Fifth Chapter

57. Fifth Chapter. It is written, "Oh (Heb. Hoy - Hei Vav Yud) sinful nation, a people laden with iniquity, a seed of evildoers, children that deal corruptly..." (Yeshayah 1:4). THERE ARE seven levels, ONE COMING OUT OF THE OTHER, Yud Vav Dalet, Hei, Vav, Hei Hei. HE EXPLAINS: Yud brought forth Vav Dalet OF THE FULLY SPELLED YUD, AND THE DALET CONCEIVED VAV AND BECAME Hei, FOR THEN YUD BECOMES Hei Vav Yud. THESE ARE THE FOUR LEVELS, YUD, VAV, DALET, HEI. AND AFTERWARDS Hei bore the Vav, WHICH IS THE FIFTH LEVEL, and the Vav, WHICH IS ZEIR ANPIN, brought forth Hei FROM INSIDE ATZILUT WHICH IS THE NUKVA AND THE SIXTH LEVEL, AND BROUGHT FORTH Dalet Vav, THE SOULS OF ADAM AND EVE outside OF ATZILUT, AS THEY ARE THE SEVENTH LEVEL. It hid male and female of Adam being Dalet Vav OUTSIDE ATZILUT, MEANING THAT HE CONCEALED HIS FACE FROM THEM, as is written ABOUT THEM, "children that deal corruptly," BECAUSE THEY SINNED BY THE TREE OF KNOWLEDGE OF GOOD AND EVIL.

58. "In the beginning created": "Beresheet" (lit. 'In the beginning') is a saying, THAT IS, A COMPLETE LEVEL. "Bara" (lit. 'created') is half a saying, MEANING HALF A LEVEL. THEY ARE Father and Son, concealed and revealed, the upper Eden that is concealed and hidden and the lower Eden that emerges to its journeys IN THREE PLACES. Then are revealed Yud Hei Vav Hei, Yah, MEANING A SAYING AND HALF A SAYING ARE REVEALED THROUGH THE JOURNEY. "Elohim the (Heb. Et)" THAT FOLLOW "IN THE BEGINNING CREATED", MEAN Adonai Eheyeh, BECAUSE 'ET' IS THE SECRET OF MALCHUT THAT IS CALLED 'ADONAI', AND 'ELOHIM' THE SECRET OF BINAH, Right and Left joined together. THIS IS THE SECRET OF "the heavens," WHICH IS TIFERET THAT INCLUDES CHESED AND GVURAH, WHICH ARE RIGHT AND LEFT "and the (Heb. ve'et)" IS NETZACH, HOD, AND YESOD, as written, "And the glory (Tiferet) and the victory (Netzach), ETC." (I Divrei Hayamim 29:11) that joined together. FOR "HEAVENS" IS TIFERET AND "AND THE" IS NETZACH AND HOD. "FOR ALL THAT IS IN HEAVEN AND ON EARTH" (IBID.) IS YESOD. "The earth" IS THE LAST MALCHUT, as written, "how majestic is Your name in all the earth" (Tehilim 8:2). "The whole earth is full of His glory" (Yeshayah 6:3), WHERE EARTH MEANS MALCHUT.

59. "Let there be a firmament in the water" (Beresheet 1:6) to divide between the Holy, WHICH IS ZEIR ANPIN, and the Holy of Holies, WHICH ARE ARICH ANPIN AND ABA AND IMA. THE FIRMAMENT DIVIDES between Atik, WHICH IS ARICH ANPIN, and Zeir Anpin. It is divided FROM ARICH ANPIN VIA THE FIRMAMENT yet clings AS IT IS NOT ACTUALLY DIVIDED by the mouth that speaks great things.

60. ZEIR ANPIN is severed to be crowned with small crowns in five kinds of LIVING water, MEANING IN THE SFIROT - CHESED, GVURAH, TIFERET, NETZACH, HOD OF IMA, WHICH IS THE SECRET OF FIVE HUNDRED YEARS THAT ARE CALLED 'LIVING WATERS OR LIFE', as it is written, "And running (or: 'living') water shall be put thereto" (Bemidbar 19:17), WHICH IS CHESED. "He is the living Elohim, and an everlasting King" (Yirmeyah 10:10), IS GVURAH. "I shall walk before Hashem in the lands of the living" (Tehilim 116:9), IS NETZACH. "Yet the soul of my Master shall be bound in the bond of life with Hashem your Elohim" (I Shmuel 25:29), IS HOD. "And the Tree of Life also in the midst of the Garden" (Beresheet 2:9), IS TIFERET. Yud Hei IS CHOCHMAH AND BINAH, Yud Vav Dalet, Hei Aleph IS CHOCHMAH BINAH OF ZEIR ANPIN HIMSELF, WHICH IS THE SECRET OF YUD HEI VAV HEI FULLY SPELLED WITH ALEPH'S. Eheyeh IS THE SECRET OF KETER. THEY ARE THE DIVISION between waters and waters, for the UPPER waters ABOVE THE FIRMAMENT, WHICH ARE YUD HEI, YUD VAV DALET, HEI ALEPH, AND EHEYEH are whole, while THE LOWER BEINGS BELOW THE FIRMAMENT ARE waters that are not whole. ABOVE THE FIRMAMENT, there is complete mercy and BELOW THE FIRMAMENT, there is incomplete mercy.

61. "And Hashem said, My spirit shall not abide in man for ever for that he also is flesh" (Beresheet 6:3). "And Hashem said," MEANING when He settled AND BECAME CLOTHED with Zeir Anpin. From here we derive that 'one quotes one', because concealed Atik THAT IS ARICH ANPIN, said, "My spirit shall not abide" in supernal man, ZEIR ANPIN. For with that spirit (also: 'wind') that blows from the two nostrils of the nose OF ARICH ANPIN, it draws LIFE to those below, WHICH IS THE SECRET OF THE LIGHT OF CHOCHMAH THAT IS CALLED 'LIFE.'

62. Therefore it is written, "and His days shall be a hundred and twenty years" (Ibid.), because Yud Vav Dalet IS THE SECRET OF CHOCHMAH AND LIFE. It is whole yet not whole. Yud in itself is one hundred, MEANING TEN SFIROT, EACH INCLUDING TEN, AMOUNTING TO ONE HUNDRED. The two letters VAV DALET THAT ARE NOT WHOLE are twice TEN. TOGETHER THEY AMOUNT TO a hundred and twenty years. Yud in itself, when it is revealed in Zeir Anpin, spreads to ten thousand years, BECAUSE EACH OF THE SFIROT OF CHOCHMAH EXPANDS TO A THOUSAND. Now it is written, "You laid Your hand upon me" (Tehilim 139:5), MEANING THAT HIS HEIGHT WAS DIMINISHED TO ONE HUNDRED CUBITS. HE RECEIVED THE LIGHT OF LIFE FROM THE YUD, WHICH IS WHOLE AND NOT WHOLE, BECAUSE THE VAV DALET, WHICH ARE NOT WHOLE, ARE CONNECTED WITH THE YUD, AS MENTIONED.

63. "There were Nefilim (lit. 'fallen ones') in the earth in those days" (Beresheet 6:4). This is as is written, "And from thence it was parted, and branched into four streams" (Beresheet 2:10), for ever since the place where the Garden parted, WHICH IS MALCHUT OF ATZILUT, it is called 'fallen,' MEANING THROUGHOUT THE THREE WORLDS OF BRIYAH, YETZIRAH AND ASIYAH. FOR ALL THOSE THAT FELL THERE FROM THE GRADES OF ATZILUT ARE CALLED 'FALLEN', as is written, "And from thence it was parted." "There were...in the earth in those days," but not afterwards until Joshua came and the children of Elohim were hidden, NAMELY THE TWO SECRET SPIES, ABOUT WHIOM IT IS WRITTEN, "AND HID THEM" (YEHOSHUA 2:4).

64. Until Solomon came and the daughters of men were incorporated IN HOLINESS, as is written, "and the delights of the sons of men" (Kohelet 2:8). The word "delights" has a feminine suffix INSTEAD OF A MASCULINE ONE, BECAUSE IT REFERS TO THE DAUGHTERS OF MAN MENTIONED EARLIER, "TWO WOMEN THAT WERE HARLOTS." "Sons of men," FROM THE WORDS "THE DELIGHTS OF THE SONS OF MEN", REFER TO THE SONS OF MEN that were cast from other spirits IN ATZILUT, and were not included in supernal Chochmah. It is written, "And Hashem gave Solomon wisdom" (I Melachim 5:26) and, "For he was wiser than all men" (Ibid. 11). It is because HE CORRECTED ALL THESE MEN, who were not included in man OF HOLINESS.

65. "And Hashem gave Solomon wisdom," MEANING THAT HE GAVE HIM the upper Hei, WHICH IS BINAH. "For he was wiser," because from it, FROM BINAH, he became wise below. "the same were mighty men of old (or: 'from the world')" (Beresheet 6:4), meaning from the upper world, THE WORLD OF ATZILUT FROM WHICH THEY FELL AS MENTIONED, "men of renown (lit. 'name')" (Ibid.) who made use of the name. What is the name? It is the Holy Name, MEANING MALCHUT THAT IS CALLED 'NAME', and they used it, those unholy beings, MEANING THAT THE NEFILIM USED IT TO DRAW CHOCHMAH FROM ABOVE DOWNWARDS, WHICH IS NOT HOLY FOR IT IS FORBIDDEN TO DO SO. They utilized only the name, WHICH IS MALCHUT. IT IS SAID "men of name", in general, instead of 'men of Yud Hei Vav Hei', WHICH IS ZEIR ANPIN. It is not because the verse is ambiguous, MEANING THAT THE VERSE DOES NOT MENTION ANY PARTICULAR NAME, but it is rather diminishing yet not diminishing. IT IS DIMINISHING BECAUSE IT IS LESS THAN THE NAME YUD HEI VAV HEI, BUT IT IS ALSO NOT A LESSENING BECAUSE IT IS MALCHUT THAT IS CALLED 'NAME', AND IT COULD NOT BE WRITTEN IN ANY OTHER WAY. "Men of renown" is general; they are no longer part of humanity, as it is written, "Nevertheless man abides not in honor" (Tehilim 49:13). "Honor" REFERS TO the glory of the King, WHICH IS MALCHUT THAT IS CALLED 'NAME' AND IS THE GLORY OF ZEIR ANPIN. SINCE MAN MAKES USE OF THE NAME, WHICH IS MALCHUT, he "abides not," MEANS WHEN HE WAS without spirit.

66. HE NOW REVIEWS MOST OF THE MAIN POINTS THAT HE SPOKE OF IN ALL THE FIVE CHAPTERS WITH A FEW ADDITIONS VERY BRIEFLY. HE SAYS, Thirteen warring kings, NAMELY THE THIRTEEN FEATURES OF THE BEARD OF ARICH ANPIN in seven, MEANING THAT THE THIRTEEN RECEIVE FROM THE SEVEN FEATURES OF THE SKULL OF ARICH ANPIN. Seven kings, NAMELY THE SEVEN FEATURES OF THE SKULL OF ZEIR ANPIN, WHEN THEIR LIGHT SPREADS in the earth, WHICH IS MALCHUT, appear to be victorious in war. Nine ascend the grades and run as they wish, NAMELY NINE FEATURES OF THE BEARD OF ZEIR ANPIN THAT ASCEND AND RUN THROUGHOUT THE GRADES. There is no one to detain them. Five kings stand in confusion and cannot stand before four.

67. HE SAYS, Four kings come out AND ARE BORN towards the four KINGS, they cling to them like grapes to a bunch. Seven runners are incorporated in them, WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT WITHIN THE WHOLE MALCHUT. WHEN CHOCHMAH IS REVEALED IN IT, THEY RUN AND HASTEN IN THE SECRET OF, "AND THE LIVING CREATURES RAN AND RETURNED" (YECHEZKEL 1:14). They give testimony when they are not in their places, BECAUSE WHEN THEY REVEAL THE ILLUMINATION OF CHOCHMAH THAT IS CALLED 'TESTIMONY', THEY ARE FORCED TO DESCEND FROM THEIR PLACE. The aromatic tree, WHICH IS YESOD OF ZEIR ANPIN, PROVIDES CHASSADIM TO MALCHUT AND CHOCHMAH BECOMES SCENTED WITH CHASSADIM. It is settled among THE SEVEN SFIROT OF MALCHUT. Among its branches THAT SPREAD FROM IT, birds take hold and nest. Under YESOD OF ZEIR ANPIN, the living creature, WHICH IS MALCHUT, shelters in its shade. It rules over that tree that has two ways, THE TREE OF KNOWLEDGE OF GOOD AND EVIL. IF ONE GAINS MERIT IT IS GOOD AND IF ONE DOES NOT, IT IS EVIL. AND IF HE MERITS, GOOD DOMINATES. THEN HE walks among the seven pillars - WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF THE NUKVA, WHICH IS THE SECRET OF THE ILLUMINATION OF CHASSADIM that surround THE TREE OF KNOWLEDGE OF GOOD AND EVIL AND RULE OVER IT. HE MERITS the four living creatures: Lion, Ox, Eagle, Man, WHICH ARE NETZACH, HOD, YESOD AND MALCHUT, WHICH IS THE SECRET OF THE LOWER CHARIOT, that revolve in the four directions.

68. The snake that runs with 370 leaps, "Leaping on the mountains, skipping on the hills" (Shir Hashirim 2:8), his tail in his mouth, between his teeth, pierced in two sides. While moving, he ceases and his body is divided into three aspects.

69. It is written, "And Enoch walked with the Elohim" (Beresheet 5:24) and also, "Train (Heb. chanoch) up a child in the way he should go" (Mishlei 22:6), MEANING that certain child THAT IS THE ANGEL METATRON. THIS IS THE MEANING OF THE VERSE. ENOCH BECAME A CHILD, METATRON; "with the Elohim", REFERS TO MALCHUT and not with Yud Hei Vav Hei WHICH IS ZEIR ANPIN, BECAUSE HE BECAME A SERVANT OF MALCHUT. "And he was not" (Beresheet 5:24) MEANS THAT he was not under the name Enoch, "for the Elohim took him" to be called in His name, FOR HE BECAME AN ANGEL OF ELOHIM.

70. The three courts of law are four. There are four courts of law above and four courts of law below, as it is written, "You shall not do unrighteousness in judgment, in length, in weight, or in measure" (Vayikra 19:35). FOR JUDGMENT IS THE RIGHT COLUMN, LENGTH IS THE LEFT COLUMN, WEIGHT IS THE CENTRAL COLUMN AND MEASURE IS MALCHUT. AND HE EXPLAINS THAT THERE IS harsh judgment, judgment that is not harsh, there is the judgment of weight, a judgment that is not in EQUAL weight. There is light judgment that has neither HARSH JUDGMENT nor JUDGMENT THAT IS NOT HARSH.

71. "And it came to pass when men began to multiply on the face of the earth" (Beresheet 6:1): "Men began to multiply," as is written, "for that he also (Heb. beshagam) is flesh" (Ibid. 3). BESHAGAM IS COMPOSED OF THE SAME LETTERS AS MOSES. BOTH HAVE SHIN AND MEM, AND BET AND GIMEL OF THE FORMER EQUAL HEI OF THE LATTER (IN NUMERICAL VALUE). THEREFORE, THE VERSE SAYS "MEN," WHICH ALLUDES TO supernal man, NAMELY MOSES WHO IS A CHARIOT TO ZEIR ANPIN, and it is written "on the face of the earth" EVEN THOUGH THE LEVEL OF MOSES WAS ABOVE IN ZEIR ANPIN THAT IS CALLED 'HEAVEN'. THIS IS THE MEANING OF THE VERSE, "Moses knew not that the skin of his face shone" (Shemot 34:29). This is the meaning of, "coats of skin" (Beresheet 3:21), WHICH MEANS COATS FROM MALCHUT.

72. AND THE VERSE, "THE SKIN OF HIS FACE shone (Heb. karan)": "KARAN" RESEMBLES the words, "And Samuel took the horn (Heb. keren) of oil" (I Shmuel 16:13). Kings are anointed only with a horn, as it is written, "And in your favor our horn shall be exalted" (Tehilim 89:18), and also, "There will I make the horn of David to shoot up" (Tehilim 132:17). This refers to the tenth of the king, WHICH IS MALCHUT, THE TENTH SFIRAH OF ZEIR ANPIN. It comes from Jubilee, which is Ima, as is written, "And it shall come to pass, that when they make a long blast with the ram's horn (Keren of the Jubilee)" (Yehoshua 6:5). The Keren, WHICH IS MALCHUT, is crowned with Jubilee, NAMELY the tenth is crowned with Ima, WHICH IS BINAH THAT CLOTHES IT, SO IT BECOMES LIKE BINAH. AND IT IS CALLED 'Keren', SINCE MALCHUT takes Keren FROM BINAH, JUBILEE, and the spirit IN IT, so that the spirit OF BINAH should return to it, NAMELY ITS MOCHIN.

73. This horn is of Jubilee, and Jubilee IS IMA, NAMELY the FIRST Hei OF YUD HEI VAV HEI, and THIS Hei blows the breath of life into everything. They all return to their places, NAMELY AS IS WRITTEN, "IT SHALL BE A JUBILEE FOR YOU, YOU SHALL RETURN EVERY MAN TO HIS POSSESSION" (VAYIKRA 25:10). It is written, "Ah (spelled Aleph Hei Hei) Adonai Elohim" (Yirmeyah 1:6), MEANING ELOHIM IS SPELLED AS YUD HEI VAV HEI WITH THE VOWELING OF ELOHIM, WHICH IS BINAH, AND ADONAI IS MALCHUT. When the FIRST Hei appears to the LOWER Hei, NAMELY BINAH TO MALCHUT, WHEN THEY BOTH ARE CLOTHED WITH EACH OTHER, the name is considered full, Adonai Elohim. AND WHEN THIS ATTIREMENT WILL BE PERMANENT, NAMELY IN THE FUTURE TO COME, THEN it is written, "And Hashem alone shall be exalted on that day" (Yeshayah 2:17). Until here the concealment of the King has been hidden and crowned, namely the Concealed Book. Blessed is he who enters WISDOM and comes out, and knows its paths and ways.