391. When they came to Rabbi Shimon, they repeated before him what was said on that way. He opened and said "but the path of just men is like the gleam of sunlight, that shines ever more brightly until the height of noonday" (Mishlei 4:18). This verse was already explained. Nevertheless, we should look at it. "The path of just men," NAMELY, THE PATH, in which the righteous walk, is the way of truth, preferred by the Holy One, blessed be He, a way in which the Holy One, blessed be He, goes before them, and all the Chariots come to hear the words of their mouths. "The gleam" that shines forth is not darkened as in the way of the wicked, whose way is always dark, as is written: "the way of the wicked is like darkness..." (Ibid. 19).

392. There is another explanation concerning "the path of the just men." The difference between a way and a path was already explained. But a path means a certain place, in which a path was just now opened, discovered and formed, where no feet have yet trodden. A way is "that treads in the winepress" (Yeshayah 63: 2), anybody who wishes can tread it.

393. Therefore for the righteous, A WAY IS called a path, for they were the first to uncover it. And not of the place IS IT SAID THAT IT WAS OPENED, for though other people walk in this particular place, nevertheless now when righteous walk it, it is new, AS IF NEWLY OPENED, and not trodden by anyone else before. This is so because the righteous renew that entire place with many NEW holy expositions, with which the Holy One, blessed be He, is pleased.

394. Furthermore, the Shechinah now goes into that place, a thing which did not happen before. Therefore it is called "the path (Heb. orach) of just men," for a holy and high visitor (Heb. ore'ach) came to visit, NAMELY THE SHECHINAH. A way is opened for all, and whoever wants to, can tread it, even the wicked. A way is in the mystery of the verse "who makes a way in the sea" (Yeshayah 43:16), FOR IN THE SEA THE WAY IS NOT SAFE, since the Other Side treads in it, and though uninvited, rules it and defiles the tabernacle. Therefore the righteous alone exist in and rule the specified place called path, as I explained. For a way is open and available to all, to this and that side, TO HOLINESS AND DEFILEMENT.

395. And you, holy saints, a high and holy path was presented before you, and you were its guests; supernal and excellent matters were expounded before the Ancient One (Heb. Atik Yomin). Happy is your portion.

396. Rabbi Shimon opened the discussion and said "And Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hands upon him..." (Devarim 34:9). We learned a few time that the face of Moses was like that of the sun, WHICH IS ZEIR ANPIN, and that of Joshua was like the face of the moon, WHICH IS MALCHUT, for the moon does not have light save the light of the sun, ZEIR ANPIN, that shines upon the moon, MALCHUT. The moon grows full from the sun. When it is full, it is whole.

397. HE ASKS: What is the fullness of the moon, AND ANSWERS: the mystery of all this is that the image, THE SECRET OF MALCHUT, is named after the secret of the upper Name, Yud Hei Vav Hei. It does not bear that name, YUD HEI VAV HEI save in its fullness. For many are the names it inherited, and bears according to its state. And when it is in the state of the secret of fullness, whole on all sides, it is called Yud, Hei, Vav, Hei, for its completeness resembles the completeness of above, THAT IS, ZEIR ANPIN CALLED YUD HEI VAV HEI. THEREFORE MALCHUT TOO IS CALLED YUD HEI VAV HEI for the daughter inherited her mother. THAT SHE RECEIVED ALL THE MOCHIN FROM IMA, THAT IS BINAH, THROUGH ZEIR ANPIN.