"The watchman said, 'The morning comes'"

78. The first BIRD opened the discussion saying, "Haleluyah, Give praise, servants of Hashem, praise the Name of Hashem" (Tehilim 113:1). THIS IS THE SECRET OF THE RIGHT COLUMN THAT IS IN MALCHUT, WHICH ILLUMINATES CHASSADIM. THEREFORE, IT SAYS, "PRAISE THE NAME OF HASHEM," AN INVITATION TO PRAISE THE NAME OF HASHEM, WHICH IS MALCHUT, AFTER SOME TIME, MEANING AFTER THE CHOCHMAH IN HER WILL ILLUMINATE WHEN SHE WILL BE ATTIRED IN CHASSADIM. The second bird opened the discussion saying, "Blessed be the Name of Hashem from this time forth and for ever more" (Ibid. 2). THIS IS THE SECRET OF THE SHINING OF THE LEFT COLUMN THAT GIVES FORTH THE ILLUMINATION OF CHOCHMAH, WHENCE IS THE ESSENCE OF MALCHUT. AND THEREFORE IT SAYS, "BLESSED BE THE NAME OF HASHEM FROM THIS TIME" THAT SHINES IMMEDIATELY IN MALCHUT, WHICH IS CALLED 'THE NAME OF HASHEM.' The third bird opened the discussion saying, "From this rising of the sun to its setting, praised is the Name of Hashem" (Ibid. 2), WHICH IS THE SECRET OF THE SHINING OF THE CENTRAL COLUMN THAT RECEIVES FROM THE ESSENCE OF TIFERET, THAT IS CALLED 'SUN.' Then a proclamation soon cries, Prepare yourselves supernal Holy Ones, those who praise their Master. Prepare yourselves with the praises of the day. Then the day is separated from the night. Blessed is the portion of he who rises in the morning from the midst of the praise of the Torah with which he was occupied during the night. That is time for the morning prayer.

79. It is written, "The watchman said, 'The morning comes, and also the night. If you will inquire, inquire, return, come'" (Yeshayah 21:12). This passage was established to refer to those exiles of Yisrael, who were living among the children of Seir. Yisrael said to the Holy One, blessed be He, "Watchman, what of the night?" (Ibid. 11). What will come of us from this exile that is like the darkness of night? It is written, "The watchman said," and this is the Holy One, blessed be He. "The morning comes:" I have already shone upon you during the exile in Egypt, I have raised you and brought you to My service and I gave you the Torah in order that you merit eternal life. You have forsaken My Torah. "And also night:" I have brought you to Exile of Babylon and raised you, but you forsook My Torah as before. I brought you again into exile. "If you inquire, inquire" as it is written, "Seek out of the Book of the Hashem, and read" (Yeshayah 34:16). You will find there just what your exile and deliverance are dependent on. If you inquire of it, it will say and proclaim you to "return, come" in complete repentance, and immediately you will come and get close to Me.

80. In this passage, it is written, "The burden of Dumah" (Yeshayah 21:11). The secret is that prophecy is transmitted to the prophets in six grades, vision, revelation, sight, appearance, word, and burden, and all of them are as one who looks from behind the wall at the shining of the light. It is as though some of them see the light of the sun through a lamp OF GLASS. But this is a burden, as light comes through great effort, because it was difficult for him and he could not reveal it, as it is written, "That You lay the burden of this whole people on me" (Bemidbar 11:11). Therefore, this is CALLED 'burden.'

81. Here IT IS WRITTEN the burden of Dumah, WHICH MEANS great effort, BECAUSE THE PROPHECY was not able to be revealed. It is a secretive prophecy and remains in secrecy. "One calls to Me out of Seir" (Yeshayah 21:11): It is not revealed whether the Holy One, blessed be He, or the faithful prophet SAID, "ONE CALLS TO ME OUT OF SEIR." This prophecy definitely is secret in the midst of the supernal Faith. And from the depth of secrecy, said the faithful prophet, to whom the voice of the secret of the Faith, WHICH IS MALCHUT, called and said, "One calls to me out of Seir," as it is written, "And rose from Seir to them" (Devarim 33:2) instead of, 'And rose to Seir.' This is because the secret of Faith is such that grades shine from within grades, the ones, inside the others, a shell within a shell, one part the inner to another part within which it lies. THEREFORE, IT IS WRITTEN, "FROM SEIR," MEANING THAT IT BECAME REVEALED FROM THE MIDST OF THE KLIPAH (ENG. 'SHELL') OF SEIR.

82. But we have established that it is written, "And, behold, a storm wind came out of the north" (Yechezkel 1:4). This is one grade, while "a great cloud" (Ibid.) is a second grade, "and a fire flaring up" (Ibid.) is a third grade, "and a brightness was about it" (Ibid.) is a fourth grade, and afterwards "And out of the midst of it, as it were the color of electrum" (Ibid.), after which "out of the midst of it came the likeness of four living creatures." (Ibid. 5) These are the grades within grades.

83. Here also, when the Holy One, blessed be He, became revealed to Yisrael, He did so only from within these grades, and "came from Sinai" (Devarim 33:2). This is the grade that is exceedingly concealed. Afterwards it must be revealed that it said, "And rose from Seir:" this is another grade that is more revealed, a shell that envelops the fruit. Then, "He shone forth from Mount Paran" (Ibid.), which is another grade and "He came from holy multitudes" (Ibid.), which is a praise to them all. For even though He became revealed in all these grades, IT IS CONSIDERED THAT He started being revealed from a place which is the essence of all. Which place is it? "Holy multitudes," which are the highest levels above. Here also: "One calls to me out of Seir," meaning from that level that we said ABOVE, "AND ROSE FROM SEIR TO THEM," as he was cleaved to the above.

84. "Watchman, what of the night. Watchman, what of the night?" The watchman is Metatron, ABOUT WHOM it is written, "So he who waits on his Master shall be honored" (Mishlei 27:18). This means the ruler of the night. "What of the night (Heb. laylah)? Watchman, what of the night (Heb. leyl)?" What is the difference between them, BETWEEN LAYLAH AND LEYL? HE ANSWERS, It is all one; THEY ARE BOTH NIGHT AND DARK, just as the Other Side dominates in this part OF LEYL, it does not dominate at all in this part OF LAYLAH. Leyl needs guarding, as it is written, "It is a night (Heb. leyl) of watchfulness" (Shemot 12:42). Therefore, it is spelled without Hei, BECAUSE HEI DENOTES THE PERFECTED MALCHUT. From nightfall until midnight, THE FIRST HALF OF THE NIGHT UNTIL MIDNIGHT, IS CALLED 'LEYL.' Laylah with HEI dominates from midnight and further, as it is written, "And it came to pass, that at midnight (Heb. laylah)" (Ibid. 29), "this is Hashem's watchnight" (Ibid. 42) and "but the night (laylah) shines like the day" (Tehilim 139:12). Therefore, THE PASSAGE SAYS, "Watchman, what of the (Laylah) night. Watchman, what of the (Heb. leyl) night?"

85. "The watchman said" (Yeshayah 21:12): I found in the Book of Adam, what is the difference between Vayomer (Eng. 'and he said') and Amar (Eng. 'he said')? Vayomer is above, WHICH IS ZEIR ANPIN, and Amar is below, THAT IS METATRON, AS IT IS WRITTEN, "And he said (Heb. amar) to Moses" (Shemot 24:1). Who said? The watchman, who is Metatron. "The morning comes," namely the morning prayer which is the dominion of the day, that which dominates the night. If you say that the morning came alone and the male, WHICH IS THE MORNING, is separated from the female, WHICH IS NIGHT, then behold it is written, "And also night" for both of them are together, and never separate. This voice cries out these words, "The morning comes, and also night" and both of them are ready for you.

86. From here and further, 'if you will inquire, inquire.' If you will inquire during prayer before the King, request, pray, and ask your petitions and 'return' to your Master. 'Come' like one who invites his children to accept them and have Mercy on them. So the Holy One, blessed be He, morning and night, called, and said, "Come... " Blessed are the holy people, whose Master seeks them and calls to bring them close.

87. Then the holy people need to join and come to the synagogue, and whoever comes first joins with the Shechinah in one union. Come and see that first one to be present in the synagogue. Blessed is his portion, for he stands in the level of the righteous in relation to the Shechinah, and this is the secret of, "And those who seek me early shall find me" (Mishlei 8:17). Such a person rises to the highest level. And if you say, we learned the Holy One, blessed be He, immediately becomes angry when He comes to the synagogue and does not find ten people, yet you say that the one who precedes becomes joined with the Shechinah, and is in the level of righteous?

88. HE ANSWERS, This is similar to a king who sent a message to all the inhabitants of a city that they should gather with him at a certain time at a certain place. Before the inhabitants of the city could prepare themselves, one person came first to that place. In the meantime, the king arrived and found that person who came early. THE KING said to him, You, where are the inhabitants of the city? He said to him, My master, I came earlier than they and they are coming after me by the king's order. This pleased the king, who sat with him and spoke to him, and they became friends. In the meantime, all the people came and the king accepted them and then sent them away in peace. But if these people would not have come, and one would not have preceded them to speak before the king AND TO SAY that they are all coming, he would immediately get angry and wrathful.

89. In this case also, since one preceded and is present in the synagogue, and the Shechinah arrives and finds him, it is considered as though they are all present there, because he is waiting for them there. Immediately, the Shechinah joins with him. They sit together, and she becomes acquainted with him and sets him into the level of righteousness. But if one did not precede and was not there, it is written, "Why, when I came, was there no man?" (Yeshayah 50:2). It does not say, 'And there were not ten men,' but rather "Was there no man?" MEANING ONE to join with Me and to be near Me, as it is written, "The man of Elohim" (Devarim 33:1), which means to be in the level of righteous.

90. And He also makes an acquaintance with him, and inquires if he does not come one day, as we have established, as it is written, "Who is there among you that fears Hashem, that obeys the voice of His servant" (Ibid. 10). We have already observed that which is written, "One calls to me out of Seir," that there is a grade over a grade and a grade within a grade. THEREFORE, the watchman, EVEN THOUGH "ONE CALLS TO ME OUT OF SEIR" REFERS TO METATRON, calls with strength daily, "THE MORNING COMES, AND ALSO NIGHT," THUS SUMMONING TO THE MORNING PRAYER SUCH A PERSON THAT THE HOLY ONE, BLESSED BE HE, INQUIRES ABOUT IN THE PHRASES, "WHO IS THERE AMONG YOU THAT FEARS HASHEM," and "that obeys the voice of His servant," who is Metatron, AND COMES TO THE HOUSE OF PRAYER. SO THE HOLY ONE, BLESSED BE HE, INQUIRES ABOUT HIM IF HE DOES NOT COME, AND SAYS, "WHO IS THERE AMONG YOU THAT FEARS HASHEM... " Therefore, blessed is he who hastens to the synagogue, to ascend to this level, NAMELY TO THE LEVEL OF THE RIGHTEOUS.

91. When the morning arrives and the congregation is present in the synagogue, they should be immersed in the psalms and songs of David. We have established that it is arranged so as to awaken love above and below to build perfection and to arouse joy. So the Levites work at awakening love and joy above with these psalms and songs.

92. Regarding one who speaks worldly talk in the synagogue, Woe to him for he shows dissension, woe to him for he lessens the Faith and woe to him for he has no part in the Elohim of Yisrael, because he shows THROUGH THIS that there is no Elohim, and that He is not present there. Also, he does not fear Him and he acts shamefully against the supernal perfection of above, BECAUSE A SYNAGOGUE IS SET AGAINST THE SUPERNAL MALCHUT.

93. When the children of Yisrael are reciting in the synagogue the sequence of psalms and praises and the order of prayer, three camps of supernal angels gather. One camp represents the holy angels who praise the Holy One, blessed be He, during the day. There are others who praise the Holy One, blessed be He, during the night and those who praise the Holy One, blessed be He, and say psalms and praises with Yisrael during the day.

94. The second camp represents the holy angels that are present in every sanctification that the children of Yisrael recite below, and under their dominion are all those who are aroused in all the firmaments with that prayer of Yisrael. The third camp represents the supernal Maidens, WHO ARE THE SEVEN SPIRITS OF THE SEVEN SANCTUARIES OF BRIYAH, that are prepared together with Malchut, and they perfect Malchut in order to bring her before the King. These are the highest camps above all others.

95. They are all perfected with the prayer sequence of the children of Yisrael, who prepare themselves below with these psalms and praises and with that prayer that they recite. As soon as these three camps are gathered, the children of Yisrael start to sing before their Master. That one camp, which is appointed to praise its Master during the day, gathers with the children of Yisrael and sings together these praises of King David, as we have established.

96. When the children of Yisrael complete the praises of the hymns of David, they say the praise of the Song of the Red Sea, as we have established. And if you ask, Why is this praise in the last service after the praises of David? Does not the Written Torah precede the Oral Torah, the Prophets and the Writings, and is it not proper to place it first?

97. The Congregation of Yisrael, WHICH IS MALCHUT, is perfected by the Written Torah; therefore, it is necessary to say the Song at the beginning of the prayers, NAMELY CLOSE TO THE PRAYER THAT IS RECITED SITTING DOWN. This praise is more valuable than all the praises in the world. She, MALCHUT, is not perfected by all of them as it is perfected by this praise. Therefore it is adjacent to the prayer that is recited sitting down, NAMELY THE PRAYER OF HE WHO FORMS LIGHT, as explained.

98. When the Song of the Sea is recited, the Congregation of Yisrael is adorned with the crown that the Holy One, blessed be He, is going to crown King Messiah. That crown is decorated and engraved with the Holy Names just as the Holy One, blessed be He, was crowned on the day that the children of Yisrael crossed the sea and He drowned all the camps of Pharaoh and his horsemen. Therefore, a person has to direct his will to this song. Everyone who merits it in this world, merits to see Messiah with the perfection of that crown, the weapons with which he is girded, and merits to praise the song there. We have established these matters.

99. As soon as the person reaches the Praise (May Your name be praised), the Holy One, blessed be He, takes that crown and places it before him. The Congregation of Yisrael, THAT IS MALCHUT, starts to prepare Herself to come before the supernal King, THAT IS ZEIR ANPIN. It is necessary to include it in the thirteen supernal attributes of Mercy, from which She is blessed, and there are thirteen kinds of supernal spices, as it is written, "Nard and saffron; columns and cinnamon... " (Shir Hashirim 4:14). They are, song and praise; adoration and melody; might and dominion; victory; grandeur and power; glory, splendor, and holiness. These are twelve until She joins with them to say, 'And sovereignty (lit. 'Malchut').' They become thirteen now, because she is blessed from them.

100. Therefore, at the time WHEN MALCHUT is combined among them, THE THIRTEEN ATTRIBUTES, one should to pay attention to it and not talk at all or interrupt between them. If he interrupts between them, a flame emerges from under the wings of the Cherubs, cries aloud and says, So-and-so who interrupted the majesty of the Holy One, blessed be He, shall decrease and HIS LIFE shall be interrupted, so that he does not see the majesty of the Holy King. It is written, "And will not behold the majesty of Hashem" (Yeshayah 26:10), as these thirteen are the majesty of Hashem.

101. From 'El worthy of thanksgiving... ' and further, this is the supernal King, that all peace is His, as it is written, "The song of songs, which is Solomon's (Heb. Shlomo)" (Shir Hashirim 1:1), MEANING of the King that the peace (Heb. shalom) is His, WHICH IS ZEIR ANPIN. This is because all the EARLIER praises were addressed to the Congregation of Yisrael, WHICH IS MALCHUT, which is praised via the lower camps. From "forms light and creates darkness... " (Yeshayah 45:7) and further, I have explained and the friends have explained that this is perfection of the upper world, WHICH IS ZEIR ANPIN.

102. THE ALPHABET AT THE INITIALS OF THE WORDS, 'Blessed Hashem, great in knowledge... ' are the corrections of the lower world, WHICH IS MALCHUT, that are, IN THE INITIALS, 22 small letters, as there are large letters and small letters. Small letters are in the lower world, THAT IS MALCHUT, and the large letters are in the World to Come, WHICH IS BINAH.

103. They are great in everything, MEANING BECAUSE OF TWO REASONS. They are large LETTERS essentially even when on their own and they are large, when these letters expand further, each letter comes with its own fitting Chariot, namely the song of praise of Shabbat, for these are letters of praise, '(Aleph) Almighty El, Master over all works; (Bet) Blessed is He, and He is blessed by the mouth of every soul.' These letters expand into five words each, BECAUSE IN THIS PRAYER, THERE ARE FIVE WORDS IN EVERY PHRASE they correspond to the fifty gates of the World to Come, WHICH IS BINAH, WHICH ARE THE FIVE SFIROT, KETER, CHOCHMAH, BINAH, TIFERET AND MALCHUT, EACH COMPRISED OF TEN.

104. The last two letters are at the end of the praise, 'ALMIGHTY EL' THAT ARE Shin-Tav, and come with six words each. They CORRESPOND to the six extremities, CHESED, GVURAH, TIFERET NETZACH, HOD AND YESOD, of the World to Come, WHICH IS BINAH. And they emerge from these.

105. These two letters, SHIN AND TAV, each have six LETTERS, while the two first letters, ALEPH AND BET - each have five LETTERS. All the other letters that are in the middle have four LETTERS each. This is because they are in the secret of the supernal Chariot, because the first letters ALEPH-BET, WHICH ARE TEN, and SHIN-TAV at the end, WHICH ARE TWELVE, are together the complete 22 supernal letters, as they contain 22 words against the supernal 22 supernal letters, WHICH ARE IN BINAH. Another eighteen letters remain THAT ARE IN THE MIDDLE and ascend in their Chariots, MEANING EXPAND to four WORDS each, WHICH ARE TOGETHER 72 words BECAUSE FOUR TIMES EIGHTEEN EQUALS 72. This is the secret of the Holy Name fully pronounced, the holy engraving of Ayin-Bet (72) letters with which the Holy One, blessed be He, adorns Himself. With this Name, He adorns the Congregation of Yisrael, WHICH IS MALCHUT, and ascends through this secret to adorn Himself with them in the perfection of the Shechinah.

106. You may derive it from the fact that these letters become adorned in the supernal Praise. The first ones, WHICH ARE ALEPH-BET, and the last ones, WHICH ARE SHIN-TAV ascend with their crowns and are the Atbash cipher in which Aleph (first) is exchanged with Tav (last) and Bet (second) with Shin (second to last). Aleph EXPANDS into five LETTERS NAMELY THE PHRASE 'ALMIGHTY EL,' Tav into six LETTERS, NAMELY 'SPLENDOR (TIFERET) AND GREATNESS... ' Bet into five LETTERS, NAMELY 'BLESSED IS HE... ' and Shin into six LETTERS, NAMELY 'PRAISE (HEB. SHEVACH) GIVE TO HIM... ' Therefore, the secret of the Atbash cipher, WHICH IS IN THE PRAISE OF 'ALMIGHTY EL,' is that they contain 22 words. The inclusion of the 22 letters OF ZEIR ANPIN are the crown to the 32 paths of CHOCHMAH. FOR THE 32 PATHS OF CHOCHMAH ARE THE 22 LETTERS OF ZEIR ANPIN, WHICH ROSE TO BINAH THAT CONTAINS TEN SFIROT. TWENTY-TWO PLUS TEN EQUALS 32 PATHS OF CHOCHMAH, THAT IS, BINAH, WHICH BECAME CHOCHMAH. AND THE 22 LETTERS OF THE ATBASH CIPHER IN THE HYMN 'EL ADON' ALLUDE TO ZEIR ANPIN WITHIN BINAH.

107. The sign of the other letters, BESIDES ALEPH-TAV AND BET-SHIN, that ascend in their Chariots are Gimel-Resh, as they start with Gimel (third) (NAMELY 'HIS GREATNESS (HEB. GODLO) AND GOODNESS FILL THE WORLD') and end in Resh (third in reverse order), namely, 'HE SAW (HEB. RA'AH) AND PERFECTED THE FORM OF THE MOON.' They are all the secret of the Holy Chariot. Aleph-Tav and Bet-Shin, WHICH ARE IN THE HYMN 'ALMIGHTY EL,' is the secret of the Holy Name YUD HEI VAV HEI, BEING ZEIR ANPIN THAT ASCENDED TO BINAH. Gimel-Resh OF 'ALMIGHTY EL' ARE THE EIGHTEEN LETTERS from Gimel until Resh, and is the secret of the Holy Chariot that totals THE SUM Ayin-Bet (72), MEANING CHESED, GVURAH AND TIFERET THAT CONTAIN THE PASSAGES, "AND... REMOVED, AND IT CAME... AND...STRETCHED OUT" (SHEMOT 14: 19- 21). Then the Holy Name was made to adorn the Congregation of Yisrael, WHICH IS MALCHUT, from the supernal Chariot, FOR MALCHUT RECEIVES 72 WORDS OF CHESED, GVURAH AND TIFERET, WHICH MAKE A SUPERNAL CHARIOT.

108. Therefore, that name of Ayin-Bet (72) is included in the secret of the patriarchs, WHICH ARE THREE COLUMNS, Right, Left, and Central, AND MALCHUT is adorned with them to become a Holy Name. It is not a supernal Name like the Supernal Names of the Supernal World, WHICH IS ZEIR ANPIN, that are joined high above IN BINAH, AND THEY ARE NOT DRAWN DOWN. Even though this Name is Supernal, FOR IT IS THREE COLUMNS, WHICH ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, its secret is King David, MEANING MALCHUT, that becomes adorned with the Patriarchs, WHICH ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN.

109. The secret of the name of Mem-Bet (42) letters is the Patriarchs, THAT ARE CHESED GVURAH AND TIFERET OF ZEIR ANPIN, WHICH IS THE SECRET OF THE 22 LETTERS that become adorned in the upper world, WHICH ARE THE TEN SFIROT OF BINAH. The upper world becomes adorned with that which is higher THAN IT, WHICH ARE THE TEN SFIROT OF CHOCHMAH, FOR THE 22 OF ZEIR ANPIN PLUS THE TEN OF BINAH AND THE TEN OF CHOCHMAH EQUAL 42. Therefore, it ascends but does not descend, FOR IT DOES NOT PROVIDE CHOCHMAH FROM ABOVE DOWN TO MALCHUT. THIS IS BECAUSE it becomes adorned in supernal Thought. Happy is the portion of he who knows the significance OF THE NAME OF MEM-BET (42 LETTERS), and is careful about it.

110. It is David, NAMELY MALCHUT, that becomes adorned with the patriarch, WHICH ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, FOR CHESED, GVURAH AND TIFERET OF ZEIR ANPIN IS THE SECRET OF THE 72 WORDS THAT ARE IN THE THREE PASSAGES, "AND...REMOVED ... AND IT CAME... AND...STRETCHED OUT," THAT IS, PROVIDE CHOCHMAH TO MALCHUT. Its secret ascends and descends; THAT IS, PROVIDES DOWN TO MALCHUT, thus, Mem-Pe-Mem-Tzadi THIS IS THE SECRET OF YUD HEI VAV HEI IN THE SIDES OF THE HEAD OF ARICH ANPIN, WHICH BECOMES, THROUGH THE ATBASH CIPHER, MEM-TZADI-PE-TZADI which is the name from which the thirteen attributes of Mercy are drawn. These are twelve in the secret of the Holy Chariot, NAMELY CHOCHMAH, BINAH, TIFERET, AND MALCHUT, FOR EACH ONE HAS THREE COLUMNS, AND SO EQUAL TWELVE that emerge from one that rests over them, WHICH IS MEM-TZADI-PE-TZADI. THEY AMOUNT TO THIRTEEN, AND IT ASCENDS AND DESCENDS TO PROVIDE CHOCHMAH FROM ABOVE DOWNWARDS. Therefore, the Name of Ayin-Bet (72) ascends and descends. It ascends FROM THE RIGHT SIDE WHICH IS CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, and descends FROM THE LEFT SIDE WHICH IS MALCHUT THAT RECEIVES CHESED, GVURAH AND TIFERET LIKE the name of the thirteen aspects of Mercy that ascends from this side and descends from that side. It descends in order to draw goodness downwards TO MALCHUT. Therefore, in THE ALPHABET WHERE Aleph=Tav, Bet=Shin, Gimel=Resh, Dalet=Kof, Hei=Tzadi, Vav=Pe, Zayin=Ayin, Chet=Samech, Tet=Nun, Yud=Mem, Caf=Lamed, the first letters go up in numerical value BECAUSE BET IS HIGHER IN WORTH THAN ALEPH, AND GIMEL THAN BET, AND DALET THAN GIMEL... AND SO ON. The last letters descend in numerical value, AS SHIN IS LESS THAN TAV AND RESH THAN SHIN AND KOF THAN RESH. THAT MEANS THAT THEY RISE FROM ONE SIDE AND DESCEND FROM ONE ANOTHER AND THE PURPOSE OF THE DESCENT IS to draw goodness from above down.

111. The Name Mem-Bet (42) adorns the supernal Chariot, NAMELY SUPERNAL CHOCHMAH-BINAH, AS MENTIONED ABOVE. The Name Ayin- Bet (72) adorns the lower Chariot, NAMELY MALCHUT, AS MENTIONED ABOVE. Happy is the portion of the one who endeavors to know his Master. Happy is he in this world and happy is he in the World to Come.

112. This is why this hymn is sung on Shabbat, 'EL ADON (ALMIGHTY EL),' that praises the King that peace be upon Him, praises Him with the Name Ayin-Bet (72) IN THE EIGHTEEN LETTERS BETWEEN GIMEL TO RESH and with the 22 words THAT ARE IN THE FOUR LETTERS OF ALEPH-TAV, BET-SHIN. This is the secret of the 22 letters, in order to become adorned with it so as to ascend above, TO BINAH, by this Name. Therefore, 'Almighty El' is the praise of the World to Come, WHICH IS BINAH, and the ascension of the Supernal Holy Chariot, WHICH IS CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, that becomes adorned to ascend above TO BINAH. The ascension of the Congregation of Yisrael, WHICH IS MALCHUT, becomes adorned to ascend AND RECEIVE from the supernal Chariot, WHICH IS CHESED, GVURAH AND TIFERET OF ZEIR ANPIN.

113. THE LETTERS OF the Atbash cipher ascend and descend, as we have established THAT THE LAST LETTERS THAT ARE IN THEM DESCEND. THE LETTERS OF the Albam cipher ascend but do not descend, FOR ALSO THE LAST LETTERS THAT ARE IN THEM ASCEND, BECAUSE THE WORTH OF LAMED ASCENDS TO THE WORTH OF MEM AND AFTERWARD TO NUN AND TO SAMECH - THEREFORE, THEY DO NOT DESCEND TO PROVIDE TO BELOW. You may derive this from the fact that the one, THE ATBASH CIPHER, is only on Shabbat, WHICH IS MALCHUT, AND THEY PROVIDE BELOW. But THE ALBAM CIPHER is Shabbat and Yom Kippur, BEING MALCHUT THAT ASCENDS TO BINAH, WHICH IS THE SECRET OF YOM KIPPUR that ascends in the secret higher and higher FROM BINAH TO CHOCHMAH, until everything becomes adorned in the secret of the endless AND IS NOT PROVIDING BELOW.

114. 'The blessed El' THAT IS AT THE END OF THE PRAISE 'HE WHO ILLUMINATES THE EARTH AND THOSE WHO DWELL UPON IT' is in the order of the ALPHABET OF small letters, WHICH ARE MALCHUT, which are the corrections of the Congregation of Yisrael, WHICH IS MALCHUT, daily in prayer. Because they are small letters, there is no space between them, MEANING THAT THEY DO NOT EXPAND EACH ONE TO REVEAL MANY WORDS, AS IN THE PRAISE OF 'ALMIGHTY EL' ON SHABBAT. They are the perfection of the world, WHICH ARE THE SEVEN CHAMBERS OF BRIYAH that come with the Queen, WHICH IS MALCHUT, to the supernal King, WHO IS ZEIR ANPIN.

115. The sanctification that the supernal angels make, NAMELY THE SANCTIFICATION IN THE BLESSING OF 'WHO FORMS' AND IN THE PRAYER OF AMIDAH, is not said when alone. We have established that the single person is prohibited to recite any sanctification that is in the Holy Tongue. AND SANCTIFICATION in the Aramaic LANGUAGE is always recited by one alone and not in quorum, for this is definitely the correction for one but not for the quorum. The sign for this is the expression, 'read the scripture twice and the Aramaic translation once,' because two is plural, AND THE ALLUSION IS that assuredly the sanctification of the Holy Tongue, WHICH IS SCRIPTURE, is prohibited to be recited alone, ONLY IN PUBLIC, NAMELY A QUORUM OF TEN. Sanctification in the Aramaic LANGUAGE is lacking in public, AND IT IS TO BE SAID only when alone. We learned that the Aramaic translation must be said alone and not with two or more, BECAUSE the Aramaic translation has come to lessen,. butthe Holy Tongue increases, and it must be so because 'one should increase, not lessen, the importance of holy matters.' We decrease rather than increase in Aramaic translation. We learned 'one' and not more, because one does not increase at all.

116. This sanctification THAT IS IN THE BLESSING 'WHO FORMS' IS NOT SIMPLE NARRATIVE, but is rather sanctification that sanctifies the Shechinah and all Her Chariots in order to become perfected before the supernal King. Because it is the sanctification of the lower world, WHICH IS MALCHUT, it is said sitting and not standing. The other sanctification THAT IS SAID during the repetition of the Amidah prayer is the sanctification of the upper world, WHICH IS ZEIR ANPIN. Therefore, it is SAID standing in order to draw THE SANCTIFICATION downwards, while all the words relating to the upper world, WHICH IS ZEIR ANPIN, are recited standing and not sitting.

117. The children of Yisrael become sanctified through all these sanctifications below. Therefore, they are endowed with the sanctification of the lower Chariot, WHICH IS MALCHUT, when seated, and with the sanctification of the upper Chariot, WHICH IS ZEIR ANPIN, when they stand. The other sanctification, WHICH IS IN, "BUT TO ZION A REDEEMER SHALL COME" (YESHAYAH 59:20), is an additional sanctification. Therefore, it is after the Amidah prayer, since it is an additional sanctification on the other sanctifications. Since each one has to draw upon himself from that addition, a translated Aramaic sanctification was arranged for each individual.

118. And if you ask, But it does contain ALSO sanctification in the Holy Tongue. That is for the Congregation, that they all be sanctified generally with that additional translated sanctification. Since the individual is not permitted to say it in the Holy Tongue and become sanctified singularly, they prepared it in the Aramaic tongue. IT IS for the single one so that each and every one should become sanctified with that addition to draw upon himself more sanctification. Happy is the portion of the children of Yisrael that become sanctified with the supernal sanctification, because they cleave unto above, as it is written, "But you that did cleave of Hashem, your Elohim, are alive every one of you this day" (Devarim 4:4).