality in our present day.

Adonai Angels Correction (Tikun) Eyes Ezekiel Fear Fire Heart Prayer Shechinah Temple, The Tetragrammaton Tikun (Correction) Yud Hei Vav Hei (YHVH)

322. The sixth correction is "I saw what appeared to be fire" (Yechezkel 1:27). THIS IS THE FIRST TIME THAT HE USES THE WORDS "I SAW," THIS WAS NOT MENTIONED UP TO HERE FOR here the meaning is proper sight. The Holy One, blessed be He said: Whoever enters in this vision, and during his prayer his heart is lifted up at the Name of Yud Hei Vav Hei and his eyes are cast down at the name Adonai, him shall you bring in to this temple, for he is like the angels ABOUT WHOM IT IS WRITTEN: "As for their rims" (Ibid. 18) above, in Yud Hei Vav Hei, "and they were dreadful (or: 'had dread')" (Ibid.), downwards, towards the Shechinah, who is the dread of Yud Hei Vav Hei.

322. תִּקּוּנָא שְׁתִּיתָאָה, רָאִיתִי כְּמַרְאֵה אֵשׁ, הָכָא רְאִיָּיה מַמָּשׁ. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, מַאן דְּיֵיעוּל בְּחֵיזוּ דָּא, וִיהֵא בִּצְלוֹתֵיהּ לִבֵּיהּ לְעֵילָּא, לְשֵׁם יְדֹוָ"ד, וְעֵינוֹי לְתַתָּא בִּשְׁמָא דַּאֲדֹנָ"י, תֵּיעֲלוּן בְּהֵיכָלָא דָּא, כְּגַוְונָא דְּמַלְאָכִין, וְגַבֵּיהֶן לְעֵילָּא, וְיִרְאָה לָהֶם לְתַתָּא, לָקֳבֵל שְׁכִינְתָּא דְּאִיהִי יִרְאַת יְדֹוָ"ד.

Adonai Candles Flame Light Prayer Precepts Sacrifice Shechinah Tetragrammaton Torah Yud Hei Vav Hei (YHVH) Zeir Anpin

323. The Yud Hei Vav Hei rests on sight, hearing, smell and speech, FOR SIGHT AND HEARING ARE YUD HEI, AND SMELL AND SPEECH ARE VAV HEI. Adonai rests on doing, touching, mating using, and walking. This sight is THAT MODE OF VISION by light and by candle flame, about which it is said: ."..and Torah is light" (Mishlei 6:23). Smell is THE SMELL of the sacrifices, which are prayers. Speech is about Torah; speech is in prayer, and doing is for precepts. Mating using also is for performing a precept, as does touching and walking. Where there is sight and hearing but no Torah and no precepts, neither do the Holy One, blessed be He, nor His Shechinah, rest there. For the Holy One, blessed be He, rests on sight, WHICH IS CHOCHMAH, and so does His Shechinah, for the Torah is, "and Torah is light," and His sight is the Shechinah. FOR Yud Hei Vav Hei, WHICH IS ZEIR ANPIN, SAID: "make Myself known to him in a vision" (Bemidbar 12:6), WHICH IS the Shechinah, WHICH IS HIS VISION.

323. וּבִרְאִיָּיה וּשְׁמִיעָה וְרֵיחָא וְדִבּוּר, שַׁרְיָא יְדֹוָ"ד. בַּעֲשִׂיָּיה, בְּמִשׁוּשׁ, שִׁמּוּשׁ, הִלוּךְ, שַׁרְיָא אֲדֹנָי. וְדָא רְאִיָּה, דְּאוֹר וְנֵר, דְּאִתְּמַר בָּהּ וְתוֹרָה אוֹר. רֵיחָא דְּקָרְבְּנִין, דְּאִינּוּן צְלוֹתִין, דִּבּוּר בְּאוֹרַיְיתָא, דִּבּוּר בִּצְלוֹתָא. וַעֲשִׂיָּיה דְּמִצְוָה, וְשִׁמוּשׁ דִּילָהּ, וּמִשׁוּשׁ דִּילָהּ, וְהִלוּךְ דִּילָהּ. וּרְאִיָיה וּשְׁמִיעָה, דְּלֵית תַּמָּן אוֹרַיְיתָא וּמִצְוָה, קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ לָא שַׁרְיָא תַּמָּן. דְקוּדְשָׁא בְּרִיךְ הוּא שַׁרְיָא בִּרְאִיָיה, וְכֵן שְׁכִינְתֵּיהּ, דְּאוֹרַיְיתָא וְתוֹרָה אוֹר, שְׁכִינְתֵּיהּ רְאִיָה דִּילֵיהּ יְדֹוָד בְּמַרְאָה אֵלָיו אֶתְוַדָּע, שְׁכִינְתֵּיהּ.

Heart Hebrew Letters Thought Zeir Anpin

324. The thought that is within THE SENSES OF SIGHT, HEARING, SMELL, AND SPEECH, IS Binah, WHOSE LETTERS CAN BE REARRANGED AS the son (Heb. ben) of Yud Hei, because Yisrael, WHICH IS THE SECRET OF ZEIR ANPIN, WHO IS CALLED 'SON,' arose in a thought, WHICH IS THE SECRET OF YUD HEI. Contemplation is Chochmah, a hint being sufficient for the wise man, NAMELY AN INSPIRATION IS PRIOR TO CONCEPTUALIZING THE THOUGHT. Chochmah arose in a thought, which is Binah, since thought and inspiration are all one, for Chochmah is known only through Binah, and Binah is in the heart. Thus thought is in the heart and inspiration is in the heart.

324. בְּמַחֲשָׁבָה מִלְּגוֹ בִּינָה, בֶּן יָהּ. יִשְׂרָאֵל עָלָה בְּמַחֲשָׁבָה. הִרְהוּר חָכְמָה, לְחַכִּימָא בִּרְמִיזָא. חָכְמָה עָלָה בְּמַחֲשָׁבָה דְּאִיהוּ בִּינָה, מַחֲשָׁבָה וְהִרְהוּר כֹּלָּא חַד. חָכְמָה לָא אִשְׁתְּמוֹדַע אֶלָּא בְּבִּינָה, וּבִינָה בַּלֵּב. וּבְגִין דָּא, מַחֲשָׁבָה בַּלֵּב, הִרְהוּר בַּלֵּב.

Fire Jeremiah Nose Offering Prayer Precepts Sacrifice Shechinah Tetragrammaton Torah Yud Hei Vav Hei (YHVH)

325. Likewise, THERE IS hearing in the Torah, for it is a precept that one should hear THE READING OF the scroll of the Torah. And likewise, in the nose there is a sweet savor to Hashem. The Shechinah is a sacrifice TO YUD HEI VAV HEI, His burnt offering, and prayer is like a sacrifice, FOR BY MEANS OF THE SACRIFICE OR THE PRAYER THE SHECHINAH ascends to YUD HEI VAV HEI as a sweet savor unto Him, and is offered to Him in prayer. And, likewise, about speech IS WRITTEN: "Is not my word like a fire? says Hashem" (Yirmeyah 23:29). The FINAL Hei OF THE YUD HEI VAV HEI, which is the Shechinah, is His speech.

325. וְכֵן אוֹרַיְיתָא ס"ת. מִצְוָה לִשְׁמוֹעַ. וְכֵן בְּחוֹטָמָא, רֵיחַ נִיחֹחַ לַיְהֹוָ"ה. שְׁכִינְתָּא אִיהִי קָרְבָּן דִּילֵיהּ, עוֹלָה דִּילֵיהּ, וּצְלוֹתָא אִיהִי כְּקָרְבָּן, וּכְרֵיחַ נִיחֹחַ סְלִיקַת לְגַבֵּיהּ, וְאִתְקְרִיבַת לְגַבֵּיהּ בִּצְלוֹתָא, וְהָכִי בְּדִבּוּר, הֲלֹא כֹה דְּבָרִי כָּאֵשׁ נְאֻם יְדֹוָ"ד. ה' שְׁכִינְתָּא, דִּבּוּר דִּילֵיהּ.

Body Face Hands Head Mercy Prayer Precepts Shechinah

326. Just as the Shechinah is His sight, His hearing, His sweet savor, His speech, in the head, so, in the hands, She is His performance of precepts, in the body His bowing, in prayer His straightening upright; AND ALSO in the prayer, it is His standing. FOR RECEPTION OF THE FIRST THREE SFIROT IS CALLED BOTH 'STANDING UP' AND 'STANDING,' AS ABOVE, for She stands before Him always, and bows before Him and falls on Her face at His feet to asks mercy from Him for Her children. She is humble before Him and she is modest in His presence.

326. כְּגַוְונָא דִּשְׁכִינְתָּא, אִיהִי מַרְאָה דִּילֵיהּ, שְׁמִיעָה דִּילֵיהּ, רֵיחַ נִיחֹחַ דִּילֵיהּ, דִּבּוּר דִּילֵיהּ, בְּרֵישָׁא. הָכִי אִיהוּ בְּיָדִין, עֲשִׂיַּית מִצְוָה דִּילֵיהּ, בְּגוּפָא כְּרִיעָא דִּילֵיהּ. בִּצְלוֹתָא זְקִיפָא דִּילֵיהּ, בִּצְלוֹתָא עֲמִידָה דִּילֵיהּ, דְּאִיהוּ דְּקַיְּימָא קַמֵּיהּ בְּכָל אֲתָר, וּכְרָעַת לְגַבֵּיהּ, וְאִתְנַפְּלַת לְרַגְלוֹי בִּנְפִילַת אַפַּיִם, לְמִשְׁאַל מִנֵּיהּ רַחֲמִים עַל בְּנָהָא, אִיהִי עֲנָוָה לְגַבֵּיהּ, וְאִית לָהּ בֹּשֶׁת פָּנִים מִינֵּיהּ.

Hatred Heart Lilit Marriage Shechinah Solomon Thought Wicked Wickedness Women

327. And She is not as the wicked bondwoman CALLED 'Lilit,' this who insolent, having no humility and no modesty, and she is the mother of a mixed multitude. For this reason, Solomon said: "A virtuous woman is a diadem to her husband" BEING THE SHECHINAH "but she that acts shamefully is as rottenness in his bones" (Mishlei 12:4). THIS IS THE HANDMAID LILIT. For the Shechinah is the Queen, whose handmaid is Lilit who has no humility nor modesty before the Holy One, blessed be He. And her children are similar, being a mixed multitude, and the Holy One, blessed be He, will in the future remove her and her children from the world, for they are bastards, born of the nine attributes, as described by the sages, NAMELY: THE CHILDREN OF A) A WIFE RAPED BY HER HUSBAND; B) A WIFE HATED; C) MENSTRUATING WOMAN (AT THE TIME OF INTERCOURSE); D) A WIFE WHOSE HUSBAND AT THE TIME OF INTERCOURSE THOUGHT SHE WAS SOMEONE ELSE OR HIS OTHER WIFE; E) A REBELLIOUS WIFE (AT THE TIME OF INTERCOURSE); F) A HUSBAND DRUNK (AT THE TIME OF INTERCOURSE); G) HAVING INTERCOURSE WITH A WIFE DIVORCED IN HIS HEART; H) A WIFE WHO IS INSOLENT; I) CHILDREN BORN TO A WIFE WHO HAD RELATIONS IMMEDIATELY PRIOR TO HER MARRIAGE. They are considered bastards by the Torah.

327. וְלָא כְּשִׁפְחָה בִּישָׁא, לִילִית, חֲצוּפָה בְּלָא עֲנָוָה, לֵית לָהּ בֹּשֶׁת פָּנִים, אִימָּא דְּעֵרֶב רַב, וּבְגִין דָּא אָמַר שְׁלֹמֹה, אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ וּכְרָקָב בְּעַצְמוֹתָיו מְבִישָׁה. דִּשְׁכִינְתָּא אִיהִי מַטְרוֹנִיתָא, שִׁפְחָה דִּילָהּ לִילִית, לֵית לָהּ עֲנָוָה, וְלָא בֹּשֶׁת אַנְפִּין מְקוּדְשָׁא בְּרִיךְ הוּא. וְהָכִי בְּנָהָא עֵרֶב רַב, וְקוּדְשָׁא בְּרִיךְ הוּא עָתִיד לְאַעְבְּרָא לָהּ וְלִבְנָהָא מֵעָלְמָא, דְּמַמְזֵרִים אִינּוּן מִבְּנֵי ט' מִדּוֹת, אָסְנַ"ת מַשְׁגַחַ"ת, מַמְזְרֵי דְּרַבָּנָן.

Body Rebecca Righteous Shechinah Unity

328. And likewise, the Shechinah is the mating of the Holy One, blessed be He, His union with the Righteous, who lives forever, WHICH IS YESOD. AND THE SHECHINAH is His walk. "Righteousness shall go before Him" (Tehilim 85:14) to act on His desire. AND THE SHECHINAH IS CALLED 'RIGHTEOUSNESS.' ALSO, "And it came to pass, before he had done speaking, that, behold, Rivkah came out" (Beresheet 24:15) THAT IS THE SHECHINAH THAT IS CALLED 'RIVKAH' came out to Him, to do His will. AND SO in sight, hearing, smell, speech, doing, body, mating, walking and, indeed, in every part, She is commanded to serve Him and to do His will.

328. וְכֵן שְׁכִינָה אִיהִי שִׁמּוּשׁ דְקוּדְשָׁא בְּרִיךְ הוּא, יִחוּד דִּילֵיהּ בְּצַדִּיק חַי עָלְמִין. וְאִיהִי הֲלִיכָה דִּילֵיהּ, צֶדֶק לְפָנָיו יְהַלֵּךְ, לְמֶעְבַּד רְעוּתֵיהּ. וַיְהִי הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יוֹצֵאת, רְהִיטַת לְגַבֵּיהּ, לְמֶעְבַּד רְעוּתֵיהּ. בִּרְאִיָּה, בִּשְׁמִיעָה, בְּרֵיחָא, בְּדִבּוּר, בַּעֲשִׂיָּה, בְּגוּפָא, בְּשִׁמוּשׁ, בְּהִלוּךְ, בְּכָל אֵבֶר, אִיהִי מְצֻוָּה לְשַׁמְּשָׁא לֵיהּ, וּלְמֶעְבַּד רְעוּתֵיהּ.

329. And the children OF THE SHECHINAH, NAMELY YISRAEL, are also of Her form, for they have humility and modesty, all of them have Her qualities. And this is why the Holy One, blessed be He, commanded Moses: "Moreover you shall provide out of all the people able men, such as fear Elohim, men of truth, hating unjust gain" (Shemot 18:21). "Able men" are from the right side, which is Abraham, WHO IS CHESED THAT BECOMES CHOCHMAH, SINCE AT GREATNESS OF ZEIR ANPIN, CHESED, GVURAH AND TIFERET ASCEND AND BECOME CHOCHMAH, BINAH AND DA'AT, AS IS KNOWN, for the sight of the Torah is there, as it is written: "from His right hand went a fiery law for them" (Devarim 33:2). "such as fear of Elohim" are from the side of Isaac, WHO IS GVURAH THAT BECOMES BINAH, for hearing is there, as the prophet Habakkuk said: "Hashem, I have heard the report of You, and I am afraid" (Chavakuk 3:2). "Men of truth" are from the side of Jacob, WHO IS TIFERET THAT BECOMES DA'AT, for a sweet savor to Hashem, in the nose. "Hating unjust gain" is from the side of speech, WHICH IS MALCHUT, the fourth pillar, WHICH IS THE ASPECT OF Adam who has joined together with the patriarchs, AND IS CONSIDERED AS MALCHUT FOR THEM. AND MALCHUT IS CALLED 'MAN,' FOR the three living creatures are lion, ox, and eagle, THAT ARE CHESED, GVURAH AND TIFERET in sight, hearing, and smell, AS ABOVE, AND THE FOURTH PILLAR FOR THEM IS THE FACE OF a man in speech, NAMELY THE FIRST MAN.

329. וּבְנָהָא, הָכִי אִינּוּן בְּדִיוּקְנָהָא, בְּנֵי עֲנָוָה, בְּנֵי בֹּשֶׁת אַנְפִּין, כֻּלְּהוּ כְּמִדּוֹת דִּילָהּ. וּבְגִין דָּא מָנֵי קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, וְאַתָּה תֶחֱזֶה מִכָּל הָעָם אַנְשֵׁי חַיִל יִרְאֵי אֱלֹֹהִים אַנְשֵׁי אֱמֶת שׂוֹנְאֵי בָצַע. אַנְשֵׁי חַיִל, מִסִּטְרָא דִּימִינָא דְּאַבְרָהָם, דְּתַמָּן רְאִיָּיה דְּאוֹרַיְיתָא, מִימִינוֹ אֵשׁ דָּת לָמוֹ. יִרְאֵי אֱלֹֹהִים, מִסִּטְרָא דְּיִצְחָק, דְּתַמָּן שְׁמִיעָה, דְּאָמַר חֲבַקּוּק נְבִיאָה יְיָ' שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. אַנְשֵׁי אֱמֶת, מִסִּטְרָא דְּיַעֲקֹב, דְּתַמָּן רֵיחַ נִיחֹחַ לַיְדֹוָד, בְּחוֹטָמָא. שׂוֹנְאֵי בָצַע, מִסִּטְרָא דְּדִבּוּר, סַמְכָא רְבִיעָאָה, דְּאָדָם הָרִאשׁוֹן, דְּאִתְחַבָּר בַּאֲבָהָן. תְּלַת חֵיוָן אִינּוּן, אַרְיֵה שׁוֹר נֶשֶׁר, בִּרְאִיָיה שְׁמִיעָה רֵיחָא, אָדָם בְּדִבּוּר.

Adonai Egypt Fifty Hundred Ten Year

Crowns Fear Food Lilit Serpent Shechinah Wicked Wickedness Women Zeir Anpin

331. Yisrael are recognized by these qualities to be the children of the Holy One, blessed be He, and His Shechinah; that is, that there should be among them able (Heb. chayil) men, as in the verse: "A virtuous (Heb. chayil) woman is a crown to her husband" (Mishlei 12:4), for they are people of Chesed, CORRESPONDING TO CHESED OF ZEIR ANPIN. "Such as fear Elohim" CORRESPONDS TO GVURAH OF ZEIR ANPIN. "Men of truth" CORRESPONDS TO TIFERET OF ZEIR ANPIN, and not men of falsehood, for the Children of "Yisrael shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth" (Tzfanyah 3:13). "Hating unjust gain" CORRESPONDS TO MALCHUT, as a man who rejoices in his portion. And they are not as a mixed multitude, the children of the wicked bondwoman, LILIT, who are as a serpent before whom is the whole land, as it is written: "and dust shall be the serpent's food" (Yeshayah 65:25). WITH ALL THIS, he fears eating the dust until he is full, for he is afraid that there will not be enough for him. This is how it is with men of unjust gain, for even if they had all the money in the world, it would never be enough for them.

331. יִשְׂרָאֵל בְּאִינּוּן מִדּוֹת אִשְׁתְּמוֹדְעוּן, דְּאִינּוּן בְּנוֹי דְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ. לְמֶהֱוֵי בְּהוֹן אַנְשֵׁי חַיִל, כְּגוֹן אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ, מָארֵי דְּחֶסֶד. יִרְאֵי אֱלֹֹהִים. אַנְשֵׁי אֱמֶת, וְלָא אַנְשֵׁי שֶׁקֶר, דִּבְנֵי יִשְׂרָאֵל לֹא יַעֲשׂוּ עַוְלָה וְלֹא יְדַבְּרוּ כָזָב וְלֹא יִמָּצֵא בְּפִיהֶם לְשׁוֹן תַּרְמִית. וְשׂוֹנְאֵי בָצַע, כב"נ שָׂמֵחַ בְּחֶלְקוֹ. וְלָא כְּעֵרֶב רַב בְּנוֹי דְּשִׁפְחָה בִּישָׁא, דְּאִינּוּן כְּחִוְיָא דְּכָל אַרְעָא קֳדָמֵיהּ. הה"ד וְנָחָשׁ עָפָר לַחְמוֹ, וְדָחִיל לְמִשְׂבַּע מֵעַפְרָא, דְּדָחִיל דְּתֶחְסַר לֵיהּ. וְהָכִי מָארֵי בָּצַע. דְּלָא שְׂבֵעִין מִכָּל מָמוֹן דְּעָלְמָא.

Atzilut Crowns Faith Form Mishnah Precepts Prophets Righteous Shechinah Torah Wisdom

332. And this is why the sages of the Mishnah taught: 'Not the expounding of the Law is the chief thing, but the doing of it.' For the Holy One, blessed be He, is concealed by the secrets of the Torah. In what, then, can He be known? In the precepts, for they are the Shechinah, which is His form. Just as THE HOLY ONE, BLESSED BE HE, is humble, so is His Shechinah humble. He is pious and She is pious. He is valiant, and She is valiant over all the nations of the world. He is truth and She is faith. He is a prophet and She is a prophetess. He is righteous and She is righteous. He is King and She is kingdom. He is wise and She is wisdom. He understands and She is His understanding. He is a crown, and She is His diadem, "a crown of glory" (Yeshayah 62:3). This is why the sages taught: 'No disciple whose inside does not correspond to his exterior may enter the house of study.' That is, the disciple will be as the form of the Holy One, blessed be He, who is his inside and the Shechinah is his outside. He is the inside within and THE SHECHINAH is his exterior on the outside. And She that is on the outside has not changed from Him who is on the inside, that it should be known that She is His Atzilut, and there is no separation there whatsoever, THIS BEING THE SECRET OF THE VERSE: ."..within and without shall you overlay it" (Shemot 25:11).

332. ובג"ד אוֹקְמוּהָ מָארֵי מַתְנִיתִין, לֹא הַמִּדְרָשׁ הוּא הָעִיקָּר אֶלָּא הַמַּעֲשֶׂה. בְּגִין דְקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ סָתִים בְּסִתְרֵי הַתּוֹרָה, בְּמַאי אִשְׁתְּמוֹדַע. בַּמִּצְוֹת, דְּאִיהִי שְׁכִינְתֵּיהּ, דְּאִיהִי דִּיּוּקְנֵיהּ. כְּגַוְונָא דְּאִיהוּ עָנָו, שְׁכִינְתֵּיהּ עֲנָוָה. אִיהוּ חָסִיד, וְאִיהוּ חֲסִידָה. אִיהוּ גִּבּוֹר, וְאִיהִי גְּבֶרֶת עַל כָּל אוּמִין דְּעָלְמָא. אִיהוּ אֱמֶת, וְאִיהִי אֱמוּנָה. אִיהוּ נָבִיא, וְאִיהִי נְבִיאָה. אִיהוּ צַדִּיק וְאִיהִי צַדֶקֶת. אִיהוּ מֶלֶךְ, וְאִיהִי מַלְכוּת. אִיהוּ חָכָם, וְאִיהִי חָכְמֵתָא. אִיהוּ מֵבִין, וְאִיהִי תְּבוּנָה דִּילֵיהּ. אִיהוּ כֶּתֶר, וְאִיהִי עֲטָרָה דִּילֵיהּ, עֲטֶרֶת תִּפְאֶרֶת. ובג"ד אוּקְמוּהָ רַבָּנָן, כָּל מִי שֶׁאֵין תּוֹכוֹ כְּבָרוֹ אַל יִכָּנֵס לְבֵית הַמִּדְרָשׁ. כְּדִיּוּקְנָא דְקוּדְשָׁא בְּרִיךְ הוּא, דְּאִיהוּ תּוֹכוֹ וּשְׁכִינְתָּא בָּרוֹ, אִיהוּ תּוֹכוֹ מִלְּגוֹ, וְאִיהִי בָּרוֹ מִלְּבַר. וְלָא אִשְׁתְּנִיאַת אִיהִי דִּלְבַר, מֵהַהוּא דִּלְגוֹ, לְאִשְׁתְּמוֹדְעָא דְּהִיא אֲצִילוּתֵיהּ, וְלֵית אַפְרָשׁוּתָא תַּמָּן כְּלָל, דְּמִבַּיִת וּמִבַחוּץ תְּצַפֶּנּוּ.

Adonai Angels Mercy Rock Shechinah Temple, The Tetragrammaton Yud Hei Vav Hei (YHVH)

333. And since He, Yud Hei Vav Hei, is concealed from within, He is called only by the name of His Shechinah, Adonai. And this is why the sages taught: 'I am not spelled as I am pronounced. In this world I am spelled with Yud Hei Vav Hei but pronounced as Adonai. In the World to Come I am spelled with Yud Hei Vav Hei and pronounced as Yud Hei Vav Hei." And this is so that there will be mercy from all sides. And this is why the Holy One, blessed be He, commanded the ministering angels: 'Whosoever's inside does not correspond to his exterior, in all his parts, both internal and external, that person may not enter this temple.' This is why the verse says: "He is the Rock, His work is perfect" (Devarim 32:4) and "You shall be perfect with Hashem your Elohim" (Devarim 18:13), NAMELY HIS INSIDE EXACTLY CORRESPONDS WITH HIS EXTERIOR.

333. וּבְגִין דְּאִיהוּ יְדֹוָד, סָתִים מִלְּגָיו, לָא אִתְקְרֵי אֶלָּא בִּשְׁכִינְתֵּיה, אֲדֹנָי. וּבְגִין דָּא אָמְרוּ רַבָּנָן, לֹא כְּשֶׁאֲנִי נִכְתָּב אֲנִי נִקְרָא, בעוה"ז, נִכְתָּב אֲנִי בַּיְדֹוָ"ד, וְנִקְרָא אֲנִי בַּאֲדֹנָ"י. אֲבָל בעוה"ב, נִכְתָּב בַּיְדֹוָ"ד, וְנִקְרָא בַּיְדֹוָ"ד. לְמֶהֱוֵי רַחֲמֵי מִכָּל סִטְרָא וּבְגִין דָּא מָנֵי קוּדְשָׁא בְּרִיךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת, מַאן דְּלָא יְהֵא תּוֹכוֹ כְּבָרוֹ, בְּכָל אֵבָרִין פְּנִימָאִין וְחִצוֹנִין, לָא יֵיעוּל בְּהֵיכָלָא דָּא. וּבְגִין דָּא אָמַר קְרָא, הַצּוּר תָּמִים פָּעֳלוֹ. תָּמִים תִּהְיֶה עִם יְיָ' אֱלֹהֶיךָ.