{
"title": "Shaarei Orah",
"language": "en",
"versionTitle": "merged",
"versionSource": "https://www.sefaria.org/Shaarei_Orah",
"text": {
"Introduction": [
"Opening Words
You have asked of me, my brother and friend of my soul, to illuminate a path before you in the matter of the names of the Holy One, blessed is He, through which to attain and reach your desired goal. Since I see that your intention is better and more upright than your request, I find it necessary to inform you which path is apportioned for light and what way HaShem-יהו\"ה desires or does not desire. When you attain knowledge of this, then you shall call and HaShem-יהו\"ה will answer, you will be amongst those who are close to Him, you will love Him with all your soul, you will delight in HaShem-יהו\"ה and He will give you the desire of your heart.",
"Do you not know? Have you not heard? HaShem-יהו\"ה, Eternal God; the upper and lower creatures tremble before Him, the earth quakes in fear of Him. Who can stand in His wrath and who will rise in His anger? Even in His holy angels He has no faith and the heavens have no merit in His eyes, certainly not one who is loathsome and corrupt; man, who drinks iniquity like water. How will one born of woman use His Holy names and make an axe of them to cut with? Who is it? Which one has filled his heart to do so; to stretch out his hand and take the royal crown and make use of it?",
"Behold, our rabbis of blessed memory said, “Whosoever pronounces the name of HaShem-יהו\"ה according to its spelling has no share in the coming world.” If even the supremely holy one, Rabbi Chaninah ben Teradyon, who never pronounced the name HaShem-יהו\"ה in any unholy manner or ever made use of it, except in an honorable way, to learn and understand the ways of HaShem-יהו\"ה, blessed is He, was nonetheless punished; how much more so we, who are impoverished and lacking!",
"Do you not see what HaShem-יהו\"ה wrote in His Torah, “Do not bear the name of HaShem-יהו\"ה your God in vain.” Though this comes to warn against false testimony, He brought out this statement in a manner that is understood as not bearing His name upon our lips in vain; for He could have said, “Do not swear falsely in the name of HaShem-יהו\"ה your God.” However, from the fact that He wrote “Do not bear,” we understand both meanings.",
"When our teacher Moshe, ascended to the heights, he learned the secret of the mention of the Name HaShem-יהו\"ה, blessed is He, from the attendant angels. He warned Israel about this when he said, “When I call in the name of HaShem-יהו\"ה, give glory to our God.” Now, if the supernal angels are warned thus about mentioning HaShem’s-יהו\"ה name, how much more so are we, who are maggots and worms; certainly, someone foolish enough to make use of his Master’s Crown; how much more so, in our times, when none are proficient in mentioning HaShem’s-יהו\"ה Name or its usages in a practical way. This being so, all that will come up in the hand of he who utters it, is the loss of his world and he brings up broken shards in his palms. About such a one the rabbis said, “Whosoever does not consider the honor of his Master is better off never having come into the world.”",
"And now my son, listen to my voice, let your ears be attentive to my counsel. My son, if sinners seduce you, do not be enticed. If they tell you, “Come with us and we will give into your hands names and pronunciations that you can use,” my son, do not walk on the way with them. Restrain your legs from their path. For all those names and usages are kinds of nets and traps with which to hunt souls and lead them to destruction.",
"And though, in truth, there were holy names in the hands of our ancient sages, received from the mouth of the prophets, such as the name of 72 letters, the name of 42 letters and the name of 12 letters, and many other holy names, and they were able to bring about signs and miracles in the world, they did not use them for their needs, only temporarily in a time of oppression or to sanctify HaShem’s-יהו\"ה name, like Rabbi Meir who saved his wife’s sister from enslavement in a house of prostitution and said to the non-Jewish guard, “At any time that you find yourself in trouble say, ‘God of Meir, answer me’, and you will be saved.” And even though he said this to that non-Jew, when Rabbi Meir saw himself in danger, he did not use the Name, but fled instead, as it says in the first chapter of Avodah Zarah, or the matter of Choni Hame’agel or the matter of Rava with King Shavor, as it says in the chapter Seder Ta’aniyot or the matter of David when he dug the drainpipes of the Temple and the waters of the depths rose and sought to inundate the world, as stated in Perek HaChalil and in Sanhedrin.",
"Now, the definition of truth and the covenantal tradition is that whoever wants to achieve his desires in the matter of the Name and titles of the Holy One, blessed is He, should invest all his effort in Torah, to comprehend the meaning of each and every one of the holy names mentioned in Torah, such as Eheyeh-אהי\"ה, Yah-י\"ה, HaShem-יהו\"ה, Adonai-אדנ\"י, El-א״ל, Eloah-אלו\"ה, Elohim-אלהי\"ם, Shaddai-שד\"י, Tzvaoth-צבאו\"ת.",
"A person should know and understand that all these names are like keys for a person’s every need, for every angle and matter in the world. If he contemplates these names, he will find that all of Torah and its commandments depend on them. When he will know the intention of each name, he then will recognize and know the greatness of He who spoke and the world was, HaShem-יהו\"ה, blessed is He and blessed is His Name, and will be fearful and awed in His Ever-Presence. He will desire, yearn and lust to adhere to Him through the knowledge of His Holy Name and titles, blessed is He. He then will be close to HaShem-יהו\"ה and his prayers will be accepted.",
"About this it states, “I will uplift him for he knows My Name, when he calls Me, I will answer him.” Scripture does not say, “I will uplift him for he mentions My name,” but rather, “for he knows My Name.” Knowledge is the essential thing! Only after this, “when he calls Me, I will answer him,” meaning to say, that if he has a need and in his prayer to HaShem-יהו\"ה, blessed is He, focuses on the name or title of HaShem-יהו\"ה that his need depends on, I then will answer Him.",
"Do you not see that in a time of trouble Yaakov mentioned El Shaddai-א\"ל שד\"י, and said, “May El Shaddai-א\"ל שד\"י give you mercy.” When Daniel prayed about the Holy Temple, he said, “Shine Your countenance upon Your desolate Temple for the sake of Adonai-אדנ\"י,” and even though in Talmud Berachot, our rabbis, of blessed memory, interpreted this homiletically, “for the sake of Avraham, who called You Lord-Adon-אדון,” we must still acknowledge its straightforward meaning.",
"When Chana prayed for HaShem-יהו\"ה to instill the seed of man in her, how is it written? “HaShem of Hosts-HaShem Tzvaoth-יהו\"ה צבאו\"ת if You will look upon the suffering of Your maidservant etc.” Even though, in Talmud Berachot, they interpreted this homiletically, there nevertheless is an essential and inner root to the matter. Moreover, here we are not coming with homiletics, but rather with the essential meaning of the matter. This being so, a principle and root upon which to rely, must be placed in your hand.",
"Know that all the holy names mentioned in Torah are utterly dependent on His four-letter name HaShem-יהו\"ה. And if you say, “Is not the name Eheyeh-אהי\"ה the root and source?” Know that the name of four letters, HaShem-יהו\"ה, is like the trunk of the tree, whereas the name Eheyeh-אהי\"ה is like the root that spreads out from it. From the trunk, the roots and branches spread out to all sides. All the other holy names are like branches and leaves that are drawn from the trunk of the tree. Moreover, each branch produces fruit after its kind. Now, besides the known holy names that are forbidden to erase, there are several other titles that depend on each name. For example, if you would ask, “What are the titles of the name HaShem-יהו\"ה?” These are, “The Awesome One-Nora-נורא,” “He who bears iniquity-Nos’e Avon-נושא עון, “He who overlooks intentional sin-Over Al Pesha-עובר על פשע.” ",
"What are the titles of the name El-א\"ל? These are, “Magnanimous-Gadol-גדול,” “Merciful-Rachum-רחום,” “Gracious-Chanun-חנון.” What are the titles of the name Elohi”m-אלהי\"ם? These are “Mighty-Adir-אדיר,” “Judge-Shofet-שופט,” “Decisor-Dayan-דיין.” Moreover, each of these titles has other titles that depend on these titles, these being all the other words of Torah, until we find that the entirety of Torah is woven upon the titles and the titles on the names, and in turn, all the holy names are themselves merely titles that depend on the Singular Name HaShem-יהו\"ה. We thus find that the entire Torah is a tapestry of the Name HaShem-יהו\"ה. Because of this it is called, “Purely the Torah of HaShem-Torat HaShem Temimah-תורת יהו\"ה תמימה.”",
"What you learn from this is that when you will understand the meaning of the holy names according to their families, and comprehend the titles associated with each of them, you then will see that everything depends on His Great Name HaShem-יהו\"ה, blessed is He, and you will yearn and desire to adhere to Him and will be in awe and fear of Him. Then you will understand the fear of HaShem-יהו\"ה and will discover knowledge of God-אלהי\"ם, and you will enter amongst those about whom it says, “I will uplift him for he knows My Name.” You then will understand how great is the punishment of someone who mentions the name of heaven in vain; how much more so, someone who pronounces the name according to its letters; even more so, someone who makes use of it! Now, before I begin with the intent of this composition, I must first preface as follows; ",
"Know, as a great principle, that the Essential Self of HaShem-יהו\"ה, the Creator, blessed is He, as He truly is, is beyond the comprehension of anyone other than Himself. There are none, even amongst the multitude of the highest angels, who know His place, not to mention the Essential Reality of His Being. Do you not see that the supernal angels declare, “Blessed is the glory of HaShem-יהו\"ה from His place,” meaning, “wherever He may be.” If this is true of the supernal beings, how much more is it true of the lower creatures.",
"If so, what is the meaning of all those matters that we read of in the Torah, such as a hand, foot, ear or eye? Know and trust that all these matters, even though they indicate and testify to His greatness and truth; no creature is capable of knowing and contemplating what the matter called hand, foot or ear, and the like, is. And though we are made in His image and likeness, it should not enter your mind that what is meant, is an eye in the actual form of an eye, or a hand in the actual form of a hand. Rather, this refers to inner matters and matters that are the inner of the inner, concerning the truth of HaShem’s-יהו\"ה existence, blessed is He; matters from which the source and influence comes out to all that exist according to the decree of HaShem-יהו\"ה, blessed is He. However, what that hand is, is not what this hand is, nor are they equal in their form, as it states, “Who can you compare Me to, that I would be his equal.”",
"Know and understand that there is no comparison between Him and us in essence and form. Rather, HaShem’s-יהו\"ה intention in the form of our organs is that they are made to be like signposts for hidden, supernal matters that the mind cannot know except in a way of representation, like writing the words, “Reuven the son of Yaakov.” Certainly, neither these letters, nor the form of the words, “Reuven the son of Yaakov,” are his actual form, image and being, but are just a representation, that this written name, “Reuven the son of Yaakov” is a sign corresponding to that known essential self and image who is called, “Reuven the son of Yaakov.”",
"Since HaShem-יהו\"ה desired to bestow merit upon us, He therefore created several hidden and revealed organs in the body of man, as a sign for the act of the chariot (Ma’aseh Merkavah-מעשה מרכבה). If a person merits to purify one of his organs, that organ becomes like a seat for the corresponding supernal matter that is called by this name, whether an eye or a hand. The same applies to all the other organs.",
"For example, if a person is careful and guards the sight of his eyes, taking care not to look and see matters of licentiousness, nor any other unseemly and disgraceful things, but rather looks at matters of HaShem’s-יהו\"ה holiness and service of Him, his eye then becomes like a seat for that supernal matter that is called the “eye.” The same applies to one’s hand or foot and all his other organs.",
"About this our sages, of blessed memory, stated, “The forefathers are the chariot.” They did not state, “Each of the forefathers is the chariot,” but rather, “The forefathers are the chariot.” How so? Our forefather Avraham, peace be upon him, took the right side in purity and acquired the Supernal right side, which is the quality of Chesed-kindness. About this it states, “And Avram traveled onward toward the south.” Yitzchak took the left side in purity, which is fear. About this it states, “And Yaakov swore by the fear of his father Yitzchak.” Yaakov took the middle line in purity. About this it states, “And Yaakov was a pure man who dwelt in tents,” that is, between the tent of Avraham and the tent of Yitzchak. We thus find that altogether, the three forefathers are the seat of the chariot (Merkavah). It is in this manner that the matter becomes clearly explained, and “the Creator is affixed upon His base.”",
"We now must enlighten your eyes to a matter that is dependent on this. Know that the qualities-midot-מידות depend on the organs. For example, the quality of the eyes is the faculty of sight, the quality of the ears is the faculty of hearing, the quality of the hands is the faculty of touch, the quality of the feet is the faculty of mobility. ",
"Now, as we see, the qualities are drawn with the organs. Since our sages, of blessed memory, mentioned the term “qualities-midot-מידות” in regard to how it is supernally, we therefore must judge the matter of the qualities, just as we judge the matters of the ear, hand and foot mentioned above. That is, just as there is no comparison between our organs and how they are supernally, so also, there is no comparison between our qualities and how they are supernally. Therefore, since we must use the terminology of “qualities-midot-מידות” in this book, be cautious and guard your soul exceedingly, lest you stumble and think that HaShem-יהו\"ה has limited and measured qualities, heaven forbid. This is not so. Rather, just as the matter of the supernal “eye” or “ear” has no measure, limitation, or likeness, so it is in regard to the supernal qualities-מידות.",
"Now, our sages, of blessed memory, called His holy names by the term “qualities-מידות,” as we learn in the first chapter of Rosh HaShanah, “Rabbi Yehudah said, ‘A covenant is established that the thirteen qualities (Midot-מידות) of Mercy never return emptyhanded, as it states, ‘Behold, I am making a covenant.’ These thirteen qualities are, ‘HaShem-יהו\"ה, HaShem-יהו\"ה, El-אל-Benevolent God (1), Rachum-רחום-Compassionate (2), v’Chanun-וחנון-and Gracious (3), Erech-ארך-Long (slow) (4), Apayim-אפים-Suffering (to anger) (5), v’Rav Chesed-ורב חסד-and abundant in Kindness (6), v’Emet-ואמת-and Truth (7), Notzer Chesed-נצר חסד-He preserves kindness (8), L’Alaphim-לאלפים-for thousands of generations (9), Noseh Avon-נשא עון-Pardoning Iniquity (10), v’Pesha-ופשע-and Transgression (11), v’Chata’a-וחטאה-and Sin (12), v’Nakeh-ונקה-and He cleanses (13).’”",
"The general principle for you to trust in, is that there is no comparison between the qualities of HaShem-יהו\"ה, blessed is He, and our qualities, except in name only, by way of representational signs. About this, our rabbis, of blessed memory, stated in many places, “Come and see that the qualities of flesh and blood are not like the qualities of the Holy One, blessed is He.” Now that this preliminary key has been given into your hands, we must enter into an explanation of each of the holy names, to illuminate your eyes, so that you will understand the source of living waters that flows from all of HaShem’s-יהו\"ה holy names, blessed is He, wherever you find them written in Torah. When you comprehend this matter, you then will be successful and become wise."
],
"First Gate, Tenth Sefirah": [
"Gate One: (The Sefirah of Malchut)
“My Lord-אדנ\"י, open my lips and my mouth shall speak Your praises.”–- Psalms 51:17",
"The foundation of wisdom and the essence of the received knowledge-Kabbalah is to trust in the faithfulness of HaShem-יהו\"ה, blessed is He. If your thoughts go in His Presence, “Then you will walk on your way securely and your foot will not stumble.”",
"The first of the holy names, in ascending order, is HaShem’s-יהו\"ה title Adona”y-Lord-אדנ\"י. King Solomon, peace be upon him, said, “Guard your foot when you go to the house of God.” In this, he informs us that a person should examine himself and be cautious when he wants to pray before HaShem-יהו\"ה, blessed is He, and to see and understand whether there are prosecutors and obstructions to his prayers being accepted. He must clear the path and remove any stumbling blocks that may be in the way.",
"This is analogous to a person who goes to the royal court of the king to make a request. He needs to be zealous in knowing whether there is obstruction or danger on the way. Besides this, he must take into consideration how many gates there are in the palace of the king, one more inner than the other, and be familiar with the gatekeepers who are appointed to guard them, to be beloved by them all and to know if there is any amongst them who despises him, so that he can make peace with him.",
"Besides this, he should contemplate and be aware of the clothing he is wearing, whether it is fit to enter the court of the king wearing such garments, as it states, “For it is forbidden to come to the king’s gate dressed in sackcloth.” Besides all this, he should examine whether he is worthy of speaking before the king and the ministers and officers present before Him; whether there are any amongst them who will object to his request, and whether he can bear to be delayed in the palace of the king for an hour or two.",
"Our rabbis, of blessed memory, found it necessary to awaken us to this, and therefore informed us of a very important principle when they said, “The earthly kingdom is similar to the heavenly kingdom.” That is, if it is necessary to be careful about all the above matters when entering into the presence of an earthly king of flesh and blood, how much more is this so of a person who enters to greet the face of the King, King of kings, the Holy One, blessed is He, He Who is blessed and exalted.",
"A person should understand and know, that from the earth to the firmament there is no empty space, but rather, it all is teaming with legions and multitudes. Of these, there are those who are pure, kind and compassionate. However, below them are many impure creatures who accuse and cause damage. They all exist hovering in the air and from the earth to the firmament there is no place empty of them. Rather, it all is filled with multitudes, good ones and bad ones, those who are for life and those who are for death.",
"The Song of Obstructions, which is founded on this principle, thus states, “He who sits in the refuge of the Most High, dwells in the shade of the Almighty. I will say of HaShem-יהו\"ה, He is my refuge and my fortress; my God in whom I trust. For He will deliver you from the ensnaring trap, from devastating pestilence. He will cover you with His pinion and you will be protected under His wings; His truth is shield and armor. You shall not fear the terror of night, nor the arrow that flies by day, nor the pestilence that walks in gloom, nor the destroyer who lays waste at noon. A thousand may fall victim at your side and a myriad at your right hand, but it shall not reach you. You will only glance with your eyes and behold the retribution of the wicked etc.”",
"Now, all these legions between the earth and the heavens, are like a person who walks in a place of danger. So too, to ascend to the firmament, one’s prayers must pass through these camps. If one is meritorious, robbers will not attack his prayers, but if he is not meritorious, many obstacles and destructive forces will attack him on the way.",
"In response to this, King David, peace be upon him, composed his songs-zemirot-זמירות, in order to clear the path for the prayers to pass. This is because all those camps are like a cloud that obstructs the prayers from ascending. About this it states, “You have covered Yourself in a cloud that prayer cannot penetrate.” However, now that David came and composed songs-zemirot-זמירות, when a person recites these songs-zemirot-זמירות, then these destroyers, spoilers and obstructers withdraw and go away. They are called songs-zemirot-זמירות from the term “machete-mazmer-מזמר,” as in the verse, “He will cut down the young branches with machetes-mazmerot-מזמרות.” About this scripture states, “Your statutes were like machetes-zemirot-זמירות for me in the house of my fears-megurai-מגורי.” This is to say that in those places on the way that I was in fear and terror-magor-מגור, I scattered and cut through them with those machetes-zemirot-זמירות (songs).",
"In the same manner it states, “When the morning stars sang-ron-רן in unison and all the (angels who are called the) sons of God-Bnei Elohim-בני אלהי\"ם trembled-Yari’oo-יריעו.” The songs that are called Rinah-רינה are the songs of the morning. It is then that all the forces of harsh judgment, who are called the sons of God-Bnei Elohi”m-בני אלהי\"ם are scattered and tremble. The word “trembled-Yari’oo-יריעו” here is related to the verse, “Trembling, trembling-Ro’ah Hithro’a’ah- רעה התרעעה will be the land.”",
"It therefore is necessary for a person to prepare himself for prayer and properly direct his thoughts, in a manner that his prayer will not be obstructed and his request will not return emptyhanded. About this our sages, of blessed memory stated, “A person should always take stock of himself. If he is able to focus his heart, he should pray, but if not, he should not pray,” meaning, if in his prayer he is able to focus on HaShem’s-יהו\"ה title that pertains to his prayer, he should pray, but if not, he should not pray.",
"We now have informed you that the root of faith and the foundation of unity is to understand His titles; in that all His holy titles, mentioned in Torah, are included in His four-letter Essential Name HaShem-יהו\"ה, blessed is He, which is compared to the trunk of the tree, whereas all His other titles are like the root or branches, or treasuries and storehouses, each of which has a specific function that differs from the others.",
"This is analogous to a treasury that has many chambers, each of which is designated for specific things. In one chamber precious stones and pearls are stored, in another chamber silver is stored, in another gold, in another various foods, in another various drinks, and in another various garments. If a person needs food, but does not know in which chamber food is to be found, though the chambers are stocked with all manner of goodness, he can die of starvation, not because his request has been denied, but only because he does not know which chamber contains his needs.",
"It literally is the same way in the comprehension of HaShem’s-יהו\"ה holy titles, blessed is He. There are titles that are appointed over prayer, mercy and forgiveness. There are those appointed over tears, those appointed over difficulties and troubles, those over food and livelihood, others over might, kindness or grace. If a person does not know to concentrate in his prayers on that title that is the key to his needs, who is it that caused his prayer to be ineffectual in fulfilling his want, only his ignorance and lack of understanding.",
"About this, the verse states, “A person’s foolishness corrupts his way, but his heart is angered at HaShem-יהו\"ה.” In truth, HaShem’s-יהו\"ה hand is opened to all, however, because of foolishness, that is, ignorance of which treasury contains his needs, he returns emptyhanded and entertains an evil thought in his mind, that HaShem-יהו\"ה is withholding his needs and desires. However, this is not so. It is rather his foolishness that withholds it from him, in that he is unaware of which treasury holds his needs. About this the verse states, “Your sins have turned these away, and your transgressions have withheld goodness from you.”",
"Therefore, a person should traverse the ways of Torah and know the intentions of HaShem’s-יהו\"ה holy titles, in a way of being proficient in His titles and their intentions. Then, if he needs to ask or request something of HaShem-יהו\"ה, blessed is He, he should focus on HaShem’s-יהו\"ה title that is appointed over his need. Not only will all his desires be fulfilled, but more so, he will be beloved above and delightful below, and will thus inherit both this world and the coming world.",
"Now that we have delivered these principles into your hand, in that they are like a foundational principle of what will be explained in this book, we must enter into the clarification of HaShem’s-יהו\"ה holy titles found in Torah, each according to its intended meaning, with HaShem’s-יהו\"ה help, blessed is He.",
"Know that HaShem’s-יהו\"ה first title, in ascending order, which is closest to all the creatures and through which we enter into the presence of the King, HaShem-יהו\"ה, blessed is He – and except for this title, there is no way in the world to behold the countenance of the King, blessed is He – is the title Lord-Adona”y-אדנ״י. How so? Know that the Singular Name HaShem-יהו\"ה, blessed is He, indicates the Singular Intrinsic and Essential Being, our Creator, blessed is He, and everything depends on it. However, the first gate and key through which we enter from below into the presence of HaShem-יהו\"ה, blessed is He, is His title Lord-Adona”y-אדנ\"י, which is the last level, in descending order, from HaShem-יהו\"ה, blessed is He. Everything above, up until and including the title Lord-Adona”y-אדנ\"י, constitutes the foundation of the true and complete unity, as will later be explained with HaShem’s-יהו\"ה help. ",
"Everything below this is the world of division and separation. This is the secret of the verse, “A river went out of Eden-עדן to water the garden-Gan-גן and from there it divided and became four heads.” These refer to the four encampments of the Indwelling Presence of HaShem-יהו\"ה, the Shechinah-שכינה, that are below the Lord-Adona”y-אדנ\"י, blessed is He, which is His last title in descending order.",
"Now, this title Lord-Adona”y-אדנ\"י is like a treasury and storehouse for all the various kinds of influence and emanation of types of vitality that are drawn from HaShem-יהו\"ה, blessed is He, through all the channels and conduits, so that we find three names positioned corresponding to each other; His title Lord-Adona”y-אדנ\"י below, His name HaShem-יהו\"ה in the middle and His title Eheyeh-אהי\"ה above. From His title Eheyeh-אהי\"ה all kinds of influence of emanation are emanated from the source called, “the Unlimited One-Ein Sof-אין סוף,” by way of degrees until His name HaShem-יהו\"ה, blessed is He, and from the name HaShem-יהו\"ה all the channels and influence are drawn to His title Lord-Adona”y-אדנ\"י.",
"His title Lord-Adona”y-אדנ\"י is like a warehouse that houses all the King’s treasures and is the great provider for the totality of all creatures. It nourishes and sustains all through the power of HaShem-יהו\"ה that is within it. By its mouth they go out and by its mouth they come in to adhere to the name HaShem-יהו\"ה, blessed is He, and there is no way, angle or manner of adhering to the name HaShem-יהו\"ה, except through His title Lord-Adona”y-אדנ\"י. Therefore, this title is the treasury of His unique Name HaShem-יהו\"ה and is the Sanctuary-Heichal-היכל within which HaShem-יהו\"ה dwells. Therefore, throughout Torah, we generally pronounce His title Lord-Adona”y-אדנ\"י in place of His name HaShem-יהו\"ה. This is to say that whoever seeks HaShem-יהו\"ה will find Him in His title Lord-Adona”y-אדנ\"י.",
"This being so, know that HaShem-יהו\"ה, blessed is He, has נ\"ד-54 squared names that are combinations-צירוף of the name HaShem-יהו\"ה, blessed is He, totaling רי\"ו-216 letters. These נ\"ד-54 names are the secret of the power that is drawn forth to everything that exists in the world with the coming into being of all novel beings. They are like the soul of the רי\"ו-216 letters of the verses “WaYisa-ויסע-and it moved,” “WaYavo-ויבא-and it came” and “WaYet-ויט-and he stretched forth.” Everything in the world is included in these נ\"ד-54 names and they provide the needs of all creatures through HaShem’s-יהו\"ה title Lord-Adona”y-אדנ\"י.",
"This being so, the letters of His title Lord-Adona”y-אדנ\"י indicate the matter of His governance and dominion. How so? Its letter Aleph-א is the secret of the title Eheyeh-אהי\"ה above, its letter Yod-י is the secret of the name HaShem-יהו\"ה who dwells within it, and its letters Dalet Nun-ד\"נ are the secret of the נ\"ד-54 names of being-Havayah-הוי\"ה, which are the secret of all the kinds of influence, emanation and existence to all creatures in the world. From this we find that all governance and control is in the hand of the Lord-Adona”y-אדנ\"י. It therefore is a term that indicates HaShem’s-יהו\"ה Lordship-Adnoot-אדנות. That is, this title is the Lord of the whole earth by the power of HaShem-יהו\"ה who dwells within it.",
"Moreover, since no creature in the world has a way to enter into the presence of HaShem-יהו\"ה, blessed is He, except through it, and all petitions, requests and pleas for mercy do not enter except by the hand of His title Lord-Adona”y-אדנ\"י, the sages therefore instituted that we initiate the Amidah prayer with the words, “Lord-Adona”y-אדנ\"י, open my lips and my mouth will speak Your praises.” This is because this verse specifically mentions His title Lord-Adona”y-אדנ\"י, spelled Aleph-א Dalet-ד Nun-נ Yod-י, and is essential here. Thus, through this title our prayers enter the presence of HaShem-יהו\"ה, blessed is He and blessed is His name.",
"Now, since HaShem-יהו\"ה, blessed is He, influences all kinds of influence and emanation into His title Lord-Adona”y-אדנ\"י and all the treasures and wealth of the King are within it - all of which enter and are gathered and stored in it and from there they spread out to fulfill the needs of all the creatures – it therefore is similar to a Pool-Breichah-בריכה that the stream flows into. From this pool, water is provided to water the garden and for the purpose of drinking and other needs. Therefore, the Torah refers to His title Lord-Adona”y-אדנ\"י by the term, Blessing-Brachah-ברכה. This is because the word blessing-Brachah-ברכה is related to the word pool-Breichah-בריכה.",
"Through this title, our forefather Yaakov, peace be upon him, blessed his children. He inherited it from his father Yitzchak and Yitzchak inherited it from his father Avraham, and HaShem-יהו\"ה, blessed is He, gave this title over to our forefather Avraham, peace be upon him, in order to open the gates of the Lord-Adona”y-אדנ\"י and give him and all the inhabitants of the world all their needs.",
"HaShem-יהו\"ה thus gave this blessing-Brachah-ברכה over into Avraham’s hand. This is the meaning of the verse, “I will bless you and magnify your name and you will be a blessing-Brachah-ברכה.” HaShem-יהו\"ה did not say, “You will be blessed,” but rather, “You will be a blessing-Brachah-ברכה.” It is as if He was saying, “Behold, the blessing-Brachah-ברכה is given over into your hand. Take whatever you want of it. Moreover, I am not only giving you permission to take for yourself, but rather, you can give to whosoever you wish of all the inhabitants of the world.” This is the meaning of the next verse, “And in you all the families of the earth shall be blessed.” That is, whosoever desires to partake in any measure of this blessing-Brachah-ברכה, cannot receive except through your hand, for behold, it is given into your hand and is yours.",
"Therefore, our sages of blessed memory, stated that the first one to call HaShem-יהו\"ה by the title Lord-Adona”y-אדנ\"י was our forefather Avraham, peace be upon him, when he said, “Lord HaShem-Adona”y HaShem-אדנ\"י יהו\"ה [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] what will you give me etc.,” for he asked all his requests from the great Name HaShem-יהו\"ה through His title Lord-Adona”y-אדנ\"י. Now, after Avraham, Yitzchak inherited it, as it states, “And it was, that after the death of Avraham, God blessed his son Yitzchak.”",
"It was concerning this blessing that Esav and Yaakov quarreled. Moreover, it is the right of the firstborn that Esav sold to Yaakov. Later, Yitzchak confirmed the sale when he sent Yaakov to Padan-Aram. This is what he meant when he told him, “Get up and go to Padan-Aram and God who is Self-Sufficient-El Shaddai-א\"ל שד\"י will bless you and give you the blessing of Avraham, to you and your descendants with you.” Thus, by saying, “to you and your descendants,” the blessing-Brachah-ברכה was given as an inheritance exclusively to Yaakov and his descendants alone.",
"Therefore, when Yaakov was about to depart from this world, he opened up this blessing-Brachah-ברכה to the twelve tribes, for each tribe to take his portion of this blessing as an inheritance. This is the meaning of the verse, “And this is what their father said to them and he blessed them; he blessed each man according to his blessing.” What does it mean, “each man according to his blessing?” Lest you think that he blessed any one of them according to his own opinion, know that this is not so. Rather, he gave each and every tribe what was appropriate for him from this pool-Breichah-בריכה, not according to his own opinion, but according to the opinion of the blessing-Brachah-ברכה itself.",
"Before the children of Israel entered the land, our teacher Moshe, peace be upon him, blessed them with this blessing-Brachah-ברכה. This is the meaning of the verse, “And this is the blessing-Brachah-ברכה that Moshe, the man of God, blessed the children of Israel before his death.”",
"What we find from all this, is that HaShem’s-יהו\"ה title Lord-Adona”y-אדנ\"י is the secret of the blessing-Brachah-ברכה and that this blessing enriches whosoever adheres to it, free of sorrow and worry. This is the meaning of the verse, “It is the blessing of HaShem-יהו\"ה that enriches, and He adds no sorrow with it.” Now, since HaShem’s-יהו\"ה title Lord-Adona”y-אדנ\"י is like a storehouse for receiving the influence of all the various blessings and kinds of emanation and is like a pool-Breichah-בריכה and receptacle, it therefore is of the same terminology as the sockets-adnei-אדנ\"י of the tabernacle courtyard, within which the pillars were inserted. ",
"We find that one-hundred silver sockets-Adnei Kesef-אדנ\"י כסף were made for the tabernacle, as written, “One hundred sockets-Adanim-אדני\"ם of one hundred talents, one talent for each socket-Aden-אדן.” These one-hundred sockets-Adanim-אדני״ם of the tabernacle are like one-hundred pools that become filled from the great pool-Breichah-בריכה called Lord-Adona”y-אדנ\"י.",
"A Jew is thus obligated to make one-hundred blessings (Brachot-ברכות) every day, in order to draw down influence to each of them. Since one-hundred blessings-Brachot-ברכות come in the name of the Lord-Adona”y-אדנ\"י from these pools-breichot-בריכות, therefore, if even a single blessing-brachah-ברכה is missing, it causes damage and brings about blemish.",
"This matter depends on the secret of אי\"ק בכ\"ר-1,10, 100 – 2, 20, 200 etc., which is the secret of Kohen, Levi, Israel-כהן לוי ישראל and is the secret of the three levels of the soul, nefesh-נפש, ruach-רוח, neshamah-נשמה. According to this principle, King David, peace be upon him, said, “My soul, bless HaShem-יהו\"ה.” Through the secret of the three upper orders, he stated that the blessing is dependent on the soul. That is, the nefesh-נפש level of the soul, which corresponds to Israel, must make one-hundred blessings every day. Then, ten of the one-hundred, which is a tithe, reach the ruach-רוח level of the soul that corresponds to Levi. Then, from the ten that are for Levi, one is given to the neshamah-נשמה level of the soul, which corresponds to the Kohen.",
"We thus learn that if the soul of a Jew does not make one-hundred blessings every day, the neshamah-נשמה level of his soul will not receive even a single blessing. This is because the ruach-רוח level of the soul, which corresponds to Levi, did not receive its ten blessings, this being the secret of the Levites who receive the tithe from Israel. They in turn give a tithe of one blessing to the Kohanim from the ten that they received. This is the secret of the tithes of the Levites and Kohanim, as written in the Torah.",
"It therefore states, “HaShem-יהו\"ה spoke to Moshe saying, ‘Speak to the Levites and say to them, when you take from the children of Israel the tithe that I gave to you from them as your inheritance, separate a gift-offering to HaShem-יהו\"ה, a tithe of a tithe.” The secret of the tithe of a tithe is the secret of אי\"ק-1, 10, 100. That is, if the one-hundred are lacking, the ten are lacking, and if the ten are lacking, the one is lacking.",
"Therefore, a Jew must be zealous to make one-hundred blessings (Brachot-ברכות) every day, and if he is missing one, God forbid, he causes blemish. These one-hundred blessings are similar to the one-hundred silver sockets-Adnei Kesef-אדנ\"י כסף from which the influence of the Lord-Adona”y-אדנ\"י spreads forth on all sides to the one-hundred pools-breichot-בריכות.",
"Now, sometimes Torah calls HaShem’s-יהו\"ה title Lord-Adona”y-אדנ\"י by the term Well-Be’er-באר. This is because, as said above, it is like a well of living waters within which all manner of influence and emanation from above accumulate. About this, the verse states, “A well of living waters and flowing streams from Lebanon.” As long as the Jewish people are righteous and make one-hundred blessings every day, as is proper, this well-Be’er-באר becomes filled with living waters from the influence of the supernal emanation. They then are all wealthy and brimming with all goodness, drawing forth living waters according to their needs.",
"It sometimes is also called, The Well of Seven-Be’er Sheva-באר שבע, since seven streams are drawn to it by way of the foundation of the world-Yesod Olam-יסוד עולם, from the seven supernal levels.",
"Now opposite this well-Be’er-באר, there is another well-Be’er-באר on the outside, along with several other wells filled with snakes and scorpions, that are called, “strange wells-Be’erot Nochriyot-בארות נכריות,” about which it states, “For a harlot is a deep pit and a strange woman is a well of trouble-Be’er Tzarah-באר צרה.” All those who are completely wicked and are drawn after severe transgressions do not merit to draw from The Well of Seven-Be’er Sheva-באר שבע, but rather fall into the well of troubles-Be’er Tzarah-באר צרה of the strange woman.",
"The Lord-Adona”y-אדנ\"י hinted about this when the Jewish people sinned in this matter, as the prophet declared, “For My people have committed two evils. They have left Me – the source of living waters – to excavate many broken cisterns (Borot Borot Nishbarim-בארות בארת נשברים) for themselves that do not hold water.” That is, a well of trouble (Be’er Tzarah-באר צרה) has no solid ground, for its walls continuously crumble and its waters dissipate. Instead, it becomes filled with snakes and scorpions. David hinted at this when he said, “Let not the well-Be’er-באר close its mouth over me.”",
"Sometimes HaShem’s-יהו\"ה title Lord-Adona”y-אדנ\"י is called by the term Sea-Yam-ים. This is because all the various kinds of pools-Breichot-בריכות of influence and emanation are drawn to it like rivers. This is the secret of the verse, “All the rivers flow into the sea-HaYam-הים.”",
"Now, the term sea-Yam-ים refers to the seabed that contains the water, as the verse states, “As the waters cover the seabed-Yam-ים.” It also states, “And He called the ingathering of the waters, seas-Yamim-ימים. Clearly, the receptacle of the waters is called the sea-Yam-ים. From within this sea-Yam-ים many camps of angels were created and many different species that the waters within it swarmed with, all of which are supernal chariots and encampments.",
"Scripture hints at this when it states, “Behold this great and wide sea-Yam-ים, countless creeping creatures are there, creatures great and small.” Within this sea are many ships with many oarsmen and many banners waving from the ship mastheads. Moreover, many kinds of waves and whirlpools revolve within it. Scripture states about this sea, “There ships travel.”",
"Now, on the edge of this sea there is a certain place called the End Sea-Yam Sof-ים סוף, located near the border of the area of the known land in the quality of the Lord-Adona”y-אדנ\"י. It is from this place that judgment descended upon the Egyptians and they drowned in the sea of reeds-Yam Soof-ים סוף below. This is the secret of the verse, “For HaShem-יהו\"ה fought for them in Egypt.”",
"The sages of the inner wisdom sometimes refer to this quality, called the Lord-Adona”y-אדנ\"י, as the Sea of Wisdom-Yam HaChochmah-ים החכמה, because all the various kinds of wisdom and emanation drawn from the supernal wisdom fall into it and all who are wise of heart draw from it. HaShem-יהו\"ה, blessed is He, gave of this quality to Solomon, as it states, “And HaShem-יהו\"ה gave wisdom to Solomon.”",
"When Solomon entered the sea of wisdom, he was given the power to know and understand the orders of how the upper and lower beings are arranged, and nothing was withheld from him. Through the power of HaShem’s-יהו\"ה title Lord-Adona”y-אדנ\"י he sat upon the throne of HaShem-יהו\"ה and ruled over the upper and lower beings, because the wisdom of God was within him, to do justice.",
"Sometimes HaShem’s-יהו\"ה title Lord-Adona”y-אדנ\"י is called by the term All-Kol-כל. This is because everything-Kol-כל is in it and nothing is lacking. This is because all types of influence and emanation and all kinds of blessings and existence flow into it. It therefore is called All-Kol-כל because it contains everything. Whatever in the world a person needs should not be requested from any other godliness or place, since everything is included in this title of HaShem-יהו\"ה, blessed is He. Rather, from this place, whoever asks receives, each person according to his desire and will, if he calls HaShem-יהו\"ה in truth. Moreover, based on principles that will later be explained with the help of HaShem-יהו\"ה, HaShem’s-יהו\"ה quality of Foundation-Yesod-יסוד is also called All-Kol-כל.",
"As explained above, HaShem-יהו\"ה, blessed is He, gave this quality called All-Kol-כל as a gift to Avraham, being that it is the foundation of the blessing-Brachah-ברכה and the pool-Breichah-בריכה. The Torah hints to this when it states, “And HaShem-יהו\"ה blessed Avraham in all-BaKol-בכל.” From Avraham it was given over to Yitzchak, as it states, “And I ate from all-MiKol-מכל before you came, and I blessed him.” It was then transferred from Yitzchak to Yaakov, as it states, “For God has been gracious with me and I have all-Kol-כל.” That is, Yaakov said to Esav, “Lest it enter your mind that what I have given you caused a lacking for me, know that all the keys to the supernal blessing-Brachah-ברכה have been given over into my hand and that it includes all-Kol-כל.” This is the meaning of his words, “I have all-Kol-כל. Thus, I lack nothing as a result of giving to you.”",
"Sometimes, HaShem’s-יהו\"ה title Lord-Adona”y-אדנ״י is called by the term Stone-Even-אבן, since it is the foundation of all constructs in the world, and because all beings that exist in the world depend upon it and are in need of it. It is referred to as The Cornerstone-Even HaRoshah-אבן הראשה, from which all the multitudes of the upper and lower hosts came forth in the act of creation (Ma’aseh Bereishit). It is called a Brilliant Stone-Even Sapeer-אבן ספיר, since it receives all the colors from the levels above it. In addition, in the creatures it affects a thing and its opposite, at times for goodness and at times for evil, to enliven or to put to death, to smite or to heal, to impoverish or to make wealthy and the like. This is hinted at in the verse, “See now that I-Ani-אני, I am He, and no god is with Me. I-Ani-אני put to death and I bring to life, I have struck down and I will heal, and there is no one who can rescue from My hand.”",
"Moreover, this is because this quality draws the strength of the Sefirot and draws forth all kinds of emanations and blessings to itself. Then, after it draws forth from the blessings Above, it turns and bestows sustenance and nourishment to all beings below, each according to what is appropriate for him. About this the verse states, “The Stone-Even-אבן that the builders despised has become the cornerstone.” This is because Avraham, Yitzchak and Yaakov took their portions of the chariot (Merkavah) in the Sefirot that are above it. It is only when David came, that he held on to it and took it as his quality in the Divine chariot (Merkavah). About this the verse states, “has become the cornerstone.” For, it is to this Divine quality that all faces in all novel existence turn to, whether the upper creatures or the lower creatures, whether those levels above it or those levels below it. Those that are above it, turn to it to draw down their strength and bestowal of goodness and blessings, and those that are below it, turn to it to plead for their sustenance, nourishment, and the sustainment of their existence. This then, is the mystery of what is meant by the words, “the cornerstone-Rosh Pinah-ראש פנה,” and is similarly the meaning of the verse, “Into what are its bases-Adaneha-אדניה sunken, or who laid its cornerstone-Even Pinatah-אבן פנתה?” It is this quality that sustains the Jewish people, as indicated by the verse, “From there He shepherded the stone of Israel-Even Yisroel-אבן ישראל.”",
"However, this stone-Even-אבן yearns, desires, and sets its entire purpose for another, loftier stone than it, and from that stone all kinds of emanations come to it. These two stones are very precious to the Jewish people, as indicated by the verse, “You shall take the two Shoham stones-Avnei Shoham-אבני שהם and engrave the names of the sons of Israel upon them.” The meaning of this mystery is hinted in the verse, “Lord HaShem-Adona”y HaShem-אדנ\"י יהו\"ה [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] what will you give me etc.” That is, the Indwelling Presence of HaShem-יהו״ה (Shechinah) draws from Above to below and is drawn from below to Above.",
"Opposed to this stone-Even-אבן is another stone called, “a large stone-Even Gedolah-אבן גדולה,” and when it covers the mouth of the well-Be’er-באר, Israel is subjugated beneath it, “until the coming of the executor of judgment, when I will deliver him [into his hands].” This is indicated by the verse, “Yaakov came forward and rolled the stone-Even-אבן off the mouth of the well-Be’er-באר,” and is the meaning of the mystery of the Torah portion, “Yaakov journeyed to Sukkot,” and the section in Prophets that states, “Behold, a day is coming for HaShem-יהו״ה.”",
"Now, the Divine quality indicated by the title Lord-Adonay-אדנ״י is sometimes called by the term, The Holy Temple-Beit HaMikdash-בית המקדש, since it is the home within which the Singular Name HaShem-יהו״ה dwells, and because HaShem-יהו״ה, blessed is He, sanctified Mount Moriah. Mount Moriah was thus sanctified as the portion of the Lord-Adona”y-אדנ״י and the Holy Temple-Beit HaMikdash-בית המקדש was built upon it, as indicated by the verse, “A foundation of Your dwelling-place that You, HaShem-יהו״ה have made – The Sanctuary of the Lord-Mikdash Adona”y-מקדש אדנ״י that Your hands established.” Thus, this Name would dwell within it.",
"Additionally, all the forms of the Holy Temple and all its chambers, sanctuaries, treasuries, and halls, all corresponded to the forms of the mystery of the title Lord-Adonay-אדנ״י, similar to what we stated before about the mystery of the form of the organs of man. However, when the Jewish people sinned, and the Indwelling Presence of HaShem-יהו״ה, blessed is He, was withdrawn, the Holy Temple was destroyed.",
"However, when Daniel came and prayed before HaShem-יהו״ה, blessed is He, for the Holy Temple be rebuilt, He focused on this quality and stated, “Let your face shine upon Your desolate Sanctuary-Mikdashecha-מקדשך for the sake of the Lord-Adona”y-אדנ״י,” specifically with the spelling Aleph-א Dalet-ד Nun-נ Yod-י. In other words, it was as if he was saying, “Rebuild the Holy Temple, which is the throne and sanctuary for HaShem’s-יהו\"ה title Lord-Adona”y-אדנ״י.”",
"Now, regarding what our sages of blessed memory, expounded in Tractate Brachot, “The verse should have said, ‘For Your sake,’ rather than ‘For the sake of the Lord-Adona”y-אדנ״י.’ Rather, what is meant is for the sake of Avraham, who called You ‘Lord-Adon-אדון.’” Indeed, this is true and certain. For, it is this Divine quality that guarded over Avraham and fought his wars, which is the mystery of the verse, “He with his servants deployed against them at night and struck them,” and is the mystery of the verse, “Who inspired the one from the east, whose every footstep was accompanied by righteousness-Tzedek-צדק,” as will be explained about the term, “righteousness-Tzedek-צדק,” with the help of HaShem-יהו״ה, blessed is He.",
"Sometimes, this Divine quality is called by the term, the Indwelling Presence of HaShem-יהו״ה, Shechinah-שכינה. For, from the time that the Tabernacle (Mishkan-משכן) was built, it always dwelt with the Jewish people, as stated, “And they shall make a Sanctuary for Me – and I will dwell (V’Shachanti-ושכנתי) within them.”",
"Now, there is a very important principle that you must know. Know now, that at the beginning of the creation of the world, the essential root of the Indwelling Presence of HaShem-יהו״ה, the Ikkar Shechinah-עיקר שכינה, was in the lower worlds. For, the arrangement of all the creatures was according to their levels – those that are upper corresponding to those that are upper, and those that are lower corresponding to those that are lower. Thus, the Indwelling Presence of HaShem-יהו״ה (Shechinah-שכינה) dwelt in the lower worlds.",
"Now, when the Indwelling Presence of HaShem-יהו״ה was below, the heavens and earth were as one, as indicated by the verse, “And the heavens and the earth and all their hosts were finished-Vayechulu-ויכלו.” That is, they were “intermingled-Nishtaklelu-נשתכללו,” satiated and filled with each other, in that all the channels and sources acted in a manner of perfect completion, thus affecting a drawing down of influence from Above to below. It thus is understood that HaShem-יהו״ה, blessed is He, fills the worlds from Above to below, as hinted in the verse, “Thus said HaShem-יהו״ה: The heavens are My throne and the earth is My footrest.” We thus find that HaShem-יהו״ה, blessed is He, dwelt in equal harmony amongst the upper and lower beings.",
"However, when Adam sinned the lines were ruined, the conduits were broken, the pools-Breichot-בריכות ceased, the Indwelling Presence of HaShem-יהו״ה was withdrawn and the bundle unraveled. Then, when Avraham, Yitzchak and Yaakov came, they began drawing down the Indwelling Presence of HaShem-יהו״ה and they repaired three thrones, thus drawing down the Indwelling Presence of HaShem-יהו\"ה to a degree, by making their bodies into seats for the Indwelling Presence of HaShem-יהו״ה, blessed is He.",
"However, the Indwelling Presence of HaShem-יהו״ה (Shechinah-שכינה) was not drawn down to the earth as a permanent dwelling, but only as a temporary dwelling, and it thus hovered above them. This is the meaning of the verse, “God-Elohi”m-אלהי״ם ascended from upon Avraham,” meaning, “from upon Avraham” in the most literal sense. Similarly, about Yaakov the verse states, “Then God-Elohi”m-אלהי״ם ascended from upon him.” About this, our sages, of blessed memory, stated, “Our forefathers were the Divine Chariot (Merkavah).” However, from this we find that, in their times, the Shechinah-שכינה hovered in the air and did not finding a resting place for the soles of her feet in the earth, as it was at the beginning of creation.",
"Then, our teacher Moshe, peace be upon him came, and all Israel with him. They made the Tabernacle (Mishkan-משכן) and its vessels, they repaired the damaged conduits, rearranged the lines in their proper order, fixed the pools-Breichot-בריכות and drew forth living waters from the place they are drawn from, thus returning the Shechinah-שכינה, the Indwelling Presence of HaShem-יהו״ה, to dwell in the lower worlds. However, this was only affected in the space of the Tent (Ohel), but not actually in the ground of the earth itself, as it was at the beginning of creation. This is the meaning of the verse, “And they shall make a Sanctuary for Me – and I will dwell within them.”",
"We thus find that the Indwelling Presence of HaShem-יהו״ה was like a traveler going from place to place. It is for this reason that the verse states, “and I will dwell within them-B’Tocham-בתוכם,” and not, “and I will dwell below.” Rather, it specifies “within them-B’Tocham-בתוכם,” like to a traveler who goes from place to place. In other words, it is as if He is saying, “Wherever the Jewish people go, I will go with them and dwell within them.” However, the Shechinah-שכינה was not affixed to a place of permanence. This is the meaning of the verse, “When the Ark would journey, Moshe would say, ‘Arise, HaShem-יהו״ה, and let your foes be scattered, let those who hate You flee from Your Presence.’” David was anguished over this and desired to establish a permanent place for the Indwelling Presence of HaShem-יהו״ה below. ",
"This is the meaning of the verses, “How he swore to HaShem-יהו״ה and vowed to the Mighty One of Yaakov, ‘If I enter the tent of my home; if I go upon the bed that is spread for me; If I allow my eyes to sleep, my eyelids to slumber; before I find a place for HaShem-יהו״ה, resting places (Mishkanot-משכנות) for the Mighty One of Yaakov.’” The Psalm then continues, “For HaShem-יהו״ה has chosen Zion; He has desired it for His habitation. This is My resting place forever and ever, here I will dwell, for I have desired it.”",
"Thus, because David wished to establish a dwelling place for the Indwelling Presence of HaShem-יהו״ה, the Shechinah-שכינה, and stated, “Arise, HaShem-יהו״ה to Your resting place, You and the Ark of Your might,” his thoughts were deemed upright before the Indwelling Presence of HaShem-יהו״ה. Therefore, HaShem-יהו״ה, blessed is He, responded by sending His prophet Nathan and said to him, “Go and say to My servant, to David: ‘Thus said HaShem-יהו״ה: Will you build Me a house for My dwelling? For I have not dwelt in a house from the day I brought the children of Israel up from Egypt to this day; I have moved about in a tent and a Tabernacle. Wherever I moved about amongst all the children of Israel, did I say a word to one of the leaders of Israel, whom I have appointed to shepherd My people Israel, saying, ‘Why have you not built Me a house of cedar etc.?’’”",
"Elsewhere it is written, “Inasmuch as it has been in your heart to build a Temple for My Name, you have done well by having this in your heart. You, however, shall not build the Temple. Rather, your son, who will emerge from your loins – he will build the Temple for My Name.” What then did King David do? He prepared “silver, gold, copper, and iron, wood and Shoham stones and stones for setting, emeralds, tapestries, and all kinds of precious stones and marble stones – in abundance.”",
"He set all the plans in order for the Temple, all its rooms and storehouses, its stairs and rooms, the courts and the main hall, the sanctuaries, and all the rest of the plans of the Temple, including its courtyards and chambers. He received all of it through the Holy Spirit (Ru’ach HaKodesh), such as the forms of each particular place and the amounts of silver, gold and precious stones, and all other things necessary to it, each according to precise measure and balance. All of it was according to the order of the compositions and for the needs of the Indwelling Presence of HaShem-יהו״ה, the Shechinah.”",
"This is as stated, “David then gave his son Solomon the plans for the Hall and its structures, storage rooms, upper chambers and inner rooms, and for the Chamber of the Ark-Cover, and the plans for all that he had with him by the Holy Spirit – for the courtyards of the Temple of HaShem-יהו״ה and for all the chambers all around, for the storage rooms of the Temple of God, and for the treasuries of the consecrated items, as well as the plan for the divisions of the Priests (Kohanim) and the Levites, and for all the work of the service of the Temple of HaShem-יהו״ה, and for all the vessels for the service of the Temple of HaShem-יהו״ה. Gold was by the weight of gold, for all the vessels of each kind of service, for all the silver vessels by weight, for all the vessels of each kind of service. The weight of the gold for the golden candelabra and their golden lamps was according to the weight for every candelabrum and its lamps; and so for the silver candelabra, according to the weight for each candelabrum and its lamps, according to the function of each of the candelabra; and gold by the weight for the tables of the stacks for each table, and likewise silver for the silver tables; and pure gold for the forks, the bowls, and the tubes; and for the golden basins according to the weight of each basin; and [silver] for the silver basins according to the weight of each basin; and refined gold for the Altar of Incense by weight; and for the image of the Chariot, the golden Cherubim that spread out [their wings] and covered the Ark of the Covenant of HaShem-יהו״ה. Everything is in writing, by the hand of HaShem-יהו״ה, which He gave me to understand to know – all the works of the plan.”",
"We thus clearly see that David, peace be upon him, arranged all the forms of the Holy Temple and the weight of each specific thing, according to the word of HaShem-יהו״ה, blessed is He, and that it all corresponds to the likeness of the Supernal Chariot (Merkavah), the throne and dwelling of the Shechinah, the Indwelling Presence of HaShem-יהו״ה. Subsequently, Solomon came and built the Holy Temple, organizing all its orders and forms, as set forth for him by his father David, peace be upon him. The Indwelling Presence of HaShem-יהו״ה then descended and dwelt in its eternal home. ",
"About this the verse states, “Then Solomon said, “HaShem-יהו״ה said that He would dwell in the thick cloud. I have surely built a house of habitation for You, the foundation for Your dwelling forever.” Similarly, the verse states, “So now, HaShem-יהו״ה, God of Israel, cause Your word that You spoke unto Your servant David to come true. Would God truly dwell on earth with man? Behold, the heavens and the heavens of the heavens cannot contain You; surely not this Temple that I have built.” The verses then continue, “Now, arise HaShem-יהו״ה God, to Your resting place, You and the Ark of Your might! HaShem-יהו״ה God, do not turn back the request of Your anointed one; remember the righteousness of Your servant David!” The verse then continues and relates, “When Solomon finished praying, the fire came down from heaven and consumed the burnt-offering and the feast-offerings, and the glory of HaShem-יהו״ה filled the Temple.”",
"We thus discover that the Shechinah returned to rest in the earth, in its eternal dwelling. Then all the conduits and drawings forth of influence returned to bestow beneficence and blessing in the Holy Temple. This is as stated, “So the dew of Hermon descends upon the mountains of Zion, for there HaShem-יהו״ה has commanded the blessing (Brachah-ברכה). May there be life forever!” Similarly, the verse states, “Out of Zion, the consummate beauty, God appeared.”",
"Then, from the Holy Temple, all the conduits were drawn to all the lands, to all the seventy families of the earth, which correspond to the seventy heavenly ministers of the nations. From Jerusalem they would be granted their portions, as written, “All the families of the earth shall bless themselves by you.”",
"Now, because Solomon knew the ways by which the bestowal of beneficence is drawn from Jerusalem to all places, he therefore stated, “I made for myself gardens and orchards and planted every kind of fruit tree in them.” Now, is it indeed possible that every kind of tree in the world grew in a single place? However, Solomon knew which vein was drawn to Cush and therefore planted peppers there, and the same is true of every direction and side. About this the verse states, “Out of Zion, the consummate beauty, God appeared.” That is, Zion-ציון refers to the foundation of the world. We thus find that the Shechinah, the Indwelling Presence of HaShem-יהו״ה, sends forth the blessing-Brachah-ברכה from the Holy Temple (Beit HaMikdash-בית המקדש) in the appropriate measure according to each land.",
"We must now inform you that the Shechinah-שכינה is unique to the Jewish people alone. This is as stated, “And they shall make a Sanctuary for Me – and I will dwell (v’Shachantee-ושכנתי) within them.” Similarly, the verse states, “They shall know that I am HaShem-יהו״ה their God, who took them out of the land of Egypt to rest My Presence (l’Shachnee-לשכני) within them.” It is similarly written, “I will place My Dwelling (Mishkanee-משכני) within you.”",
"The secret of this has already been explained to you, which is that this refers to the Sanctuary-Heichal-היכל within which HaShem-יהו״ה, blessed is He, dwells. HaShem-יהו״ה, blessed is He, thus tells the Jewish people, take my dwelling within which I dwell, and I shall never depart from you. Even though you may become impure, my Indwelling Presence (Shechinah) shall not separate from you. This is as written, “that dwells with them (HaShochen Eetam-השוכן אתם) amid their impurities.” Thus, when HaShem-יהו״ה, blessed is He, gave the Jewish people this gift, and the Indwelling Presence of HaShem-יהו״ה dwelt within them, all the treasuries of HaShem-יהו״ה, blessed is He, all His storehouses and chambers, and all bestowals of beneficence and emanations of blessings, were given into the hands of the Jewish people. ",
"He transferred the keys of each specific treasury into the hand of the Jewish people, so that they could open them and receive the bestowal of beneficence and blessings from the Indwelling Presence of HaShem-יהו״ה, the Shechinah. About this the verse states, “I will walk within you, I will be a God unto you and you will be a people unto Me.” ",
"That is, it is as if the Shechinah-שכינה is the dwelling (Mishkan-משכן) and collateral (Mashkon-משכון) of the Holy One, blessed is He, that is given into the hands of the Jewish people. However, when the Jewish people sinned before Him and the Holy Temple was destroyed, this collateral (Mashkon-משכון) of His was then given as security (m’Mashkeno-ממשכנו) into the hands of the Jewish people and accompanies them in their exile. This is the meaning of the verse, “These are the reckonings of the Tabernacle, the Tabernacle of Testimony (Mishkan HaEidut-משכן העדות).”",
"About this, our sages, of blessed memory, stated, “The Jewish people are beloved to the Holy One, blessed is He, and wherever they were exiled, the Indwelling Presence of HaShem-יהו״ה accompanied them. When they were exiled in Egypt, the Shechinah-שכינה was with them, as it states, ‘Did I not appear to the family of your ancestor when they were in Egypt, [enslaved] to the house of Pharaoh?’ Similarly, it is written, ‘I shall descend with You to Egypt.’ When they were exiled to Babylon, the Shechinah was with them. This is as stated, ‘Because of you I was sent to Babylon.’ When they were exiled to Elam, the Shechinah, was with them. This is as stated, ‘I will place My throne in Elam.’ ",
"When they were exiled to Edom, the Shechinah, was with them, as it states, ‘Who is this coming from Edom… This One, who is majestic in His raiment, girded with His abundant strength.’",
"When they return, the Indwelling Presence of HaShem-יהו״ה will be with them, as it states, ‘Then HaShem-יהו״ה your God will return with your captivity and have mercy upon you, and He will gather you in from all the peoples to which HaShem-יהו״ה your God, has scattered you.’” As our sages, of blessed memory, stated, “The verse does not state ‘He will bring back-v’Heishiv-והשיב’ but states, ‘He will return-v’Shav-ושב.’ This teaches us that the Holy One, blessed is He, will return with them from the exiles.” Similarly, the verse states, “From Lebanon, come with Me, My bride.”",
"Rabbi Meir says: This is analogous to a king who tells his servant, if you seek me, you will find me with my son, as it states, “That dwells with them (HaShochen Itam-השוכן אתם) amid their impurities.” That is, even “if they contaminate My Dwelling (Mishkanee-משכני) that is within them.” Similarly, it states, “They shall not contaminate their camps, within which I dwell (Shochen-שכן).” ",
"Likewise, it states, “You shall not contaminate the Land in which you dwell, in whose midst I rest, for I am HaShem-יהו״ה who dwells within the children of Israel.” Now, throughout all of Torah this Divine quality is called The Meeting Tent-Ohel Mo’ed-אהל מועד. The general reason is because it is the house of HaShem-יהו״ה and He dwells (Shochen-שוכן) within it. The verse thus states, “He called to Moshe, and HaShem-יהו״ה spoke to him from the Meeting Tent-Ohel Mo’ed-אהל מועד, saying.” That is, to whomever HaShem-יהו\"ה speaks, He speaks to him through this Meeting Tent-Ohel Mo’ed-אהל מועד.” In regard to Moshe, peace be upon him, the difference is that he would enter into the Tent and speak to HaShem-יהו״ה face to face, as it states, “When Moshe arrived at the Tent of Meeting to speak with Him,” in which Targum translates the term “Tent-Ohel-אהל” as “Dwelling-Mishkena-משכנא,” which is a reference to the mystery of the Shechinah, the Indwelling Presence of HaShem-יהו״ה. The term “Meeting-Mo’ed-מועד” means “a house of meeting and readiness-Beit Va’ad-בית וועד,” meaning that HaShem-יהו״ה is always readily found there. It is specifically His meeting place, as it states, “It is there that I will set My meetings with you.”",
"Now, at times this Divine quality is called by the term Righteousness-Tzedek-צדק. That is, since the Indwelling Presence of HaShem-יהו״ה was always present in Jerusalem, because it was chosen as His eternal home, He therefore stated, “She was full of justice, righteousness-Tzedek-צדק lodged in her.” Now, about the matter of righteousness-Tzedek-צדק, know that this quality is called the Lower Court of Judgment-Beit Din Shel Matah-בית דין של מטה, which receives its influence from the Upper Court of Judgment (Beit Din Shel Ma’alah-בית דין של מעלה), which is the Divine quality of judgment (Gevurah) and fear (Pachad) and is called by the title God-Elohi”m-אלהי״ם.",
"Thus, at times, when it becomes filled with and draws from HaShem’s-יהו\"ה quality of judgment (Gevurah) and fear (Pachad), this quality is called by the title God-Elohi”m-אלהי״ם. It then affects judgment and justice in the world, whether for war or for peace, whether for hunger or for satiety, whether for death or for life, whether for illness or for health, and the same applies to all judgments rendered in the world. They are drawn from this quality as it receives and draws from the attribute of judgment (Gevurah) and fear (Pachad). It is this Divine quality that fights the wars of HaShem-יהו״ה, “encircled by sixty warriors, all of them trained in warfare, skilled in battle,” to annihilate, kill and destroy, to lay waste to lands, to uproot kingdoms and to affect reckoning and retribution.",
"Thus, it is into the hands of the quality called “righteousness-Tzedek-צדק” that a number of camps and troops, called “men of war (Anshei Milchamah-אנשי מלחמה)” are given. Included in them are those who have spears, bows and arrows, swords and ballistic stones, with which to engage in battle, to uproot and annihilate. It is this Divine quality that accompanied our forefather Avraham, peace be upon him, in the war of the kings. It is this quality that obliterated them before him and through which he was victorious in the war. This is as stated, “Who inspired the one from the east, whose [every] footstep was accompanied by righteousness-Tzedek-צדק? Who delivered nations to him and subdued kings [before him]? Who made [his enemies] be like dust [before] his sword; like straw blown about [before] his bow?”",
"At times, this Divine quality is called by the term, The sword that avenges breaches of the covenant-Cherev Nokemet Nekam Brit-חרב נוקמת נקם ברית. It is this quality that always dwells in Jerusalem (ירושלם). It afflicts Israel constantly, like an ever-present judge always ready to render judgement. When this quality would afflict them, it would exact them of their debts and their willful sins and transgressions, until they all became righteous-Tzaddikim. Because of this, they stated that this quality is called righteousness-Tzedek-צדק, since it exacts and cleanses them of their sins, thus making them righteous (Matzdeket-מצדקת). This is why the verse states, “Those who dwell [in Jerusalem-ירושלם] will not say, ‘I am sick’; the people dwelling there shall be forgiven of sin.”",
"The meaning of this verse is, “Let the inhabitants of Jerusalem-ירושלם not say, ‘Why are we always sick with afflictions?’ For, this Divine quality, which is called The Court of Righteous Judgment-Beit Din Tzedek-בית דין צדק dwells there always and desires to make them meritorious, by exacting the debt of all their sins and iniquities, so that they will be righteous-Tzaddikim and worthy of life in the coming world. This is the meaning of the words, “The inhabitants [of Jerusalem-ירושלם] will not say, ‘I am sick’; the people dwelling there shall be forgiven of sin.” This is also expressed in the verse, “You alone did I know from amongst the families of the earth; therefore I will hold you accountable for all your iniquities.”",
"Now, because this Divine quality called “righteousness-Tzedek-צדק,” always rendered judgments in Jerusalem-ירושלם, our sages of blessed memory, stated, “No one would lodge in Jerusalem-ירושלם with sin upon his hands, as it states, ‘righteousness-Tzedek lodges in her.’” Thus, this quality is the gatehouse through which to enter before HaShem-יהו״ה, blessed is He. It is this quality that discerns between the righteous and the wicked, and does not grant the wicked permission to enter. When he was at peace with this Divine quality, David rejoiced, and through it, he would enter to greet the face of HaShem-יהו״ה, blessed is He. This is the meaning of the verse, “And I, in righteousness-Tzedek-צדק shall I behold Your face.”",
"At times, this quality draws from HaShem’s-יהו\"ה qualities of kindness (Chesed) and mercy (Rachamim). That is, it becomes filled with mercy (Rachamim) toward the Jewish people, and thus brings judgment in a way of kindness and mercy. This kind of judgment is called justice-Mishpat-משפט, and is intermingled with kindness (Chesed) and mercy (Rachamim). About this, the verse states, “She was full of justice-Mishpat-משפט, righteousness-Tzedek-צדק lodged in her.” It is similarly written, “Righteousness-Tzedek and justice-Mishpat-משפט are the foundation of Your throne, kindness and truth precede Your face.” About this quality the verse states, “Chastise me HaShem-יהו״ה, but with justice-Mishpat-משפט, not with Your anger, lest You diminish me.”",
"However, this quality is unique to the court of the land of Israel, as written, “He who judges-Yishpot-ישפט Teiveil-the inhabited land with righteousness-Tzedek-צדק.” On the other hand, the other nations of the world are judged by the Upper Court, which is called “fairness-Meisharim-מישרים,” as the verse concludes, “He will judge-Yadin-ידין the regimes with fairness-Meisharim-מישרים.”",
"To explain, the courts of Law that judge the nations of the world, do not judge them with kindness (Chessed) and mercy (Rachamim), but rather, in fairness, that is, in a manner of measure for measure. There is no forgiveness for their sins and iniquities. Rather, they are literally judged measure for measure, whereas, the quality of “righteousness-Tzedek-צדק” is unique to the Court of the Jewish People, as it states, “Judges and officers shall you appoint in all your cities, that HaShem-יהו״ה your God, gives you for your tribes; and they shall judge the people with righteous justice-Mishpat Tzedek-משפט צדק.”",
"Similarly, Torah states, “Righteousness-Tzedek-צדק, righteousness-Tzedek-צדק shall you pursue, so that you should live and possess the Land that HaShem-יהו״ה your God gives you.” The verse repeats the phrase, “Righteousness, righteousness-Tzedek Tzedek-צדק צדק,” referring to the Upper Righteousness (Tzedek Elyon) and Lower Righteousness (Tzedek Tachton), which are the secret of the names Lord God-Adona”y Elohi”m-אדנ״י יהו״ה. The verse thus continues, “so that you will live,” corresponding to the first “righteousness-Tzedek-צדק,” which is the Upper Righteousness, and then continues, “and possess the Land that HaShem-יהו״ה your God, gives you,” corresponding to the second “righteousness-Tzedek-צדק,” which is the Lower Righteousness.",
"Now, because this quality called “righteousness-Tzedek-צדק” receives from the Upper Court and judges the Jewish people, it therefore is called Lord-Adona”y-אדנ״י. It was specifically our teacher Moshe, peace be upon him, who requested this Divine quality for the Court of the Jewish people, as he said, “If I now have found favor in Your eyes, my Lord-Adona”y-אדנ״י, let the Lord-Adona”y-אדנ״י go amongst us – for it is a stiff-necked people, and You shall forgive our iniquity and error, and make us Your heritage.”",
"The other nations, however, are judged by the Upper Court, and their dues are collected at the hands of an angel or heavenly minister. Moreover, the heavenly minister or angel is incapable of absolving them of their sins or changing the decree. This is as stated, “Behold! I send an angel before you to protect you on the way… Beware of him – hearken to his voice, do not rebel against him, for he will not forgive your iniquities.” In contrast, about the quality of righteousness-Tzedek-צדק, which is the quality of the Lord-Adona”y-אדנ״י and is the court of the Jewish people, it states, “To the Lord-Adona”y-אדנ״י our God, belong compassion and forgiveness, for we have rebelled against Him.”",
"Similarly, the verse states, “O Lord, listen-Adona”y Shma’ah-אדנ״י ש׳מעה; O Lord, forgive-Adona”y Slachah-אדנ״י ס׳לחה, O Lord, be attentive-Adona”y Hakshivah-אדנ״י ה׳קשיבה and act, do not delay.” The explanation is as follows: Know, that there are three-hundred and sixty-five (שס״ה-365) negative commandments, for which a Jew stands in judgment and for which payment and retribution is exacted from him. These negative commandments are equal in number to the three-hundred and sixty-five (שס\"ה-365) days of the year, throughout which it is possible for him to transgress them. We thus find that every day, a Jew stands in judgment for his deeds.",
"Nevertheless, HaShem-יהו\"ה is merciful in His Divine quality of Lordship-Adona”y-אדנ״י, and through it, we receive forgiveness for all transgressions and sin. Because of this, we find the Lord-Adona”y-אדנ״י mentioned three times in this verse, juxtaposed to the three-hundred and sixty-five (שס״ה-365) days, corresponding to the number of negative commandments.",
"Now, when HaShem-יהו\"ה desires to decree judgment upon the Jewish people through this quality, it becomes filled with kindness (Chessed) and mercy (Rachamim). Thus, it is often the case that the quality of judgment (Din) is overturned to the quality of mercy (Rachamim). This is as stated, “How can I hand you over, Ephraim, or deliver you, Israel? How can I render you like Admah or make you like Zevoim? My heart has been overturned; My mercies have altogether been aroused.”",
"Thus, if the Jewish people do not want to return in repentance to HaShem-יהו״ה, blessed is He, it becomes impossible for the judgment not be meted out, and this quality of HaShem-יהו\"ה is pained about it. Nevertheless, even though this Court, which is called “righteousness-Tzedek-צדק,” metes out judgment and justice to the Jewish people, He judges them like a father who disciplines his son with mercy, as written, “For HaShem-יהו״ה admonishes the one He loves, and like a father, He placates the child.”",
"Now, because this Divine quality is the Court of the Jewish People, and is what exacts retribution from them, therefore, throughout Torah, it is called, I-Anee-אני. At times it admonishes and warns the Jewish people not to sin, that they should stand in fear of judgment before it, since it is not possible that justice will not to be executed by it. It is in this regard that throughout the Torah it states, “You shall fear your God, I am HaShem-Anee HaShem-אני יהו״ה.” In other words, it is as if the verse is saying, “You must have fear and trepidation of My judgment, even though it is judgment (Din) mingled with mercy (Rachamim).” It is upon this foundation that the verse states, “If despite this you will not heed Me, and you behave with indifference toward Me, I will behave toward you with the fury of indifference; I will chastise you, even I-Anee-אני, seven ways for your sins.” The conclusion of the verse, “seven ways for your sins-Sheva Al Chatoteichem-שבע על חטאתיכם,” is because this quality is called “the well of seven-Be’er Sheva-באר שבע,” and has wells that are filled with fear, might, and judgment. These are the wells of Yitzchak, as is written, “He went up from there to the well of seven-Be’er Sheva-באר שבע.”",
"It is Yitzchak who draws the judgments, which are the seven streams, to the quality of the Lord-Adona”y-אדנ״י – some of which are aspects of judgment and some of which are aspects of mercy. About this the verse states, “See now that I-Anee-אני, I-Anee-אני am He, and no god is with Me. I-Anee-אני put to death and I bring to life, I struck down and I-Anee-אני will heal, and there is no rescuer from My hand.”",
"Now, because this Divine quality is what avenges and affects retributions on behalf of the Jewish people, and fights their wars, it was therefore this quality that actualized the plague of the death of the first-born in Egypt, and it is this quality which was used to bring them out of Egypt by the strength of the Upper Righteousness (Tzedek Elyon) that is upon it, and which is called the Jubilee-Yovel-יובל.",
"When it actualized the plague of the death of the firstborn, it was not accompanied by an angel, nor a minister, nor anything else. This is as stated, “I shall go through the land of Egypt on this night, and I shall strike every firstborn in the land of Egypt, from man to beast, and against all the gods of Egypt I shall mete out punishment – I am HaShem-Anee HaShem-אני יהו״ה.”",
"Our sages, of blessed memory, expounded upon this verse and explained that, “I shall go through the land of Egypt – I-Anee-אני and not and angel; and I shall strike every firstborn – I-Anee-אני and not a Seraph, and against all the gods of Egypt I shall mete out punishment – I-Anee-אני and not an emissary; I am HaShem-Anee HaShem-אני יהו״ה – I-Anee-אני am He, and there is no other.” The Torah therefore warns the Jewish people informing them, “It is with this quality that I redeemed you and it is with this quality that I judge you.”",
"This is as written, “I am HaShem-Anee HaShem-אני יהו״ה your God, who took you out of the land of Egypt,” and then continues to the conclusion of the verse and repeats, “I am HaShem-Anee HaShem-אני יהו״ה your God.” As you can see, this verse both begins and ends with “I am HaShem-Anee HaShem-אני יהו״ה,” once for mercy (Rachamim), and once for judgment (Din).",
"Now, because it is with this Divine quality that HaShem-יהו״ה, blessed is He, rules over all creatures in the world, and He is the great benefactor that all forms are in need of, the Torah calls this quality by the term Kingship-Malchut-מלכות. This is because all the matters of the King, HaShem-יהו״ה, blessed is He, and all His deeds are actualized through this Divine quality. About this it is written, “For Kingship (Meluchah-מלוכה) belongs to HaShem-יהו״ה and He rules the nations.”",
"The matters of Kingship (Meluchah-מלוכה) and Lordship (Adanoot-אדנות) both indicate dominion and rule, except that the name Lord-Adona”y-אדנ״י, which is the title of Lordship (Adanoot-אדנות), indicates and attests to the manner that the bestowal of influence and strength from the title Eheye”h-אהי״ה and the name HaShem-יהו״ה is received.",
"In contrast, the title Kingship-Malchut-מלכות indicates the manner of dominion and rule by the power of judgment that comes forth from the power of the name Lord-Adona”y-אדנ״י. That is, it is the aspect of the two-hundred and sixteen (רי״ו-216) letters that constitute the fifty-four (ד״נ-54) names of being-Havayah-הוי״ה that are manifest in the name Lord-Adona”y-אדנ״י, as hinted in the verse, “Dan-ד״ן-54 shall judge-Yadin-ידין His people.”",
"Now, because this Divine quality avenges breaches of the covenant- Nokemet Nekam Brit-נוקמת נקם ברית, and since King Saul did not completely execute its command, he was rejected by it and it was given to David. It thus is called, The Kingdom of the House of David-Malchut Beit David-מלכות בית דוד. This Divine quality always accompanied David, fighting his battles, and vanquishing his foes. It is in regard to this that he said, “I pursued my foes and overtook them, and did not return until they were destroyed. I struck them down and they could not rise, they fell beneath my feet.” It is to this Divine quality that David adhered, and it is from it that he inherited the Kingship-Malchut-מלכות. It is through it that he would supplicate and prostrate to HaShem-יהו״ה, as he states, “To You, HaShem-יהו״ה, I would call, and to the Lord-Adona”y-אדנ״י I would appeal.” It is with this quality that he would wage battle with his enemies, as he states, “Arouse Yourself and awaken to my judgment; my God and Lord-Adona”y-אדנ״י, to my quarrel,” and similarly he states there, “You have seen HaShem-יהו״ה, do not be mute; O Lord-Adona”y-אדנ״י, be not far from me.” It is to this quality that he yearned, as he states, “O Lord-Adona”y-אדנ״י, to You is all my yearning,” and similarly he states, “Because for You, HaShem-יהו״ה do I wait; You will answer, O Lord-Adona”y-אדנ״י, my God.” He likewise stated, “And now, for what do I hope, O Lord-Adona”y-אדנ״י? My longing is to You.” In all his times of trouble, he would adhere to this Divine quality, as he states, “On the day of my distress, I sought the Lord-Adona”y-אדנ״י,” and similarly, “Show me favor, O Lord-Adona”y-אדנ״י, for to You do I call all day long.” Thus, because this Divine quality is in exile together with the Jewish people, we recite, “May the Kingship of the House of David-Malchut Beit David-מלכות בית דוד, Your anointed one, be speedily restored to its place.”",
"Now, sometimes this Divine quality is called by the term Eagle-Nesher-נשר. The reason is because it is at times wealthy, and filled with all manner of goodness, when the Jewish people are righteous, affecting the drawing forth of influence from the higher levels into it. They thus draw forth various types of beneficence, emanations, blessings, kindness, and mercies, from all the Sefirot that are above it.",
"However, when the Jewish people stray from the ways of HaShem-יהו״ה, blessed is He, then this quality is lacking, and becomes poor and impoverished, “like an elm tree with wilted leaves, and like a garden with no water.” It then becomes like a tree that has shed (Nosher-נושר) all its fruit, at which time the Jewish people are impoverished and lowly, despised and abandoned to disgrace and derision. It then is called by the term “Nesher-נשר” of the same root as “a tree that sheds-Masheer-משיר its fruit.”",
"Let me further awaken you to the explanation of this mystery, as follows: I have already informed you that the Essential Root of the Indwelling Presence of HaShem-יהו״ה, the Ikar Shechinah, is in the earth. The verse by which to remember this is, “the earth is My footrest.” Thus, when the Indwelling Presence of HaShem-יהו״ה (Shechinah) receives beneficence from the blessings that are above, it is called The gathering of the waters-Mikveh HaMayim -מקוה המים. In contrast, when it does not receive blessings, it is called, Dry land-Yabashah-יבשה. The verse by which to remember this is, “God called the dry land-Yabashah-יבשה earth-ארץ and the gathering of waters-Mikveh HaMayim-מקוה המים He called, Seas-ימים.’” Thus, when this quality is dry-Yeveishah-יבשה and lacking, the Jewish people are in a state of hunger and thirst, naked and lacking everything, and they are shed (Neshurim-נשורים) of it. For, the Jewish people are like the leaves, whereas this quality is like the body of the tree.",
"This quality is sometimes prosperous and sometimes lacking, sometimes full and sometimes empty. This is the mystery of the verse, “He was like an eagle-Nesher-נשר arousing its nest, hovering over its young.” When the Jewish people return to HaShem-יהו״ה, blessed is He, in repentance, they renew this quality to be as an eagle-Nesher-נשר, as it was at first. When they repair the conduits and bestow beneficence of blessings toward it, then it becomes filled to the brim, renewed and prosperous. About this the verse states, “Bless HaShem-יהו״ה Who satisfies your mouth with goodness, so that your youth is renewed like the eagle-Nesher-נשר.”",
"Now, this Divine quality called “eagle-Nesher-נשר” possesses several eagles-Nesharim-נשרים, who have several wings. They are called, “the eagles of the Chariot-Nishrei HaMerkavah-נשרי המרכבה,” and they all protect the Jewish people by spreading their wings over them, saving them from various troubles.",
"It is this eagle-Nesher-נשר and all its camps that are called, “the eagles of the Chariot-Nishrei HaMerkavah-נשרי המרכבה,” who protected the Jewish people in Egypt, taking them out of bondage. This is the mystery of the verse, “You have seen what I did to Egypt; that I have borne you on the wings of eagles-Nesharim-נשרים and brought you to Me.” All these camps called “the eagles of the Chariot-Nishrei HaMerkavah-נשרי המרכבה,” become elevated and filled when the Jewish people ascend in the study of HaShem’s-יהו\"ה Torah and the fulfillment of His commandments-mitzvot. However, they are caused to descend and become lacking when the Jewish people are distant from the study of Torah and the fulfillment of the commandments-mitzvot.",
"Now, because this quality must necessarily be bound to the Divine qualities that are above it, so that their beneficence and blessings can come to it, HaShem-יהו״ה, blessed is He, granted the Jewish people the strength and power to affect this bond between this quality and those that are above it. This is the mystery of the phylactery of the hand-Tefillah Shel Yad-תפלה של יד.” It is about this that the verse states, “Bind them as a sign upon your arm and let them be as ornaments between your eyes.” Thus, “whosoever recites the morning Shema recital without donning phylacteries-Tefillin, it is as if he is testifying falsely against himself.” There is therefore no way by which his prayer can enter, since the prayer-Tefillah-תפילה is dependent upon the phylactery-Tefillah-תפילה.",
"This is to say that the prayer-Tefillah-תפילה of his mouth is dependent upon the phylactery-Tefillah-תפילה of the hand. It is the phylactery-Tefillah-תפילה of the hand that opens the gateways in the morning, so that all the prayers of that day can enter before HaShem-יהו״ה, blessed is He. It is thus necessary that one don phylacteries-Tefillin-תפילין for the Shema recital of the morning. Our sages, of blessed memory, therefore established that a person must first recite the Shema and only afterwards stand in prayer. This is because it is the phylactery of the hand-Tefillah Shel Yad-תפילה של יד, accompanied by the Shema recital, that opens the gateways of prayer (Shaarei HaTefilah). Therefore, the Shema recital precedes the Amidah prayer-Tefillah.",
"However, on Shabbat and Holidays prescribed by Torah, the donning of phylacteries-Tefillin is not necessary. This is because, on those days, there are several other wondrously great matters and all the gates are open. This is analogous to the fact that when a person has the king himself, he has no need for the king’s signet. Thus, Shabbat and the Holidays, which themselves are called a “sign-Ot-אות,” are sufficient, so that on those days we do not need to “bind them as a sign-Ot-אות.”",
"Now, the term that is used as a sign for this Divine quality throughout the Torah, the Prophets, and the Scriptures (TaNa”Ch) is the word, Thus-Koh-כה. Since this quality is the opening to all levels above it, it therefore is the mystery of the Holy Spirit (Ru’ach HaKodesh) through which the prophets enter the world of prophecy. The prophets therefore made use of it to a great degree. This is why we often find the prophets referring to the Indwelling Presence of HaShem-יהו״ה, the Shechinah, by this title. That is, they would often say, “Thus-Koh-כה says HaShem-יהו״ה.”",
"Now, as we already informed you regarding this Divine quality, it was our forefather Avraham, peace be upon him, who began to return it down below. It is he who began to call in the name of the Lord-Adona”y-אדנ״י, when he said, “Lord God-Adona”y Hashem/Elohi”m-אדנ\"י יהו\"ה what will you give me.” The Holy One, blessed is He, responded that amongst all the orders of the stars and all the other hosts of the world, whether in the supernal worlds or the lower worlds, none can bear seed without the power of this Divine quality called “Thus-Koh-כה.” For, this is the gate of prayer, and through it all must enter to entreat and supplicate before HaShem-יהו״ה, blessed is He, to affect changes to the power of the constellations (Mazalot).",
"It is this Divine quality that can transform the quality of judgment to mercy, and exchange death for life, exchange illness for health, exchange barren for fertile. For, all is dependent upon it, and it is thus called, The Opening of the Wellsprings-Petach Eynayim-פתח עינים. Thus, since everything is dependent upon the Divine quality called, “Thus-Koh-כה,” HaShem-יהו״ה, blessed is He, answered Avraham, “Thus-Koh-כה shall your offspring be.” ",
"In other words, it is as if He said to him, “Through this quality you may enter to the Source of all sources and to the Wellspring of all effects, until you reach the place called the Supernal Crown (Keter Elyon), which is the Mazal-מזל over all the constellations-Mazalot-מזלות, since it is from it that living waters flow-Nozel-נוזל to all the constellations-Mazalot-מזלות. It is in this manner that you shall bear seed. It is upon this Mazal-מזל that even the Torah Scroll in the Sanctuary is dependent, and not like the misconceptions of those who err and believe that these matters depend on the constellations-Mazalot-מזלות of the stars. Rather, it is as our sages, of blessed memory, taught in the chapter entitled “One who was traveling on Friday and night fell,” wherein they included and expounded many awesome and wondrous matters.",
"Now, because this quality was inherited by our forefather Avraham, as stated, “and you shall be a blessing-Brachah-ברכה,” and then concludes, “HaShem-יהו״ה blessed Avraham with everything-בכל,” HaShem-יהו״ה thus needed to bestow the Jewish people with the keys to open this pool-Breichah-בריכה. He thus bestowed the Priests (Kohanim) with the Supernal keys to draw forth blessings, beneficence, and emanations from all the Upper levels and Supernal Sefirot into this pool-Breichah-בריכה called “Thus-Koh-כה.”",
"He thus commanded the Priestly blessing and said, “Speak to Aharon and his sons, saying: Thus-Koh-כה shall you bless the children of Israel.” For, it is when this quality is blessed and becomes filled, that beneficence and emanations come to the Jewish people. The sign for this is hinted in the continuation, “Let them place My Name upon the children of Israel, and I-Anee-אני shall bless them.”",
"Similarly, about this mystery of the Priestly blessing with the quality called “Thus-Koh-כה,” David, peace be upon him, said, “All Your works shall thank you, HaShem-יהו״ה, and Your devout ones will bless You-Yevarchuchah-יברכוכה,” which specifically concludes with “Koh-כה” filled with the letter Hey-ה. It is as if he is saying, “Thus-Koh-כה shall you bless.”",
"As mentioned before, this refers to the phylactery-Tefillah of the hand, about which Torah states, “And it shall be as a sign upon your arm-Yadichah-ידכה,” also concluding with “Koh-כה” filled with the letter Hey-ה. The reason that we bind the phylactery-Tefillah of the hand on the left arm, is because it is from the Divine quality of the left – which is the attribute of fear and might – that we draw strength to the quality of “Thus-Koh-כה.” Therefore, since it was this quality called “Thus-Koh-כה” that would wage the battles of David, peace be upon him, he therefore stated, “With You-b’Khoh-בכה I can rush a barrier, with my God I can scale a wall,” specifying, “with You-b’Khoh-בכה,” filled with the letter Hey-ה, and not the normal spelling “with You-Becha-בך.” In other words, it is with the strength of this quality that David smote and pursued all his enemies. Moreover, it is this Divine quality that waged the war of our forefather Avraham, peace be upon him, against the kings, as we explained regarding the term “righteousness-Tzedek-צדק.”",
"Now, it is this Divine quality that introduces novel wonders and miracles into the world, such as the ten plagues that afflicted Egypt, that were wrought through this quality. However, I must enlighten your eyes as to the reason for this. Know then, that our sages, of blessed memory, already stated that the land of Egypt is second to the Land of Israel, and that the heavenly minister of Egypt is one of the greater heavenly ministers of the nations. Therefore, this heavenly minister took the portion of the firstborn, that is, the first of the constellations (Mazalot), which is the constellation Aries-Taleh-טלה. It rises in the month of Nissan, which is the first of the months, and is thus likened to the firstborn of the twelve constellations. This is as stated, “This month shall be for you the beginning of the months, it shall be for you the first of the months of the year.”",
"Now, Pharaoh was devoted and adhered to his heavenly minister, and had no portion in the Name HaShem-יהו״ה, blessed is He, but only in the heavenly minister that was apportioned to him. It was thus necessary for HaShem-יהו״ה, blessed is He, to send him a message by the hand of our teacher Moshe, peace be upon him, to inform him that there is a Lord of the world who rules over all the heavenly ministers and all the hosts of the world, namely, HaShem-יהו״ה, blessed is He, and that the children of Israel are his portion and heritage. He thus warned him that he must send the children of Israel out of Egypt, since they are not the portion of any constellation or star, but are the heritage of HaShem-יהו״ה Himself, blessed is He.",
"HaShem-יהו״ה thus informed Moshe that there is no path by which to enter the knowledge of His Name HaShem-יהו״ה, blessed is He, unless He opens the first gateway for him, which is “Thus-Koh-כ״ה.” The revelation of the Name HaShem-יהו״ה, blessed is He, is specifically through it, since it is HaShem’s-יהו\"ה sanctuary and dwelling. This is the meaning of the verse, “God answered Moshe, ‘I shall be as I shall be-Eheyeh Asher Eheyeh-אהי״ה אשר אהי״ה,’ and He said, ‘Thus-Koh-כה shall you say to the children of Israel, ‘I shall be-Eheyeh-אהי״ה has sent me to you.’” In the verse that follows, HaShem-יהו\"ה repeated this a second time, as it states, “God further said to Moshe, ‘Thus-Koh-כה shall you say to the children of Israel, ‘HaShem-יהו״ה, the God of your forefathers, the God of Avraham, Yitzchak, and Yaakov, has sent me to you. This is My Name forever, and this is My remembrance from generation to generation.’’”",
"However, we must understand the meaning of the words, “This is My Name” and “this is My remembrance.” Although there are many primary principles and mysteries hidden in this passage, the one primary principle is as follows:",
"The words, “This is My Name” refer to HaShem-יהו״ה. Therefore, the next word, “forever-Le’olam-לעלם” is written in Torah without the letter Vav-ו. This is to inform us that we must “conceal-Le’alem-לעלם” the Name HaShem-יהו״ה when we read it. That is, we are forbidden to pronounce it according to its letters, which is only permissible to do in the Holy Temple. This is as stated, “In the Holy Temple, [the priest] utters the Name as it is written, but in the rest of the country it is pronounced by its title.” Thus, the word, “My remembrance-Zichree-זכרי,” refers to His title Lord-Adona”y-אדנ״י-65, which is the sanctuary-היכל-65 of HaShem-יהו״ה, and is the title by which to call to Him. This is to say that wherever we find the Name HaShem-יהו״ה in Torah, we must pronounce it using His title Lord-Adona”y-אדנ״י. About this our sages, of blessed memory, stated, “The Holy One, blessed is He, said: I am not read as I am written. Rather, I am written HaShem-יהו״ה, but I am read Lord-Adona”y-אדנ״י.”",
"Therefore, when He wrote the term, “Thus-Koh-כה” in these two verses which include Eheyeh-אהי״ה and HaShem-יהו״ה, He informed us that “Thus-Koh-כ״ה” is the opening through which to enter them both. This accords with what we already have informed you in our previous explanations. Namely, that there are three names: Eheyeh-אהי״ה is above, HaShem-יהו״ה is central and Adona”y-אדנ״י is below. Thus, we refer to His Name HaShem-יהו״ה with His title Lord-Adona”y-אדנ״י-65, which is His sanctuary-Heichal-היכ״ל-65. This is why in these two verses that mention Eheyeh-אהי״ה and HaShem-יהו״ה the term “Thus-Koh-כה” is used.",
"Therefore, when Moshe went to Pharaoh as HaShem’s-יהו״ה emissary, blessed is He, he began with the word “Thus-Koh-כה,” since it is the opening by which to enter the Name HaShem-יהו״ה, blessed is He. This is as written, “Afterwards, Moshe and Aharon came and said to Pharaoh, ‘Thus-Koh-כה said HaShem-יהו״ה, the God of Israel, ‘Send out My people etc.’” The next verse continues, “Pharaoh replied: ‘Who is HaShem-יהו״ה that I should heed His voice to send Israel out? I do not know HaShem-יהו״ה.” Moshe therefore responded, “If you do not know HaShem-יהו״ה, then what you must know is that the first gateway through which one enters the knowledge of Him, is His Divine quality called, ‘Thus-Koh-כה.’”",
"Through this Divine quality the heavens and earth were created, and through this quality wondrous signs and awesome plagues are brought upon all who sin and rebel against Him.” He therefore said, “You have not heeded until now-Ad Koh-עד כה; Thus-Koh-כה says HaShem-יהו״ה, ‘Through this shall you know that I am HaShem-יהו״ה; Behold, with the staff that is in my hand I shall strike-Makeh-מכה.’”",
"In other words, each plague-Makah-מכה was brought about through the quality of Koh-כה, and in truth, each plague constituted five plagues, as that is the decree of judgment. It therefore was this Divine quality itself through which the plague of the death of the firstborn was wrought, being that the god of Egypt is like the firstborn of all the other heavenly ministers of the nations, and as written, “Strike the main beam and the side posts will quake.”",
"Now, if a person transgresses many of the prohibitions of Torah, the quality of “Koh-כה” is summoned to strike and smite him, in vengeance for all the sins that he transgressed. HaShem-יהו״ה, blessed is He, therefore commanded that the transgressor should receive lashes at the hand of the earthly court, for the two-hundred and seven (ר״ז-207) kinds of transgressions, that the transgressor of which, receives forty lashes. The reason for this is so that the Jewish people will not come to receive their lashes at the hands of this Divine quality called Koh-כה, since it’s lashes are much harsher and fiercer than the lashes administered by the earthly court.",
"Now, because “an ox knows its master and a donkey knows its master’s trough,” when this Divine quality strikes sinners, it strikes them with the ox (Shor-שור) and the donkey (Chamor-חמור). It therefore is fitting that the straps used by the earthly court to administer lashes be of the hide of an ox and donkey. For, when this Divine quality draws from HaShem’s-יהו\"ה quality of might (Gevurah) and fear (Pachad) and becomes filled with them, it then destroys countries and smites all the people of the world.",
"HaShem-יהו״ה therefore commanded the Jewish people, telling them to guard themselves regarding this quality of Koh-כה, lest it become filled with the anger and wrath of the Divine quality of fear (Pachad) and might (Gevurah). Rather, we must draw forth mercy and blessing to it, lest it destroy the world. This is the meaning of the words, Thus-Koh-כה shall you bless the children of Israel.” In other words, it must be in a way of drawing forth blessings, kindness, and mercy to this quality, so that they will be blessed by it, and guard themselves against the opposite, since the lashes rendered by this Divine quality are extremely harsh.",
"The verse therefore states, “Forty shall he strike him, he shall not add.” What is the meaning of the words “he shall not add”? It is as if to say, if the sinner receives the forty lashes, then he shall not come to receive lashes at the hand of the quality of Koh-כה, which possesses various additional punishments beyond the lashes administered by man. About this the verse continues, “Lest he additionally strike him beyond these, a great blow-Makah Rabah-מכה רבה.” That is, if he does not receive the forty lashes in this world, he then shall come to receive lashes from the “great blow-Makah Rabah-מכה רבה.” About this our sages, of blessed memory, taught, “Do not read, ‘a great blow-Makah Rabah-מכה רבה,’ but rather read, ‘from the great Koh-מכ״ה רבה.’” An additional sign by which to remember this, is that the term “great-Rabah-רבה-207” hints at the two-hundred and seven (ר״ז-207) prohibitions of the Torah for which one is administered lashes. About the precision of the words, “Forty shall he strike him, he shall not add,” our sages, of blessed memory, also taught that this means forty minus one, all of which depends on the written law.",
"Now, when our teacher Moshe, peace be upon him, came to inform Pharaoh of the plague of the death of the firstborn, he hinted that it would be actualized through the Divine quality of Koh-כה. He therefore stated, “Thus-Koh-כה said HaShem-יהו״ה, ‘At about midnight I shall go out in the midst of Egypt. Every firstborn in the land of Egypt shall die etc.’” It is about this that our sages, of blessed memory, stated, “I shall go out in the midst of Egypt – I-Anee-אני, and not and angel; and I shall strike every firstborn – I-Anee-אני, and not a Seraph, etc.”",
"Now, in the Act of Creation (Ma’aseh Bereishit), this quality is called The Tree of Knowledge-Etz HaDa’at-עץ הדעת. It is in this quality that Adam sinned and caused the withdrawal of the Shechinah – the Indwelling Presence of HaShem-יהו״ה. For it receives all the colors of all the upper qualities, as we have informed you, and then affects the lower worlds according to the powers drawn to it from the levels above it, whether for life or death, whether for good or evil. Because of this the Torah states, “And the Tree of the Knowledge of good and evil.” If it is good, why then is it called evil? And if it is evil, why then is it called good? Rather, in fact, it is called the Tree of Knowledge-Etz HaDa’at-עץ הדעת, and for those who know the hidden mysteries of the Name HaShem-יהו״ה, blessed is He, it is knowledge-Da’at-דעת. That is, this quality is the tree of HaShem-יהו״ה that is called knowledge-Da’at-דעת, which is His sanctuary and dwelling. Through it, He sends forth roots and strength of blessing and emanation, and it is from there that HaShem-יהו״ה brings forth all manner of goodness to the Tree of Knowledge-Etz HaDa’at-עץ הדעת. ",
"That is, they are all drawn to it through the quality called “righteousness-Tzedek-צדק” which is called “good-Tov-טוב.” If there is a stoppage in the conduits that come forth by way of righteousness-Tzedek-צדק, God forbid, then it instead draws from the Divine quality of harsh judgment from the left side, which introduces things that are evil into the world. This then, is the meaning of “good and evil.”",
"Now, Adam, the first man, sinned in thought and was punished with death. The verse by which to remember this is, “See – I have placed before you today the life and the good, and the death and the evil.” Similarly, it is written, “But they, like Adam, transgressed the covenant-Brit-ברית.” However, what covenant was ever formed with Adam? Rather, it is in the covenant of circumcision-Brit-ברית that he sinned. Thus, this quality that avenges breaches of the covenant-Nokemet Nekam Brit-נוקמת נקם ברית,” exacts retribution from all those who transgress any of the sexual prohibitions written in the Torah, as we have yet to awaken you to, with the help of HaShem-יהו״ה, blessed is He.",
"When this Divine quality draws forth supernal blessings, beneficence, and emanations from the Tree of Life-Etz HaChayim-עץ החיים, by means of the quality called, the Living God-El Chai-אל חי, it then is called, The Land of the Living-Eretz HaChayim-ארץ החיים. Those who have passed on and are buried in the Land of Israel, which is uniquely tied to this quality, will be the first to be brought back to life in the resurrection of the dead. Moreover, whosoever does good deeds, keeps HaShem’s-יהו\"ה Torah and mitzvot-commandments, and adheres to this Divine quality through guarding the purity of his limbs, as explained in the introduction, is called, “alive,” even after passing from this world. The verse by which to remember this is, “And Benayahu the son of Yehoyada was a valiant man-Ben Ish Chay-בן איש חי,” which is written, “living-Chay-חי,” though it is read “valiant-Chayil-חיל,” since the two matters are intertwined and integral to each other. Thus, whosoever adheres to this quality merits eternal life. ",
"This is as stated, “You who adhere to HaShem-יהו״ה, your God, are all alive today.” Regarding what our sages, of blessed memory, expounded in the Talmud on this verse, “But is it possible to adhere to the Indwelling Presence of HaShem-יהו\"ה etc.,” that too is all true, and they came to add to this.",
"However, know that HaShem-יהו״ה, blessed is He, stated in His Torah, “HaShem-יהו״ה your God shall you fear, Him shall you serve, and in His Name shall you swear,” and it states, “HaShem-יהו״ה your God shall you fear, Him shall you serve, to Him shall you adhere, and in His Name shall you swear.” Similarly, it states, “You who adhere to HaShem-יהו״ה your God, are all alive today.” Therefore, know and trust that there indeed is truth to the mystery and form of the purity of one’s limbs, and that it indeed is possible for a person to attain adhesion (Deveikut) to the Indwelling Presence of HaShem-יהו״ה, even though “He is a consuming fire.”Nevertheless, this is a fire in which those who adhere to the Shechinah, the Indwelling Presence of HaShem-יהו״ה, indulge and delight, provided they are of pure soul, which is called “the flame of HaShem-יהו\"ה.” It is through this adhesion that they kindle the flame of their soul. It is to the Indwelling Presence of HaShem-יהו״ה, that the soul adheres and yearns for, as will soon be explained, with the help of HaShem-יהו״ה, blessed is He.",
"Now, at times this Divine quality is called The Book of Life-Sefer HaChayim-ספר החיים. This is because it is a repository within which life is drawn from the Supernal Life that is called the “Life of the Coming World.” This life is drawn to it from HaShem’s-יהו\"ה Divine quality called the Living God-El Chai-אל חי and is analogous to a book in which one writes. So it is with this quality. All forms are given depiction in it, each to their kind, whether for death or for life, as written, “I-Anee-אני put to death and I bring to life.” Similarly, it is written, “Everyone who is inscribed for life in Jerusalem,” because this quality is also called Jerusalem-Yerushalayim-ירושלם, after a known quality. With the help of HaShem-יהו״ה, we will explain all these matters according to their proper order and intent and with full explanations, when we come to HaShem’s-יהו\"ה Divine quality called, the Living God-El Chai-אל חי.",
"This quality is signified in the Torah by a unique word, to inform us that it is through its hand that the Jewish people receive all goodness, sustenance and blessing, and it ushers in the Jewish people and their emissaries before HaShem-יהו״ה, blessed is He. It therefore is called by the term This-Zot-זאת in the feminine form.",
"Now, because the Jewish people inherited this Divine quality, and it was uniquely apportioned to them, they therefore are HaShem’s-יהו״ה portion, blessed is He, and His heritage. This quality thus dwells amongst them always, and through her they elicit all their requests. When the Jewish people must enter before HaShem-יהו״ה, blessed is He, she enters with them and sets them before Him.",
"If you have been perceptive, you have seen that on Yom Kippur, the singularly special day, the High Priest was granted entry to the innermost sanctum, in order to elicit pardon and forgiveness on behalf of the Jewish people, in addition to blessings and sustenance for the whole year. However, he was only permitted to enter with this quality. This is the meaning of the verse, “With this-Zot-זאת shall Aharon come into the Sanctuary.” That is, he only was permitted to enter by means of this-Zot-זאת.",
"Even our teacher Moshe, peace be upon him, initially only entered the Meeting Tent (Ohel Mo’ed-אהל מאד) to speak with HaShem-יהו״ה, blessed is He, by means of this-Zot-זאת. This mystery is hinted in the verse, And He called-Vayikra-ויקרא to Moshe, and HaShem-יהו״ה spoke to him from the Tent of Meeting.” Who is it who called Moshe? The small Aleph-א of the word “And He called-Vayikra-ויקרא.” Only afterwards does it continue, “And HaShem-יהו״ה spoke to him.” And from where does He speak to him? From the Tent of Meeting-Ohel Mo’ed-אהל מועד, and we have already informed you that this tent-Ohel-אהל is the place that is prepared for convening-Va’ad-ועד with HaShem-יהו״ה, blessed is He, who dwells there always.",
"Now, it is this Divine quality that stands and guards over the Jewish people in their times of trouble, about which it states, “Though an army would besiege me, my heart would not fear; though war would arise against me, in this-Zot-זאת I trust.” She resides with the Jewish people in exile and comforts their hearts, and it is about her that the verse states, “This-Zot-זאת is my comfort in my affliction.” It is she who binds the stature of the Supernal Chariot, and it is about her that it states, “This-Zot-זאת is your stature, likened to a towering palm.” It is through this quality that the Jewish people merited receiving the Written Torah, through the Oral Torah, and it is about her that it states, “This-Zot-זאת is the Torah, when a man dies in the tent.” It is through her that we enter into the explanation of the Written Torah, since This-Zot-זאת is the mystery of The Oral Torah-Torah SheBa’al Peh-תורה שבעל פה. It is through this Divine quality that the Jewish people merited to inherit the land-Aretz-ארץ, since it is the quality that dwells in the land-Aretz-ארץ. ",
"About this the verse states, “This-Zot-זאת is the land that shall fall to you as an inheritance.” This quality is the great goodness through which we enter into the life of the coming world, about which it states, “This-Zot-זאת is the heritage of the servants of HaShem-יהו״ה.” It is through it that the Jewish people receive all goodness and blessings, and it is about it that the Torah states, “And this-v’Zot-וזאת is what their father spoke to them and he blessed them.” That is, were it not for this-Zot-זאת, then from where could he bless them? Similarly, it is through this quality that our teacher Moshe, peace be upon him, concluded and blessed the Jewish people, as it states, “And this-Zot-זאת is the blessing-haBrachah-הברכה that Moshe, the man of God, bestowed upon the children of Israel.”",
"Moreover, this Divine quality is uniquely special to Kingship-Malchut-מלכות, which was merited by Yehudah, as it states, “And this-v’Zot-וזאת is to Yehudah.” HaShem-יהו״ה, blessed is He, warns the Jewish people, informing them to be zealous in guarding this quality, and conducting themselves in it with purity, as it states, “So that your camp should be holy, so that He will not see a shameful thing amongst you and turn away from behind you.” It similarly states, “If only they were wise, they would comprehend this-Zot-זאת, they would understand it from their end.”",
"The explanation of this verse is that the aspect called “If only-Lu-לו” should be drawn forth to the quality of “This-Zot-זאת,” from the source of wisdom-Chochmah, which is called “good intellect-Sechel Tov-שכל טוב,” by means of the righteous-Tzaddik who is the foundation of the world. They then will find “good intellect-Sechel Tov-שכל טוב” and eat of the fruit of the righteous-Tzaddik who is called good-Tov-טוב, as it states, “Say of the righteous-Tzaddik-צדיק that he is good-Tov-טוב; for they shall eat the fruits of their deeds.” The continuation of the verse, “they would understand it from their end,” means that they should draw forth from the “width of the river-Rechovot HaNahar-רחובות הנהר,” from the source of understanding-Binah, to this quality of this-Zot-זאת, which is called “The End of Days-Acharit HaYamim-אחרית הימים,” as it states, “Gather together and I shall tell you what will befall you in the End of Days-Acharit HaYamim-אחרית הימים.” Similarly, the verse states, “There is hope for your end-Acharitecha-אחריתך – the word of HaShem-יהו״ה.”",
"Now, wherever you find the term “saying-Amirah-אמירה” in the Torah, such as the words, “HaShem Said-Vayomer HaShem-ויאמר יהו״ה,” or the word, “to say-Leimor-לאמר,” or “said-Amarta-אמרת,” it always refers to this quality. Let me further explain, as follows: Know, that wherever the term “speech-Dibur-דיבור” is used throughout Torah, it refers to the Divine quality of might-Gevurah. That is, it is a term that is used in reference to the Written Torah (Torah SheB’Khtav) and is hinted at by the teaching, “We heard it from the mouth of the Almighty One-HaGevurah-הגבורה.”",
"However, because the Written Torah (Torah SheB’Khtav) and the Oral Torah (Torah SheBa’al Peh) require each other, the Torah therefore states, “And HaShem spoke-VaYedaber HaShem-וידבר יהו״ה to Moshe saying-Leimor-לאמר.” That is, the verse begins with the word, “spoke-VaYedaber-וידבר,” referring to the Written Torah (Torah SheB’Khtav), and concludes with the word, “saying-Leimor-לאמר” referring to the Oral Torah (Torah SheBa’al Peh).",
"It is with these two–words - “speaking-Dibur-דבור” and “saying-Amirah-אמירה,” that the entire Torah is composed and arranged. This is demonstrated by the verse, “Write-Ktov-כתוב these words for yourself, for it is by the speech-Al Pi-על פי of these words that I have sealed a covenant with you and Israel.” In other words, the covenant is sealed with the Written Torah (Torah SheB’Khtav) when it is expounded according to the Oral Torah (Torah SheBa’al Peh), as HaShem-יהו\"ה says, “Write-Ktov-כתוב these words for yourself, for it is by the speech-Al Pi-על פי of these words that I have sealed a covenant with you and Israel.”",
"Let me therefore transmit a general principal to you. That is, the Tablets of the Covenant (Luchot HaBrit) were placed in the Ark (Aron). This is as stated, “And you shall place them in the Ark.” Now, the written Torah is expounded upon solely by means of the Oral Torah. This is because the Oral Torah (Torah SheBa’al Peh) is the Sanctuary (Heichal) of the Written Torah (Torah SheB’Khtav). The sign by which to remember this, is the fact that the title Lord-Adona”y-אדנ״י-65 is the Sanctuary-Heichal-היכל-65 of the Name HaShem-יהו״ה.",
"These two aspects of Torah adhere to each other, “Like two fawns, twins of the gazelle.” Regarding one who separates between the two, the verse states, “A querulous person estranges the Master,” and is compared to a person who has no god at all. Therefore, know that wherever the Torah states, “And HaShem spoke-VaYedaber HaShem-וידבר יהו״ה to Moshe saying-Leimor-לאמר,” it is hinting at both the Written Torah (Torah SheB’Khtav) and the Oral Torah (Torah SheBa’al Peh). Similarly, the verse states, “Give me the kisses of Your mouth.”",
"Now, when the Jewish people sinned against the Written Torah (Torah SheB’Khtav) and the Oral Torah (Torah SheBa’al Peh), the Prophet came and rebuked them stating, “They have abhorred the Torah of HaShem-יהו״ה,” referring to the Written Torah (Torah SheB’Khtav), and then continues, “and they have scorned the saying-Imrat-אמרת of the Holy One of Israel,” referring to the Oral Torah (Torah SheBa’al Peh).",
"The verse that indicates both “speaking-Dibur-דיבור,” referring to might-Gevurah, and “saying-Amirah-אמירה,” referring to Kingship-Malchut, is the verse, “And God spoke-Vayedaber Elohim-וידבר אלהי״ם to Moshe, and said-Vayomer-ויאמר to him, ‘I am HaShem-Anee HaShem-אני יהו״ה.’” That is, wherever you find Torah stating “and He spoke-Vayedaber-וידבר” it is the Divine quality of the title God-Elo”him-אלהי״ם, which is His quality of judgment-Gevurah. In contrast, wherever you find the term “and He said-Vayomer-ויאמר,” it refers to “I am HaShem-Anee HaShem-אני יהו״ה,” which is His Divine quality of Kingship-Malchut and the Oral Torah (Torah SheBa’al Peh).",
"After having informed you of this matter regarding the term, “and He said-Vayomer-ויאמר,” always contemplate that this Divine quality is always called, The Oral Torah-Torah SheBa’al Peh-תורה שבעל פה. The reason is because the Torah of HaShem-יהו״ה is the Written Torah (Torah SheBikhtav) and dwells within this quality. That is, the Oral Torah (Torah SheBa’al Peh) is like the tent (Ohel) and ark (Aron) for the Written Torah (Torah SheBikhtav). Thus, it is through the Oral Torah (Torah SheBa’al Peh) that all the mysteries, concealments, depths, and hidden aspects of the Written Torah (Torah SheBikhtav) are explained.",
"About this the verse states, “If a matter of judgment is hidden from you, between blood and blood, between verdict and verdict etc.” In other words, when something is hidden from you in the depths of the Written Torah (Torah SheBikhtav), what then does the Torah continue and instruct us? “You shall do according to the word-Al Pi-על פי that they will tell you,” and continues, “According to the word-Al Pi-על פי of the teaching that they shall say to you-Yomroo-יאמרו לך will you do; you shall not veer from the word that they will tell you, neither to the right nor to the left.”",
"Therefore, contemplate and understand everything we have explained here regarding the matter of the Oral Torah (Torah SheBa’al Peh), about the term, “And He said-Vayomer-ויאמר” and the term, “This-Zot-זאת,” and arrange all your words accordingly.",
"Now, I must set you firmly upon a very refined foundation, as follows: Know, that there is no bestowal of beneficence or emanation to the Oral Torah (Torah SheBa’al Peh) except by means of the Written Torah (Torah SheBikhtav). Likewise, there is no means by which to enter the Written Torah (Torah SheBikhtav) except by way of the Oral Torah (Torah SheBa’al Peh). The explanation is that just as there is no beneficence and blessing to the title Lord-Adona”y-אדנ״י except from HaShem-יהו״ה, blessed is He, so likewise, there is no manner by which to enter the knowledge of HaShem-יהו״ה, except by way of His title Lord-Adona”y-אדנ״י. It thus is all clearly explained.",
"It therefore is understood that the Written Torah (Torah SheBikhtav) and the Oral Torah (Torah SheBa’al Peh) are dependent on each other and are unified with each other. The verse by which to remember this is, “On that day HaShem-יהו״ה will be One, and His Name One.” This is to say that the name HaShem-יהו״ה and His title Lord-Adona”y-אדנ״י are read as One.",
"Having awakened you to these primary principles and foundations that are included in HaShem’s-יהו\"ה Divine quality called Lord-Adona”y-אדנ״י, we must conclude with a foundation that is founded upon an important general principle, that you must always keep in mind. That is, know that since this Divine quality receives its strength from the qualities above it, and that it is due to them that it revolves in various colors, whether to enliven or to cause death, whether to elevate or to bring down, whether to smite or heal; it all is according to the strength drawn to it from the qualities above it. That is, according to the power it receives, that is how it will affect all the creatures. All of it is according to straightforward judgment and true justice, without any perversion, prejudice, or forgetfulness, in any way whatsoever. Thus, since this quality becomes filled with beneficence from the qualities above it, therefore, at times it is called by the name of the quality from which it becomes filled at that time.",
"How is this so? As you already know, the known name for the quality of might (Gevurah) and fear (Pachad) is HaShem’s-יהו\"ה title God-Elo”him-אלהי״ם. It is the Upper Court of Justice (Beit Din Shel Ma’alah) and by this quality all creatures in all of creation are judged, whether to the right or the left, through the median line, all with truth and righteousness. Now, when the Divine quality of might-Gevurah decrees judgment upon the lower creatures, that they be destroyed, killed and obliterated, then HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ״י – which is the storehouse that receives everything that descends from Above – becomes filled with the judgment decreed by His title God-Elo”him-אלהי״ם. It then actualizes and carries out the judgment, bringing it upon the lower beings. At such a time, it too takes on the title God-Elo”him-אלהי״ם and is called by it, after the quality of judgment-Gevurah, which decreed the judgement upon those who were judged. That is, it becomes like an emissary who is called by the name of the one who sent him.",
"Thus, at times this quality is called by the Name HaShem-יהו״ה, at times by the title Lord-Adona”y-אדנ״י, at times by the title God-Elohi”m-אלהי״ם, and at times by the title Shada”y-שד״י, all according to the Divine quality that bestows beneficence to it, according to its matter, whether for mercy or the opposite of mercy.",
"Thus, when this quality becomes filled with the quality that precedes it, it then is called the One Who Is Self-Sufficient-Shada”y-שד״י, meaning that there is sufficiency-Sheyesh Dai-שיש די, indicating completion and fullness. When this quality is called Shada”y-שדי, all the various kinds of destructive forces and demons flee from it. This is the meaning of the verse in the Psalm known as the Song of Obstructions, “Whosoever dwells in the hiding place of the Most High, resides in the shade of the One Who Is Self-Sufficient-Shada”y-שדי.”",
"Now, because this quality is the gateway by which to enter to the Name HaShem-יהו״ה, therefore, the title, He Who Is Self-Sufficient-Shada”y-שד״י is written and affixed upon the reverse side of every Mezuzah-מזוזה scroll, corresponding to the second paragraph of the Shema recital, “and it shall be-Vehayah-והיה.” This is hinted at in the verse, “And it shall be-Vahayah-והיה that He Who is Self-Sufficient-Shada”y-שדי will be your stronghold.”",
"Now, it is important that you know that this quality manifests within three kinds of fire, depending on which of three titles it is called by, Shada”y-שדי, Elo”him-אלהי״ם, or Adona”y-אדנ״י. However, they all depend on the power of the Name HaShem-יהו״ה, blessed is He, for it is He who bears them all and actualizes everything.",
"When this quality is called by the title Shada”y-שד״י, the appearance of a black consuming fire manifests, before which all destructive forces and all evil spirits flee. The great multitudes and masses of troops of impure creatures tremble with fear and are incapable of withstanding it. Instead, they all scatter and flee, “to caverns in the rocks and hollows in the ground.”",
"When this quality is called by the title Elo”him-אלהי״ם, a red fire manifests, in the appearance of a consuming fire that burns and incinerates, to bring about justice with strength, both above and below, rendering judgment upon the righteous and the wicked. It is from this quality that the enforcers and emissaries of judgment receive permission to bring judgment upon the creatures. It is this quality that rises to kill and to give life, to smite and to heal, to lower and to raise up, through the power of the Name HaShem-יהו״ה within it.",
"When this quality is called by the title Adona”y-אדנ״י, it manifests in a green fire, from which all creatures are caused to recoil and be stricken with fear and trepidation. For then, this quality is enthroned upon the throne of HaShem’s-יהו\"ה Kingship-Malchut, and all the multitudes above and below tremble and shudder before it. The world is then conducted in the manner of kingship-Malchut, by the conduct of the Lord and Ruler, HaShem-יהו״ה, blessed is He, who rides upon and has utter dominion over the entire chariot (Merkavah) and rules over everything with His Forty-Two letter name (שם בן מ״ב). About this aspect the verse states, “HaShem-יהו״ה our Lord-Adoneinu-אדנינו, how mighty is Your Name throughout the earth!”",
"Having transmitted the keys to this Divine quality called Lord-Adona”y-אדנ״י into your hand, we now must hint at another matter. Namely, that just as there are three names that are bound in true unity, which is the explanation of Adona”y-אדנ״י, HaShem-יהו״ה, and Eheye”h-אהי״ה, so likewise, it is from these three knots that the three levels of the soul of man are drawn forth, these being the Nefesh-נפש, Ru’ach-רוח and Neshamah-נשמה. Man must bring about a bond between his Nefesh and Ru’ach, between his Ru’ach and Neshamah, and between his Neshamah and HaShem’s-יהו\"ה title of Lordship-Adona”y-אדנ״י. This is the meaning of the verse, May my lord’s soul-Nefesh Adonee-נפש אדני be bound up in the bond of life, with HaShem-יהו״ה your God.”",
"Now, because HaShem’s-יהו\"ה title Lord-Adona”y-אדנ״י is the last of the Divine qualities in descending order and the first Divine quality in ascending order, it is the mystery of the final letter Hey-ה of HaShem’s-יהו״ה Name, blessed is He. Nevertheless, the quality of Lordship-Adona”y-אדנ״י is unified and one with the nine levels above it. Therefore, a person must exert himself with all his strength to take hold of and adhere to the Name HaShem-יהו״ה, blessed is He, through His title Lord-Adona”y-אדנ״י. This is as stated, “HaShem-יהו״ה your God shall you fear, Him shall you serve, to Him shall you adhere, and in His Name shall you swear.” May HaShem-יהו״ה, blessed is He and blessed is His Name, show us the way to cleave and adhere to Him, for the sake of His mercies and kindnesses, and may He assist us in fulfilling His will in this world, so that we can merit the life of the coming world, Amen!",
"At the head of all the principles we are transmitting to you, it is incumbent upon us to transmit a matter of the received knowledge of Kabbalah. Namely, that wherever you find our sages, of blessed memory, making mentioned of The Ingathering of Israel-Knesset Yisroel-כנסת ישראל, they are referring to this Divine quality called Lord-Adona”y-אדנ״י, which is called the Indwelling Presence of HaShem-יהו״ה (Shechinah-שכינה) and all the other titles that we have mentioned. It is to this quality that the entire assembly of the Jewish people adhere to, and through it they are gathered and assembled.",
"It likewise is this quality that separates the children of Israel from all the nations of the world, as the verse states, “I have separated you from the nations to be Mine.” This is the meaning of the verse, “When the Supreme One gave the nations their inheritance, when He separated the children of man, He set the borders of the peoples according to the number of the sons of Israel, for HaShem’s-יהו״ה portion is His people.” In the same manner, this quality is also called The Land of Israel-Eretz Yisroel-ארץ ישראל, since the Land of Israel is divided into twelve borders for each of the twelve tribes. ",
"All these matters will be explained later at greater length, with the help of HaShem-יהו״ה, blessed is He, and therefore shall not expounded upon here at length. It must also be pointed out that in the Song of Songs, this Divine quality is called the, “Bride-Kalah-כלה,” however this is not the proper place to explain this. There also are many other names that this quality is called by. Although they have not been explained here, with HaShem’s-יהו״ה help, blessed is He, we will awaken you to them later.",
"I shall now transmit a fundamental principle to you. Know, that this title Lord-Adona”y-אדנ״י-65, is a vast Sanctuary-Heichal-היכל-65 to which all types of beneficence and emanations come from the head of the Divine Crown-Keter called Eheye”h-אהי״ה, by way of HaShem-יהו\"ה, who is called Splendor-Tiferet. Within it, all the streams that are drawn forth are bound, be they from the thirteen qualities of the crown-Keter, the thirty-two pathways of wisdom-Chochmah, the fifty gates of understanding-Binah, the seventy-two bridges that come from the waters of kindness-Chessed and magnanimity-Gedulah, the forty-two kinds of fire that come out of judgment-Gevurah, or the seventy conduits that are drawn down by way of the middle line. All these levels, pathways, gates, bridges, kinds of fire and conduits, revolve and come forth by way of HaShem’s-יהו\"ה Divine qualities of conquest-Netzach and majesty-Hod, and bond together in His Divine quality called, \"The Living God-E”l Chai-א״ל חי, which is called the foundation-Yesod, “and from there they come to the well-Be’erah-בארה.” In other words, from HaShem’s-יהו\"ה Divine quality of foundation-Yesod, they all enter the upper pool-Breichah-בריכה called the Lord-Adona”y-אדנ״י.",
"However, do not think that all the above-mentioned qualities must always come as one. Rather, it is specifically when the Name HaShem-יהו״ה is in a state of wholeness and is called, “HaShem is One-HaShem Echad-יהו״ה אח״ד”, that all the levels are drawn with a singular desire and will, at which time the title Lord-Adona”y-אדנ״י is blessed with them all. According to the beneficence by which the title Lord-Adona”y-אדנ״י is filled by the nine Sefirot above it, will the world be blessed by HaShem’s-יהו\"ה title Lord-Adona”y-אדנ״י. At such a time, all the creatures are filled with all manner of goodness and beneficence from the pool-Breichah-בריכה, each according to its kind.",
"At times, the kindnesses affect that the conduits of judgment become diminished, so that the conduits of kindness and mercy flow in greater abundance. At other times, if mankind sins, the conduits of kindness and mercy become diminished and the conduits of judgment flow in greater abundance. At such times, there is a drawing forth of various harsh matters to HaShem’s-יהו״ה title Lord-Adona”y-אדנ״י, blessed is He. Then, the entire world is in a state of suffering and lacking and there are various plagues and illnesses that are drawn to the world. At times, all the upper conduits become blocked, and then there is a drawing forth of influence from the conduits of the external powers of evil, that are called “bad waters-Mayim Ra’im-מים רעים.” At such times there is destruction of lands, kingdoms are uprooted and there are harsh and difficult exiles.",
"In conclusion, know that HaShem’s-יהו\"ה Divine title Lord-Adona”y-אדנ״י, acts according to what is drawn to it, whether from within or without, and it then is called by the title that is fitting for it, whether for good or for bad, whether for life or for death, whether for plague or for pleasure. This is the mystery of the Tree of the Knowledge of good and evil. If the drawing forth is from the side of kindness-Chessed, it is called good-Tov-טוב. If the drawing forth from the side of judgment, there also is an angle whereby it is called good-Tov-טוב, even though it is from the side of judgment. This happens when the judgment is drawn from the inner camps and is the mystery hinted in the verse, “He was ruddy-Admonee-אדמוני, with fair eyes and a good-Tov-טוב appearance.” However, if the judgment is from the external forces, it is an evil illness, and is the matter of evil-Ra-רע.",
"Understand this very well, that during times that the title Lord-Adona”y-אדנ״י draws from the side of kindness-Chessed, it is called good-Tov-טוב. Moreover, even when it draws from the side of judgment, but from the inner aspects, it then is also called good-Tov-טוב. This is the meaning of the blessing, “Blessed is the True Judge-Baruch Dayan HaEmet.” Moreover, it is for this reason that the blessing, “Blessed is He who is good and does good-Baruch HaTov VeHaMeitiv” was instituted in regard to the slain of Beitar. If, on the other hand, the judgment comes about due to the external forces that are outside the line of holiness, it then is a matter of evil-Ra-רע. However, when this quality is garbed with a spirit of grace and compassion, the entire world is sustained with kindness (Chessed) and mercy (Rachamim). About this the verse states, “To the Lord-Adona”y-אדנ״י our God, belong compassion and forgiveness.”",
"Always remember this important principle, through which you will understand that HaShem-יהו\"ה, blessed is He, is called by the appropriate title according to the bestowal of beneficence that is drawn to His title Lord-Adona”y-אדנ״י. May HaShem-יהו״ה, in His abundant mercies and kindness, blessed is He, illuminate our eyes with the luminary of the grasp of Him.",
"The following are the titles relating to the Sefirah of Kingship-Malchut that were mentioned in this gate:",
"1. Lord-Adona”y-אדנ״י",
"2. Well-Be’er-באר",
"3. Be’er Sheva-באר שבע",
"4. Sea-Yam-ים",
"5. The sea of wisdom-Yam HaChochmah-ים חכמה",
"6. All-Kol-כל",
"7. Stone-Even-אבן",
"8. The Foundation Stone-Even HaRoshah-אבן הראשה",
"9. Brilliant Stone-Even Sapir-אבן ספיר",
"10. Garden-Gan-גן",
"11. Sanctuary-Heichal-היכל",
"12. Ark-Aron-ארון",
"13. The Holy Temple-Beit HaMikdash-בית המקדש",
"14. The Indwelling Presence-Shechinah-שכינה",
"15. The Meeting Tent-Ohel Mo’ed-אהל מועד",
"16. Righteousness-Tzedek-צדק",
"17. God-Elohi”m-אלהי״ם",
"18. The Sword that Avenges Breaches of the Covenant-Cherev Nokemet Nekam Brit-חרב נוקמת נקם ברית",
"19. I-Ani-אני",
"20. The Kingdom of the House of David-Malchut Beit David-מלכות בית דוד",
"21. The Gathering of Waters-Mikveh HaMayim-מקוה המים",
"22. Dry Land-Yabashah-יבשה",
"23. The Phylactery of The Hand-Tefillah Shel Yad-תפילה של יד",
"24. Thus-Koh-כה",
"25. The opening of the eyes-Petach Eynayim-פתח עינים",
"26. The Tree of Knowledge-Etz HaDa’at-עץ הדעת",
"27. The Land of the Living-Eretz HaChayim-ארץ החיים",
"28. The Book of Life-Sefer HaChayim-ספר החיים",
"29. Jerusalem-Yerushalayim-ירושלים",
"30. This-Zot-זאת",
"31. The End-Acharit-אחרית",
"32. And He Said-Vayomer-ויאמר",
"33. The Oral Torah-Torah SheBa’al Peh-תורה שבעל פה",
"34. The One Who is Self-Sufficient-Shada”y-שד״י",
"35. The Final Hey-ה of The Name-ה׳ אחרונה של שם",
"36. The Ingathering of Israel-Knesset Yisroel-כנסת ישראל",
"37. The Land of Israel-Eretz Yisroel-ארץ ישראל",
"38. Bride-Kalah-כלה",
"39. Rachel-רחל",
"40. Blessing-Brachah-ברכה",
"41. Eagle-Nesher-נשר",
"42. The Daughter of Seven-Bat Sheva-בת שבע",
"43. The Altar-Mizbe’ach-מזבח",
"44. Daughter-Bat-בת",
"45. Woman-Ishah-אשה",
"46. The Teru’ah-תרועה",
"47. The Sabbatical-Shemitah-שמיטה",
"48. The Lower Indwelling Presence-Shechinah Tata’ah-שכינה תתאה",
"49. The Bent Nun-נ׳ כפופה"
],
"Second Gate, Ninth Sefirah": [
"Gate Two: (The Sefirah of Yesod)
My soul thirsts for God-אלהי״ם, for the Living God-א״ל חי
When will I come and behold the face of God-אלהי\"ם? (Psalms 42:3)",
"The second of HaShem’s-יהו\"ה holy titles in ascending order is that He is called The Living God-El Chai-א\"ל חי. The reason for being called the Living God-El Chai-א\"ל חי is because this name is the end of the nine levels called “the nine lenses-Aspaklariot-אספקלריות” and draws the quality of HaShem’s-יהו\"ה kindness-Chessed-חסד and His life-Chayim-חיים to the quality of His Lordship-Adona”y-אדנ\"י, as known (from the previous gate). Since it draws from the quality of His Kindness-Chessed-חסד, it is called Benevolent God-El-א\"ל and since it draws from the quality of His life-Chayim-חיים it is called Living-Chai-חי, and when the kindness and life are unified as one, He is called The Living God-El Chai-א\"ל חי. When this power is then drawn into the quality of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י, then it too is called, The Land of Life-Eretz HaChayim-ארץ החיים, that is, the land where the Supernal life gathers.",
"It is from the power of the quality of this name the Living God-El Chai-א\"ל חי, that the quality of His name of Lordship-Adona”y-אדנ\"י draws life into all creatures in the world to their various kinds, into the angels and all the hosts of heaven and their stars and into all the hosts of the earth and its offspring. This is the meaning of the verse, “Let the earth bring forth living souls according to their kind.”",
"Thus, according to the Supernal wisdom, this verse includes the souls of all animate creatures and everything that crawls upon the ground, the souls of every kind of fish, fowl, animals, and beasts, including the animalistic soul in man. Moreover, even the higher soul in man, called the Neshamah-נשמה is included. Therefore, the sages explained that this verse, “Let the earth bring forth living souls according to their kind,” even refers to the soul of Moshiach. How wondrous are their words and how great is their intellect! ",
"For how can this verse include all living creatures, everything that crawls on the ground, the souls of fish, fowl, animals and beasts, the souls of man and even the souls of the angels, all the hosts of heaven and the stars and even the soul of Moshiach?",
"Therefore, know that it all is included in a single word that was enunciated in this verse. This is the meaning of, “to its kind-L’Minah-למינה.” What does “to its kind” mean? It refers to the soul of every kind of living being, each according to its kind. If the creature is supernal, its soul is supernal, if it is intermediate, its soul is intermediate and if it is lowly, its soul is lowly. It all is included in the word that He spoke in creating the world, “to its kind-L’Minah-למינה.”",
"Now, do not speculate that an angel has no soul, because, in reality, there is not a single creature in the world that does not have a soul of its kind. Rather, according to the substance, so will be the soul, as it should be. If it is supernal, its soul will be supernal and if it is lowly, its soul will be lowly.",
"All the supernal and lowly souls were drawn to them from HaShem’s-יהו\"ה title Lord-Adona”y-אדנ\"י, which is called the Land of Life-Eretz HaChayim-ארץ החיים, through the power of the Living God-El Chai-א\"ל חי, blessed is He, that influences the power of life to the quality of His title Lord-Adona”y-אדנ\"י, which is called the Land of Life-Eretz HaChayim-ארץ החיים from the source of life, through the medium of the Tree of Life-Etz HaChayim-עץ החיים.",
"Now, since we find that all living beings in the world receive their lifeforce from HaShem-יהו\"ה, the Living God-El Chai-א\"ל חי, through His quality of Lordship-Adona”y-אדנ\"י, therefore on Rosh HaShanah we request, “Remember us for life” and we address HaShem-יהו\"ה as the Living God-El Chai-א\"ל חי and Protector-Magen-מגן.",
"In this manner, contemplate that whosoever desires to attain eternal life should adhere to HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי and in his prayer he should draw HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי to His quality of Lordship-Adona”y-אדנ\"י. David, peace be upon him, greatly desired and longed for this matter and said, “My soul thirsts for God-Elo”him-אלהי\"ם, for the Living God-El Chai-א\"ל חי,” for when HaShem’s-יהו\"ה Divine quality as the Living God-El Chai-א\"ל חי is bonded to His quality of Lordship-Adona”y-אדנ\"י, then the Jewish people receive all their needs and requests and they are victorious over all their enemies and no man can stand against them.",
"Yehoshua, peace be upon him, hinted at this when he said, “With this-b’Zot-בזאת shall you know that the Living God-El Chai-א\"ל ח\"י is within you, and He will surely drive away the Canaanite, the Hittite, the Hivite, Perizite, the Girgashite, the Emorite and the Yevusite from before you.” And since we need to bind all the Sefirot and levels to the quality of His Lordship-Adona”y-אדנ\"י, therefore in the blessing concluding the verses of song (Pesukei d’Zimra), we say, “He who chooses the songs of melody, the King God, life of the worlds.”",
"Whoever desires to ask for good life should direct his prayer to HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי. Thus, when a person adheres to the name of HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י in purity, by doing so he adheres to the Living God-El Chai-א\"ל ח\"י. About this it states, “And you who adhere to HaShem-יהו\"ה your God are all alive today.”",
"Now, sometimes this Divine quality is called The God of Life-Elo”him Chayim-אלהי\"ם חיים, as it states, “He is the God of Life-Elo”him Chayim-אלהי\"ם חיים and the King of the world-Melech Olam-מלך עולם.” This is the matter of The Living God-El Chai-א\"ל ח\"י pouring life into the pool-Breichah-בריכה of His Lordship-Adona”y-אדנ\"י, which is called God-Elo”him-אלהי\"ם, and when it becomes filled with life-Chayim-חיים, together they are called the God of Life-Elo”him Chayim-אלהי\"ם חיים. Then, all living beings become filled through the conduits.",
"When our teacher Moshe, peace be upon him, ascended to the heights, he drew down HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי to His quality of Lordship-Adona”y-אדנ\"י when he said, “And now, may the power of the Lord-Adona”y-אדנ\"י be magnified.”",
"What is the power of the Lord-Adona”y-אדנ\"י? It is the matter of the life that is drawn to it from HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי. What is written after this? “And HaShem-יהו\"ה said, I have forgiven according to your words, but as surely as I live-Chai Anee-חי אני and as the glory of HaShem-יהו\"ה fills the whole earth, all the people who saw My Glory and My signs that I performed in Egypt and in the desert, but tested me these ten times and did not hearken to My voice, shall not see the land that I swore unto their forefathers. All those who provoked Me will not see it.”",
"This is the matter of HaShem-יהו\"ה drawing life down from His quality as the Living God-El Chai-א\"ל חי to His quality of Lordship-Adona”y-אדנ\"י, which is called I-Anee-אני. If not for this, they would have died immediately. He therefore delayed this and kept them alive until they bore fruit and their fruit bore fruit and He exacted punishment from them afterwards.",
"Whoever grasps this will understand the extent of the power of drawing down HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי to the quality of His Lordship-Adona”y-אדנ\"י, and the reason scripture states here, the God of Life-Elo”him Chayim-אלהי\"ם חיים is because the quality of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י is also called the God of Life-Elo”him Chayim-אלהי\"ם חיי\"ם.",
"The reason is because, without exception, His quality as Lord-Adona”y-אדנ\"י does not give life except according to judgement-Din-דין. This is why the God of Life-Elo”him Chayim-אלהי\"ם חיים is mentioned here, which is the quality of judgment-Din-דין together with life-Chayim-חיים.",
"Therefore, on Rosh HaShanah, which is the day of judgment-Yom HaDin-יום הדין, we mention both these qualities; the God of Life-Elo”him Chayim-אלהי\"ם חיים and the Living God-El Chai-א\"ל חי and protector-Magen-מגן in the first blessing, in that we say, “Remember us for life, Benevolent God-El-א\"ל, the King who desires life, and inscribe us in the book of life, for Your sake, God of Life-Elo”him Chayim-אלהי\"ם חיים, the Living God-El Chai-א\"ל חי and Protector-Magen-מגן.” As you see, both qualities are included in this blessing.",
"Now that you have been informed of this principle, know that HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי is sometimes called, El Shaddai-א\"ל שד\"י-The Self-sufficient God. This is because from this Divine quality, all power, perfection, influence, and emanation are drawn to the quality of His title of Lordship-Adona”y-אדנ\"י until He says enough-Dai-די. Because of this, in Tractate Chagigah our sages, of blessed memory said, “He is called Enough-Shaddai-שד\"י because through this He said ‘enough-Dai-די’ to His world,” and even though this is understood as the sages stated there, that the world continued to expand until He said “enough-Dai-די,” the inner principle is that with His quality of El Shaddai-א\"ל שדי-the Self-sufficient God, He gives sustenance to every single creature and transmits His blessings to His quality of Lordship-Adona”y-אדנ\"י until their lips are worn from saying “enough-Dai-די.”",
"When HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י becomes filled with His quality of El Shaddai-א\"ל שדי-the Self-sufficient God, then it too is called by His name Shaddai-שד\"י and El Shaddai-א\"ל שדי, as was explained (in Gate One), and all the blessings and goodness that are influenced to His quality of Lordship-Adona”y-אדנ\"י in order to fulfill the needs of every creature, are through El Shaddai-א\"ל שדי-the Self-sufficient God, as it states, “El Shaddai-א\"ל שדי will bless you and will make you fruitful and multiply you etc.” Through this Divine quality He also says “enough” to all troubles, that they should not befall a person. This is why, when our forefather Yaakov prayed to HaShem-יהו\"ה, blessed is He, he referred to Him by His title El Shaddai-א\"ל שדי. Now, sometimes this Divine quality is called The Source of Living Waters-Mekor Mayim Chayim-מקור מים חיים. ",
"The reason is because these waters flow to it from the upper Eden, from the source called The Unlimited One-Ein Sof-אין סוף. Then, from this source, life is drawn to all living beings. It therefore is called The Source of Living Waters-Mekor Mayim Chayim-מקור מים חיים.",
"However, since there are other bad waters, which are called Dead waters-Mayim Meitim-מים מתים, these being the muddy waters-Mayim Achurim-מים עכורים that come from the essence of the malignant waters-Mayim Zeidonim-מים זידונים, which are alien cisterns that contain several kinds of bad waters from which the bitter and repugnant waters came out, therefore HaShem-יהו\"ה had to thunder against all of Israel and say, “For My people have committed two evils; they have left Me, the Source of Living waters-Mekor Mayim Chayim-מקור מים חיים, to dig cisterns for themselves, broken cisterns that cannot hold water.” Moreover, it is written, “HaShem-יהו\"ה is the hope of Israel, all who have left You will be shamed. Those who turn aside from Me will be inscribed for burial in the earth, for they have left HaShem-יהו\"ה, the Source of Living Waters-Mekor Mayim Chayim-מקור מים חיים.”",
"Now, there are several facets as to why He is called the Source of Living Waters-Mekor Mayim Chayim-מקור מים חיים. The first is that this source comes out of the upper Eden-Eden HaElyon-עדן העליון, through which all living creatures live, and when they drink of these waters, they are neither hungry nor thirsty and always live and exist forever. The second is that just as a living being moves from here to there and performs actions, so too these waters are always moving and flowing to water streams, fields, vineyards, and orchards, so that people can acquire all their needs from them. They thus perform all their actions by moving from place to place. Thirdly, whosoever seeks true life in the presence of HaShem-יהו\"ה will be informed of His place by these waters. That is, if a person walks upstream on the banks of this stream-Nachal-נחל and never separates himself from it, he will come to know the place from which it issues, for he will be guided to its source from which life emerges. ",
"The sign for this is the verse, “From a gift, the stream of God-Nachli’el-נחליאל and from the stream of God-Nachli’el-נחליאל to the heights.” In this way a person should contemplate what HaShem-יהו\"ה, blessed is He, said in His Torah, “See, today I set before you, life and good and death and bad,” since whoever adheres to HaShem’s-יהו\"ה quality as the Living God-E”l Chai-א\"ל חי will find life and good and whoever distances himself from the Living God-E”l Chai-א\"ל חי will find its opposite, death and bad, in that they are arranged one opposite the other. The sign for this is the verse, “Also, God made these opposite these.”",
"Furthermore, this quality is called Yesod-Foundation-יסוד, that is, just as a house, rests upon its foundations, so also, HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י rests upon His quality of Foundation-Yesod-יסוד, being that His quality of Lordship-Adona”y-אדנ\"י receives no influence and existence except through the quality of Foundation-Yesod-יסוד, which is called the Living God-E”l Chai-א\"ל חי. In the Talmud, in Tractate Chagigah the sages said, “Upon what is the world established? Upon a single pillar called the Righteous-Tzaddik-צדיק, as it states, “The righteous-Tzaddik-צדיק is the Yesod-Foundation-יסוד of the world.”",
"Now, be informed that not all foundations are equal. That is, there is a foundation that is above and its building is below it, there is a foundation that is in the center of its building, and there is a foundation that is below and its building is above it. The sign for this is the upper world (Olam HaElyon-עולם עליון), the middle world (Olam HaTeechon-עולם תיכון) and the lower world (Olam HaTachton-עולם תחתון). Moreover, there is a sign within each sign. That is, the foundation of the upper world is above it, the foundation of the middle world is in its center and the foundation of the lower world is below it. This is the matter of the vowel points, Cholem-חֹלם above the letter, Shoorook-שּרּק in the center of the letter, and Cheereek-חִרִק under the letter.",
"This has already been hinted at by our sages, of blessed memory, when they said, “Come and see that the quality of flesh and blood is unlike the quality of the Holy One, blessed is He. A person of flesh and blood is below and his burden is above him. However, the Holy One, blessed is He, is unlike this. Rather, He is above and His burden is below Him, as it states, “Thus said HaShem-יהו\"ה who is high and elevated.”",
"Accordingly, contemplate that HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, which is called Yesod-Foundation-יסוד, is above and His quality of Lordship-Adona”y-אדנ\"י, which is its building, is below it. This is a wondrous matter, in that the quality of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י desires to go up and ascend to His quality as the Living God-El Chai-א\"ל חי and always longs to ascend to it. Do not be astonished by this, because in this world too there is an example of this. As we see that though a magnet is above, it draws things that are below it to itself. Moreover, the three foundational elements of fire, air and water testify to this.",
"Now, throughout the Torah this quality is called The Righteous One-Tzaddik-צדיק. Moreover, because it is called the Foundation-Yesod-יסוד and carries all entities that are below it, it is called, “the Righteous One-Tzaddik-צדיק, the Foundation-Yesod-יסוד of the world.” The reason it is called Righteous-Tzaddik-צדיק is because it influences all goodness and blessings into HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י, as it states, “the righteous-Tzaddik-צדיק is generous and gives.”",
"I must now awaken you to a great and glorious matter. Know that there are three names, Tzaddik-צדיק, Tzedek-צדק and Tzedakah-צדקה. HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי is called The Righteous One-Tzaddik-צדיק and HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י is called Righteousness-Tzedek-צדק. When the Righteous One-Tzaddik-צדיק influences His blessing into Righteousness-Tzedek-צדק, that influence and emanation is called Charity-Tzedakah-צדקה and these three names become unified as one. The Righteous One-Tzaddik-צדיק gives, Righteousness-Tzedek-צדק receives and Charity-Tzedakah-צדקה is the matter of the gift, adhesion, and connection. Accordingly, the verse states, “The memory of the Righteous-Tzaddik-צדיק is for blessing.”",
"It now is appropriate to enlighten you to a very great principle. Know that when the Righteous One-Tzaddik-צדיק influences His blessing and goodness upon Righteousness-Tzedek-צדק, the Righteousness-Tzedek is then called the Land of Life-Eretz HaChayim-ארץ החיים, which then provides goodness to all creatures. However, if the conduits of the Righteous One are stopped up, goodness does not come to the quality of Righteousness-Tzedek-צדק and it then becomes filled with those cisterns that are called death. It then causes death and brings about all sorts of plagues and destruction in the world. However, when the Righteous One-Tzaddik-צדיק unites with the Righteousness-Tzedek-צדק and gives it of His blessings, then through that unification, which is called Charity-Tzedakah-צדקה, He brings life instead of death to the quality of Righteousness-Tzedek-צדק. This is the matter of the verse, “Charity-Tzedakah-צדקה rescues from death.”",
"Come and see the great effect of Charity-Tzedakah-צדקה. For when a person does an act of Charity-Tzedakah-צדקה, he draws HaShem’s-יהו\"ה quality as the Righteous One-Tzaddik-צדיק into His quality of Righteousness-Tzedek-צדק, bringing life to the world and rescuing them from death. Now, if he rescues the world from death, certainly this also applies to himself too. Moreover, do not think that this only applies to strange forms of death. It rather applies to death itself. On the other hand, when the Righteous One-Tzaddik-צדיק departs from Righteousness-Tzedek-צדק and the quality of Righteousness-Tzedek-צדק remains empty, it then rises to kill and destroy, to rip out and uproot, bringing many kinds of death upon the creatures. Of these are natural death, death by plague, strange forms of death and every other kind of death.",
"Accordingly, contemplate that whosoever wishes to inherit the Land of Life-Eretz HaChayim-ארץ החיים must adhere to the quality of the Righteous One-Tzaddik-צדיק, being that whoever adheres to the quality of the Righteous One-Tzaddik-צדיק is also called Righteous-Tzaddik-צדיק and inherits the Land of Life-Eretz HaChayim-ארץ החיים. About this it states, “Your people are all righteous-Tzaddikim-צדיקים, they will inherit the land forever.” What our sages, of blessed memory, explained about this verse is well known, as it states, “All Israel have a share in the coming world, as it states, ‘Your people are all righteous-Tzaddikim-צדיקים, they shall inherit the land forever.”",
"We now must awaken you to a very great principle which is the foundational root in knowing the great damage caused through the transgression of sins. You have already been informed in this book that when HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י becomes filled from the upper source, which is called the Living and Righteous God-א\"ל חי וצדיק, it becomes blessed and established in its fullness and thereby provides the needs of all the creatures. Then the entire world is established in its fullness and joy, with all kinds of delights and pleasures. Sometimes, HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי withdraws from His quality of Lordship-Adona”y-אדנ\"י and it then remains empty, lacking all goodness. I therefore must inform you as to how this could possibly be.",
"Know that HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, which is called the Righteous One-Tzaddik-צדיק, stands to see and observe mankind. If He observes that people are occupied in the study of His Torah and the observance of His commandments-mitzvot-מצות and that they wish to purify and conduct themselves in purity and cleanliness, then HaShem’s-יהו\"ה quality as the Righteous One-Tzaddik-צדיק spreads forth and expands, becoming filled with all kinds of influence and emanation from above, to pour blessings upon His quality of Lordship-Adona”y-אדנ\"י in order to bestow the reward of goodness to those who uphold His Torah and mitzvot and purify themselves. The result is that the entire world is blessed through these righteous ones-Tzaddikim-צדיקים. Moreover, HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י is also blessed through them. This is the matter of, “The memory of the righteous-Tzaddik-צדיק is for blessing.”",
"However, if people bring impurity upon themselves, heaven forbid, and become distant from HaShem’s-יהו\"ה Torah and mitzvot, committing evil, injustice and violence, then HaShem’s-יהו\"ה quality as the Righteous One-Tzaddik-צדיק stands up to see and observe their deeds. When He sees that people are bringing impurity upon themselves, in rejecting His Torah and mitzvot and committing injustice and violence, then His quality as the Righteous One-Tzaddik-צדיק gathers into itself and withdraws on high. Then all the conduits and drawings down of influence become stopped up and HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י is left like a dry and empty land, lacking all goodness. This is the matter of the verse, “Because of the evil, the Righteous-Tzaddik-צדיק is gathered up.” King Solomon cried out about this and said, “There is a righteous man who is lost in his righteousness and there is a wicked man who continues in his wickedness.” This entire matter is hinted at in the verse, “From the heavens HaShem-יהו\"ה gazed down upon mankind to see if there is a wise person who seeks God. They altogether have gone astray, they have become depraved, there are none who do good, not even one.” ",
"Do you not see what this verse hints at when it says, “there are none who do good?” This is because mankind below has the power to either build many matters above or to cause havoc and destruction. This is the matter of the verse, “It is a time to act for HaShem-יהו\"ה, they have voided Your Torah.” It also is written, “If (a person) would grasp My might he would make peace for Me, peace he would make for Me.” Whosoever understands this matter will understand to what extent a person has the power to either build or destroy.",
"Now, come and see the extent of the power of the righteous-Tzaddikim-צדיקים who adhere to Torah and mitzvot, in that they have the power to unite all the Sefirot and to instill peace amongst the upper and lower beings, for when an upright and pure person unites HaShem’s-יהו\"ה quality as the Righteous One-Tzaddik-צדיק with His quality of Righteousness-Tzedek-צדק, He then is called “HaShem is One-HaShem Echad-יהו\"ה אחד,” thus instilling peace amongst the upper entourage and the lower entourage. We thus find that through such a person the heavens and the earth become united. Happy is his lot and happy is she who bore him. About such a one the verse states, “Your father and your mother will be glad and she who gave birth to you shall rejoice,” and it further states, “HaShem-יהו\"ה rejoices in His works.”",
"However, if a person is evil, impure, and undisciplined, plotting evil schemes and running to do evil, rejecting goodness, chooses evil and despises Torah and mitzvot, when HaShem’s-יהו\"ה quality as the Righteous One-Tzaddik-צדיק looks upon his evil deeds, the quality of the Righteous One-Tzaddik-צדיק then gathers up, withdraws, and ascends above. Subsequently, HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י is left alone, dry and bereft of all the goodness of the Righteous One-Tzaddik-צדיק. What caused this? The wickedness of this evil one. About such a person the verse states, “A contrary man incites strife and a protester estranges a ruler.” We thus find that he destroys the world and ruins the order of all the creatures.",
"Our sages, of blessed memory warned us about this in Tractate Kiddushin, and said, “A person should always see himself as if he is half meritorious and half liable.” Rabbi Elazar ben Shimon said, “Since the world is judged according to its majority and an individual is judged according to his majority, if a person does a mitzvah, happy is he, for he has tipped the scales for himself and for the world for merit.” In the same way, contemplate what our sages, of blessed memory, said, “What does the world stand on? On a single pillar, which is the righteous-Tzaddik-צדיק, as the verse states, “The righteous-Tzaddik-צדיק is the foundation of the world.”",
"Know that throughout the Torah this quality is called Good-Tov-טוב. The sign for this is the verse, “Say of the righteous-Tzaddik-צדיק that he is good-Tov-טוב.” We now must awaken you to a certain matter. Know that all the influence that is drawn from the upper Sefirot above, all act in a way of goodness and wholeness. Even if judgment-Din-דין comes down to the world through the quality of fear-Pachad-פחד and might-Gevurah-גבורה, if it comes through the Righteous-Tzaddik-צדיק, it all comes in a way of complete goodness. That is, whatever bad happens, is only for the good of the person affected by it. This is because it comes to him through the agency of the Righteous-Tzaddik-צדיק and is all for the good. This is the meaning of the statement of our sages, of blessed memory, “Nothing bad descends from heaven.” If so, what is the meaning of the verse, “But bad came down from before HaShem-יהו\"ה”?",
"Know that outside the partition of the Divine Sefirot are plagues that are called bad-Ra-רע, which surround the Sefirot from the outside and sometimes cling to HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י and descend to the world. This is why the verse states, “But bad came down from before HaShem-יהו\"ה,” rather than “from HaShem-יהו\"ה.” In the same manner, in the account of the act of creation it states, “And God saw that it was good.” However, at the end of the act of creation it states, “and behold, it was very good.” In Bereshit Rabbah our sages said that, “it was good” refers to the good inclination-Yetzer Tov-יצר טוב, whereas “very good” refers to death. This is because if something comes from HaShem’s-יהו\"ה quality as the Righteous One-Tzaddik-צדיק, then even death is called life and good. This is the meaning of what our sages, of blessed memory stated, “Even in their death, the righteous-Tzaddikim-צדיקים are considered to be alive.” About this Torah states, “And the Tree of the Knowledge of good and evil.” That is, when HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י, which is called the Tree of Knowledge-Eitz HaDa’at-עץ הדעת, draws from the quality of Good-Tov-טוב, all its actions are called good. That is, all life and all death that come to the worlds are good.",
"In this way, Nachum Ish Gamzu would say of all the troubles and sicknesses that came upon him, “This too is counted as good-Gam zu l’tovah-גם זו לטובה” and Rabbi Akiva was accustomed to always say, “Everything that happens from Heaven happens for the good,” as in the incident recorded in Tractate Berachot, Perek HaRo’eh.",
"However, if heaven forbid, the conduits of the Righteous One-Tzaddik-צדיק are stopped up from coming from the quality of His Righteousness-Tzedek-צדק, which is called the Tree of Knowledge-Etz HaDaat-אץ הדעת, the quality of Righteousness-Tzedek-צדק then draws to itself many kinds of destruction and punishment from those external matters that are called “bad illness” and sends them to all the inhabitants of the world according to what it deems just. At such times the world is smitten with plagues and destruction. This is the meaning of, “the Tree of the Knowledge of good and evil.” That is, they stand one opposite the other.",
"However, contemplate the matter of our teacher Moshe, peace be upon him, about whom it states, “And she saw that he was good,” since he was bound to this quality. The house therefore became full of light. Also, contemplate the blessing “the Good Who does good-HaTov v’HaMeitiv-הטוב והמטיב” which the sages instituted in Yavneh for the fallen of the city of Beitar who were killed by the Romans. We say “the Good,” in that their corpses did not become putrid and we say “Who does good” in that they were able to bury them.",
"Know and be faithful that HaShem’s-יהו\"ה quality as the Righteous One-Tzaddik-צדיק always stands ready to fulfill the desire of every supplicant and have mercy upon him, if his intention is to correct his ways for goodness. About such a person the verse states, “HaShem-יהו\"ה is good to all and His mercies are upon all His works.” With this quality HaShem-יהו\"ה guides sinners in the way of repentance. About this the verse states, “HaShem-יהו\"ה is good and upright, He therefore guides sinners on the way.” This means that He brings troubles, plagues, and sicknesses upon people, all for their benefit, so that they will return in repentance to Him. We thus find that all these troubles and plagues are completely good, being that they cause a person to return in repentance to HaShem-יהו\"ה, so that he can merit the upper goodness and the life of the coming world. This is the meaning of the verse, “HaShem-יהו\"ה is good and upright, He therefore guides sinners on the way.”",
"Know and understand that when HaShem-יהו\"ה came to create the creatures through His quality of Lordship-Adona”y-אדנ\"י, which is sometimes called God-Eloh”im-אלהי\"ם, He looked into His quality of Goodness-Tov-טוב for counsel to create all creatures and form all forms, as it states in the account of creation. That is, God-Elohi”m-אלהי\"ם took counsel from His quality of Goodness-Tov-טוב and created the world. This is the essential truth, for if not for the quality of His Goodness-Tov-טוב, His quality of Lordship-Adona”y-אדנ\"י, which was called God-Eloh”im-אלהי\"ם in the act of creation, would be incapable of sustaining the creatures and fulfilling their needs. Since all His acts of creation were sealed with this quality called Good-Tov-טוב, the verse therefore states, “And God-Eloh”im-אלהי\"ם saw everything that He had done and behold, it was very good-Tov-טוב.”",
"Sometimes this quality is called Good Intellect-Sechel Tov-שכל טוב, being that from this quality a person enters the Illuminating Lens-Aspaklaria HaMeirah-אספקלריא המאירה, for it is with the quality of the Living God-E”l Chai-א\"ל ח\"י that a person finds the wisdom to enter, contemplate and know the truth of HaShem-יהו\"ה, blessed is He. Moreover, this quality called Good Intellect-Sechel Tov-שכל טוב stands with a person when he fulfills Torah and mitzvot. The sign for this is the verse, “The beginning of wisdom is the fear of HaShem-יהו\"ה, good intellect to all who do them.” The great matter here is the verse, “One who contemplates a matter intelligently will find goodness.” Since David, peace be upon him, adhered to this quality, his Psalms often open with the words, “An intellectual insight of David-Maskil L’David-לדוד משכיל.” Furthermore, wherever the term maskil-משכיל is used (throughout scripture) it depends on this quality. Moreover, whoever knows the matter of Grace-Chein-חן will understand the verse, “Good intellect-Sechel Tov-שכל טוב provides grace-Chein-חן.” However, know that there is a difference between a person of intellect-Maskil-משכיל and a person of understanding-Meivin-מבין. This is because a person of understanding-Meivin-מבין draws from the source of understanding, which is the Sefirah of Understanding-Binah, whereas a person of intellect-Maskil-משכיל draws from the quality of Good-Tov-טוב, which is the Sefirah of Foundation-Yesod. The two represent the beginning of a person’s understanding and the culmination of his understanding.",
"Now, throughout the Torah this quality is called Peace-Shalom-שלום. The reason is as already explained, that when the Jewish people are righteous-Tzaddikim-צדיקים and good-Tovim-טובים, HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י is full and whole in all types of influence and blessing. However, if heaven forbid, the Jewish people depart from what the Merciful One-Rachaman-הרחמן, HaShem-יהו\"ה, blessed is He, desires, He withdraws from His quality of Lordship-Adona”y-אדנ\"י-65, which is His sanctuary-Heichal-היכל-65, and it is left empty and lowly. Then, when the Righteous-Tzaddik-צדיק awakens to return the world to HaShem-יהו\"ה through repentance, or to fix the damage, this quality, called Peace-Shalom-שלום, acts as good counsel between HaShem-יהו\"ה and His quality of Lordship-Adona”y-אדנ\"י, thus instilling peace between them and drawing them close to dwell as one, without anything in the world dividing or separating between them. We thus find that at such a time HaShem is One-HaShem Echad-יהו״ה אחד.",
"Know faithfully that blessing cannot come to the world except through this quality called Peace-Shalom-שלום. About this the verse states, “HaShem-יהו\"ה will bless His people with Peace-Shalom-שלום.” Our sages, of blessed memory, said, “There is no vessel that holds blessing except for Peace-Shalom-שלום.”",
"Know that since Peace-Shalom-שלום is the end of the nine Supernal lenses-Aspaklariyot-אספקלריות and pours blessing into HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י, it therefore was established at the conclusion of the priestly blessing and at the conclusion of the Amidah prayer. The reason is because all who come to adhere to the Supernal light called, The Life of the Coming World-Chayei HaOlam HaBa-חיי העולם הבא, come out and go in according to its word. I should now awaken you to the inner matter here. Know that our sages, of blessed memory, said, “When Moshe ascended to the heights, the Holy One, blessed is He, said to him, “Moshe, is there no peace in your city?” He answered, “Is there a servant who gives peace to his master?” The Holy One, blessed is He, answered him, “You should have assisted Me.” To which Moshe immediately opened and said, “And now, may the power of the Lord-Adona”y-אדנ\"י be magnified.” What is written following this? “I have forgiven according to your word. However, as I live,” meaning to say, “You have revived me with your words.” The explanation of this matter is that when they unify as one, HaShem’s-יהו\"ה quality called Peace-Shalom-שלום pours life into His quality of Lordship-Adona”y-אדנ\"י. Great is the power of Peace-Shalom-שלום, for even the supernal angels are in need of it, as scripture states, “He makes peace in His heights.” When a person upholds HaShem’s-יהו\"ה Torah and mitzvot, it is as if he instills peace in the Supernal entourage. This is the meaning of the verse, “If (a person) would grasp My might he would make peace for Me, peace he would make for Me.”",
"Know that this quality is called, Remembrance-Zikaron-זכרון. Here the deeds of all the inhabitants of the world, whether for good or otherwise, are remembered. And according to the Remembrance-Zikaron-זכרון that comes from this place, so is judgment rendered upon all the inhabitants of the world. Therefore, the day of Rosh HaShanah is called Remembrance-Zikaron-זכרון. The explanation of the matter is that Rosh HaShanah is the matter of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י and the “Day of Remembrance-Yom HaZikaron-יום הזכרון is the matter of the Living God-El Chai-א\"ל חי. This is because on Rosh HaShanah we stand in judgment and all our deeds are accounted for and remembered before HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י. This is why we say, “Remember us for life Benevolent God-El-א\"ל, the King who desires life, inscribe us in the book of life etc., Living God and Protector-El Chai v’Magen-א\"ל חי ומגן. With this quality HaShem-יהו\"ה remembers everything that has been forgotten, therefore on Rosh HaShanah we conclude with the words, “He who remembers the covenant-Zocher HaBrit-זוכר הברית.” Since it is the matter of Remembrance-Zikaron-זכרון and is the matter of the Covenant-Brit-ברית, we therefore conclude with these two matters, “He who remembers the covenant-Zocher HaBrit-זוכר הברית.” ",
"Because David, peace be upon him, wanted to connect and adhere to this quality, he therefore said, “A psalm of David to remind-להזכיר.” This is the matter of the remembrance-Azkartah-אזכרתה of the meal-offering-Minchah-מנחה of a woman whose husband suspects her of adultery-Sotah-סוטה and is the matter of, “An offering of remembrance-מנחת זכרון, the remembrance of sin-מזכרת עוון,” in that the sin of a woman who is suspected of adultery depends on this to be resolved, as it states, “For it is a meal offering of Jealousy,” that is, this is a place of jealousy. The sign for this is the verse, “The Jealousy of HaShem-יהו\"ה will accomplish this.” Now, the word Pikdonot-פקדונות is similar to the word Zichronot-זכרונות, except that Pikdonot-פקדונות come from HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י and Zichronot-זכרונות come from His quality as the Living God-El Chai-א\"ל ח\"י.",
"Now, when these two Divine qualities of HaShem-יהו\"ה, the Living God-El Chai-א\"ל חי and the Lord-Adona”y-אדנ\"י unify, the whole world is then in a state of perfection. Therefore, HaShem-יהו\"ה, blessed is He, gave the day of Shabbat to the children of Israel, corresponding to these two qualities, remember it-Zachor-זכור for the daytime, corresponding to the Living God-El Chai-א\"ל חי and keep it-Shamor-שמור for the nighttime, corresponding to the Lord-Adona”y-אדנ\"י. Therefore, about Shabbat, it says both “remember it” and “keep it” in the Ten Commandments. Know and have faith in the true received knowledge, that the wellspring of all the blessings that come to HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י to bless the Jewish people, is this place called Remembrance-Zikaron-זכרון. This is the meaning of the verse, “Every place where I will mention-Azkir-אזכיר My name, I will come to you and bless you.” It is further written, “The remembrance-Zecher-זכר of the Righteous-Tzaddik-צדיק is for blessing.” The hidden matter here is, “HaShem-יהו\"ה will bless our remembrance.”",
"Corresponding to this quality, HaShem-יהו\"ה, blessed is He, gave the children of Israel the matter of Shabbat-שבת, about which I must inform you. Know that above, when the three Supernal Sefirot, Crown-Keter, Wisdom-Chochmah and Understanding-Binah unify, the Sefirah of Understanding-Binah then bonds with the six Sefirot beneath her until this Sefirah called the Living God-El Chai-א\"ל חי and called Shabbat-שבת. Based on this principle, the creation of the world took place in six days and the seventh day was Shabbat. The day of Shabbat thus corresponds to the Sefirah of Foundation-Yesod-יסוד, which is the Sefirah of the Living God-El Chai-א\"ל חי. Because of this, the day of Shabbat-שבת is called the source of blessings and holiness, as it states, “And God blessed the seventh day and sanctified it, for on it He ceased-Shavat-שבת from all His work that God created to be done.” We thus find that the day of Shabbat is the source of all blessings and drawings of holiness below.",
"Know that a Jew who keeps the Shabbat according to Torah law (Halachah), that person becomes like the seat of the Chariot (Merkavah) of HaShem-יהו\"ה, blessed is He. Shabbat is therefore called the resting-place-Menuchah-מנוחה, about which it is written, “This is My resting-place for ever and ever.” It is as if HaShem-יהו\"ה, blessed is He, rests upon human beings and dwells upon them like a king upon His throne. The sign for this is the verse, “And He rested on the seventh day.” That is, He Himself rested. We thus find that whosoever keeps Shabbat according to Torah law (Halacha), it is as if he fulfills the entire Torah. About this the prophet said, “Happy is the man who does this and the person who upholds it; who guards from desecrating Shabbat and guards his hand from doing evil.”",
"Know and have faith that whoever only has marital relations from the night of Shabbat to the night of Shabbat, merits having righteous children who merit the life of the coming world (Olam HaBa). This is because Shabbat is the quality of the Righteous-Tzaddik-צדיק, being that it is the matter of the Living God-El Chai-א\"ל חי. About such a person it states, “That yields its fruit in its appropriate time.” The prophet therefore said, “For thus says HaShem-יהו\"ה to the barren who keep My Shabbats, who have chosen what I desire and uphold My covenant. I will give them honor and renown in My house and within My walls etc.” Now, are those who are barren the best of Israel? Do only the barren keep Shabbat? However, the explanation is that this verse refers to those righteous ones-Tzaddikim-צדיקים who make themselves as if they are barren, by refraining from marital relations during the six days of the week and only have marital relations on Shabbat nights. This is because the term “who keep” refers to the woman, as it says, “The angel of HaShem-יהו\"ה said to Manoach, ‘Keep yourself from everything that I said to the woman.” The sign for this is “Remember-Zachor-זכור” for daytime and “Keep-Shamor-שמור” for nighttime. When they do this, what is written? “I will bring them to My holy mountain and will gladden them in My house of prayer.” My holy mountain is the matter of the Living God-El Chai-א\"ל חי and My house of prayer is the matter of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י, as these terms literally testify to two qualities – Remember-Zachor-זכור and Keep-Shamor-שמור. However, if heaven forbid, a person profanes the Shabbat, it is as if he denies the essential truth of HaShem-יהו\"ה, being that Shabbat is the essence of the tree from below to above.",
"Therefore, this quality is called The Foundation of the World-Yesod Olam-יסוד עולם, being that it carries the powers of the quality of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י and is the essence of the knowledge of HaShem-יהו\"ה, blessed is He, for it is the gate that is in closest proximity to all the creatures. This is the essential matter of the lower letter Vav-ו, which is like a foundation-Yesod-יסוד, from below to above.",
"Since Shabbat-שבת is the matter of drawing down the power of the upper Sefirot into HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י and is the matter of the unification of all the Sefirot, being that the Living God-El Chai-א\"ל חי rests within the quality of Lordship-Adona”y-אדנ\"י, which is the matter of, “and He rested in the seventh day,” and the matter of, “and God completed in the seventh day,” our sages, of blessed memory said, “The Holy One, blessed is He, told Moshe, “I have a good gift in my storehouse, called Shabbat, which I want to give to Israel. Go and inform them of this.’” ",
"As you see, Shabbat dwells in HaShem’s-יהו\"ה storehouse, blessed is He, and as you already know, His storehouse is His quality of Lordship-Adona”y-אדנ\"י. Therefore, whosoever keeps the Shabbat according to Torah law (Halachah) brings these two qualities together and unifies them, one with the other, and when these two qualities come together, all the Sefirot then unify. This is the matter of Rest-Menuchah-מנוחה, which rests within HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י, as it states, “the spirit of Eliyahu has rested-Nachah-נחה upon Elisha,” and it states, “and He rested-VaYanach-וינח on the seventh day.” Therefore, in the Ten Commandments it states, Remember-Zachor-זכור and Keep-Shamor-שמור.",
"Now, since the souls are uplifted by the quality of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י through His quality as the Living God-El Chai-א\"ל חי, we must say that an additional soul-Nefesh-נפש is added to a person on Shabbat and is removed at the conclusion of Shabbat. This is the matter of, “and on the seventh day He ceased (from the act of creation) and His soul was refreshed-vaYinafash-וינפש.” Whoever has eyes will see the matter plainly. We thus find that Shabbat binds the last Sefirah, which is HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י, to all the upper Sefirot. Therefore, Shabbat is called, “The seventh day,” being that it is the seventh Sefirah in descending order from the Sefirah of Understanding-Binah. We thus find that the Sefirah of Understanding-Binah connects the two Sefirot that are above it to the six Sefirot that are below it. Moreover, the Sefirah of Understanding-Binah is also the seventh in ascending order, from below to above. We thus find that the Living God-El Chai-א\"ל חי is the matter of the seventh in this world and Understanding-Binah is the matter of the seventh in the coming world. That is, all redemption and every kind of freedom is connected to Understanding-Binah.",
"I must now awaken you to a great principle. Know that when HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי unifies with His quality of Lordship-Adona”y-אדנ\"י, His quality of Lordship-Adona”y-אדנ\"י then sits on the throne of Kingship-Malchut and rules over all the creatures. However, when His quality as the Living God-El Chai-א\"ל חי withdraws from it, it then is considered that His quality of Lordship-Adona”y-אדנ\"י, which is called the Indwelling Presence of HaShem-יהו\"ה, the Shechinah, goes into exile under other dominions and alien powers. This is the matter of the verse, “because of a maid-servant who inherits what belongs to her mistress.” Our sages, of blessed memory, therefore said that in our prayers, “It is necessary to juxtapose (Lismoch-לסמוך) the blessing of redemption to the Amidah prayer. This is because the Living God-El Chai-א\"ל חי is the matter of redemption-Geulah-גאולה and the Lord-Adona”y-אדנ\"י is the matter of prayer-Tefillah-תפילה. When they are juxtaposed (Semuchim-סמוכים) to each other, everything is then in a state of unity, perfection, and blessing. The sign for this is the verse, “HaShem-יהו\"ה supports (Somech-סומך) all the fallen.” However, when this is not so, the verse, “She has fallen and will not continue to rise” applies.",
"Therefore, every single day the Jewish people need to have great intention in juxtaposing (Lismoch-לסמוך) the blessing of redemption-Geulah-גאולה to the Amidah prayer-Tefillah-תפילה, so that these two Divine qualities should join and unite. Therefore, when a person reaches the blessing, “True and certain-Emet v’Yatziv-אמת ויציב” until the words “the Redeemer of Israel-Go’al Yisrael-גאל ישראל,” he must have the matter of what this redemption is in mind, and juxtapose it to the Amidah prayer when he begins the Amidah, by first saying “Lord open my lips-Adona”y Sefotai Tiftach-אדנ\"י שפתי תפתח,” for there is a great principle here.",
"Now, regarding that sage who used to delight in the fact the he once juxtaposed the blessing of redemption to the Amidah prayer, let it not enter your mind that on other days he would transgress and stop to talk between the blessing of redemption and the Amidah prayer. Heaven forbid to HaShem-יהו\"ה our God and heaven forbid to think that His pious and holy servants would do such a thing. Rather, the matter of his juxtaposing the blessing of redemption to the Amidah prayer, is that when he said the blessing, “True and certain etc.,” he had in mind to draw down all the conduits and unify all the Sefirot until the conduits are drawn down and reach the conclusion of the blessing, with the words, “The Redeemer of Israel.” Thus, when he reached the opening words of the Amidah prayer, “Lord, open my lips-Adona”y sefotai tiftach-אדנ\"י שפתי תפתח, the power of HaShem-יהו\"ה as the Living God-El Chai-א\"ל חי rested within His quality of Lordship-Adona”y-אדנ\"י and thus, the Sefirot were unified through this sage. ",
"Now, this is a very great matter that requires correct thought in order to draw down all the conduits and put all the Sefirot in their proper order, until they all reach HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי and thereby pour into His quality of Lordship-Adona”y-אדנ\"י. And since a person does not have the power to concentrate and accomplish such a great thing every day, it necessarily was said about him that he “once juxtaposed the blessing of redemption to the Amidah prayer.” This was because the juxtaposition was in speech and action, in that he knew how to have these powers in mind and draw down influence by way of the conduits until they all reached HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי and from there he poured influence into HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י. This then is the matter of juxtaposing the blessing of redemption-Geulah-גאולה to the Amidah prayer. The sign for this is the verse, “They are juxtaposed (Semoocheem-סמוכים) forever, for eternity, accomplished in truth and uprightness.”",
"Now, since the matter of redemption-Geulah-גאולה and prayer-Tefillah-תפילה is the matter of the Living God-El Chai-א\"ל חי and the Lord-Adona”y-אדנ\"י, which is the matter of Remember-Zachor-זכור and Keep-Shamor-שמור, our sages, of blessed memory, stated, “If the Jewish people would keep one Shabbat according to Torah law (Halachah) they would immediately be redeemed.” This is a clear reason for all Jews juxtaposing Remember-Zachor-זכור to Keep-Shamor-שמור, which is the matter of juxtaposing the blessing of Redemption-Geulah-גאולה to the Amidah prayer-Tefillah-תפילה.",
"And if you ask, if so, why were the Jewish people not redeemed on the day that this sage juxtaposed the blessing of Redemption-Geulah-גאולה to the Amidah prayer-Tefillah-תפילה? Know that a single individual is only capable of accomplishing this according to his own capacity. However, if all Israel would juxtapose them according to all the perfection and fullness necessary to bind and unify the blessing of Redemption-Geulah to the Amidah prayer, they would all be redeemed. This matter of juxtaposing Redemption-Geulah-גאולה to prayer-Tefillah-תפילה through the matter of unifying HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי to His quality of Lordship-Adona”y-אדנ\"י is the matter of the verses, “My soul, bless HaShem-יהו\"ה and do not forget all His kindnesses. Who forgives all your sins. Who heals all your ailments. Who redeems your life from the pit. Who crowns you with kindness and mercy. Who satisfies your mouth with goodness, so that your youth is renewed like the eagle.”",
"Now that we have awakened you to this great principle, know that when HaShem-יהו\"ה, blessed is He, wanted to redeem Israel from Egypt, He bound His quality as the Living God-El Chai-א\"ל חי, which is called Redemption-Geulah-גאולה, to His quality of Lordship-Adona”y-אדנ\"י, which is called Prayer-Tefillah-תפילה. This is the matter of, “The children of Israel groaned from their labor and cried out. And their anguished cry ascended to God from the labor.” It then is written, “God saw the children of Israel and God knew.” The great matter here is expressed in the verse, “Also, I have heard the groaning of the children of Israel, whom the Egyptians are enslaving, and I have remembered-Ezkor-אזכור My covenant.”",
"Now that you know this, know that He is sometimes called the Redeemer-גואל for the following reason. Know that when His quality as the Living God-El Chai-א\"ל חי bonds with His quality of Lordship-Adona”y-אדנ\"י, this being the matter of Redemption-Geulah-גאולה and Prayer-Tefillah-תפילה, His quality of Lordship-Adona”y-אדנ\"י becomes filled with the influence of Redemption-Geulah-גאולה and then His quality of Lordship-Adona”y-אדנ\"י brings about Redemption-Geulah-גאולה as the agent of the Living God-El Chai-א\"ל חי and rescues the Righteous, redeeming them all from being smitten by any sickness and any kind of destruction and retribution. At such times it is called, The Redeeming Angel-HaMalach HaGoel-המלאך הגואל. Since HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י is called the Indwelling Presence of HaShem-יהו\"ה – the Shechinah – it would travel with Yaakov as the agent of HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, as he said, “If God will be with me and will guard me on this way upon which I go, giving me bread to eat and clothing to wear and returning me in peace to my father’s house, then HaShem-יהו\"ה will be my God.” Since this quality went with Yaakov to redeem him from every kind of destruction, Yaakov called it, “the angel who redeems me (HaMalach HaGoel-המלאך הגואל) from all evil.” The reason he called this quality an angel-Malach-מלאך is because it does not bring about redemption-Geulah-גאולה except as the agent of HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל ח\"י, being that it itself is also in need of redemption-Geulah-גאולה, as our sages, of blessed memory said, “When they were exiled to Egypt the Indwelling Presence of HaShem-יהו\"ה – the Shechinah-שכינה – was with them.” Therefore, when His quality of Lordship-Adona”y-אדנ\"י brings about redemption-Geulah-גאולה, it does so as the agent of His quality as the Living God-El Chai-א\"ל חי and is thus called, the Redeeming Angel-HaMalach HaGoel-המלאך הגואל. That is, the agent is called by the name of the one who sent him.",
"The explanation of this principle is as follows: Know that above, HaShem’s-יהו\"ה quality of the Jubilee-Yovel-יובל (Understanding-Binah) is the seventh in ascending order. It is above and is the matter of complete redemption and freedom. From the Jubilee-Yovel-יובל, which is the matter of complete redemption, His quality as the Living God-El Chai-א\"ל חי receives the influence of redemption and brings redemption to the world, in the same way that it receives lifeforce from the Jubilee-Yovel-יובל (Binah-Understanding) and is therefore called the Living God-El Chai-א\"ל חי.",
"Know that it was through the power of the Sefirah of the Jubilee-Yovel-יובל (Binah-Understanding) that is drawn into His quality as the Living God-El Chai-א\"ל חי, that Israel was redeemed and came out of Egypt, as Torah states, “The children of Israel came out of Egypt well-armed-Chamushim-חמשים.” Do not just read it as well-armed, but read it as fifty-Chamishim-חמשים, as it states, “It is the Jubilee-Yovel-יובל, the year of the fiftieth year.” And it further is written, “It shall have redemption and be released on the Jubilee-Yovel-יובל.” Moreover, it is written, “In the entire land of your ancestral holding, you will give redemption to the land.” The great principle here is the verse, “In this Jubilee year each man shall return to his ancestral holding.” Know that HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי draws redemption from His quality of the Jubilee-Yovel-יובל (Understanding-Binah) when it is juxtaposed to HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י.",
"We thus find that the Jubilee-Yovel-יובל (Binah) is the upper seventh Sefirah, and Shabbat, which is the matter of the Living God-El Chai-א\"ל חי, is the lower seventh Sefirah and that we count seven Sabbaths of years up to the Jubilee-Yovel-יובל and for the Shabbat we count six days and the seventh day is Shabbat. Now, if you ask, “Is not the Jubilee-Yovel-יובל the beginning of the fiftieth year, as it states, ‘It is the Jubilee-Yovel-יובל, the year of the fiftieth year’?” Know that with HaShem’s-יהו\"ה help, blessed is He, when we reach the explanation (in the Eighth Gate) of the name HaShem-יהו\"ה (vowelized as God-Eloh”im-אלהי\"ם), which is the matter of the Jubilee-Yovel-יובל and the matter of Understanding-Binah, I will hint at very great principles and there I will bestow my endearment to you.",
"For now, understand and have faith that Shabbat is the spring of all goodness and the source of all emanation to HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י and to the children of Israel who adhere to His quality of Lordship-Adona”y-אדנ\"י, and it is from Shabbat that a person enters into the coming world (Olam HaBa), which is the matter of the Jubilee-Yovel-יובל, as we have informed you. The coming world-HaOlam HaBa-העולם הבא is called the Great Shabbat, which is the upper seventh (Binah) and the Living God-El Chai-א\"ל חי is the matter of Shabbat, which is the lower seventh (Yesod). From the coming world-HaOlam HaBa Shabbat draws down all emanation, great goodness, life, and redemption. This being so, open your eyes and see how you should keep the Shabbat if you desire to merit life and redemption and enter the life of the coming world. For behold, our Shabbat is like a gateway to enter the great palace of the life of the coming world, which is called, “The great Shabbat.” Prepare yourself in the vestibule so that you may enter the palace.",
"When you understand this, “You will call Shabbat a delight (Oneg-ענג) and the holy of HaShem-יהו\"ה honored.” “You will call Shabbat a delight (Oneg-ענג),” refers to our Shabbat, “and the holy of HaShem-יהו\"ה honored,” refers to the upper Shabbat, which is called Jubilee-Yovel-יובל. Therefore, our sages, of blessed memory explained that, “the holy of HaShem-יהו\"ה” refers to the Day of Atonements (Yom HaKippurim). Know and have faith that all atonement comes from the Jubilee-Yovel-יובל (Binah) and from there forgiveness is drawn to the quality of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י. It then is said, “Compassion and forgiveness belong to the Lord-Adona”y-אדנ\"י our God,” and it says, “Lord-Adona”y-אדנ\"י listen, Lord-Adona”y-אדנ\"י forgive, Lord-Adona”y-אדנ\"י be attentive.” Later, in its place (in the Eighth Gate) the reason that the quality of the Jubilee-Yovel-יובל is called both seventh and eighth will be explained.",
"What we therefore find is that whoever keeps the Shabbat according to Torah law (Halachah) unites with the lower seventh, called Shabbat, and from there merits the upper seventh, called the coming world (Olam HaBa-עולם הבא). However, if heaven forbid, a person profanes the Shabbat, he then is distant from life, as it states, “Keep the Shabbat for it is holy to you, whoever profanes it shall surely die,” because the portal to enter the life of the coming world (Olam HaBa-עולם הבא) is shut before him.",
"Our sages, of blessed memory, therefore said about the matter of Shabbat, “Even though it is meant to be revealed, its reward is not meant to be revealed.” This is because the reward of the coming world (Olam HaBa-עולם הבא) and its goodness is hidden, as it says, “Except for You God, no eye has seen it; what He will do for one who awaits Him.” It also says, “How abundant is Your goodness that You have hidden for those who fear You, that You have done for those who find refuge in You.” According to this principle you should know that even though the Shabbat is revealed before us, its reward is not revealed, but is rather sealed and hidden. Moreover, not a single prophet prophesied about it and what it is, since it is the great goodness that has been hidden from the time of the six days of creation and no creature can behold it, other than HaShem-יהו\"ה Himself, blessed is He.",
"Now, it is important for a person to be zealous in fulfilling the three Shabbat meals, for they are the matter of the bond of unity that binds the Great Shabbat (Binah) with the day of Shabbat that we perform. When a Jew fulfills the three meals of Shabbat, it is as if he unifies HaShem-יהו\"ה, blessed is He, in the matter of, “HaShem-יהו\"ה is One and His Name is One,” that is, in the matter of the three and the seven. Through this he merits salvation from three retributions. Now, of these three meals, the first corresponds to HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י (Malchut) which unifies with the day of Shabbat, this being the matter of the unification of the seven. The second meal corresponds to HaShem-יהו\"ה (Tiferet) and the third meal corresponds to the Sefirah of Understanding-Binah, which is bound to the matter of Eheyeh-אהי\"ה (Keter). This is the matter of the unification of the three and is the matter of, “You shall call Shabbat a delight-Oneg-ענג.” Now, the word delight-Oneg-ענ\"ג is an acrostic of the three words Eden-עדן, Nahar-נהר and Gan-גן, which is the matter of “And a river-Nahar-נהר came out of Eden-עדן to water the Garden-גן.” This is the matter of true and complete unity, which is the matter of Eden-עדן, Nahar-נהר, Gan-גן. Thus, whosoever fulfills the three meals of Shabbat, it is as if he unifies the ten Sefirot in complete unity, in the matter of Adona”y-אדנ\"י, HaShem-יהו\"ה, Eheyeh-אהי\"ה, all of which unify by means of the Living God-El Chai-א\"ל חי (Yesod), both above and below. That is, it connects to Understanding-Binah above, which is the matter of bonding with Eheyeh-אהי\"ה (Keter), in that Understanding-Binah bonds with Eheyeh-אהי\"ה in the matter of the three upper Sefirot (Keter, Chochmah, Binah). It connects to Lordship-Adona”y-אדנ\"י below (Malchut), which is the matter of the bond between the seven lower Sefirot. We thus find that Shabbat binds all the Sefirot, both above and below. Therefore, about Shabbat the Torah states both Remember-Zachor-זכור and Keep-Shamor-שמור.",
"Now therefore, contemplate how carefully you should keep the Shabbat and guard yourself from forbidden labor and speech on the day of Shabbat and the matter of resting, delighting, and honoring the Shabbat. For when you properly keep the Shabbat you will find true joy, for it will be considered that you are hosting the ten Sefirot.",
"Now, in the Torah, HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי is sometimes called Covenant-Brit-ברית. Know and understand that every term of covenant-ברית in Torah divides into three kinds of matters that are all connected as one. The three matters divide into these three names; Lord-Adona”y-אדנ\"י, the Living God-El Chai-א\"ל חי and Understanding-Binah-בינה. The covenant of Understanding-Binah-בינה is the covenant of the mouth, the covenant of the tongue and the covenant of the lips, as it states, “upon the mouth-Al Pee-על פי of these things I have made a covenant with you.” The covenant of the Living God-El Chai-א\"ל חי is called the covenant of Peace-Shalom-שלום, as stated, “Behold, I give him My covenant of Peace-Breetee Shalom-בריתי שלום,” which includes the covenant of Shabbat and the covenant of the rainbow. Moreover, HaShem-יהו\"ה, blessed is He, gave us the covenant of circumcision-Brit Milah-ברית מילה so that we can merit His quality as the Living God-El Chai-א\"ל חי. The covenant of HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י corresponds to the covenant of the Torah, which is bound between the covenant of the Living God-El Chai-א\"ל חי and the covenant of the Lord-Adona”y-אדנ\"י. When HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י is bound to His quality as the Living God-El Chai-א\"ל חי and to His quality of Understanding-Binah-בינה, then it too is called by the term covenant-Brit-ברית, in accordance to both. This is the matter of the covenant of the tongue and the covenant of the skin (circumcision).",
"Now, this is the matter of performing the covenant of circumcision, including Pri’ah-פריעה, as our sages, of blessed memory said, “If circumcision-Milah-מילה has been performed, but the inner membrane has not been folded back-Pri’ah-פריעה, it is as if the circumcision-Milah-מילה has not been performed.” That is, Pri’ah-פריעה is the matter of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י (Malchut) and if it has not been performed, the person will be missing the first Sefirah through which one enters into the sanctuary-Heichal-היכל of HaShem-יהו\"ה, blessed is He. This is because from HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י (Malchut) one enters to His quality as the Living God-El Chai-א\"ל חי (Yesod) and from His quality as the Living God-El Chai-א\"ל חי one enters to His name HaShem-יהו\"ה, blessed is He, and since the Pri’ah-פריעה was not performed, he cannot even enter into HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, since he lacks Pri’ah-פריעה, which corresponds to HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י.",
"Now that you have been informed of this, know that HaShem-יהו\"ה wanted to perfect our forefather Avraham in all the Sefirot and told him, “Walk before Me and be perfect.” That is, “In order for you to be connected to My chariot, I am placing an imprint in your flesh which is called, “the covenant of the flesh-Brit Bassar-ברית בשר,” as it states, “I will place My covenant-Brit-ברית between Me and you.” It further states, “Those born in your household or acquired must be circumcised; My covenant shall be in your flesh as an eternal covenant.” The words, “My covenant shall be in your flesh” refer to “the covenant of flesh-Brit Bassar-ברית בשר,” and the words, “as an eternal covenant” refer to the covenant of the tongue-Brit HaLashon-ברית הלשון, which is the matter of Torah, which is drawn from the Sefirah of Understanding-Binah-בינה and is the matter of counting fifty days (Sefirat HaOmer) to the giving of the Torah, corresponding to the counting of fifty years to the Jubilee-Yovel-יובל. That is, had Israel not accepted the covenant of the flesh-Brit Bassar-ברית בשר, they would never have merited receiving the Torah, which is the covenant of the tongue-Brit HaLashon-ברית הלשון. This is why Sefer Yetzirah states, “When our forefather Avraham came, saw, investigated, understood, engraved, thought, and succeeded, the Lord of the world-Adon HaOlam-אדון העולם revealed Himself to him and called him, ‘My Beloved.’ He made a covenant with him between the ten fingers of his hands, which is the covenant of the tongue-Brit HaLashon-ברית הלשון and between the ten toes of his feet, which is the covenant of circumcision-Brit Milah-ברית מילה.” And if you say that Avraham was not given the matter of Pri’ah-פריעה, which corresponds to HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י, know that actually, this quality was already his, for he was the first one to call HaShem-יהו\"ה by this title.",
"We thus learn that there are three kinds of covenants-Brit-ברית. The first is the covenant of the tongue-Brit HaLashon-ברית הלשון, which is the covenant of the mouth-Brit HaPeh-ברית הפה, which is the covenant of the Torah-Brit HaTorah-ברית התורה, which is the eternal covenant-Brit Olam-ברית עולם, which is the covenant of Understanding-Brit HaBinah-ברית הבינה. The second is the covenant of circumcision-Brit Milah-ברית מילה, which is the covenant of the flesh-Brit Bassar-ברית בשר, which is the covenant of the rainbow-Brit HaKeshet-ברית הקשת, which is the covenant of Shabbat-שבת. Now, within these two covenants is the covenant of Lordship-Adona”y-אדנ\"י, which is the covenant of the Oral Torah-Brit Torah Shebe’Al Peh-ברית תורה שבעל פה, which is the covenant of Pri’ah-פריעה. About this it says, “By the mouth of these things I have made a covenant with you,” referring to the covenant of the Written Torah and the Oral Torah. Of these three covenants, the first is Understanding-Binah (the name HaShem-יהו\"ה vowelized as God-Eloh”im-אלהי\"ם). The last covenant is Kingship-Malchut-מלכות (Lord-Adona”y-אדנ\"י). The middle covenant is Shabbat (The Living God-El Chai-א\"ל חי). We thus find that the covenant of Shabbat is the bond between HaShem-יהו\"ה and His Lordship-Adona”y-אדנ\"י and that if not for the covenant of circumcision-Brit Milah-ברית מילה, which is the covenant of Shabbat, we would not have merited receiving either the Written Torah or the Oral Torah, which are the matter of HaShem the Lord-יהו\"ה אדנ\"י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י]. Know that the title the Living God-El Chai-א\"ל חי, which is called covenant-Brit-ברית, is the gateway to enter the quality of Splendor-Tiferet-תפארת, which is the matter of the Written Torah that emanates from Understanding-Binah-בינה in the matter of fifty days, as explained above. If a person does not enter this gateway, which is the covenant-Brit-ברית, how then can he grasp Torah, which is inner and above.",
"Now, being that the covenant of circumcision-Brit Milah-ברית מילה is the matter of the Living God-El Chai-א\"ל חי and is the matter of Shabbat, therefore [in the circumcision ceremony] our sages, of blessed memory, instituted the words, “The Living God-El Chai-א\"ל חי, our Portion, our Rock, ordained that the beloved of our flesh, be saved from the abyss for the sake of His covenant that He placed in our flesh. Blessed are you HaShem-יהו\"ה, who makes the covenant.” As you see, they established HaShem’s-יהו\"ה title the Living God-El Chai-א\"ל חי in the circumcision blessing. About this it says, “And you who adhere to HaShem-יהו\"ה your God, are all alive today.”",
"Know that the covenant of circumcision-Brit Milah-ברית מילה is the matter of Shabbat, in the matter of circumcision-Milah-מילה and Pri’ah-פריעה, which is the matter of “remember-Zachor-זכור the day of Shabbat” and “keep-Shamor-שמור the day of Shabbat.” That is, Remember-Zachor-זכור is for the day and Keep-Shamor-שמור is for the night, corresponding to the Living God-El Chai-א\"ל חי and Lord-Adona”y-אדנ\"י. That is, the covenant of circumcision-Brit Milah-ברית מילה includes the covenant of both these Sefirot. The verse thus says, “If not for My covenant of day and night I would not have set the statutes-Chukot-חוקות of heaven and earth.” The matter of these “statutes-Chukot-חוקות” (in the plural) is the matter of the Living God-El Chai-א\"ל חי and Lord-Adona”y-אדנ\"י, which is the matter of Chok-חק (in the masculine) and Chukah-חקה (in the feminine). The sign for this is the verse, “Keep My statutes-Chukotai-חקותי,” and the matter of My statutes-Chukotai-חקותי (in the plural) is the Living God-El Chai-א\"ל חי and Lord-Adona”y-אדנ\"י. Know that the covenant that is called day and night is the matter of Milah-מילה and Pri’ah-פריעה, Remember-Zachor-זכור and Keep-Shamor-שמור, the Living God-El Chai-א\"ל ח\"י and Lord-Adona”y-אדנ\"י, the Written Torah and the Oral Torah, all of which are the matter of the statutes of heaven and earth, one opposite the other. This is the matter of the verse, But his desire is in the Torah of HaShem-יהו\"ה and in His Torah he will contemplate day and night.” Day refers to the Written Torah, the Living God-El Chai-א\"ל ח\"י, Remember-Zachor-זכור and circumcision-Milah-מילה. Night refers to the Oral Torah, Lord-Adona”y-אדנ\"י, Keep-Shamor-שמור and Pri’ah-פריעה. The Torah is therefore only given over to someone who has received the covenant of the flesh-Brit Bassar-ברית בשר and from the covenant of flesh he enters the covenant of the tongue-Brit Lashon-ברית לשון, of reading the Torah.",
"Let me now enlighten your eyes about how HaShem-יהו\"ה, blessed is He, imprinted His Great Name HaShem-יהו\"ה in our forefather Avraham and in those of his descendants who received the Torah. How so? It says in Sefer Yetzirah “He made a covenant with him in the ten fingers of his hands,” which is the covenant of the tongue, with the imprint of the letters Yod-Hey-י\"ה of His Name HaShem-יהו\"ה. The letter Yod-י has the numerical value of ten, corresponding to the ten fingers, and the letter Hey-ה has the numerical value of five, corresponding to the five places in the mouth that are the sources of the letters of the speech of Torah. These are the letter groupings אחה\"ע from the throat, בומ\"ף from the lips, גיכ\"ק from the palate, דטלנ\"ת from the tongue and זסצר\"ש from the teeth. We thus find that the seal of Ya”h-י\"ה is the covenant of the tongue-Brit HaLashon-ברית הלשון which is the covenant of the mouth-Brit HaPeh-ברית הפה. “And He made a covenant between the ten toes of his feet,” which is the covenant of circumcision-Brit Milah-ברית מילה with the imprint of the letters of the second half of His name ו\"ה and have the numerical value of eleven-י\"א. This is the matter of the ten toes and the one covenant of circumcision-Brit Milah-ברית מילה, for the sum of eleven-י\"א, corresponding to the letters ו\"ה of His name HaShem-יהו\"ה. Furthermore, the matter of the letters ו\"ה is the matter of the Written Torah (ו) and Oral Torah (ה), all of which depend on the covenant of circumcision-Brit Milah-ברית מילה, which is the lower root of the letter Vav-ו, whereas the letter Hey-ה is the matter of the Oral Torah, which is the matter of Pri’ah-פריעה. Therefore, being that he is uncircumcised, the teachings of Torah are not given over to a non-Jew, as our sages stated, “In saying grace after meals, one must mention the covenant-Brit-ברית before mentioning the Torah, by saying, “We thank You HaShem-יהו\"ה our God…for Your covenant-Brit-ברית that You imprinted in our flesh and for Your Torah that You taught us.” This is the meaning of the words, “He tells His words to Yaakov,” that is, to one who is circumcised, like Yaakov, peace be upon Him. On the other hand, “A non-Jew who occupies himself in the study of Torah is liable to the death penalty.” Since the circumcision and the Pri’ah-פריעה is the matter of Remember-Zachor-זכור and Keep-Shamor-שמור of Shabbat, therefore the rite of circumcision supersedes Shabbat and is always done on the eighth day from birth, this being the matter of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י, which is the matter of Pri’ah-פריעה, that is performed subsequent to the circumcision-Milah-מילה. This is the matter of Lord HaShem/God-Adona”y HaShem/Elohi”m-אדנ\"י יהו\"ה. We thus find that the covenant of circumcision supersedes Shabbat, being that it is the very quality itself. Thus, wherever in Torah you find the term covenant-Brit-ברית, contemplate from what angle it is being mentioned, whether it refers to the covenant of the tongue-Brit HaLashon-ברית הלשון, the covenant of the flesh-Brit Bassar-ברית בשר or the matter of Pri’ah-פריעה.",
"Now that you have been awakened to these principles, guard yourself and take great care not to be like those who profane the sign of the Holy Covenant-Ot Brit Kodesh-אות ברית קודש, being that everything written in the Torah on the matter of forbidden relationships, depends on these two Sefirot; HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי (Yesod) and His quality of Lordship-Adona”y-אדנ\"י (Malchut), and some depend on the Sefirot that adhere to them from above, which are called, the God of hosts-Eloh”im Tzvaot-אלהי\"ם צבאות (Hod) and HaShem of hosts-HaShem Tzvaot-יהו\"ה צבאות (Netzach). With the help of HaShem-יהו\"ה, blessed is He, we will yet give you a way to understand several good levels and awesome matters that are connected to the word covenant-Brit-ברית. You then will understand the judgment that befalls a person who commits forbidden relationships, or who intentionally brings about an erection in himself, or who holds his organ while urinating. With HaShem’s-יהו\"ה help, from what we have hinted at here, you will yet understand several hidden and sealed matters.",
"It sometimes is called by the term Sign-Ot-אות in the Torah, being that signs-Otot-אותות and proofs-Moftim-מופתים depend on this quality, for when HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי is bound to His quality of Lordship-Adona”y-אדנ\"י, signs and proofs happen in the world. Thus, when redemption-Geulah-גאולה was juxtaposed to prayer-Tefillah-תפילה in the exodus from Egypt, several signs-Otot-אותות and several miracles and wonders happened, which is the matter of the verse, “And God saw the children of Israel and God knew,” and the verse, “I have remembered My covenant.”",
"We must now inform you that the Shabbat, which is the quality of the Living God-El Chai-א\"ל חי, is called a sign-Ot-אות, in that HaShem-יהו\"ה said, “It is a sign-Ot-אות between Me and the children of Israel forever.” The covenant of the circumcision-Brit Milah-ברית מילה is also called a sign-Ot-אות, as He said, “You shall circumcise the flesh of your foreskin and it shall be a sign-Ot-אות of the covenant between Me and you.” This matter is hinted at in the blessing of the circumcision; “Blessed are You HaShem-יהו\"ה our God, King of the universe, who sanctified the beloved one from the womb, set His statute in his flesh, and sealed his descendants with the sign-Ot-אות of the Holy Covenant. Therefore, as reward for this, the Living God-El Chai-א\"ל חי, our Portion, our Rock, has ordained that the beloved of our flesh be saved from the abyss, for the sake of His Covenant that He has set in our flesh. Blessed are You HaShem-יהו\"ה, who makes the Covenant-Brit-ברית.” The rainbow is also called a sign-Ot-אות, as He said, “I placed My rainbow in the cloud and it shall be a sign-Ot-אות of the Covenant between Me and the earth.” As we have already informed you, the covenant of the rainbow is also the covenant of the Living God-El Chai-א\"ל חי.",
"Therefore, know that wherever in Torah you find the word sign-Ot-אות, it refers to the matter of the Living God-El Chai-א\"ל חי, which is the matter of the remembrance-Zicaron-זכרון that HaShem’s-יהו\"ה quality as Lord-Adona”y-אדנ\"י reminds all the inhabitants of the world, and the sign-Ot-אות of the covenant of Shabbat and the covenant of circumcision is singularly between Him and all flesh that is upon the earth. Know that sometimes HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י is included in the word sign-Ot-אות. As you already know, the day of Shabbat is called a sign-Ot-אות and consists of Remember-Zachor-זכור and Keep-Shamor-שמור and the covenant of circumcision is called a sign-Ot-אות and consists of Milah-מילה and Pri’ah-פריעה.",
"The simple meaning of the word sign-Ot-אות is that it is the matter of the small Yod-י, which as known to those who are wise in the esoteric knowledge, is the lower extremity of the letter Vav-ו of the name HaShem-יהו\"ה, and is called the small letter-Ot-אות and the sign-Ot-אות of the Holy Covenant. Know and understand all these things. Inscribe them upon the tablet of your heart and let them not depart from your eyes.",
"Know that in Torah the term Oath-Shevuah-שבועה is founded on the foundation of this Sefirah, as will now be explained. Know that any oath that a person makes, depends on this Divine quality called the Living God-El Chai-א\"ל חי. The reason is because all terms of oath-Shevuah-שבועה come from the term seven-Shiv’ah-שבעה. This is the matter of what our forefather Avraham said to Avimelech, “So that you may take these seven-Sheva-שבע ewes from me, in order to be a witness for me that I dug this well. He therefore called that place Be’er Sheva-באר שבע, because they both made an oath-Nishbe’u-נשבעו there.” As you see, the three terms mentioned about this place all relate to each other. He first said, “So that you may take these seven-Sheva-שבע ewes from me,” as testimony regarding the well. It then states, “He therefore called that place Be’er Sheva-באר שבע.” It then states, “Because they both made an oath-Nishbe’u-נשבעו there.” The explanation is that all three terms became unified as one in this oath. The Torah thus states, “He therefore called that place Be’er Sheva-באר שבע.” What does Torah mean by the term, “therefore”? It means because of the seven ewes and the oath. That is, he called it Be’er Sheva-באר שבע for two reasons: Because of the seven ewes and because of the oath. However, elsewhere it is written, “He called it Seven-Shiv’ah-שבעה. Therefore, to this day the name of the city is Be’er Sheva-באר שבע.” As you see, here the city is called Be’er Sheva-באר שבע corresponding to the number seven-Shiv’ah-שבעה, whereas the oath-Shevuah-שבועה is not mentioned. The explanation is that the essential matter is dependent on the matter of seven-Shiv’ah-שבעה, whereas the place of the well is dependent on the oath-Shevuah-שבועה.",
"Let us now clarify this. Know that whosoever makes an oath, does so in relation to the seven Sefirot that are the matter of the seven days of the world, all of which depends on HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, which is the Shabbat and is the seventh. Thus, every oath depends on the seventh. This is the matter of, “And on the seventh day He ceased and His soul was refreshed-VaYinafash-וינפש.” Therefore, whosoever makes an oath, swears by the soul-Nefesh-נפש and swears by the life-Chayim-חיים, when he swears in the name of HaShem-יהו\"ה. This is the matter of, “As HaShem Lives-Chai HaShem-חי יהו\"ה and by the life of your soul-V’Chei Nafshecha-וחי נפשך.” This is because “the life of your soul-Chei Nafshecha-חי נפשך” is the matter of HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, from whom all life and all souls that arise from the land of His quality of Lordship-Adona”y-אדנ\"י are drawn, as it states, “Let the earth bring forth a living soul-Nefesh Chayah-נפש חיה to its kind.” This is the matter of the seventh day of Shabbat, from which the life of the soul is drawn, as it states, “And on the seventh day He ceased and His soul was refreshed-VaYinafash-וינפש.” We thus see that the life of the soul-Chayey HaNefesh-חיי הנפש depends on the seventh-Shevi’ee-שביעי, which is the matter of the oath-Shevuah-שבועה.",
"Thus, whosoever denies his oath, it is as if he denies HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי and denies the seven Sefirot which are the matter of the seven days of the world. This being so, that through this great infraction and denial he denies these seven, from where will he receive life and goodness, being that the world was only created through these seven Sefirot, through which the existence of all creatures is sustained in seven days, in the matter of seven Sefirot-שבע ספירות, which is the matter of an oath-Shevuah-שבועה. Thus, if heaven forbid, a person falsifies his oath, he uproots himself from these seven Sefirot which sustain his existence and he therefore is uprooted from the world.",
"From this we learn that the oath-Shevuah-שבועה is in HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי which is the secret of the seventh-Shevi’ee-שביעי, which is the matter of Shabbat, which is the matter of the life of the soul-Chayay HaNefesh-חיי הנפש, which is the matter of “He ceased and His soul was refreshed-Shabbat VaYinafash-שבת וינפש. Furthermore, since the oath-Shevuah-שבועה is in HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, it says about this matter, “He lifted his right and left [hands] to the heavens and swore by the Life of the world-Chay HaOlam-חי העולם.” As you see, the oath-Shevuah-שבועה is in the Life of the world-Chay HaOlam-חי העולם, which is HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי. Moreover, in other verses it states, “By the life of HaShem-יהו\"ה, the God of Israel, before whom I stood etc.,” and “By HaShem who lives-Chai HaShem-חי יהו\"ה and by the life of your soul-V’Chey Nafshecha-וחי נפשך, I will not leave you,” and “By your life, my master-Chay Nafshecha Adonee-חי נפשך אדני.”",
"Our sages, of blessed memory, therefore said, “When one makes an oath-Shevuah-שבועה, it is as if he is swearing in [the name of] the King.” Therefore, we cannot swear to abrogate Torah or one of its commandments and if one does make such an oath, he is given lashes and must fulfill the commandment. This is because an oath is not effective in abrogating the words of Torah, being that they are the matter of the seven voices that came out of seven Sefirot at the giving of the Torah, so that no one can swear to abrogate the words of Torah. Rather, all oaths-Shevuah-שבועה are in HaShem-יהו\"ה and all vows-Neder-נדר are to HaShem-יהו\"ה. The matter of vows-Neder-נדר to HaShem-יהו\"ה, is that a vow-Neder-נדר is the matter of the “Great Shabbat,” which is the matter of the “Upper Seventh,” as will be explained in its place (in the Eighth Gate).",
"Now, although in scripture we find the words, “That he swore to HaShem-יהו\"ה,” rather than, “That He swore in HaShem-יהו\"ה,” the meaning of this verse is that King David, peace be upon him, swore to do this for HaShem-יהו\"ה. That is, he swore that he will not be tranquil and at rest until he finds a resting place for the Indwelling Presence of HaShem-יהו\"ה, the Shechinah, in which to build the Holy Temple.",
"We thus find that whosoever denies his oath, the seven-Sheva-שבע days of Creation, which are the matter of all the days of the world, become like his enemies who seek his destruction, in that each day curses him. Therefore, “Whosoever makes an oath in the land shall swear in the God of Truth-B’Elo”hei Amen-באלה\"י אמן.” That is, he must be careful to be faithful-נאמן to the God of Truth-Amen-אמן.",
"The punishment for a false oath has already been revealed in Tractate Shevuot where our sages, of blessed memory stated, “A false oath even destroys things that fire cannot destroy.” This is clearly evidenced in the formation of the world. How so? By nature, fire burns and destroys all kinds of wood, clothing and the like, but does not destroy stones and earth. That is, fire cannot destroy earth, for even if stones are burned and melt, when they cool down, they revert to stone and earth. However, false testimony even destroys stone and earth.",
"The reason is because all creations were only created and have existence from the seven Sefirot that are called, “the seven days.” Thus, the heavens and the earth and all therein, including fire, water, wind and earth, mountains and hills, seas and rivers, all vegetation to its kind, all living creatures to their kind and all of humanity, are all dependent on these Divine Sefirot.",
"Therefore, when a person denies his oath-Shevua-שבוע, in effect, he is denying the seven-Sheva-שבע Sefirot that his life and existence and the life and existence of his wife, children, wealth and all his possessions depend on. When he denies these seven Sefirot, which are the matter of the oath-Shevuah-שבועה, then these seven Sefirot destroy his body, life, wealth, real-estate and chattel. This is because everything depends on them, being that all forms were created through them. That is, they are like the craftsman-Ooman-אומן who makes the product. Just as he can make the product, he can also destroy it. So too, whosoever denies his oath, in doing so, denies the Craftsman-Ooman-אומן who made the world, blessed is He. Thus, when he denies the Craftsman who made the world, the Craftsman can destroy him, his house and all that is his, even earth and stones. This is because the Craftsman who made the stones can also erase any trace of them from the world.",
"Now, the Craftsman-Ooman-אומן is the matter of Amen-אמן. Thus, answering Amen-אמן, is like making an oath-Shevuah-שבועה. This is the meaning of the verse, “Whosoever makes an oath in the land shall swear in the God of Truth-B’Elo”hei Amen-באלה\"י אמן. That is, when someone takes an oath, he swears in the name of the Craftsman-Ooman-אומן who created the world. This is the meaning of what our sages, of blessed memory, explained about the verse, “I was with Him as a babe-Amon-אמון.” They explained, “do not just read it as Amon-אמון, but read it as Amen-אמן.” Our sages, of blessed memory, thus said, that when a person answers Amen-אמן to an oath that is being administered to him, it is the same as declaring the oath himself. With the help of HaShem-יהו\"ה, blessed is He, the matter of the word Amen-אמן, by way of the drawing down of influence through the “conduits,” will be explained later (in the Third and Fourth Gates).",
"Being that an oath-Shevuah-שבועה includes the seven-Sheva-שבע Sefirot of the Craftsman-Ooman-אומן of all creations, our sages, of blessed memory, said that even things that fire cannot destroy are destroyed by a false oath. This is because one’s oath is in the Craftsman who created the fire, the stones, and all forms. Therefore, fire cannot destroy stones and earth, being that earth is one of the foundational elements, just like fire, and both are created substances, whereas an oath, which is the matter of the Craftsman and Creator, can destroy fire, stones, and all forms, since everything is within the power of the Craftsman who made all forms, may He be blessed and elevated. This is the meaning of the verse, “Of old You founded the earth, and the heavens are Your handiwork. They will perish, but You will endure. They all will wear out like a garment. You will exchange them like a garment and they will pass on.” This is the meaning of, “Things that fire and water cannot destroy can be destroyed by a false oath,” being that the oath is in the Craftsman, and everything depends on the Craftsman, as it says, “Whoever makes an oath in the land will swear in the God of Truth-B’Elo”hei Amen, and as it states, “I was with him as a babe-Amon-אמון, as our sages, of blessed memory stated, “Do not just read it as Amon-אמון, but read it as Ooman-אומן.”",
"As you already know, this great matter is that an oath-Shevuah-שבועה is the matter of HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, which is the matter of, “That it is Good-Kee Tov-כי טוב.” Thus, about all the creations in the act of creation-Ma’aseh Bereshit-מעשה בראשית, Torah states, “and God saw that it is good-VaYar Eloh”im Kee Tov.” The sign for this is the verse, “I was with Him as a babe-V’Eheyeh Etzlo Amon-ואהי\"ה אצלו אמון.” The matter of V’Eheyeh-ואהי\"ה is that the letter Vav-ו-6, which is connected to Eheyeh-אהי\"ה, is the matter of the six Sefirot, the last of which is the matter of, “that it is good-Kee Tov-כי טוב.” Thus, each creative act that God-Eloh”im-אלהי\"ם – that is, HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י – did in the act of creation (Ma’aseh Bereshit), was confirmed by His quality “that it is good-Kee Tov-כי טוב. What is written on the first day? “And God saw the light, that it is good-Kee Tov-כי טוב.” On the second day, “that it is good-Kee Tov-כי טוב” was not said, being that the second day is the matter of separation and differentiation, as it states, “Let there be a firmament in the midst of the waters to separate water from water.” That is, good-Tov-טוב is not found wherever there is separation and differentiation. This is because goodness-Tov-טוב only comes to unify all things and bring about peace-Shalom-שלום.",
"As a result, if the quality of “that it is good-Kee Tov-כי טוב, which is the matter of HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל ח\"י, separates from His quality of Lordship-Adona”y-אדנ\"י, then the world is in a state of utter destruction and goodness is not found in the world, as it states that, “because of the evil, the righteous-Tzaddik-צדיק is gathered in,” and it says, “Say of the righteous-Tzaddik-צדיק that he is good-Kee Tov-כי טוב.” Therefore, when the righteous-Tzaddik-צדיק is in the world, he instills peace between two disputants. We thus find that the righteous-Tzaddik-צדיק is the decisor who tips the scales of justice. This is the matter of, “When two Biblical passages contradict each other, they are not resolved until a third passage comes and reconciles them.” The explanation of this matter is that HaShem’s-יהו\"ה quality of Victory-Netzach-נצח is to the right, His quality of Acknowledgement-Hod-הוד is to the left, and “that He is good-Kee Tov-כי טוב” is the righteous-Tzaddik-צדיק (Yesod) who is the third passage that reconciles them. As a result, the words, “that it is good-Kee Tov-כי טוב” were not said on the second day of creation, but were rather said twice on the third day. That is, the first “that it is good-Kee Tov-כי טוב” was said corresponding to HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי and the second “that it is good-Kee Tov-כי טוב” was said corresponding to His quality of Lordship-Adona”y-אדנ\"י, which is the matter of, “the Lord of the earth-Adonay HaAretz-אדנ\"י הארץ.” The mnemonic for this is the verse, “Say of the righteous-Tzaddik-צדיק that he is good-Kee Tov-כי טוב,” and as we say in grace after meals, “a precious, good land-Eretz Chemdah Tovah-ארץ חמדה טובה.” The explanation of the matter is that in the entire act of creation, God included the words, “that it is good-Kee Tov-כי טוב” with the creation of each thing, this being the matter of the Craftsman-Ooman-אומן.",
"Goodness is not found when things are separated, but rather when they are unified. As we see that when Adam, the first man, was separate unto himself, without being connected to his mate, what was written of him? “It is not good for the man to be alone.” And when he was united with his wife, what is written of him? “One who finds a wife has found goodness.” That is, he finds the goodness that he lacked. If this is so of a man and woman, how much more is it so of all other upper qualities, for when there is connection “it is good-Kee Tov-כי טוב, but when there is separation, “it is good-Kee Tov-כי טוב” is lacking.",
"In the same way, know that the three Sefirot, Victory-Netzach-נצח, Acknowledgement-Hod-הוד and Good-Tov-טוב (Yesod) always unify. Victory-Netzach-נצח and Acknowledgement-Hod-הוד are one opposite the other and Good-Tov-טוב is the third passage that mediates between them. According to this matter, we find that “It is good-Kee Tov-כי טוב” is the lower root of the letter Vav-ו of the Name HaShem-יהו\"ה, in that it is the middle line and is the third. How so? The Vav-ו-6 is the matter of six Sefirot, three above and three below. The above three are thus; Magnanimity-Gedulah-גדולה (Chesed-Kindness) is to the right, Severity-Gevurah-גבורה is to the left, and Splendor-Tiferet-תפארת is the third that mediates between them. The lower three are thus; Victory-Netzach-נצח is to the right, Acknowledgement-Hod-הוד is to the left, and Good-Tov-טוב (Yesod-Foundation) is the third that mediates between them. We therefore find that the matter of “Goodness-Tov-טוב, dwells upon the last of the ten Sefirot, which is HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י, and it is therefore called, “The Good Mountain-HaHar HaTov-ההר הטוב.” When Goodness-Tov-טוב dwells within HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י, then His quality of Lordship-Adona”y-אדנ\"י is called, “The Good Land-Eretz Tova-ארץ טובה,” in accordance to the “Goodness” that dwells within it. This is the matter of the verse, “And you shall bless HaShem-יהו\"ה your God over the good land that He gave you.” This is the meaning of the verse, “You will have no lacking of all-Kol-כל in it.” It also is written, “Those who seek HaShem-יהו\"ה will not lack all good-כל טוב.”",
"Since HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י became garbed in the garment of Might-Gevurah-גבורה through the quality of His title God-Eloh”im-אלהי״ם, and performed the act of creation, therefore throughout the act of creation, His quality as God-Eloh”im-אלהי״ם was always informed and advised by His quality of goodness. This is why with each thing it states, “and God-Eloh”im-אלהי\"ם saw that it was good-Kee Tov-כי טוב.” According to this principle, contemplate the meaning of the verse, “I was with Him as a babe-Amon-אמון.” This is the matter of the product-HaAmon-האמון, the Craftsman-HaOoman-האומן and the truth-HaAmen-האמן [that binds them]. This is the matter of Good-Tov-טוב, which is the matter of an Oath-Shevuah-שבועה. Therefore, all seven connect in the Seventh-Shevee’ee-שביעי, which includes all seven and is the matter of the Oath-Shevuah-שבועה.",
"Know and be faithful that no creature in the world has existence except in the One, blessed be He, of these seven Sefirot. Thus, if a person makes a false oath, he becomes uprooted from all seven Sefirot and is left without a root in the heavens and the earth. This is as scripture states about someone who makes a false oath, “It shall lodge in his house and demolish it and its wood and stones.” That is, everything, both root and branch, becomes uprooted. Now my son, hear this and contemplate the gravity of an oath and its punishment, in that if the name of heaven comes out of one’s mouth without [a justifiable] purpose, even not in an oath, he is punished for it, how much more is this so if he swears falsely. May HaShem-יהו\"ה save us from such punishment and send us pardon and atonement for whatever we have transgressed in this regard. Since the matter of oaths is the matter of seven of the ten Sefirot that are included in His Name, blessed is He, it says in the Torah, “Fear HaShem-יהו\"ה your God. Serve Him, adhere to Him and swear in His Name.” This is because everything depends on His Name and “whosoever shall make an oath in the land shall swear in the God of Truth-B’Eloh”ei Amen-באלה\"י אמן.” Our sages therefore said, “An oath is like swearing in [the name of] the King Himself.” The matter of an oath is inclusive of seven, as scripture states, “She carved out her seven pillars,” and it is written, “And he called it Seven-Shivah-שבעה, therefore the name of the city is Be’er Sheva-באר שבע.” Moreover, it is written, “Therefore he called that place Be’er Sheva-באר שבע, because they both made an oath there.”",
"Now, the Torah calls this quality by the term Decree-Chok-חוק. I now must enlighten your eyes regarding this. Know that HaShem-יהו\"ה, blessed is He, engraved-Chakak-חקק all the formed and made all their measures dependent on His Great Name, giving a border and limitation to all creations in the world, so that all the upper and lower creations have a border and limit. However, His Great Name has no border and limit, as it states, “He set a limit to the darkness and investigates the end of everything, the source of thick darkness and the shadow of death.” ",
"It also says, “To every end I have seen a conclusion, but Your Commandment-Mitzvah-מצוה is exceedingly broad.” The meaning of this verse is as follows: Every one of the creations has a border and limit, except for the quality called, Commandment-Mitzvah-מצוה, which is the matter of the tenth Sefirah of His Great Name. It is the tenth from below to above and the tenth from above to below. It is called Commandment-Mitzvah-מצוה and has no limit, being that it is very broad and encompasses all creations, giving them measure. The reason it is called Commandment-Mitzvah-מצוה is because all matters of HaShem-יהו\"ה, blessed is He, are done by its hand and all the creations in the world act according to its Command-Mitzvah-מצוה. This is the matter of the “Torah” and the “Mitzvah.” “Torah” refers to the Written Torah and “Mitzvah” refers to the Oral Torah. This is because we must conduct ourselves in the written Torah according to the Commandment-Mitzvah-מצוה of His quality of Lordship-Adona”y-אדנ\"י, which is called Commandment-Mitzvah-מצוה and is the Oral Torah. Therefore, scripture states, “To every end I have seen a conclusion, but Your commandment-Mitzvah-מצוה [that is, the Oral Torah] is exceedingly broad.”",
"Know and understand that all the engravings-Chakikot-חקיקות mentioned in Sefer Yetzirah, which HaShem-יהו\"ה engraved-Chakak-חקק in the act of creation, were all engraved through His quality as the Living God-El Chai-א\"ל חי and His quality of Lordship-Adona”y-אדנ\"י. With these two names He gave a border, limitation and known measure to all creatures, so that they will not exceed their bounds and change their role. This is all included in the words Chok-חוק (in the masculine) and Chukah-חוקה (in the feminine), that is, this is HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי and His quality of Lord-Adona”y-אדנ\"י, through which all creatures were engraved and limited, so that they would not exceed their bounds.",
"This matter is hinted at in the Psalm, “Praise HaShem-יהו\"ה from the heavens etc.” When it mentions all the upper and lower creatures, it states, “Praise the Name HaShem-יהו\"ה, for He commanded and they were created. He established them forever and ever. He gave His decree-Chok-חק and it shall not be transgressed.” Scripture also calls them, “The statutes of day and night-Chukot Shamayim v’Aretz-חוקות שמים וארץ.” Moreover, the sages instituted the blessing of the sanctification of the moon to say, “Who with His utterance created the heavens and with the breath of His mouth all their host. He gave them a set decree-Chok-חק and time, so that they should not alter their role.” It also says, “Who gives the sun as light by day, the decrees-Chukot-חקת of the moon and the stars as light by night.” That is, the limit of day and the limit of night, which is the matter of the measure of day and the measure of night. It also states, “Will you not fear me? Declares HaShem-יהו\"ה, will you not tremble before Me? For I set the sand as the border of the sea, as a permanent decree-Chok-חק that cannot be transgressed.” And it states, “You set a boundary that they cannot transgress, lest they return to cover the earth.”",
"Thus, wherever in Torah you find the term Chok-חוק, it is a matter of the limitation of all things and their measure. This also applies to the verse, “And they ate their measure-Chukam-חקם that Pharoah granted them,” or the verse, “Sustain me with my [daily] measure-Chok-חק of bread.” Since all creatures to their kind and boundaries were engraved-Nichkeku-נחקקו by these two Sefirot, HaShem-יהו\"ה, blessed is He, placed them in His Torah with known signs, that is, with the term Chok-חוק (masculine) and with the term Chukah-חוקה (feminine). Wherever you come upon the term Chok-חוק it refers to HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי. It therefore is the decisor that mediates between them, which is, the third verse. This is as stated in Sefer Yetzirah, “The tongue is the Decisor-Chok-חוק that mediates between them.” This is because the tongue is set between all the limbs of the body. It therefore is called Chok-חוק, in that HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי is called the Decisor-Chok-חוק.",
"This is the meaning of the verse, “Blast the Ram’s Horn-Shofar-שופר on the new moon (of the month of Tishrei), when (the moon) is hidden-Kesseh-כסה for our festival day. For it is a Decisor-Chok-חק for Israel, justice-Mishpat-משפט of the God of Yaakov.” I have already informed you that [Rosh HaShanah [ is the day of remembrance, which is the matter of, “remember us for life.” Therefore, “it is a Decisor-Chok-חק for Israel, justice-Mishpat-משפט of the God of Yaakov.” Know that justice-Mishpat-משפט is the matter of [the Sefirah of] Tiferet-תפארת, and is the matter of Yaakov and the letter Vav-ו of the Name HaShem-יהו\"ה. The Decisor-Chok-חוק is the lower end of the letter Vav-ו, which is the matter of justice-Mishpat-משפט and is the matter of Yaakov. It was already mentioned above that the lower end of the letter Vav-ו is called the little letter Yod-י. It therefore is written, “For it is a Decisor-Chok-חק for Israel, the justice-Mishpat-משפט of the God of Yaakov.” It also is written, “There He set for them a decree-Chok-חק and justice-Mishpat-משפט and there He tested them.” It is from the Chok-חוק, which is HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, which is [Rosh HaShanah] the day of remembrance, that a person enters to be judged on this day.",
"Therefore, know that many commandments-mitzvot-מצות of the Torah bear the sign of Chok-חוק and many bear the sign of Chukah-חוקה. The explanation of the matter is that wherever in Torah you find the terminology of Chok-חוק in regard to the commandments-mitzvot-מצות, it is a sign that this mitzvah adheres to HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, which is the matter of Chok-חוק (in the masculine), as it states regarding the Passover of the Exodus from Egypt, “You shall keep this matter as a decree-Chok-חק, for you and your children forever.” Thus, wherever in Torah you find Chok-חוק it comes in HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי. In the circumcision blessing, which also is the matter of HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, we say, Blessed are You HaShem-יהו\"ה, who sanctified the beloved one from the womb, placed an engraving-Chok-חוק in his flesh and stamped his descendants with the sign of the holy covenant etc.”",
"On the other hand, wherever in Torah you find the terminology of Chukah-חוקה about a mitzvah-מצוה, it is a sign that this mitzvah adheres to HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י. For example, “You shall keep this decree-Chukah-חוקה in its season, from year to year,” or the verse, “This is the decree-Chukat-חקת etc.” The same applies to any similar verse. We thus find that the term Chok-חוק is the sign for HaShem’s-יהו\"ה quality as the Living God-א\"ל חי and that the term Chukah-חוקה is the sign for HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י. These are the qualities of day and night and the qualities of remember-Zachor-זכור and keep-Shamor-שמור and other similar matters.",
"Know now, that wherever in Torah you find the term Chukim-חוקים (plural masculine) they are a sign for Chok-חוק, as in the verse, “For who is the great nation that has righteous statutes-Chukim-חוקים and laws-Mishpatim-משפטים as this entire Torah that I place before you today?” On the other hand, wherever you find the term Chukot-חוקות (plural feminine), as in the verse, “If you go in My statutes-Chukotai-חוקתי, keep My commandments and do them etc.,” they are a sign for Chukah-חוקה. Nonetheless, when the term Chukim-חוקים (plural masculine) is mentioned, it includes HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי and His quality of Lordship-Adona”y-אדנ\"י. The same principle applies when the term Chukot-חוקות (plural feminine) is mentioned. Both qualities are included. If so, what difference is there between the term Chukim-חוקים and the term Chukot-חוקות? Know that the term Chukim-חוקים is primarily the matter of HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, which also includes His quality of Lordship-Adona”y-יהו\"ה from above to below. On the other hand, the term Chukot-חוקות is primarily the matter of HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י which also includes His quality as the Living God-El Chai-א\"ל חי from below to above. Contemplate this important principle.",
"Now that you know this, we must inform you as to why some commandments-mitzvot-מצות are called Chukim-חוקים (masculine) and others are called Chukot-חוקות (feminine). You already have been informed that the term Chok-חוק is the matter of the engraving-Chakikah-חקיקה, measure and border of things, so that they will be incapable of rising out of their bounds. The same applies to all commandments-mitzvot-מצות that are either called Chukim-חוקים or Chukot-חוקות. The reasons for these commandments-mitzvot-מצות are hidden and concealed from us and therefore Torah expresses them as a Decree-Chok-חוק, thus informing us that we must fulfill them without attempting to rationalize why they were given. That is, we must guard ourselves to stay within our bounds in contemplating and thinking of them; not to go beyond the bounds of our ability to comprehend them. They thus are call Chukim-חוקים and Chukot-חוקות.",
"In the Talmud our sages already revealed this matter to us, when they said, “[What does it mean] keep My Decrees-Chukotai-חוקותי? These are things that one’s evil inclination-Yetzer HaRa-יצר הרע bristles against and that the nations of the world mock, such as the prohibition against the consumption of pork, the prohibition against the wearing of Shaatnez, the ceremony of Chalitzah, the prohibition against the crossbreeding of animal species (Harva’at Kilayim), the law of the stoning of an ox, the law of Egla Aroofah, the birds of a Metzorah. Lest you say that these are absurd acts, the Torah tells us, “I am HaShem-יהו\"ה who decreed it-Chakaktiah-חקקתיה and you have no right to rationalize them.” This is the meaning of the verse, “Fulfill My laws-Mishpatim-משפטים and keep My decrees-Chukotai-חוקותי to follow them, [for] I am HaShem-יהו\"ה your God.” Therefore, wherever in Torah you find the words Chok-חוק or Chukah-חוקה, it means that you must accept and fulfill the mitzvah and you have no right to rationalize it, for by doing so, you would be going beyond your ability to comprehend.",
"Since the reason of mitzvot that are called Decrees-Chukim-חוקים is very deep, they therefore are in a way of an engraving-Chakikah-חקיקה. This then, is the meaning of the words, “You shall keep My decrees-Chukotai-חוקןתי.” We likewise find this about the Passover of Egypt, “You shall take a cluster of hyssops, dip it in the blood that is in the basin and daub the lintel etc.” It then says, “You shall keep this as a decree-Chok-חק for yourself and your children etc.” The same applies to crossbreeding and the wearing of Shaatnez, about which it says, “Do not crossbreed your animals, nor plant your field with an admixture of seed, and no garment containing an admixture of fibers (Shaatnez) may be worn on you.” Likewise, about the he-goat that is sent [to the desert on Yom Kippur] it says, “It shall be for you an everlasting decree-Chukat Olam-חוקת עולם.” The same applies to the red heifer, as it states, “This is the decree-Chukat-חקת of the Torah that HaShem-יהו\"ה commanded etc.”",
"Now contemplate that being that the term Chok-חוק is the engraving-Chakikah-חקיקה of all these things with His Great Name and are very deep, therefore with these deep mitzvot called decrees-Chukim-חוקים, He set a limit to human comprehension and told us to fulfill them without attempting to rationalize them, thus exceeding the limit of our ability to comprehend, saying, “You can rationalize to this point and no further,” just as He said to the waves of the sea, “Until here shall you come and no further.” The same applies to the matter of faith and not rationalizing mitzvot that are called decrees-Chukim-חוקים.",
"Now, since the circumcision-Brit Milah-ברית מילה is one of those things that are hidden and concealed in HaShem’s-יהו\"ה quality as the Living God-א\"ל חי, our sages established the words of the blessing of circumcision to say, “Blessed are You HaShem-יהו\"ה, King of the Universe, who sanctified the beloved one from the womb, set His statute-Chok-חק in his flesh and sealed his descendants with the sign-Ot-אות of the Holy Covenant etc.” The inner matter here is the verse, “There He set a decree-Chok-חק and a law-Mishpat-משפט for them, and there He tested them.” Accordingly, wherever in Torah you find the term Chok-חוק, contemplate that it refers to HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, whereas Chukah-חוקה refers to HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י.",
"Now, in the Torah this Divine quality is sometimes called Mountain-Har-הר, about which I must awaken you. Know that the term “mountain-Har-הר” hints at several things. Therefore, when you find the term “mountain” or “mountains,” you need to discern which facet is intended. Know that HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי is called Mount Zion-Har Tziyon-הר ציון, whereas His quality of Lordship-Adona”y-אדנ\"י is called Mount Moriah-Har HaMoriah-הר מוריה. On the other hand, Mount Esav-Har Esav-הר עשו is the quality that opposes and accuses Israel.",
"I will now enlighten your eyes about this. Know that wherever it is found, the term Mount Zion-Har Tziyon-הר ציון refers to HaShem’s-יהו\"ה quality of Foundation-Yesod-יסוד, which is His quality as the Living God-El Chai-א\"ל חי. This is because Mount Zion is the place from which the world was originally created, as it states, “From Zion, the consummate beauty, God-Elo”him-אלהי\"ם appeared.”",
"Now, if you say, “Is not HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י the first gateway in closest proximity to the creatures?” Know that if emanation of influence from Mount Zion - which is HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי - would not reach Mount Moriah, which is Jerusalem-Yerushalayim-ירושלים and is His quality of Lordship-Adona”y-אדנ\"י, His quality of Lordship-Adona”y-אדנ\"י could not act on anything. For, as you already know, all actions that HaShem-יהו\"ה does with His quality of Lordship-Adona”y-אדנ\"י is through His influence as the Living God-El Chai-א\"ל חי. The same applies to Mount Zion, which is the matter of HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, and Mount Moriah, which is the matter of His quality of Lordship-Adona”y-אדנ\"י and is the matter of Jerusalem. The Holy One, blessed is He, does not influence His goodness and dwell in Jerusalem, except through Zion, as scripture states, “Blessed from Zion is HaShem-יהו\"ה, who dwells in Jerusalem.” The explanation of this verse is, “He dwells in Jerusalem with Zion and by Zion.” Moreover, blessings do not come to the world except through Zion when He pours out His blessings into Jerusalem. This is as scripture states, “As good oil on the head runs down on the beard, the beard of Aharon, which comes down according to his qualities-מדותיו, as the dew of Hermon that descends upon the mountains of Zion, for there HaShem-יהו\"ה has commanded the blessing, eternal life.” Now, the mountains of Zion-Tziyon-ציון are HaShem’s-יהו\"ה qualities of Victory-Netzach-נצח and Majesty-Hod-הוד. From there, the “good oil” is drawn upon Zion and from there it descends to Jerusalem. This is the matter of the two Cherubs-כרובים of oilwood-Atzei Shemen-עצי שמן that Solomon made in the Devir-דביר (the inner sanctuary of the Holy Temple). From these mountains, the mountains of copper were hewn, which is the matter of the verse, “A land whose rocks are iron and from whose mountains you shall hew copper.” This is the matter of the quality of Judgment, which is red-Adom-אדום, and is the matter of the mountains of copper.",
"Therefore, know that Mount Zion is the matter of HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי and Mount Moriah is the matter of the Holy Temple and Jerusalem in general. On the other hand, Mount Esav is the side that accuses, from the side of the external accusing angel. This is the matter of, “HaShem-יהו\"ה will wage war against Amalek from generation to generation,” and is what obstructs the building of Mount Zion and the building of the altar upon Mount Moriah, until the time of Edom’s-אדום punishment comes. When will this be? When the mountains of Zion, which are HaShem of Hosts-יהו\"ה צבאות and Elo”him of Hosts-אלהי\"ם צבאות (Netzach and Hod) will be garbed in vengeance and will be established on Mount Zion. These two (Netzach and Hod) are called Saviors-Moshee’im-מושיעים and are HaShem God of Hosts-יהו\"ה אלהי\"ם צבאות. This is the meaning of the verse, “And saviors will ascend Mount Zion to judge Mount Esav, and the kingdom shall be HaShem’s-יהו\"ה.” “Saviors,” refers to HaShem God of Hosts-יהו\"ה אלהי\"ם צבאות, “will ascend Mount Zion,” refers to the Living God-El Chai-א\"ל חי, “to judge Mount Esav,” refers to Amalek, the son of Esav, who HaShem-יהו\"ה wars against. He is the accuser opposite Mount Zion, and is Samael-סמא\"ל, the ministering angel of Esav, who lifted his hand against the Covenant of Peace. It then states, “and the kingdom shall be HaShem’s-יהו\"ה.” This is the matter of HaShem’s-יהו\"ה quality of Kingdom-מלכות, which is the matter of Mount Moriah, Jerusalem and HaShem’s-יהו\"ה quality of Lordship-Adona”y-יהו\"ה.",
"Know that under the dominion of HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י, which is the matter of Jerusalem, the Indwelling Presence of HaShem-יהו\"ה (Shechinah) and His Kingdom-Malchut-מלכות, blessed is He, there are four camps that uplift the throne-Kisseh-כסה of His quality of Lordship-Adona”y-אדנ\"י, which are called, the mountains of Ararat. They uplift the throne of His Chariot-Merkavah-מרכבה. About this it states, “It shall be in the end of days that the Mount of the House of HaShem-יהו\"ה will be established as the head of the mountains and will be exalted above the hills etc.” That is, it will be the head of the four camps. This is the meaning of the verse, “All you inhabitants of the world and dwellers of the earth, when the banner-Ness-נס will be hoisted upon the mountains, you will see, and when the ram’s horn (Shofar) will be sounded, you will hear etc.” That is, the banner-Ness-נס of HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י shall be established, this being the matter of the altar that our teacher Moshe made for the war against Amalek. The banner-Ness-נס will be established on the top of the known mountains, these being the four animal angels of the four camps.",
"Know that there are several other mountains. Of these are the Gavnunim-גבנונים and of these are the mountains of darkness-Harei Neshef-הרי נשף and many other external mountains. They all encompass around Mount Moriah, which is the matter of HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י. This is the meaning of the verse, “There are sixty queens, eighty concubines and maidens beyond count, but My dove, My perfect one, is but one etc.” About this it states, “Jerusalem is surrounded by mountains and HaShem-יהו\"ה surrounds His nation, now and forevermore.” Know that of the mountains that surround Jerusalem; of those that are called mountains of darkness-HaRei Neshef-הרי נשף and of those that are like them, when the Jewish people go outside of Mount Zion-Har Tziyon-הר ציון, their feet become bruised on the mountains of darkness-Harei Neshef-הרי נשף. This is because the Jewish people have no establishment and standing except in Mount Zion and Mount Moriah. ",
"According to this principle, HaShem-יהו\"ה told Israel that He gave Mount Seir to Esav as an inheritance. The reason is because Mount Seir is impure, in that the goat demons-Seirim-שעירים that they stray after, live there, as it says, “and the goat demon-Seir-שעיר calls out to his fellow.” The Seir-שעיר is as the verse states, “My brother Esav is a hairy-Seir-שעיר man.” Opposite them is the goat that is sent into the desert (on Yom Kippur). Also opposite them is the verse, “They shall no longer sacrifice their sacrifices to the goat-demons that they stray after etc.” Know that Esav took his portion from the lowly goats-Seirim-שעירים that are close to earth, as it states, “These are the children of Seir-שעיר, the Horite who dwell in the earth.” It therefore states about Esav, “Esav went to a (different) land than his brother Yaakov.” This is the matter about which it states about Esav, “Behold, I have made you small amongst the nations, you are very despised.” The reason is because the other nations have high ministering angels, as scripture states, “Now I will return to battle with the ministering angel of Persia, and when I depart, behold, the ministering angel of Greece comes.” The same applies to all seventy nations. Similarly, Yishmael has twelve ministers to their nations. However, the portion and inheritance of Esav are the goat-demons, which are the lowest of creatures. Esav is therefore called Seir-שעיר, and it says, “I gave Esav the Mountain of goats-Se’irim-שעירים as an inheritance.”",
"Now, what it says about Edom, “If you rise like an eagle and if you place your nest amongst the stars, from there I will bring you down, declares HaShem-יהו\"ה,” is because he has an angelic minister called Samael-סמא\"ל who gives the goat-demons their power and soul-Nefesh-נפש to the planetary influence of Mars-Maadim-מאדים. Nonetheless, he is not counted amongst the seventy ministering angels, who exist at their post for the duration of the world. The verse therefore states, “HaShem-יהו\"ה wages war against Amalek from generation to generation.” This is the meaning of the verse, “HaShem-יהו\"ה is Your memorial from generation to generation,” and the verse, “This is My memorial from generation to generation.” This is Satan, who accuses Israel from above, and is the wicked Samael-סמא\"ל.",
"When the time of redemption comes, what is written about the wicked Samael-סמא\"ל? “If you rise like an eagle and set your nest amongst the stars, from there I will bring you down, declares HaShem-יהו\"ה.” How will he be brought down? When the Saviors-Moshi’im-מושיעים, these being HaShem Elo”him Tzva”ot-יהו\"ה אלהי\"ם צבאות, go up to Mount Zion, which is the matter of HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי, to judge the mountain of Esav, which is Mount Seir, as it states, “And it shall be that on that day, HaShem-יהו\"ה will deal with the hosts of heaven in heaven and with the kings of the earth on the earth.” At that time, the verse, “For my sword has been sated in the heavens” will be fulfilled, and then, as the verse continues, “behold, it shall descend upon Edom, on the nation that I will destroy etc.” What is written about when this happens? “Who is this coming from Edom, with soiled garments from Botzrah? It is I, who speaks with righteousness, with abundant power to save etc.” This is the matter of, “Saviors will ascend Mount Zion to judge Mount Esav, and the kingdom will be HaShem’s-יהו\"ה.”",
"Accordingly, when Mount Zion and Mount Moriah are unified, it is said that Mount Zion is called, the “Mountain of HaShem-יהו\"ה.” This is the matter of, “Avraham called that place by the name “HaShem-יהו\"ה will see,” as it is said to this day, ‘On the Mountain HaShem-יהו\"ה will be seen.’” Mount Moriah was established through the emanation of the influence of blessing from Mount Zion. Therefore HaShem-יהו\"ה told Avraham, “I swear in Myself, says HaShem-יהו\"ה, because you did this thing and did not spare your son, your only one, I will surely bless you and will greatly multiply your offspring like the stars of the heavens and like the sand on the seashore, and your offspring will inherit the gates of their enemies.” Therefore, wherever in scripture you find the words, “who will go up to the Mountain of HaShem-יהו\"ה,” it is the matter of the union of Zion with Jerusalem, and wherever you find the words, the “Mountain of the House of HaShem-יהו\"ה,” it is the matter of the unification of Mount Moriah and Jerusalem.",
"Sometimes this quality is called Zion-Tziyon-ציון. The matter of Zion and Jerusalem is the matter of HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי and His quality of Lordship-Adona”y-אדנ\"י, which are the matters of “Remember-Shamor-שמור” and “Keep-Zachor-זכור.” From within Zion, which is the last of the nine Sefirot, HaShem-יהו\"ה dwells in Jerusalem, which is the matter of the tenth Sefirah below, as it states, “Blessed is HaShem-יהו\"ה from Zion, who dwells in Jerusalem.” And it states, “Like the dew of Hermon that descends upon the mountains of Zion etc.” From there the blessing is drawn to Jerusalem and to the whole world. You already know that HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי is the end of the nine Sefirot in descending order, and that it pours out blessings into His quality of Lordship-Adona”y-אדנ\"י. Thus, when there are righteous people in the world, HaShem-יהו\"ה, blessed and elevated is He, emanates His blessings below. Through what? Through Zion. It therefore says, “From Zion, the consummate beauty, God-Elo”him-אלהי״ם appeared.”",
"However, if the Jewish people do not act appropriately, what is written? “Because of the evil, the righteous-Tzaddik-צדיק is gathered up.” The righteous-Tzaddik-צדיק is the quality of judgement-Din-דין. It also states, “The righteous-Tzaddik-צדיק is the foundation-Yesod-יסוד of the world,” and it says, “From Zion, the consummate beauty, God-Elo”him-אלהי״ם appeared.” When the quality of the righteous-Tzaddik-צדיק is gathered in, Mount Zion is destroyed. What is written about when HaShem’s-יהו\"ה quality as the Living God-El Chai- withdraws from Mount Zion? “Upon Mount Zion, the desolate, foxes walked.” Who are the foxes that walked upon it? All the powers of impurity, who are called, “The little foxes who destroy vineyards.” What are these vineyards? They are, “the vineyard of HaShem of Hosts-יהו\"ה צבאות.”",
"However, what is written about the coming future? “Saviors will go up upon Mount Zion to judge Mount Esav, and the Kingdom will be HaShem’s-יהו\"ה.” Jerusalem and Zion will then be unified as one, for Jerusalem is the capital of the Kingdom. This is the meaning of the words, “the Kingdom will be HaShem’s-יהו\"ה,” and is the meaning of the verse, “Rejoice greatly, O daughter of Zion, shout for joy, O daughter of Jerusalem.”",
"Now, what is written about the time that the Sefirot will return to a state of repair? “Those who are lost in the land of Assyria and those who are cast away in the land of Egypt shall come and prostrate to HaShem-יהו\"ה on the holy mountain in Jerusalem.” “On the holy mountain” refers to Mount Zion, and “in Jerusalem” refers to the capital of the Kingdom. Our sages hinted at the inner meaning of this; “Who are the lost? As it states, ‘The righteous-Tzaddik-צדיק is lost.’ And what did he lose? He lost righteousness-Tzedek-צדק.’” This is the meaning of, “the lost will come,” in that the righteous-Tzaddik-צדיק lost righteousness-Tzedek-צדק, and the righteousness-Tzedek-צדק lost the righteous-Tzaddik-צדיק. This then is the meaning of, “the lost will come.” The righteous-Tzaddik-צדיק and the righteousness-Tzedek-צדק are called, “the holy mountain in Jerusalem.” According to this principle our sages established the words in the Amidah prayer, “Who returns His Indwelling Presence (Shechinah) to Zion.” This is also the meaning of, “Blessed is he who returns a lost object to its owner.”",
"After having awakened you to these principles, know that since this quality is the quality through which our three forefathers, Avraham, Yitzchak, and Yaakov, each entered to receive his portion of the holy chariot, and it is in this quality that all kinds of influence and emanation come from all nine Sefirot, it therefore is also called, “All-Kol-כל.” The reason is because it draws down influence from all the upper Sefirot, each to its kind, and brings them into the quality of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ\"י. Thus, since it all depends on this quality, it therefore is called “All-Kol-כל.",
"Sometimes the tenth quality, which is HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ\"י, is called by the term “All-Kol-כל after this quality, which is HaShem-יהו\"ה quality as the Living God-El Chai-א\"ל חי and is called “All-Kol-כל.” About this matter the verse states, “I am HaShem-יהו\"ה who does all-Kol-כל. By Myself I spread the heavens etc.” This is because the heavens and the earth were created by the power of this Divine quality, including all the upper and lower hosts. This is the meaning of, “The heavens and the earth were completed-VaYechooloo-ויכולו. The word “completed-VaYechooloo-יכולו” is of the root “All-Kol-כל,” meaning that they were all completed. The great matter here is that Shabbat-שבת is the matter of “All-Kol-כל” and includes both qualities through the matter of, “Remember-Zachor-זכור” and “Keep-Shamor-שמור and is the matter of, “The heavens and the earth were completed. God completed on the seventh day etc.”",
"Now, our three forefathers inherited this quality called “All-Kol-כל” in a manner of “Remember” and “Keep.” About Avraham the verse states, “HaShem-יהו\"ה blessed Avraham in all-Kol-בכל.” About Yitzchak the verse states, “I ate from all-Kol-מכל,” and about Yaakov the verse states, “For God has graced me and I have all-Kol-כל.” About this, David said, “Therefore I have declared the uprightness of all-Kol-כל the precepts in regard to all-Kol-כל.”",
"Since, as explained before, this quality is the seventh in ascending order to the Sefirah of Understanding-Binah, and the Sefirah of Understanding-Binah has fifty gates, and HaShem’s-יהו\"ה quality as the Living God-El Chai-א\"ל חי suckles from those fifty gates of Understanding-Binah, it therefore is called “All-Kol-כל” since all-Kol-כל is drawn from there. The numerical value of the word All-Kol-כל is therefore fifty. This is because all things that exist in the creatures came out of the fifty gates of Understanding-Binah. The sign of all creatures is “All-Kol-כל.” ",
"The great matter here is, “God saw all-Kol-כל that He had done and it was very good.” I must now awaken you to a very refined inner matter. Know that when the qualities of Remember-Zachor-זכור and Keep-Shamor-שמור unite, then all-Kol-כל the world is in a state of fullness and wholeness. This is the matter of the verse, “He made everything-Kol-כל suitable in its time-b’Eeto-בעתו.” This is because the quality of Remember-Zachor-זכור is called All-Kol-כל and the quality of Keep-Shamor-שמור is called Time-Et-עת. When “Remember,” which is All-Kol-כל and “Keep,” which is Time-Et-עת, are united, then the statement, “He made everything-Kol-כל suitable in its time-b’Eeto-בעתו applies. This is the matter of the word “in its time-B’Eeto-בעתו, which is “In the time of the Vav-B’Et Vav-בעת ו.”",
"Know that there are times of good and times of bad. King Solomon, peace be upon him, already revealed this mystery and said, “There is a time to give birth.” There is likewise a desirable time-Et Ratzon-עת רצון, and a time of bad-Et Ra’ah-עת רעה, as our sages expounded upon in Perek Chelek. I shall now reveal this mystery to you.",
"Know that the quality of HaShem’s-יהו״ה Lordship-Adona”y-אדנ״י is called Time-Et-עת, and when it is bound with the righteous-Tzaddik-צדיק who is called good-Tov-טוב, it then is “a time of good-Et Tovah-עת טובה,” since good-Tov-טוב becomes united with time-Et-עת. However, if good-Tov-טוב becomes separated from time-Et-עת, God forbid, time-Et-עת then becomes bound with another matter that is positioned outside the Sefirot, and is called bad-Ra-רע. This is the meaning of, “The Tree of the Knowledge of good-Tov-טוב and evil-Ra-רע.” We already explained this about the matter of the Tree of the Knowledge of good and evil-Etz HaDa’at Tov v’Ra-עץ הדעת טוב ורע, which is the quality of HaShem’s-יהו״ה Lordship-Adona”y-אדנ״י, and is called by this quality and title. All this accords with straightforward judgment and true justice, as already revealed to us by Solomon, peace be upon him, at the conclusion of Ecclesiastes, where he states, “For God-Elohi”m-אלהי״ם will judge every deed – even everything hidden – whether good-Tov-טוב or bad-Ra-רע.” Thus, it is in this vein that our sages stated, “One is obligated to recite a blessing over the bad-Ra’ah-רעה just as he makes a blessing over the good-Tovah-טובה.”",
"This is the mystery of the verse, “Speak to Aharon, your brother – he shall not come at all times-b’Kol Eit-בכל עת into the holy Sanctuary.” The meaning of “at all times-b’Kol Eit-בכל עת” is at every time-Et-עת that is a time of bad-Et Ra’ah-עת רעה, when those things that are called “bad-Ra-רע” are connected with “time-Et-עת,” or it could be a time-Et-עת of the times of the external forces, which are called times of impurity-Eetot Tumah-עתות טומאה. For, there are several external times outside the partition, each of which is a time that invites calamity. They too are included in the verse “he shall not come at all times-b’Kol Eit-בכל עת into the holy Sanctuary.”",
"Rather, when is it fitting for him to come? As the next verse continues, “With this-Zot-בזאת shall Aharon come into the holy Sanctuary.” That is, with the quality called “This-Zot-זאת” (in the feminine). This is because the quality called “This is my God-Zeh E”li-זה א״לי” (in the masculine) which is good-Tov-טוב, is bound to her. Therefore, since He is good-Tov-טוב, she therefore is called by His name and is called “This-Zot-זאת” (in the feminine).",
"You have already been shown to know that it is through HaShem’s-יהו״ה quality of Lordship-Adona”y-אדנ״י that she is called a desirable time-Et Ratzon-עת רצון, in that the time of Lordship-Adona”y-אדנ״י is that of righteousness-Tzeddek-צדק, which is good-Tov-טוב that is drawn from the righteous-Tzaddik-צדיק. Now, because through this quality all forms receive their sustenance and nourishment, the verse therefore states, “The eyes of all-Kol-כל look to You with hope and You give them their food in its proper time-b’Eeto-בעתו,” which is the same as the matter indicated by the verse, “He made everything-Kol-כל suitable in its time-בעתו.”",
"About a person who knows to bond the quality of “Remember-Zachor-זכור” with the quality of “Keep-Shamor-שמור,” the verse states, “Praiseworthy are those who guard justice-Shomrei Mishpat-שומרי משפט, who perform charity-Tzedakah-צדקה at every time-Et-עת.” In other words, they bring the quality of “Keep-Shamor-שמור” close to the quality of justice-Mishpat-משפט, and He then bestows blessings in all things in the worlds, whether in the inner Sefirot, or whether in external things outside the Sefirot. For, when the inner Sefirot bestow and are properly ordered, then all things in the world receive strength, beneficence, and emanation. This is the secret of the continuation, “Who perform charity-Tzedakah-צדקה at every time-Kol Et-כל עת.” However, how is it possible for a person to do charity at all times of the day? Rather, the inner meaning is that when a person bonds the quality of “Keep-Shamor-שמור” to the quality of justice-Mishpat-משפט, he then performs charity-Tzedakah-צדקה with all things in the world, even external things, and certainly with whatever is inner, the totality of which is generally called, “all time-Kol Et-כל עת.”",
"One who understands the verse, “Who makes peace-Shalom-שלום and creates evil-Ra-רע,” will understand the mystery of the Tree of the Knowledge of good and evil-Etz HaDa’at Tov v’Ra-עץ הדעת טוב ורע, as well as the mystery of a time of good-Et Tovah-עת טובה and a time of evil-Et Ra’ah-עת רעה. That is, why is peace-Shalom-שלום juxtaposed opposite evil-Ra-רע, when peace-Shalom-שלום should be juxtaposed opposite war-Milchamah-מלחמה, and good-Tov-טוב should be juxtaposed opposite evil-Ra-רע? Nevertheless, peace-Shalom-שלום is juxtaposed opposite evil-Ra-רע, as known to those who have grasped the truth. This is because, the quality called peace-Shalom-שלום itself is the quality of good-Tov-טוב, and the verse therefore states, “Who makes peace-Shalom-שלום and creates evil-Ra-רע.” For, evil-Ra-רע is outside the partition of the place called good-Tov-טוב, which is the matter of All-Kol-כל. Because the act of creation was sealed with the signet of good-Tov-טוב, it therefore is written, “And God saw all-Kol-כל that He had made, and behold it was very good-Tov-טוב.”",
"This quality is sometimes called “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.” The reason is because it is from Understanding-Binah that the hawk of wisdom-Chochmah grows pinions-Ya’aver Neitz-יאב״ר נץ. This is the matter of the lower Shabbat and the upper Shabbat. The reason it is called “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב” and not “The Mighty One of Avraham” or “The Mighty One of Yitzchak” is because this quality depends on the quality of Yaakov, for Yaakov is the middle line who mediates and corresponds to the letter Vav-ו of the Name HaShem-יהו״ה, blessed is He. Now, the matter of the letter Vav-ו of the Name HaShem-יהו\"ה is unique to Yaakov, and is the matter of the quality of splendor-Tiferet. The qualities of Avraham and Yitzchak take hold of this quality, Avraham to its right, Yitzchak to its left, with Yaakov in the middle line. The sign by which to remember this is the verse, “Yaakov was a perfect-Tam-תם man, dwelling in tents-Ohalim-אהלים.” The matter of a “perfect-Tam-תם man” is the same as the matter of the “Twin leaf-Tiyomet-תיומת of the Lulav,” which is the middle spine of the Lulav. The words, “dwelling in tents-Ohalim-אהלים” [in the plural] refers to the tent of Avraham and the tent of Yitzchak, which are the two sides of the Lulav. Thus, since the matter of Yaakov is that he is the middle line and is the matter of the letter Vav-ו of the Name HaShem-יהו״ה, we therefore say, “The God of Avraham, the God of Yitzchak, and the God of Yaakov-V’Elohei Yaakov-ואלה״י יעקב,” with the addition of the letter Vav-ו in reference to Yaakov. The same is so of the words, “The Great-HaGadol-הגדול, the Mighty-HaGibor-הגבור, and the Awesome-V’HaNora-והנורא God.” The great matter is the verse, “I will remember My covenant with Yaakov-יעקוב,” in which the word Yaakov-יעקוב is spelled with the Vav-ו, and the “covenant of Yaakov-Brit Yaakov-ברית יעקב” is the same as the matter of “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.”",
"This quality is sometimes called “The Mighty One of Israel-Abeer Yisroel-אביר ישראל,” which is the mystery of the concealed-Satum-סתום and sealed-Chatum-חתום. The verse thus states, “Therefore – the word of the Lord, HaShem, Master of Hosts-HaAdon HaShem Tzva’ot-האדון יהו״ה צבאו״ת, the Mighty One of Israel-Abeer Yisroel-אביר ישראל.” You therefore must be informed who it is who is called the Lord-Adon-אדון, in the matter of “HaShem, Master of Hosts, Mighty One of Israel-HaShem Tzva’ot, Abeer Yisroel-יהו״ה צבאו״ת אביר ישראל.” You already know that the three lower Sefirot adhere to the root of the lower Vav-ו. These are the Sefirot of conquest-Netzach, majesty-Hod, and foundation-Yesod, all of which are called by the general title Hosts-Tzva’ot-צבאו״ת. Now, when you find conquest-Netzach to the right, majesty-Hod to the left, and foundation-Yesod, which is the Living God-E”l Chai-א״ל חי, the Mighty One of Israel-Abeer Yisroel-אביר ישראל in the middle, you then will discover that the Mighty One of Israel-Abeer Yisroel-אביר ישראל mediates between conquest-Netzach and majesty-Hod. The verse thus states, “Behold, the Ark of the Covenant-Aron HaBrit-ארון הברית of the Lord of all the Earth-Adon Kol HaAretz-אדון כל הארץ.” That is the Lord-Adon-אדון is the Sanctuary-Heichal-היכל, within which He dwells with His Name HaShem-יהו״ה. It is for this reason that He is called “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב,” and, “The Mighty One of Israel-Abeer Yisroel-אביר ישראל,” rather than “The Mighty One of Avraham” or “The Mighty One of Yitzchak.” This quality of HaShem-יהו״ה is the Shield of David-Magen David-מגן דוד, who makes great wars and is the Lord of all the Earth-Adon Kol HaAretz-אדון כל הארץ.",
"Know that it is from the strength of the Mighty One of Yaakov-Abeer Yaakov-אביר יעקב that new influence is drawn to the limb-Eiver-אבר of the known Eagle-Nesher-נשר, as in the matter of the verse, “with the pinions-Evrah-אבר״ה of the stork-Chasidah-חסידה and its feathers,” and the matter of the verse, “Is it by Your understanding (Binah) that the hawk hovers-Ya’aver-יאבר, spreading its wings to the south.” The south (Teiman-תימן) refers to the quality of kindness-Chessed-חסד [in the masculine], the stork, is called Chasidah-חסידה [in the feminine], and the “faithful kindnesses of David-Chasdei David HaNe’emanim-חסדי דוד הנאמנים.” Thus, when HaShem’s-יהו\"ה quality of understanding-Binah becomes bound to His quality of the Mighty One of Yaakov-Abeer Yaakov-אביר יעקב, it then follows that, the hawk hovers-Ya’aver-יאבר, spreading its wings to the south-Teiman-תימן.” For, understanding-Binah is the seventh quality [in ascension] from the quality of the Mighty One of Yaakov-Abeer Yaakov-אביר יעקב, and “it is to the stream-Yuval-יובל that it sends forth its roots.” Then, when there is a bond between HaShem’s-יהו\"ה quality as the Mighty One of Yaakov-Abeer Yaakov-אביר יעקב and His quality called the Eagle-Nesher-נשר (Malchut-kingship) she then is renewed and filled with every goodness, and about her it states, “with the pinions-Evrah-אבר״ה of the stork-Chasidah-חסידה and its feathers.” About this the verse states, “Who satisfies your mouth with goodness-Tov-טוב, so that your youth are renewed like an eagle-Nesher-נשר.”",
"This quality is also called the Lower Kindness-Chessed Tachton-חסד תחתון. How is this so? Know that there are three kinds of kindness-Chessed. There is the Upper Kindness-Chessed Elyon-חסד עליון, which comes from the Upper Source, and is solely kindness and mercy without any admixture of judgment-Din whatsoever. This kindness-Chessed-חסד is called “good kindnesses-Chassadim Tovim-חסדים טובים,” and is the matter indicated by the verse, “My kindness-Chasdee-חסדי shall not be removed from you and My covenant of peace shall not falter, says the One who shows you mercy, HaShem-יהו״ה.",
"The second is called “worldly kindness-Chessed Olam-חסד עולם,” and is the kindness-Chessed-חסד of Avraham, as it states, “Give truth to Yaakov, kindness-Chessed to Avraham.” Now, because the fear of Yitzchak-Pachad Yitzchak-פחד יצחק, which is the quality of judgment-Din-דין, is intermingled with the kindness of Avraham-Chessed Avraham-חסד אברהם, it sometimes restrains the kindness, as it states, “There His hidden strength-Uzo-עזו [was revealed],” and similarly, “Your right hand, HaShem-יהו״ה is glorified with strength-Ko’ach-כח; Your right hand, HaShem-יהו״ה, smashes the enemy,” therefore, the kindness of Avraham is not just simple kindness-Chessed Pashut-חסד פשוט, but is intermingled with judgment-Din-דין. That is, there sometimes is a dominance of might-Gevurah, within which the kindness of Avraham-Chessed Avraham-חסד אברהם is concealed. This is why the kindness of Avraham is called “worldly kindness-Chessed Olam-חסד עולם,” since it sometimes is concealed-He’elem-העלם because of the two qualities by which the world is conducted, revelation-Giluy-גלוי and concealment-He’elem-העלם, corresponding to above-Ma’alah-מעלה and below-Matah-מטה, or to right-Yemin-ימין and left-Smol-שמאל, or to face-Panim-פנים and back-Achor-אחור. Therefore, worldly kindness-Chessed Olam-חסד עולם, has both judgment and mercy.",
"The third is called the “the faithful kindnesses of David-Chasdei David HaNe’emanim-חסדי דוד הנאמנים.” This refers to the kindnesses of HaShem’s-יהו\"ה quality as the Living God-E”l Chai-א״ל חי, which come from the power of the “good kindnesses-Chassadim Tovim-חסדים טובים,” as well as from the kindness of Avraham-Chessed Avraham-חסד אברהם. When they arrive at this quality, they are called the kindnesses of David-Chasdei David-חסדי דוד. When these kindnesses are drawn forth, coming by way of the city of David-Eer David-עיר דוד, which is Zion-Tziyon-ציון, they then are called the kindnesses of David-Chasdei David-חסד דוד, and when they reach the quality of HaShem’s-יהו״ה Lordship-Adona”y-אדנ״י, His title of Lordship-Adona”y-אדנ״י is then called “kind-Chasidah-חסידה” [in the feminine]. The sign for this is the verse, “with the pinions-Evrah-אבר״ה of the stork-Chasidah-חסידה and its feathers.”",
"Now, because King David, peace be upon him, would draw the Upper Kindnesses from Above, which are called “good kindnesses-Chassadim Tovim-חסדים טובים,” and “first kindnesses-Chassadim Rishonim-חסדים ראשונים”, the verse therefore states, “Where are Your first kindnesses-Chassadecha HaRishonim-חסדיך הראשונים, Lord-Adona”y-אדנ״י, that you swore to David in Your faithfulness-b’Emunatecha-באמונתך.” David would therefore call himself by this title, as he said, “Guard my soul, for I am kind-Chassid-חסיד.” Now, because all the children of man are drawn from the quality of David, the verse therefore states, “For I have said, ‘The world is built with kindness-Chessed-חסד.’”",
"Now, because at times, this quality called the Kindnesses of David-Chasdei David-חסדי דוד withdraws and is gathered above, as it says, “Because of the evil-Ra’ah-רעה, the righteous one-Tzaddik-צדיק is gathered in,” the verse therefore states, “Save, O’ HaShem-יהו״ה, for the kind one-Chassid-חסיד is no more, for the faithful-Emunim-אמונים have vanished from mankind,” which is the matter of the faithful kindnesses of David-Chasdei David HaNe’emanim-חסדי דוד הנאמנים.",
"Whosoever knows the mystery of the kindnesses of David-Chasdei David-חסדי דוד, knows the mystery of the verse, “Give thanks to HaShem-יהו״ה, for He is good-Tov-טוב, for His kindness endures forever-Le’Olam Chasdo-לעולם חסדו,” which includes the beginning, end and middle, and through this, he will understand many deep matters that are hinted in Torah.",
"After awakening you to all these great principles, be informed that HaShem’s-יהו״ה quality as the Living God-E”l Chai-א״ל חי is compared to a crucible and examiner who receives the prayers from His quality of Lordship-Adona”y-אדנ״י. In this hall there are many guards and troops who examine and scour all prayers that enter into the hall of the Lord-Adona”y-אדנ״י, and in this hall they check the prayers and cries of supplication. When a person prays, it enters by way of the hall of the Lord-Adona”y-אדנ״י, and there it is examined to see whether it is fitting for it to enter by way of the HaShem’s-יהו\"ה quality as the Living God-E”l Chai-א״ל חי. The guardians of the entrances then receive the prayer, and bring it in until it comes before HaShem-יהו״ה, blessed is He. If, God forbid, his prayer is unbefitting, that prayer is the called “unfit-Pesulah-פסולה” by those Above and the words of that prayer are called “idols-Pesilim-פסילים.” The herald then cries out, “Do not bring this prayer in before HaShem-יהו״ה, blessed is He,” and a heavenly voice proclaims, “I am HaShem-יהו״ה; That is My Name; I shall not give My glory to another, nor My praise to graven idols-Pesilim-פסילים.” That prayer is immediately removed with contempt. It is pushed out and not granted entry, and the gates are locked before it. About this the verse states, “He has turned to the prayer of the accuser-Arar-ערער,” since in this place they turn to examine all the prayers of a lone individual and bring accusations-Me’arerim-מערערים against it.",
"Now, if you say that we thus find that most prayers of a lone individual become lost and forgone, being that only one out of a thousand people can have proper intentions during his personal prayers to the extent that is fitting to be received, know that this not so. Rather, when they are pushed out and not granted entry, all those unfit-Pesulot-פסולות prayers are called “idols-Pesilim-פסילים.” Nevertheless, HaShem-יהו״ה, blessed is He, prepared a place for them where they are granted entry. For, HaShem-יהו״ה, blessed is He, created a firmament, over which He placed overseers and guards, and all those prayers that are cast out are granted entry into this firmament, where they stand waiting. If later, the person who prayed the unfit prayers that are standing and waiting in this external firmament, prays even a single prayer with great devotion and intention, and his prayer is fitting and whole, this fitting prayer then goes to that external hall where all his earlier unbefitting prayers stand waiting, and takes them all out from there. They then all ascend together with the fitting prayer and enter as one group before HaShem-יהו״ה, blessed is He. We thus find that not a single prayer of a lone individual is said in vain.",
"However, if he has not returned in repentance to HaShem-יהו״ה, blessed is He, and did not pray with the fitting intention, being that he himself is drawn to impurity, all those unbefitting prayers-Pesulot-פסולות are removed outside the camp to the place of impurity, and they then lock the gates of repentance before him.",
"Now, in this hall, which is HaShem’s-יהו\"ה quality called the Living God-E”l Chai-א״ל חי, there is a certain place with gates called The Gates of Tears-Shaarei Dim’ah-שערי דמעה. HaShem-יהו״ה Himself, blessed is He, opens these gates three times a day. These gates are the proper gates for the truly penitent (Ba’alei Teshuvah) to enter when they return to HaShem-יהו״ה, blessed is He, and repent over their wicked deeds. When such a penitent (Ba’al Teshuvah) prays in supplication, crying and shedding tears in his prayers, then his prayers and tears enter before HaShem-יהו\"ה through the Gates of Tears-Shaarei Dim’ah-שערי דמעה. This is what our sages, of blessed memory, meant when they said, “Even though the Gates of Prayer-Shaarei Tefilah-שערי תפילה were locked, the Gates of Tears-Shaarei Dim’ah-שערי דמעה were not locked.” This is as stated, “Place my tears in Your flask, are they not in Your record?” A hint to this is seen in the prayer of King Chizkiyahu, about whom it states, “And Chizikyahu wept with intense weeping,” to which HaShem-יהו״ה, blessed is He, responded, “I have heard your prayer; I have seen your tears.”",
"Now, although there is a difference and distinction in the matter of tears-Dim’ah-דמעה between a time when the Holy Temple is standing and the time of its destruction, nevertheless, the Gates of Tears-Shaarei Dim’ah-שערי דמעה are always opened. This has already been stated by the prophet, “Return to Me with all your heart, with fasting, with weeping, and with lamentation.” Therefore, if a person wants his prayer be accepted, he should concentrate on the intention of his prayer and pour out tears. His prayer will then not return empty-handed.",
"It similarly states about Chanah when she prayed for a child, “Her soul was bitter and she prayed to HaShem-יהו״ה, weeping continuously.” Know that this righteous woman knew all the gateways of the Sanctuaries, and all her deeds were according to the known intention in entering the inner chambers of the Chariot (Merkavah). This is indicated by the next verse, “She made a vow and said, ‘HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, if You take note of the suffering of Your maidservant and remember me, and do not forget Your maidservant etc.” The words “She made a vow-Neder-נדר” indicate that she reached all the way to the quality of understanding-Binah, which draws offspring forth from the crown-Keter. With her words “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת,” she entered and directed her intentions to the place from where the offspring of all creatures are drawn down.",
"In this hall, there is a certain place by which entrance is granted to the prayers of those who make sure to pray early, before the prayers of the congregation. When the congregation concludes their prayers, a known appointee enters that hall and gathers all the prayers of those who rose to pray early, even before the congregation has prayed, and elevates their prayers together with the prayers of the congregation, so that they ascend before HaShem-יהו״ה, blessed is He.",
"Now, everything we said above specifically applies to the prayers of lone individuals. However, in regard to congregational prayers, no appointee or gatekeeper is capable of holding back these prayers. Rather, when the congregation prays, their prayers enter and are received in every circumstance. This is the meaning of the verse, “He turned to the prayer of the accuser-Arar-ערער [in the singular] and He did not despise their prayer-Tefilatam-תפילתם [in the plural].” The meaning of the words, “He turned to the prayer of the accuser-Arar-ערער [in the singular],” is that when a lone person prays, his prayer is examined to see if it is fitting to be received, and many accusers-Me’arerim-מערערים come against it. In contrast, about the prayers of the congregation it states, “He did not despise their prayer-Tefilatam-תפילתם [in the plural],” in that even though their prayer may not be as fitting and appropriate as it should be, it nevertheless is received from Above. About this, our sages, of blessed memory, stated, “From where do we know that the Holy One, blessed is He, does not despise communal prayers? As it states, ‘Behold, God is mighty, He does not despise.’” They also stated that a person should always join himself to the congregation, and they stated, “When is a time of Divine favor? When the congregation is praying.” The verse similarly states, “For which is a great nation that has a god who is close to it, as HaShem-יהו״ה our God is, whenever we call to Him?”",
"Know and contemplate that by way of these two chambers, the first, which is called Lord-Adona”y-אדנ״י and the second, which is called the Living God-E”l Chai-א״ל חי, all the prayers of Israel ascend and are examined. The matter of communal prayer is the matter of HaShem’s-יהו\"ה title Lord-Adona”y-אדנ״י, which is the matter of the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah), and therefore they are not pushed away.",
"Now, all the statements above about the prayers of an individual and the prayers of the community, apply specifically when the Jewish people are in their land, especially in Jerusalem, and certainly when they are in the Holy Temple. However, when the Jewish people are outside the land, many accusers and prosecutors stand to obstruct our communal prayers, and certainly the prayers of an individual. For, when the Jewish people are outside the land, they are within the domain of the ministering angels of the nations, and there is no way for their prayers to ascend, since the gates to the heavens (Shaarei Shamayim-שערי שמים) are only in the land of Israel, as our forefather Yaakov said, “How awesome is this place! This is none other than the House of God, and this is the gate of the heavens-Shaar HaShamayim-שער השמים.” This being so, outside of the land of Israel, all paths to the heavens are closed off.",
"Moreover, the angelic ministers of the nations do not at all assist the Jewish people, as stated, “No one strengthens me against these except your ministering angel Michael.” This is certainly so when Samael, the ministering angel of Edom, stands in constant prosecution of the Jewish people, accusing them and attempting to blot out their merits. When the Jewish people are in the land of the nations, all the angelic ministers of the nations stand against them, and are positioned between the earth and the heavens, like a wall and partition, to separate the Jewish people from their Father in heaven. They therefore are called “a separating cloud-Anan HaMafseek-ענן המפסיק,” about which it states, “You wrapped Yourself in a cloud-Anan-ענן that prayer cannot pierce.”",
"Similarly, in the visions of Yechezkel, which he perceived in the exile, it states, “I saw, and behold! There was a stormy wind coming from the north, a great cloud with flashing fire, and a brilliance surrounding it, and from its midst, there was like the appearance of the eye of the Chashmal.” Whoever understands this verse will understand the various obstructing partitions of the exile.",
"Even about the land of Israel it is written, “Your iniquities have separated between you and your God.” This was said about the land of Israel and certainly applies outside of the land. This being so, what will be with all the prayers of the Jewish people who are outside the land? Know that the prayers offered outside the land have no way to ascend before HaShem-יהו״ה, blessed is He, except when the Jewish people send them from outside of the land and direct them to Jerusalem. When they arrive in Jerusalem, they then are elevated and ascend above. This is the meaning Daniel’s prayer in the exile, in that, “He had windows open in his upper story, facing Jerusalem, and three times a day he fell to his knees and prayed and gave thanks before his God.”",
"All this was expressly stated by King Solomon when the Holy Temple was built and he prayed on behalf of the Jewish people. He said, “When they sin against You – for there is no man who never sins – and You become angry with them, and You deliver them to an enemy, and their captors take them captive to the land of the enemy, faraway or nearby, and they take it to heart in the land where they were taken captive and repent and supplicate to You in the land of their captors etc., and pray to You, by way of their land, that You gave to their forefathers, and [by way of] the city that You have chosen, and [through] the Temple that I have built for Your Name – may You hear their prayer and their supplication from Heaven, the foundation of Your abode, and carry out their judgment etc.”",
"Know now, and see how King Solomon, peace be upon him, revealed that prayers outside the land of Israel do not ascend above in the place that they were said, but only do so once they first ascend to the land of Israel, and from there to Jerusalem, and from there to the Holy Temple, and from there they ascend above. Therefore, all Jews who are in exile, are in places surrounding Jerusalem in the four ends of the earth, and Jerusalem is situated in the center. Thus, all those who are in exile in the east, pray facing west, toward Jerusalem, and all those in the north, pray facing south. We thus find that all Jews who pray in the lands of their exile, direct their prayers to Jerusalem and to the Holy Temple, and from there their prayers ascend before HaShem-יהו״ה, blessed is He.",
"We must now inform you of the difference between prayers that are prayed outside the land of Israel and prayers that are prayed within the land of Israel. Know that the prayers of the land Israel are like a person who has an audience with the King, and his home is close to the king, without any destructive forces, evil mishaps or destroyers along the way. In contrast, prayers that are outside the land of Israel are like a person who has an audience with the King, but his home is very distant from the King. Moreover, there are bandits, forces of damage and wild animals along the way. See now, how much a person must guard himself to be safe from damage along the way, and then must also toil and guard himself in having the proper intentions in his prayer, so that it will be fitting to be received before the King, as we said. In this way, know that on their way to Jerusalem, there are many obstructions and prosecutions against the prayers of the Jewish people, because of the impure forces of the idolators. It therefore is incumbent for you to contemplate the degree that we must purify ourselves in our prayers, especially when praying outside the land of Israel, so that our prayers will be fitting to come and be received before HaShem-יהו״ה, blessed is He.",
"After having awakened you to these important and refined foundations, which are like hints, we now must inform you about HaShem’s-יהו\"ה title, the Living God-E”l Chai-א״ל חי, which is where our prayers and supplications are examined. If the prayer is examined by HaShem’s-יהו\"ה quality as the Living God-E”l Chai-א״ל חי and is found to be proper, then HaShem’s-יהו״ה Lordship-Adona”y-אדנ״י – which is the matter of prayer-Tefillah-תפילה – comes close and bonds with His quality as the Living God-E”l Chai-א״ל חי, and all the Sefirot then become unified through the prayer-Tefillah-תפילה. When the prayer-Tefillah-תפילה adheres to HaShem’s-יהו\"ה quality as the Living God-E”l Chai-א״ל חי, it then enters into all the inner sanctums until it ascends to the place of understanding-Binah, and from understanding-Binah it adheres to wisdom-Chochmah, which is called desire-Ratzon-רצון.",
"This is why at the beginning of the [Amidah] prayer, we say, “Lord-Adona”y-אדנ״י, open my lips,” for this is the gateway by which to enter. At the conclusion of the prayer we say, “May the words of my mouth be desirable-L’Ratzon-לרצון,” being that desire-Ratzon-רצון is the conclusion of all levels from below to Above and is the matter of the letter Yod-י of the Singular Name HaShem-יהו״ה, which is called desire-Ratzon-רצון. From desire-Ratzon-רצון, which is the letter Yod-י, it ascends to the upper thorn of the letter Yod-י which adheres to the Supernal Crown-Keter, and is called the Unlimited One-Ein Sof-אין סוף. You thus have learned that prayer is ordered upon the Great Name HaShem-יהו״ה, blessed is He. For, at the beginning of the prayer we say, “Lord-Adona”y-אדנ״י, open my lips,” which is the matter of the final letter Hey-ה of the Name HaShem-יהו״ה, and is below all the upper Sefirot, and at the conclusion of the prayer we say, “May the words of my mouth be desirable-L’Ratzon-לרצון,” which is the matter of the Yod-י of the Name HaShem-יהו״ה, which is the conclusion of all levels from below to Above. Thus, at the beginning and end of the prayer, the Name HaShem-יהו״ה is imprinted as the seal of the name Ya”h-י\"ה, which is half the Name HaShem-יהו״ה, and is like the whole Name.",
"Now, because the prayers ascend to the crown-Keter, the sages therefore established that in the Musaf prayer we recite, “A crown-Keter is given to You, HaShem-יהו״ה our God.” In other words, all the prayers, starting from the blessing of “Yotzer-יוצר” [Who forms light etc.,] ascend to the crown-Keter. We therefore say “A crown-Keter-כתר is given to You” in the Musaf prayer, and not in the blessing of “Yotzer-יוצר,” since in the prayer of “Yotzer-יוצר” the prayers have not yet reached the crown-Keter. In contrast, in the Musaf prayer, the prayers have already reached the crown-Keter, and the prayers beginning from the blessing of “Yotzer-יוצר” have already been perfected and ascended to the crown-Keter.",
"This being so, based on the primary foundations that we have awakened you to, contemplate and realize that when a person has the proper intentions in his prayer, he unifies the Name HaShem-יהו״ה. He begins with the final letter Hey-ה of the Name HaShem-יהו״ה, until he unifies all the Sefirot and reaches the letter Yod-י, which is the first letter of the Name-HaShem-יהו״ה, until we find that his prayer adheres to the Supernal Crown-Keter Elyon-כתר עליון.",
"It is incumbent that you understand that, as explained, prayer is called work-Avodah-עבודה, as our sages, of blessed memory, said, “What work-Avodah-עבודה is the service of the heart? This refers to prayer.” In this way, contemplate and realize that the prayers were established in place of the sacrifices-Korbanot-קרבנות. As you already know, the sacrifices-Korbanot-קרבנות are the matter of uniting the Sefirot, bringing order to their levels and repairing their conduits, which is why they are called sacrifice-Korban-קרבן, meaning coming close-Kiruv-קירוב. This being so, our prayers stand in lieu of the sacrifices-Korbanot-קרבנות, only that through sacrifices the levels are brought close through action (Ma’aseh), whereas through prayer, they are brought close through speech (Dibur). The verse that hints at this is, “Let our lips be in substitution for the [sacrificial] bulls.” About this our sages, of blessed memory, stated, “The prayers were instituted in accordance to the sacrificial offerings of Tamid and Musaf.”",
"After having awakened you to these important principles about HaShem’s-יהו״ה title the Living God-E”l Chai-א״ל חי, we now must enter into the explanations of the remaining titles of HaShem-יהו״ה, blessed is He, in ascending order. HaShem-יהו״ה, blessed is He, will guide us in the way of truth! Amen, Amen, Selah!",
"The following are the titles relating to the Sefirah of Foundation-Yesod mentioned in this gate:",
"1. The Living God-E”l Chai-א״ל חי",
"2. The God of Life-Elohi”m Chayim-אלהי״ם חיים",
"3. The Self-Sufficient God-E”l Shaddai-א״ל שד״י",
"4. The Source of Living Waters-Mekor Mayim Chayim-מקור מים חיים",
"5. Foundation-Yesod-יסוד",
"6. The Righteous One-Tzaddik-צדיק",
"7. Good-Tov-טוב",
"8. Good Intellect-Sechel Tov-שכל טוב",
"9. Peace-Shalom-שלום",
"10. Remembrance-Zikharon-זכרון",
"11. Remember-Zachor-זכור",
"12. The Holy Mountain-Har HaKodesh-הר הקודש",
"13. Redemption-Ge’ulah-גאולה",
"14. The Seventh-Shvi’it-שביעית",
"15. The Lower-Tachtonah-תחתונה",
"16. The lower end of the Letter Vav-ו",
"17. This-Zeh-זה",
"18. Shabbat-שבת",
"19. Covenant-Brit-ברית",
"20. Sign-Ot-אות",
"21. Oath-Shevu’ah-שבועה",
"22. The Good Mountain-HaHar HaTov-ההר הטוב",
"23. Decree-Chok-חוק",
"24. Mount Zion-Har Tziyon-הר ציון",
"25. All-Kol-כל",
"26. The Mighty Power of Israel-Abeer Yisroel-אביר ישראל",
"27. Lord-Adon-אדון",
"28. The Faithful Kindness of David-Chasdei David HaNe’emanim-חסדי דוד הנאמנים",
"29. The Life of the Worlds-Chai HaOlamim-חי העולמים",
"30. The Lower Interpreter-HaMeilitz Tachton-המליץ תחתון",
"31. The Mighty Power of Yaakov-Abeer Yaakov-אביר יעקב",
"32. The Lower Kindness-Chessed Tachton-חסד תחתון",
"33. The Covenant of the Rainbow-Brit HaKeshet-ברית הקשת",
"34. The Small Yod-יו״ד הקטנה",
"35. The Circumcision-Milah-מילה",
"36. The Kingdom of the House of David-Malchut Beit David-מלכות בית דוד",
"37. The Son-Ben-בן",
"38. The Shevarim-שברים (blasts of the Shofar)",
"39. The One Who Dwells Within-Dar-דר",
"40. The Lower Yod-יו״ד תחתונה"
],
"Third and Fourth Gates, Seventh and Eight Sefirah": [
"Gates Three & Four: (The Sefirot of Netzach & Hod)
“HaShem God of Hosts-יהו״ה אלהי״ם צבאו״ת, hear my prayer; God of Yaakov listen, always!” -Psalms 84:9 “Even a bird finds its home and the free bird the nest where she laid her young; be at Your altars, HaShem of Hosts-יהו״ה צבאו״ת, my King and my God.” -Psalms 84:4",
"HaShem’s-יהו\"ה two holy qualities, which in order of ascent are the third and fourth, are His titles, God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת and HaShem of Hosts-HaShem Tzava’ot-יהו״ה צבאו״ת. They sometimes are included together, as in the verse, “HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, hear my prayer, God of Yaakov listen, always.” At other times, each is mentioned individually, as in the verse, “God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת return us and reveal the light of Your face, that we may be saved,” and the verse, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת is with us, the God of Yaakov is our stronghold, always!”",
"Now, although all of HaShem’s-יהו\"ה other titles each have been given their own gate, these two have necessarily been brought together in one gate, because to explain the one, the other must also be explained. Therefore, since they are unified one with the other, we must explain them as one.",
"Both these Divine titles – God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת and HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת – are fitting to pour all the influence drawn down from the upper Sefirot by way of the conduits and bring them into HaShem’s-יהו\"ה quality as the Living God-E”l Chai-א״ל חי. Both act according to straightforward judgment with all the hosts of the world. One acts according to kindness-Chessed and the other acts according to judgment-Din, and together they draw judgment-Din, kindness-Chessed, and mercy-Rachamim to His quality as the Living God-E”l Chai-א״ל חי.",
"Therefore, know that the quality of HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת draws down HaShem’s-יהו\"ה Upper Kindness (Chessed Elyon), as well as drawing the kindness of Avraham-Chessed Avraham-חסד אברהם, which is worldly kindness-Chessed Olam-חסד עולם, into His quality as the Living God-E”l Chai-א״ל חי. His quality as God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת draws down the power of might-Gevurah-גבורה, judgment-Din-דין, fear-Pachad-פחד, and punishment-Onesh-עונש, into His quality as the Living God-E”l Chai-א״ל חי. Therefore, His quality as the Living God-E”l Chai-א״ל חי, which includes everything, is called “All-Kol-כל,” since everything is in it. All the Sefirot bestow the powers of kindness-Chessed, judgment-Din, and mercy-Rachamim through these qualities called HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת. This is the meaning of the verse, “I am HaShem-יהו״ה who makes all-Kol-כל,” since all come out of this quality called “All-Kol-כל.” Similarly, the verse states, “And God saw all-Kol-כל that He made and it was very good-Tov-טוב,” and, “Therefore I have declared the fairness of every-Kol-כל precept regarding everything-Kol-כל,” and it states, “HaShem-יהו״ה blessed Avraham in all-Kol-כל.”",
"Now, you have already learned that HaShem’s-יהו\"ה quality as the Living God-E”l Chai-א״ל חי is called “All-Kol-כל,” since everything is in it, and that when it bestows beneficence and emanates to His quality of Lordship-Adona”y-אדנ״י, His Lordship-Adona”y-אדנ״י too is called “All-Kol-כל,” for then it too includes all-Kol-כל. The reason for this is expressed in the verse, “for My Name is in him.” When His quality of Lordship-Adona”y-אדנ״י includes everything-Kol-כל in it, then it too bestows blessings to all creatures, to their kind, and this is why the sum of all creations is called “All-Kol-כל,” referring to HaShem’s-יהו\"ה Lordship-Adona”y-אדנ״י, in that He sustains each and every creature according to its kind.",
"Now, wherever in Torah you come across the word All-Kol-כל keep this principle in mind and remember that it indicates one of three matters. Sometimes the word “All-Kol-כל” refers to HaShem’s-יהו\"ה quality as the Living God-E”l Chai-א״ל חי, sometimes it refers to His quality of Lordship-Adona”y-אדנ״י, and sometimes it indicates the sum of all creations, and as you have been shown to know, everything comes into being from the power of “All-Kol-כל.” This being so, contemplate what Torah states about our forefathers. About Avraham, it says, “HaShem-יהו״ה blessed Avraham in all-Kol-כל,” about Yitzchak, it says, “I partook of all-Kol-כל,” and about Yaakov, it says, “I have all-Kol-כל.” That is, all three were blessed with the quality that includes all-Kol-כל.",
"You thus have learned that all blessings and goodness come to His quality as the Living God-E”l Chai-א״ל חי through the qualities of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת. Thus, the quality of the Living God-E”l Chai-א״ל חי includes everything within itself from the three legs of the Chariot (Merkavah), these being kindness-Chessed, judgment-Din and mercy-Rachamim.",
"Now, because King David, peace be upon him, was garbed with the quality of the Living God-E”l Chai-א״ל חי, and is the matter of the fourth leg of the Chariot (Merkavah), he therefore included kindness-Chessed, judgment-Din, and mercy-Rachamim from the other three legs of the Chariot (Merkavah). Scripture therefore states about him, “He was ruddy, with beautiful eyes and good looking.” The word, “He was ruddy-Admonee-אדמוני” hints at the influence of judgment-Din, which is called “the red fire-Aish Adom-אש אדום.” The words, “with beautiful eyes-Yefeh Aynayim-יפה עינים” refer to the kindness of Avraham-Chessed Avraham-חסד אברהם, which is called “a kind eye-Ein HaChessed-עין החסד,” and he was “the eye of the world-Eyno Shel Olam-עינו של עולם.” The words “good looking-Tov Ro’ee-טוב רואי” refer to splendor-Tiferet, which is the quality of Yaakov, which the quality of good-Tov-טוב is tied to. Now, if you question this with the verse about Esav, “The first one emerged red-Admonee-אדמוני,” know that the redness-Admonee-אדמוני of Esav has neither good-Tov-טוב nor beauty-Yofi-יופי in it, but is as the verse continues, “completely red-Admonee-אדמוני like a hairy mantle.” In contrast, about David it states, “He was ruddy-Admonee-אדמוני, with beautiful eyes-Yefeh Aynayim-יפה עינים and good looking-טוב רואי”",
"You thus have learned that the wicked Esav only [had the “red fire-Esh Adom-אש אדום” of judgement-Din-דין] and therefore inherited the sword and murder, whereas David, peace be upon him, inherited the quality of Kingship-Malchut in its proper composition, to do kindness, mercy, justice and righteousness, as well as to do judgment-Din-דין and put to death in accordance to Torah law. This is why about Esav it states, “The first one emerged completely red-Admonee-אדמוני like a hairy mantle,” whereas about David it states, “He was ruddy-Admonee-אדמוני, with beautiful eyes, and good looking.”",
"We thus find that David included both judgment-Din and mercy-Rachamim, and it therefore states about him, “David reigned over all Israel; David administered justice and charity to all his people.” That is, “justice-Mishpat-משפט” stemmed from the side of judgment-Din, in that “He was ruddy-Admonee-אדמוני,” whereas “charity-Tzedakah-צדקה” stemmed from the side of kindness-Chessed and mercy-Tiferet, in that he had “beautiful eyes-Yefeh Aynayim-יפה עינים and was good looking-Tov Ro’ee-טוב רואי.” Therefore, when David would garb himself in the quality of “ruddy-Admonee-אדמוני,” he would wage the wars of HaShem-יהו״ה against HaShem’s-יהו״ה enemies, and his sword never returned empty-handed. When he would garb himself in the quality of “beautiful eyes-Yefeh Aynayim-יפה עינים,” he would sustain the Jewish people and do various kindnesses on their behalf, with a good eye. About this the verse states, “One with a good eye-Tov Ayin-טוב עין will be blessed, for he has given of his bread to the poor.” When he would garb himself in the quality of “good looking-Tov Ro’ee-טוב רואי,” he would delve into the depths of Torah and behold its hidden secrets, yearning to taste of its delights, and would say, “The Torah of Your mouth is better for me than thousands in gold and silver.” He would yearn with great desire and say, “Uncover my eyes so that I may behold the wonders of Your Torah.” He thus would sustain Torah through the quality of “good looking-Tov Ro’ee-טוב רואי,” and he would delve into the secrets of the Torah with this quality.",
"Because these three qualities, kindness-Chessed, judgment-Din and mercy-Rachamim, are bound to HaShem’s-יהו\"ה quality as the Living God-E”l Chai-א״ל חי, and David was bound to all three, he therefore became the fourth leg-Regel-רגל of the throne, which upholds the other three legs. The Torah therefore states, “Three pilgrimage festivals-Regalim-רגלים shall you celebrate for Me during the year,” corresponding to Avraham, Yitzchak, and Yaakov. The fourth “pilgrimage festival-Regel-רגל” is Shemini Atzeret, as it states, “The eighth day shall be a cessation for you,” about which our sages, of blessed memory, stated at the end of Tractate Sukkah, “The eighth day [of Atzeret] is a holiday unto itself, in regard to [the six laws by which it differs, referred to in the acronym] PaZe”R KaShe”V-פז״ר קש״ב.” Moreover, they also stated there, “It is a separate pilgrimage festival-Regel-רגל unto itself.” However, if there only are three pilgrimage festivals-Regalim-רגלים, how then is Shemini Atzeret a separate pilgrimage festival-Regel-רגל unto itself, thus making a total of four pilgrimage festivals-Regalim-רגלים and a fourth leg-Regel-רגל for the throne?",
"The explanation is that Torah states, “Three pilgrimage festivals-Regalim-רגלים shall you celebrate for Me during the year,” and it also states, “Three times-Pe’amim-פעמים a year all your menfolk shall appear before the Lord, HaShem-יהו״ה.” Now, when Yehudah (יהודה) - who is the secret of the Shield of David-Magen David-מגן דוד, the matter of the fourth leg-Regel-רגל, and is the fourth son - was born, what did [his mother] Leah say? “This time-HaPa’am-הפעם I will praise HaShem-יהו״ה, and she therefore named him, Yehudah-יהודה.” Certainly, the word, “this time-HaPa’am-הפעם,” refers to the matter of the fourth time-Pa’am-פעם, this being the fourth pilgrimage festival-Regel-רגל and the fourth leg-Regel-רגל. She said, “I will praise-Odeh-אודה,” referring to “David, who inundated HaShem-יהו\"ה with praise-Hoda’ah-הודאה and tributes.” The verse concludes, “Then she stopped giving birth,” meaning that until this point, is the [unified] position of the Sefirot, and from this point forward is the place of separation (Pirud). When there is a bond between the quality of “Remember-Zachor-זכור” and the quality of “Keep-Shamor-שמור,” which are the Kingdom of the House of David-Malchut Beit David-מלכות בית דוד and David-דוד, then, “A river issues from Eden to water the garden, and from there it divides and becomes four headwaters.”",
"Know, that from these two Divine qualities, collectively called HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, all the hosts-Tzva’ot-צבאו״ת of the upper and lower worlds are drawn down, each after its kind, and from them, all wars are drawn into the world. These qualities are the matter of vengeance-Kin’ah-קנאה, and are the matter of the verse, “The vengeance-Kin’at-קנאת of HaShem of Hosts-יהו״ה צבאו״ת shall do this!” Similarly, the verse states, “HaShem-יהו״ה shall be vengeful-Yikaneh-יקנא for His land-Artzo-ארצו.”",
"The prophets received their prophecy from these Divine qualities and would say, “Thus says HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת etc.” Know however, that the prophecy of our teacher Moshe, peace be upon him, was higher than the prophecy of all other prophets, for our teacher Moshe made no mention of the title HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת. This is because in his prophecy Moshe adhered solely to HaShem-יהו״ה and had no need to perceive through “colored lenses-Mar’ot HaTzovot-מראות הצובאות.” Therefore, it states about our teacher Moshe, peace be upon him, that he perceived through a “polished lens-Aspaklariya Metzuchtzachat-אספקלריא מצוחצחת,” as Torah states, “Not so My servant Moshe, who is trusted throughout My house. I speak to him mouth to mouth, with clear vision and not in riddles, and he gazes at the image of HaShem-יהו״ה.” In contrast, all other prophets gazed through an “unpolished lens-Aspaklariya She’Eina Metzuchtzachat-אספקלריא שאינה מצוחצחת,” as it states, “I am likened-Adameh-אדמה by the hand of the prophets” It similarly states, “If there shall be prophets amongst you, I HaShem-יהו\"ה shall make Myself known to him in a vision-Mar’eh-מראה; I shall speak to him in a dream-Chalom-חלום. Not so is My servant Moshe etc.” The words “I shall make Myself known to him in a vision-Mar’eh-מראה” refer to the “colored lenses-Mar’ot HaTzov’ot-מראות הצובאות.” This is why the other prophets prophesied with His title HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, and why they always mention HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, since they receive their prophecy from there. ",
"This is the secret meaning of the verse, “with the colored lenses-Mar’ot HaTzov’ot-מראות הצבאת when they amassed at the entrance of the Tent of Meeting-Ohel Mo’ed-אהל מועד.” You thus have learned that there are three levels; Torah, Nevi’im (the Prophets), and Ketuvim (the Scriptures), corresponding to the Wellspring-Mekor-מקור, the River-Nachal-נחל, and the Pool-Breichah-בריכה. Our teacher Moshe, peace be upon him, adhered to the Wellspring-Mekor-מקור, these being pure waters that have no muddy admixture whatsoever, and therefore his prophecy was brilliantly clear-Metzuchtzachat-מצוחצחת. The Prophets (Nevi’im-נביאים) adhered below, to the foundations of the River-Nachal-נחל, and therefore their prophecies were mingled with imagery and allegory, like waters of a river that are mixed with various dirt and impurities. The remaining scriptures (Ketuvim) adhere to the Pool-Breichah-בריכה, which contains gathered waters that are not as clear.",
"Having informed you of the general principles of these two Divine titles, we now must begin explaining each one in its proper order, with HaShem’s-יהו״ה help, blessed is He, and He will guide us on the way of truth and prophecy.",
"His title God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת is the matter of the Divine quality that draws forth all kinds of judgment-Din and might-Gevurah from the left side. It draws fear-Pachad-פחד from the Divine quality of understanding-Binah, waging the battles of HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת both above and below. About this the verse states, “On that day, HaShem-יהו״ה will deal with the hosts of the heavens in the heavens, and with the kings of the earth on the earth.”",
"I now must inform you of the principle of this matter. You have already been shown to know that through HaShem’s-יהו״ה title of Lordship-Adona”y-אדנ״י He rules over all the multitudes above and below, and is the great sustainer of all creatures. All the King’s treasuries are in the hands of His Lordship-Adona”y-אדנ\"י; all mighty warriors and all weapons of war, chariots of fire, horses of fire and armaments, such as spears, swords, bows and arrows, ballistic stones, and every kind of weapon of war.",
"This Divine title is “encircled by sixty warriors, all trained in warfare and skilled in battle,” and all receive strength and might from the side of fear-Pachad-פחד, as hinted in the above verse, “Each with his sword upon his thigh because of terror-Pachad-פחד in the nights.” Moreover, as you have already learned, HaShem’s-יהו״ה title of Lordship-Adona”y-אדנ״י is His quality of Kingship-Malchut-מלכות, and with it He rules over all creatures. Through this, He gives life or death, poverty or wealth, humbling or elevating, smiting or healing.",
"Now, everything that HaShem’s-יהו״ה quality of Lordship-Adona”y-אדנ״י brings about in all creations, accords to the influence it receives from the seven upper levels through His Divine quality as the Living God-E”l Chai-א״ל חי, whether for good or for bad, whether for life or for death, whether for peace or for war, whether for satiety or famine. Know now, that when His quality of Lordship-Adona”y-אדנ״י dons garments of war and readies for battle in the heavens and the earth, it dons battle armaments from the might of terror-Pachad-פחד. By what means does it don battle armaments? By means of HaShem’s-יהו\"ה Divine quality as the God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, which draws the matter of “ruddiness-Admonee-אדמוני” to His quality as the Living God-E”l Chai-א״ל חי. Investigate this and discover that the word “ruddy-Admonee-אדמוני” hints at His Lordship-Adona”y-אדנ״י, indicating that from this quality, might and battle are drawn to His Lordship-Adona”y-אדנ״י.",
"This is the secret of the verse, “O’ God-Elohi”m-אלהי״ם, have You not neglected us? And God-Elohi”m-אלהי\"ם, You do not go out with our legions-Tzivoteinu-צבאותינו.” Contemplate this verse, and discover that God-Elohi”m-אלהי״ם and legions-Tzva’ot-צבאו״ת relate to the matter of battle. The verse thus means the following: The words, “O’ God-Elohi”m-אלהי״ם, have You not neglected us?” refer to His quality of Kingship-Malchut-מלכות and war-Milchamah-מלחמה, that is, “Why do You neglect us and not don garments of the vengeance of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת?” For, these are our Hosts-Tzva’ot-צבאות. They are ours and we are theirs. That is, all other nations who serve false gods, have no portion in HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, except for the children of Israel alone! This is as stated, “For HaShem-יהו״ה your God is a vengeful-Kana-קנא God-Elohi”m-אלהי״ם within you.” The verse specifies, “within you-b’Keerbecha-בקרבך,” and not within any other nation. It similarly states, “The vengeance-Kin’at-קנאת of HaShem of Hosts-יהו״ה צבאו״ת shall do this!” Thus, the above-mentioned verse states, “You do not go out with our legions-Tzivoteinu-צבאותינו,” meaning, You do not go out with the two combined titles “HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת,” which are our Legions.",
"Now, the matter of war is as follows: Know, that when HaShem-יהו״ה, blessed is He, wants to uproot a nation or humble it, He does not uproot that nation until He first topples its ministering angel. This is as our sages, of blessed memory, stated, “The Holy One, blessed is He, does not topple a nation until He first topples its ministering angel, as it states, ‘And it shall be that on that day HaShem-יהו\"ה will deal with the hosts of the heavens in the heavens and with the kings of the earth on the earth.’” Know and believe that when Pharaoh pursued the children of Israel at the sea, it states, “He took six hundred elite chariots and all the chariots of Egypt.” This is because this battle was fought both above and below, and the greater battle took place in the heavens. ",
"This is the secret of the words, “He took six hundred elite chariots,” and it only then states, “and all the chariots of Egypt.” That is, the ministering angel of Egypt joined with the wicked Samael. He therefore received the addition of six hundred elite chariots, besides the chariots of Egypt. If this was not so, why then does the verse state, “He took six hundred elite chariots,” and then state, “and all the chariots of Egypt?” Were they not all the chariots of Egypt? ",
"Rather, the “six hundred elite chariots” were in addition to the chariots of Egypt, and it therefore was necessary to state, “and all the chariots of Egypt.” Moreover, the primary battle was fought above, and therefore HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ״י needed to vest within three kinds of garments. These are; the garment of Kingship-Malchut, this being the garment of pride-Tiferet-תפארת, which is the Pride of Yaakov-Ge’on Yaakov-גאון יעקב; the garment of kindness-Chessed, which stems from Avraham, in order to save the children of Israel; and the garment of battle, which stems from Yitzchak and is the quality of might-Gevurah, in order to do battle against the camp of Egypt above. These three garments are the secret of the three verses [that form the Divine Name], “VaYisa-ויס״ע,” “VaYavo-ויב״א” and “VaYeit-וי״ט,” which are the three above-mentioned garments, and thus His Lordship-Adona”y-אדנ\"י waged war against the upper Egypt and vanquished it. This is also the secret of the verse, “He removed the wheels of their chariots (Merkavotav-מרכבותיו), causing them to drive with difficulty. Egypt said, ‘Let me flee from before Israel, for HaShem-יהו״ה is waging war for them against Egypt.’” This is also the meaning of the words, “HaShem-יהו״ה will wage war for you, and you shall remain silent,” and similarly, “Israel saw the great hand that HaShem-יהו״ה inflicted upon Egypt.”",
"Now, about the fact that the Name HaShem-יהו״ה is mentioned in the battle against Egypt, whereas His title of Lordship-Adona”y-אדנ״י is not expressly stated, we already have informed you that all His titles are included in His Name HaShem-יהו״ה, and each title has a known act and function. Thus, when the verse states, “HaShem-יהו״ה is waging war for them against Egypt,” as known, this actually refers to the final letter Hey-ה of His Name HaShem-יהו״ה, in that it wages the battles of HaShem-יהו״ה and is called Lord-Adona”y-אדנ״י. All those battles are won through His quality of Lordship-Adona”y-אדנ״י, by the power of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת that manifests within it, by the power of the three known Chariots (Merkavot) which are the secret of the three verses, “VaYisa-ויס״ע,” “VaYavo-ויב״א” and “VaYeit-וי״ט” [that form the Divine Name].",
"In this manner, contemplate that His Divine quality called the God of Legions-Elohi”m Tzva’ot, bestows strength to His quality of Lordship-Adona”y-אדנ״י to wage the battles of HaShem-יהו״ה. This matter is hinted in the verse, “O’ God of Legions-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, please return; look down from the heavens and see, and impregnate this vine.” The words, “please return-Shuv Na-שוב נא” are like the verse, “Return, HaShem-יהו״ה, to the myriad thousands of Israel.” That is, return-Shuv-שוב to bestow strength to Your quality of Lordship-Adona”y-אדנ״י, which is called “this vine-גפן זאת” By whom is “this vine-גפן זאת” [in the feminine] impregnated? By the one who impregnates, this being the Living God-E”l Chai-א״ל חי. Thus, in the same way, the verse states, “O’ God-Elohi”m-אלהי״ם, return us, and illuminate Your face that we will be saved.”",
"Now, this quality is also called Majesty-Hod-הוד, as in the verse, “Yours, HaShem-יהו״ה, is the greatness (Gedulah), and the might (Gevurah), and the splendor (Tiferet), and the victory (Netzach) and the majesty-Hod-הוד.” The matter of this title being called majesty-Hod-הוד, refers to when it dons the garment of might and strength, to humble the enemies and be victorious in battle, saving those who love HaShem-יהו״ה, blessed is He. This matter is hinted in the verse, “My majesty-Hodee-הוד״י was transformed for Me to a destructive force, and I did not withhold power-Ko”ach-כח.” Now, since this is the quality of victory in battle in a way of wonders and miracles, therefore praises of thanks-Hoda’ah-הודאה are offered in regard to this quality.",
"All the various kinds of thanks-Hoda’ot-הודאות said by David, peace be upon him, in the book of Psalms, are connected to these two Divine qualities. Likewise, all offerings of thanks-Hoda’ot-הודאות regarding wonders and miracles, are connected to this, and are the matter hinted in the verse, “Let them give thanks-Yodu-יוד״ו to HaShem-יהו״ה for His kindness and His wonders to the children of man.” They also are the matter of “the four categories of people who must offer thanks-L’Hodot-להודות,” these being one who recovered from a life-threatening illness, one who was imprisoned and released, one who traveled over the sea, and one who traveled through the desert. Moreover, it is from here that HaShem-יהו\"ה “bestows goodness to the culpable.” For, in these two Divine qualities there is a place of angels whose function is to tear up the sentences that have been decreed against a person, such as the decree of death or any other punishments. This is the secret of the statement of our sages, of blessed memory, “They tear up his seventy-year sentence.” That is, in the Supernal court there are seventy ministers who stand in judgment, and one decisor. However, even if the sentence has been issued and sealed, there still is a remedy here. This is why the four above-mentioned categories of people must give thanks-L’Hodot-להודות, since this is the place of thanks-Hoda’ot-הודאות, and is the place of the bestowal of kindnesses (Gemiloot Chassadim). We therefore recite, “Blessed are You, HaShem-יהו״ה…Who bestows goodness to the culpable.”",
"The matter of the blessings that involve prostration and submission-Modim-מודים are likewise affixed in this place, as hinted in the verse, “To Me every knee shall bend.” This also is the matter of the blessing of submission-Modim-מודים instituted by our sages, of blessed memory, which also is affixed to this place. For, the combined qualities of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, are the matter of the qualities of “Torah scholars-Talmidei Chachamim-תלמידי חכמים, who increase peace in the world.” This secret is revealed to those who know the hidden wisdom of grace-חן, for they are the ones who increase peace-Shalom-שלום in the world. In this vein, the verse states, “The seed of peace-Zera HaShalom-זרע השלום: the vine gives forth its fruit, the land gives forth its produce, and the heavens give forth their dew.” As you already know, the verse, “The dew of Hermon descends upon the mountains of Zion-Harerei Tziyon-הררי ציון,” refers to HaShem’s-יהו\"ה Divine qualities of victory-Netzach and majesty-Hod. Thus, being that they are the place of submission and thanks-Hoda’ot-הודאות, and since they are the matter of the verse, “To Me every knee shall bend,” our sages, of blessed memory, stated that when reciting the blessing of “submission-Modim-מודים,” a person must bow. All blessings that come into the world, come through these two Divine qualities.",
"This is why whosoever does not bow when reciting the blessing of “submission-Modim-מודים,” after seventy years his spine will become a snake. The matter of seventy years is that it refers to the seventy ministering angels who stand in a circle [around the Sefirot] and the snake-Nachash-נחש is positioned to their exterior, standing in ambush around the qualities of victory-Netzach and majesty-Hod. ",
"Whosoever is not cautious of Torah scholars, or of HaShem’s-יהו\"ה victory-Netzach and majesty-Hod, is worthy of being bitten by a snake, as they said, “Whosoever transgresses the words of Torah scholars is liable to the death penalty and is worthy of being bitten by a snake.” Know therefore, that when HaShem’s-יהו\"ה Divine quality of Lordship-Adona”y-אדנ״י is donned with majesty-Hod-הוד, it is victorious in all the battles of Israel. Judgments are then exacted upon those who attack us, and retribution is poured upon the enemies of our souls. We therefore must offer thanks-Hoda’ah-הודאה to He who garbs Himself in majesty-Hod-הוד and is victorious in battle. This is the meaning of the verse, “You have donned majesty-Hod-הוד and glory-Hadar-הדר.” Moreover, about this we recite, “God, worthy of thanks-Hoda’ot-הודאות, Master of wonders-Nifla’ot-נפלאות.” Therefore, wherever [in scripture or in the liturgy] you find expressions of thanks and submission-Hoda’ah-הודאה, contemplate and realize that it is related to this place.",
"Know now, that corresponding to this Divine quality, King Solomon built the second pillar in the Holy Temple, and called its name Bo’az-בועז. That is, there were two pillars in the Holy Temple, called Yachin-יכין and Bo’az-בועז. This matter is hinted at in the verse, “His legs-Shokav-שוקיו are like marble pillars (Amudei Sheish-עמודי שש), founded (Meyusadim-מיוסדים) in sockets-Adnei-אדני of fine gold.” The word, “His legs-Shokav-שוקיו,” refers to these two qualities of victory-Netzach and majesty-Hod, which are the matter of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת. They are the pillars that uphold the Sefirot, corresponding to which Solomon made the two pillars, Yachin-יכין and Bo’az-בועז.",
"Now, about the words, “marble pillars-Amudei Sheish-עמודי שש,” as you already know, the middle line is the matter of splendor-Tiferet, which is the matter of the letter Vav-ו-6 of the Singular Name HaShem-יהוה. These two pillars are at the base of the Vav-ו of the Name HaShem-יהו״ה, and the Vav-ו-6 itself, is the matter of six-Sheish-שש. That is, it bears all six qualities, these being, greatness-Gedulah-גדולה, might-Gevurah-גבורה, splendor-Tiferet-תפארת, victory-Netzach-נצח, majesty-Hod-הוד and foundation-Yesod-יסוד. The verse therefore states, “His legs-Shokav-שוקיו are like pillars of six-Amudei Sheish-עמודי שש,” in that they are the pillars that uphold the Vav-ו-6. What do they stand upon? They stand on the foundation-Yesod-יסוד, and the foundation-Yesod-יסוד rests on the throne-Kis’eh-כסא, which is the quality of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ״י. The mystery is thus fully explained, for the word, “They are founded-Meyusadim-מיוסדים” hints at the foundation-Yesod-יסוד, and “in sockets-Adnei-אדני of fine gold,” refers to His Lordship-Adona”y-אדנ״י. We thus find that all seven lower Sefirot are bound to this verse. That is, the words “His legs-Shokav-שוקיו are like marble pillars-Amudei Sheish-עמודי שש,” refer to the five Sefirot of greatness-Gedulah-גדולה, might-Gevurah-גבורה, splendor-Tiferet-תפארת, victory-Netzach-נצח and majesty-Hod-הוד, and the word, “founded-Meyusadim-מיוסדים,” refers to the sixth Sefirah, which is foundation-Yesod-יסוד. ",
"The words, “in sockets-Adnei-אדני of fine gold,” refer to His Lordship-Adona”y-אדנ\"י, which is the seventh quality in relation to them. Having awakened you to this great secret, know that from this place of greatness-Gedulah-גדולה, might-Gevurah-גבורה, splendor-Tiferet-תפארת, victory-Netzach-נצח, majesty-Hod-הוד and foundation-Yesod-יסוד – as indicated by the words, “His legs-Shokav-שוקיו are pillars of six-Amudei Sheish-עמודי שש” – there are two fiery-Seraphim angels who “have six wings-Sheish Knafayim-שש כנפים.” They are called fiery-Seraphim-שרפים, because they burn-Sorfim-שורפים all who are not cautious in honoring their Maker when they gaze into the Act of the Chariot (Ma’aseh Merkavah) and occupy themselves in the secret of the Chashmal-חשמל. They burn all who make use of the names of HaShem’s-יהו\"ה Crown, blessed is He. These are the source and springs from which the six orders of the Mishnah are drawn, until they reach His quality of Lordship-Adona”y-אדנ״י, which is called the Oral Torah-Torah SheBa’al Peh-תורה שבעל פה. Because these two pillars are “pillars of six-Amudei Sheish-עמודי שש,” they therefore are the matter of the two Tablets-Luchot that unite the Written Torah-Torah SheBikhtav-תורה שבכתב – which is written on two Tablets – with the Oral Torah-Torah SheBa’al Peh-תורה שבעל פה, which consists of the six orders of the Mishnah. The sign for this is the fact that the word “His legs-Shokav-שוקיו” refers to two, and the “pillars of six-Amudei Sheish-עמודי שש” are what uphold the six orders of the Mishnah. As you see, the two Tablets (Luchot) and the six orders of the Mishnah come as one, and are bound to each other. Whosoever occupies himself in the study of the Written Torah and the Oral Torah, unifies the tent to be as one and unifies the Name HaShem-יהו״ה, blessed is He. This is the secret of Yachin-יכין and Bo’az-בועז.",
"Know now, that this quality called Bo’az-בועז receives vigor-Oz-עוז from might-Gevurah, and fortification-Ma’oz-מעוז from understanding-Binah, as written, “It is He Who grants might-Oz-עוז and power to the people.” From this place there is a drawing forth of all kinds of strength, emanation and might, stemming from judgment-Din and terror-Pachad, and by this power, HaShem’s-יהו״ה Divine quality of Lordship-Adona”y-אדנ״י sits in regal majesty-Hod Malchut-הוד מלכות. Therefore, know and understand, that wherever you find the terms “thankfulness-Hoda’ah-הודאה” or “submission-Modim-מודים,” you must draw justice to light.",
"Know that these two Divine qualities, victory-Netzach and majesty-Hod, which are HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, are called Shechakim-שחקים. They are two chambers, called Shechakim-שחקים (in the plural) within which sustenance is prepared for the righteous-Tzaddikim, as our sages, of blessed memory, stated, “[The firmament called] Shechakim-שחקים, is where mills stand and grind manna for the righteous-Tzaddikim.” Therefore, know with clarity, that through the mystery of Shechakim-שחקים, dew and manna are drawn down. The sign by which to remember this, is the verse, “When the dew-Tal-טל descended upon the camp at night, the manna-מן would descend upon it.” As you already know, “The dew-Tal-טל of Hermon descends upon the mountains of Zion-Harerei Tziyon-הררי ציון.” And for who does it grind? For the righteous-Tzaddikim [in the plural], referring to the righteous one-Tzaddik-צדיק and righteousness-Tzeddek-צדק. Included in the righteous one-Tzaddik-צדיק and righteousness-Tzeddek-צדק, are all the righteous-Tzaddikim-צדיקים who are called by their name and receive strength, sustenance, and life, through them.",
"When the children of Israel are righteous-Tzaddikim-צדיקים, it is as if they help HaShem-יהו״ה and His Supernal Chariot (Merkavah), which is ordered corresponding to them. Thus, with the help of Israel, HaShem-יהו\"ה rides upon the heavens, as it states, “He rides upon the heavens with your help, and in His grandeur, upon the Shechakim-שחקים.” It then is from HaShem-יהו״ה that the children of Israel are granted reward, in that He affixes victory-Netzach and majesty-Hod to do various kinds of goodness for them, as well as various miracles and wonders in the name of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, as it states, “in His grandeur [He rides] upon the Shechakim-שחקים.”",
"The explanation is as follows: HaShem-יהו״ה, blessed is He, “Rides upon the heavens with your help,” and as your reward for having glorified Him by your hand, He affixes the Shechakim-שחקים to draw all blessings down from His Supernal treasuries. This is as stated, “O’ heavens, pour forth from above and let the Shechakim-שחקים drip righteousness-Tzeddek-צדק; let the earth-Eretz-ארץ open up for salvation and righteousness-Tzeddakah-צדקה to flourish.” Similarly, another verse states, “So that the Shechakim-שחקים may drip, pouring out over a multitude of people,” and likewise, “He has commanded the Shechakim-שחקים above and opened the doors of the heavens.”",
"The verse that includes all matters of this mystery is, “Pour out, O’ heavens, from above, and let the Shechakim-שחקים drip righteousness-Tzeddek-צדק; let the earth-Eretz-ארץ open up and salvation and righteousness-Tzeddakah-צדקה flourish; let it make them sprout together; I am HaShem-יהו״ה Who created this.” The explanation is as follows: The words, “Pour out, O’ heavens-Shamayim-שמים, from above,” refer to affixing the heavens-Shamayim-שמים, which are the qualities of fire-Aish-אש and water-Mayim-מים, these being magnanimity-Gedulah and might-Gevurah, which are called E”l-א״ל and Elohi”m-אלהי״ם. These heavens-Shamayim-שמים are thus affixed to bestow influence of emanation “from above-Mima’al-ממעל,” meaning, from the three Sefirot above them. When the heavens-Shamayim-שמים receive the influence of emanation from the three Sefirot above them, they then bestow goodness to the three Sefirot below them, these being victory-Netzach, majesty-Hod, and foundation-Yesod, and from there goodness is drawn down as a blessing-Brachah-ברכה to the pool-Breichah-בריכה, which is HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ״י, called righteousness-Tzeddek-צדק. The verse therefore states, “let the Shechakim-שחקים drip righteousness-Tzeddek-צדק.”",
"You thus have learned that the mystery of the heavens-Shamayim-שמים refers to the Divine qualities of magnanimity-Gedulah and might-Gevurah and the median firmament called splendor-Tiferet, the mystery of Shechakim-שחקים refers to victory-Netzach and majesty-Hod and the median firmament of foundation-Yesod, and from that point, the verse states, “let the earth-Eretz-ארץ open up and salvation and righteousness-Tzeddakah-צדקה flourish.” You thus have learned that the names E”l-א״ל and Elohi”m-אלהי״ם are called “the heavens-Shamayim-שמים,” and the two qualities below them, victory-Netzach and majesty-Hod, are called Shechakim-שחקים. Thus, the heavens-Shamayim-שמים are above and the Shechakim-שחקים are below.",
"Thus, the secret of these two names is that E”l-א״ל and Elohi”m-אלהי״ם [Kindness-Chessed and Might-Gevurah] are called “the heavens-Shamayim-שמים” and His Name HaShem-יהו״ה is in the center between them. Thus, through these three names; E”l-א״ל, Elohi”m-אלהי״ם, HaShem-יהו״ה, He is called, “You Who dwells in the heavens-Shamayim-שמים.” Similarly, another verse states, “He rides upon the heavens-Shamayim-שמים to come to your aide,” and, “As for the heavens-Shamayim-שמים, the heavens-Shamayim-שמים are HaShem’s-יהו״ה.” About this the verse states, “May You hear from the heavens-Shamayim-שמים, the foundation of Your abode.” It likewise states, “Yaakov was a pure man who dwelt in tents,” [between the tent of Avraham and the tent of Yitzchak] and similarly, “Let there be a firmament in the midst of the waters, and let it separate between water and water.”",
"This is how you should contemplate the matter every time you come across the word “the heavens-Shamayim-שמים,” and understand that it bears the mystery of the two Divine titles that refer to HaShem’s-יהו״ה magnanimity-Gedulah and might-Gevurah, these being E”l-א״ל and Elohi”m-אלהי״ם. The two are collectively called “the heavens-Shamayim-שמים,” and HaShem-יהו״ה is central between them, in that He is the “firmament in the midst of the waters.” In the same way, wherever [in scripture and liturgy] you come across the word Shechakim-שחקים, know that it refers to the two Divine titles that refer to HaShem’s-יהו״ה qualities of victory-Netzach and majesty-Hod, which are HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת. HaShem’s-יהו\"ה title, the Living God-E”l Chai-א״ל חי is between them, and is called “the third verse that decides between them.”",
"Thus, from the heavens-Shamayim-שמים influence descends to the Shechakim-שחקים, and from the Shechakim-שחקים to the Living God-E”l Chai-א״ל חי, and from the Living God-E”l Chai-א״ל חי to the Lord-Adona”y-אדנ״י. This whole mystery is contained in the verse, “Pour out, O’ heavens, from above, and let the Shechakim-שחקים drip righteousness-Tzeddek-צדק.” Similarly, it states, “He has commanded the Shechakim-שחקים from above, and opened the doors of the heavens.” The explanation of this verse is as follows: In the words, “He has commanded the Shechakim-שחקים from above,” the word “Mima’al-ממעל” means “from above,” referring to what is above them. What is above them? The heavens-Shamayim-שמים, as it states, “and opened the doors of the heavens-Shamayim-שמים.”",
"Know now, that these two names, collectively called, HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, referring to victory-Netzach and majesty-Hod, are called The Essence of the Heavens-Etzem HaShamayim-עצם השמים. About them it states, “Like the essence of the heavens-Etzem HaShamayim-עצם השמים in purity.” This is because their strength-Eetzumam-עיצומם comes from that place called heavens-Shamayim-שמים. This mystery in Scriptures is well known to those who know the hidden wisdom. They literally are the strength of the heavens-Etzem HaShamayim-עצם השמים, and every term of “Etzem-עצם” that you find, receives from them, each matter according to its kind. For example, when Torah states, “On the essence-Etzem-עצם of this day,” the day receives strength from them. This likewise is the mystery of the verse, “All my bones-Atzmotai-עצמותי declare, ‘HaShem-יהו״ה, who is like You?’” It is from this place that strength of life comes to the dead of Israel, through the quality of the Living God-E”l Chai-א״ל חי. The verse thus states, “[He] will strengthen your bones-Atzmotecha-עצמותיך.” The word used here for “strengthen-Yachaleetz-יחליץ,” also means “to arm,” as in the verse, “We shall cross over armed-Chalutzim-חלוצים,” and similarly, “Every armed person of the legion-Chalutz Tzava-חלוץ צבא,” and the verse, “Twelve thousand armed (men) of the legion-Chultzei Tzava-חלוצי צבא.” That is, it is from the place called HaShem Tzva’ot-יהו״ה צבאו״ת that they become an “armed legion-Chalutzei Tzava-חלוצי צבא,” and that, “[He] will strengthen your bones-Atzmotecha Yachaleetz-עצמותיך יחליץ.”",
"Know that there is certain bone-Etzem-עצם in a person’s spine called the “Luz-לוז.” This is the essence-Etzem-עצם of the person, and is his primary root and source. It is the primary source of a person’s birth, in his heart, in his brain, and the source of seed. This essence-Etzem-עצם is from the choicest and most refined aspect of the seminal drop, and is the primary aspect that sustains all one’s bones-Atzamot-עצמות. When a person dies and his bones decompose and rot, that essence-Etzem-עצם does not decompose, nor does it disintegrate. If it is placed in fire, it will not burn, and if it is placed in millstones, it will not be ground up, and if it is struck with a hammer, it will not splinter. That essence-Etzem-עצם is sustained eternally, and after the death of the righteous-Tzaddik, it receives the power of pleasure and delight, as it states, “[He] will strengthen your essence-Atzmotecha Yachaleetz-עצמותיך יחליץ.” In the wicked, this aspect receives all the punishments, about which the verse states, “[They will not lie with the mighty…] for their iniquities remain upon their essence-Atzmotam-עצמותם.” The root and source of this essence is the “Essence of the Heavens-Etzem HaShamayim-עצם השמים,” and from there it receives strength to sustain and uphold a person’s entire body.",
"Know now, that the matter of bowing is related to the matter of the bones-Atzamot-עצמות. This is why it was necessary for our sages, of blessed memory, to hint to this by stating, “One must bow until all the vertebrae in the spine protrude,” in that during the recitation of “We submit-Modim-מודים,” a person must bow. You already know that the recitation, “we submit-Modim-מודים,” relates to victory-Netzach and majesty-Hod, since vengeance-Kin’ah-קינאה comes from the Strength of the Heavens-Etzem HaShamayim-עצם השמים. Every place in Torah where vengeance-Kin’ah-קנאה is mentioned, it hints to this place, as it states, “For HaShem-יהו״ה your God, is a jealous God-E”l Kana-א\"ל קנא within you.” This is the matter of the verse, “The vengeance-Kin’at-קנאת of HaShem of Hosts-יהו״ה צבאו״ת shall do this-Zot-זאת!” It therefore states, “Jealousy-Kin’ah-קנאה rots the bones-Atzamot-עצמות.” Because Jealousy-Kin’ah-קנאה is tied to this place, it therefore states about the meal-offering of a woman who is a Sotah, “It is a meal-offering of jealousies-Kena’ot-קנאת, a meal-offering of remembrance-Zikharon-זכרון, a reminder of iniquity.” Those who know the secret of jealousy-Kin’ah-קנאה and the secret of remembrance-Zikharon-זכרון, know that jealousy-Kin’ah-קנאה and remembrance-Zikharon-זכרון are always juxtaposed to each other.",
"Know that from these two Divine qualities – victory-Netzach and majesty-Hod – the prophets derive their prophecy. It is from here that the prophets draw all kinds of prophecy, each according to his strength and grasp. This is true of all prophets except our teacher Moshe, peace be upon him, who ascended to receive Torah from higher than this, in that his prophecy was “with clear vision and not with riddles.” You therefore will find that the other prophets hint to this when they state in their prophecies, “Thus says HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאות.” In contrast, our teacher Moshe, peace be upon him, never mentioned HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת,” since his prophecy ascended higher than this. However, notice that in their prophecies, the other prophets hint at the four lower Sefirot, these being the Lord-Adona”y, the Living God-E”l Chay-א״ל חי, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, and God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, all of which are included in the matter of “Thus-Koh-כה says HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.”",
"Know and have faith that the prophecies of all the prophets, whether it was the prophecy of our teacher Moshe, peace be upon him, or whether it was the prophecy of all other prophets, all came from His Name HaShem-יהו״ה, blessed is He. That is, do not think that the prophecy of our teacher Moshe, peace be upon Him, was from HaShem-יהו״ה, blessed is He, but that the prophecies of all the other prophets was through the medium of an angel. Do not believe such a thing. You therefore must understand the difference between the prophecy of our teacher Moshe, peace be upon him, and the prophecy of all the other prophets, peace be upon them. Know that the prophecy of our teacher Moshe, peace be upon him, was united with HaShem’s-יהו\"ה quality of splendor-Tiferet-תפארת, called the “Illuminating lens-Aspaklariya HaMe’ira-אספקלריא המאירה,” and from there, his prophecy adhered to the upper Sefirot. ",
"In contrast, all the other prophets were united to His quality of splendor-Tiferet-תפארת – which is “the secret of HaShem-יהו״ה” – through the lower Sefirot, these being the Lord-Adona”y, the Living God-E”l Chay-א״ל חי, and HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת. That is, the other prophets only adhered to HaShem-יהו״ה through the medium of His Kingship-Malchut, foundation-Yesod, victory-Netzach, and majesty-Hod. This is the secret of “Thus-Koh-כה says HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.”",
"Therefore, though we find that the prophets indeed spoke with HaShem-יהו״ה through a filter, it was only through the medium of the four lower Sefirot. As you already know, the last Sefirah, called the Lord-Adona”y-אדנ״י, is called “the unpolished lens-Aspaklariya She’Eina Metzuchtzachat-אספקלריא שאינה מצוחצחת,” in that through it, the prophets perceived by way of likeness and imagery, as it states, “I am likened-Adameh-אדמה by the hand of the prophets.” This is why they always said, “Thus-Koh-כה said HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.” This is the secret of the verse, “From the colored lenses-Mar’ot HaTzov’ot-מראות הצבאת who amassed at the entrance of the Tent of Meeting-Ohel Mo’ed-אהל מועד.” As you know, the Tent of Meeting-Ohel Mo’ed-אהל מועד refers to the matter of HaShem’s-יהו״ה title of Lordship-Adona”y-אדנ״י.",
"In contrast, our teacher Moshe, peace be upon him, entered the Tent of Meeting-Ohel Mo’ed-אהל מועד, and spoke with HaShem-יהו״ה face to face, this being “the polished lens-Aspaklariya Metzuchtzachat-אספקלריא מצוחצחת.” However, all the other prophets spoke with HaShem-יהו״ה through His title Lord-Adona”y-אדנ״י, which is the “unpolished lens-Aspaklariya She’Eina Metzuchtzachat-אספקלריא שאינה מצוחצחת.” This is the secret of the verse, “I appeared to Avraham, to Yitzchak, and to Yaakov as the Self-sufficient God-E”l Shaddai-א\"ל שדי, but My Name HaShem-יהו״ה I did not make known through them.” That is, “I did not reveal Myself to them with My Name HaShem-יהו״ה, for them to perceive Me through the polished lens-Aspaklariya Metzuchtzechet-אספקלריא מצוחצחת, but rather as the Self-sufficient God-E”l Shaddai-א\"ל שדי.” As stated toward the end of the First Gate, you already know that the Self-Sufficient One-Shaday-שדי is the matter of His quality of Lordship-Adona”y-אדנ״י.",
"You thus have learned that the prophecy of all the prophets was through adhesion to HaShem-יהו״ה, blessed is He, and His speech. That is, true prophecy is never through the medium of an angel, but rather, the prophecy of all true prophets is from HaShem-יהו״ה, blessed is He. However, the difference between the prophecy of our teacher Moshe, and the prophecy of all the other prophets, is that the prophecy of our teacher Moshe was from HaShem-יהו״ה, blessed is He, without the medium of the four lower Sefirot, whereas the prophecy of all the other prophets was through the medium of the four lower Sefirot.",
"Now, you might object and say that we indeed find prophecies transmitted through an angel. For example, about Avraham it states, “An angel of HaShem-יהו״ה called to him from the heavens.” We likewise find in the prophecy of Zachariah, “The angel who spoke to me answered etc.,” seeming to indicate that the prophecy was through the medium of an angel. However, let not your spirit be perturbed by these verses and others like them, for you have yet to hear the words of the Living God about these matters. Nonetheless, in all the many other verses about the prophets [in which an angel is not mentioned], let not your mind deceive you, for in truth, all prophecy is solely from the Name HaShem-יהו״ה, blessed is He. To clarify, our sages, of blessed memory, stated in Vayikra Rabbah, “The verse [about Moshe] states, ‘He called to Moshe,’ unlike Avraham, about whom it states, ‘The angel of HaShem-יהו״ה called to Avraham a second time from the heavens.’ That is, [with Avraham], it was the angel who called him, but it was HaShem-יהו\"ה who spoke to him, whereas here, [with Moshe], it was the Holy One, blessed is He, Himself who called, as if saying, ‘I am the One who calls, and I am the One who speaks.’”",
"The reason is that all the other prophets had to prepare themselves and intend to prophecy before the spirit of prophecy would rest upon them, whether by their own efforts or through the calling of an angel [like Avraham]. In contrast, our teacher Moshe, peace be upon him, did not need to prepare himself for prophecy, in that he was always prepared and ready, as the verse states, “Moshe said to them, stand by and I will hear what HaShem-יהו״ה will command you.” It also states, “When Moshe would enter the Tent of Meeting to speak with Him, he heard the Voice speaking to him.” This being so, contemplate, know, and believe, that the prophecy of all creatures stems from HaShem’s-יהו\"ה qualities of victory-Netzach and majesty-Hod, and it is from them that they receive.",
"Thus, if in your study of scripture you encounter an angel speaking to a prophet in a prophetic vision, or an angel speaking to someone else, know and understand that there is an additional matter here, which requires explanation. For, as you know, an angel indeed spoke to Hagar, Sarah’s maidservant, as it states, “An angel of HaShem-יהו״ה found her by the spring of water… and the angel of HaShem-יהו״ה said to her,” as well as the entire matter of Hagar. However, know that Hagar was not a prophetess. The same is so of Manoach, as it states, “The angel of HaShem-יהו״ה said to Manoach, ‘If you detain me, I shall not eat your food,’” and as you see [from the narrative there], since Manoach was an ignoramus, he did not even realize that an angel was speaking to him. This is clear from the fact that when he saw the angel of HaShem-יהו״ה ascending in the flame upon the altar, he was shocked and said to his wife, “We will surely die, for we have seen a Godly angel.”",
"Do not entertain the thought that either Manoach or his wife were prophets, for they are not counted amongst the prophets. Rather, when angels are beheld by those whose eyes are refined, there indeed is a wondrous mystery here. For, the three angels that appeared to our forefather Avraham, appeared to him in the form of men, as it states, “He lifted his eyes and saw: And behold! Three men were standing over him.” However, when the two remaining angels later came to Lot, they appeared to him in the form of angels, as it states, “The two angels came to Sodom in the evening and Lot was sitting at the gate of Sodom; Lot saw and rose to greet them and prostrated with his face to the ground.” Now, let it not enter your mind that Lot was a prophet. Rather, these things contain various matters and hidden secrets that require great understanding-Binah.",
"The same is true of Daniel, who also was not a prophet, but would speak with an angel, as it states, “The man Gavriel, whom I had seen in the earlier vision (Chazon-חזון), was lifted in flight toward me.” You have yet to hear the words of the Living God about these matters, as I shall inform you later, with the help of HaShem-יהו״ה, blessed is He. Thus, in this manner, contemplate and understand that the prophets would receive their prophecy from the qualities of victory-Netzach and majesty-Hod, which are the secret of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, as you have already been shown to know.",
"Therefore know, that because these are the “lenses-Mar’ot-מראות” through which the prophets gazed, during prophecy their bodies would shudder and tremble with fear, and their bones would quake with trepidation, until they were transformed to their former state, so that their souls became refined and they then would perceive whatever they perceived through the vision of prophecy. About this the verse states, “In a vision-Mar’eh-מראה I shall make Myself known to them.”",
"Now, this would sometimes be through a dream, and commensurate to the quantity of separating partitions, there would be a quantity of analogies and riddles in them. About this it states, “In a dream I shall speak to him.” It likewise states, “The prophet with the dream tells his dream, but the one with My word, speaks My word of truth.”",
"On the other hand, our teacher Moshe, peace be upon him, prophesied without the medium of victory-Netzach and majesty-Hod, but instead entered the inner sanctum. It therefore states about him, “Mouth to mouth do I speak to him, in clear vision and not in riddles.” This is why in the Torah, our teacher Moshe, peace be upon him, never mentioned HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, being that his prophecy stemmed directly from the Name HaShem-יהו״ה and he reached the very source of the wellspring, so that by his word, all the hosts above and below come and go.",
"Know now, that all who come before HaShem-יהו״ה, blessed is He, to pray for children, direct their intentions to His qualities of victory-Netzach and majesty-Hod, thus drawing strength to His quality of Lordship-Adona”y-אדנ״י, since it is through them that all the hosts of the heavens and the earth are drawn forth, each according to its kind. It is from them that all influence is bestowed to each species, for each to grow according to its kind and substance. From them the power of growth to plants, trees and all fruit bearing trees is drawn, and from them the power to procreate and give forth offspring is drawn to all the generations of the world. The book of the generations of Adam is tied to this place. It is from them that the power of growth is drawn to all growing things in the world, and to all living beings. This happens when victory-Netzach and majesty-Hod bond with foundation-Yesod.",
"It is to this quality that all who come to request children from HaShem-יהו״ה, blessed is He, direct their intentions. That is, their prayers first enter the hall of HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, to ascend higher until the quality of understanding-Binah. Indeed, when Chana prayed, she only needed to enter that hall, and it therefore states, “She made a vow-VaTidor Neder-ותדור נדר and said, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת etc.” What is the meaning of a vow-Neder-נדר in this place? Rather, what is meant is that her prayer ascended until the place of understanding-Binah, which is called a “vow-Neder-נדר,” and it is understanding-Binah that draws children from the crown-Keter, from that place called “Mazal-מזל.” However, what hall did she enter to elicit children from HaShem-יהו\"ה? The hall called “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.” This is the secret meaning of her words, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, if you surely see the suffering of Your maidservant etc.” That is, she mentioned HaShem of Hosts-HaShem Tzva’ot-יהו\"ה צבאו\"ת in her prayer – the place from which all who are born issue forth – and from there she ascended to understanding-Binah, which draws children forth from the Mazal-מזל of the crown-Keter-כתר, which the Upper Mazal-מזל, and is the matter of the thirteen qualities of mercy (Yud-Gimel Midot HaRachamim) affixed in the crown-Keter. This is because children, life, and sustenance depend on that Mazal-מזל. Moreover, even the Torah scroll depends on it. ",
"This is why our sages, of blessed memory, stated, “Everything is dependent on the Mazal-מזל, even the Torah scroll in the Sanctuary.” Now, let it not enter your mind that the Torah scroll depends on the constellations-Mazalot-מזלות of stars in the firmament. For HaShem-יהו\"ה, blessed is He, created the whole universe and everything therein with the Torah. This being so, it cannot possibly be that the Torah depends on a constellation-Mazal-מזל, which itself was brought about through Torah. Rather, the secret of the statement, “Everything is dependent on the Mazal-מזל, even the Torah scroll-Sefer Torah-ספר תורה in the Sanctuary-Heichal-היכל,” is that it refers to the known Upper Mazal-מזל העליון of the crown-Keter, upon which all the Sefirot-ספירות depend, as well as the totality of all creations, even including the Torah. It is called Mazal-מזל, because from it all powers flow-Nozel-נוזל to the Sefirot and to the entire population of the world. Even the Torah scroll-Sefer Torah-ספר תורה draws from this Mazal-מזל, and receives strength from it.",
"Now, in her prayer, Chana ascended to the highest heights, reaching this place called Mazal-מזל. This is the secret of the verse, “She was bitter of soul and prayed over HaShem-יהו״ה, weeping copiously.” It does not say that she prayed “to-El-אל” HaShem-יהו״ה, but specifically that she prayed “over-Al-על” HaShem-יהו״ה. Now, as you already know, there are three names: The Lord-Adona”y-אדנ״י below, HaShem-יהו״ה in the middle, and Eheye”h-אהי״ה above. Eheye”h-אהי\"ה is the crown-Keter upon which the Mazal-מזל depends, and from it children are drawn. This is the inner meaning of the words, “She prayed over-Al-על HaShem-יהו״ה,” literally, referring to the name Eheye”h-אהי״ה, which is above the Name HaShem-יהו״ה. That is, her prayer ascended up to the name Eheye”h-אהי״ה, and from there her desire for a child was fulfilled.",
"This is the meaning of, “Life, children, and sustenance, do not depend on merit-Zechut-זכות, but depend on the source of the flow-Mazal-מזל.” That is, the place called merit-Zechut-זכות is the Great Upper Court of Judgement, which is the court of seventy-one, called God-Elohi”m-אלהי״ם, referring to the quality of might-Gevurah and fear, as will be explained in its place, with HaShem’s-יהו״ה help, blessed is He. Rather, “they depend on the Mazal-מזל,” which refers to that known place, called Mazal-מזל, which bestows influence out of grace and mercy for those who find grace in His eyes, blessed is He, this being the matter of the thirteen qualities of mercy (Yud Gimel Midot HaRachamim) of the name Eheye”h-אהי״ה, which is the matter of the Sefirah of Crown-Keter. Whosoever desires to bear children miraculously, should ascend to this place. The same applies to whoever desires to receive life in addition to the days that have been apportioned to him from birth, as well as whoever desires to receive sustenance in addition to what befits him and has been apportioned to him. These three matters; life, children, and sustenance, are stated in Torah as expressly transcending the Great Upper Court called merit-Zechut-זכות, which is to the left of the Sefirah of splendor-Tiferet, called HaShem-יהו״ה.",
"Now, from where do we know that these three depend on a higher place than this Name HaShem-יהו״ה? Regarding life, it is written about Chizkiyah, King of Yehudah, “I have heard your prayer, I have seen your tears. Behold, I will add fifteen years to your days.” The verse does not say, “I am adding-Moseef-מוסיף,” but specifies, “I will add-Yoseef-יוסיף.” That is, “In the Great Court of Judgement, I already rendered judgment, however, if it is desirable to that known light-Ohr-אור, I will add-Yoseef-יוסִף to your days.” Regarding children, when Chana pleaded for a child, it is written that “she prayed over HaShem-יהו״ה,” literally, which refers to the name Eheye”h-אהי״ה, to which the Mazal-מזל is affixed. This is why the verse specifies, “she prayed over-Al-על HaShem-יהו״ה.” Regarding sustenance it is written, “Cast your burden over HaShem-יהו״ה, and He will sustain you.” The verse specifies “over-Al-על HaShem-יהו״ה,” rather than, “to-El-אל HaShem-יהו״ה.”",
"This is because in this world, whosoever wants to receive these three things, cannot to do so according to the decree of judgment called merit-Zechut-זכות, which is the Great Upper Court. From where can he receive it? He should direct his intention high above, even higher than the Coming World-Olam HaBa-עולם הבא), to the place of the crown-Keter, which is the name Eheye”h-אהי״ה, referring to the Unlimited One-Ein Sof-אין סוף; to the place of the Thirteen qualities of Mercy (Yud Gimel Midot HaRachamim), one of which is called Mazal-מזל. About this, our sages, of blessed memory, stated, “Life, children, and sustenance, do not depend on merit-Zechut-זכות, but depend on the source of the flow-Mazal-מזל.”",
"Now, based on all the above, know and understand that though we stated that whosoever wants to elicit his desire from HaShem-יהו״ה, blessed is He, should direct his intention to that known name of HaShem’s-יהו\"ה names that applies to what he needs. However, what I mean here, is not that he should direct his intention to that name alone and remain there. What I mean is that he should direct his intention to the name that the need depends on, and continue the intention of that name until he draws it up to the upper end of the ten Sefirot, this being the Upper Source called the “Source of Desire.” When he reaches the “Source of Desire,” he can then elicit the desire and request of his heart. ",
"About this the verse states, “You open Your hand-Yadecha-ידיך and satisfy the desire of every living being.” Do not just read it as “Your hand-Yadecha-ידיך,” but read it as, “Your Yod-יודי״ך.” In other words, it means, “You open the secret of the letter Yod-י of the Name HaShem-יהו״ה, which is the “Source of Desire,” and satisfy the desire of all supplicants.” You thus have learned that when someone needs to elicit his desire from before HaShem-יהו״ה, blessed is He, it is appropriate that he contemplate the ten Sefirot and draw HaShem’s-יהו\"ה desire from above to below, until the culmination of the desire, which is His name of Lordship-Adona”y-אדנ״י. We thus find that through him the Sefirot are blessed, and that he is blessed through the Sefirot. ",
"This is the secret of the verse, “Whoever blesses himself in the land, shall bless himself by the Faithful God-Elohei Amen-אלה״י אמן.” The matter of Amen-אמן is the drawing down of blessings from the name Eheye”h-אהי״ה to the name HaShem-יהו״ה, and from the name HaShem-יהו״ה to the name of Lordship-Adona”y-אדנ״י. You thus have learned that all who pray with intentions (Kavanot) in the manner we have stated, unify the Sefirot and bring them close to each other. This being so, contemplate what HaShem-יהו״ה, blessed is He, told Avraham, “Thus-Koh-כה shall your offspring be-Yihiyeh Zar’echa-יהיה זרעך.” In other words, you must ascend from the quality of Thus-Koh-כה, which is the lowest, and ascend to the quality of Eheye”h-אהיה, which is the highest, and from there you will receive the seed of children-Zera-זרע.",
"Now, because a person must have intentions in his prayers, ascending from Sefirah to Sefirah, and from desire to desire, until, in his heart, he reaches the Supernal “Source of Desire,” called the Unlimited One-Ein Sof-אין סוף, David therefore said, “A song of ascents; From the depths I called You, HaShem-יהו״ה.” The words, “From the depths-Mima’amakim-ממעמקים I called You HaShem-יהו״ה,” mean from the Supernal Source called the Unlimited One-Ein Sof-אין סוף, which is very deep-Amok-עמוק, and is the matter of the thorn of the letter Yod-י of the Name HaShem-יהו״ה. This is what is meant by, “From the depths-Mima’amakim-ממעמקים I called You HaShem-יהו״ה.” How should a person direct his intentions in this manner? By way of “ascent-Ma’alot-מעלות,” meaning that he should ascend from below to above, by first contemplating the final letter Hey-ה of the Name HaShem-יהו״ה, and then ascending from quality to quality and from Sefirah to Sefirah, until his thought ascends to the thorn of the letter Yod-י, which is the crown-Keter, called the Unlimited One-Ein Sof-אין סוף. This is the inner meaning of, “From the depths-Mima’amakim-ממעמקים,” and is why he said, “A song of ascents; From the depths I called You, HaShem-יהו״ה.”",
"Now, do not think that the term “depth-Omek-עומק” means everything that is lowly and in the depths below, and does not include anything else. Rather, whatever is hidden and concealed and difficult to attain is called “deep-Amok-עמוק,” as the verse states, “That which was, is elusive, and that which is, is very very deep-Amok Amok-עמוק עמוק, who can fathom it?” The verse that includes the entire matter is, “Your thoughts are exceedingly deep-Amkoo-עמקו.” As we see, this verse connects the matter of “depth-Omek-עומק” to the place of thought-Machshavah-מחשבה, and as you already know, the matter of thought-Machshavah-מחשבה is the letter Yod-י of the Name HaShem-יהו״ה. In addition, Sefer Yetzirah states, “The depth of the heights (Omek Rom-עומק רום), the depth of below (Omek Tachat-עומק תחת); the depth of the beginning (Omek Reishit-עומק ראשית), the depth of the end (Omek Acharit-עומק אחרית); the depth of east (Omek Mizrach-עומק מזרח, the depth of west (Omek Ma’arav-עומק מערב) etc.”",
"Now, although we find a verse that states, “The heavens are to the heights-Rom-רום and the earth is to the depths-Omek-עומק,” this does not at all pose any difficulty to our words. For, in truth, these matters do not depart from their simple astronomical meaning. That is, as known, the heavens are higher than the earth. Now, because the heavens are higher than the earth, and encompass and surround it, a person might think to say that the heavens surrounding [the other side of planet] earth are below it, and are at a very great depth, in that they are very far below the earth. However, this is not so, for nothing in the world is lower than the earth and its offspring. This is because, relative to the earth, the heavens below the earth, are higher.",
"If you understand astronomy, that the earth is in the center of the heavens, you therefore know that the earth is in the midst of the heavens, like a point at the center of a sphere. When you understand the wisdom of astronomy, you will discover that all spheres that revolve [around a central point] are to its height in all directions, and the central point is at the lowest point of distance from all sides. Since the earth is in the center of the heavens, and is like the point in the center of the sphere, the heavens are therefore high above it on all sides, and it is below all the spheres of the heavens, which surround and encompass it from all sides. The verse therefore states, “The heavens are to the heights-Rom-רום and the earth is to the depths-Omek-עומק.” For those not accustomed to the wisdom of astronomy this requires understanding-Binah. However, for those who know astronomy, it is easily understood.",
"After having informed you of this, let us return to the subject under discussion, that one who has intentions (Kavanot) [in prayer] must direct his thought with perfect intentions to the “Source of Desire,” this being the upper thorn of the letter Yod-י of the Name HaShem-יהו״ה, which is the “depth of the thought-Omek HaMachshavah-עומק המחשבה.” About this it states, “From the depths-Mima’amakim-ממעמקים I called You,” and, “Your thoughts are exceedingly deep-Amkoo-עמקו.”",
"Contemplate now and know the depth of the power of prayer; where it begins, and to where it chains down and goes. For, through proper prayer, all the Sefirot become unified, and influence is drawn down from Above to below. We thus find that all the upper and lower beings are blessed through one who prays, and his prayer is therefore well received. Such a person is beloved above and is delightful below, and elicits all his needs. The requests of his heart are all fulfilled, being that he is more beloved than all the Sefirot. About him the verse states, “HaShem-יהו״ה is close to all who call Him, to all who call Him in truth.” It similarly states, “Then you will call and HaShem-יהו״ה will answer,” and it states, “He shall grant you [the desires of] your heart, and fulfill your every plan.”",
"Know that these two qualities; victory-Netzach and majesty-Hod, are the Place of Council-Makom HaEitzah-מקום העצה in the Supernal Court of Judgement (Beit Din Shel Ma’alah). This is the secret of the verse, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given counsel-Ya’atz-יעץ! who can annul it?” When HaShem-יהו״ה, may He be blessed and elevated, decrees something in the Supernal Court of Justice (Beit Din Shel Ma’alah), He takes council-Eitzah-עצה in these two qualities. This is the meaning of the verse, “This is the counseled plan-HaEitzah HaYe’utzah-העצה היעוצה upon all the land-Kol HaAretz-כל הארץ,” and then continues and states, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given council-Ya’atz-יעץ! who can annul it?”",
"Now, although counsel-Eitzah-עצה begins from the place of understanding-Binah, the culmination of the counsel is in victory-Netzach and majesty-Hod. This great mystery is hinted in the verse, “From who-Mi-מי did He seek counsel? [Who] gave Him understanding-Vayivineihu-ויבינהו? Who taught Him the path of justice?” It similarly states, “With me there is counsel-Eitzah-עצה and resourcefulness; I am understanding-Binah, might-Gevurah is mine.” The great secret according to the way of the Sefirot, is found in the verse, “He called his name, the Wondrous Councilor, Mighty God, Eternal Father, Prince of Peace.” The words, “He called his name Wondrous-Pele-פלא,” refer to wisdom-Chochmah, as it states at the beginning of Sefer Yetzirah, “Wondrous-Pele-פלא is wisdom-Chochmah.” The word “Councilor-Yo’etz-יועץ” refers to understanding-Binah. The word “God-E”l-אל” refers to greatness-Gedulah. The word “Mighty-Gibor-גבור” refers to might-Gevurah. The words “Eternal Father-Avi Ad-אבי עד” refer to splendor-Tiferet, and the words “Prince of Peace-Sar Shalom-שר שלום” refer to foundation-Yesod, which also includes victory-Netzach and majesty-Hod.",
"Now, about the verse, “With me there is counsel-Eitzah-עצה and resourcefulness; I am understanding-Binah, might-Gevurah is mine,” the explanation is as follows: Know that the Great Sanhedrin Above, called the Great Court of judgement (Beit Din HaGadol), is the place of might-Gevurah. When they convene to render judgment upon all creatures, they consult and take counsel from understanding-Binah, which is above might-Gevurah, as well as with victory-Netzach and majesty-Hod, which are below. This is the meaning of the verse, “With me there is counsel-Eitzah-עצה and resourcefulness; I am understanding-Binah, might-Gevurah is mine.” The great secret, however, is the verse, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given council-Ya’atz-יעץ! Who-Mee-מי can annul it.” That is, the secret of “Who-Mee-מי can annul it,” is understood from the matter of the verse, “From who-Mee-מי did He seek counsel, [Who] gave Him understanding-Vayivineihu-ויבינהו.” For, the annulment of vows takes place in understanding-Binah. The verse therefore states, “Who-Mee-מי can annul it,” [as a positive statement] for certainly, it is “Who-Mee-מי” who annuls, since that is the place of the vow-Neder-נדר, and it thus all depends on the understanding-Binah.",
"Now, because the prophets knew this great secret, they could nullify all the decrees of the Upper Court of Judgement (Beit Din Shel Ma’alah). This is the secret of the verse, “The righteous-Tzaddik rules over the fear of God-Elohi”m-אלהי״ם.” The Holy One, blessed is He, said, “I rule over man and who rules over me? The righteous-Tzaddik. For, I issue a decree and he annuls it.” This is the secret of the verse, “Moshe implored-Vayichal-ויחל before HaShem-יהו״ה his God.” That is, he elevated his thought to the place where the decree is annulled. Thus, about this, our sages, of blessed memory, stated, “He begged Him until He nullified His vow.” This is because understanding-Binah is the place of the vow-Neder-נדר, since the place of understanding-Binah is the matter of the beginning of the seven Sefirot, and this is the secret of annulment-Vayichal-ויחל. This is the meaning of what our sages, of blessed memory, stated, “From where do we know that even once the sentence is sealed, it may be torn up? From the verse, ‘Who-Mee-מי is like HaShem-יהו״ה our God, whenever we call upon Him.’”",
"This is the secret of the verse, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given counsel-Ya’atz-יעץ, who-Mee-מי can annul it [as a positive statement]. His hand is outstretched, who-Mee-מי can turn it back [as a positive statement].” The explanation is as follows: “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has consulted-Ya’atz-יעץ” with the Great Upper Sanhedrin to issue the sentence and to seal it. However, understanding-Binah, which is the matter of repentance-Teshuvah, can annul it. This is the meaning of “Who-Mee-מי can annul it [as a positive statement].” The words, “His hand is outstretched-Yado Netuyah-ידו נטויה,” refer to the quality of might-Gevurah, “Who-Mee-מי can turn it back [as a positive statement].” Thus, it is indeed so, that “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given counsel-Ya’atz-יעץ, who-Mee-מי can annul it [as a positive statement].” For it is called the place of the annulment of vows, since the vow-Neder-נדר depends on the place called “Who-Mee-מי.”",
"This is also the secret of the verse, “From who-Mee-מי did He seek counsel, and gave Him understanding-Vayivineihu-ויבינהו.” That is, it is certainly with the quality called Who-Mee-מי that the Holy One, blessed is He, sought counsel, and it is through His emanation of understanding-Binah that He created the world. This is the meaning of the word, “and gave Him understanding-Vayivineihu-ויבינהו,” [which is also of the root “to build-Beniyah-בניה”]. This quality is the secret of the place of repentance-Teshuvah. Therefore, even though the sentence has already been decreed Above, nonetheless, the children of Israel can annul it through the power of repentance-Teshuvah which is called Who-Mee-מי.",
"This is the meaning of the words, “Who-Mee-מי can annul it,” and, “Who-Mee-מי can turn it back.” For, it is certainly the quality of “Who-Mee-מי” that can annul, and it is certainly the quality of “Who-Mee-מי” that can turn back His outstretched hand. The reason is because His hand receives influence and strength from the quality called “Who-Mee-מי.” The verse that hints at this is, “Raise your eyes on high and see Who-Mee-מי created these-Eileh-אלה.” That is, it is certainly the quality of “Who-Mee-מי” that created “these-Eileh-אלה.” For, the lower name God-Elohi”m-אלהי״ם, which is called the sea-Yam-ים, created the world with the power of the upper name God-Elohi”m-אלהי״ם, which is the secret of understanding-Binah, called Who-Mee-מי. About this the verse states, “Who-Mee-מי who created these-Eileh-אלה.” Thus, since the righteous-Tzaddikim know the secret of Who-Mee-מי, they are capable of nullifying the decree. Understand this magnificent matter, and perceive the secret of the verse, “Return-Shuv-שוב from Your flaring anger.” That is, the place of return and repentance-Teshuvah-תשובה is Who-Mee-מי, and this is what rules over the flaring anger. Similarly, the verse states, “In this Jubilee Year-Yovel-יובל, you shall return-Tashuvu-תשובו each man to his ancestral heritage.”",
"Therefore, contemplate the wonders hinted in Sefer Yetzirah, that counsel-Eitzah-עצה concludes in the kidneys-Klayot-כליות. The verse likewise states, “He shall remove it above the kidneys-He’atzeh-העצה,” about which our sages, of blessed memory, stated, “This refers to the place of the kidneys where the counsel-Eitzah-העצה is reached.” Therefore, contemplate that all sentences that are decreed in the Upper Court of Judgement (Beit Din Shel Ma’alah), begin to take counsel in understanding-Binah, and the counsel-Eitzah-עצה culminates and concludes in victory-Netzach and majesty-Hod, which are the matter of HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת. However, even though the sentence may have already been concluded and decreed, nevertheless, the quality called Who-Mee-מי, called repentance-Teshuvah-תשובה, can overturn and nullify the decree. The verse thus states, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given counsel-Ya’atz-יעץ, who-Mee-מי can annul it [as a positive statement].” Those who knew these secrets and had the proper intentions in their prayers, would nullify all harsh and bad decrees. For, they had the keys of the received knowledge (Kabbalah) in their hands, and could enter the place that was necessary for this.",
"After having informed you of this, know that in the halls of victory-Netzach and majesty-Hod, which are called HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, there is an angel who is appointed over all the decrees issued by the Great Court of Judgement (Beit Din HaGadol) over all the inhabitants of the world, and two scribes are under him. However, before the decrees go out into the world, this angel has the power to either tear them up or modify them, all according to the strength of repentance-Teshuvah of the person upon whom the sentence was decreed. That is, according to the mercy coming from the place called Who-Mee-מי, which annuls and is called repentance-Teshuvah, so likewise, this angel is appointed to conclude the judgment of the decree, whether to tear it up or modify it.",
"Know that in these halls, there is an angel under HaShem-יהו״ה, blessed is He, who is appointed over His storehouses and treasuries. There also are angels who are appointed to receive the souls of all those who were killed by the [earthly] Court (Beit Din), as well as those killed by governments and others who were killed by the nations, and they are stored and guarded in those places. Those places and halls have storehouses, called “The Cup of Consolations-Kos Tanchumim-כוס תנחומים.” From there HaShem-יהו״ה sends consolation to all mourners, all who suffer and all who are worthy of comfort. In them, there also are storehouses called “The Cup of Fury-Kos HaTar’elah-כוס התרעלה,” and from there HaShem-יהו״ה, blessed is He, takes vengeance on all who are unbefitting before Him. In those halls, there also are storehouses full of various kinds of precious garments, within which pure souls are garbed before entering to greet the face of HaShem-יהו״ה, blessed is He. In those halls each soul is garbed with a garment appropriate to it to greet the face of HaShem-יהו״ה, blessed is He.",
"In those halls there are storehouses from which those who have wisdom-Chochmah derive wisdom, thus entering the inner grasp and comprehension of Supernal mysteries, visions, sights, and dreams. Daniel, the greatly beloved man, was bound to those storehouses, and about this it states, “Daniel understood every kind of vision and dream.” In these halls he would gaze at visions and lenses, and would thus grasp and understand wondrous matters and their interpretations, including all the other visions that he grasped, as expressed in the book of Daniel. Moreover, there are other great and awesome matters in the storehouse of the halls of victory-Netzach and majesty-Hod, which we will awaken you to, with the help of HaShem-יהו״ה.",
"Know that HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, which is the right pillar, is called victory-Netzach-נצח in the verse, “Yours, HaShem-יהו״ה, is the greatness (Gedulah), and the might (Gevurah), and the splendor (Tiferet), and the victory-Netzach-נצח and the majesty (Hod).” For, the quality of victory-Netzach-נצח upholds His kindness-Chessed-חסד to the Jewish people, as it states, “Is none of His kindness-Chasdo-חסדו extended to victory-LaNetzach-לנצח?” This is the place that decrees good sentences upon the Jewish people, when it adheres to the Supernal Crown-Keter Elyon, and it never returns emptyhanded. This is the secret of the verse, “Moreover, the Eternal One-Netzach-נצח of Israel does not lie and does not relent.”",
"Now, because the Jewish people must always adhere and strengthen themselves in His quality of victory-Netzach-נצח, which is the right side that overrides and is the decisor over the left, it therefore is called victory-Netzach-נצח, being that it wins the battles of Israel. This is why in his book of Psalms-תהילים, King David, peace be upon him, said, “To the Victor-LaMenatze’ach-למנצח, a psalm of David.” That is, wherever he mentions “To the Victor-LaMenatze’ach-למנצח,” it always refers to the quality of victory-Netzach-נצח, and wherever he mentions, “Submit-Hodu-הודו to HaShem-יהו״ה for He is good,” it refers to the quality of majesty-Hod-הוד. The sign for both is, “The victory-Netzach-נצח and the majesty-Hod-הוד.”",
"I must now awaken you to a very great and deep matter. Know that three flames (Neirot), called kindness-Chessed, victory-Netzach, and splendor-Tiferet, are illuminated by the Whiteness of the Supernal Supervision, called the Merciful Eye-Eyn HaRachamim-עין הרחמים. When these three flames are illuminated and gaze upon the Sefirot, the whole world is then in a state of rejoicing, salvation, and perfection, and there are no travails or harm. For, the good eye-Ayin Tovah-עין טובה supervises over all beings, and all the worlds are in a state of wholeness and perfection.",
"Sometimes, when the quality of victory-Netzach – called HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת – is positioned in its place below, it can issue decrees for the good, that at times may be overturned to punishment, all according to deed. However, if the quality of victory-Netzach ascends by way of the conduits, and adheres to the Upper victory-Netzach in the Merciful Eye-Ayin HaRachamim-עין הרחמים, and in the victory-Netzach of the desire of the head of the crown-Keter, and it then decrees goodness upon the Jewish people, then even if they subsequently sin and are unbefitting of that goodness, it is not rescinded. This is because the quality of victory-Netzach-נצח already ascended to a place that is not called “man-Adam-אדם,” to that place called the crown-Keter.",
"This is the secret of the verse, “Moreover, the Eternal One-Netzach-נצח of Israel does not lie and does not relent, for He is not a man-Adam-אדם that He should relent.” The reason is because that quality is then positioned in a place that is not included in the general stature of man-Adam-אדם, and it therefore states, “For He is not a man-Adam-אדם.” If, however, the quality of victory-Netzach-נצח is positioned below, in the root of splendor-Tiferet, it can possibly relent, since it is positioned in the place called, “There was the likeness of the appearance of a man-Adam-אדם upon it from above.” However, about the place of the crown-Keter, it states, “He is not a man-Adam-אדם that He should relent.” In this manner contemplate that the quality of victory-Netzach-נצח stands to bestow goodness and perform kindness for the Jewish people. Therefore, contemplate this wherever in you find victory-Netzach-נצח written in the holy scriptures, that this quality conquers-Menatze’ach-מנצח the enemies of Israel and is positioned on the right to bestow goodness upon the Jewish people. About this the verse states, “The delights that are in Your right hand for eternity-Netzach-נצח,” and it states, “Moreover, the Eternal One-Netzach-נצח of Israel etc.”",
"Know now, that above, in the mystery of the quality of victory-Netzach-נצח there are twenty-four Courts of Law, which altogether are all called victors-Netzachim-נצחים, in that they overturn the judgments in favor of the Jewish people, and are triumphant over all accusers who stand on the left side. This is why about the accuser of Edom, which is on the opposing side, the verse states, “From generation to generation it will be desolate, for ever and ever-Netzach Netzachim-נצח נצחים none will traverse it.” That is, as long as the Courts of Law called “for ever and ever-Netzach Netzachim-נצח נצחים” are established on their level, the accuser of the opposing side receives no assistance or sustainment, but only destruction.",
"Know, that corresponding to this quality of victory-Netzach-נצח, called HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, King Solomon built the right pillar in the Holy Temple called by the name Yachin-יכין. Whoever knows the secret of these two pillars, called Yachin-יכין and Bo’az-בועז, knows how the souls, called Neshamot, Ruchot, and Nefashot, burst forth through the qualities of the Living God-E”l Chai-א״ל חי, and the Lord-Adona”y-אדנ״י, by the influence of these two pillars.",
"The verse thus states, “Two pillars, the two bowls and crowns that were on top of the pillars, the two nettings to cover the two bowls of the crowns that were on top of the pillars.” These hints are explained as follows: “The Two pillars-Amudim-עמודים” refer to victory-Netzach-נצח and majesty-Hod-הוד. The “two bowls-Gulot-גולות and crowns-Kotarot-כותרות that were on top of the pillars,” refer to greatness-Gedulah and might-Gevurah. The “two nettings-Svachot-שבכות to cover the two bowls of the crowns that were on top of the pillars,” refer to wisdom-Chochmah and understanding-Binah. Know, that through these two pillars, and through the Living God-E”l Chai-א״ל חי, the souls called Neshamot, Ruchot, and Nefeshot, flow forth in the mystery of being drawn down in their conduits.",
"Now, the city of Zion and Jerusalem will be built and established through this pillar called Yachin-יכין. The sign for this is the verse, “You prepared-Tachin-תכין in Your goodness-b’Tovatcha-בטובתך for the poor-LeAnee-לעני, O’ God-Elohi”m-אלהי״ם.” If you understand three of the words in this verse, these being, “You prepared-Tachin-תכין in Your goodness-b’Tovatcha-בטובתך for the poor-LeAnee-לעני,” you then will know how HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת prepares-Meichin-מכין goodness-Tovah-טובה with the quality of E”l Chai-א״ל חי, and bestows all influence and blessing to the quality of Lordship-Adona”y-אדנ״י, for [by itself] it is empty, like a pauper-Aee-עני who has nothing. The sign for this is the verse, “Let the waters beneath the heavens-Shamayim-שמים be gathered into one area, and let the dry land-Yabashah-יבשה appear.” Know and contemplate that the characteristics-Techunot-תכונת of all forms and masses, receive their form and structure from this place, when the emanation adheres to His title of Lordship-Adona”y-אדנ״י. All the limbs of man, receive their form and characteristics-Techunatam-תכונתם from this place, as in the secret of the verse, “He has made you and prepared you-VaYechoninecha-ויכננך.”",
"After having informed you about the name HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, gaze into all the other matters, secrets and hidden aspects, that have already been hinted in this Gate, and you will find various keys and inner supernal matters that are not appropriate to explain openly except by way of hint, as in the verse, “It is the honor of God to conceal a matter,” and it states, “The secret of HaShem-יהו״ה is to those who fear Him, and to inform them of His covenant-Brito-בריתו.”",
"After having informed you of these general principles about the quality of HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, it is now fitting to explain the secret of the concluding signet by way of the sanctification-Kedushah. This refers to the matter of reciting the sanctification-Kedushah prayer, “Holy, holy, holy is HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאות, the whole earth is full of His glory.” Now, the prophet Yishayahu, peace be upon him, said, “I saw the Lord-Adona”y-אדנ״י sitting upon a high and lofty throne.” It indeed is so, that the name Lord-Adona”y-אדנ״י, which is the matter of the last Sefirah, sits upon a throne-Kiseh-כסא, and that the four Holy Animal angels-Chayot HaKodesh carry him. The next verse states, “Fiery-Seraphim angels stood above him,” meaning, above His name of Lordship-Adona”y-אדנ״י. This refers to the two fiery-Seraphim angels which “each have six wings,” and serve HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת. This refers to the secret of the six lower Sefirot of the letter Vav-ו of the Name HaShem-יהוה, as discussed before, and it is from the power of the Vav-ו that they receive six wings.",
"The next verse continues, “They called one another and said, ‘Holy, holy, holy.’” The first “Holy-Kadosh-קדוש” refers to drawing down the emanation of holiness from the Supernal Crown-Keter Elyon to the Sefirah of magnanimity-Gedulah. The second “Holy-Kadosh-קדוש” refers to drawing down the emanation of holiness from wisdom-Chochmah to the Sefirah of might-Gevurah. The third “Holy-Kadosh-קדוש” refers to drawing down the emanation of holiness from understanding-Binah to the Sefirah of splendor-Tiferet. These are the six Sefirot being discussed here, three corresponding to three, three bestowing holiness to three.",
"What does it then state? “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.” This refers to the three Sefirot below the ones discussed above, these being victory-Netzach, majesty-Hod, and foundation-Yesod, which receive their influence from greatness-Gedulah, might-Gevurah, and splendor-Tiferet, which, in turn, receive from the crown-Keter, wisdom-Chochmah, and understanding-Binah. We thus find that nine Sefirot are mentioned here.",
"And to where do they bestow their blessings and influence their powers? To the tenth Sefirah, which is the quality of HaShem’s-יהו\"ה Lordship-Adona”y-אדנ״י, called earth-Aretz-ארץ. This then, is the secret of the conclusion of the verse, “The whole earth-Aretz-ארץ is full of His glory.”",
"Thus, with the secret of this verse, I have enlightened you about the sanctification-Kedushah prayer, and the unity of the ten Sefirot, as well as the manner of the emanation and bestowal from the three upper Sefirot; the crown-Keter, wisdom-Chochmah, and understanding-Binah, to the three intermediate Sefirot; greatness-Gedulah, might-Gevurah, and splendor-Tiferet, to the three lower Sefirot; victory-Netzach, majesty-Hod, and foundation-Yesod. All the influence of these nine Sefirot is bestowed to HaShem’s-יהו\"ה Lordship-Adona”y-אדנ״י, called “earth-Aretz-ארץ,” which is the final Sefirah. The verse therefore concludes, “The whole earth-Aretz-ארץ is full of His glory.”",
"Know and believe that whosoever answers the sanctification-Kedushah prayer, with the intention (Kavanah) of unifying the ten Sefirot in this way, is apportioned life. His words are desirable and he is a member of the coming world (Olam HaBa). Accordingly, the order of the unity of sanctification-Kedushah in the verse should be understood as follows: The first “Holy-Kadosh-קדוש” is the crown-Keter. The second “Holy-Kadosh-קדוש” is wisdom-Chochmah. The third “Holy-Kadosh-קדוש” is understanding-Binah. What is written then? “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת,” [in the plural] which includes victory-Netzach, majesty-Hod, and foundation-Yesod. What is then written? “The whole earth-Aretz-ארץ is full of His glory,” referring to the final Sefirah called the Lord-Adona”y-אדנ״י, which is the Land of the Living-Eretz HaChayim-ארץ החיים and is the Light of Life-Ohr HaChayim-אור החיים. The verse therefore states, “I shall walk before HaShem-יהו״ה in the Lands of the Living-Artzot HaChayim-ארצות החיים.” Another verse likewise states, “To walk before God-Elohi”m-אלהי״ם in the Light of Life-Ohr HaChayim-אור החיים.” It similarly states, “Holy, Holy, Holy is HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאות, the whole earth-Aretz-ארץ is full of His glory.” It appears to me that, for now, this matter has been adequately hinted to you. In His mercy, HaShem-יהו״ה, blessed is He, will show us the way of Truth! Amen!",
"The following are the titles relating to the Sefirot of Victory-Netzach and Majesty-Hod mentioned in this gate:
1. HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת",
"2. God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת",
"3. Majesty-Hod-הוד",
"4. Bo’az-בועז",
"5. Shechakim-שחקים",
"6. The Essence of the Heavens-Etzem HaShamayim-עצם השמים",
"7. The Place of Counsel-Makom HaEitzah-מקום העצה",
"8. Victory-Netzach-נצח",
"9. Eternity-Netzachim-נצחים",
"10. Faithful God-E”l Emunah-א״ל אמונה (Deut. 32:4)",
"11. The Right Leg-Regel Yemin-רגל ימין",
"12. Without Corruption-Ein Avel-אין עול (Deut. 32:4)",
"13. The Left Leg-Regel Smol-רגל שמאל",
"14. The Thighs-Shokayim-שוקיים",
"15. The Knees-Birkayim-ברכיים",
"16. The Two Testicles-Trein Be’in-תרין בעין",
"17. Yachin-יכין",
"18. The Shevarim-שברים (blasts of the Shofar)",
"19. The Vav-ו of the Name HaShem-יהו״ה"
],
"Fifth Gate, Sixth Sefirah": [
"Gate Five: (The Sefirah of Tiferet)
“Hear my prayer, HaShem-יהו״ה, give ear to my outcry, be not mute to my tears; for I am a sojourner with You, a settler like all my forefathers.” -Psalms 39:13",
"The fifth holy name in order of ascent, is the Name HaShem-יהו״ה, blessed is He. Know and have faith that the Name HaShem-יהו״ה is the pillar that all the upper and lower Sefirot adhere to. They unify to it from below to above, and with it they bestow influence from above to below. This Name may be compared to the trunk of the tree, whereas all the other names are like its branches that are unified to it from above and below and all sides. With its letters, this name unifies all the Sefirot, as well as all creations in existence and the whole composition (Chariot-Merkavah) of the world, whether higher or lower. They all are attached to and look to the Name HaShem-יהו\"ה. The entire order of the world, and it’s very foundations and constructs, all depend on this name, in that there is nothing in all worlds that is not dependent on the Name HaShem-יהו״ה and is perfected by Him, blessed is He. However, before we begin explaining this, be informed of a primary principle through which you will find satisfaction and tranquility in many matters.",
"Know, that this glorious and awesome Name, HaShem-יהו״ה, blessed is He, is expressed in Torah in respect to many matters and with various usages. Know that throughout Torah, it most often is found alone, such as in verses that state, “HaShem-יהו״ה said,” or “HaShem-יהו״ה spoke,” and elsewhere. However, we sometimes find the Name HaShem-יהו\"ה connected to one of His other holy names. For example, after the act of creation (Ma’aseh Bereishit) concludes, the verse states, “These are the generations of the heavens and the earth when they were created, on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made earth and heaven.” However, throughout the act of creation (Ma’aseh Bereishit) itself, we only find His name God-Elohi”m-אלהי״ם on its own. However, in the following portion, when Torah begins speaking of creation perfected, as in, “These are the generations of the heavens and the earth when they were created,” it then begins mentioning HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם. We therefore must inform you of the reason.",
"Know that since HaShem-יהו״ה, blessed is He, is perfect, crowned, and bears all qualities, in that all the Sefirot are unified, perfected and completed in Him, along with all creatures, as we have informed you, therefore during the act of creation (Ma’aseh Bereishit) itself, there was no need for Torah to mention HaShem-יהו\"ה. This is because at that point, the world and its creatures had not yet been perfected, nor had the act of creation been completed, in that the world was not yet whole. Rather, all things were still in the process of being made and coming forth. However, once the creation of the world was complete, in that everything was included and in a state of perfection, the Torah mentions HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, these being two names that unify one with the other. This is because oftentimes, His name God-Elohi”m-אלהי״ם manifests in His name of Lordship-Adona”y-אדנ״י, and then His name of Lordship-Adona”y-אדנ״י is also called God-Elohi”m-אלהי״ם, as you already know. Then, when HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] is unified, this being the matter of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, all things come to a state of total perfection.",
"Now, as has been mentioned, there also is the title God-Elohi”m-אלהי״ם as the matter of might-Gevurah and judgment-Din, as our sages, of blessed memory, stated, “At first He began creating His world with the quality of judgment-Din, as it says, ‘In the beginning God-Elohi”m-אלהי״ם created.’ Seeing that it could not endure, He added the quality of mercy-Rachamim, as it says, ‘on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made earth and heaven.’” All this is true, well established, and correct. However, come and see wondrously great matters. The verse states, “Raise your eyes on high and see Who-Mee-מי created these-Eileh-אלה.” Certainly, that which is called Who-Mee-מי created These-Eileh-אלה. This refers to the mystery of “day one-Yom Echad-יום אחד,” which is the matter of understanding-Binah. From it, until the day of Shabbat, there were six days in which the heavens and the earth and all therein were made. Now, in truth, the word Who-Mee-מי is above, and the word Sea-Yam-ים is below. Now, Who-Mee-מי created, this being the beginning of the manifestation of the name God-Elohi”m-אלהי״ם within the secret of the Name HaShem-יהו״ה. That is, in its written form this quality is the name HaShem-יהו״ה, but in the secret of HaShem-יהו\"ה it is vowelized and pronounced as God-Elohi”m-אלהי״ם . Both are the mystery of Who-Mee-מי-50, as hinted in the verse, “All-Kol-כל-50 rivers flow into the sea-Yam-ים-50.” From this quality called Who-Mi-מי, which is the matter of the manifestation of God-Elohi”m-אלהי״ם within the Name HaShem-יהו״ה, the quality of might-Gevurah inherited judgment-Din and fear-Pachad. This quality of might-Gevurah is the actual name God-Elohi”m-אלהי״ם. With these two, the quality called Lord-Adona”y-אדנ״י inherited the title God-Elohi”m-אלהי״ם and donned its garments, and the world was then created through the matter of HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י (pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י).",
"If you understand this primary principle, you will discover that the name HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם is present in the secret of HaShem-יהו״ה. That is, whereas the form of the letters is HaShem-יהו״ה, the form of the vowels is God-Elohi”m-אלהי״ם. We thus find that this name attests to the matter of the complete name “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם.” This is the meaning of the verse, “HaShem-יהו״ה, He is the God-Elohi”m-אלהי״ם,” for, it truly is so that the form of the letters is HaShem-יהו״ה, whereas in the form of the vowels, “He is the God-Elohi”m-אלהי״ם.”",
"Now, since this verse states, “HaShem-יהו״ה, He is the God-Elohi”m-אלהי״ם, HaShem-יהו\"ה, He is the God-Elohi”m-אלהי\"ם” twice, this repetition corresponds to the upper righteousness-Tzeddek Elyon-צדק עליון and the lower righteousness-Tzeddek Tachton-צדק תחתון. This matter is hinted in the verse, “You shall know this day and set it upon your heart, that HaShem-יהו״ה, He is the God-Elohi”m-אלהי״ם, in the heavens above and upon the earth below, there is nothing else.” That is, “in the heavens above-BaShamayim MiMa’al-בשמים ממעל” refers to the upper righteousness-Tzeddek Elyon, “and on the earth below-V’Al HaAretz Mitachat-ועל הארץ מתחת” refers to the lower righteousness-Tzeddek Tachton. This being so, it all is hinted in the matter of HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י (pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י)",
"You thus have learned that upon the creation of the world, His quality of Lordship-Adona”y-אדנ״י became garbed in His quality of Who-Mee-מי, which is the matter of the Sefirah of understanding-Binah, which is the Name HaShem-יהו״ה as written and vowelized, and the world was created. Now, the quality of the upper righteousness-Tzeddek Elyon, which is called understanding-Binah, and the quality of might-Gevurah, and all the other Sefirot, bestow the influence of their powers into the title of Lordship-Adona”y-אדנ״י, and it thus became garbed by the title God-Elohi”m-אלהי״ם and created the world. The verse thus states, “In the beginning, God-Elohi”m-אלהי״ם created.”",
"Now, since the title God-Elohi”m-אלהי״ם is sometimes lacking and sometimes full, it was specifically this title that was mentioned during the creation of the world, when the world was not yet in its completed form, since all the forms being created had not yet been finalized. However, upon the completion of creation, the full name HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם was mentioned. That is, as long as the forms were yet to be completed, only God-Elohi”m-אלהי״ם was mentioned. However, when everything reached completion HaShem-יהו״ה was mentioned. This is because the title God-Elohi”m-אלהי״ם, as it is by itself, is not in a state of fullness and perfection, except through the Name HaShem-יהו״ה. This matter is hinted in the verse, “Who makes one mute-Eelem-אל״ם…is it not I, HaShem-יהו״ה?” This verse refers to the matter of Elohi”m-אלהי״ם. That is, if the two letters Yod-Hey-י\"ה of the Name HaShem-יהו״ה are removed from Elohi”m-אלהי״ם, Elohi”m-אלהי\"ם becomes mute-Eelem-אלם. This is the secret of Elohi”m-אלהי״ם, the letters of which divide into “Eelem Yah-אלם י\"ה,” meaning “mute of Yah.” Therefore, the world was created with His title God-Elohi”m-אלהי״ם. However, upon the perfection of the totality of all things and forms, when the world was in a state of completion, it then became necessary to mention HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם. This is the meaning of what our sages, of blessed memory, stated, “Torah mentions the complete Name in reference to the completed world.” Thus, upon the completion of the act of creation (Ma’aseh Bereishit), Torah begins mentioning HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, thereby indicating the completion and perfection of the world.",
"Know and have faith that the secret of unity in its entirety, is the matter of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם. The sign for this is the verse, “Listen Israel, HaShem is our God-HaShem Elohei”nu-יהו״ה אלהינ״ו, HaShem is One-HaShem Echad-יהו״ה אחד.” It therefore is important to understand that wherever in Torah you find HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם mentioned, it is a complete name. That is, all matters found in a Torah portion that mentions HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, are done with all the complete qualities, that is, with both judgment-Din and mercy-Rachamim. We find this in the creation of Adam, the first man, in his judgment and expulsion, and all such matters. That is, you will find that they all came with judgment-Din and mercy-Rachamim, all in a way of perfection, in a way of judgment and mercy, and in accordance to true justice.",
"About this principle Torah states, “The Rock, His action is perfect, all His ways are justice.” This verse means as follows: The Rock-HaTzur-הצור, that is, He who [forms-יוצר and] decrees the judgment, does not do so by force, nor is the sentence decreed with cruelty. Rather, “His action is perfect-Tamim-תמים.” In other words, before the sentence is decreed, He consults His qualities of kindness-Chessed and judgment-Din. This is the meaning of “His action is perfect-Tamim-תמים.” This is because the word “Perfect-Tamim-תמים” hints at two matters, as if it is saying, “Twins-Te’umim-תאומים,” only that in reference to these two matters as they are Above, the more honorable term, “Perfect-Tamim-תמים,” is used, whereas below, the term would be “Twins-Te’umim-תאומים,” as indicated by the verse, “They shall be matching-To’amim-תואמים at the bottom, and matching-Tamim-תמים on top.” We thus find that in reference to below, the word “twins-To’amim-תואמים” is used, and in reference to Above, the word “perfect-Tamim-תמים” is used. This is because from below, [kindness and judgement] appear to be two distinct matters, a thing and its opposite, a defender and a prosecutor. However, Above, they have but one intention. That is, whether it is the defender or the prosecutor, they both have a single intention, for there is neither hatred nor love there, nor is there bias nor favoritism, but true justice alone. The verse therefore states, “His action is perfect-Tamim-תמים,” in that He consults both judgment-Din and mercy-Rachamim and only then issues the decree, this being the matter of, “True Justice-Mishpat Emet-משפט אמת.”",
"Now, when the verse states, “For all His ways are justice-Mishpat-משפט,” the word “all-Kol-כל” refers to the fact that this is openly revealed to all who have eyes to see, as it states, “For all His ways are justice-Mishpat-משפט.” As you already know justice-Mishpat-משפט includes both judgment-Din and mercy-Rachamim. That is, justice-Mishpat-משפט corresponds to Yaakov, who is the middle column that mediates between the two tents of Avraham and Yitzchak. That is, Avraham corresponds to kindness-Chessed, Yitzchak corresponds to judgment-Din, and Yaakov mediates between them, as the verse states, “And Yaakov was a pure-Tam-תם man who dwelt in tents,” [that is, between the tent of Avraham and the tent of Yitzchak]. Thus, justice-Mishpat-משפט corresponds to Yaakov, who draws from kindness-Chessed on the side of Avraham, and from judgment-Din on the side of Yitzchak. The verse thus states, “You made the justice-Mishpat-משפט and righteousness-Tzedakah-צדקה of Yaakov.”",
"The prophet Yirmiyahu therefore said, “Chastise me, HaShem-יהו״ה, only with justice-Mishpat-משפט, not with Your anger, lest You diminish me.” The meaning of the words, “Chastise me HaShem-יהו״ה, only with justice-Mishpat-משפט,” is that the word “only-Ach-אך,” comes to make a distinction and separation. That is, being that the quality of justice-Mishpat-משפט is half judgment-Din and half kindness-Chessed, therefore half of justice-Mishpat-משפט is Kindness-Chessed-חסד. He therefore said, “only with justice-Ach b’Mishpat-אך במשפט,” and then continues, “not with Your anger, lest You diminish me,” thus revealing that the word only-Ach-אך comes to exclude the half of justice-Mishpat-משפט that stems from anger. The quality of justice-Mishpat-משפט is therefore tied to Yaakov, who as the father of the twelve tribes, knew the travails of childrearing, and therefore, whenever the Holy One, blessed is He, would issue decrees upon them, Yaakov would plead for mercy and charity on their behalf. ",
"This is the meaning of the verse, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה is elevated with justice-Mishpat-משפט,” and then continues, “and the Holy God-HaE”l HaKadosh-הא״ל הקדוש is sanctified with charity-Tzedakah-צדקה.” That is, when He is “elevated in justice-Mishpat-משפט,” He sets judgment-Din aside and turns toward the quality of E”l-א״ל, as the verse continues, “and the Holy God-HaE”l HaKadosh-הא״ל הקדוש is sanctified with charity-Tzedakah-צדקה.” In other words, when “HaShem of Hosts-HaShem Tzva’ot-יהו״ה is elevated in justice-Mishpat-משפט,” the quality of E”l-א״ל above, overrides justice-Mishpat-משפט and does charity-Tzedakah-צדקה. This is why they said that justice-Mishpat-משפט includes both kindness-Chessed and judgment-Din, as the verse states, “You made the justice-Mishpat-משפט and righteousness-Tzedakah-צדקה of Yaakov.”",
"Now, the great secret is conveyed in the verse, “Righteousness-Tzedek-צדק and justice-Mishpat-משפט are the foundation of Your throne, kindness and truth precede Your face.” This is because, according to the influence it receives, at times righteousness-Tzedek-צדק leans towards judgment-Din, as we explained. That is, on its own, righteousness-Tzedek-צדק is great and powerful judgment-Din. However, when the quality of justice-Mishpat-משפט is joined to it, the throne is then established with mercy-Rachamim. If justice-Mishpat-משפט ascends and reaches kindness-Chessed and truth-Emet as one, they then are called the Radiant Face (Panim HaMe’irim-פנים המאירים) and all is done with great and abundant mercy. This is the meaning of the continuation of the verse, “kindness-Chessed-חסד and truth-Emet-אמת precede Your face.” The word, “Precede-Yekadmu-יקדמו Your face” is of the same root as in the verse, “Renew our days as of old-K’Kedem-כקדם,” and the verse, “As you swore unto our forefathers in days of old-Yemei Kedem-ימי קדם.”",
"This being so, contemplate any place in Torah where you find HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, and understand that the quality of mercy-Rachamim is garbed together with the quality of judgment-Din, and that each of the qualities acts in full perfection, both for judgment-Din and for mercy-Rachamim. Contemplate this primary principle, and always remember it.",
"Now, the mystery of the Simple Blast of the Shofar-Tekiyat Shofar Peshutah-תקיעת שופר פשוטה, is the Name HaShem-יהו״ה. In contrast, the Short Blasts of the Shofar-Tru’at Shofar-תרועת שופר, is the title God-Elohi”m-אלהי״ם. Thus, the Simple Blast-Tekiyah-תקיעה followed by the Short Blasts-Teru’ah-תרועה is mercy-Rachamim and judgment-Din. The verse that indicates this is, “God-Elohi”m-אלהי״ם has ascended with the short blasts-Teru’ah-תרועה, HaShem-יהו״ה with the sound of the Shofar.” Likewise, the verse states, “When you sound short blasts-Teru’ah-תרועה, then they should travel… and when you gather the congregation together, you shall sound a long blast-Titka’u-תתקעו, and not sound the short blasts-Tari’u-תריעו.” ",
"You have thus learned that the mystery of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם is the mystery of the perfect wholeness of the Sefirot with the qualities of mercy-Rachamim and judgment-Din, and that this is called, “The complete Name for the completed world.” At times you will find that the Name HaShem-יהו״ה becomes united with His title of Lordship-Adona”y-אדנ״י, in two ways. That is, sometimes the Name HaShem-יהו״ה precedes and is then followed by His title of Lordship-Adona”y-אדנ״י, as in the verse, “HaShem Adona”y-יהו״ה אדנ״י is my strength [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י]. He makes my legs [as swift] as stags.” Similarly, another verse states, “God-El-אל is for us a God-El-אל of salvations, and HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] has many avenues to death. It likewise states, “For, to You, HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] are my eyes turned, in this-b’Koh-בכה I have taken refuge.”",
"Know that when you pronounce these two names as they are found as one, the name HaShem-יהו״ה is changed in its vowelization to the vowels of Elohi”m-אלהי״ם, and even though it is written HaShem-יהו״ה, it is read Elohi”m-אלהי״ם. This hints at His quality of understanding-Binah, which is unified with His quality of kingship-Malchut, called Lord-Adona”y-אדנ״י. And by whose hand do they become unified? By the hand of HaShem-יהו״ה, blessed is He.",
"Know and understand that when HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] are mentioned in this order, influence descends to all the Sefirot from Above to below, from beginning to end, until the influence of blessing and emanation comes to His title of Lordship-Adona”y-אדנ״י, and then the whole world is blessed with full blessing.",
"In contrast, when His title of Lordship-Adona”y-אדנ״י is mentioned first, and then followed by HaShem-יהו״ה, such as the verse, “Adona”y HaShem-אדנ״י יהו״ה: What can You give me,” and similarly, “Adona”y HaShem-אדנ״י יהו״ה, You have begun to show Your servant,” or, “Adona”y HaShem-אדנ״י יהו״ה, do not destroy Your people,” and the like, [all of which are pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] then you should know and have faith that this indicates the matter of ascent from below to Above. That is, know that when you see the names mentioned in the order of Adona”y HaShem-אדנ״י יהו״ה [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] this refers to the matter of the ascent of the Sefirot and their unification with one another, until the intention ascends to the desirable place, like one who desires to take hold of and adhere to the place of the Supernal Light. For, the name of Lordship-Adona”y-אדנ״י yearns to ascend and take hold of the Sefirah of understanding-Binah, which is called HaShem-יהו״ה with the vowels of Elohi”m-אלהי״ם. However, when HaShem Adona”y-יהו״ה אדנ״י is written [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] it then is the matter of bestowal of understanding-Binah, which descends by way of the conduits and reaches His title of Lordship-Adona”y-אדנ״י, and then the whole world is blessed.",
"Now, we have already informed you that wherever you find HaShem Adona”y-יהו״ה אדנ״י written, they are the upper righteousness-Tzedek Elyon, and the lower righteousness-Tzedek Tachton, called the upper Indwelling Presence of HaShem-יהו״ה-Shechinah Ila’ah, and the lower Indwelling Presence of HaShem-יהו״ה-Shechinah Tata’ah. When these two Sefirot are united, the whole world is then in a state of fullness and blessing, in the manner hinted at in the verse, “It will be that HaShem will be One-HaShem Echad-יהו״ה אחד, and His Name One-u’Shmo Echad-ושמו אחד.”",
"Now, you sometimes will find the Name HaShem-יהו״ה unified with E”l-א״ל, as in the verse, “HaShem is God-E”l HaShem-א״ל יהו״ה and He enlightens for us.” What is meant is that when E”l HaShem-א״ל יהו״ה is mentioned, the entire world is judged with Supernal kindness-Chessed Elyon and abundant mercies-Rachamim, and there is no judgment-Din there whatsoever. There is neither prosecutor, accuser, nor challenger, but rather, it all is with kindness-Chessed and mercy-Rachamim. At such a time, all the luminaries of the Sefirot are in a state of great perfection, the heavens-Shamayim-שמים are in a state of purity, and the earth-Aretz-ארץ is in a state of joy and illumination. For, His title E”l-א״ל is the matter of His Supernal kindness-Chessed Elyon, from which bestowal descends to the kindness of Avraham-Chessed Avraham. This is the secret of the verse about Avraham, “And he called there in the Name of HaShem, God of the world-HaShem E”l Olam-יהו״ה א״ל עולם.” For, Avraham then acquired the quality of kindness-Chessed as his portion and adhered to it. This is why in the blessing “Magen Avraham-the Shield of Avraham” we recite, “Supernal God-E”l Elyon-א״ל עליון Who bestows bountiful kindnesses,” and the verse likewise states, “Blessed is Avram to the Supernal God-E”l Elyon-א״ל עליון.”",
"Now, when the Name HaShem-יהו״ה unifies with E”l-א״ל, and it states “God HaShem-E”l HaShem-א״ל יהו״ה,” we find that the Name HaShem-יהו״ה becomes mingled with kindness-Chessed and mercy-Rachamim, and there is no judgment whatsoever. This is because the Name HaShem-יהו״ה is also a name of mercy-Rachamim, and though it contains a tiny minority of judgment-Din, nonetheless the judgement-Din is entirely submerged in the mercies-Rachamim. However, when the Name HaShem-יהו״ה unifies with Elohi”m-אלהי״ם, as when Torah states “HaShem God-HaShem Elohi”m-אלהי״ם,” we find that the Name HaShem-יהו״ה then sits in judgement, to judge the creatures with mercy-Rachamim and judgment-Din, this being the matter of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, each person according to what is appropriate to him. However, when there is a bonding of kindness-Chessed and mercy-Rachamim, this being the matter of “God HaShem-E”l HaShem-א״ל יהו״ה,” then all the Sefirot are in a state of joy and perfection, and receive kindness-Chessed and mercy-Rachamim from Above. This is the meaning of the verse, “HaShem is God-E”l HaShem-א״ל יהו״ה and He enlightens us.”",
"Notice now, that only these two names are mentioned in the “Thirteen qualities of Mercy” (Yod-Gimel Midot HaRachamim). That is, it states, “HaShem-יהו״ה, HaShem God-HaShem E”L-יהו״ה א״ל, merciful and gracious etc.” This is because these two names include kindness-Chessed and mercy-Rachamim, and are therefore mentioned in the Thirteen qualities of Mercy (Yod-Gimel Midot HaRachamim). Contemplate this greatly. Our sages, of blessed memory, already stated, “A covenant was made with the thirteen qualities of mercy, that they will never return empty handed.” This being so, contemplate that “E”l HaShem-א״ל יהו״ה” includes the qualities of kindness-Chessed and mercy-Rachamim. Moreover, contemplate that the name E”l-א״ל corresponds to Avraham, whose character was that of kindness-Chessed, and that the name HaShem-יהו״ה corresponds to Yaakov, whose character was that of mercy-Rachamim. We thus find that the name that corresponds to Yitzchak, which is Elohi”m-אלהי״ם and correspond to fear-Pachad, is not present when Torah mentions “God HaShem-E”l HaShem-א״ל יהו״ה.” Always contemplate this whenever you find Torah using these two names, E”l HaShem-א״ל יהו״ה, which are the matter of kindness-Chessed and mercy-Rachamim.",
"However, you sometimes will find the name HaShem-יהו״ה joined with E”l-א״ל and Elohi”m-אלהי״ם. This is the secret of the verse, “A song by Asaph: Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה spoke and called to the earth from the rising of the sun to its setting.” Similarly, about the tribes of Reuven, Gad and half the tribe of Menasheh, the verse states, “Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, He knows.” Know that when these three names are conjoined, then a Court of Law (Beit Din) of three sits upon the throne and judges the world according to what is appropriate for it, whether for good or punishment, whether for life or death. For, E”l-א״ל is the matter of the bestowal of kindness-Chessed to those who are fitting, Elohi”m-אלהי״ם is the matter of reward and punishment to those who are fitting, and HaShem-יהו״ה is the matter of justice-Mishpat-משפט and truth-Emet-אמת to those who are fitting. This being so, we find that these three names include all justice-Mishpat, mercy-Rachamim, and judgement-Din.",
"The great proof of this, is from the fact that when the tribes of Reuven, Gad, and half the tribe of Menasheh, built an altar on the other side of the Jordan river, and the Jewish people wanted to wage war against them, before they went to battle, they sent their brethren, Pinchas the son of Elazar and the princes of Israel, to speak with them about the altar they had built. The tribes of Reuven, Gad, and the half tribe of Menasheh answered them stating, “Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, He knows and Israel shall know. If it is in rebellion or in treachery against HaShem-יהו״ה, save us not this day, if [we have meant] to build an altar for ourselves to turn away from following HaShem-יהו״ה.”",
"Know that the tribes of Reuven, Gad, and half the tribe of Menashe, mentioned these three names together, “Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה,” for an important purpose. They mentioned the name E”l-א״ל, which is the name of kindness-Chessed, and they mentioned the name God-Elohi”m-אלהי״ם, which is the name of judgment-Din and punishment, and they mentioned the name HaShem-יהו״ה, for He is the True Judge (Dayan HaEmet) who mediates between E”l-א״ל and Elohi”m-אלהי״ם. They therefore said, “If we have made this altar to the Name HaShem-יהו״ה solely as a remembrance, and not for elevation offerings or other offerings, then let HaShem-יהו״ה, blessed is He, bestow His blessings and good kindnesses upon us with His quality of E”l-א״ל. However, if we built this altar as an act of wickedness, to rebel and commit treachery against HaShem-יהו״ה and His Holy Temple, to make this altar for ourselves in order to offer elevation offerings and other offerings, then Elohi”m-אלהי״ם Who is the witness, the judge, and the litigator, shall exact retribution against us and punish us for this great sin. The Name HaShem-יהו״ה, which is the mediating middle line, He shall decide the judgment according to our intention in making this altar, whether to bestow goodness, or to exact punishment. It therefore was necessary for them to mention these three names, “Benevolent God HaShem-א״ל אלהי״ם יהו״ה,” which are the matters of magnanimity-Gedulah, might-Gevurah, and beauty-Tiferet.",
"Likewise, about the creation of the world, Asaph mentioned in his Psalm, “Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה spoke and called to the earth.” For, when HaShem-יהו״ה, blessed is He, manifests in the creation of the world, He does so with three kinds of garments. There is the garment of abounding mercy-Rachamim, the garment of completely harsh judgment-Din, and the median garment that includes both mercy-Rachamim and judgment-Din. All this is included in the secret of the creation of the creatures. That is, there are those who were created with mercy-Rachamim, those who are complete judgment-Din, and those who include both judgment-Din and mercy-Rachamim. Thus, in accordance to the wisdom, kindness, mercy, and judgment of their formation, there also is the manner of how the creatures of the world are conducted. That is, sometimes He conducts them with complete mercy-Rachamim, sometimes He conducts them with complete judgment-Din, and sometimes He conducts them with both judgment-Din and mercy-Rachamim. Contemplate the mystery of the three books that are opened on Rosh HaShanah; the book of the righteous-Tzaddikim, the book of the wicked-Resha’im, and the book of the intermediates-Beinonim, corresponding to Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה. Therefore, throughout Torah, wherever you find His Singular Name HaShem-יהו״ה joined with E”l-א״ל or Elohi”m-אלהי״ם, or all three together as one, contemplate these matters according to their straightforward and proper order.",
"Now, sometimes we find the Name HaShem-יהו״ה joined with the title Hosts-Tzva’ot-צבאו״ת, in which the verse says, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.” Now, this is not found in the [five books of] Torah itself, but only in Prophets (Nevi’im) and Scriptures (Ketuvim), in that the Prophets often stated, “Thus says HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.” Likewise, in Scriptures we find, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת is with us, the God of Yaakov is our stronghold, always!” Know, that when HaShem-יהו״ה manifests with the title Hosts-Tzva’ot-צבאו״ת, He then concludes the judgment of the Upper Court of Justice (Beit Din Shel Ma’alah), whether to do good or bad with the creatures, according the sentence decreed by God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה. That is, when the judgment is concluded, He manifests as HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת. This is the secret of the verse, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת arose in justice-Mishpat-משפט.”",
"I now will give you hints about the great mystery contained in this verse. Know that when the Upper Court of Justice (Beit Din Shel Ma’alah) issues justice-Mishpat-משפט upon the creatures, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת concludes the judgement through the quality of Lordship-Adona”y-אדנ״י. This is the secret of the verse, “Judges-Shoftim-שופטים and officers-Shotrim-שוטרים shall you appoint in all your cities… and they shall judge the people with righteous justice-Mishpat Tzedek-משפט צדק.” Another verse states, “When the Chayot-Animal Angels would go, the Ophanim-Cycle Angels would go with them.” The secret of the Chayot-Animal Angels is the matter of Judges-Shoftim-שופטים, and the secret of the Ophanim-Cycle Angels is the matter of officers-Shotrim-שוטרים.” However, judgement is concluded in righteousness-Tzedek-צדק, which is the matter of the Lord-Adona”y-אדנ״י.",
"When the Holy One, blessed is He, decrees judgment upon the Jewish people, and the quality called HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת sees that they will be incapable of withstanding that judgement and punishment, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת then ascends to elicit desire and mercy from Above, to diminish the suffering of the Jewish people, and transfer the judgment to the quality of the E”l-א״ל, which is kindness-Chessed and is charitable to the Jewish people, thus diminishing their punishment and suffering. That is, though they are unworthy, it is done as an act of charity-Tzedakah-צדקה, about which the verse states, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה will be elevated in justice-Mishpat-משפט and the Holy God-HaE”l HaKadosh-הא״ל הקדוש will be sanctified in charity-Tzedakah-צדקה.”",
"The prophets therefore chastise the children of Israel with HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, which are like witnesses that give warning, either for good or for bad. When judgment is rendered against the Jewish people, if not for the fact that HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת rises up and is elevated in that judgment, and is given into the hands of E”l-א״ל, which is the quality of the Supernal kindness-Chessed Elyon, not even a remnant or survivor would remain amongst the enemies of Israel. About this the verse states, “the Holy God-HaE”l HaKadosh-הא״ל הקדוש will be sanctified in charity-Tzedakah-צדקה.” This is also the meaning of the verse, “To You HaShem-יהו״ה is the righteousness-Tzedakah-צדקה, and to us is the shamefacedness.” This being so, wherever you find HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת written in Scripture, contemplate this.",
"Sometimes we find the following three names expressly written together in a verse, such as, “HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת return us; shine Your face that we may be saved.” Similarly, the verse states, “HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, hear my prayer; Listen O’ God of Yaakov, always!” The intention in this, is that each of these qualities, kindness-Chessed, mercy-Rachamim, and the quality of judgment-Din and fear-Pachad, are each garbed in their place. That is, HaShem-יהו״ה manifests in the quality of victory-Netzach, Elohi”m-אלהי״ם manifests in the quality of majesty-Hod, and Hosts-Tzva’ot-צבאו״ת includes both. These four qualities become the four garments of the Living God-E”l Chai-א״ל חי. This is because the title Hosts-Tzva’ot-צבאו״ת includes three names; victory-Netzach, majesty-Hod, and foundation-Yesod. Thus, when the verse states “HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת,” it includes five Sefirot. HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם are two Sefirot, and Hosts-Tzva’ot-צבאו״ת includes the three Sefirot, victory-Netzach, majesty-Hod and foundation-Yesod. They all manifest in the quality of Lordship-Adona”y-אדנ״י, which is either called “The Garments of Salvation-Bigdei Yesha-בגדי ישע,” or, “The Garments of Vengeance-Bigdei Nakam-בגדי נקם,” in accordance to the appropriate judgment.",
"Now, my son, wherever you find two or three of HaShem’s-יהו\"ה names joined together in Torah, open your eyes and consider why they come together. By doing so, you will come to understand HaShem’s-יהו״ה ways – the ways of His Torah and its hidden depths – and will be desirable and accepted before HaShem-יהו״ה, blessed is He. Likewise, when you pray and plead before Him, and in your prayer, mention a Torah verse or a word hinting at Supernal matters, it is very important to understand the verse or word that you are saying and its ways, to contemplate them and know in Whose Presence it is, you are standing and pleading, in the presence of HaShem-יהו\"ה, blessed is He, and by what Name or title you are calling out to Him, and to which of His Divine qualities (Sefirot) you are appealing. You then will be desirable and accepted before HaShem-יהו״ה, blessed is He, and “you will find favor and goodly wisdom in the eyes of God and man.”",
"After having informed you of these primary foundations, we must now transmit a very great and important principle to you, as follows: Know, that the Singular Name (Shem HaMeyuchad) HaShem-יהו״ה, blessed is He, is the primary root and source of all His other names and titles by which He is called, blessed is He. All His other names and titles adhere to this Singular Name (Shem HaMeyuchad), and all His Divine qualities (Sefirot) are ordered in accordance to it. All the levels of the worlds and their categories, and all the compositions (Chariots-Merkavot), whether the upper ones or the lower ones, are carried by it. Also all the letters (Otiyot) and vowels (Nekudot) are tied to this Name, and all forms and all speech are upheld by Him, may He be blessed and elevated forever and ever and for all eternity. Now, do not let it enter your mind, that what we have just said about this important principle, are matters fitting to be received and believed, but have no reason or explanation. Rather, these matters are a received knowledge (Kabbalah) that has been passed down from Sinai (Mesoret), and we indeed know them and can explain each one, with reasons and proofs according to our perfect Torah, in a way of openly apparent wonders and proofs that can be seen with the eyes.",
"After having informed you of this, we now must begin explaining the letters of the Name HaShem-יהו״ה, blessed is He, according to the intention of this book, with the help of HaShem-יהו״ה. The mystery of The First Letter-Ot HaRishonah-אות הראשונה, is the letter Yod-י of the Name HaShem-יהו״ה. This letter is the conceptual form of the essential point, that created beings are incapable of contemplating, since it is hidden from the eyes of all living beings. Therefore man is not permitted to contemplate it, but solely to have faith in it as a self-evident axiom, even though he will never understand or grasp what it is, or its essential truth. Thus, the mystery of the letter Yod-י of the Name HaShem-יהו״ה is called “the wonders of wisdom-Pley’ot Chochmah-פליאות חכמה.” About this, our sages said, “Do not seek that which is wondrously beyond you-Mufla Mimcha-מופלא ממך, and do not investigate that which is concealed from you.” It also is called “The Hidden Recesses of Wisdom-Ta’alumot Chochmah-תעלומות חכמה.” About this, the verse states, “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” For, its actual name is wisdom-Chochmah-חכמה, and about it the verse states, “It is hidden from the eyes of all the living,” and from this concealment the world was created. This letter Yod-י is called “Desire-Ratzon-רצון without limitation,” and it also is called “Thought-Machshavah-מחשבה.” About it the verse states, “How exceedingly profound are Your thoughts-Machshevotecha-מחשבותיך,” and, “It is very very deep-Amok Amok-עמוק עמוק, who can fathom it?” Know and understand that the mystery of the letter Yod-י of the Singular Name HaShem-יהו״ה hints at the second Sefirah, called wisdom-Chochmah. However, the crown-Keter is only hinted in the thorn of the Yod-Kutzo Shel Yod-קוצו של יוד, in that the thorn indicates the crown-Keter and the mystery called “The Unlimited One-Ein Sof-אין סוף.”",
"The mystery of The Second Letter of The Name-Ot Shniyah Shel Shem-אות שניה של שם, is the letter Hey-ה of the Name HaShem-יהו״ה. This is the mystery of understanding-Binah, which is like the tongue in the mouth. All life adheres to the Sefirah of understanding-Binah, and from her all the lower Sefirot draw forth life, just as she draws from that which is above her. All her matters, and everything that we can reveal about the mystery of Ya”h-י״ה, will be explained with adequate explanations, with the help of HaShem-יהו\"ה, blessed is He, when we arrive at the Sefirah of understanding-Binah.",
"The mystery of The Third Letter of The Name-Ot Shleesheet Shel Shem-אות שלישית של שם, is the letter Vav-ו of the Name HaShem-יהו\"ה. The letter Vav-ו is the numeral 6 and includes six Sefirot. Three Sefirot are from half the Vav-ו and above, and three Sefirot are from half the Vav-ו and below. The three Sefirot from half the Vav-ו and above, are magnanimity-Gedulah, might-Gevurah, and splendor-Tiferet. The three Sefirot from half the Vav-ו and below, are victory-Netzach, majesty-Hod, and foundation-Yesod, and all six are included in the letter Vav-וא״ו. Now, the letter Vav-ו of the Name HaShem-יהוה, stands in place of the whole Name. Now, with the help of HaShem-יהו\"ה, blessed is He, you have yet to see many deep matters and wondrous mysteries in these letters of the Name HaShem-יהו״ה. Your eyes will then see and your heart will rejoice.",
"The mystery of The Fourth Letter of The Name-Ot Revee’eet Shel Shem-אות רביעית של שם, is the final letter Hey-ה of the Name HaShem-יהו״ה. This is the mystery of the final Sefirah called kingship-Malchut, which is the mystery of HaShem’s-יהו״ה unity, blessed is He. With it, you will build and establish the true unity of the Creator, HaShem-יהו״ה, blessed is He. Now, from the mystery of the final letter Hey-ה and below, is the matter of separation-Pirud-פירוד, as hinted in the verse, “A river went out of Eden-עדן to water the garden-Gan-גן and from there it separated-Yipared-יפרד and became four headwaters.” This refers to the matter of the four camps of the Indwelling Presence of HaShem-יהו\"ה (Shechinah). All this being so, you thus find that the Name HaShem-יהו״ה, blessed is He, includes all ten Sefirot in their proper order.",
"The mystery of the Name HaShem-יהו״ה, blessed is He, According to the General Matter of the Holy Names",
"Know, that His Singular Name HaShem-יהו\"ה, blessed is He, carries and includes all His other names and titles. Of these names and titles, there are those that are like the roots of the tree, and those that are like its branches, including the branches above the tree. However, His Singular Name, HaShem-יהו״ה, blessed is He, is central, and is called the “Middle Pillar” (Amud HaEmtza’ee) that includes all His other names and titles, from all sides of the tree, such as the top of the tree, its roots, and its branches.",
"How so? The first letter of His Name HaShem-יהו״ה, blessed is He, hints at two of His names. That is, the thorn of the letter Yod-י, which points upward, hints at the unlimited preexistent light of the Preexistent One at the very essence of His intrinsic Being-Havayah-הוי״ה, and is called “Eheye”h-אהי״ה.” It is called “Limitless-Ein Gvul-אין גבול,” and is also called “Nothing-Ayin-אין” due to its great concealment from both the upper beings and the lower beings, in that none are capable of understanding anything of it, and if anyone asks, “What is He?” “Nothing-Ayin-אין” is the answer. In other words, “Nothing-Ayin-אין” is what one can understand of Him. About this our sages said, “About whatever exists from one end of the heavens to the other, you may ask, but you may not ask about what is above or what is below.” This is the mystery of the thorn of the letter Yod-י, meaning, its upper thorn, which hints at the Supernal Crown-Keter Elyon called “Nothing-Ayin-אין,” which is beyond all grasp. That is, there are none who are capable of knowing anything of Him, other than having faith in His axiomatic existence. Nonetheless, His existence itself is ungraspable to anyone other than Himself. He therefore is called “I will be-Eheye”h-אהי״ה,” as a term of being, though that being is known to Himself alone. This is why the word, “I will be-Eheye”h-אהי״ה” is written be-Heyeh-היה with the prefix Aleph-א, meaning “I will be,” as indicated by such terms as, “I will rise-Akoom-אקום,” “I will know-Eida-אדע,” “I will understand-Aveen-אבין”, “I will come-Avo-אבוא,” indicating that all this is sustained by His own Being. It therefore says, “I will be-Eheye”h-אהי״ה,” as if to say, “I alone know My Being.” This is the thorn of the letter Yod-י of the Name HaShem-יהו״ה. The reason it is only hinted at with the thorn of the Yod-י, and does not have a letter of its own, is because there are none who can measure Him, nor can He be likened or borne by any image, even the image of a known letter.",
"Now, because at the first depth of the coming into being-Havayah-הוי\"ה He is called Eheye”h-אהי״ה, which is great unbounded mercies that completely dominate and overpower all forces of harsh judgment, He therefore is called E”l-א״ל. The verse thus states, “To whom can you liken E”l-א״ל?” In other words, even in the forms of the letters (Otiyot), which indicate the essence of Being-Havayah-הוי״ה, He has no likeness in any known letter that indicates Him, except for the letter of understanding-Binah, which indicates and attests to Him. This then, is the meaning of the above verse, “To whom-Mee-מ״י can you liken E”l-א״ל.” That is, with the power of understanding-Binah, called Who-Mee-מי, we can liken His existence, but with nothing else.",
"Know that this is the mystery of the thorn of the letter Yod-י of the Singular Name, HaShem-יהו״ה, blessed is He, which hints at His Supernal Being that is utterly limitless and beyond measure. It is from the mystery of the thorn of the letter Yod-י, that the letter Yod-י, which is called wisdom-Chochmah and limitless desire-Ratzon b’ein gvul-רצון באין גבול, was brought forth. This is the secret of the verse, “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” That is, Wisdom-Chochmah is the matter of the second Sefirah, whereas the “Nothingness-Ayin-אין” is the matter of the first Sefirah. These two Sefirot, Crown-Keter and Wisdom-Chochmah, are included in the thorn of the letter Yod-י and the body of the Yod-י. You thus have learned that the letter Yod-י of His Singular Name HaShem-יהו\"ה includes two holy names, these being the first two Sefirot, called Eheye”h-אהי״ה and Ya”h-י״ה. The name Eheye”h-אהי״ה is the matter of the thorn of the letter Yod-י, and the name Ya”h-י״ה is the form of the letter Yod-י.",
"The mystery of The Second Letter-Ot Shniyah-אות שניה of the Name HaShem-יהו״ה, is the letter Hey-ה. This letter hints at understanding-Binah, which is the matter of the bond of the nine Sefirot and the bond of the ten Sefirot. It is what bonds the three upper Sefirot; crown-Keter, wisdom-Chochmah and understanding-Binah, to the Sefirot of magnanimity-Gedulah, might-Gevurah, splendor-Tiferet, victory-Netzach, majesty-Hod, and foundation-Yesod, as well as to the tenth Sefirah, which is kingship-Malchut, when kingship-Malchut is bound to foundation-Yesod. We thus find that understanding-Binah is what bonds the six Sefirot, which together with kingship-Malchut are seven, to the three upper Sefirot. This is the letter Hey-ה, which is the second letter of the Name HaShem-יהו״ה, blessed is He, and is the matter of understanding-Binah.",
"In the Torah, the name that is unique to Binah-understanding is the Name HaShem-יהו״ה, in which its letters are the Name HaShem-יהו״ה, but its vowels are the vowels of God-Elohi”m-אלהי״ם. This is because the quality of might-Gevurah, called Elohi”m-אלהי״ם, draws from the quality of understanding-Binah. Thus, wherever in Torah you see “HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י,” [pronounced Elohi”m Adona’y-אלהי\"ם אדנ\"י] such as in the verse, “HaShem Adona”y-יהו״ה אדנ״י is my strength,” or the verse, “Lord HaShem-Adona”y HaShem-אדנ\"י יהו\"ה what will you give me,” [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] know that in these and similar verses, the Name HaShem-יהו״ה is the matter of understanding-Binah, which includes both mercy-Rachamim and judgment-Din, from which the powers of judgment-Din are drawn. This is why its name is HaShem-יהו״ה, in that the form of its letters, are that of mercy-Rachamim, but its vowels are the judgment-Din [of Elohi”m-אלהי\"ם]. Therefore, know that in the Sefirot, the beginning of judgment-Din is in the matter of understanding-Binah, which itself is drawn from wisdom-Chochmah, whereas might-Gevurah, which is the power of judgment-Din, is drawn from understanding-Binah.",
"You thus have learned that the matter of the second letter of the Name HaShem-יהו״ה is the matter of the letter Hey-ה, which is the matter of understanding-Binah. This is the matter of the name that is written with the letters HaShem-יהו״ה but is pronounced Elohi”m-אלהי״ם in its vowels. That is, this is the matter of HaShem-יהו״ה called HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם.",
"Now, sometimes understanding-Binah is called by the name Ya”h-י״ה. This is because the first two letters of the Name HaShem-יהו״ה are the matter of the three upper Sefirot. That is, the thorn of the letter Yod-י is the matter of Eheye”h-אהי״ה, and the letter Yod-י itself is wisdom-Chochmah, which is called Ya”h-י״ה, according to the secret of the Yod-י of the Name HaShem-יהו״ה. The Hey-ה of the Name Ya”h-י״ה is the matter of understanding-Binah, which is called Ya”h-י״ה on account of the secret of the Hey-ה. It thus is clearly explained that the first two letters of the Name HaShem-יהו״ה, these being Ya”h-י״ה, include three holy names; Eheye”h-אהי״ה, Ya”h-י״ה, HaShem-יהו״ה. Contemplate this matter in relation to each letter of the Name HaShem-יהו״ה, until you know how to unify all His holy names [and Sefirot] in the secret of His glorious and awesome Name HaShem-יהו״ה, blessed is He.",
"The mystery of The Third Letter-Ot Shleesheet-אות שלישית of the Name HaShem-יהו״ה, is the letter Vav-ו, and hints at the six Sefirot below the three upper Sefirot. This letter is the mystery of the bond between all the upper Sefirot and the lower Sefirot, for it ascends until the crown-Keter, and descends until kingship-Malchut. It coordinates all the Sefirot, and they all are unified to it, whether those above it or those below it, whether those to its right or those to its left. It thus is called the middle line (Kav HaEmtza’ee).",
"The mystery of this third letter of the Name HaShem-יהו״ה, called Vav-ו, includes six names, corresponding to six Sefirot. These are E”l-א״ל, corresponding to the Sefirah of magnanimity-Gedulah, Elohi”m-אלהי״ם, corresponding to the Sefirah of might-Gevurah, HaShem-יהו״ה, corresponding to the Sefirah of splendor-Tiferet, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, corresponding to the Sefirah of victory-Netzach, God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, corresponding to the Sefirah of majesty-Hod, and the Living God-E”l Chai-א״ל חי, corresponding to the Sefirah of foundation-Yesod. You thus have learned that the mystery of the Vav-ו of the Name HaShem-יהו״ה includes six holy names of HaShem-יהו״ה, blessed is He.",
"Now, just as we find that the name E”l-א״ל corresponds to the name of the crown-Keter, and is also the name of magnanimity-Gedulah, we also find another name corresponding to the quality of magnanimity, called Elo’ah-אלו״ה. It too is the mystery of magnanimity-Gedulah, and is called the right-Yemin-ימין, as in the verse, “God-Elo’ah-אלו״ה came from the south-Teiman-תימן, the Holy One from Mount Paran, Selah!” With the help of E”l-א״ל, when we come to the name E”l-א״ל, we will explain the matters of Elo’ah-אלו״ה and Elohi”m-אלהי״ם. You then will discover the wonders of He who is of perfect knowledge, and the secret of the three names of Godliness-Elohoot-אלהו״ת, these being E”l-א״ל, Elo’ah-אלו\"ה, Elohi”m-אלהי״ם. You thus will find that the name E”l-א״ל is the quality of kindness-Chessed, the name Elohi”m-אלהי״ם is the quality of judgement-Din, and includes the name Ya”h-י\"ה within it, which is the first half of the Name HaShem-יהו״ה, whereas the name Elo’ah-אלו״ה, includes the letters Vav-Hey-ו\"ה in it, which are the second half the Name HaShem-יהו״ה.",
"Moreover, you will discover great and wondrous matters in the Psalm, “Give praise to Ya”h-Halleluyah-הללויה! Praise the E”l-א״ל in His sanctuary; Praise Him-Halleluhoo-הללוהו in the firmament of His power.” That is, you will discover that the beginning of this Psalm includes the secret of E”l-א״ל, Elohi”m-אלהי״ם, and Elo’ah-אלו״ה, all of which are accompanied by “Give praise-Hallelu-הללו.” That is, “Give praise to Ya”h-Halleluyah-הללויה” includes the first half of the Singular Name. The words “Praise the E”l-א״ל in His sanctuary,” is in the middle, leaning to this side and that side, as you shall now see. The words, “Praise Him-Halleluhoo-הללוהו in the firmament of His power” includes the letters Vav-Hey-ו\"ה, the second half of the Singular Name, may He be blessed. You thus see that E”l-א״ל is in the middle, Ya”h-י״ה is on one side, and Vav-Hey-ו״ה is on the other side. That is, sometimes E”l-א״ל is together with Yod-Hey-י״ה, this being the matter of Elohi”m-אלהי״ם, sometimes it is together with Vav-Hey-ו״ה, which is the matter of Elo’ah-אלו״ה, and sometimes it is alone. However, at the beginning of this Psalm all three are included, “Give praise to Ya”h-Halleluyah-הללויה! Praise E”l-א״ל in His sanctuary; Praise Him-Halleluhoo-הללוהו in the firmament of His power.” The secret of this Psalm is that from the first verse on, it says “Praise Him-Halleluhoo-הללוהו,” the wonders of which you will yet behold.",
"You thus have learned that these three names, E”l-א״ל, Elohi”m-אלהי״ם, and Elo’ah-אלו\"ה, all are garbed with the Singular Name. Now, we sometimes find the name Elo’ah-אל״ה spelled minus the letter Vav-ו, as in the verse, “They slaughter to demons, non-gods-Lo Elo’ah-לא אלה.” Later, you will behold wonders regarding this, with the help of HaShem-יהו״ה, blessed is He.",
"You thus have learned that the mystery of the Vav-ו, which is the third letter of the Name HaShem-יהו״ה, includes the following: E”l-א״ל, Elohi”m-אלהי״ם, Elo”ah-אלו״ה, Elo’ah-אל״ה, HaShem-יהו״ה, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, and the Living God-E”l Chai-א״ל חי. Now contemplate the greatness of the Holy Name HaShem-יהו\"ה, in that it is the root and foundation of all the other names, as well as all other terms and expressions, all of which are titles upon titles. How much more so, in regard to the titles of the titles, and certainly all the families of the earth, which are borne upon these terms.",
"The mystery of The Fourth Letter-Ot Revee’eet-אות רביעית of the Name HaShem-יהו״ה, is the secret of the final letter Hey-ה, which is the matter of kingship-Malchut, and is the secret of rulership and the secret of the Indwelling Presence of HaShem-יהו״ה (Shechinah). This is the secret of the final wisdom-Chochmah Acharonah-חכמה אחרונה, and is the matter of the name Lord-Adona”y-אדנ״י, in that this name is the matter of the complete perfection of His unity, as we informed you in the first gate. It is the “Stone of Israel-Even Yisroel-אבן ישראל” which draws every kind of delight, great goodness, salvation, and redemption to the Jewish people. This name always dwells with the Jewish people, even in their exile, as it states, “And they shall make a Sanctuary for Me – and I will dwell within them.”",
"Now, eight Sefirot above this stone, is another stone-Even-אבן more precious than pearls. She encompasses and surrounds all seven Sefirot below her, and is therefore called “Socharet-סוחרת,” which is a word that also indicates something that encircles and surrounds, as in the idiom, “Go around, go around-Schor Schor-סחור סחור.” Thus, since this stone, that is, the eighth Sefirah called understanding-Binah, sits high above and surrounds and encompasses everything, it therefore is called “Encompassing-Socharet-סוחרת.” On the other hand, the second, lower stone, is the matter of the Indwelling Presence of HaShem-יהו״ה (Shechinah), which always dwells-Darah-דרה with the Jewish people and is called “Dar-דר,” in that she is a delightful dwelling place-Dirah-דירה.",
"Thus, these two stones, the upper stone and the lower stone, are called “Dar-דר” and “Socharet-סוחרת.” The upper stone is called “Socharet-סוחרת” because she encompasses (Sechor-סחור) all seven lower Sefirot. The lower stone is called “Dar-דר” because she always dwells-Darah-דרה with the children of Israel. Accordingly, there were two stones on the breastplate [of the high priest], which were stones of remembrance for the sons of Israel, as stated, “You shall take the two shoham stones and engrave the names of the sons of Israel upon them; six names on one stone-Even-אבן, and six remaining names on the second stone-Even-אבן, according to the order of their birth.” These are “six names” of those who merit to honor the Indwelling Presence of HaShem-יהו״ה, blessed is He (Shechinah), that dwells-Dar-דר in this world. Those who merit, merit to honor the Indwelling Presence of HaShem-יהו״ה (Shechinah) in this world, which is called “dwells-Dar-דר, and will merit to honor “the second stone,” which is perfect, is called “encompassing-Socharet-סוחרת,” and is the matter of the coming world-Olam HaBa-עולם הבא. Now, the word, “b’Toldotam-בתולדותם,” which means, “according to the order of their birth,” also means, “according to their offspring-Toldot-תולדות,” referring to their deeds, be they good or wicked deeds, whether they are good or evil, whether they are few or many. That is, the “offspring-Toldot-תולדות” are the deeds of man.",
"Now, because those two qualities called “the two stones” are equal, they therefore are also the secret of the two letters Hey-ה of the Name HaShem-יהו״ה, blessed is He. The stone called “encompassing-Socharet-סוחרת” is the first letter Hey-ה of the Name HaShem-יהו״ה, blessed is He, and the stone called “dwells-Dar-דר” is the final Hey-ה of the Name HaShem-יהו״ה, blessed is He. This is why these two qualities are often called by the same name. The first Hey-ה of the Name HaShem-יהו\"ה, is the matter of the stone called “encompassing-Socharet-סוחרת” and is called the upper righteousness-Tzedek Elyon-צדק עליון and the final Hey-ה of the Name HaShem-יהו\"ה, is the matter of the stone called “dwells-Dar-דר,” and is called the lower righteousness-Tzedek Tachton-צדק תחתון. About them Torah states, “Righteousness, righteousness-Tzedek Tzedek-צדק צדק shall you pursue.” That is, pursue righteousness-Tzedek-צדק, which is the matter of the Indwelling Presence of HaShem-יהו״ה (Shechinah), so that you will merit the upper righteousness-Tzedek Elyon-צדק עליון, which is the matter of the coming world-Olam HaBa-עולם הבא. This is the meaning of the verse, “One who pursues righteousness-Tzedakah-צדקה will find life, righteousness-Tzedakah-צדקה, and honor.”",
"Both these qualities are also called Elohi”m-אלהי״ם. The first Hey-ה of the Name HaShem-יהו\"ה, is the upper one, and is written HaShem-יהו״ה but pronounced Elohi”m-אלהי״ם, in the mystery of HaShem-יהו״ה. The final Hey-ה of the Name HaShem-יהו\"ה is written Elohi”m-אלהי״ם and pronounced Elohi”m-אלהי״ם. About both, the verse states twice, “HaShem-יהו״ה He is Elohi”m-אלהי״ם! HaShem-יהו״ה He is Elohi”m-אלהי״ם!” The first time corresponds to the first letter Hey-ה, and the second time corresponds to the final letter Hey-ה. The sign for these two letters Hey-ה, is the verse, “HaShem Adona”y-יהו״ה אדנ״י is my strength,” [pronounced Elohi”m Adona’y-אלהי\"ם אדנ\"י] or, “Adona”y HaShem-אדנ״י יהו״ה, what can You give me.” [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] That is, wherever Torah mentions “Adona”y HaShem-אדנ״י יהו״ה,” as in the verse, “Lord HaShem-אדנ״י יהו״ה, by what will I know that I will inherit it?” [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם].",
"You thus have learned that the secret of the fourth letter of the Name HaShem-יהו״ה, which is the letter Hey-ה, includes all the Sefirot above it. This final letter Hey-ה of the Name HaShem-יהו\"ה is called Lord-Adona”y-אדנ״י, since He is the Lord over the whole earth.",
"After informing you of all these important principles, contemplate and know that the Great, Glorious and Awesome Name HaShem-יהו״ה, blessed is He, includes all the other holy names mentioned in Torah, in that not a single holy name is missing from it. Now, after having informed you of this great and important matter, understand to what extent you must contemplate the Name HaShem-יהו\"ה and to what extent you must be cautious of pronouncing it, for by pronouncing it, you would actually be mentioning all His holy names. More so, it would be as if you are bearing HaShem-יהו״ה, blessed is He, all his holy names, the entire world and everything therein upon your tongue. When you know this, you will understand the gravity of the verse, “You shall not bear the Name of HaShem-יהו״ה your God in vain.” For, how can a lowly and despicable creature [such as you] bear the great and awesome Name HaShem-יהו״ה, blessed is He, who bears all the hosts above and below, upon your tongue!? How much more so should you dare to use Him as an axe to chop with. Rather, when mentioning HaShem-יהו״ה, blessed is He, it is fitting to praise and exalt Him, as the verse states, “When I call out the Name HaShem-יהו״ה, ascribe greatness to our God.”",
"Know that when a person pronounces HaShem-יהו״ה, blessed is He, and moves its letters with the motion of his tongue, he causes the worlds to tremble high above. All the hosts of supernal angels rise up and ask each other, “Why is the world quaking?” They answer, “Because so and so the wicked, has mentioned the Explicit Name (Shem HaMeforash) and has uttered it upon his lips.” According to the motion by which he moved it, so are all the other names and titles that depend on it moved, and therefore, the heavens and the earth are caused to quake. They then say, “Who is this wicked person who caused the world to quake by mentioning the Great Name for naught. Is this not the same wicked one who transgressed such and such a sin on such and such day, and sinned in such and such a way on a such and such day?!” This gives them cause to recount all his sins in their entirety.",
"Know then, that just as when you shake the trunk of a tree, all its branches, as well as all its leaves are caused to shake, this likewise is what happens when someone pronounces the Name HaShem-יהו״ה, blessed is He. Being that they are all dependent on it, all the upper and lower hosts are caused to tremble. However, all this is when it is not done in the Holy Temple. However, [on Yom Kippur] the High Priest (Kohen Gadol) would pronounce the Name in the Holy Temple, and then, since the conduits were properly ordered, all the hosts of the world would rejoice and receive beneficence and bestow blessing to all the people of the world.",
"After having informed you of all these primary principles, we now must hint and inform you how the Great and Holy Name HaShem-יהו״ה, blessed is He, conducts the whole world with His great power, how all the other holy names adhere to Him, and how all other titles for Him in Torah, such as Merciful-Rachum-רחום, Graceful-Chanun-חנון, and the like, are like garments in which the King is garbed. That is, these garments are not of the actual Essential Self of the King, but are only likened to vessels and garments that the King, blessed is He, dons and adorns Himself with.",
"He sometime dons garments of grandeur and kingship. This is when the King is in a state of satisfaction, quiet, and security, and all the lands of His kingdom are at peace, without any destroyer or evil plague. The King then rejoices with His servants, donning pleasing raiment, adorned with jewels and vestments of glory.",
"Sometimes the King is beset with wars from various enemies who plunder and rob His land, in an attempt to destroy His kingdom. At such a time, the King wears different garments, such as armor, helmets, shields, swords, and bows. All His servants scurry until His wrath has passed, or until He takes revenge against his enemies and adversaries, finishing to deal with them as He desires.",
"Sometimes the King sits at home, without his troops or entourage. Rather, only the members of His household are present, such as His brothers, sons, wife, and those who are close to Him. At such times the King removes some of His outer garments, which He wears when His ministers and servants are still in His presence. He stays with the members of His household in this manner, and they all see Him. That is, His form is more revealed than when He wears His many garments. He also does various things with them, and is not hidden from them, as He is when He clothes Himself in garments before the masses. This is because He considers the members of His household as a limb of His own flesh, and He therefore is not concerned about removing some of His garments and adornments in their presence.",
"However, sometimes the King secludes Himself from all the members of His household, so that no one remains with Him except for the Queen. The King is not ashamed of removing His clothing in the presence of the Queen, as He would be with all the other members of His household.",
"After this introduction, I now will explain. Know that the Singular Name HaShem-יהו״ה, blessed is He, is garbed and aggrandized with the holy names, and that all the holy names adhere to the truth of this Name HaShem-יהו״ה, blessed is He. Each holy name indicates a specific matter unto itself. How is this so? When HaShem-יהו״ה, blessed is He, desires to have mercy and compassion on His world, He then dons the garment of kindness and compassion. Then, His Great Name HaShem-יהו״ה takes out the banner of kindness-Chessed and mercy-Rachamim, and engraved on that banner is the name E”l-א״ל. The sign for this is the verse, “Each man by his banner, according to the signs-Otot-אותות.” When HaShem-יהו״ה, blessed is He, takes out this banner, He then bestows goodness, compassion, shows grace to His creatures and rejoices in them. This is the secret of the verse, “May the glory of HaShem-Kevod HaShem-כבוד יהו״ה be toward the world, may HaShem-יהו״ה rejoice in His works,” and is the secret of the verse, “And he called in the Name HaShem, God of the world-HaShem E”l Olam-יהו״ה א״ל עול״ם.” He then dons and is aggrandized in the raiment engraved with the quality of E”l-א״ל. This is the meaning of the words, “Almighty King-E”l Melech-א״ל מלך, Who sits on the throne of mercy-Rachamim-רחמים.” This is also the meaning of, “HaShem-יהו״ה, HaShem God-HaShem E”L-יהו״ה א״ל, Merciful-Rachum-רחום and Gracious-Chanoon-חנון,” and is the meaning of the verse, “For, HaShem-יהו״ה your God, is a Merciful God-E”l Rachum-א״ל רחום.” The sign for this is the verse, “For HaShem is a Great God-E”l Gadol HaShem-א״ל גדול יהו״ה, and a great King above every power-Elohi”m-אלהי״ם,” in which Elohi”m-אלהי״ם refers to the quality of judgment-Din. In other words, the quality of kindness-Chessed is greater than the quality of judgment-Din.",
"With the above in mind, understand the secret of the verse, “And God-Elohi”m-אלהי״ם tested (Nisah-נסה) Avraham,” [in which the word Nisah-נסה also means “to raise a banner]. That is, God-Elohi”m-אלהי״ם, which is the quality of judgment-Din, gave its banner-HaNes-הנס and flag into the hand of Avraham, who is the matter of E”l-א״ל, which is the quality of kindness-Chessed. That is, the words, “And Elohi”m-אלהי״ם tested-Nisah-נסה Avraham,” is of the same root as in the verse, “Raise a banner-Nes-נס over the nations.” This is why the verse states, “The God of Avraham, the God of Yitzchak, [and the God of Yaakov-V’Elohei Yaakov-ואלה״י יעקב,]” and does not state, “and the God of Yitzchak-v’Elohei Yitzchak-ואלה״י יצחק,” because the quality of judgment-Din is conquered and ruled by the quality of kindness-Chessed, since the banner of Yitzchak, which is the quality of the title Elohi”m-אלהי״ם, has been given over into the hand of Avraham, which is the matter of the quality of the Almighty-E”l-א״ל.",
"When HaShem-יהו״ה, blessed is He, is angered by the people of the world, on account of their evil deeds, He then takes out His instruments of wrath. Engraved on the banner of the instrument of wrath is the form of the title God-Elohi”m-אלהי״ם. When this is so, that the form of the name Elohi’m-אלהי\"ם is engraved on the banner of HaShem-יהו״ה, He then pays the retribution of judgment-Din, and avenges Himself against the people of the world, punishing them for their wicked deeds. This is the meaning of the verse, “May God-Elohi”m-אלהי״ם arise, let His enemies be scattered, and His foes will flee before Him.” This is likewise the meaning of the verse, “Arise, HaShem-יהו״ה, and let Your foes be scattered, let those who hate You flee from Your presence.” Now, if you ask, how is it that this latter verse says “HaShem-יהו״ה,” whereas the former verse says “God-Elohi”m-אלהי״ם”? Do you not already know that all the names are dependent on the Name HaShem-יהו״ה, and that He is garbed in them? Thus, when it says, “Arise, HaShem-יהו״ה, and let Your foes be scattered,” it is as if it is saying, “Arise, HaShem-יהו״ה, take out Your instruments of war and the banner engraved with the name Elohi”m-אלהי״ם.” This is the meaning of the verse, “May God-Elohi”m-אלהי״ם arise, let His enemies be scattered, and His foes will flee before Him.” Our teacher Moshe, peace be upon him, concealed his words, but David came and clarified them, stating, “May God-Elohi”m-אלהי״ם arise.” When HaShem-יהו״ה, blessed is He, takes out the banner engraved with Elohi”m-אלהי״ם, He then dons garments of vengeance. This is the secret of the verse, “Who is this coming from Edom, with sullied garments, from Botzrah?” It similarly states, “He donned garments of vengeance as His attire, and clothed Himself in vengeance like a coat.”",
"When HaShem-יהו״ה blessed is He, brings the people of the world to justice-Mishpat-משפט, He dons intermediate garments, between judgment-Din and mercy-Rachamim. He then takes out the banner upon which everything depends, engraved with the Name HaShem-יהו״ה, blessed is He. When doing so, He does not don garments of complete mercies-Rachamim, nor garments of complete judgment-Din. For, He neither judges His creatures with complete judgment-Din, nor with complete mercies-Rachamim, but with the quality of judgment-Din intermingled with the quality of mercy-Rachamim. Even so, there is a greater abundance of His quality of mercy-Rachamim than His quality of judgment-Din. This is the meaning of the verse, “Slow to anger-Erech Apayim-ארך אפים and abundant in kindness-v’Rav Chesed-ורב חסד.” Nonetheless, by the fact that the verse says, “abundant in kindness-Rav Chessed-רב חסד” it is understood that there is a small measure of judgment-Din in it. For, if it was complete kindness-Chessed, why then does the verse specify, “abundant in kindness-Rav Chessed-רב חסד”? If that was the case, what difference would it make if the kindness was abundant or not? Rather, the verse means as follows: When someone sins, HaShem-יהו״ה, blessed is He, does not immediately exact punishment upon him, but is slow to anger and waits, for perhaps he will repent and return-Teshuvah. However, if he does not repent and return, he is judged according to his deeds. However, even though he is judged, if some small measure of goodness is found in him, he is judged with the quality of “abundant in kindness-Rav Chessed-רב חסד,” which leans towards kindness-Chessed. However, if no merit is found in him, then judgment is concluded for his sin. This is the meaning of the continuation of the verse, “Abundant in kindness-v’Rav Chesed-ורב חסד and truth-V’Emet-ואמת.” That is, the verse first says, “Slow to anger-Erech Apayim-ארך אפים” and “Abundant in kindness-v’Rav Chesed-ורב חסד,” referring to when the person is being judged, and then says “And truth-V’Emet-ואמת,” when the judgment is rendered. That is, the punishment comes upon him with “Truth-Emet-אמת,” according to straightforward and proper judgment. About this we say, “Blessed is the True Judge-Dayan HaEmet-דיין האמת,” as the verse states, “The faithful God-E”l Emunah-א״ל אמונה without corruption.” We thus have informed you that when HaShem-יהו״ה, blessed is He, judges His creatures, He judges them with an admixture of mercy-Rachamim and judgment-Din, but His justice-Mishpat-משפט is mostly kindness-Chessed, with a minority of judgment-Din. This is the meaning of the words, “Abundant in kindness-v’Rav Chesed-ורב חסד.”",
"When HaShem-יהו״ה, blessed is He, judges the world, it sometimes is called “The justice of HaShem-Mishpat HaShem-משפט יהו״ה,” and is sometimes called, “The justice of God-Mishpat Elohi”m-משפט אלהי״ם,” all of which accords to the verdict that comes out. How so? The verse states, “For HaShem-יהו״ה is our Judge-Shofteinu-שופטינו,” and it states, “Chastise me, HaShem-יהו״ה, but with justice-Mishpat-משפט,” and, “HaShem-יהו״ה will come in justice-Mishpat-משפט.” We thus see that justice-Mishpat-משפט is related to HaShem-יהו״ה, blessed is He. However, at other times, justice-Mishpat-משפט is called by His title God-Elohi”m-אלהי״ם, as in the verse, “When God-Elohi”m-אלהי״ם arose to pass justice-Mishpat-משפט,” and, “For God-Elohi”m-אלהי״ם is the Judge-Shofet-שופט – He lowers this one and raises that one,” and it states, “For all deeds come before God-Elohi”im-אלהי״ם in justice-Mishpat-משפט.” The secret is that according to the final verdict rendered, so is justice-Mishpat-משפט called at its conclusion. That is, if the final verdict comes out for mercy-Rachamim, it is called HaShem-יהו״ה, and if the final verdict comes out for judgment-Din, it is called God-Elohi”m-אלהי״ם.",
"In this manner, wherever in Torah you find the Great Name, HaShem-יהו״ה, blessed is He, being called by any other names or titles, contemplate the matter. That is, consider what side that name or title leans to, whether to kindness-Chessed or mercy-Rachamim, whether to justice-Mishpat or punishment-Onesh, and consider with what quality HaShem-יהו\"ה is relating to His creatures. That is, whenever Torah calls Him by any of His names and titles, understand that the Name HaShem-יהו״ה, blessed is He, is enclothed in these known garments appropriate to the time. Always remember this important principle and that it applies throughout Torah, and as a result, you will understand many hidden and concealed matters.",
"Now that you are aware of this, know that our sages, of blessed memory stated, that it is forbidden to erase His holy names, but permissible to erase His other titles and adjectives, such as Merciful-Rachum-רחום, Compassionate-Chanun-חנון, Forgiving-Sole’ach-סולח, and the like. I now will now enlighten your eyes about this, with the help of HaShem-יהו״ה, blessed is He. Know that those holy names which are forbidden to erase, such as Eheye”h-אהי״ה, Elohi”m-אלהי״ם, E”l-א״ל, Elo’ah-אלו״ה, Shada”y-שדי, and the like, adhere directly to the Name HaShem-יהו״ה, blessed is He, and are close to Him. They are like a chain that the upper ministers are attached to. However, His erasable titles and adjectives, such as Merciful-Rachum-רחום, Compassionate-Chanun-חנון, Kind-Chassid-חסיד, Forgiving-Sole’ach-סולח, and the like, are like the vessels and instruments of His holy names. These titles and adjectives are the staff upon which the seventy nations, who are dominated by their seventy ministering angels, lean. Now, just as the higher ministers are attached to His holy names, except for the name Eheye”h-אהי״ה and the Name HaShem-יהו״ה, so likewise, the ministering angels of the nations are attached to the titles and adjectives that come after the holy names.",
"Now that you are aware of this, know that the erasable titles and adjectives, such as Merciful-Rachum-רחום and Compassionate-Chanun-חנון, and the like, are like instruments of the holy unerasable names, and through them the holy names bring about their effects. How so? For example, the name appointed over the banner of kindness-Chessed is E”l-א״ל. The titles of E”l-א\"ל, which are His servants, hosts, and troops, are the adjectives Magnanimous-Gadol-גדול, Merciful-Rachum-רחום, Compassionate-Chanun-חנון, Mighty-Chaseen-חסין, Long Patient-Erech Apayim-ארך אפים, Abundant in Kindness-Rav Chessed-רב חסד, Holy-Kadosh-קדוש, Kind-Chassid-חסיד, and Forgiving-Sole’ach-סולח.",
"The holy name that bears the instruments of war, whose banner has judgment-Din engraved upon it, is Elohi”m-אלהי״ם. The titles of Elohi”m-אלהי\"ם, which are His servants, hosts, and troops, are the adjectives Mighty-Adeer-אדיר, Judge-Shofet-שופט, Decisor-Dayan-דיין, Strong-Chazak-חזק, Powerful-Kabeer Ko’ach-כביר כח, Man of War-Eesh Milchamah-איש מלחמה, Courageous-Geebor-גבור, Exacting of sin-Poked Avon-פקד עון, Repays in Kind-Meshalem Gemul-משלם גמול.",
"The holy name appointed over justice-Mishpat-משפט, which includes both mercy-Rachamim and judgment-Din, has the Name HaShem-יהו״ה, blessed is He, engraved upon its banner, which includes both. His titles that are like His troops and hosts are the adjectives Kindness-Chessed, Overlooks Iniquity-Over Al Pesha-עובר על פשע, Truth-Emet-אמת, Lofty-Marom-מרום, Exalted-Ram-רם, Preserver of Kindness-Notzer Chessed-נוצר חסד, Dwelling Eternally-Shochen Ad-שוכן עד, and Holy-Kadosh-קדוש.",
"After informing you of this, we now must tell you why these adjectives, in particular, are unique to His name E”l-א״ל, and why those adjectives, in particular, are unique to His name Elohi”m-אלהי״ם, and why others, in particular, are unique to His Name HaShem-יהו״ה, blessed is He. We also must tell you the effects of each particular adjective and from where it is drawn.",
"As you already know, the Great Name that is primary over all, is His Name HaShem-יהו״ה, blessed is He. Both the upper and lower are included in this, and all the holy names are bound to it, as explained at the beginning of the book. Moreover, all His other titles and adjectives are tied to this Name and drawn from it, as also explained at the beginning of the book. This being so, when in Torah HaShem-יהו״ה, blessed is He, is called by one of His other names, such as E”l-א״ל, Elohi”m-אלהי״ם, Elo’ah-אלו״ה, Shada”y-שד״י, Tzva’ot-צבאו״ת, and the like, you need to know which quality He is positioned in, and which garment He is wearing. That is, when He called E”l-א״ל, you need to know who His camps and legions are. The same principle applies when He is called Elohi”m-אלהי״ם, as well as all His other holy names, each according to its banner, hosts, ministers and legions. Through this, you will understand all His names and adjectives, and how they all depend on His Name HaShem-יהו״ה, blessed is He.",
"Once you come to know this, contemplate whenever you see His Name HaShem-יהו״ה, blessed is He, called by the adjective Merciful-Rachum-רחום, and you will understand what hierarchy of titles He is positioned in and rules over. The same applies to all His other titles and adjectives, such as Graceful-Chanun-חנון, Judge-Shofet-שופט, Mighty-Adeer-אדיר, or Decisor-Dayan-דיין. To know this, you must know exactly what the quality called Merciful-Rachum-רחום is, or what the quality called Graceful-Chanun-חנון is, or what the quality called Judge-Shofet-שופט is.",
"Once you know this, you need to know the place and source that each adjective is drawn from, each adjective according to its category and kind. When you understand this, your eyes will see and your heart will rejoice, and you will know and grasp where the adjective Merciful-Rachum-רחום comes from, where the adjective Compassionate-Chanun-חנון comes from, and where the adjective Bearer of Iniquity-Noseh Avon-נושא עון comes from. This applies to all the titles and adjectives.",
"Once you know this, you need to know how the titles are bound to the Name HaShem-יהו״ה, and to which place in His Name each title is bound. If you contemplate these matters, you will come to understand what exactly the quality called “fire-Aish-אש” is, and from where it came forth, and you will know what the quality called “earth-Eretz-ארץ” is etc. The same applies to all the qualities. Once you understand this, you will know which titles are drawn from the quality called “fire-Aish-אש,” and which titles are drawn from the quality called “water-Mayim-מים.” The same applies to every specific quality. When you understand this, you will understand the effect of each quality in particular. You likewise need to know and contemplate how these qualities intermingle one with the other, and you will then know the effects of each quality in particular.",
"Contemplate how the titles and adjectives depend on the holy names, and how the holy names are included in the Name HaShem-יהו״ה. When you comprehend this, you will understand that the entire Torah is like an explanation of the Name HaShem-יהו״ה, blessed is He, and you then will truly understand why it is called “The Torah of HaShem-יהו״ה.” For, it indeed is the Torah of HaShem-יהו״ה. Through this you will find that sometimes the Name HaShem-יהו״ה is called by one adjective and other times it is called by a different adjective, all in accordance to the quality by which He is conducting His world. One example is the verse that states, “HaShem-יהו״ה is Gracious-Chanun-חנון and Merciful-Rachum-רחום.” Through contemplating this, you will come to understand how the world and all its creatures depend on the Name HaShem-יהו״ה, blessed is He, and that nothing in the world can possibly be sustained except by His Great Name, blessed is He. You then will know and understand a small measure of His greatness and might, and the dominion and rule of the King, King of kings, the Holy One, blessed is He. You will then realize that you are nothing but a tiny, lowly and dark creature, standing before He who is of perfect knowledge, HaShem-יהו״ה, may the mention of His Name be blessed and elevated.",
"Know that the bond of all the chariots, compositions, and orders of all the hosts of the world depends on three names. Of these three, two depend on the Name HaShem-יהו״ה, blessed is He. These two are called E”l-א״ל and Elohi”m-אלהי״ם. E”l-א״ל is to the right of HaShem-יהו״ה, and Elohi”m-אלהי״ם is to His left. We thus find that the entire world and all its creatures depend on these three names, E”l-א״ל, Elohi”m-אלהי״ם and HaShem-יהו״ה, E”l-א״ל to the right, and Elohi”m-אלהי״ם to the left, with HaShem-יהו״ה in the center.",
"This is the mystery of the verse, “I saw HaShem-יהו״ה sitting on His throne, with all the hosts of the heavens-Shamayim-שמים standing by Him, to His right and to His left.” The word “heavens-Shamayim-שמים” here, is the matter of these two names, E”l-א״ל and Elohi”m-אלהי״ם, which together are called “the heavens-Shamayim-שמים.” This is the secret of the verse, “Once you know that the heavens rule,” and is the secret of the verse, “You Who dwell in the heavens-HaYoshvee BaShamayim-היושבי בשמים.” Those to the right are the hosts of the name E”l-א״ל and those to the left are the hosts of the name Elohi”m-אלהי״ם. And Who bears them all? The Name HaShem-יהו״ה, blessed is He. This then is the meaning of the words, “with all the hosts of the heavens-Shamayim-שמים standing by Him, to His right and to His left.” That is, those on the right lean towards merit through the matter of the name E”l-א״ל, and those to the left lean towards guilt, through the matter of the name Elohi”m-אלהי״ם. For, the quality of E”l-א״ל is for mercy-Rachamim and merit, and the quality of Elohi”m-אלהי״ם is for judgment-Din and guilt.",
"You thus will find the order of these three names that all the worlds are bound to, in a single verse, that states, “A song by Asaph: Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה spoke and called to the earth from the rising of the sun to its setting.” Likewise, in the matter of the tribes of Reuven and Gad, when they built an altar on the other side of the river Jordan, it is written, “Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, He knows and Israel shall know. If it is in rebellion or in treachery against HaShem-יהו״ה, save us not this day.” What they meant by mentioning these three names was, “We accept the ruling of the Upper Court of Justice (Beit Din Shel Ma’alah) upon ourselves; the Upper Court being Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, since included in them are all of HaShem’s-יהו״ה qualities, whether for kindness-Chessed or for judgment-Din, whether for good or for bad. They were saying, “if our intention was good, let HaShem-יהו״ה judge us with the kindness of His name E”l-א״ל, but if our intention was evil, let HaShem-יהו״ה judge us with the judgement of His name Elohi”m-אלהי״ם, HaShem-יהו״ה is the one who knows.” Guard this principle well.",
"After having informed you of this, we must now begin explaining the mystery of the thirty titles hinted at in the beginning of Yechezkel’s prophecy, which speaks of the Chariot (Merkavah), “It happened in the thirtieth year.” This refers to the mystery of the thirty titles that uphold the Chariot (Merkavah), through which HaShem-יהו״ה, blessed is He, judges all His creatures, whether for good or its opposite, to bestow goodness or punishment, life or death, all according to what is appropriate to the world. Even though all His judgments, blessed is He, lean toward mercy-Rachamim, nonetheless, upon the conclusion of the judgment He does not yield, nor does He overlook anything, and although He is long-suffering and awaits to exact judgment, at the end of it all, He exacts the judgment. About this our sages, of blessed memory, said, “Whosoever says that the Merciful One overlooks sin, may his innards be dissolved. He rather is forbearing, but in the end, He collects His due.” Therefore know that each of these three names, E”l-א״ל, Elohi”m-אלהי״ם, HaShem-יהו״ה, brings about its unique effects, and that each one bears nine primary adjectives. That is, together with the name, they each possesses ten, thus totaling thirty. Moreover, they all depend on the Name HaShem-יהו״ה, blessed is He, and He is included with all of them.",
"Now, these titles are all called “wings-Knafayim-כנפיים,” and since HaShem-יהו״ה, blessed is He, judges all creatures of the world with the judgement that is appropriate to them, He judges them with these thirty titles. Now, being that the creatures are changed by them, either for good or for bad, these thirty titles are also called “changes-Shinuyim-שינויים.” You thus will find that the creatures are judged by them. How so? For example, a person who is righteous-Tzaddik will be judged differently (Meshuneh-משונה) than a person who is wicked (Rasha). That is, because they are different (Meshuneh-משונה), their judgments will be different (Meshuneh-משונה). In other words, according to the differences (Shinuyim-שנויים) between people, so will their judgements be different, each judgement being appropriate to that person. How so? The final verdict of HaShem’s-יהו\"ה title “Merciful-Rachum-רחום” is for the good, whereas the final verdict of His title “Man of War-Ish Milchamah-איש מלחמה” is to punish. That is, according to the qualities of each person, so will the final verdict be.",
"Thus, since these three names, Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, each include ten, the total being thirty modes of judgment that differ between one creature and another, the verse therefore states, “It happened in the thirtieth year-Shanah-שנה,” referring to the thirty changes-Shinuyim-שינויים in judgement. That is, during that time, the prophet Yechezkel, peace be upon him, came in the Name of HaShem-יהו\"ה, blessed is He, to tell the children of Israel that they were so sinful, that no room was left in any of the thirty differences-Shinuyim-שנויים of the Upper Court of Justice (Beit Din Shel Ma’alah) to find merit for them and protect them from the destruction of Jerusalem. Rather, according to the final ruling rendered in unanimity by Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, including all thirty titles, all were in agreement that according to true justice, Jerusalem should be destroyed. This is the secret of the words, “It happened in the thirtieth year-Shanah-שנה.”",
"When judgment was rendered by consensus of all thirty titles, Jerusalem was destroyed. That is, Jerusalem-ירושלים refers to the fourth quality of the Name HaShem-יהו״ה, that is, the fourth letter of His Name HaShem-יהו״ה, which is its final letter Hey-ה. About this the verse continues, “In the fourth [month], on the fifth of the month.” The Indwelling Presence of HaShem-יהו״ה (Shechinah), which is the final letter Hey-ה of His Name and is called “I am HaShem-Anee HaShem-אני יהו״ה,” then went into exile. This is the inner meaning of the continuation of the verse, “and I-vaAniee-ואנ״י was in the exile.” That is, the quality of “I-Anee-אני,” which is the fourth quality - the fourth letter of His Name, called “I am HaShem-Anee HaShem-אני יהו״ה” - went into exile. About this our sages, of blessed memory, stated, “Come and see how beloved the Jewish people are. Wherever they were exiled, the Indwelling Presence of HaShem-יהו״ה (Shechinah) went with them.” This being so, we have informed you of the mystery of the words, “It happened in the thirtieth year-Shanah-שנה,” referring to the matter of the thirty changes-Shinuyim-שינויים within which HaShem-יהו״ה garbs Himself. We now must begin explaining each one in particular and to which family it belongs.",
"However, before we begin explaining, we first must inform you that the Great Name HaShem-יהו״ה, blessed is He, is the Singular Name-Shem HaMeyuchad-שם המיוחד. It is called the Singular Name-Shem HaMeyuchad-שם המיוחד, because the Name HaShem-יהו\"ה, blessed is He, is singular and unique to the Jewish people alone, whereas the other nations of the world have no portion in Him whatsoever. Rather, the angelic ministers of the other nations adhere to His other holy names and titles, which are like wings or garments of the Name HaShem-יהו״ה, blessed is He. It is those titles and garments that the angelic ministers of the nations hold on to and are sustained by. However, not a single one of them has any direct connection to the Name HaShem-יהו״ה, blessed is He, whatsoever, but only to His other names and titles, which are His garments. Rather, the Name HaShem-יהו״ה, blessed is He, as He is alone, is singular to the Jewish people only. This is the secret of the verse, “HaShem-יהו״ה has chosen you for Himself to be a treasured people from amongst all the peoples on the face of the earth.” This is likewise the secret of the verse, “For HaShem’s-יהו״ה portion is His people.” HaShem-יהו״ה thus placed His name upon the Jewish people, and His Name is proclaimed upon them alone, whereas none of the nations who serve false gods have any portion in Him, whatsoever. This is the meaning of the verse, “For all the peoples will go, each man in the name of his god, but we will go in the Name HaShem-יהו״ה our God, forever and ever.” ",
"This is the meaning of what our sages, of blessed memory, taught on the verse, “Then all the peoples of the earth will see that the Name HaShem-יהו״ה is proclaimed over you, and they will fear you.” This great mystery was revealed by Yehoshua, peace be upon him, when the people of Ai killed some of the children of Israel. He said, “Master of the worlds, Your Name HaShem-יהו״ה is singular to the Jewish people alone. If the nations destroy the name of Israel, then, ‘What will You do for Your Great Name?’” This is the secret of the verse, “For Your Name is proclaimed upon Your city and upon Your people.”",
"Now, if you ask, “What is the meaning of the words, ‘upon Your city and upon Your people’?” Know that the ministering angels above have two aspects below. One aspect is in the earth itself, meaning, in that place on earth that is under the dominion of that minister. The other aspect is in the nation, meaning, in the nation that dwells in that land. We thus find that each of the seventy ministering angels has a known portion on earth, and a known portion in the nations. This is the mystery of the seventy families of the descendants of Noach that are listed toward the end of the Torah portion of Noach, concluding with the verse, “These are the families of Noach’s descendants according to their generations, by their nations; and from these, the nations were separated on the earth after the Flood.” The word “separated-Nifredoo-נפרדו” here, refers to their dispersion. For, at the time of the dispersion, all the nations were separated to their languages and lands, as it states, “From there HaShem-יהו״ה scattered them over the face of the whole earth.” And at the time of the dispersion, each nation was separated to its specific ministering angel, as it states, “Now I will return to do battle with the minister of Persia; then I will depart. But behold – the minister of Greece approaches.” At that time, each ministering angel took its portion of the earth and its portion of the nations. HaShem-יהו״ה, blessed is He, also took His portion. From the earth, He took Jerusalem as His portion, and from mankind He took the children of Israel as His portion, as it states, “When the Supreme One gave the nations their inheritance, when He separated the children of man,” and then continues, “For HaShem’s-יהו״ה portion is His people.” Thus, since HaShem’s-יהו״ה portion of the earth is Jerusalem, and His portion in the nations are the Jewish people, the Name HaShem-יהו״ה is thus proclaimed upon Jerusalem and upon the Jewish people. This is the secret of the verse, “For Your Name is proclaimed upon Your city and upon Your people.”",
"Now, if you say, “Does the verse not state, ‘For HaShem-יהו״ה has chosen Zion’”? That is, it says Zion, not Jerusalem. Know that when the Indwelling Presence of HaShem-יהו״ה, blessed is He (Shechinah), first descended to dwell in Jerusalem, it did so by way of Zion, as it states, “Blessed is HaShem-יהו״ה from Zion,” and it states, “Out of Zion, the consummate beauty, God-Elohi”m-אלהי״ם appeared.” That is, HaShem-יהו״ה appeared from Zion to dwell in Jerusalem.",
"Now, as you already know, the secret of the Name HaShem-יהו״ה, blessed is He, is singular to the Jewish people. This is the secret of the verse, “For HaShem-יהו״ה will not forsake His people, for the sake of His Great Name.” That is, though they are not as righteous as they should be, nevertheless, “HaShem-יהו״ה will not forsake His people.” Why? Because they have a portion in His Great Name, and just as His Great Name undergoes no change, so likewise, the Jewish people cannot be extinguished. This is the secret of the verse, “For I HaShem-יהו״ה have not changed; and you, the children of Yaakov, have not perished.”",
"Now that you are aware of this, I will explain the above-mentioned analogy. Know that when HaShem-יהו״ה, blessed is He, appears before the nations, it is like a king appearing before all His ministers and servants, at which time He is garbed in garments of kingship, or garments of war and the like, and as we informed you before, He does not appear before them except in his garments and adornments. Therefore, the nations who serve false gods do not see HaShem-יהו״ה, being that His many titles and garments cover and conceal Him from them. However, when HaShem-יהו״ה, blessed is He, stands with the congregation of Israel, He stands with them like a king with the members of his household, in that He removes some of His outer garments. That is, it is the way of the king to remove some of his outer garments when he is with the members of his household. This is the secret of the verse, “Three times a year all your males should appear (Yeira’eh-יראה) before HaShem-יהו״ה your God,” about which our sages, of blessed memory, stated, “Just as one comes to see (Lirot-לראות), so also, he comes to be seen (Leira’ot-ליראות).” ",
"Now, a very great secret is hinted here, this being the matter of, “All are obligated in [the mitzvah of] ‘appearance-Re’iyah-ראיה.’” Now, though it is true that when HaShem-יהו״ה, blessed is He, unites with the Jewish people in the Holy Temple, He removes some of His garments, these being His titles, as our sages stated about the Explicit Name (Shem HaMeforash), “In the Holy Temple, [the priest] utters the Name as written, but in the rest of the country His title [of Lordship-Adona”y-אדנ״י] is uttered,” and although the Jewish people see the true reality of the Name HaShem-יהו״ה, may He be blessed and elevated, more than the other nations, nonetheless, to a certain extent, He still is garbed in His garments and titles. The reason is because the multitude are not all fit to attain the true reality of His Name HaShem-יהו״ה, and are incapable of knowing His ultimate might and strength.",
"However, when HaShem-יהו״ה, blessed is He, unites with the righteous-Tzaddikim and the pious-Chassidim – the fathers of the world and its mighty ones – He then removes all His titles from Himself and, “HaShem-יהו״ה alone is exalted!” At such times, the Name HaShem-יהו״ה is with the Jewish people like a king who has disrobed all his garments and is united with his wife, the queen. This is the secret of the verse, “Return, O’ wayward children, declares HaShem-יהו\"ה, for I-Anochi-אנכי have cohabited with you,” and it states, “I have betrothed you to Me forever.” This betrothal is like the king who removes his garments to unite with his wife. In the same manner, the Name HaShem-יהו״ה removes all His titles and garments and unites with the Jewish people, with their pious-Chassidim and their pure and holy ones.",
"This is the secret of the verse, “I have removed My robe, how shall I don it?” The explanation is that in this verse the Holy One, blessed is He, berates the Jewish people and says, “I already have removed My robe” – referring to all the titles called “My robe-Kutanti-כתנתי,” so that none of the nations who serve false gods can have any connection or hold on My Name – “and I remain alone with the Jewish people. Why then do you sin and want Me to return and don the titles that the nations who serve false gods take hold of, by which they will take you into exile?” He therefore said, “I have removed My robe,” and continued, “I have bathed My feet. How can I soil them?” That is, “I have bathed My feet” refers to the Indwelling Presence of HaShem-יהו״ה (Shechinah), which is called, “My footrest,” and have cleansed it from the impurities of the lands of the nations, having removed it from exile, where it was exiled with the Jewish people. How then do you cause Me to again take Her with you into exile in the lands of the nations, where she will become soiled by their impurities?! This is the secret of the verse, “I have bathed My feet. How can I soil them?”",
"This being so, contemplate that when the Jewish people went into their exile, HaShem-יהו״ה, blessed is He, donned three garments which are the “robe-Kutonet-כתונת,” by which the nations of the world took hold of Him. This is the secret of the verse, “O’ God-Elohi”m-אלהי״ם! The nations have entered Your inheritance,” and they then were exiled to Babylonia. This then, is the meaning of the verse, “And it happened-Vayehiy-ויהי in the thirtieth year-Shanah-שנה.” That is, the term “And it happened-Vayehiy-ויהי” means “Woe-Oy Vei-אוי וי,” and refers to when HaShem-יהו״ה garbed Himself in all the titles and garments, and the Indwelling Presence of HaShem-יהו״ה (Shechinah), descended to Babylonia, as in the continuation of the verse, “and I-vaAniee-ואנ״י was in the exile, by the River Kvar.” The River Kvar-Nehar Kvar-נהר כבר refers to the river-Nahar-נהר that already was-Kvar Hayah-כבר היה, meaning, one of the rivers that came out of Eden.",
"All the above refers to a time of exile. However, in the coming future, when the Indwelling Presence of HaShem-יהו״ה (Shechinah), will return to Her place, HaShem-יהו״ה will remove all the garments, titles and wings, and the Jewish people will then behold the Name HaShem-יהו״ה with their eyes. This is the meaning of the verse, “Your Teacher will no longer be hidden behind His garment, and your eyes will behold your Teacher.” The meaning of the words, “Your Teacher will no longer be hidden behind His garment-Lo Yikanef-לא יכנף,” is that He no longer will wear those titles called wings-Knafayim-כנפיים, in which HaShem-יהו״ה, blessed is He, concealed and hid Himself from them, in that they did not merit to see Him. This is the meaning of the words, “Your Teacher will no longer be hidden behind His garment.” How does the verse continue? It states, “And your eyes will behold your Teacher.” This is the secret of the verse, “Eye to eye shall they see, when HaShem-יהו״ה returns to Zion,” and it likewise states, “And they will say on that day, ‘Behold! This is our God; we hoped to Him that He would save us; This is HaShem-יהו״ה for Whom we hoped.” When will this happen? When HaShem-יהו״ה will remove His garments and titles, and will remove the wings-Knafayim-כנפיים.” This is the meaning of the words, “Your Teacher will no longer be hidden behind His garment-Lo Yikanef-לא יכנף.”",
"Now, from where do we know that the wings-Knafayim-כנפיים hide and conceal? From the verse, “And beneath the firmament, their wings-Kanfeihem-כנפיהם were paired one with the other; for each, two covered them on this side, and for each, two covered them on that side, [thus covering] their bodies.” That is, about both, a term of covering-Kisuy-כסוי was used. It likewise is written, “The Serafim angels stood above [at His service]. Each one had six wings-Knafayim-כנפים. With two it would cover its face, with two it would cover its legs, and with two it would fly.” Now, the flying-Afifah-עפיפה and the covering-Kisuy-כסוי come together, for when the Indwelling Presence of HaShem-יהו״ה (Shechinah), withdraws to above, wings are made for Her. She withdraws and the Jewish people no longer see Her, as written, “He mounted a cherub and flew-VaYa’of-ויעף,” referring to one of the ten journeys of the Indwelling Presence of HaShem-יהו״ה (Shechinah), as stated in Tractate Rosh HaShanah.",
"You thus have learned that the titles-Kinuyim-כנויים are the matter of the wings-Knafayim-כנפיים and robe-Kutonet-כתנת in which HaShem-יהו״ה, blessed is He, garbs Himself, and He then is hidden and concealed. This is why He warned the Jewish people, “I have removed My robe, how can I don it?” That is, His desire is to fulfill the matter of, “Your Teacher will no longer be hidden behind His garment-Lo Yikanef-לא יכנף.”",
"Now, you might ask as follows: “Since you said that in the coming future, HaShem-יהו״ה, blessed is He, will remove the robe-Kutonet-כתנת and wings-Knafayim-כנפיים, this being so, would not the seventy supernal ministers be eradicated from the world?! And if so, would not the form of the supernal chariot (Merkavah) be blemished, like a body without limbs, and the straightforward line would be lacking!?” Know that this is not so, as I now will explain, with the help of HaShem-יהו״ה, blessed is He.",
"Know that HaShem-יהו״ה, blessed is He, made all the supernal orders and the form of the supernal chariot (Merkavah) according to the mystery of the seventy ministering angels, for through them the greatness of His Kingship becomes apparent. These ministering angels are like servants who stand outside the palace of the King, ready to fulfill his will. Through His many ministers, butlers, and servants, the greatness of the King and His dominion becomes apparent, as in the verse, “In a multitude of people is the king’s glory, but without a regime, rulership is broken.” Therefore, all seventy ministering angels positioned outside the inner circle, are a great attestation to the Kingship of HaShem-יהו״ה, blessed is He, and all are included in the mystery of the form of man-Adam-אדם.",
"About them King David, peace be upon him, said the Psalm, “From the straits I called Ya”h-י״ה, with expanse Ya”h-י״ה answered me. HaShem-יהו״ה is with me, I have no fear; what can man do to me?” Now, how can HaShem’s-יהו״ה greatness be compared to man, a lowly creature who is but maggots and worms?! What praise is it to HaShem-יהו״ה, blessed is He, to say, “It is better to take refuge in HaShem-יהו״ה than to rely on man”?! Is it appropriate to say such a thing?! Does not even the greatest imbecile understand this?! What kind of praise is this for the Ever-Present One, HaShem-יהו״ה, blessed is He?",
"Know that it is not so, but that this is a very deep secret in the mysteries of the Supernal Chariot (Merkavah). Know that the seventy ministering angels are positioned around the Supernal Chariot (Merkavah), and those who know the secrets, know that they are included in the mystery of the order and form called man-Adam-אדם. When they are gathered with their seventy crowns, then together as one they are called “man-Adam-אדם,” and their eyes all look to the Name HaShem-יהו״ה, blessed is He, to give them strength, sustenance, income, and whatever each one needs to sustain his specific nation. Moreover, they altogether have no power or light of their own, but solely what they receive from the Name HaShem-יהו״ה, blessed is He, in that He is the source and wellspring from which they all draw and by which they all are sustained. It is He who apportions reward to each ministering angel, and from the reward each receives, the ministering angel provides sustenance to his nation, bestowing goodness to the land apportioned to him, and to the nation apportioned to him.",
"In this manner, every Rosh HaShanah (New Year) HaShem-יהו״ה, blessed is He, apportions to each ministering angel his portion by which to sustain his land and nation. This is the secret of the statement, “About the provinces it is said, which is [destined] for hunger, and which for satiety, and for the creatures – [on Rosh HaShanah] they are remembered, to remember them for [either] life or death etc.,” and no nation in the world has the power to add to the portion given to its ministering angel on Rosh HaShanah. Even if that nation would pray throughout the year for goodness and sustenance to be added to it, over and above what was decreed on Rosh HaShanah, all their prayers would be in vain.",
"However, because they are HaShem’s-יהו\"ה portion, this is not so of the Jewish people. Thus, though on Rosh HaShanah they stood in judgment, nevertheless, on any day they wish, they can tear up that judgment and elicit renewal for the good. This is as stated in Torah, “For which is a great nation that has a god-Elohi”m-אלהי״ם who is close to it, as HaShem-יהו״ה our God is whenever we call Him?” Deeply contemplate the greatness of this verse. It also is written, “That He may do justice-Mishtpat-משפט with His servant, and justice-Mishpat-משפט with His people Israel; the need of each day in its day.” That is, every single day the Jewish people can tear up and rescind the decree that was sentenced upon them on Rosh HaShanah, and they can renew it for the good. No other nation can do this. This is because not one of the seventy ministering angels can add to his nation, beyond the reward apportioned to it on Rosh HaShanah.",
"This is why in the Rosh HaShanah prayers it was established to recite, “It is incumbent upon us to praise the Master of all-Aleinu L’Shabei’ach-עלינו לשבח.” If you contemplate the words of this prayer, you will discover that the matter of the seventy nations, which are the seventy families of the children of Noach, is mentioned in it. It therefore mentions “the nations of the lands,” and, “the families of the earth.” Now, the statement there that, “They pray to a god-El-אל who cannot save,” does not refer to the Almighty God-E”l-א״ל, but to their ministering angel. That is, though all their ministers are called mighty-El-אל because of their greatness and level, they nonetheless are unable to save. For none can either add or subtract from what was apportioned to him on Rosh HaShanah. For, the angelic minister of each nation himself looks to the portion apportioned to him from the House of the Great King, HaShem-יהו״ה, blessed is He, just like all other deficient beings in the world, and he too only receives his portion. Therefore, he certainly “cannot save,” for there is no salvation except in the Name HaShem-יהו״ה, blessed is He. This is the meaning of the verse, “Israel is saved through HaShem-יהו״ה, an eternal salvation.”",
"It thus is incumbent that you contemplate and understand that, in and of themselves, all the supernal ministers are deficient and lacking, unless HaShem-יהו״ה, blessed is He, grants them food and sustenance. Know that all the angelic ministers and their nations receive their sustenance from the first letter of the Name HaShem-יהו״ה, blessed is He. This is the secret of the verse, “You open Your hand-Yadecha-ידיך, and satisfy the desire of all the living,” which is to be understood as, “You open Your Yod-יודי״ך.”",
"We thus find that the verse states, “It is better to take refuge in HaShem-יהו״ה than to rely on man.” That is, no one should ever trust that his salvation will come from the ministering angels included in the name “man-Adam-אדם.” For, no being in the world, not an upper supernal being nor a lower being, has any influence or beneficence whatsoever, in and of itself, except what is granted to it by HaShem-יהו״ה, the Great King, blessed is He. The verse therefore states, “It is better to take refuge in HaShem-יהו״ה than to rely on man-Adam-אדם,” referring to the known stature of man-Adam-אדם which includes the totality of the Supernal Chariot-Merkavah-מרכבה.",
"The next verse then continues, “It is better to take refuge in HaShem-יהו״ה than to rely on the generous-Nedivim-נדיבים.” You may ask, “Who does ‘the generous-Nedivim-נדיבים’ refer to?” However, know that the amongst the angelic ministers positioned in line around the Supernal Chariot (Merkavah), there are those to the right and those to the left. Those to the right are generous and magnanimous, whereas those to the left are harsh, and do not even give to their own nations, except by way of judgment and difficulty. The verse therefore reemphasizes and states, “It is better to take refuge in HaShem-יהו״ה than to rely on the generous-Nedivim-נדיבים.” That is, a person might think that a he can rely on the angelic ministers who are positioned to the right and are generous. However, one cannot place his trust in them, for they too are nothing, in and of themselves, having no salvation or deliverance at all, except whatever is granted to them from the Name, meaning from HaShem-יהו״ה, blessed is He. The verse therefore states, “It is better to take refuge in HaShem-יהו״ה than to rely on the generous-Nedivim-נדיבים.”",
"After stating this, the Psalm then continues and further elucidates. That is, just as all the supernal ministers are positioned surrounding the Name HaShem-יהו״ה, blessed is He, so likewise, all their families below surround the Jewish people, the portion of HaShem-יהו״ה, blessed is He. The verse therefore states, “All the nations surround me, in the Name of HaShem-יהו״ה, I cut them off!” Notice the great extent he went to in explaining. That is, he says that just as Above, HaShem-יהו״ה is in the center and the angelic ministers of the nations surround Him, so also below, Israel is in the center and all the nations surround them. Why is Israel in the center? Because they are HaShem’s-יהו״ה portion and they inherit the land that is HaShem’s-יהו״ה portion below, this being Jerusalem. The verse therefore states, “This is Jerusalem!” – “The portion of HaShem-יהו״ה” – “I have placed her in the midst of the nations, and all around her are countries.” As you can see, three are in the center: HaShem-יהו״ה is in the center above, and all the ministering angels surround Him, as it states, “I saw HaShem-יהו״ה sitting on His throne, with all the hosts of heaven standing by Him, to His right and to His left.” The Jewish people are in the center below, and all the nations surround them, as it states, “All the nations surround me.” Jerusalem is the portion of HaShem-יהו״ה in the land of Israel, which is surrounded by the lands of the nations. The verse therefore states, “This is Jerusalem!” – “The portion of HaShem-יהו״ה” – “I have placed her in the midst of the nations, and surrounding her are countries.” It thus is clear that the Name HaShem-יהו״ה, the Jewish people, and Jerusalem, are three positioned in the center, and all the ministers and countries surround them.",
"David therefore said, “All the nations surround me, in the Name of HaShem-יהו״ה, I cut them off!” That is, they come to torment me and to do evil to me, but I do not fear them or their upper ministering angels. Why? Because, “HaShem’s-יהו״ה portion is His people,” and the portion of the Jewish people is HaShem-יהו״ה. He is the master of all and the sustainer of all. David therefore continued, “In the Name of HaShem-יהו״ה, I cut them off!” Now, about this term, “I cut them off-Ameelam-אמילם,” with the help of HaShem-יהו\"ה I will open your eyes and reveal wonders of the Supernal mysteries.",
"Know that the seventy ministers were given four heads by which to afflict the children of Israel. If the Jewish people sin, these four heads enter and separate between HaShem-יהו״ה and Israel. At such a time, the Jewish people are subject to shame, disgrace, mockery and desolation at the hands of the nations. All the conduits that should otherwise come to the Jewish people from the goodness bestowed to them by the Name HaShem-יהו״ה, are then in a state of disrepair, and leak out to the lands of the ministers of the nations. About this King Solomon, peace be upon him, cried out and said, “Because of three things the earth trembles, and because of a fourth, she cannot bear it: Because of a slave who reigns.” This refers to the upper ministering angels who derive influence from the conduits that come to the Jewish people, but are broken and leak out to them, so that instead of the Jewish people reigning, they reign. ",
"The verse continues, “Because of a scoundrel who is sated with bread.” This refers to the nations of the seventy ministering angels who serve false gods, who are sated and corpulent because of the abundant goodness coming from their ministering angels, from the goodness that should have flowed to the Jewish people. However, because the conduits are broken, the ministers of the nations receive the beneficence instead of the Jewish people, and when they are filled with this goodness, their nations become wealthy and are full of all manner of beneficence and goodness. This is why we find that the ministering angels wait and hope for the Jewish people to sin, so that they can obstruct between HaShem-יהו״ה and His people, and then the beneficence that should come to the Jewish people from HaShem-יהו״ה, will come to them instead. About this the prophet Yishayahu said, “Surely, the hand of HaShem-יהו״ה is not too limited to save, nor is His ear heavy from hearing; rather, your sins have separated between you and your God.”",
"David therefore said, “All the nations surround me, in the Name of HaShem-יהו״ה, I cut them off!” Now, about this term, “I cut them off-Ameelam-אמילם,” know that the four heads that were given to the seventy ministering angels to obstruct between the Jewish people and HaShem-יהו\"ה, by which to torment and do evil to them, when the Jewish people sin – these four heads are called the four external shells-Kelipot. They also are generally referred to as “the foreskin-Orlah-ערלה.” Of these four external shells-Kelipot, three are hard and thick, whereas the fourth husk-Kelipah, which is juxtaposed to the Name HaShem-יהו״ה, is thin.",
"In describing the Act of the Chariot (Ma’aseh Merkavah) when the children of Israel were in exile, the prophet Yechezkel said to them, “Know that there are four hard shells-Kelipot that I see separating between you and HaShem-יהו״ה, because of which you are in this exile in Babylonia.” How so? He first said, “The heavens opened and I saw visions of God-Elohi”m-אלהי״ם.” He then explained that he did not perceive these “visions of God-Elohi”m-אלהי״ם” immediately, but first saw these husks-Kelipot separating him from the visions of God-Elohi”m-אלהי״ם. This is why he first said, “I saw, and behold! There was a stormy wind (Ru’ach Se’arah-רוח סערה) coming from the north.” This is the first [and most] external husk-Kelipah. He then continued, “a great cloud (Anan Gadol-ענן גדול).” This is the second external husk-Kelipah. He then continued, “with a flashing fire (Aish Mitlakachat-אש מתלקחת).” This is the third external husk-Kelipah. He then continued, “and a brilliance (Nogah-נוגה) surrounding Him.” This is the fourth thin husk-Kelipah that we mentioned. Only afterward did he begin speaking of the mystery of HaShem-יהו״ה, stating, “From its midst was like the eye of the Chashmal-חשמל,” which he concluded by explaining, “that had the appearance of the likeness of the glory of HaShem-יהו״ה.” These then, are the four external husks-Kelipot which separate between the Jewish people and HaShem-יהו״ה, blessed is He. They generally are called “the foreskin-Orlah-ערלה,” and the verse thus states, “All the nations are uncircumcised-Areilim-ערלים.”",
"HaShem-יהו״ה therefore said to Avraham, “Avraham, My son, walk before Me and be perfect.” Avraham answered, “Master of the worlds, how shall I stand before You in perfection?” HaShem-יהו״ה responded, “When you remove the foreskin-Orlah-ערלה from your body, since that is the portion of the nations who are called ‘uncircumcised-Areilim-ערלים.’” HaShem-יהו\"ה therefore said to him, “An uncircumcised-Arel-ערל male who will not circumcise-Yimol-ימול the flesh of his foreskin-Orlato-ערלתו, that soul shall be cut off.” Why is he cut off? Because he did not cut off the foreskin and enter the covenant of circumcision-Brit Milah-ברית מילה. Thus, the verse states, “He that is born in your household shall surely be circumcised-Himol Yimol-המול ימול.” However, because all the nations are called “uncircumcised-Areilim-ערלים,” David therefore stated, “All the nations surround me, in the Name of HaShem-יהו״ה, I cut them off-Amilam-אמילם!” That is, just as in the covenant of circumcision-Brit Milah-ברית מילה man cuts off the foreskin-Orlah-ערלה, so likewise, with the Name HaShem-יהו״ה I will cut off the four obstructions that stand between me and HaShem-יהו״ה. This is the secret of the verse, “In the Name of HaShem-יהו״ה, I cut them off-Amilam-אמילם!”",
"Now, notice that in this Psalm, David said the word “surround me-Sevavuni-סבבוני” four times, and said the word “I cut them off-Amilam-אמילם” three times. This is as he states, “All the nations surround me-Sevavuni-סבבוני, in the Name of HaShem-יהו״ה, I cut them off-Amilam-אמילם. They encircle me-Sabuni-סבוני like bees, but are extinguished as a fire does thorns; in the Name of HaShem-יהו״ה, I cut them off-Amilam-אמילם. They encircle me-Sabuni-סבוני, they also surround me-Sevavuni-סבבוני; In the Name of HaShem-יהו״ה, I cut them off-Amilam-אמילם.” Why does he say “surrounding me” – “Sabuni-סבוני” and “Sevavuni-סבבוני” – four times? Because this refers to the four external husks-Kelipot of the nations that separate the Jewish people from HaShem-יהו״ה, as I have informed you. As mentioned by Yechezkel, the first [and most external] is the “stormy wind-Ru’ach Se’arah-רוח סערה,” the second is the “great cloud-Anan Gadol-ענן גדול,” the third is the “flashing fire-Aish Mitlakachat-אש מתלקחת,” and the fourth is the “brilliance surrounding Him-Nogah Lo Saviv-נוגה לו סביב.” Thus, because these four external husks-Kelipot are of the nations, he mentioned the words “surrounding me” – “Sabuni-סבוני” and “Sevavuni-סבבוני” – four times.",
"Now, the reason he said, “I cut them off-Amilam-אמילם” three times, relates to the covenant of circumcision (Brit Milah-ברית מילה) when a person removes the foreskin-Orlah-ערלה, which is the matter of these four external husks-Kelipot. That is, the circumcision (Milah-מילה) is done in three parts. The first is cutting off the foreskin, and is called circumcision-Milah-מילה. The second is uncovering the membrane, and is called Priyah-פריעה. The third is suctioning the blood, and is called Metzitza-מציצה. He therefore said this three times. With the help of HaShem-יהו״ה, blessed is He, you still will hear more words of the Living God about the secrets of circumcision-Milah-מילה, uncovering-Priyah-פריעה, and suction-Metzitzah-מציצה. When Avraham received the mitzvah and covenant of circumcision-Brit Milah-ברית מילה, he became utterly removed and separate from all the nations called “the uncircumcised-Orlah-ערלה,” after which Yitzchak was born.",
"After having informed you of this great principle, I now will tell you why the verse about planting fruit trees states, “When you shall come to the land and plant any fruit tree, you shall treat its fruit as being uncircumcised-v’Araltem Orlato-וערלתם ערלתו; for three years they shall be as uncircumcised-Areilim-ערלים to you. They shall not be eaten.” This verse uses the word “uncircumcised-Orlah-ערלה” three times, corresponding to the three hard external husks-Kelipot, called “the uncircumcised-Orlah-ערלה.” The next verse states, “In the fourth year, all its fruit shall be consecrated in praise-Kodesh Hillulim-קדש הילולים to HaShem-יהו״ה.” The words “consecrated in praise-Kodesh Hillulim-קדש הילולים” refer to their redemption from the holy through monetary exchange-Chilul Damim-חילול דמים, corresponding to the fourth thin husk-Kelipah called, “a brilliance-Nogah-נוגה surrounding Him.” The next verse states, “And in the fifth year you shall eat its fruit.” That is, having passed inward, through the four external husks-Kelipot, we now enter to adhere to the Name HaShem-יהו״ה, through the secret of the final letter Hey-ה-5 of His Name HaShem-יהו״ה, which stands at the gateway. About this the verse states, “This is the gateway to HaShem-יהו״ה.” This letter Hey-ה of HaShem’s-יהו\"ה Name is hinted in the verse, “And in the fifth-HaChameesheet-ה׳חמישית year you shall eat its fruit,” and certainly refers to the fifth letter [of the alef-bet] which is the Hey-ה, for, at this point, one certainly has departed from the uncircumcised-Orlah-ערלה and has adhered to the Name HaShem-יהו״ה, blessed is He.",
"Having informed you of these important principles, we will now return to our subject and say that all seventy angelic ministers of the nations adhere to the holy names that are not to be erased, except the names Eheye”h-אהי״ה, HaShem-יהו״ה and Ya”h-י״ה, in that they have no portion in these three names, as we shall inform you, with the help of HaShem-יהו״ה, blessed is He. Nevertheless, all seventy ministers are bound to the other holy names and titles, such as E”l-א״ל and Elohi”m-אלהי״ם. This being so, how could it possibly be that in the coming future, when HaShem-יהו״ה will remove all His garments and titles, these seventy ministers would be destroyed? This cannot be, since the seventy ministers are of great importance to the Chariot (Merkavah) and are greatly glorious to HaShem-יהו״ה, blessed is He.",
"Therefore, with the help of HaShem-יהו״ה, blessed is He, I will enlighten your eyes to a hidden secret. Know, that in the coming future, when the Name HaShem-יהו״ה, blessed is He, will come to redeem the Jewish people and take the ingathering of Israel (Shechinah) into His arms, He will remove all His garments and titles, and take the Jewish people unto Himself. When He takes the Ingathering of Israel (Shechinah) unto Himself, He and the Jewish people will become unified as one, and He then will return and don all His garments and titles upon them both, that is, upon Himself and the Ingathering of Israel (Shechinah). They then will be as one within the garments, like one inseparable thing. All the other garments and titles will hover over them externally, and will be like servants who serve their Master. This is the secret of the verse, “Spread your robe-Knafecha-כנפך over your handmaiden, for you are a redeemer.” In other words, when You will spread your robe over the Ingathering of Israel (Shechinah) in the time of redemption, and all the ministers of the nations will be like a garment that is external to them, there then will be the fulfillment of the verse, “HaShem-יהו״ה will be King over all the earth; On that day HaShem-יהו״ה will be One and His Name One.” HaShem-יהו״ה will then be unified with the Jewish people alone, and all the ministers and nations who serve false gods will be outside, serving Him and standing guard. His Great Name HaShem-יהו״ה, blessed is He, will then be in eternal adhesion to the Jewish people. This is the meaning of the verse, “I have betrothed you to Me forever.” There no longer will be any separation or distinction, but rather, HaShem-יהו״ה Himself will illuminate the Ingathering of Israel (Shechinah), and they will be like two lovers whose only desire is to adhere and be one with each other, with no separation between them. This is the secret of the verse, “HaShem-יהו״ה will be an eternal light for you, and Your God-Elohayich-אלהי״ך will be your splendor-L’Tifarteich-לתפארתך.” The Name HaShem-יהו״ה will Himself be like a wall surrounding the Ingathering of Israel (Shechinah), and the hard husks of Kelipah will no longer obstruct between them. This is the secret of the verse, “And I will be-Eheye”h-אהי״ה for it – the word of HaShem-יהו״ה – a wall of fire all around it, for I will be-Eheye”h-אהי״ה glory within it.” All the supernal ministering angels will then be on the outside, standing in service of the Name HaShem-יהו״ה and the Ingathering of Israel (Shechinah). Moreover, all the nations who presently serve false gods, and are under the dominion of the seventy ministering angels in their lands, will also serve the Jewish people. This is the meaning of the verse, “Kings will be your nurturers and their princesses will be your wetnurses. With faces to the ground, they will prostrate themselves to you; they will lick the dust of your feet.”",
"Now, the meaning of the words “they will lick the dust of your feet,” is one of the secrets of our faith. Know, that all blessings first come from HaShem-יהו״ה, blessed is He, to the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah). From the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) they come to the Jewish people, and from the Jewish people, the seventy nations who serve false gods are sustained below. This is as stated, “And by you all the families of the earth shall be blessed.” However, when the Jewish people sinned and broke the conduits, the nations of the world inherited the blessing and beneficence leaking from those conduits, that was meant for the Jewish people, as it states, “Because of a slave who reigns.” This is because those hard external husks of Kelipah have entered to obstruct between HaShem-יהו״ה, blessed is He, and the Jewish people. However, “When HaShem-יהו״ה will return the captivity of Zion,” and HaShem-יהו״ה and the Jewish people will be unified, all intermediaries between them will be removed. In that time, not a single minister of the nations will receive any beneficence, blessing, or goodness, whatsoever, except through the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) that will overpower and rule over them all, providing them with their sustenance. All the ministers and nations who serve false gods will only receive their sustenance from what remains at the lowest end of all levels, from the residue of the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah). This is the secret of the words, “They will lick the dust of your feet.” In that time, all the ministering angels will be subservient to the Jewish people, and all their sustenance will be received through the Jewish people. This is the secret of the verse, “It will happen that ten men of all the [seventy] languages of the nations, will take hold of the corner of the garment-Knaf-כנף of a Jew, saying, ‘Let us go with you, for we have heard that God-Elohi”m-אלהי״ם is with you!’”",
"You have thus learned that when the Name HaShem-יהו״ה, blessed is He, will be unified with the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) and they will become unified as one, all of the supernal ministering angels will join in solidarity to serve HaShem-יהו״ה and the Jewish people, since all their sustenance will come through them. Now, in that time, just as the desire and yearning of the seventy supernal ministering angels will be to serve the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah), so likewise, the yearning and desire of their seventy nations below will be to serve and adhere to the Jewish people, and they all will serve the Name HaShem-יהו״ה, blessed is He. This is the secret of the verse, “I then will transform the nations to [speak] a pure language, so that they will all proclaim the Name HaShem-יהו״ה, to serve Him with united resolve.” This also is the secret of the verse, “It will happen in the end of days: The mountain of the Temple of HaShem-יהו״ה will be firmly established as the head of the mountains and will be above the hills, and all the nations will stream to it. Many peoples will go and say, ‘Come, let us go up to the Mountain of HaShem-יהו״ה, to the Temple of the God of Yaakov, and He will teach us His ways and we will walk in His paths. For Torah will come forth from Zion, and the word of HaShem-יהו״ה from Jerusalem.”",
"Whoever understands the secret of the two matters mentioned at the end of this verse, “For Torah will come forth from Zion-ציון, and the word of HaShem-יהו״ה from Jerusalem-ירושלים,” will understand everything that we have said. He will know and understand that no blessing or any goodness will come to any of the ministering angels or the nations who serve false gods, except by way of Zion-ציון and Jerusalem-ירושלים. Thus, being that they all receive blessings and influence through Zion-ציון and Jerusalem-ירושלים, all the ministering angels and their idolatrous nations will yearn to serve them, since all their sustenance comes from them. This is the meaning of the words, “For Torah will come forth from Zion-ציון, and the word of HaShem-יהו״ה from Jerusalem-ירושלים.” ",
"This is also the secret of the verse, “Behold! Like the eyes of servants to the hand of their master, like the eyes of a maidservant to the hand of her mistress, so are our eyes to HaShem-יהו״ה our God, until He will be gracious to us.” When you understand this, you then will understand the words of the prophets, “HaShem-יהו״ה will be King over all the earth.” When will this be? As the verse continues, “On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-uShmo Echad-ושמו אחד.” This will be when HaShem-יהו״ה will be unified with the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah). The faith of all nations will then be in HaShem-יהו״ה, blessed is He, and out of their great yearning to adhere to His Name HaShem-יהו״ה, blessed is He, they will serve the Jewish people.",
"This is why in the prayers of Rosh HaShanah, the sages established that we recite, “The righteous will then see this and rejoice, the upright will be jubilant and the pious will exult with joyous song; injustice will shut its mouth and all the wicked will vanish like smoke, when You remove the dominion of evil from the earth. And You, HaShem-יהו״ה will reign alone over all Your works in Mount Zion-ציון, the dwelling place of Your glory, and in Jerusalem-ירושלים, Your holy city etc.” Contemplate how both Zion-ציון and Jerusalem-ירושלים are mentioned. Before these words we also recite, “And so, grant that Your fear, HaShem-יהו״ה our God, will be upon all Your works, and Your dread will be upon all You have created; Then all Your works will fear You, and all Your creatures will prostrate before You, and they all will form a single band to do Your will wholeheartedly.” Do you not see how they hinted here at the mysteries we have just explained?",
"This being so, know and understand that HaShem-יהו״ה, blessed is He, is destined to remove all the titles, when He comes to take the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) and unite with Her, and then all the titles will serve HaShem-יהו״ה. The nations will be on the outside, while the Name HaShem-יהו״ה, blessed is He, and the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) will stand on the inside, in joy and tranquility. Then the seven conduits will pour beneficence from the seven Sefirot to the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah). This is the secret of the verse, “The light of the moon will be like the light of the sun, and the light of the sun will be seven times as strong, like the light of the seven days, on the day that HaShem-יהו״ה bandages the injury of His people and heals the wounds of His blow.” When you understand the mystery of the “seven times-Shivatayim-שבעתים” mentioned in this verse, you then will understand the secret of the fifty gateways of understanding (Shaarei Binah) which will be opened, at which time the Jubilee will become reinstituted and the Jewish people will be in a state of redemption and freedom. Then all the conduits will pour blessings upon the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) and the evil and impure external husks will be far from the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah). This is the secret of the words, “On the day that HaShem-יהו״ה bandages the injury of His people and heals the wounds of His blow.” That is, the wound of his blow refers to the wicked Samael who instilled contamination in the Sanctuary, which is the matter of the “blemish of the moon.” The verse thus mentions the healing of the wound at the end of the verse that discusses the secret of the moon-Levanah-לבנה.",
"From all these principles you thus have learned that the Great Name HaShem-יהו״ה, blessed is He, is alone the source and root, whereas all the other names and titles take hold of Him from this side and that side, and though relative to the Name HaShem-יהו\"ה, blessed is He, the name Eheye”h-אהי״ה is a source, nevertheless, it all is one.",
"You thus have learned that the holy names, such as E”l-א״ל and Elohi”m-אלהי״ם etc., are like banners that the Name HaShem-יהו״ה garbs and adorns Himself with, through which He is aggrandized, and therefore the holy names are not to be erased. Moreover, just as the holy names are not to be erased, so likewise, the ministering angels who depend on them and the light of the Supernal Chariot (Merkavah) are also not destroyed. However, all His other titles, which are adjectives that can be erased, such as Merciful-Rachum-רחום, Graceful-Chanun-חנון, Long Patient-Erech Apayim-ארך אפים, and the like, are like the legions and captains of the ministers, the holiness of which cannot compare to the holy names themselves. Therefore, since they are merely the garments of the garments, they may be erased.",
"Now, if you say that the holy names are themselves compared to garments, and that when HaShem-יהו״ה is garbed in them He is hidden and concealed from the Jewish people, this being so, why are they not erased? Would it not be better for the Jewish people and the greatness of HaShem-יהו״ה if they were erased, as in the verse, “I have removed My robe, how shall I don it”?",
"Know that even though we say that HaShem-יהו״ה garbs and conceals Himself in the holy names, there are two sides to this. That is, if HaShem-יהו״ה, blessed is He, is not close to the [Queen], that is, to the Ingathering of Israel (Shechinah) – during exile, when the Jewish people suffer greatly, He alone is donned in His holy names, because at such a time, the external husks of Kelipah obstruct and separate the Jewish people from their Father in heaven. However, When the Name HaShem-יהו״ה, blessed is He, chooses [to bond with] the Jewish people and Jerusalem, and bonds with [the Queen], that is, with the Ingathering of Israel (Shechinah), they are alone with no others in His house, in that all those holy names and descriptive titles hover around them from the outside, and all the ministers are on the outside, but the Name HaShem-יהו״ה and the Ingathering of Israel (Shechinah) are unified inside. This then, is the greatest magnanimity-Gedulah, might-Gevurah, and splendor-Tiferet.",
"In any event, understand that HaShem-יהו״ה, blessed is He, removes the garments in order to bond with the Ingathering of Israel (Shechinah), but does not destroy them from the world. This is because these garments are of great importance and He makes use of them, as it states, “Spread Your robe-Knafecha-כנפך over your handmaiden, for you are a redeemer.” Therefore, these names are not erased. This is the secret of the verse, “Aharon shall come to the Tent of Meeting – he shall remove the linen garments that he wore when entering the Sanctuary, and shall leave them there.” Likewise, when HaShem-יהו״ה, blessed is He, removes those garments, He leaves them in their place, being that the ministering angels of the nations are unified to them, and are of great importance to the Chariot (Merkavah). Therefore, the holy names are not erased.",
"However, the other titles, which are adjectives, such as Merciful-Rachum-רחום, Graceful-Chanun-חנון, and the like, are erased. This is because these adjectives are compared to the seventy nations, whose current beliefs are destined to be erased, and instead, they will unite with the faith of Israel, as we explained. No nation will remain in denial of HaShem-יהו\"ה or in rebellion of Him, blessed is He, as it states, “I will then transform the nations to [speak] a pure language, so that they all will proclaim the Name HaShem-יהו״ה, to serve Him with united resolve.” You thus will find that the holy names that the seventy ministering angels adhere to, are not erased, whereas all His other titles and adjectives that the seventy nations adhere to, are indeed erased, for the current beliefs of the seventy nations are indeed destined to be erased. In this manner, contemplate the deep secrets and hidden matters of His holy names and titles. You then will perceive the words of the Living God openly revealed before your eye.",
"After having informed you of these very important principles in the mystery of the Name HaShem-יהו״ה, blessed is He, and the matter of the holy names that are not to be erased, as well as the matter of the adjectives that may be erased, we shall now return to our subject and inform you of the matter of the three changes-Shnuyim-שינויים through which HaShem-יהו״ה, blessed is He, conducts His creatures according to the appropriate judgment. We will explain each of the three changes-Shinuyim-שינויים and to which side it leans, the quality of each name or adjective; how the names adhere to the Name HaShem-יהו״ה, blessed is He, and how the adjectives, which are erasable, adhere to the holy names that are not erased.",
"This secret is hinted in the verse, “The banner-Degel-דגל of the camp-Machaneh-מחנה of Yehudah… and its legion and their numbers-u’Tzva’o u’Fekudeihem-וצבאו ופקודיהם.” Note that this verse mentions the banner-Degel-דגל, the camp-Machaneh-מחנה, and their legions-Tzivotam-צבאותם. The Name HaShem-יהו״ה, blessed is He, is primary, all His other holy names are like banners-Degalim-דגלים, and all the adjectives are their legions-Tzivoteihem-צבאותיהם. This being so, open your eyes and see what we have prefaced in this gate about His Great Name HaShem-יהו״ה, blessed is He, and His other holy names and titles.",
"Having informed you of this, we now must begin explaining the secret of these three names, Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה. That is, we must explain how the titles called adjectives adhere to them, and how the Name HaShem-יהו״ה, blessed is He, manifests in all or some of them, as well as the effect brought about by each garment in particular. Once you know this, you will understand that the Name HaShem-יהו״ה, blessed is He, is the citadel that all look to and depend on, in that all the names and adjectives depend on HaShem-יהו״ה, blessed is He.",
"Therefore, know that the three names from above to below are Eheye”h-אהי״ה above, Lord-Adona”y-אדנ״י below, and HaShem-יהו״ה in the center. Moreover, there are three names to the sides; Almighty-E”l-א״ל to the right, God-Elohi”m-אלהי״ם to the left, and HaShem-יהו״ה in the center. As you can see HaShem-יהו״ה is always central. Therefore, contemplate and realize that everything depends on Him, and that He bears everything, may He be blessed and elevated always and forever!",
"We must now awaken you to the great principle found in the verse, “For behold, HaShem-יהו״ה is departing from His place.” About this verse, our sages, of blessed memory, stated, “He is departing from His quality of mercy-Rachamim and coming to His quality of judgment-Din.” However, what is His place-Makom-מקום? Does the verse not state, “Who is it that measured the waters in His palm, gauged the Heavens with a span, measured the dust of the earth in a huge vessel, weighed the mountains with a scale and the hills with a balance?” Our sages, of blessed memory, have already stated, “He is the place-Makom-מקום of the world, but the world is not His place-Makom-מקום.” Similarly, another verse states, “Behold! The heavens and the heavens of the heavens cannot contain You!” This being so, what is His place, and how can this verse state, “Behold, HaShem-יהו״ה is departing from His place”?",
"Rather, the explanation is that when it states, “Behold, HaShem-יהו״ה is departing from His place,” it means that HaShem-יהו״ה is going from His name Eheye”h-אהי״ה, which is the quality of absolute mercy-Rachamim, and coming to the quality of judgement-Din, which is His name Lord-Adona”y-אדנ״י. If you understand this matter, you will understand the order of HaShem-יהו״ה from above to below, and will know that HaShem’s-יהו\"ה place-Makom-מקום is His name Eheye”h-אהי״ה. The verse will then become settled in your mind, along with what our sages, of blessed memory, explained on the words, “Departing from His place,” meaning, “He is departing from His quality of mercy-Rachamim and coming to His quality of judgment-Din.”",
"In the same way, you likewise will understand the verse from the side. That is, the words, “Departing from His place,” means that He is departing from the quality engraved on the banner of the E”l-א״ל, which is the sign of mercy-Rachamim, and He is coming to the quality engraved on the banner of Elohi”m-אלהי״ם which is the sign of judgment-Din, as in the verse, “Each man by his banner according to the signs-Otot-אותות.”",
"Now, once you understand that from above to below the Name HaShem-יהו״ה is central, and that all the names and titles surround and adhere to Him, contemplate that all the names and titles – aside for Eheye”h-אהי״ה and Ya”h-י״ה, do not ascend beyond His shoulders. Though the name E”l-א״ל is referred to as mercy-Rachamim from the name Eheye”h-אהי״ה, nevertheless, it is likened to the form of a banner-Degel-דגל. However, know that primarily, all the adjectives are in the garments of the emotional qualities (Midot), as we have yet to explain, with the help of HaShem-יהו״ה, blessed is He.",
"I now will present the order of all the adjectives tied to the order of these three names, Almighty God HaShem-א״ל אלהי״ם יהו״ה, as follows: ",
"God-Elohi”m-אלהי״ם (left)
HaShem-יהו״ה (center)
א״לAlmighty-E”l- (right) ",
"Mighty-Adeer-אדיר
Awesome-Nora-נורא
Great-Gadol-גדול ",
"Judge-Shofet-שופט
Bearer of Iniquity-Noseh Avon-נושא עון
Merciful-Rachum-רחום ",
"Decisor-Dayan-דיין
Overlooks Intentional Sin-Over Al Pesha-עובר על פשע
Graceful-Chanun-חנון ",
"Strong-Chazak-חזק
Truth-Emet-אמת
Mighty-Chaseen-חסין ",
"Powerful-Kabeer Ko’ach-כביר כח
Exalted-Marom-מרום
Long Patient-Erech Apayim-ארך אפים ",
"Man of War-Eesh Milchamah-איש מלחמה
High-Ram-רם
Abundant in Kindness-Rav Chessed-רב חסד ",
"Courageous-Geebor-גבור
Preserver of Kindness-Notzer Chessed-נוצר חסד
Holy-Kadosh-קדוש",
"Exacting with sin-Poked Avon-פקד עון
Dwells Eternally-Shochen Ad-שוכן עד
Kind-Chassid-חסיד ",
"Repays in Kind-Meshalem Gemul-משלם גמול
Holy-Kadosh-קדוש
Forgiving-Sole’ach-סולח",
"Contemplate this and discover the mystery of these three names, and that each one bears nine adjectives. That is, Almighty-E”l-א״ל bears nine adjectives, and together with itself totals ten. The same applies to HaShem-יהו״ה and to God-Elohi”m-אלהי״ם. You thus will discover that we have presented the mystery of the “thirty years-Shloshim Shanah-שלשים שנה,” mentioned before, hinted in the beginning of the prophecy of the Chariot (Merkavah) of Yechezkel, as he said, “It happened in the thirtieth year-Shloshim Shanah-שלשים שנה.” With them all judgments are rendered in the Great Court of Seventy-One Above, as well as in all the other courts of law below, in that judgement is rendered with these thirty qualities.",
"Know that about the secret of this order, the verse states, “I have seen HaShem-יהו״ה sitting upon His throne, with all the hosts of the heavens-Tzva HaShamayim-צבא השמים standing by Him, on His right and on His left.” The “hosts of the heavens-Tzva HaShamayim-צבא השמים” in this verse refer to the matter of the two names called “the heavens-Shamayim-שמים,” this being the matter of the names E”l-א״ל and Elohi”m-אלהי״ם, and it is through them that HaShem-יהו״ה is referred to as “the heavens-HaShamayim-השמים,” as in the verse, “Riding upon the heavens-Rochev Shamayim-רוכב שמים,” or, “You Who dwells in the heavens-HaYoshvee BaShamayim-היושבי בשמים.” About this the verse states, “May You in the heavens hear-v’Atah Tishma HaShamayim-ואתה תשמע השמים,” literally referring to the heavens-Shamayim-שמים, meaning to E”l-א״ל and Elohi”m-אלהי״ם, and the hosts-Tzva-צבא of E”l-א״ל and Elohi”m-אלהי״ם stand to HaShem’s-יהו\"ה right and left, as depicted in the above chart. The adjectives of the name E”l-א״ל argue in favor, thus transforming the matter to merit, and are the matter of the verse, “From His right hand He gave them a fiery Law.” The adjectives of the name Elohi”m-אלהי״ם argue for guilt, and are the matter of the word, “On His left-MiSmolo-משמאלו.” This is what our sages, of blessed memory, meant when they said, “The verse states, ‘All the hosts of the heavens standing by Him, on His right and on His left.’ These argue to the right, and these argue to the left. The right argues for merit, and the left argues for condemnation.”",
"Now, after they present their arguments, the accused is judged in the Great Court of Seventy-One, in the place positioned between the Great Name HaShem-יהו״ה and the name God-Elohi”m-אלהי״ם. Between these two names is the place of the Chamber of Hewn Stone (Lishkat HaGazit), where the entire world is judged. After the right and left present their arguments, the Great Name, Who stands in the center, HaShem-יהו״ה, blessed is He, consents to conclude the judgment, whether for life or for death, whether for good or for bad, and they render the judgment, at which point the side called Elohi”m-אלהי״ם concludes the judgment that has been decreed. It is here that all the witnesses, judges, and officers stand. Then, when they want to fulfill the decree, they send the written edict in the hands of those angels called officers-Shotrim-שוטרים, to the Lower Court of Justice (Beit Din Shel Matah) called Lord-Adona”y-אדנ״י, and the judgment is then concluded in the lower world.",
"Know now, that this place in which they judge, is positioned between the names HaShem-יהו״ה and Elohi”m-אלהי״ם, however, it mostly is in the portion of Elohi”m-אלהי״ם. Furthermore, in addition to the Court of Seventy-One, there are three Courts of Law of Twenty-Three, in which the people of the world are also judged. However, there is a difference between one court and the other. In one of these known Courts of Law, they judge matters of life and death, and in other known Courts, they judge matters of wealth and poverty. With HaShem’s-יהו״ה help, we will come to explain all these matters according to their proper explanations, because not all judgements are judged in the Upper Court of Justice (Beit Din Shel Ma’alah). Rather, there are special places above, in which judgments are rendered for specific matters. With HaShem’s-יהו״ה help, blessed is He, we have yet to inform you of the matter of these places where judgements are rendered by the Court (Beit Din), and from where the emissaries depart with the decrees in their hands and come to the hosts of the lower heavens, which contain the sun, the moon, the stars, and all the constellations, and how they all conclude the judgment upon the creatures according to the sentence that was decreed in the Upper Court of Justice (Beit Din Shel Ma’alah). None amongst them is capable of changing anything that was decreed by the Great Name HaShem-יהו״ה, blessed is He. This is the meaning of the verse, “Even while on the path of Your judgments HaShem-יהו״ה, we put our hopes in You.”",
"After having informed you of this, we now will return to our subject and tell you the secret of the titles of E”l-א״ל that are positioned to the right, and from what matter they are drawn. We likewise will inform you of the secret of the titles of Elohi”m-אלהי\"ם that are positioned to the left, and from what matter they are drawn. We likewise will inform you of the secret of the titles that are positioned in the center, juxtaposed to the Name HaShem-יהו״ה, and HaShem-יהו״ה, blessed is He, will show us the true path.",
"The titles of E”l-א״ל that are positioned to the right and transform the matter to merit the creatures, are the titles of the quality of kindness-Chessed. This is the quality that our forefather Avraham, peace be upon him, inherited above, namely, the quality of kindness-Chessed, which leans toward the merit of the creatures. This is hinted in the verse, “Avraham approached and said, ‘Will You even destroy the righteous with the wicked? Perhaps there are fifty righteous people in the city?” That is, in the merit of Avraham, all the titles that are of the quality of Avraham transform matters toward merit, like what our forefather Avraham did when he said, “Perhaps the fifty righteous people will lack five? Will You destroy the whole city because of the five?” To which HaShem-יהו״ה responded, “I will not destroy if I find forty-five.” The titles of kindness then continue transforming to merit, stating, “Perhaps forty will be found there?” They continued to derive merit until they reached the end of the quality of kindness-Chessed, which are the ten titles hinted in the verse, “Perhaps ten will be found there?” However, if God forbid, there is not enough of an argument – meaning, that there is not at least one argument for each of the ten titles of kindness-Chessed – the matter is then sealed for punishment and the sentence is executed. Just as the sentence was executed on the cities of Sodom and Gomorrah, so likewise, all judgments are concluded and all sentences executed, each according to its kind.",
"Upon conclusion of the judgment, all titles that derive merit return to their place, HaShem-יהו״ה withdraws from the judgments, and the titles of Elohi”m-אלהי״ם then conclude the sentence. This is the meaning of the verse, “HaShem-יהו״ה departed when He had finished speaking to Avraham, and Avraham returned to his place,” at which point, the third name Elohi”m-אלהי״ם concludes the sentence. About this the verse states, “And so it was when Elohi”m-אלהי״ם destroyed the cities of the plain,” in which the verse specifies, “Elohi”m-אלהי״ם destroyed,” in that Elohi”m-אלהי״ם concludes and renders the judgment. For, the quality of E”l-א״ל, which is the quality of Avraham, and the quality of HaShem-יהו״ה, both returned to their place, and only Elohi”m-אלהי״ם remained to conclude and render the judgement.",
"Now, if you ask: Does the verse not state, “And HaShem-ויהו״ה rained sulfur and fire upon Sodom and Gomorrah”? We see that it says HaShem-יהו״ה here, indicating that it is He who concludes the execution of the judgment. However, know that wherever in Torah you find “And HaShem-V’HaShem-ויהו״ה” it refers to Him and His Court (Beit Din). That is, He renders the judgment and His Court (Beit Din), which is Elohi”m-אלהי״ם, executes the judgment. This is why at the conclusion it states, “And so it was when Elohi”m-אלהי״ם destroyed the cities of the plain.”",
"After having informed you of this, contemplate that this Torah portion was not written for naught, but is rather to inform us of how justice was rendered to Sodom and Gomorrah, and hints at all judgments rendered in the world by the Upper Court of Justice (Beit Din Shel Ma’alah). This is because Avraham and his titles, that is the name E”l-א״ל and its titles, always stand to argue merit on behalf of the people of the world, and after they conclude their consistent argument for merit, they return to their place. Everywhere in Torah, always recall this important principle, for about this the verse states, “Give truth to Yaakov, kindness-Chessed to Avraham.” That is, the quality of kindness-Chessed is given into the hands of Avraham, to derive merit on behalf of all the creatures.",
"Now, we already have informed you that the form of the banner of kindness-Chessed is called E”l-א״ל. Know that Avraham inherited the quality of E”l-א״ל, as it states, “He planted a Tamarisk in Beer Sheva and he called there in the Name HaShem Eternal God-HaShem E”l Olam-יהו״ה א״ל עולם.” Another verse likewise states, “Blessed is Avraham to the Supernal God-E”l Elyon-א״ל עליון.” You are already aware that the Supernal God-E”l Elyon-א״ל עליון is, “He who bestows good kindnesses-Gomel Chassadim Tovim-גומל חסדים טובים,” and that the quality of kindness-Chessed-חסד is that of Avraham, as it states, “Kindness-Chessed-חסד to Avraham.”",
"Having informed you of these important principles, and how the titles of E”l-א״ל argue for merit on behalf of the people of the world, and that they are the quality of our forefather Avraham, peace be upon him, we must now inform you that all the titles of kindness-Chessed-חסד which are engraved upon the banner of E”l-א״ל, are all drawn from the quality of kindness-Chessed-חסד which is called the Upper Waters-Mayim HaElyonim-מים העליונים. For, the name E”l-א״ל rules over the water-Mayim-מים, as in the mystery of the verse, “The God of Glory-E”l HaKavod-א״ל הכבוד thunders, HaShem-יהו״ה is upon vast waters-Mayim Rabim-מים רבים.” ",
"What you must therefore know is that our forefather Avraham sought those waters, and that this is the mystery of the wells that were dug by our forefather Avraham, peace be upon him. Now, in those Upper Waters-Mayim HaElyonim-מים העליונים, our forefather Avraham, peace be upon him, built seventy-two bridges (Ayin-Beit Gesharim-ע״ב גשרים), by which the children of Israel traversed “the sea-HaYam-הים on dry land-Yabashah-יבשה; and the water-HaMayim-המים was a wall for them on their right and on their left.” This is the secret of the three verses, “And he traveled-VaYeesa-ויסע,” “And he came-VaYavo-ויבא,” “And he stretched out-VaYeit-ויט.” The sign of each of these consecutive verses is that they each possess ע״ב-72 letters, and from their combinations, ע״ב-72 names arise, which are the kindness-Chessed-חסד-72 of Avraham. That is, the numerical value of kindness-Chessed-חסד is ע״ב-72. Now, because the waters are under the dominion of the banner of Avraham, Avraham made seventy-two bridges (Ayin-Beit Gesharim-ע״ב גשרים) over them, and woven within those bridges are all the titles of kindness-Chessed-חסד engraved on the banner of E”l-א״ל.",
"This refers to the mystery of Avraham, about whom it says, “Blessed is Avram to the Supernal God-E”l Elyon-א״ל עליון.” It likewise is written, “He waters the mountains from His upper chambers-Aliyotav-עליותיו.” That is, the word, “His upper chambers-Aliyotav-עליותיו” refers to the “Supernal God-E”l Elyon-א״ל עליון,” which transcends the name Elohi”m-אלהי״ם, as explained before about the secret of the verse, “For HaShem is a Great God-E”l Gadol HaShem-א״ל גדול יהו״ה, and a great King over every Elohi”m-אלהי״ם.” For, it indeed is so, that the name E”l-א״ל is greater and over the name Elohi”m-אלהי״ם. This is the meaning of the title “Abundant in kindness-Rav Chessed-רב חסד,” for He certainly is abundant in kindness-Rav Chessed-רב חסד.",
"This is likewise the secret of the verse, “And God-Elohi”m-אלהי״ם tested-Nisah-נסה Avraham,” meaning that the name Elohi”m-אלהי״ם gave its banner-Neis-נס over, into the hands of Avraham, who is the quality of E”l-א״ל. This is the secret of the verse, “He (Avraham) took the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת in his hand.” That is, had Avraham not taken the powers of Yitzchak into his hands, these being the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת, no creature would be capable of withstanding the fear of Yitzchak-Pachad Yitzchak-פחד יצחק. This then, is the matter of Avraham’s quality of abundant kindness-Rav Chessed-רב חסד, which diminishes the quality of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק, in that he took the powers of the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת into his hand. This is why the quality of Avraham is called Great-Gedulah-גדולה, in that it is Greater-Gedolah-גדולה than the quality of might-Gevurah. This also is the secret of what HaShem-יהו\"ה told Avraham, I will make your name Great-Agadlah-אגדלה שמך.” This likewise is the secret of the verse, “For HaShem is a Great God-E”l Gadol HaShem-א״ל גדו״ל יהו״ה, and a Great King-Melech Gadol-מלך גדו״ל above every Elohi”m-אלהי״ם.”",
"Therefore, the banner of Yitzchak cannot go forth until the banner of Avraham concludes arguing for favor. This is the secret of the verse, “HaShem-יהו״ה departed when He had finished speaking to Avraham, and Avraham returned to his place.” Only then does the next verse state, “And so it was when God-Elohi”m-אלהי״ם destroyed the cities of the plain.” Now, although the quality of Elohi”m-אלהי״ם wrought their destruction, however, when Elohi”m-אלהי\"ם remembered Avraham, who is the quality of E”l-א״ל, Lot was saved, as the verse states, “And so it was when God-Elohi”m-אלהי״ם destroyed the cities of the plain, that God-Elohi”m-אלהי״ם remembered Avraham; so He sent Lot from the midst the upheaval, when He overturned the cities in which Lot had lived.” That is, He literally saved him in the middle of the upheaval. The reason is because, “Avraham took the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת in his hand.” Thus, on many occasions Avraham saves, even after judgement has already been decreed for death. This is the secret of his abundant kindness-Rav Chessed-רב חסד, as well as the secret of the titles Merciful-Rachum-רחום and Compassionate-Chanun-חנון, which are titles of the quality of Avraham.",
"Now, since Avraham took control of the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת, these being the war armaments of Yitzchak, who is the quality of Elohi”m-אלהי״ם, therefore, the banner of Elohi”m-אלהי״ם cannot go forth to execute the actual punishment that has been decreed, until Avraham concludes arguing for merit on behalf of the defendant. If he cannot find any merit in the defendant, the quality of Avraham is then gathered in, and only then does Elohi”m-אלהי״ם, which is the quality of Yitzchak, render punishment and exact judgment. This is as stated, “Avraham returned to his place,” and it only then states, “And so it was when God-Elohi”m-אלהי״ם destroyed the cities of the plain.”",
"Know, therefore, that since Avraham took the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת into his hand, the quality of Elohi”m-אלהי״ם is incapable of acting or rendering punishment until Avraham acquiesces to the judgment. This is the secret of the verse, “Avraham took the fire-HaAish-האש and the knife-HaMa’achelet-המאכלת in his hand and the two of them went together.” That is, they certainly went together, since the quality of Yitzchak is incapable of going except if the quality of Avraham grants it the authority to do so, by his command and consent.",
"This also is the secret of the verse, “The God of Avraham-Elohei Avraham- אלה״י אברהם, the God of Yitzchak-Elohei Yitzchak-אלה״י יצחק, and the God of Yaakov-V’Elohei Yaakov-ואלה״י יעקב.” That is, so as not to ascribe greatness to the quality of Yitzchak, the verse does not say “and the God of Yitzchak-V’Elohei Yitzchak-ואלה״י יצחק,” but instead, the quality of Yitzchak is subjugated to the quality of kindness-Chessed of Avraham. This is the meaning of, “The two of them went together.” That is, the quality of Yitzchak does not have the authority to go forth until the quality of Avraham argues for merit, and if this was not so, the quality of Yitzchak would destroy the world. This is the secret of the verse, “And God-Elohi”m-אלהי״ם tested-Nisah-נסה Avraham,” meaning that the name Elohi”m-אלהי״ם gave its banner-Neis-נס over into the hands of Avraham. You also should know that Avraham bound Yitzchak, so that the quality of Yitzchak would be bound, hand and foot, under the dominion of the quality of Avraham.",
"I shall now inform you how the quality of the kindness of Avraham argues for merit, and how it is the matter of Magnanimity-Gadol-גדול and Abundant Kindness-Rav Chessed-רב חסד. When a person stands in judgment, his sins are weighed. However, the quality of the kindness of Avraham takes out his banner, upon which the name E”l-א״ל is engraved, and the quality of E”l-א״ל overlooks the first sins that arose on the scales of justice, according to the secret of the verse, “Merciful and Gracious God-E”l Rachum v’Chanun-א״ל רחום וחנון.” Rather, He only begins counting the sins from the third time on, as in the verse, “See! God-E”l-א״ל does all these things with man two or three times.” Moreover, even though his sins are weighed, nonetheless, through the quality of “Slow to Anger-Erech Apayim-ארך אפים,” they wait for him to repent. Now, at the conclusion of the judgment, if they find that his sins and merits are of equal balance, the kindness of Avraham tips the balance to lean to the side of merit. This is the secret of “Abundant Kindness-Rav Chessed-רב חסד.”",
"Now, all this is so if Avraham can save him. However, if he is unable to do so, “judgement pierces the mountain,” and the quality of Yaakov – that is, the Court positioned between Avraham and Yitzchak – concludes the judgment and says “guilty-Chayav-חייב.” When the quality of Yaakov – which is the secret of the Name HaShem-יהו״ה – says, “guilty-Chayav-חייב,” the verse then concludes with the word, “and Truth-v’Emet-ואמת.” This is the secret of the fact that the conclusion of the judgment is by the third judge, which is HaShem-יהו״ה, the quality of Yaakov, and is the quality of Truth-Emet-אמת, as it states, “Give Truth-Emet-אמת to Yaakov.” That is, this refers to the matter of Truth-Emet-אמת, in accordance to the verse, “The judgments of HaShem-יהו״ה are true-Emet-אמת.” That is, this quality comes to render a verdict if no merit is found in the judged.",
"Once the verdict has been rendered, the two qualities of Avraham and Yaakov withdraw, these being E”l-א״ל and HaShem-יהו״ה, and the judgment is left to be executed by the hand of Elohi”m-אלהי״ם, as stated, “HaShem-יהו״ה departed when He had finished speaking to Avraham, and Avraham returned to his place,” after which the next verse states, “And so it was when God-Elohi”m-אלהי״ם destroyed the cities of the plain.” This is likewise the secret of the verse, “For the judgment is God’s-HaMishpat L’Elohi”m-המשפט לאלהי״ם.” That is, the verdict is given into the hand of Elohi”m-אלהי״ם to be fulfilled. This quality is the matter of the Fear of Yitzchak-Pachad Yitzchak-פחד יצחק, who all are fearful of. About this the verse states, “My flesh shuddered from fear of You-Mipachdecha-מפחדך, and I feared Your judgments-Mimishpatecha-ממשפטיך.”",
"You thus have learned the end of the verse, “God-E”l-א״ל, Merciful-Rachum-רחום and Gracious-v’Chanun-וחנון, Slow to Anger-Erech Apayim-ארך אפים, Abundant in Kindness-Rav Chessed-רב חסד, and Truth-v’Emet-ואמת.” All the titles in this verse, “Merciful and Gracious God-E”l Rachum v’Chanun-א״ל רחום וחנון,” are titles of E”l-א״ל, except for the final word, “and Truth-v’Emet-ואמת,” which is a title of the Name HaShem-יהו״ה, and is the quality of Yaakov. It is called Truth-Emet-אמת because it renders the final verdict in the judgment. This is the secret of the verse, “Give Truth-Emet-אמת to Yaakov,” and, “The judgments of HaShem-יהו״ה are true-Emet-אמת,” and is the secret of the blessing, “Blessed is the True Judge-Baruch Dayan HaEmet-ברוך דיין האמת.”",
"After having informed you of these important principles about the quality of E”l-א״ל, and some of its titles, let us now return and inform you of the secret of the name Elohi”m-אלהי״ם, which is the quality of fear-Pachad-פחד and judgment-Din-דין, and is the quality of Yitzchak. Although we already explained much about the quality of fear-Pachad-פחד in explaining the quality of Avraham, we now will return to explain the secret of the quality of Elohi”m-אלהי״ם, which as it is unto itself, is the quality of Yitzchak. For the sake of His abundant mercies and kindness, HaShem-יהו\"ה, blessed is He, will show us the true path.",
"The titles of Elohi”m-אלהי״ם are positioned on the left side. They derive judgments and attest to the liabilities of the creatures and are the titles of judgment-Din, which is the root of Yitzchak, peace be upon him. This quality brings judgment-Din upon the creatures. We therefore must inform you of this important principle. We have already informed you that the quality of Avraham argues for merit on behalf of the creatures, and that the quality of Yitzchak argues for liability. You will thus find that about Yitzchak the verse states, “Yitzchak loved Esav because the hunted-ציד was in his mouth.” Now, is it truly so, that such a perfectly righteous Tzaddik as our forefather Yitzchak, peace be upon him, from whom the Indwelling Presence of HaShem-יהו״ה (Shechinah) never departed for even a moment, would love such a completely wicked person as Esav? How was this possible?",
"Be aware that this is one of the great secrets of Torah. Know, that our forefather Yitzchak, peace be upon him, gazed [in prophetic vision] and beheld all that was destined to be. He saw that the children of Yaakov would sin, causing anger before HaShem-יהו״ה, blessed is He, and would reap the judgments of purgatory (Gehinom). However, when he saw the Jewish people in the exile of Esav, he rejoiced and said, “Exile atones for sin.” He thus said, “Yes, I very much love the sufferings caused by Esav, and that they judge the Jewish people for guilt, for by doing so, they fulfill the judgments against the Jewish people through being exiled in this world.” This is why it states, “Yitzchak loved Esav because the hunted-ציד was in his mouth.”",
"What does “the hunted-Tzayid-ציד was in his mouth” mean? In means that he beheld the children of Yaakov trapped-Nitzodim-נצודים in the judgments of purgatory (Gehinom) and when he saw this, he became very anguished. However, when he saw the exile of Edom, and saw that the hunted-Tzayid-ציד of purgatory would be put into the mouth of Esav, he rejoiced and said, “Exile atones for sin.” This is the meaning of the verse, “Israel is holy to HaShem-יהו״ה, the first of His crop; all who devour it will be held guilty; evil shall come upon them – the word of HaShem-יהו״ה.” For, through the exile of Esav, HaShem-יהו״ה, may He be blessed and elevated, refines and brings merit to the Jewish people.",
"I now will further explain this verse, “Yitzchak loved Esav for the hunted-Tzayid-ציד was in his mouth.” Know that Yitzchak is the quality of judgment-Din-דין and fear-Pachad-פחד, and He therefore loves all the titles of judgment that know how to trap-LaTzud-לצוד the wicked for judgment in purgatory (Gehinom). For, if not for the quality of fear-Pachad-פחד of the judgments of purgatory (Gehinom) many righteous people would fall to sin. Thus, the quality of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק is of very great benefit, in that a person fears the judgments of purgatory (Gehinom) and is therefore careful not to transgress. This is the secret of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק, about which the verse states, “Happy is the man who always is fearful-Mefached-מפחד.”",
"This being so, open your eyes and see how beneficial this fear-Pachad-פחד is, in that it holds a person back from sin. This is the meaning of the verse, “Happy is the man who always is fearful-Mefached-מפחד.” This is why the verse specifies, “always fearful-Mefached Tamid-מפחד תמיד.” This is to say, “Happy is the man who perceives how great are the punishments and judgments of purgatory (Gehinom), which are called terror-Pachad-פחד,” as our sages, of blessed memory, stated, about the verse, “each man with his sword on his thigh because of terror-Pachad-פחד in the night,” meaning, “the terror-Pachad-פחד of purgatory (Gehinom), which is compared to night.” If a person fears the judgments of purgatory (Gehinom), he withholds himself from many sins. This is the secret of the verse, “Happy is the man who is always fearful-Mefached-מפחד,” and is the secret of the verse, “Sinners were afraid-Pachdoo-פחדו in Zion.”",
"This being so, contemplate and realize that fear-Pachad-פחד is very necessary for the Jewish people, to save them from the judgments of purgatory (Gehinom). If, on the other hand, the Jewish people are careless and have no fear before HaShem-יהו״ה, blessed is He, it would be better for them to be subjected to the exile of Esav, rather than to be subjected to the judgments of purgatory (Gehinom), being that “exile atones for sin.” This is why Yitzchak, whose quality is fear-Pachad-פחד, rejoiced when he saw that the Jewish people would be subjected to the exile of Esav, through which their sins would be atoned, rather than for them to be subjected to purgatory (Gehinom), the judgement of which is much more extreme. This is why the verse states, “Yitzchak loved Esav for the hunted-Tzayid-ציד was in his mouth.”",
"After having informed you of this, we must also tell you the secret of the delicacies that Yitzchak requested of Esav. Yaakov then came and made those delicacies for his father Yitzchak, and inherited the blessing of Esav. I already have informed you that our forefather Yitzchak, peace be upon him, was a perfectly pure sacrificial offering, and that the Indwelling Presence of HaShem-יהו״ה, blessed is He, (Shechinah), never departed from him for even a moment. This being so, how could error come about through his hand? How could he love Esav? How could he want to bless the wicked one and set aside the righteous one? Moreover, after eating and drinking, how could the blessing be sustained? Is it not so that prayer must precede eating? Does the verse not state, “Do not drink intoxicating wine, you and your sons with you”? This being so, how is it that Yitzchak wanted to eat and drink, and only then bless the wicked one?",
"My son, let not your thoughts to be seduced, nor allow yourself to be misled into believing that a perfectly righteous Tzaddik, such as our forefather Yitzchak, peace be upon him, would stumble in something so minor. Rather, all his deeds were balanced scales of justice in his service of HaShem-יהו״ה, blessed is He. Know that when our forefather Yitzchak, peace be upon him, saw that there are two worlds; this world (Olam HaZeh-עולם הזה) and the coming world (Olam HaBa-עולם הבא), and saw that the Jewish people will be crushed and pained in this world, and that his quality – the quality of judgment-Din-דין – would be spread over the Jewish people, he became very pained by this and said, “What will my children do if they will be amongst the seventy nations? How will they conduct themselves to survive amongst them in exile?” He thus said, “It is better that I give my son Esav the blessings of this world, which come through food and drink, so that once the Jewish people sin and become subject to exile, he will rule over them. Better that they be in the exile with their brother Esav, than to be in exile amongst nations of heathens.” Yitzchak therefore said, “Since it is not possible that the quality of judgment-Din-דין will not exact its debt from the Jewish people, it is better that their debt be exacted at the hands of their brother, rather than at the hands of heathen.” This is the secret of the verse, “You shall not abhor an Edomite, for he is your brother.”",
"This then is why Yitzchak loved Esav, for he knew that Esav affects repair for Yaakov, so that he should not be subject to suffer purgatory (Gehinom). Thus, when he saw that through this the Jewish people would be saved from purgatory (Gehinom), by being subject to Esav in exile, he rejoiced. This is the secret of the words, “For the hunted-Tzayid-ציד was in his mouth.”",
"Now, because of this Yitzchak said, “It is not fitting for Esav to inherit the supernal spiritual blessings of Godly intellect. It rather is more fitting for him to inherit the lower bodily blessing. It therefore is appropriate to bless him with physical things that the body delights in, such as food and drink.” This is why Yitzchak told Esav, “Make delicacies for me, such that I like, and bring them to me and I will eat, so that my soul-Nafshee-נפשי may bless you.” The verse specifies “my soul-Nafshee-נפשי,” certainly referring to the physical soul called the Nefesh-נפש, which receives the food, rather than the Godly and spiritual Neshamah-נשמה level of the soul. In this way, our forefather Yitzchak, peace be upon him, sought to lighten the punishment of the Jewish people in exile, and to extract them from the judgments of purgatory (Gehinom).",
"Nevertheless, HaShem’s-יהו״ה Indwelling Presence (Shechinah) blessed is He, said that even in exile, the difficult yoke of Esav must be lightened for the Jewish people. This is the secret of the verse, “But Rivkah loved Yaakov.” For, in the time of our forefather Avraham, peace be upon him, the Indwelling Presence of HaShem-יהו״ה (Shechinah) was called Sarah, and in the time of our forefather Yitzchak, peace be upon him, she was called Rivkah, and in the time of our forefather Yaakov, peace be upon him, she was called Rachel. This is because Leah is the secret of the Jubilee-Yovel-יובל, and the two maidservants [Bilhah and Zilpah] are the handmaidens of the Indwelling Presence of HaShem-יהו״ה (Shechinah). Thus, everything was repaired from there.",
"The verse therefore states, “Rivkah heard when Yitzchak spoke to his son Esav,” and she commanded Yaakov to prepare the delicacies and receive the blessing of Esav. Had she not done so, not a single Jew would escape the sword of Edom during exile. Contemplate this very well, for I have enlightened you of the secret of Yitzchak’s blessing and love for Esav.",
"Now that you know this, know that were it not for Yitzchak having been bound upon the altar, and were it not for Avraham having taken possession of the fire-Aish-אש and knife-HaMa’achelet-המאכלת from Yitzchak, not a single Jew would be capable of withstanding the judgments of Yitzchak. This is not because Yitzchak hated his son Israel, God forbid to think so, but because of his piety, in that his own fear of HaShem-יהו\"ה was so great. His judgment was therefore outstretched to instill fear and terror of sinning before HaShem-יהו״ה upon the children of Israel. Furthermore, he saw that they indeed were destined to fall to sin, and moreover, he saw that they would not be spared of one of two consequences. That is, they would either suffer the punishments of purgatory (Gehinom) or the punishment of exile. He therefore rejoiced to have their judgement exacted through exile.",
"However, when the quality of kindness-Chessed, which is the quality of E”l-א״ל and is the quality of Avraham, saw that if the judgment of the Jewish people would be fully exacted through exile, they would be utterly destroyed and obliterated, so that not even one in a city, or two in a clan would be spared, the quality of E”l-א״ל took the fire-Aish-אש and the knife-HaMa’achelet-המאכלת into his possession, so that they would not be completely obliterated and destroyed in exile. This is the secret of the verse, “But despite all this, while they are in the land of their enemies, I will not reject them and I will not loathe them to obliterate them.”",
"Now that you know this, I must tell you why, “the eyes of Yitzchak were dimmed from seeing.” Know, that HaShem-יהו״ה, blessed is He, diminished the quality of judgment-Din-דין, so that it could not be exacting with every sin. This is the secret of the verse, “His eyes were dimmed from seeing.” Now, why does the verse begin by telling us, “And it came to pass, when Yitzchak had become elderly” and only afterwards continues, “and his eyes were dimmed from seeing”? Behold, with the help of HaShem-יהו״ה, blessed is He, I will enlighten your eyes about this.",
"Know, that Above in HaShem’s-יהו״ה Godliness, there is a quality of complete and absolute mercy-Rachamim, called Eheye”h-אהי״ה and called the Elder-Zaken-זקן. This is a quality of total mercy-Rachamim, without any admixture whatsoever of judgment-Din. When people sin, the quality of judgment-Din becomes outstretched against them, and when they stand in judgment, and the Name HaShem-יהו״ה, blessed is He, sees that if judgement will be meted out against them, all the worlds would be obliterated, He then removes the quality of judgment-Din and elevates it to the quality of mercies-Rachamim called the Elder-Zaken-זקן. When the quality of judgment-Din withdraws and is elevated to that place, it loses the powers to speak or see. This is the secret of the verse, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת will be elevated in justice-Mishpat-משפט, and the Holy God-HaE”l HaKadosh-הא״ל הקדוש will be sanctified in charity-Tzedakah-צדקה.” About this the verse states, “When Yitzchak had become elderly-Zaken-זקן and his eyes were dimmed from seeing.” In other words, the verse speaks both about him and about his Divine quality. Therefore, in times of harsh judgment, HaShem-יהו״ה, blessed is He, has mercy upon His world, and says, “For My sake, for My sake, I will act, for how can I let [My Name] be profaned!?” About this our sages, of blessed memory, said, “The son of David will only come in a generation that is entirely guilty etc.” This also is the secret of the verse, “[The priest (Kohen) shall look, and behold! – the affliction has covered his entire flesh; then he shall declare the affliction to be pure;] having turned completely white, it is pure.”",
"In this way, contemplate and realize that the fear of Yitzchak-Pachad Yitzchak-פחד יצחק has no power or dominion whatsoever when the Supernal Crown-Keter Elyon shines His face below. For, the great brilliance of His light dims the light of the eyes of Yitzchak’s fear-Pachad Yitzchak-פחד יצחק. This is the secret of the verse, “May HaShem-יהו״ה shine His face toward you and be gracious with you.” What is the meaning of the word, “and be gracious with you-viYechunekha-ויחנך”? It means that even if you are unworthy of mercy-Rachamim, nevertheless, when He shines His Upper face toward you, He does so as a freely given gift. This is the secret of the verse, “May HaShem-יהו״ה shine His face toward you and be gracious with you-viYechunekha-ויחנך.”",
"I now will enlighten your eyes about this, with HaShem’s-יהו״ה help, blessed is He. Know that wherever in Torah you find the “light of His face” (Ohr Panav-אור פניו), it refers to a great secret in HaShem’s-יהו״ה Godliness above. That is, there are 310 facets-Panim-פנים of wrath-Za’am-זעם, all of which are tied to the fear of Yitzchak-Pachad Yitzchak-פחד יצחק. However, when the quality of the Crown-Keter-כתר shines its face, and takes out the banner of mercy, upon which the quality of E”l-א״ל is engraved, this being the secret of tithing (Ma’aser) the facets-Panim-פנים of wrath-Za’am-זעם, then all these facets-Panim-פנים become illuminated and transformed to mercy-Rachamim. This is the secret of the verse, “HaShem is God-E”l HaShem-א״ל יהו״ה and He shines for us,” and is likewise the secret of the verse, “Happy is the nation who know the cry of the Shofar (Teru’ah-תרועה); HaShem-יהו״ה, they walk in the light of Your face (Ohr Panecha-אור פניך).”",
"This being so, contemplate the secret of the verse, “And it came to pass, when Yitzchak had become elderly-Zaken-זקן, and his eyes were dimmed from seeing,” and you then will grasp the secret of the verse, “Blow the Shofar at the moon’s renewal, when it is concealed-בכסה for our festive day,” and the secret of the verse, “Happy is the nation who know the cry of the Shofar (Teru’ah-תרועה); HaShem-יהו״ה, they walk in the light of Your face (b'Ohr Panecha-באור פניך).” You will then perceive what the Shofar of the ram of Yitzchak is. If you contemplate these matters, you then will enter the secret of the words we recite every day, “Blessed are You HaShem-יהו״ה… Who forms the luminaries-Yotzer HaMe’orot-יוצר המאורות,” and, “Blessed are You HaShem-יהו״ה… Who creates the lights of fire-Boreih Me’orei Ha’Aish-בורא מאורי האש.” You then will understand the difference between “Who forms the luminaries-Yotzer HaMe’orot-יוצר המאורות,” and, “Who creates the lights of fire-Boreih Me’orei Ha’Aish-בורא מאורי האש.” ",
"This is because the formation of the luminaries is drawn from the great mercies-Rachamim above, in the secret of the verse, “HaShem is God-E”l HaShem-א״ל יהו״ה and He shines for us.” In contrast, the lights of fire-Me’orei HaAish-מאורי האש are drawn from the quality of Elohi”m-אלהי״ם, the quality of darkness-Choshech-חשך, about which it states, “Darkness-Choshech-חשך was upon the surface of the deep,” and, “[I am the One] Who forms light-Yotzer Ohr-יוצר אור and creates darkness-Boreih Choshech-בורא חושך.” Thus, the quality of E”l-א״ל illuminates the darkness-Choshech-חשך included in the quality of Elohi”m-אלהי״ם, which is the secret of fire-Aish-אש. This then, is the meaning of the verse, “May HaShem-יהו״ה shine His face toward you and be gracious with you.”",
"After having informed you of these two qualities, we must now inform you of the secret of the Name HaShem-יהו״ה, blessed is He, who is the Decisor in the middle, and how He conducts His world.",
"The titles of HaShem-יהו״ה, blessed is He, are positioned in the middle column, with kindness-Chessed to their right and judgment-Din to their left. They are in the middle and include both kindness-Chessed and judgment-Din. These in the middle are called the titles of mercy-Rachamim-רחמים, about which it states, “To HaShem-יהו״ה our God [belong] mercy-Rachamim-רחמים and forgiveness.” I now will begin explaining this, with the help of HaShem-יהו״ה, blessed is He.",
"Know that all the holy names, titles, and qualities, whether they are called kindness-Chessed, mercy-Rachamim, or judgment-Din, none are absolute kindness-Chessed, absolute judgment-Din, or absolute mercy-Rachamim, without any admixture. This is so from the name Eheye”h-אהי״ה down. However, from the name Eheye”h-אהי״ה up, it all is absolute and simple mercy-Rachamim and kindness-Chessed with no admixture [of judgment-Din] whatsoever.",
"Now, open your eyes and give your heart to behold deep matters that are like general principles for the order of the Chariots and compositions (Merkavot), the ministers, and the bonds of the Sefirot. When you see this, you then will have some understanding of the Sefirot and their names and qualities; how they are bound to each other, receive from each other, and how they all are made of a single bond with a single intention, without any separation in the world. When you understand this, you will understand the secret of the unity of the Creator of all, may He be blessed and elevated.",
"Know that the names of the Supernal Crown-Keter HaElyon-כתר העליון are all simple names without any admixture of anything else at all. How so? When the known mercies-Rachamim-רחמים are juxtaposed to the name Eheye”h-אהי״ה, or if kindness-Chessed-חסד is juxtaposed to the name Eheye”h-אהי״ה, they always refer to absolute and simple kindness and mercy, without any admixture of anything else at all. This is the secret of the verse, “With great mercies-Rachamim Gedolim-רחמים גדולים I will gather you in.” Why are they referred to as “great mercies-Rachamim Gedolim-רחמים גדולים”? Because the mercies-Rachamim included in the middle column are not absolute, being that there is an admixture of judgment-Din in them. That is, they include both kindness-Chessed and judgment-Din in them. In contrast, the mercies-Rachamim of the name Eheye”h-אהי״ה are called “great mercies-Rachamim Gedolim-רחמים גדולים,” since they have no admixture in them.",
"The same is true of its title “the Supernal Kindness-Chessed Elyon-חסד עליון,” as in the verse, “In the Supernal Kindness-Chessed Elyon-חסד עליון, he will not falter.” This refers to the simple and absolute kindness-Chessed-חסד of the Upper Name-Shem Elyon-שם עליון which is Eheye”h-אהי״ה. In contrast, the kindness of Avraham has an admixture of judgment-Din in it, and is thus called “worldly kindness-Chessed Olam-חסד עולם,” rather than “Supernal Kindness-Chessed Elyon-חסד עליון.”",
"The general principle is as follows: From the name Eheye”h-אהי״ה down, all opposites are born; such as front-Panim-פנים and back-Achor-אחור, right-Yemin-ימין and left-Smol-שמאל. That is, from the name Eheye”h-אהי״ה down, not a single aspect is essentially simple without admixture.",
"Now that you are aware of this, know that of all the holy names and titles from the Crown-Keter down, there is no simple quality that is not mixed with its fellow. How so? The kindness-Chessed of Avraham is not absolute kindness, since the judgment-Din of Yitzchak is mixed in it. In the same way, there is no quality of mercy-Rachamim that does not have a small measure of judgment-Din mixed in it, and similarly, there is no quality of judgment-Din that does not have a small measure of mercy-Rachamim mixed in it.",
"Now, if you ask, “This being so, since it has mercy-Rachamim in it, why do you call it the quality of judgment-Din? And similarly, since it has judgement-Din in it, why do you call it the quality of mercy-Rachamim?” Know, that the quality that primarily is merciful-Rachamim and is garbed mostly in mercy – though it has a small measure of judgment-Din – we nonetheless call it the quality of mercy-Rachamim. Likewise, the quality that is primarily judgment-Din and is garbed mostly in judgment-Din, though it has a small measure of mercy-Rachamim, we call it the quality of judgment-Din. That is, from Eheye”h-אהי״ה down, no quality or title is absolute judgment-Din or absolute mercy-Rachamim. For, if you would not say so, you would be “severing the plantings” and making a separation in HaShem’s-יהו״ה unity, heaven forbid. For, if you were to say that the quality of mercy-Rachamim was absolute, it would be impossible for it to join with the quality of absolute judgment-Din, and they thus would be like two opposites that can never come close. If they do not become conjoined and bonded, then at times, the unity is separated and severed, with the quality of mercy-Rachamim separate unto itself, and the quality of judgement-Din separate unto itself. About this the verse states, “A querulous person separates the Master.”",
"Rather, the secret of the bond of the Sefirot, names, titles, and qualities with each other, are as I will now explain. Know that the quality of the Supernal Crown-Keter Elyon-כתר עליון, which is entirely mercies-Rachamim, first unites with that side of wisdom-Chochmah that faces upward, which also is a matter of mercies-Rachamim. Then, the side of wisdom-Chochmah that faces downward, toward understanding-Binah, is called the back-Achor-אחור, and the quality of judgment-Din is born from it. Thus, from the side of judgment-Din of wisdom-Chochmah that faces downward toward understanding-Binah, that same side which [relative to the upper aspect of wisdom-Chochmah] is called judgment-Din, returns to be called mercy-Rachamim relative to the composition of the quality of understanding-Binah. That is, to the extent that they have become distant from the Crown-Keter, judgment-Din arises and is born in them. This being so, the back-Achorayim-אחוריים of wisdom-Chochmah is called judgment-Din relative to the Crown-Keter, but is called mercy-Rachamim relative to understanding-Binah. Then, from these two qualities, called wisdom-Chochmah and understanding-Binah, all the other names and titles are emanated.",
"What you have thus learned, is that every “right-Yemin-ימין” stems from wisdom-Chochmah, and every “left-Smol-שמאל” stems from understanding-Binah. However, though the “right-Yemin-ימין” stems from wisdom-Chochmah, nonetheless, wisdom-Chochmah itself is not absolute mercy-Rachamim, as we have said. This is because, even the back-Achorayim-אחוריים of wisdom-Chochmah is called judgment-Din relative to the Crown-Keter, and this could certainly be said of the right side that is drawn down from wisdom-Chochmah, that it certainly possesses both judgment-Din and mercy-Rachamim. Nevertheless, the general principle is that all Sefirot that are emanated from the side of wisdom-Chochmah are all called the qualities of mercies-Rachamim, being that the Sefirot that are emanated from the side of understanding-Binah all lean toward judgment-Din. Thus, according to the arrangement of these relative to those, these are called mercies-Rachamim and those are called judgment-Din. However, this is not because the ones on the right are absolute mercy-Rachamim, but because they primarily are mercies-Rachamim, in that this is their majority, though to a smaller degree, they do possess judgment-Din. Similarly, those on the left are not called judgment-Din because they are absolute judgment-Din, but because their majority is primarily judgment-Din, though they have a small degree of mercy-Rachamim in them. This is the secret of the bond between the Sefirot and their composition (Merkavah), for if not for the intermingling and admixture of the Sefirot, they could never come close or bond with each other.",
"You thus have learned that though the quality of E”l-א״ל, is the quality of the kindness-Chessed of Avraham, and has a predominance of mercy-Rachamim, nevertheless, a small measure of judgment-Din is mingled into it. Similarly, though the quality of Elohi”m-אלהי״ם, which is the quality of the fear of Yitzchak, is called judgment-Din and possesses many kinds of punishment, nevertheless, a small measure of mercy-Rachamim is mingled into it.",
"However, the quality of the Name HaShem-יהו״ה, which is the middle column at the center of all the names, as we have informed you, in that to its right is kindness-Chessed and to its left is judgment-Din, therefore without a doubt, it includes both judgment-Din and mercy-Rachamim from one side or the other. This is why it specifically is this quality that issues the final verdict, whether for life or death, whether for pleasure-Oneg-ענג or affliction-Nega-נגע. You therefore will find that in reference to the Name HaShem-יהו״ה, which is the middle column in the center, and is the quality of our forefather Yaakov, peace be upon him, it states, “And Yaakov was a pure-Tam-תם man who dwelt in tents-Ohalim-אהלים [between the tent of Avraham (Chessed) and the tent of Yitzchak (Din)].” That is, Yaakov is the secret of the median quality, and is like the “twin leaf-Tiyomet-תיומת of the Lulav,” which is the central spine of the Lulav that aligns-Metayem-מתיים the two sides to the center. In the same way, Yaakov aligns-Metayem-מתיים the two “tents-Ohalim-אהלים,” these being the tent of Avraham, which is kindness-Chessed, and the tent of Yitzchak, which is judgment-Din. This is the secret of the verse, “And Yaakov was a pure-Tam-תם man who dwelt in tents-Ohalim-אהלים.” That is, at first glance, the verse did not need to say “who dwelt in tents-Ohalim-אהלים [in the plural]” but should have said, “who dwelt in a tent-Ohel-אהל [in the singular].” However, this comes to inform us that the quality of Yaakov is positioned between the two “tents-Ohalim-אהלים,” and aligns and takes hold of both the right and left, with the median quality, to the point that we find that both Avraham and Yitzchak adhere to Yaakov, Avraham to the right of Yaakov and Yitzchak is to his left. This is the secret of “the third verse decides between them,” meaning, between the quality of E”l-א״ל, which is the quality of kindness-Chessed, and the quality of Elohi”m-אלהי״ם, which is the quality of judgment-Din. ",
"You thus have learned that the Great Name HaShem-יהו״ה, blessed is He, is central and includes both kindness-Chessed and judgment-Din. About this the sages stated in Pirkei Heichalot, “To His right is life and to His left is death.” Now that you know this, understand how all the names, titles and qualities, adhere to the Name HaShem-יהו״ה, blessed is He. About this Sefer Yetzirah states, “The Holy Chamber (Heichal HaKodesh-היכל הקודש) is positioned in the center [and carries them all].” This refers to the secret of the Name HaShem-יהו״ה, which is central to all the names, whether those above it, those below it, or those to its sides. This is the secret of the verse, “I saw HaShem-יהו״ה sitting on His throne, [with all the hosts of the heavens standing by Him, to His right and to His left],” with all the names and titles, through which He actualizes His actions. According to the action that He wants to affect, He garbs Himself in the name or title that is appropriate for that action. Always remember this important principle. That is, sometimes you will find HaShem-יהו״ה being called merciful-Rachum-רחום, and at other times you will find Him being called jealous-Kano-קנוא, vengeful-Nokem-נוקם, wrathful-Baal Cheimah-בעל חימה, or a man of war-Ish Milchamah-איש מלחמה, as written, “HaShem-יהו״ה is a jealous-Kano-קנוא and vengeful-Nokem-נקם God; HaShem-יהו״ה is vengeful-Nokem-נקם and wrathful-Ba’al Cheimah-בעל חימה.” It similarly states, “HaShem-יהו״ה is a man of war-Ish Milchamah-איש מלחמה.” However, if He is completely merciful-Rachamim, how could scripture say such titles of harsh judgment about Him? Rather, those titles on the side of judgment-Din that we discussed, which are intermingled with the quality of mercy-Rachamim, adhere to Him. That is, they adhere to Him according to what is appropriate and He manifests within them.",
"We thus find that when He is garbed in the garment appropriate to each thing, the Name HaShem-יהו״ה perfects them all. Remember this important principle, for through it, you will see how HaShem-יהו״ה, blessed is He, is completely unchanging, as He says, “I HaShem-יהו״ה have not changed.” Rather, the change is only in accordance to the appropriate judgment, in that He garbs Himself within the appropriate titles to render judgment, whether for good or for bad. Remember this important principle very well, and you will behold the greatness of HaShem-יהו״ה, blessed is He, and the awesome strength of His kingship.",
"After having informed you of these important principles, we shall now return to our subject and inform you about what we began explaining at the beginning of this gate, as follows: We have already explained that from the Crown-Keter down, there is no simple quality that is not intermingled with its fellow. This is because the emanation of wisdom-Chochmah, which is drawn down from the Crown-Keter, already necessitated all opposites, admixtures, emanations and compositions (Merkavot). This is because wisdom-Chochmah is juxtaposed both to the crown-Keter and to understanding-Binah. Thus, being that it is juxtaposed to two Sefirot, it therefore has both a front-Panim-פנים and a back-Achor-אחור. Its front-Panim-פנים faces the crown-Keter, whereas its back-Achorayim-אחוריים faces understanding-Binah. Thus, since it has both a front-Panim-פנים and back-Achor-אחור, it therefore is the cause of all opposites, changes and admixtures in the world. That is, from here all fronts-Panim-פנים and backs-Achor-אחור come about; all white and black, right and left, above and below.",
"This is one of the deep secrets of the bonds of the various compositions (Merkavah) and emanation of novel beings. Whoever understands this, will understand all compositions (Merkavot) and levels of emanation (Atzilut), that are in the form of both receiver (Mekabel) and bestower (Mashpia) in the secret of androgyny. However, do not think that there is any actual form of androgyny in HaShem-יהו\"ה, God forbid to think so. Do not make such a derogatory and evil statement about Him by ascribing such a belief to HaShem-יהו״ה, blessed is He. It rather is as we said before about the mystery of all the sections of the composition of the Chariot (Merkavah) and the Supernal ministers, the totality of which are called “man-Adam-אדם,” not that they have a form such as ours, God forbid to think so.",
"Nonetheless, they indeed are great and lofty levels filled with radiance and every manner of luminary and light, which altogether are called, “the brain-Mo’ach-מוח,” not that they are like the form of our brain, nor are they like our brain in any way, only that they hint at the matter of the brain-Mo’ach-מוח [intellect]. There likewise are various worlds, called “the right-Yamin-ימין,” that are filled with every kind of abundance and goodness. There likewise are various worlds, called “the left-Smol-שמאל, filled with ungraspable and unlimited darkness. Additionally, on the left side, called “north-Tzafon-צפון,” there are various worlds filled with wealth, honor and possessions, and the like.",
"All the Supernal compositions and Chariots (Merkavot) and their camps and hosts may be understood in this manner. That is, there are those called “the eye-Ayin-עין,” those called “the ear-Ozen-אוזן,” those called “the lips-Sfatayim-שפתיים,” those called “the mouth-Peh-פה,” those called “the hands-Yadayim-ידים,” and those called “the feet-Raglayim-רגלים.” Altogether, all the camps and compositions (Merkavot) are called “man-Adam-אדם.” All these compositions (Chariots-Merkavot) and all the hosts and camps, are all bound to each other and receive influence and sustenance one from the other.",
"We thus find that it is from the Crown-Keter that they all receive the power to illuminate, and when they are unified with the Name HaShem-יהו״ה, blessed is He, they all are sustained from the Crown-Keter. This is because the secret of HaShem-יהו״ה is that He is the Creator of all, blessed is He. That is, the thorn of the letter Yod-י of the Name HaShem-יהו\"ה is the secret of the Crown-Keter in the Name HaShem-יהו״ה, and is the primary aspect from which all compositions and levels receive strength, influence and sustenance, one from the other. We thus find that all look to the Name HaShem-יהו״ה to receive vitality from the illumination of the Crown-Keter, and that from the thorn of the letter Yod-י of the Name HaShem-יהו\"ה down, all receive the power of emanation one from the other. The same is true of all levels in the world, whether the upper levels or the lower levels, whether the world of angelic beings, the world of the celestial spheres, the heavens, stars and constellations, and this lowest world; all are bound one with the other, are sustained one by the other, and all receive strength and sustenance from the thorn of the Yod-י of the Name HaShem-יהו״ה, blessed is He. We find that every level of the Name HaShem-יהו״ה, blessed is He, has two sides-Panim-פנים. From one side it receives from whatever is above it in level, and from the other side, it bestows goodness to whatever is below it in level, until it reaches the center of the earth.",
"We thus find that every level has two matters; the power to receive influence from that which is above it, and the power to bestow goodness to that which is below it. It is in this sense that the compositions (Chariots-Merkavot) are called “androgynous,” in that they possess both the aspect of a recipient (Mekabel) and the aspect of a bestower (Mashpia). This is one of the great secrets of our faith.",
"Whoever understands this will understand the secret of the Cherubim, and the secret of the form of the composition (Merkavah) that King Solomon made in the Holy Temple. That is, he will understand how from the Crown-Keter and up, all qualities are kindness-Chessed, mercy-Rachamim and all goodness, all being perfect and simple, without any admixture of judgment-Din whatsoever, not a little or a lot. Moreover, he will understand that higher than the quality of the fear of Yitzchak-Pachad Yitzchak-פחד יצחק, there is no side of judgment-Din or hardship altogether. Rather, it all is joy, gladness, delight, goodness, light and illumination, in which there is no judgment-Din whatsoever, except from the back-Achorayim-אחוריים, and the back-Achorayim-אחוריים only begins from wisdom-Chochmah down. However, as explained above, there are many backs-Achorayim-אחוריים that are called fronts-Panim-פנים, and many fronts-Panim-פנים that are called backs-Achorayim-אחוריים. The whole of this mystery is included in the secret of a recipient (Mekabel) and a bestower (Mashpia).",
"When you understand this great secret, you then will understand what we said, that from the Crown-Keter down, there is not a single name that is simple and is absolute kindness-Chessed or absolute mercy-Rachamim, but rather, a small measure of judgment-Din is intermingled with it. Similarly, there is no name of absolute judgment-Din, but rather, a small measure of mercy-Rachamim is intermingled with it. This is the secret of the bond of the Chariots and compositions (Merkavot) and the emanations of levels, and the secret of the conduits and the drawings forth. The secret of everything that we have mentioned here is a great principle in Torah, and is the secret of the verse, “But they (the Levites) shall not come and look as the holy is inserted [into its sheath-covering], lest they die.” However, I am not permitted to explain this further in writing.",
"You thus have learned that all the holy names and titles are bound to the Name HaShem-יהו״ה, blessed is He, and all are intermingled one with the other and sustained one by the other. All of them, be they those on the right or those on the left, have a single intention, which is to adhere to the Name HaShem-יהו״ה, blessed is He, for it is from Him that beneficence, life, and sustenance, come. Do not let it enter your mind that Above in HaShem’s-יהו״ה Godliness, the categories of right and left dispute each other, or hate each other, or negate each other, God forbid to think so. Rather, if they appear to be in dispute, know that they merely are clarifying the judgment, so that justice for the people of the world will be brought to light with true justice. This is a primary principle regarding the qualities of kindness-Chessed and judgment-Din, and is the secret of the verse, “And the two of them went together-Yachdav-יחדיו.” This likewise is the secret of the verse, “The judgments of HaShem-יהו״ה are true, and are altogether-Yachdav-יחדיו righteous.” In other words, it all is with a singular intent, for they all agree with a singular intent to adhere to the Name HaShem-יהו״ה, blessed He.",
"This is the meaning of the statement of our sages, of blessed memory, “Above there is no jealousy, no hatred, and no competition.” This being so, why is it that those on the right argue for merit, and those on the left argue for liability? Know, that all this is to bring justice to light, and that each creature should receive the judgement appropriate to it. Nevertheless, Above, both the right and left are united in their adhesion to the Name HaShem-יהו״ה, blessed is He, and whether they are to the right or to the left, they all love each other. It was accordingly established that in the blessing of, “You Who forms the Luminaries-Yotzer HaMe’orot” we recite, “They all are beloved, they all are pure, they all are mighty, and they all do the will of their Maker with fear and trepidation.” Contemplate this well, and you will realize that it is as we explained.",
"Do you not see that in holiness, all are aligned to come to a common conclusion, this being one of the ways of the Great Unity of HaShem-יהו״ה, blessed is He? This is why in the blessing, “You Who forms the Luminaries-Yotzer HaMe’orot” we recite, “They all take the yoke of the Heavenly Kingship upon themselves, one from the other, and with love, grant each other permission to sanctify their Maker with joyous spirit, and all as one answer in unison, with trepidation.” What do they answer? The groups on the right recite, “Holy-Kadosh-קדוש,” those of the left recite, “Blessed-Baruch-ברוך,” and together they all recite, “HaShem-יהו״ה shall reign-Yimloch-ימלוך.” Whoever merits to understand this secret, will understand that they all agree about the unity and singularity of HaShem-יהו״ה, blessed is He.",
"Now, everything we have said to this point, is about the [inner] line and inside of the walls of the Supernal Temple. However, about what is on the outside of the walls, to the left there indeed are evil groups, who are only below and not Above. The head of all these quarrelsome and destructive groups of evil, is Samael. They are not members of the King’s court, but are outside the three partitions, and outside the walls surrounding the holy camp. About this the verse states, “[They shall expel from the camp] everyone with the Tzara’at-affliction, everyone who has had a Zav-emission, and everyone contaminated by a human corpse.” Now, this verse mentions three groups, however they are not the subject of our explanation here. The next verse continues, “They shall not contaminate their camps, within which I dwell.” These are the “Young lions-Kefirim-כפירים [who] roar for prey.” Who is the verse referring to when it says, “They shall not contaminate?” It certainly refers to those outside the line, who wait and hope for mankind to stumble into sin and impurity, so that they can then accuse them Above, so that the outcome of the judgment will be to give them over into the hands of those accusers.",
"Those who know this matter, know how very important it is to be careful to distance oneself from sin. About this our sages, of blessed memory, stated, “He [the Satan] descends and misleads, then ascends and accuses, receives permission and takes the soul [ of sinners].” About this the verse states, “The young lions roar for prey, and to seek their food from E”l-א״ל.” If you contemplate this, you will realize that the verse uses the term E”l-א״ל, rather than Elohi”m-אלהי״ם. The reason is because E”l-א״ל refers to the quality of kindness-Chessed and mercy-Rachamim, which withholds “food” from being given to the “young lions-Kefirim-כפירים.” For, as you already know, the quality of E”l-א״ל argues for merit on behalf of the people of the world, so that they will not fall into the hands of the “young lions-Kefirim-כפירים.”",
"One who understands this secret will understand the beginning of the story of Iyov, and will understand that even though Iyov was perfectly righteous-Tzaddik, he nevertheless was liable for punishment. This is the secret of the verse, “The sons of God-Bnei HaElohi”m-בני האלהי״ם [the angels] came to stand before HaShem-יהו״ה, and Satan too came amongst them.” However, I am not permitted to reveal more about this right now.",
"Thus, the “young lions-Kefirim-כפירים” mislead man below, and then ascend above and say, “So and so person transgressed this sin, give him over into our hands, for he is one of ours.” Since the quality of Elohi”m-אלהי״ם on the left, argues for liability, it does not obstruct this. Who does obstruct it? The quality of E”l-א״ל on the right, which argues for merit on their behalf, as discussed before. Therefore, the “young lions-Kefirim-כפירים” present their arguments and “roar for their prey, in that they seek their food from E”l-א״ל,” being that the quality of E”l-א\"ל is what obstructs the “young lions-Kefirim-כפירים.”",
"After having informed you of these important principles, we should now explain the titles that are tied to the three names mentioned before. We must inform you how within the titles of the quality of E”l-א״ל, there is an intermingling of the quality of judgment-Din with the quality of kindness-Chessed. Likewise, we must inform you how it is that in the titles of Elohi”m-אלהי״ם there is an intermingling of the quality of mercy-Rachamim with the quality of judgment-Din. We should also inform you of the quantity of admixture in each title, how they are intermingled, and how they are tied to each other.",
"However, before beginning to explain, we first must inform you that, as we have said before, in actuality, the “limbs” of the Chariot (Merkavah) called the “eye-Ayin-עין,” or “ear-Ozen-אזן,” or “hand-Yad-יד,” or “foot-Regel-רגל” are neither eye, nor ear, nor hand, nor foot. They rather are only titles that in some way, are analogous to these matters. In the same way, it is important to know that Above, in the Supernal Chariot (Merkavah), there are matters called “water-Mayim-מים,” “fire-Aish-אש,” “wind-Ru’ach-רוח,” and “earth-Aretz-ארץ.” However, God forbid to think that these refer to actual water, fire, wind and earth, as they are below. Rather, they are awesome Supernal pathways that are called by these names due to their qualities, not because they are like these elements are on earth.",
"This is similar to what Rabbi Akiva told his students, “When you reach the pure marble stones (Avnei Shayish Tahor-אבני שיש טהור), do not say ‘water, water-Mayim Mayim-מים מים,’ because it states, ‘He who speaks falsehood shall not be established before My eyes.’” In Pirkei Heichalot they explained this matter further, that Above there is a known chamber (Heichal), and when those who are unworthy of ascending the Chariot (Merkavah) do so and arrive there, they perceive wondrous matters in that chamber (Heichal). In their mind they perceive them as water, and ask themselves, “What are these waters good for?” Immediately, a voice comes from Above and decrees that this person is amongst those who kiss the golden calf, and he immediately is punished. This being so, contemplate how they revealed to us, that this place we are discussing, is not actual water. If you understand this, you will apply it to the other matters as well, that is, “fire-Aish-אש,” and “wind-Ru’ach-רוח,” as the verse states, “He makes the winds-Ruchot-רוחות His messengers, the flaming fire-Aish-אש His attendants.” Let it not arise in your mind that this only refers to fire and water as they are below. Rather, their names refer to the secret of their qualities and attributes.",
"After having informed you of this, we now will return to our subject and inform you of the secret of all the titles drawn forth from these three names, E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה. Know, that the foundational element of water-Mayim-מים is included in the quality of E”l-א״ל, the foundational element of fire-Aish-אש is included in the quality of Elohi”m-אלהי״ם, the foundational element of wind-Ru’ach-רוח is included in the Name HaShem-יהו״ה, blessed is He, and the foundational element of earth-Aretz-ארץ is included in His title of Lordship-Adona”y-אדנ״י. I shall therefore tell you an important secret. That is, the foundations are four in number, but are divided into three categories. How so? The qualities of fire-Aish-אש, wind-Ru’ach-רוח, and water-Mayim-מים, are included in the qualities of Elohi”m-אלהי״ם, E”l-א״ל, and HaShem-יהו״ה. You thus will find fire-Aish-אש on one side, water-Mayim-מים on the other side, and wind-Ru’ach-רוח in the middle.",
"This is the secret of the verse, “The earth was chaos and void, and darkness-Choshech-חשך was upon the face of the abyss, and the spirit-Ru’ach-רוח of God hovered upon the face of the waters-Mayim-מים.” You thus find that the wind-Ru’ach-רוח hovers between the fire-Aish-אש and the water-Mayim-מים. In the same manner, you will find that the Name HaShem-יהו״ה, blessed is He, is between Elohi”m-אלהי״ם and E”l-א״ל. What quality is the receptacle for them all? This is earth-Aretz-ארץ, as it states, “And the earth-v’HaAretz-והארץ was chaos and void etc.” In the same way, the receptacle for these three names; E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, is His title of Lordship-Adona”y-אדנ״י. That is, all sentences rendered in the Court of Law (Beit Din) of Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, are all given into the hands of the Lord-Adona”y-אדנ״י to conclude the rendering of judgment. You thus will find that His quality of Lordship-Adona”y-אדנ״י concludes rendering all the judgments below, in the lowly world, of what was decided Above. Whoever understands this will understand the secret of the verse, “The man, the Lord of the Land-Adoney HaAretz-אדנ״י האר״ץ, spoke harshly to us.” He also will understand the secret of the verse, “Behold, the Ark of the Covenant of the Lord of all the Earth-Adon Kol HaAretz-אדו״ן כל האר״ץ,” and will understand these matters according to their proper characteristics.",
"The following is the orally received Kabbalah that is known to those who know the true reality of His Great Name, blessed is He:",
"ה׳ ו׳ י׳ Understanding-Binah-בינה Crown-Keter-כתר Wisdom-Chochmah-חכמה Judgment-Din-דין Mercy-Rachamim-רחמים Kindness-Chessed-חסד Yitzchak-יצחק Yaakov-יעקב Avraham-אברהם God-Elohi”m-אלהי״ם HaShem-יהו״ה Almighty-E”l-א״ל Fire-Aish-אש Wind-Ru’ach-רוח Water-Mayim-מים Mighty-Adir-אדיר Awesome-Norah-נורא Great-Gadol-גדול Judge-Shofet-שופט",
"Decisor-Dayan-דיין Bears iniquity-Nos’e Avon-נושא עון & Overlooks intentional sin-Over Al Pesha-עובר על פשע Merciful-Rachum-רחום & Graceful-Chanun-חנון Strong-Chazak-חזק Truth-Emet-אמת Mighty-Chaseen-חסין Powerful-Kabeer Ko’ach-כביר כח & Man of War-Ish Milchamah-איש מלחמה Lofty-Marom-מרום & Exalted-Ram-רם Long Patient-Erech Apayim-ארך אפים & Abundant in Kindness-Rav Chessed-רב חסד Couragious-Geebor-גבור, Preserves Kindness-Notzer Chessed-נוצר חסד Holy-Kadosh-קדוש Exacting with sin-Poked Avon-פקד עון & Repays in Kind-Meshalem Gmul-משלם גמול Dwells forever-Shochen Ad-שוכן עד & Holy-Kadosh-קדוש Kind-Chassid-חסיד & Forgiving-Sole’ach-סולח Large Fire Medium Wind Great Water Strong Wind Medium Water Weak Fire Minimal Water Medium Fire Medium [or weak] Wind",
"Whoever understands the secret of the Chariot (Merkavah) regarding the matter of the names and titles, will understand the secret of the Upper Court of Justice (Beit Din Shel Ma’alah). He will understand which quality argues for merit, which one argues for liability, and which decides between them. He likewise will understand the secret of what we said before, that there is no quality below the Crown-Keter that is not intermingled with another quality. He likewise will understand how all the compositions and Chariots (Merkavot) pour from one to the other. He will understand why the names and foundational elements are divided into three categories, and why they are four, and will also understand the distinctions between the letters of the Great Name HaShem-יהו״ה, blessed is He, which are three that include four. Know that the differentiation between the letters of the Name HaShem-יהו״ה, blessed is He, is three that are four, and that the differentiation between the foundational elements is likewise three that are four. ",
"The reason is because the differentiation between the foundational elements are three, in that water-Mayim-מים is opposite fire-Aish-אש, and the wind-Ru’ach-רוח is the decisor between them, whereas the earth-Aretz-ארץ is the receptacle for the three. Thus, according to the dominance of any one of the three foundational elements on the earth-Aretz-ארץ, so will be the effect on the earth. The same is so of the three letters Yeh”o-יה״ו, blessed is He, which correspond to Almighty God HaShem-E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה. That is, E”l-א״ל is opposite Elohi”m-אלהי״ם, and HaShem-יהו״ה mediates and is the decisor between them. Lordship-Adona”y-אדנ״י, which is the final quality, is the receptacle for the three names. Therefore, according to the dominance of any one of these names, will be the effect caused by the hand of the Lord-Adona”y-אדנ״י. How so? If there is a dominance of the quality of kindness-Chessed, which is E”l-א״ל, on an individual, or on the world at large, the quality of Lordship-Adona”y-אדנ״י then concludes the judgment in bestowing goodness to whomever the judgement decreed, as we said before. However, if there is a dominance of the quality of judgment-Din, which is the quality of Elohi”m-אלהי״ם, the quality of Lordship-Adona”y-אדנ״י then concludes the judgment by punishing those who are befitting of punishment, according to the sentence that was judged. This is the secret of the verse, “The man, the Lord of the Land-Adoney HaAretz-אדנ״י האר״ץ, spoke harshly to us.”",
"When you understand this, you will understand the secret of the Supernal Crown-Keter Elyon-כתר עליון, called Eheye”h-אהי״ה, which is entirely merciful-Rachamim, and is the Bestower (Mashpia) but not a recipient (Mekabel). You thus will understand the secret of Lordship-Adona”y-אדנ״י, which is the final Sefirah, and is entirely judgment-Din, in that she is only the recipient (Mekabel) and not the Bestower (Mashpia). Now, I must enlighten your eyes on these matters, for they are very hidden and concealed. However, in writing I can only hint at them. Nonetheless, [when we meet] with the help of HaShem-יהו\"ה, I will fully explain them to you orally, in that this is knowledge received as an oral Kabbalah. Now, the secret of the final Sefirah is that she receives, but does not bestow to her own kind, that is, to the other Sefirot, even though to all who are below her, she indeed bestows, which is why she is called Lord-Adona”y-אדנ״י. Now, about what I told you, that she is entirely judgment-Din, this is because of her essential reality that she has nothing on her own. Nevertheless, when she becomes filled from the Sefirot above her, according to what she is filled with, she bestows. That is, if she is filled with kindness-Chessed, she bestows kindness-Chessed, if she is filled with judgment-Din, she bestows judgment-Din, and if she is filled with mercy-Rachamim, she bestows mercy-Rachamim. Understand this very well.",
"Behold, in these general introductions, I have informed you how the quality of Lordship-Adona”y-אדנ״י becomes filled by the three names, and how she affects the creatures according to whatever is decreed. In this way, you can now understand when water-Mayim-מים, fire-Aish-אש, or wind-Ru’ach-רוח are turning about on the earth-Aretz-ארץ. For, according to the dominance of their strength on the earth-Aretz-ארץ, so will the earth-Aretz-ארץ act.",
"After having informed you of this important principle, you now should understand why the name of Lordship-Adona”y-אדנ״י is the Opening Gateway of Prayer, why it is called the Lower Court of Justice (Beit Din Shel Matah-בית דין של מטה), and why it smites and heals, puts to death and enlivens. It is appropriate that you study and review everything explained in the First Gate in depth, to understand it well, since that is the Gate of the Lord-Adona”y-אדנ״י. When you connect the matters explained there with what we explained here, your eyes will see and your heart will rejoice, and you will see that all these matters accord to the order of HaShem’s-יהו״ה Supernal Wisdom-Chochmah, blessed is He. You then will understand why this quality is called Lordship-Adona”y-אדנ״י, and is the same as “the sockets-Adnei-אדנ״י” of the pillars, these being the receptacles that bind and uphold the pillars, and are the secret of the letters Vav-Hey-ו״ה of the Name HaShem-יהו\"ה. You then will understand why this quality is called by the titles, Well-Be’er-באר, Sea-Yam-ים, earth-Aretz-ארץ, or any other titles explained in the First Gate. Now that we have explained the matter of the titles, this Gate is now complete. However, with the help of HaShem-יהו״ה, blessed is He, we shall now explain the other names by which HaShem-יהו״ה, blessed is He, is called, in a way that you will grasp wisdom and merit to adhere to His Great Name through them, may He be blessed and elevated forever and ever. Amen!",
"After having informed you of these important principles regarding the Great Name HaShem-יהו״ה, blessed is He, we must now explain a small measure of His titles, aside for those already mentioned. These titles are not the same as the ones mentioned before, but are like banners that inform us of His Greatness, blessed is He, and instruct us of the ways upon which we shall go, the straightforward path, and of the greatness of the Name HaShem-יהו״ה, blessed is He.",
"Know that the Kabbalists called this Great Name HaShem-יהו״ה, blessed is He, The Middle Line-Kav HaEmtza’ee-קו האמצעי. The reason is because this Name is the Great Banner to which all the orders of the Chariot (Merkavah) adhere, along with all the names, whether they are above it or below it, or whether they are to its sides, as we already informed you. It is to Him that all the Sefirot adhere, since He is central and faces all sides, and thus is unified with them all, and they all are unified with Him. About this, Sefer Yetzirah states, “The Holy Chamber (Heichal HaKodesh-היכל הקודש) aligned in the center [carries them all].” The explanation of the middle line-Kav HaEmtza’ee-קו האמצעי is that it is the secret of the letter Vav-ו of the Name HaShem-יהו״ה, blessed is He, which stands in place of the whole of the Name. It is comparable to a balanced line-Kav, in that this name extends high above until the Unlimited One-Ein Sof-אין סוף, which is the mystery of the Crown-Keter, and unites with the Name Eheye”h-אהי״ה, in the secret of the Upper Line-Kav HaElyon-קו העליון. It likewise extends below and unites with the name of Lordship-Adona”y-אדנ״י. It then extends to the sides, in that all sides adhere and surround it from every angle.",
"You thus have learned that the letter Vav-ו of HaShem’s-יהו״ה Name, blessed is He, stands in place of the complete Name, and all the other names adhere to it. To those who know the secret of the Chariot (Merkavah), it becomes clear that when the letter Vav-ו spreads-Mitpashet-מתפשט to all sides, about this the verse states, “I have spread-Pashateti-פשטתי My robe,” and it then unites with the final letter Hey-ה of the Name HaShem-יהו״ה. Wherever you find it mentioned, know that this is the secret of the middle line-Kav HaEmtza’ee-קו האמצעי.",
"Now, the head of the letter Vav-ו bears the secret of the Crown-Keter, wisdom-Chochmah, and understanding-Binah. The middle of the letter Vav-ו bears the secret of Greatness-Gedulah, might-Gevurah, and splendor-Tiferet, and its lower portion bears the secret of victory-Netzach, majesty-Hod, and foundation-Yesod. The sign for this is hinted in the verse, “Make it with bottom, second, and third decks.” Thus, the final Hey-ה of the Name remains and becomes unified with the letter Vav-ו, as we have said. This is the secret of the letter Vav-ו of the Name HaShem-יהו״ה, which is called the middle line-Kav HaEmtza’ee-קו האמצעי and stands in place of the whole Name HaShem-יהו״ה. This is also the secret of the letter Vav-ו of the name Yaakov-יעקוב, and is the secret of why the verse states, “and the God of Yaakov-V’Elohei Yaakov-ואלה״י יעקב.” Now, this Sefirah is called The Tree of Life-Etz HaChayim-עץ החיים, meaning, the tree-Etz-עץ to which the Sefirah of understanding-Binah, called life-Chayim-חיים, unifies, because it is the secret of the union of the three upper Sefirot. ",
"It therefore stands “within the garden-b’Toch HaGan-בתוך גן,” which Onkelos, peace be upon him, translates as, “In the center of the Garden-bMetziyut Ginta-במציעות גנתא,” in that it is the middle line-Kav HaEmtza’ee-קו האמצעי, as explained. By means of this tree-Etz-עץ there is a union of understanding-Binah with kingship-Malchut, because the two letters Hey-ה of the Singular Name HaShem-יהו״ה are unified with the middle line-Kav HaEmtza’ee-קו האמצעי, one above and one below. The upper one is called life-Chayim-חיים, and is the secret of the life of the coming world (Chayei Olam HaBa-חיי עולם הבא), and is hinted in the verse, “And he swore by the Life of the World-Chey HaOlam-חי העולם.” In contrast, the “Life of the Worlds-Chey HaOlamim-חי העולמים” [in the plural] is the quality of foundation-Yesod, which is the foundation of life-Yesod HaChayim that draws from the Tree of Life-Etz HaChayim-עץ החיים, meaning, from understanding-Binah. They all are drawn from the middle line-Kav HaEmtza’ee-קו האמצעי, which is the trunk of the tree, until they reach the quality of foundation-Yesod, which is then called the “Life of the Worlds-Chey HaOlamim-חי העולמים.”",
"This being so, contemplate that HaShem-יהו״ה, blessed is He, did not command Adam, the first man, against eating from the Tree of Life-Etz HaChayim-עץ החיים, and did not prohibit it from him. On the contrary, if only he would have eaten from it. However, He did prohibit him from eating from the Tree of Knowledge-Etz HaDa’at-עץ הדעת, since various external husks of Kelipah adhere to it, which would cause severance and division. However, initially, Adam the first man, was not prohibited from eating of the Tree of Life-Etz HaChayim-עץ החיים.",
"However, once Adam, the first man, sinned, he “severed the plantings” and “separated the Master,” and was no longer granted the ability to come close to the Tree of Life-Etz HaChayim-עץ החיים, because his sin brought about destruction. The Tree of Life-Etz HaChayim-עץ החיים cannot be grasped except through the Tree of Knowledge-Etz HaDa’at-עץ הדעת, since the Tree of Knowledge-Etz HaDa’at-עץ הדעת is the gateway through which to enter to the Tree of Life-Etz HaChayim-עץ החיים. This is because the Tree of Knowledge-Etz HaDa’at-עץ הדעת is the matter of the tree-Etz-עץ of the Sefirah of knowledge-Da’at-דעת, which is the middle line-Kav HaEmtza’ee-קו האמצעי. For, just as the Tree of Life-Etz HaChayim-עץ החיים is the Tree-Etz-עץ of understanding-Binah, so likewise, kingship-Malchut is the Tree of Knowledge-Etz HaDa’at-עץ הדעת. The sign for this is Hey-Vav-Hey-הו״ה. That is, the secret of the first Hey-ה is Life-Chayim-חיים. The secret of the Vav-ו is the Tree of Life-Etz HaChayim-עץ החיים, and the secret of the final Hey-ה is the Tree of Knowledge-Etz HaDa’at-עץ הדעת. This is the secret of the bond of unity (Yichud) to those who know the hidden matters of the world of Emanation (Atzilut), and this being so, remember this matter well.",
"We thus find that after Adam, the first man, sinned with the Tree of Knowledge-Etz HaDa’at-עץ הדעת, he brought destruction about, and the Tree of Life-Etz HaChayim-עץ החיים was withheld from him. This is the secret of the verse, “Behold, man has become like one of us, knowing good and evil; and now, lest he put forth his hand and also take of the Tree of Life-Etz HaChayim-עץ החיים.” Therefore, “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם banished him from the Garden of Eden-Gan Eden-גן עדן.”",
"Know that this Sefirah is called The Written Torah-Torah SheB’Khtav-תורה שבכתב, since Moshe alone, peace be upon him, merited to come close to the Great Name called HaShem-יהו״ה. This is the secret of the verse, “And Moshe alone shall approach HaShem-יהו״ה.” Similarly, this is the meaning of the verse, “Never again has there arisen in Israel a prophet like Moshe, who HaShem-יהו״ה knew face to face.” It therefore states about him, “Mouth to mouth do I speak to him, in a clear vision and not in riddles.” That is, because Moshe, peace be upon him, gazed through the polished lens-Aspaklariya HaMe’irah-אספקלריא המאירה, in that he entered a more inner aspect than the final letter Hey-ה, grasping the middle line-Kav HaEmtza’ee-קו האמצעי, the verse therefore states, “In a clear vision-Mar’eh-מראה, and not in riddles.”",
"In contrast, all the other prophets only prophesied through the qualities of victory-Netzach and majesty-Hod, and the final letter Hey-ה held them back and guarded the entrance, so that they could not enter, such that they could only gaze from behind. Therefore, all their prophecies are through likeness and similitude-Dimyon-דמיון. This is the meaning of the verse, “By the hands of the prophets I am likened-Adameh-אדמה.” For, as already explained, the final Hey-ה of the Name HaShem-יהו״ה is called the unpolished lense-Aspaklariya She’Eino Me’irah-אספקלריא שאינו מצוחצחת. In contrast, the secret of the Vav-ו of the Name HaShem-יהו״ה is called the polished lense-Aspaklariya Metzuchtzechet-אספקלריא מצוחצחת. About this our sages, of blessed memory, said that all other prophets prophesied through an unpolished lens, as it states “By the hands of the prophets I was likened-Adameh-אדמה,” whereas our teacher Moshe, peace be upon him, entered the Meeting Tent through a polished lens, as written, “[Mouth to mouth do I speak to him, in a clear vision and not in riddles,] and he gazes at the image of HaShem-יהו״ה.” ",
"The secret here is that our teacher Moshe, peace be upon him, would enter the Meeting Tent (Ohel Mo’ed) and hear the Voice speaking to him. This is why our teacher Moshe, peace be upon him, is called, “The faithful One of His House-Ne’eman Beito-נאמן ביתו,” whereas the other prophets did not merit entering the tent of meeting (Ohel Moed-אהל מועד). Adam, the first man, did not guard himself in this and did not remain in a state of faithfulness. This will suffice for the understanding. This is why our sages, of blessed memory, stated, “The face of Moshe was like the face of the sun, and the face of Yehoshua was like the face of the moon.” Although they also stated that the prophet Shmuel was equal to both Moshe and Aharon and he too is called “faithful-Ne’eman-נאמן,” he nevertheless did not enter the Meeting Tent (Ohel Mo’ed-אהל מועד). Rather, just as Moshe is faithful and trusted within the House of HaShem-יהו״ה, which is called “The House of the Almighty-Beit E”l-בית א״ל,” so likewise Shmuel is faithful and trusted in the qualities of the other prophets. Thus, in the same way that they said that our teacher Moshe is faithful and trusted in the qualities of Greatness-Gedulah, Might-Gevurah, and Splendor-Tiferet, so likewise, the prophet Shmuel, peace be upon him, is trusted in the qualities of Victory-Netzach and Majesty-Hod, the place where the prophets derive their prophecy.",
"After having informed you of this, know that the Written Torah is the secret of the Name HaShem-יהו״ה, blessed is He. The verse therefore states, “Purely the Torah of HaShem-Torat HaShem Temimah-תורת יהו\"ה תמימה.” I will now explain this. Know, that all Torah is the secret of the form of HaShem-יהו״ה, blessed is He. That is, if God forbid, there is a single letter missing from Torah, or a single letter in addition to it, it is not “purely the Torah of HaShem-Torat HaShem Temimah-תורת יהו\"ה תמימה,” in that it does not have the form of the Name HaShem-יהו\"ה. You already know what was said in this Gate; that the Great Name HaShem-יהו״ה, blessed is He, is the first root and source of everything, and is like the trunk of the tree, whereas all the other holy names are like the branches that sprout from the tree and extend to all its sides round about, and woven on the branches, which are the holy names, are all the other titles and adjectives. This being so, the entire Torah is the secret of the Name HaShem-יהו״ה, blessed is He. This being so, guard this principle well, for it is very important. Through it, you will understand that the Written Torah-Torah SheB’Khtav-תורה שבכתב is the secret of His Great Name-Shmo HaGadol-שמו הגדול. This is why the Torah is called the Tree of Life-Etz HaChayim-עץ החיים, as it states, “It is a Tree of Life-Etz Chayim-עץ חיים to those who hold on to it.” Thus, as you can see, it is called the Tree of Life-Etz HaChayim-עץ החיים, as explained before. This is because the middle line-Kav HaEmtza’ee-קו האמצעי is called the Tree of Life-Etz HaChayim-עץ החיים. However, the conclusion of the verse, “Its supporters [in the plural] are praiseworthy,” refers to the two pillars, victory-Netzach and majesty-Hod. Open your eyes and understand this.",
"I must now further awaken you to the fact that all of Torah includes right-Yemin and left-Semol. For, just as HaShem-יהו״ה, blessed is He, is central, “and all the hosts of the heavens stand by Him, to His right and to His left,” this is likewise so of the Torah of HaShem-יהו\"ה, that it includes right-Yemin and left-Semol. This is the secret of the positive commandments-Mitzvot Aseh-מצוות עשה and the negative commandments-Mitzvot Lo Ta’aseh-מצוות לא תעשה. That is, the positive are to the right-Yemin, the negative are to the left-Smol, and Torah is in the center. Now, because the Torah includes all seven Sefirot in it, our sages, of blessed memory, stated, “The Torah was given with seven voices-Kolot-קולות.” And although there are those who say that “the Torah was given with five voices-Kolot-קולות,” they were talking about the place from where the Torah came forth, which is the source of delight-Eden-עדן. That is, the place from where the Torah came forth is called the first letter Hey-ה-5 of the Name HaShem-יהו״ה, and is the mystery of the five voices-Kolot-קולות, as well as the five books of the Torah.",
"Know, that throughout the Torah this Sefirah is called Truth-Emet-אמת. The explanation of the matter is that just as the Singular Name HaShem-יהו״ה, blessed is He, is central, in that all sides turn to it and all are unified to it, above, below, and to the sides, the same is so of Truth-Emet-אמת, in that it is inclusive of all the letters. That is, its first letter is the first letter of the Aleph-Bet (א), its middle letter in the middle letter of the Aleph-Bet (מ) and it’s final letter is the last letter of the Aleph-Bet (ת). Our sages, of blessed memory, therefore stated, “Truth-Emet-אמת is the signet of the Holy One, blessed is He.”",
"Why did they say that His signet is Truth-Emet-אמת? As you already know, the Name HaShem-יהו״ה is central, His title E”l-א״ל is to His right, and His title Elohi”m-אלהי״ם is to His left. When HaShem-יהו״ה, blessed is He, judges His creatures, the camps on the right argue for merit, and the camps on the left argue for liability, as said before. When the judgment is concluded, it is concluded with all three. That is, those on the right present their arguments and those on the left present their arguments, but it is HaShem-יהו\"ה, blessed is He, Who is central, that issues the sentence. It therefore is written [and stamped] with His signet, Truth-Emet-אמת, to inform you that all the hosts of letters-Tzva’ot HaOtiyot-צבאות האותיות from Aleph-א through Mem-מ, which is in the center, transform the matter to merit, which is the right side, and that all the hosts of letters from Mem-מ until Tav-ת transform the matter to liability, on the left side. Then, when they all have finished arguing for either merit or judgment, the judgment is concluded with the ultimate precision and perfection. For, as you know, E”l-א״ל is to the right, HaShem-יהו״ה is in the center, and Elohi”m-אלהי״ם is to the left. You thus find the Aleph-א and all its legions on the right, the Mem-מ in the center, and from it until Tav-ת, are Tav-ת with all its legions on the left. All the hosts-Tzva’ot-צבאות of the Upper Court of Justice (Beit Din Shel Ma’alah), included in the secret of the letters-Otiyot-אותיות, have argued the case, and when the sentence is concluded, it is concluded with all three categories of Truth-Emet-אמת. Therefore, the sages said that the signet of the Holy One, may He be blessed and elevated, is Truth-Emet-אמת. This is the meaning of the verse, “The judgments of HaShem-יהו״ה are true-Emet-אמת.”",
"Now, because Truth-Emet-אמת is the secret of the middle line-Kav HaEmtza’ee-קו האמצעי, it was given to Yaakov who is in the center. This is the secret of the verse, “Give truth-Emet-אמת to Yaakov.” How so? Avraham, who is kindness-Chessed, is to the right. Yitzchak, who is fear-Pachad, is to the left. Yaakov, who is Truth-Emet-אמת is in the center. About this the verse states, “Judge with truthful justice-Mishpat Emet-משפט אמת,” meaning that three judges must be engaged in rendering judgment, since a court that consists of only two is an impudent court.",
"It has thus been explained that wherever in Torah you find Truth-Emet-אמת, what is meant is the median quality, that includes all angles and sides. You therefore will find that the Written Torah-Torah SheB’Khtav-תורה שבכתב, which is the matter of the middle line-Kav HaEmtza’ee-קו האמצעי, includes both right and left, as taught above. Thus, it too is called Truth-Emet-אמת, as it states, “The Torah of Truth-Torat Emet-תורת אמת was in his mouth.” You have thus learned that the quality of Truth-Emet-אמת is the median quality that includes everything in it, and is therefore called by the Name HaShem-יהו״ה, blessed is He.",
"This Sefirah is also called Splendor-Tiferet-תפארת. You therefore must be informed to know the matter of splendor-Tiferet-תפארת. As you already know, the Name HaShem-יהו״ה, blessed is He, is the trunk of the tree, whereas the root and everything else are unified to it, including the branches, which adhere to it on all sides, and that it is HaShem-יהו\"ה, blessed is He, who acts upon all and rules over all. When He judges His creatures, and acts with them in accordance to His straightforward judgment, we already have informed you that He then dons the appropriate garment for that action. If He dons the garment of kindness-Chessed, then the verdict has come out to bestow goodness upon His creatures, as we have already informed you in this Gate. He thus is called by each name and each title according to what is appropriate for the time, and all those garments and titles are therefore called Splendor-Tiferet-תפארת. You thus will see that it is written, “You shall make holy garments for your brother Aharon, for glory and splendor-Tiferet-תפארת,” and similarly, “He has dressed me in the raiment of salvation, He has cloaked me in a robe of righteousness, like a bridegroom who exalts [himself] in grandeur-Pe’er-פאר,” and it is written, “To bring about for the mourners of Zion, to give them grandeur-Pe’er-פאר instead of ashes-Eipher-אפר,” and it is written, “Bind your grandeur-Pe’ercha-פארך upon yourself,” referring to the Tefillin.",
"In the same way, open your eyes and see why the letter Vav-ו, which is the middle line-Kav HaEmtza’ee-קו האמצעי, and is the name HaShem-יהו״ה, blessed is He, is called Splendor-Tiferet-תפארת. The reason is because HaShem-יהו\"ה is all inclusive and rules over all. It is He who is garbed in all the names as He sees fit according to the time, and those garments are called Splendor-Tiferet-תפארת. In contrast, no other Sefirot can be called by this title, since none of them are garbed by all the names and titles like the Name HaShem-יהו״ה, blessed is He. Though in truth, the Kabbalists called the Sefirah of understanding-Binah “Grandeur-Pe’er-פאר,” they did not call it “Splendor-Tiferet-תפארת.” The reason the Sefirah of understanding-Binah is called “Grandeur-Pe’er-פאר” is because understanding-Binah is the secret of the garments of grandeur-Mefu’arim-מפוארים through which HaShem-יהו״ה, blessed is He, is aggrandized-Mitpa’er-מתפאר. Thus, just as the Tefillin are called “Grandeur-Pe’er-פאר,” so is understanding-Binah called “Grandeur-Pe’er-פאר.”",
"In contrast, the Name HaShem-יהו״ה, blessed is He, which is the middle line-Kav HaEmtza’ee-קו האמצעי, is called Splendor-Tiferet-תפארת, as stated, “Yours, HaShem-יהו״ה, is the Greatness-Gedulah, and the Might-Gevurah, and the Splendor-Tiferet-תפארת.” That is, Greatness-Gedulah is on the right, Might-Gevurah is on the left, and Splendor-Tiferet-תפארת is in the middle. The same principle applies to Avraham, Yitzchak and Yaakov; Avraham is on the right, Yitzchak is on the left, and Yaakov is in the middle. The same is so of Almighty God HaShem-א״ל אלהי״ם יהו״ה; Almighty-E”l-א״ל is on the right, God-Elohi”m-אלהי״ם is on the left, and HaShem-יהו״ה is in the middle. Likewise, the Priest-Kohen-כהן is on the right, the Levite-Levi-לוי is on the left, and the Israelite-Yisroel-ישראל is in the middle. This is the secret of the verse, “You are my servant Israel-Yisroel-ישראל in whom I am glorified-Etpa’er-אתפאר.”",
"Now, you may ask, “Is it not so that garments are made for the Priest-Kohen-כהן for glory and splendor-Tiferet-תפארת, rather than for the Israelite-Yisroel-ישראל?” Know that the priest-Kohen-כהן serves the Great Name HaShem-יהו״ה, blessed is He, and glorifies HaShem-יהו״ה, blessed is He, with the whole assembly of Israel. For, they are the jewelry in which HaShem-יהו״ה, blessed is He, is glorified.",
"After having informed you of this, know that this is why this Sefirah is called Splendor-Tiferet-תפארת. For, HaShem-יהו״ה, blessed is He, garbs Himself in all kinds of holy names and titles, each to its kind, and each in its appropriate time, just as the priest-Kohen-כהן dons the priestly garments at specific times. Likewise, this Sefirah is called Splendor-Tiferet-תפארת, “like a bridegroom who exalts [himself] with splendor-Pe’er-פאר.” Contemplate this very well, for it is very important that you understand it. For, the title Splendor-Tiferet-תפארת explains the Name HaShem-יהו״ה, blessed is He, and the verse therefore states, “Yours, HaShem-יהו״ה, is the Greatness-Gedulah, and the Might-Gevurah, and the Splendor-Tiferet-תפארת.” In other words, the verse is saying, “Yours HaShem-יהו״ה, are all the legions to the right, with all their classes and adornments called Greatness-Gedulah-גדולה, and Yours, HaShem-יהו״ה are all the legions to the left, with all their classes and adornments, called Might-Gevurah-גבורה. And it is through these garments to the right and to the left, that You are glorified-Mitpa’er-מתפאר, when You don them as You see fit according to the time.” Contemplate this well, and you will understand why His Name HaShem-יהו\"ה, blessed is He, is called Splendor-Tiferet-תפארת.",
"We now must enlighten you to a very great secret. That is, the mystery of the Upper Fixtures-Tikkunim HaElyonim-תקונים העליונים, called the Elder-Zaken-זקן, are also the secret of Splendor-Tiferet-תפארת. This is one of the great secrets of the Chariot (Merkavah), but it all goes to one place and one intention, like what was explained about the title Splendor-Tiferet-תפארת. This is also the secret of the verse, “The splendor-Tiferet-תפארת of youth is their strength.” For, in truth, all powers are included in the Sefirah of Splendor-Tiferet-תפארת, and it therefore is victorious over all. One who knows the secret of the hairs of the beard-Sa’arot HaZakan-שערות הזקן, will know the secret of Splendor-Tiferet-תפארת. From this secret all the sections of the Chariot (Merkavah) are born, since the spreading forth to all sides is from Splendor-Tiferet-תפארת. This secret is hidden and sealed in the verse, “It is the splendor-Tiferet-תפארת of man-Adam-אדם to dwell in a house-Bayit-בית.” It likewise is the secret of King Solomon’s statement, “It is His splendor-Tifarto-תפארתו to overlook transgression.” This refers to the matter that HaShem-יהו״ה, may He be blessed and elevated forever, is glorified-Mitpa’er-מתפאר when after having sinned, the creatures return in repentance-Teshuvah to Him. This will suffice for the understanding.",
"Additionally, above in the secret of the Crown-Keter, there are various kinds of radiance-Zohar-זוהר of kindness and mercy, all of which are white. With them He supervises creation with the eye of mercy-Ein HaRachamim-עין הרחמים, and adorns the Name HaShem-יהו״ה, blessed is He, in white garments called Beauty-Tiferet-תפארת. They are vessels-Keilim-כלים of radiance-Zohar-זוהר, called victory-Netzach, kindness-Chessed, and Beauty-Tiferet, and through them the Name HaShem-יהו״ה is beautified-Mitpa’er-מתפאר and is merciful to His world. With the help of HaShem-יהו״ה, blessed is He, you will yet grasp these deep matters to their depth. This being so, guard these principles about the matter of Splendor-Tiferet-תפארת very well, for it is very importance to understand this word. For, the word “Tiferet-תפארת” is literally like an explanation that informs us of the Act of the Chariot (Ma’aseh Merkavah) in general, and of all the names and titles that His Great Name HaShem-יהו״ה, blessed is He, is garbed and glorified in.",
"Now, the Torah calls this Sefirah Knowledge-Da’at-דעת. This is the secret of the verse, “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה, He established the heavens with understanding-Tevunah-תבונה, with His knowledge-Da’ato-דעתו the depths burst forth.” Know that this verse mentions three Sefirot drawn from the Crown-Keter, from the thorn of the letter Yod-י. These are wisdom-Chochmah-חכמה, understanding-Binah-בינה, and knowledge-Da’at-דעת. The secret of knowledge-Da’at-דעת is the secret of the middle line-Kav HaEmtza’ee-קו האמצעי. It is the letter Vav-ו of the Name HaShem-יהו\"ה in that it bears the two arms to the right and left, E”l-א״ל to the right and Elohi”m-אלהי״ם to the left, while it is in the center. This is the meaning of the words, “With His knowledge-Da’ato-דעתו the depths burst forth.” As you can see, the bursting forth is between two things. For, knowledge-Da’at-דעת, which is the middle line-Kav HaEmtza’ee-קו האמצעי is positioned between the right and the left, and it is what bursts forth between them, aligning the two and making peace between them.",
"The general principle is as follows: Wherever you find knowledge-Da’at-דעת, it is the third, which is the decisor between them. Thus, when the verse states, “[I have filled him] with wisdom-Chochmah, with understanding-Tevunah, and with knowledge-Da’at-דעת,” it is like saying, “Avraham, Yitzchak, and Yaakov,” in which Yaakov is the third and is the decisor. That is, the same is true of knowledge-Da’at-דעת, that it is the decisor.",
"Now, if you ask, “How is knowledge-Da’at the third from wisdom-Chochmah and understanding-Binah? Should it not be the third from Greatness-Gedulah and Might-Gevurah, just like the names E”l Elohi”m HaShem-א״ל אלהי״ם יהו״ה, or Avraham, Yitzchak and Yaakov, or Greatness-Gedulah, Might-Gevurah, and Splendor-Tiferet?”",
"Know that this is a very great secret, but to a small measure, I will enlighten your eyes of its ways. I already have told you that although the middle line adheres to the right and the left, nonetheless, it is only the middle line-Kav HaEmtza’ee-קו האמצעי that ascends and adheres to the Crown-Keter. This is the secret of the letter Vav-ו of the Name HaShem-יהו\"ה which takes the place of the whole Name. Thus, the qualities of Greatness-Gedulah and Might-Gevurah remain below in their place and do not ascend higher. Nonetheless, the middle line-Kav HaEmtza’ee-קו האמצעי, which is the secret of the Vav-ו, ascends until the Unlimited One-Ein Sof-אין סוף.",
"Now, you will find that all seventy ministering angels surround the qualities of Greatness-Gedulah and Might-Gevurah, and just as the qualities of Greatness-Gedulah and Might-Gevurah cannot ascend higher than their place above, so likewise, the seventy ministering angels of the nations who serve false gods, are incapable of ascending higher than the place to which they adhere. In contrast, the Jewish people adhere to the middle line-Kav HaEmtza’ee-קו האמצעי, as you already know. Therefore, just as the middle line ascends until the Unlimited One-Ein Sof-אין סוף, so likewise, the Jewish people who adhere to Him, also ascend to the Unlimited One-Ein Sof-אין סוף. This is the secret of the verse, “He causes them to ride over the heights of the earth.” Similarly, our teacher Moshe, peace be upon him, heralded to the Jewish people saying, “Your enemies will try to deceive you, but you will trample their high places.” That is, even though all the nations will ascend, there nevertheless is a limit to their ascent, in that they are incapable of ascending beyond the point that they adhere to, these being the qualities of Greatness-Gedulah and Might-Gevurah. However, the Jewish people adhere to the middle line-Kav HaEmtza’ee-קו האמצעי, which is Splendor-Tiferet-תפארת and knowledge-Da’at-דעת, and therefore, just as the middle line ascends to the Unlimited One-Ein Sof-אין סוף, so likewise, those who adhere to the middle line ascend with it to the Unlimited One-Ein Sof-אין סוף. This is the secret of the verse, “You will trample their high places.” This likewise is the secret of the verse, “Israel-Yisroel-ישראל by whom I am glorified-Etpa’er-אתפאר.” In other words, just as Splendor-Tiferet-תפארת ascends above until the Unlimited One-Ein Sof-אין סוף, and becomes garbed in the garments of the Crown-Keter and is glorified in them, so it is that the Jewish people who adhere to HaShem’s-יהו\"ה Splendor-Tiferet-תפארת, ascend with it. This then, is the meaning of the verse, “Israel-Yisroel-ישראל in whom I am glorified-Etpa’er-אתפאר.”",
"However, if the Jewish people sin and become distant from knowledge-Da’at-דעת of HaShem-יהו\"ה, which is the middle line-Kav HaEmtza’ee-קו האמצעי, when they sin, they have no ascent, but instead are given over into the hands of the seventy ministering angels of the nations and go into exile amongst the nations of the world. This is the secret of the verse, “Therefore My people are being exiled, [because they are] without knowledge-Da’at-דעת.” That is, when they separated from knowledge-Da’at-דעת of HaShem-יהו\"ה, which ascends to the Unlimited One-Ein Sof-אין סוף, they fell into the hands of the ministering angels of the nations. This is the secret of the verse, “[My people have been silenced for lack of knowledge-Da’at-דעת;] for just as you have spurned knowledge-Da’at-דעת, I will spurn you from serving Me; and just as you have forgotten the Torah of your God, I too will forget your children.”",
"You thus have the resolution to the question that was posed. Namely, how is Knowledge-Da’at-דעת the third between Wisdom-Chochmah and Understanding-Binah? Is it not only between Greatness-Gedulah and Might-Gevurah? I will answer this question, with HaShem’s-יהו״ה help, blessed is He. Know that if it was the case that Knowledge-Da’at-דעת only ascends to the limits of Greatness-Gedulah and Might-Gevurah, and no higher, we would say that it is the mediator and decisor between Greatness-Gedulah and Might-Gevurah and nothing more, and is not the third between Wisdom-Chochmah and Understanding-Binah. However, since Knowledge-Da’at-דעת is the middle line and is the letter Vav-ו of the Name HaShem-יהו\"ה, which ascends from below to above until the Unlimited One-Ein Sof-אין סוף, the end of all levels, this being so, Knowledge-Da’at-דעת is the third and is the decisor between all the upper Sefirot and lower Sefirot.",
"How so? The middle line-Kav HaEmtza’ee-קו האמצעי, which is Knowledge-Da’at-דעת, ascends to the Unlimited One-Ein Sof-אין סוף, which is the Crown-Keter. This being so, we find that it is the intermediary between Wisdom-Chochmah and understanding-Binah, which are closer to the Crown-Keter. When the middle line is between Greatness-Gedulah and Might-Gevurah, it then is the intermediary between them. Likewise, the middle line-Kav HaEmtza’ee-קו האמצעי, which is Knowledge-Da’at-דעת, mediates and is the decisor between Victory-Netzach and Majesty-Hod, since here too, it is the intermediate between them. In other words, Knowledge-Da’at-דעת ascends between Victory-Netzach and Majesty-Hod, continues to ascend and passes between Greatness-Gedulah and Might-Gevurah, and continues to ascend and passes between Wisdom-Chochmah and Understanding-Binah, until it reaches and adheres to the Crown-Keter. That is, the secret of the letter Vav-ו of the Name HaShem-יהו״ה, blessed is He, is the intermediate between all the names and titles, both those above, those below and to all sides, and they all adhere to it.",
"The significance of the word Knowledge-Da’at-דעת is that it is third in relation to Wisdom-Chochmah and Understanding-Binah, is third in relation to Greatness-Gedulah and Might-Gevurah, and is third in relation to Victory-Netzach and Majesty-Hod. This is because the middle line-Kav HaEmtza’ee-קו האמצעי, which is the secret of Knowledge-Da’at-דעת, passes through the center of them all in the trunk of the tree, until it reaches the Unlimited One-Ein Sof-אין סוף, and it is what binds all the Sefirot from above to below and to all sides. I now will present you with a diagram by which to understand this. Know that in the same way that the Name HaShem-יהו״ה, which is the middle line and is the Sefirah of Knowledge-Da’at-דעת, is the intermediary from above to below between Eheye”h-אהי״ה and Lord-Adona”y-אדנ״י, it likewise is the intermediary between the E”l-א״ל on the right side and Elohi”m-אלהי״ם on the left side. This then is the matter of “Knowledge-Da’at-דעת,” in that it is the middle line-Kav HaEmtza’ee-קו האמצעי and is the secret of the Name HaShem-יהו״ה, blessed is He. The following is the diagram:",
"After having informed you of these important principles, we now must return to our subject and tell you why the seventy ministering angels take hold of and adhere to Avraham and Yitzchak, which are the secret of E”l-א״ל and Elohi”m-אלהי״ם, and not to Yaakov, who is the secret of HaShem-יהו״ה, blessed is He.",
"Know, that when Adam, the first man, sinned, this instilled blemish into him, which became like sourdough causing all the ministers, including the external powers of impurity, to rise, through which he was contaminated, and though there are deeper matters involved here, this is the contamination instilled into Chava by the snake. When the body of Adam, became instilled with the sourness of the ministers and powers of impurity, like sourdough, this contamination did not depart from the body of Adam, until it was slowly, but surely, refined by the righteous-Tzaddikim of subsequent generations. This is compared to silver being refined in a crucible. How so? Sheth came and refined some of it, as it states, “He begot in his likeness-Demuto-דמותו and image-Tzalmo-צלמו and named him Sheth.” Then Chanoch (Enoch) came and refined more of the contamination, as it states, “And Chanoch (Enoch) walked with God-Elohi”m-אלהי״ם.” Then Noach came and refined it further, as it states, “Noach walked with God-Elohi”m-אלהי״ם.” Then Avraham came who refined it further. Even so, some contamination came out through him and was instilled in Yishmael. Then Yitzchak came and refined it further, but even so, some contamination came out through him and was instilled in Esav. ",
"However, Yaakov was completely refined and pure, without dross. We thus find that Yaakov had the perfect form of Adam as he was before the sin. This is why the Jewish people – Israel-ישראל – are called, “The first-Reishit-ראשית of His crop” and are called “My firstborn son-Bnee Bechoree-בני בכורי,” for they are His first intention in Creation. We thus find that our forefather Yaakov, peace be upon him, is the complete and perfect form, having no dross whatsoever. We also find that Avraham and Yitzchak had a small measure of dross, such that Yishmael emerged out of Avraham, and Esav emerged out of Yitzchak. Therefore, when it came time for Yaakov to pass from this world, he said to his sons, “Perhaps one of you is unfit, as it was with Avraham, from whom Yishmael came out, and as it was with Yitzchak, from whom Esav came out.” They all answered their father Israel in unison and said, “Listen Israel, HaShem-יהו״ה is our God, HaShem is One-HaShem Echad-יהו״ה אחד. Just as in your heart there only is One, so in our hearts there only is One.” You thus have learned that Yaakov and his children were all pure and fitting, without any dross. In contrast, Avraham and Yitzchak had some dross, and therefore Yishmael and Esav emerged from them. It is to that tiny quantity of dross of Avraham and Yitzchak that all the surrounding ministers adhere to. That is, if Avraham and Yitzchak had not had this tiny bit of dross, the supernal ministers would be incapable of adhering to them altogether.",
"Rather, it is as we said before about the names and titles, that none are completely simple without an admixture of some kind, but rather they all have some small measure of admixture, and this is why they can conjoin and unify one with the other. The same is so of Avraham and Yitzchak. Because of the great need for the Chariot (Merkavah) and ministers to be in a state of repair, they had some tiny measure of contamination in them, so that the ministering angels would have the possibility of adhering to it. For, if Avraham and Yitzchak would be completely refined of all dross, the seventy ministering angels would have neither the ability nor the possibility of adhering to them altogether, and the Chariot (Merkavah) would then be lacking and the ministers would be separated. That is, the tiny measure of contamination that Avraham and Yitzchak possessed is what gives room for the supernal ministers to adhere to them. We therefore find Avraham and Yitzchak on the sides, one on the right and one on the left, opposite the ministers, one with the titles of E”l-א״ל to the right, and one with the titles of Elohi”m-אלהי״ם to the left.",
"However, our forefather Yaakov, peace be upon him, who was completely refined, without any dross, is in the center between Avraham and Yitzchak, and is united to the Name HaShem-יהו״ה in the center, and since He is central, none of the ministers have any portion in the Name HaShem-יהו״ה. Now, who inherits the Name HaShem-יהו״ה? Yaakov and his children, who are central.",
"Having arrived at this principle, I now will enlighten your eyes about a Midrash stated by our sages, of blessed memory, about our forefather Yaakov, peace be upon him. The Holy One, blessed is He, said to him, “Your offspring shall be like the dust of the earth, and you shall burst forth westward, eastward, northward, and southward.” Now, we must understand this word “burst forth-uFaratzta-ופרצת,” which is different than what was said to Avraham, “Raise now your eyes and look out from the place where you are: northward, southward, eastward, and westward. For all the land that you see, I will give to you and your offspring forever.” That is, when it comes to Avraham, the dimensions conclude with, “northward, southward, eastward, and westward,” and the same is so of Yitzchak. In contrast, about Yaakov the verse states, “You shall burst forth-uFaratzta-ופרצת westward, eastward, northward, and southward,” meaning, “Your portion is unlimited.” I now shall enlighten your eyes about this secret. That is, since they are encompassed by the seventy ministers that limit and constrain them, the portions of Avraham and Yitzchak are limited. However, since Yaakov is the middle line-Kav HaEmtza’ee-קו האמצעי and he alone ascends to the Crown-Keter where the ministers cannot ascend, therefore Yaakov’s inheritance is unlimited and it bursts forth-Poretz-פורץ from all constraints. This is because the ministers only ascend to the right and left, corresponding to Avraham and Yitzchak. However, Yaakov is in the center and only he ascends to the Crown-Keter – to the Unlimited One-Ein Sof-אין סוף – which is an inheritance without constraints. Therefore, all the ministers and their dominions are under the inheritance of Yaakov.",
"The prophet Isaiah explained this great secret when he said, “You then will delight in HaShem-יהו״ה, and I will mount you astride the heights of the earth; I will provide you with the inheritance of your forefather Yaakov, for the mouth of HaShem-יהו״ה has spoken.” The explanation is as follows: “You, the Jewish people, are destined to inherit the Upper Eden, which is from Understanding-Binah and up, and is a place that has no constraints or constrictions, and is therefore called expansiveness-Rechovot-רחובות. The words, “I will mount you astride the heights of the earth,” refer to the ministers of the nations, who only ascend to the heights of the earth, to the place of Greatness-Gedulah and Might-Gevurah, where Avraham and Yitzchak are positioned, but you shall ride upon them, and will ascend higher than Greatness-Gedulah and Might-Gevurah, until the place of Understanding-Binah, and you thereby will adhere to the Crown-Keter. The words, “I will provide you the inheritance of your forefather Yaakov,” specifies the inheritance of Yaakov, rather than the inheritance of Avraham and Yitzchak. For, the inheritance of Yaakov ascends much higher than all the ministers of the nations, as we have explained, and is an inheritance without constraint or limitation. This being so, contemplate the secret of the inheritance of Avraham and Yitzchak, and the secret of the inheritance of Yaakov, to understand what it is, and you then will grasp the wonders of HaShem-יהו״ה, may He be blessed and elevated.",
"Thus, from these primary principles that we have given you, contemplate the secret of Knowledge-Da’at-דעת – the Sefirah that includes all the Sefirot. That is, it is the root and wellspring that has no end or conclusion. Now, because the Sefirah of Knowledge-Da’at begins from Kingship-Malchut and reaches all the way up to the Unlimited One-Ein Sof-אין סוף, there are two verses about this in Torah. The verse that begins with the Sefirah of Kingship-Malchut, which is the secret of HaShem’s-יהו״ה title of Lordship-Adona”y-אדנ״י, is the secret of the Tree of Knowledge-Etz HaDa’at-עץ הדעת. For, the quality of Kingship-Malchut is the secret of the Tree-Etz-עץ that is sustained through Knowledge-Da’at-דעת. The second verse, which reaches the Unlimited One-Ein Sof-אין סוף, is the secret of the verse, “Knowledge-Da’at-דעת is wondrously beyond me. It is exalted. I am incapable of it.” That is, even though the Sefirah of Knowledge-Da’at-דעת is found in all the Sefirot, both those above and those below, it nevertheless is so exalted that it reaches the Unlimited One-Ein Sof-אין סוף, which is the secret of the Crown-Keter, and has no end or conclusion. Since Above it has no end or beginning, no created being can reach its ultimate depth. About this the verse states, “It is exalted. I am incapable of it.” This being so, contemplate the secret of the Sefirah of Knowledge-Da’at-דעת.",
"Now that you have entered these chambers, be informed that just as Avraham and Yitzchak are the parts of the Chariot (Merkavah) that align to the right and left, so is Yaakov aligned to the middle line - the secret of the Name HaShem-יהו״ה, blessed is He, that is central. Now, just as the Name HaShem-יהו״ה is central in relation to all the sides and holy names, and all the titles, whether below, above, or to the sides, adhere and unify with Him, this likewise is so of Yaakov and the twelve tribes (Yud-Beit Shvatim-י״ב שבטים). That is, the tribes are the secret of the twelve diagonal borders (Yod-Beit Gvulei Alachson-י״ב גבולי אלכסון) that adhere to the Name HaShem-יהו״ה, blessed is He. This secret is hinted in the verse, “When He separated the children of man, He set the borders-Gvulot-גבולות of the nations corresponding to the sons of Israel.” Thus, just as the Name HaShem-יהו\"ה bears the whole Chariot (Merkavah), so also, the secret of the whole Chariot is found in the Jewish people.",
"How so? The Name HaShem-יהו״ה is positioned between the name E”l-א״ל and the name Elohi”m-אלהי״ם, all of which are tied to one another, one on this side, one that side and one in the middle. The same is true of Yaakov. He includes these three qualities, corresponding to the Priest-Kohen-כהן, the Levite-Levi-לוי, and the Israelite-Yisroel-ישראל. The Priest-Kohen-כהן corresponds to E”l-א״ל, the Levite-Levi-לוי corresponds to Elohi”m-אלהי״ם, and the Israelite-Yisroel-ישראל is unified to the Name HaShem-יהו״ה in the center. You thus see that the form of Yaakov’s Chariot (Merkavah) is in the form of the Supernal Chariot (Merkavah HaElyonah). That is, just as all the names and titles are bound to the Name HaShem-יהו״ה, so are all the forms and qualities of the forefathers included in Yaakov and His sons. The Priest-Kohen-כהן is in the position of Avraham, the Levite-Levi-לוי is in the position of Yitzchak, and the Israelite-Yisroel-ישראל is in the position of Yaakov. As you see, all these matters are aligned, in that HaShem-יהו״ה blessed is He, ordered Yaakov and his sons according to the order of the perfect Chariot (Merkavah), which is singularly unique to the true reality of His Name HaShem-יהו\"ה, blessed is He.",
"I will now inform you of hidden matters here. As you already know, there are twelve primary constellations (Yod-Beit Mazalot-י״ב מזלות), through which strength is bestowed to the twelve months of the year (Yod-Beit Chodoshim-י״ב חדשים). That is, each constellation (Mazal-מזל) is unique to the needs of its month (Chodesh-חדש). However, the constellations (Mazalot-מזלות) and months (Chodoshim-חדשים) themselves, receive their strength, vitality, and sustenance from the Name HaShem-יהו״ה, blessed is He.",
"Know that the twelve constellations (Yod-Beit Mazalot-י״ב מזלות) in the heavens, through which the lower creatures are sustained, receive their strength from the twelve signets by which the Great Name HaShem-יהו״ה, blessed is He, becomes bound and united to them. These twelve signets are found in four camps, corresponding to the four seasons. In like manner, the children of Israel are twelve tribes that divide into four camps with four banners, in alignment with the twelve signets of the Name HaShem-יהו״ה. How so? The letter Yod-י of the Name HaShem-יהו״ה bears three signets, the first letter Hey-ה bears three signets, the letter Vav-ו bears three signets and the final letter Hey-ה bears three signets. That is, each letter of the Name HaShem-יהו\"ה bears three signets. For you to see these great matters with your own eyes, I now will depict them in a chart:",
"These are the twelve signets of the Great Name HaShem-יהו״ה, according to their four banners (from right to left):",
"Banner 1: יוה״ה יהה״ו יהו״ה Banner 2: ההי״ו הוי״ה הוה״י Banner 3: וי״הה והה״י והי״ה Banner 4: ההו״י היו״ה היה״ו",
"The following are the twelve tribes of the sons of Yaakov divided according to their four banners (from left to right):",
"Banner 1: Yehudah Yissachar Zevulun Banner 2: Reuven Shimon Gad Banner 3: Ephraim Menasheh Binyamin Banner 4: Dan Asher Naftali",
"The following are the twelve months, of the twelve constellations-Mazalot, of the twelve diagonal borders-Gvulei Alachson, divided into their four seasons-Tekufot (from left to right):",
"Season 1: Nissan Iyyar Sivan Season 2: Tammuz Av Elul Season 3: Tishrei Marcheshvan Kislev Season 4: Tevet Shevat Adar",
"If you contemplate these charts and analyze them well, you will find twelve signets of the Singular Name HaShem-יהו\"ה, and four banners, by which all creatures and forms are sustained. You will find that, as we said, there are four banners of the Singular Name. That is, the letter Yod-י has three signets, each of which begin with the letter Yod-י. Likewise, the first letter Hey-ה has three signets, each of which begin with the letter Hey-ה. The same is so of each of the four letters of the Name HaShem-יהו״ה. Each one has three signets. As you can clearly see, each letter of the Name HaShem-יהו״ה has three signets. Likewise, each of the four banners consists of three tribes, and each season of the year-Tekufah-תקופה consists of three months. As you can clearly see with your eyes, everything depends on the Name HaShem-יהו״ה, blessed is He. Likewise, the twelve tribes of Israel and their four banners, come from the power and form of the twelve signets of the Name HaShem-יהו״ה and its banners. This is the secret of the verse, “For Your Name is proclaimed upon Your city and upon Your people.” That is, the Name HaShem-יהו״ה, the permutations of His signet and His banners, are all proclaimed upon the Jewish people. You therefore will find that Yaakov bore twelve sons, corresponding to the Name HaShem-יהו״ה to which he adheres. That is, he bore a son corresponding to each of the twelve signets of the Name HaShem-יהו״ה. Guard this important principle well.",
"Now that you know this, be informed that the twelve constellations (Mazalot-מזלות) in the heavens are absolutely incapable of doing anything on earth, except by the power that each one receives from the Singular Name HaShem-יהו\"ה (Shem HaMeyuchad). This is because each of the twelve constellations receives its strength from the signet of the Name HaShem-יהו״ה, appropriate to it. That is, each constellation receives its strength from a specific known signet. That is, the three constellations that rule during the Season of Nissan (Tekufat Nissan), these being Aires-Taleh-טלה, Taurus-Shor-שור, and Gemini-Te’umim-תאומים receive strength from the three signets of HaShem-יהו״ה; יהו״ה יהה״ו יוה״ה. Now, since the letter Yod-י is the head of the banner of these three signets, therefore, these three constellations and these three months are called one Season-Tekufah-תקופה. That is, they constitute one period of time-Tekufah-תקופה that is influenced by the letter Yod-י of the Singular Name, possessing three signets.",
"The three constellations (Mazalot) of the Season of Tammuz-Tekufat Tammuz, these being Cancer-Sartan-סרטן, Leo-Aryeh-אריה, and Virgo-Betulah-בתולה, receive strength from the three signets of HaShem-יהו״ה; הוה״י הוי״ה ההי״ו. Likewise, the three constellations (Mazalot) of the Season of Tishrei-Tekufat Tishrei, these being Libra-Ma’oznayim-מאזנים, Scorpio-Akrav-עקרב, and Sagittarius-Keshet-קשת, receive strength from the three signets of HaShem-יהו\"ה, that begin with the letter Vav-ו on its banner, these being, והי״ה והה״י ויה״ה. The three constellations of the Season of Tevet-Tekufat Tevet, these being Capricorn-Gedi-גדי, Aquarius-Deli-דלי, and Pisces-Dagim-דגים, receive strength from the three signets of the Name HaShem-יהו\"ה, that begin with the final letter Hey-ה on its banner, these being היה״ו היו״ה ההו״י. As you can see, the supernal constellations have no power, in and of themselves, except by permission granted to them by the Name HaShem-יהו״ה, blessed is He, each with its signet. About this the verse states, “By the word of HaShem-יהו״ה they camp, and by the word of HaShem-יהו״ה they travel.”",
"This being so, open your eyes and see how HaShem-יהו״ה, blessed is He, rules over all the hosts-Tzva’ot-צבאות, both the hosts above and the hosts below, and that they all are subservient to His Name HaShem-יהו\"ה, blessed is He.",
"Now contemplate that HaShem-יהו״ה, blessed is He, gave His signet to the children of Israel, and that the twelve tribes were born corresponding to the twelve signets of His Name HaShem-יהו\"ה, each tribe with its known signet. This itself is the blessing that Yaakov blessed his sons before his passing. That is, each of the twelve tribes of Israel was blessed with its known signet in the signets of HaShem-יהו״ה, blessed is He. This is the meaning of the verse, “All these are the tribes of Israel – twelve.” Why does the verse say “twelve”? Do we not already know that they are twelve? Rather, this is to inform us that they all were blessed by way of the twelve known signets. That is, when Yaakov blessed them, he blessed them through his knowledge of the twelve signets of the Name HaShem-יהו\"ה, and blessed each one according to the signet appropriate to him. About this the verse continues, “And this is what their father spoke to them and he blessed them; he blessed each one according to his appropriate blessing.” What is the meaning of the words, “He blessed each one according to his appropriate blessing”? It comes to inform us that he granted each one the blessing that was appropriate to him, according to his specific signet of the Name HaShem-יהו״ה, blessed is He.",
"Corresponding to this secret, there were twelve stones on the breastplate [of the high priest-Kohen Gadol], as a remembrance for the children of Israel. Moreover, it consisted of four rows of stones, with three stones to each row. That is, just as the Name HaShem-יהו\"ה has four banners, with three signets to each of the four letters of HaShem-יהו\"ה, so also, the children of Israel have four banners, with three tribes to each banner. To conclude, of the four banners of the children of Israel, each banner bears one of the four letters of the Name HaShem-יהו\"ה, and each letter has three signets corresponding to the three tribes of that banner. Behold and clearly see the meaning of these hidden matters, clearly and openly revealed before your eyes. As we already have explained, Yaakov is the middle line-Kav HaEmtza’ee-קו האמצעי that ascends to the Unlimited One-Ein Sof-אין סוף, and his inheritance is limitless and without constraint.",
"Now, sometimes this middle Sefirah is called Awesome-Norah-נורא, that is, Awesome-Norah in that it includes everything from right to left, both in kindness-Chessed and judgment-Din. Yaakov, who himself is the middle line, revealed this, when, “He was afraid and said, ‘How awesome-Norah-נורא is this place! This is none other than the House of God and this is the gate of the heavens!’” That is, he beheld his portion in the Supernal Chariot of HaShem-יהו\"ה and said, “How awesome-Norah-נורא is this place.” That is, since in this vision he was told, “You will burst forth-uFaratzta-ופרצת westward, eastward, northward, and southward,” he saw [that HaShem-יהו\"ה is] his portion of the Chariot. Therefore, the portion of Avraham is called “Great-Gadol-גדול,” the portion of Yitzchak is called “Mighty-Gibor-גבור,” and the portion of Yaakov is called “Awesome-Norah-נורא.”",
"Now, this is the secret of the words said at the beginning of the Amidah prayer, “Blessed are you HaShem-יהו\"ה, our God and God of our fathers, the God of Avraham, the God of Yitzchak and the God of Yaakov, the Great, the Mighty and the Awesome God-HaE”l HaGadol HaGibor v’HaNorah-הא״ל הגדול הגבור והנורה etc.” We clearly see, that after mentioning, “The God of Avraham, the God of Yitzchak, and the God of Yaakov,” we mention their qualities, “The Great, the Mighty and the Awesome God - HaE”l HaGadol HaGibor v’HaNorah-הא״ל הגדול הגבור והנורה.” Now, the great sign for this median quality of “Awesome-Norah-נורא” in the Chariot (Merkavah) is the verse, “Who is like You, strengthened in holiness, too awesome-Norah-נורא for praise, Doer of wonders!” That is, holiness-Kedushah-קדושה was given over to Yaakov, meaning that it is Yaakov who is strengthened with the Upper Holiness, as it states, “They will sanctify the Holy One of Yaakov-Kedosh Yaakov-קדוש יעקב.”",
"Now, this Sefirah is also called Justice-Mishpat-משפט. However, I must awaken you to some very great matters included here. From this gate you already know that HaShem-יהו״ה, blessed is He, judges the people of the world, and to His right and left stand groups of kindness-Chessed and groups of judgment-Din, whereas He, blessed is He, is in the center, in the quality of mercy-Rachamim, which includes both kindness-Chessed and judgment-Din. As you already know, wherever you find the term Justice-Mishpat-משפט juxtaposed to HaShem-יהו״ה, such as in the verse, “HaShem-יהו״ה will come in justice-Mishpat-משפט,” or wherever you find the term Justice-Mishpat-משפט juxtaposed to God-Elohi”m-אלהי״ם, such as in the verse, “For the justice is God’s-HaMishpat L’Elohi”m-המשפט לאלהי״ם,” it all refers to the conclusion of the judgement [which is just].",
"However, what we now must explain is that wherever you see the term Justice-Mishpat-משפט, it includes both kindness-Chessed and judgment-Din, meaning that it is not absolute judgment-Din. Guard this principle well, for there are many places throughout Torah that you will need it. This is because whenever the Name HaShem-יהו״ה, blessed is He, judges the world, He judges the creatures with mercy-Rachamim, called Justice-Mishpat-משפט, and does not judge them harshly. However, know that if the lower court of Justice (Beit Din Shel Mata), which is His name of Lordship-Adona”y-אדנ״י, judges the creatures on its own, since it judges them strictly, without any admixture of mercy-Rachamim, it decimates them. Know that the Court of Law (Beit Din) of HaShem-יהו״ה, blessed is He, is called Justice-Mishpat-משפט, whereas the Court of Law (Beit Din) of the Lord-Adona”y-אדנ״י is called Righteousness-Tzedek-צדק. Whenever the Name HaShem-יהו״ה judges the creatures, He judges them with mercy-Rachamim, which includes both kindness-Chessed and judgment-Din. However, when the name of Lordship-Adona”y-אדנ״י judges the creatures, He judges them with complete judgement-Din. This is because the name of Lordship-Adona”y-אדנ״י is complete judgement-Din without mercy-Rachamim, except if mercies are bestowed to it from HaShem-יהו״ה, blessed is He. That is, by itself, it has no light of its own, except for what comes to it from the Name HaShem-יהו״ה, blessed is He.",
"Now, you may ask, “When does the Name HaShem-יהו״ה judge the creatures and when does the name Lord-Adona”y-אדנ״י judge the creatures?” I shall now enlighten your eyes about this, with the help of HaShem-יהו״ה, so prepare your heart to discover desirable words. You already know from the beginning of this book that there are three names; Above is Eheye”h-אהי״ה, who is entirely merciful-Rachamim. In the center is HaShem-יהו״ה, who has both kindness-Chessed and judgment-Din, and below is Lord-Adona”y-אדנ״י, who is pure and complete judgment-Din. As you already know, all beneficence and goodness that comes to the name of Lordship-Adona”y-אדני, comes to it from the Name HaShem-יהו״ה, and then the name of Lordship-Adona”y-אדנ״י becomes filled with all goodness, blessing, beneficence, life, and desire.",
"Now, if the sins of the creatures are only slight, they do not cause the flow of the conduits coming from the Name HaShem-יהו״ה to the name Lord-Adona”y-אדנ״י to cease or separate. The name of Lordship-Adona”y-אדנ״י therefore remains in a state of adhesion to mercy-Rachamim, and does not at all judge the creatures. Rather, only the Name HaShem-יהו״ה judges the creatures with Justice-Mishpat, kindness-Chessed, and mercy-Rachamim. However, if the people of the world commit severe transgressions, causing great impurity upon themselves, their impurity causes all the conduits of beneficence that come from the Name HaShem-יהו״ה to the name of Lordship-Adona”y-אדנ״י, to be severed and the quality of Lordship-Adona”y-אדנ״י is left empty and dry of any mercies-Rachamim. This is because the Name HaShem-יהו״ה has completely withdrawn, and the quality of Lordship-Adona”y-אדנ״י remains alone to see to correcting the ruination they caused. ",
"Now, when she is alone and separate from the quality of mercy-Rachamim, she then only receives from the left side, and judges the creatures with absolute judgement-Din and harshness. She awakens great wars in the world, horrible diseases, terrible deaths, plagues, violence, famine, captivity, and plundering, until the judgment has been rendered. Woe to those who encounter such utterly merciless judgment, until the name of Lordship-Adona”y-אדנ״י exacts all the debts due Her. In correcting the ruination caused by the people of the world, she is quick to punish, so that the Name HaShem-יהו״ה, which was separated from her, will return to cleave to her. Guard this principle well, for through it you will enter various chambers of the secret of Justice-Mishpat-משפט and the secret of Righteousness-Tzedek-צדק, and you will know and understand that the Court of Law (Beit Din) of HaShem-יהו״ה is called Justice-Mishpat-משפט, whereas the Court of Law (Beit Din) of the Lord-Adona”y-אדנ״י is called Righteousness-Tzedek-צדק. When both stand together in judgment, the judgment comes to the creatures with tranquility and mercy-Rachamim. ",
"About this King David, peace be upon him, said, “Righteousness-Tzedek and justice-Mishpat-משפט are the foundation of Your throne.” This verse indicates the extent to which the judgment comes in a way of tranquility and mercy, when righteousness-Tzedek-צדק and justice-Mishpat-משפט are joined as one in judgment. When Jerusalem was whole and complete in its righteousness, the quality of righteousness-Tzedek-צדק was filled with justice-Mishpat-משפט, and would therefore judge them with mercy-Rachamim. About this the verse states, “She was full of justice-Mishpat-משפט, righteousness-Tzedek-צדק lodged in her.” Open your eyes and behold these wonders. When the quality of righteousness-Tzedek-צדק was full of justice-Mishpat-משפט, she was full of all manner of beneficence and goodness, blessings, and life. In this manner, she then would render justice with a measure of mercy-Rachamim and forgiveness-Selichah. This is the secret of the verse, “To the Lord-Adona”y-אדנ״י our God, belong the mercies-Rachamim and forgiveness-Selichot, for we have rebelled against Him.” Whoever knows this will grasp the hidden secrets of wisdom (Ta’alumot Chochmah), which, with the help of HaShem-יהו\"ה, blessed is He, you shall yet merit to know. ",
"This being so, contemplate this and behold these awesome wonders, and you will see that the quality of justice-Mishpat-משפט is mercy-Rachamim, and the quality of righteousness-Tzedek-צדק is pure judgment-Din, unless justice-Mishpat-משפט is intermingled with it. Thus, in the Torah portion of Judges-Shoftim-שופטים the verse states, “Righteousness-Tzedek-צדק, righteousness-Tzedek-צדק shall you pursue,” and it states, “And you shall judge the people with righteous judgment-Mishpat Tzedek-משפט צדק.”",
"I now must awaken you to a very great matter that King David, peace be upon him, asked about the two qualities mentioned in these verses, righteousness-Tzedek-צדק and justice-Mishpat-משפט. Know that before having sinned, David was not fearful of appearing with the quality of righteousness-Tzedek-צדק on its own, and would say, “I will behold Your face in righteousness-Tzedek-צדק.” However, after having sinned, he even was fearful of the mercies-Rachamim of justice-Mishpat-משפט, and would say, “Do not enter into justice-Mishpat-משפט with your servant.” Understand this well.",
"What you need to know is that our teacher Moshe, peace be upon him, said, “Let the Lord-Adona”y-אדנ״י go amongst us – for it is a stiff-necked people, and You shall forgive.” However, based on what we said, that when the quality of His Lordship-Adona”y-אדנ״י judges on its own, it then judges with harsh and strict judgment, how is it that our teacher Moshe, peace be upon him, said, “Let the Lord-Adona”y-אדנ״י go amongst us”?",
"Know that in the upper Courts of Law, where the upper ministers of the nations are judged, they all are judged with strict and harsh judgment, in which nothing at all is overlooked, but rather, everything accords to the final judgment decreed on them in the Great Upper Court. Know that all sentences that are entirely given over into the hands of an emissary, contain no mercy-Rachamim in them whatsoever. This is because the emissary is incapable of modifying or forgiving the decree whatsoever. However, the King can indeed forgive and pardon, even if a person has sinned great sins before Him. However, HaShem-יהו״ה, blessed is He, told Moshe, “Behold! I send an angel before you to guard you on the way… Beware of him, listen to his voice, and do not rebel against him, for he will not forgive your willful sin.” In other words, “Guard yourself from sinning, for if you sin, the angel will conclude the sentence against you, for he has no authority to overlook your willful sin and forgive.” Our teacher Moshe, peace be upon him, therefore said, “How then, will it be known that I have found favor in Your eyes – I and your people – unless You accompany us?” and HaShem-יהו״ה, blessed is He, agreed to this. That is, our teacher Moshe, peace be upon him, said, “Let the Lord-Adona”y-אדנ״י go within us,” since He is the King and can be merciful and forgive. The verse therefore concludes, “And You shall forgive our iniquity and error and make us Your heritage.” Moreover, when HaShem-יהו\"ה agreed to do this, He did so by way of a covenant-Brit-ברית, and said that this gift is not granted to the other nations of the world, as He said, “Behold! I am sealing a covenant-Brit-ברית: Before your entire people I shall perform wonders that have never been created in all the earth and amongst all the nations etc.” This is why the Jewish people always plead to HaShem’s-יהו\"ה quality as Lord-Adona”y-אדנ״י – that even though they are unworthy, He should be merciful and pardon. We thus say, “O Lord-Adona”y-אדנ״י listen, O Lord-Adonay-אדנ״י forgive, O Lord-Adona”y-אדנ״י, be attentive.” Many of the righteous-Tzaddikim were fearful of HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ״י, lest they encounter it on its own, and they therefore would draw mercy and goodness to it from the Supernal Crown-Keter Elyon, as well as from other titles and adjectives of mercy-Rachamim. We see that David would do so, saying, “But You, O’ Lord-Adona”y-אדנ״י, are the Merciful-Rachum-רחום and Compassionate-Chanun-חנון God-E”l-א״ל, slow to anger-Erech Apayim-ארך אפים, abundant in kindness-Rav Chessed-רב חסד, and truth-Emet-אמת. Turn to me and show me favor.”",
"If you understand this, you will enter into various chambers, and you will know how the prophets and pious-Chassidim would draw the conduits of kindness-Chessed and mercy-Rachamim to the name of Lordship-Adona”y-אדנ״י, so as not to encounter it when it is dry and empty. In this manner our holy sages, such as the Tana’im and Amora’im, knew how to repair the conduits and arrange all the names and titles of mercy-Rachamim, until they all would be drawn to His name of Lordship-Adona”y-אדנ״י, and they then would actualize all that they desired in the world. For, they knew to have the proper intentions in their prayers and direct the conduits to His name of Lordship-Adona”y-אדנ״י. This is the secret of the verse, “I will uplift him for he knows My name. He will call on Me and I will answer him, I am with him in distress; I will release him and I will bring him honor.”",
"Thus, everything that we said about the quality of righteousness-Tzedek-צדק, that its judgments are strict and harsh, is only when she renders judgment against the other nations of the world and the enemies of Israel. However, when she judges the Jewish people, she is like a mother who has mercy on her children, and when she comes to render judgment on the Jewish people, the judgment is rendered with pleasantness and kindness, so that they will not be destroyed. This is the secret of the verse, “He is like an eagle rousing its nest, hovering over its young.” This is because, if she would judge mankind harshly and with strict judgment-Din, even for a moment, every affliction would befall them. Understand this very well. Nonetheless, even though she judges like a mother who has mercy on her children, her judgments are not equal to when justice-Mishpat-משפט is conjoined to her, in which case mercy-Rachamim is dominant.",
"Know that in Torah this quality, which is called the middle column-Kav HaEmtza’ee-קו האמצעי and is the secret of the Name HaShem-יהו״ה, is called, “You-Atah-אתה.” Open your eyes and see, for with the help of HaShem-יהו\"ה, blessed is He, I shall open the Gates of Light for you. As you know, from above to below there are three. The lower one is called Lord-Adona”y-אדנ״י, and its title in Torah is “I-Anee-אני,” as in the verse, “I am HaShem-Anee HaShem-אני יהו״ה your God,” and, “I-Anee-אני put to death and bring to life, I have struck down and I-Anee-אני will heal,” and, “You shall fear your God – I am HaShem-Anee HaShem-אני יהו״ה.” The same is true of many other such verses.",
"The central name is HaShem-יהו״ה, and its title throughout Torah is “You-Atah-אתה.” This is the secret of the verse, “You-Atah-אתה, Awesome are You-Norah Atah-נורא אתה.” As you already know, the title “Awesome-Norah-נורא” refers to the middle column-Kav HaEmtza’ee-קו האמצעי.",
"The upper name is Eheye”h-אהי״ה, and throughout Torah, its title is “He-Hoo-הוא,” as in the verse, “He-Hoo-הוא is Merciful, forgiving of iniquity and does not destroy,” and, “He-Hoo-הוא desires kindness,” and there are many other such verses.",
"Now, it is important that you know why the name Lord-Adona”y-אדני is called “I-Anee-אני,” the Name HaShem-יהו״ה is called “You-Atah-אתה,” and the name Eheye”h-אהי״ה is called “He-Hoo-הוא.” The reason His name Lord-Adona”y-אדנ״י is called “I-Anee-אני” – referring to the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) – is because she always goes with them, warning them not to sin against the Name HaShem-יהו״ה, blessed is He, saying, “If you sin before Me, I-Anee-אני will punish you, I-Anee-אני will smite you, I-Anee-אני will avenge Myself against you.” This is as stated, “If you behave with indifference toward Me, I-Anee-אני will behave with the fury of indifference toward you; I-Anee-אני will smite you etc.” Similarly, many other verses state, “You shall fear your God – I am HaShem-Anee HaShem-אני יהו״ה.” The reason She says “I-Anee-אני,” even before we have approached Her, is because She is aware of the wickedness of our evil inclination, and therefore approaches us first, to warn us, “Be cautious in My Presence, for I-Anee-אני enliven and bring death, I-Anee-אני inflict and I-Anee-אני heal,” as it states, “See now-Atah-עתה that I-Anee-אני, I-Anee-אני am He, and no god is with Me. I-Anee-אני put to death and I-Anee-אני bring to life, I-Anee-אני struck down and I-Anee-אני will heal.”",
"Contemplate this, for this is an important principle and building block throughout Torah. That is, wherever it says “I-Anee-אני,” this refers to HaShem’s-יהו\"ה quality of Lordship-Adona”y-אדנ״י which approaches us first, and says, “See now-Atah-עתה,” referring to the matter of “Now-Atah-עתה,” and says, “Guard yourselves and know that I-Anee-אני, I-Anee-אני am He, I-Anee-אני put to death and I-Anee-אני bring to life, I-Anee-אני struck down and I-Anee-אני will heal.” What is this like? Like a person who says to his friend, “Behold this matter! Why not awaken to see it as it is? See it and contemplate it!” In the same manner, the quality of “I-Anee-אני” cries out and says, “See now that I-Anee-אני, I-Anee-אני am He.” In relation to the positive mitzvot-commandments you will find this throughout Torah. For example, the verse states, “You shall observe My commandments and perform them – I am HaShem-Anee HaShem-אני יהו״ה.” Similarly, in relation to the negative commandments, the verse states, “You shall not take revenge and you shall not bear a grudge etc.,” and concludes, “I am HaShem-Anee HaShem-אני יהו״ה.” In other words, it is the quality of “I-Anee-אני” that recompenses goodly reward to the righteous, and exacts retribution against the wicked, as it states, “I-Anee-אני put to death and I-Anee-אני bring to life, I-Anee-אני struck down and I-Anee-אני will heal.” This being so, contemplate that this quality stands at the Gateway, as it states, “This is the gateway to HaShem-יהו״ה.” That is, it is the quality of His Lordship-Adona”y-אדנ״י that cries out and declares, “See now that I-Anee-אני, I-Anee-אני am He etc.,” making Herself known, and making Her dominion over the reward and punishment of the creatures known, so that they know to be cautious and not sin in HaShem’s-יהו״ה presence, blessed is He, so that it will not become necessary to punish them and exact retribution against them. This is the secret of the title “I-Anee-אני,” which is said of the quality of His Lordship-Adona”y-אדנ״י.",
"Now, the reason that HaShem-יהו״ה, blessed is He, is called by the title “You-Atah-אתה,” is because He is inner, and not openly revealed to the creatures, like His quality of Lordship-Adona”y-אדנ״י. This is because the Name HaShem-יהו״ה, blessed is He, dwells within His name of Lordship-Adona”y-אדנ״י like a King in His Sanctuary-Heichal-היכל, and is not found until He is sought out. This is as stated, “From there you will seek HaShem-יהו״ה your God, and you will find Him.” Likewise, King David, peace be upon him, who knew the secrets of the Upper World, warned his son Solomon about this and said, “And you, my son Solomon: Know the God of your father and serve Him with a perfect heart and with a willing soul… If you seek Him, He will be found to you; but if you forsake Him, He will spurn you forever.” This is the Great King before Whom every person must go and set forth His tributes, His praises, and His goodness, and say before Him, “You-Atah-אתה are the Ruler over the upper and lower, You-Atah-אתה are He, and none compare to You.” This is the secret of all the prayers, in which one must first declare HaShem’s-יהו״ה praises, blessed is He, and only afterwards plead for his needs, like how our teacher Moshe, peace be upon him, prayed, saying, “You-Atah-אתה have begun to show Your servant Your greatness and Your strong hand, for what power is there in the heavens or on the earth that can perform according to Your deeds and according to Your mighty acts?” Only after praising HaShem-יהו״ה, blessed is He, with His title “You-Atah-אתה,” did Moshe then plead for his needs, saying, “Let me now cross and see the good Land.”",
"This is how all our prayers and blessings said before Him are ordered and arranged. As you can clearly see, all the blessings in the middle of the Amidah prayer begin with the word, “You-Atah-אתה,” such as, “You-Atah-אתה grace man with knowledge-Da’at-דעת.” Likewise, on the festivals and on Rosh HaShanah and Yom Kippur we say, “You-Atah-אתה have chosen us.” On the eve of Shabbat we say, “You-Atah-אתה have sanctified.” In the afternoon prayer of Shabbat we say, “You-Atah-אתה are One.”",
"However, the Amidah prayer of Shabbat day begins, “Moshe rejoices in the gift of his portion-Yismach Moshe-ישמח משה,” and similarly, in the Musaf prayer, “You commanded Moshe-L’Moshe Tzivitah-למשה צוית.” You have yet to hear the words of the Living God about this. For, these two prayers are founded on the quality of Foundation-Yesod-יסוד, which is the quality of the Living God-E”l Chai-א״ל חי and is the secret of Shabbat and the secret of the seventh point, which is the lower end of the Vav-ו, the Kabbalistic depth of which we will transmit to you discreetly.",
"Therefore, contemplate that we begin the Amidah prayers with the opening gateway, which is His title Lord-Adona”y-אדנ״י, and say, Lord-Adonai-אדנ\"י, open my lips,” and only afterward we say, “Blessed are You-Atah-אתה HaShem-יהו״ה.” Contemplate this well. Likewise, when King David, peace be upon him, arranged the praises of HaShem-יהו״ה, blessed is He, as it states, “And David blessed HaShem-יהו״ה in the presence of the entire congregation,” what did he say? “Blessed are You-Atah-אתה HaShem-יהו״ה, God of our forefather Israel, from this world to the coming world. Yours, HaShem-יהו״ה, is the greatness-Gedulah, and the might-Gevurah, and the splendor-Tiferet, and the victory-Netzach and the majesty-Hod.” He then continued and said, “Wealth and honor come from You, and You-Atah-אתה rule over all,” for it certainly is “You-Atah-אתה” who rules over all.",
"Contemplate that HaShem-יהו״ה, blessed is He, rules over everything with His Name HaShem-יהו״ה, which is the secret of the middle line, called “You-Atah-אתה.” This title includes all HaShem’s-יהו״ה banners and titles, for He is garbed and glorified in them all. For, as we have informed you about the secret of the title “You-Atah-אתה,” it is the secret of all the hosts-Tzva’ot-צבאות of the world, and all the compositions (Chariots-Merkavot) that were created through the combination of the letters-Otiyot-אותיות, as we know according to the received knowledge of Kabbalah and the secrets of Sefer Yetzirah, regarding the combinations and revolutions of the letters. Therefore, know and conceptualize that with the combinations (Tziruf) of the twenty-two Aleph-Bet’s, the heavens and earth were created, along with the upper hosts and the lower hosts, and all the supernal and lower compositions (Chariots-Merkavot). That is, they all were created by the power of the combination of letters-Otiyot-אותיות and each thing was brought forth according to its kind. That is, according to the dictates of combination (Tziruf), all the compositions (Chariots-Merkavot) were brought forth, male and female, according to the secret of the combinations and revolutions of the letters-Otiyot in the 231 gates-רל\"א שערים. This is as stated in Sefer Yetzirah, “The male with אמ״ש and the female with אש״ם,” referring to the secret of the combination of the letters (Tziruf HaOtiyot-צירוף האותיות) and their revolutions.",
"Through delving into the depths of the combinations of the letters (Tziruf HaOtiyot-צירוף האותיות), a person will clarify and discover the depths of the wondrous wisdom of the creation of all novel beings in the totality of creation, each according to its kind, and will grasp the construct of each composition (Chariot-Merkavah), and the secret of masculine and feminine. All the combinations and revolutions of the twenty-two letters are concealed in the secret of “You-Atah-אתה,” in that this title bears the signet of the beginning and end of all the letters and their compositions (Merkavot). About this Sefer Yetzirah states, “Their end is wedged to their beginning, and their beginning to their end, like a flame bound to the coal.” All is contained in the secret of the twenty-two letters and the five conduits of Understanding-Binah. For with them, form was given to all forms of all compositions (Chariots-Merkavot), of both the upper Supernal beings and the lower beings. This itself is the secret of Torah, which consists of twenty-two letters (from Aleph-א to Tav-ת) and consists of the five-Hey-ה books of Chumash (Pentateuch), all of which are included in the title “You-Atah-אתה.” The great secret is the signet of the verse, “Your throne is established of old; You-Atah-אתה are eternal”",
"Now, as you already know, the middle line is called Awesome-Norah-נורא, and is the secret of the Name HaShem-יהו״ה, blessed is He, which is the quality of Yaakov. This title is sealed with the signet of “You-Atah-אתה” on both its sides, as the verse states, “You, awesome are You-Atah Norah Atah-אתה נורא אתה.” Contemplate this well and you will see the secret of the twenty-two Aleph-Bet’s, through which the combinations of all the compositions (Chariots-Merkavot) of all the hosts are composed and combined, with the power of the combinations of understanding-Binah, which is the secret of the first letter Hey-ה-5 of the Singular Name HaShem-יהו\"ה (Shem HaMeyuchad). With the Hey-ה-5 conduits, it gives form to all the letters, so that all the letters-Otiyot-אותיות come forth from their five sources, and divide into the following categories:",
"אחה״ע From the teeth-",
"בומ״ף From the lips-",
"גיכ״ק From the palate-",
"דטלנ״ת From the tongue-",
"זסשר״ץ From the teeth-",
"These are the five conduits of wisdom-Chochmah and understanding-Binah, through which the forms of all the letters issue from the depth of the heights (Omek Rom-עומק רום), which is called the Unlimited One-Ein Sof-אין סוף. From the forms of the letters all the forms of the compositions (Chariots-Merkavot) are made, each according to its kind, whether upper or lower.",
"Know that the twenty-two letters are foundational and divide into three categories. From the letters אמ״ש, the three foundational elements of fire-Aish-אש, wind-Ru’ach-רוח (or air-Avir-אויר), and water-Mayim-מים, came forth. From the secret of the seven doubled letters (Sheva Kefulot) בג״ד כפר״ת, all groups of sevens were brought forth, both above and below. Through them, form is given to the seven orbiting planets, and all sevens above and below them. There also are twelve simple letters (Yud Beit Pshutot-י״ב פשוטות), by which the twelve diagonal conduits of the upper Chariot (Merkavah) are engraved, as well as the twelve constellations in the heavens. These are the letters ה״ו ז״ח ט״י ל״נ ס״ע צ״ק, which include all compositions (Chariots-Merkavot), both the upper ones and the lower ones.",
"With the help of HaShem-יהו״ה, blessed is He, we have yet to transmit the wondrously awesome received knowledge of Kabbalah of how all the compositions (Chariots-Merkavot) are borne through these three divisions of the twenty-two letters. You then will behold the secret of “You-Atah-אתה,” and how it is the secret of the bond of all the worlds, and how it bears the secret of the twenty-two letters of the Aleph-Bet, by which every form was formed and by which all speech is uttered. This is the secret depth of the received knowledge of Sefer Yetzirah, which not everyone merits to receive. Therefore, know that the secret of the signet “You-Atah-אתה,” refers to the Sefirah of Splendor-Tiferet-תפארת, which is the middle column-Kav HaEmtza’ee-קו האמצעי and is the secret of the Name HaShem-יהו״ה. This Name HaShem-יהו״ה is central and bears all the names and titles. All worlds, whether above or below, are bound to Him and unify with Him.",
"Now, since through His actions and awesomeness the Name HaShem-יהו״ה is present and found in all His creations, we therefore call Him “You-Atah-אתה,” in the second person, like a person standing in the presence of the one he is speaking to. However, the Supernal Crown-Keter Elyon, called the Unlimited One-Ein Sof-אין סוף, and called Eheye”h-אהי״ה, cannot be grasped by any minister or angel or by any prophet in the world. Even our teacher Moshe, peace be upon him, the master of all the prophets, only spoke with the Name HaShem-יהו״ה, blessed is He, who is the middle line, but did not enter beyond the quality of understanding-Binah. Moreover, he did not reach the ultimate end of the Gates of the Understanding-Binah, and certainly did not reach beyond it. For, our sages, of blessed memory, stated, “Fifty Gates of Understanding-Binah were created in the world, and all except one, were given to Moshe.” This being so, contemplate that even our teacher Moshe, peace be upon him, did not enter beyond Understanding-Binah, and none have reached the eye of the Supernal Crown-Keter Elyon-כתר עליון, called the Unlimited One-Ein Sof-אין סוף. Thus, since we do not have the power to grasp Him, we do not speak of Him in the second person, like a person who speaks to someone in front of him, with the word “You-Atah-אתה.” Rather, since Eheye”h-אהי״ה is not directly graspable, but is concealed on high, we do not call Him by the term “You-Atah-אתה,” since He is not directly accessible. Instead, we refer to Him with the word, “He-Hoo-הוא,” like speaking about someone who is not directly present and accessible. That is, we only speak of Him, like someone relating something to his fellow that is not readily present, such as saying, “This is how he is-Kach Hoo-כך הוא.” The sign for this is the verse, “The children of Israel saw and said one to the other, ‘What is it-Mann Hoo-מן הוא,’ for they did not know what it was-Mah Hoo-מה הוא.”",
"Know that the Manna (Mann-מן) descended from the Supernal Crown-Keter Elyon-כתר עליון. With the help of HaShem-יהו״ה, you have yet to grasp hidden secrets about this. Nevertheless, remember this principle well, that “They did not know what it was-Mah Hoo-מה הוא.” That is, no one in the world knows the essential being of the Crown-Keter-כתר, called “He-Hoo-הוא.” Guard this principle very well.",
"Thus, with the above in mind, we have resolved the matter of the three names, these being Eheye”h-אהי״ה, HaShem-יהו״ה, and Lord-Adona”y-אדנ״י. That is, throughout Torah these three names have three corresponding titles; “He-Hoo-הוא,” “You-Atah-אתה,” and “I-Anee-אני.” When you understand the secret of Eheye”h-אהי״ה and its title “He-Hoo-הוא,” you then will understand the secret of the verse, “He-Hoo-הוא is Merciful, forgiving of iniquity and does not destroy.” For, He-Hoo-הוא has absolute mercies-Rachamim without any admixture of judgment-Din whatsoever. The verse thus specifies, “He-Hoo-הוא is Merciful, forgiving iniquity,” for that is certainly the case. You likewise will understand the secret of the verse, “And He is in One-Hoo b’Echad-והוא באחד, who can contradict Him?” This is also the secret of the verse, “Righteous and fair is He-Hoo-הוא.”",
"After having informed you of this, contemplate and see that the quality of Lordship-Adona”y-אדנ״י is the secret of HaShem’s-יהו\"ה Kingship-Malchut, and is bound to His Splendor-Tiferet, which is the secret of the Name HaShem-יהו״ה, and the Name HaShem-יהו״ה, blessed is He, is unified with the His Crown-Keter, which is the secret of Eheye”h-אהי״ה and is called the Unlimited One-Ein Sof-אין סוף. These three levels are the secret of the totality of the Unity of HaShem-יהו״ה and Faith-Emunah-אמונה in Him. It is about them that in our Rosh HaShanah prayers we say, “Be King over us, You HaShem-יהו״ה our God, expediently, only You alone, over all Your works.” One who understands the secret of the word, “Be King-v’Timloch-ותמלוך,” and the secret of the word “You-Atah-אתה” said in this prayer, will understand the secret of His Unity-Yichud. This is likewise so of the verse, “On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-u’Shmo Echad-ושמו אחד.” Why does this verse say “One-Echad-אחד” twice? Because Kingship-Malchut must adhere to Splendor-Tiferet, which is the secret of the six Sefirot, and Splendor-Tiferet must adhere to Understanding-Binah, which is the secret of the six upper Sefirot. This is the secret of the verse, “HaShem will be One-HaShem Echad-יהו״ה אחד, and His Name One-u’Shmo Echad-ושמו אחד,” as well as the words, “Be King over us, You HaShem-יהו״ה, our God, expediently, only You alone, over all Your works.”",
"After informing you of all this about the word “You-Atah-אתה,” this should suffice for the secret of this Name, and it is appropriate for this Gate to conclude here. Thus far, we have explained five of names of HaShem-יהו״ה, blessed is He, in this book, and five more names are left to be explained. With HaShem’s-יהו״ה help, we will set them all before you, each one according to its true qualities, with the help of HaShem-יהו״ה, blessed is He. May HaShem-יהו״ה, in His mercies and kindness, enlighten our eyes and show us wonders from His Torah! Amen!",
"The author says: For the sake of His mercies and kindnesses, may HaShem-יהו״ה, blessed is He, illuminate the path of intellect before us. May He show us His ways, that we may walk in His paths. May we not say anything that is not in accordance to His will. With the received knowledge of Kabbalah, in which there is no error, may He show us the path by which to ascend, so that we may walk upon His good and straight paths without veering to the right nor to the left, so that we will not do anything that is unbefitting or improper in His eyes. May His will be so! Amen!",
"The following are the names and titles that relate to the Sefirah of Splendor-Tiferet mentioned in this gate;",
"1. HaShem-יהו״ה",
"2. The Middle Column-Kav HaEmtza’ee-קו האמצעי",
"3. The Tree of Life-Etz HaChayim-עץ החיים",
"4. The Written Torah-Torah SheB’Khtav-תורה שבכתב",
"5. Truth-Emet-אמת",
"6. Splendor-Tiferet-תפארת",
"7. Knowledge-Da’at-דעת",
"8. Awesome-Norah-נורא",
"9. Justice-Mishpat-משפט",
"10. You-Atah-אתה",
"11. Yaakov-יעקב",
"12. Yisroel-ישראל",
"13. The quality of Day-Midat Yom-מידת יום",
"14. The Central Beam-Bre’ach HaTichon-בריח התיכון",
"15. The Father of Israel-Av Yisroel-אב ישראל",
"16. Humility-Anavah-ענוה",
"17. Powerful-Adir-אדיר",
"18. Peace-Shalom-שלום",
"19. Shlomo-שלמה",
"20. The Third-Shelishi-שלישי",
"21. Heaven-Shamayim-שמים",
"22. The Day of Shabbat-Yom Shabbat-יום שבת",
"23. The Pure Man-Ish Tam-איש תם",
"24. The Holy One, Blessed is He-HaKadosh Baruch Hoo-הקדוש ברוך הוא",
"25. The Small Face-Zeir Anpin-זעיר אנפין",
"26. HaShem HaShem-יהו״ה יהו״ה or Havayah Havayah-הוי״ה הוי״ה",
"27. Mercy-Rachamim-רחמים",
"28. Remembrance-Zecher-זכר",
"29. Moshe-משה",
"30. Milk-Chalav-חלב",
"31. Honey-Dvash-דבש",
"32. The Rock-Tzur-צור",
"33. Day-Yom-יום",
"34. The Candelabrum-Menorah-מנורה",
"35. The Moon-Yare’ach-ירח",
"36. Shabbat-שבת",
"37. I-Anochi-אנכי",
"38. Man-Adam-אדם",
"39. The Golden Altar-Mizbe’ach HaZahav-מזבח הזהב",
"40. Good Appearance-Tov Ro’ee-טוב רואי",
"41. The Vav of The Name-Vav Shel Shem-וא״ו של שם",
"42. The Tefillin of the Head-Tefillin Shel Rosh-תפילין של ראש",
"43. The Torah Scroll-Sefer Torah-ספר תורה",
"44. Grace-Chein-חן",
"45. Speech-Dibur-דבור",
"46. The Firmament-Rakiya-רקיע",
"47. The Spinal Chord-Chut HaShidrah-חוט השדרה",
"48. Son-Ben-בן",
"49. The Simple sound of the Shofar-Shofar Pashut-שופר פשוט",
"50. The Great Voice-Kol Gadol-קול גדול"
],
"Sixth Gate, Fifth Sefirah": [
"Gate Six: (The Sefirah of Gevurah)
Beloved of my soul, in the five preceding Gates I already informed you of some of the wonders of Torah, through which a person can clarify the straightforward path and walk in the courtyards of HaShem-יהו״ה, blessed is He, without stumbling. We now must inform you of the five remaining Gates, with the help of HaShem-יהו״ה, blessed is He. Open your eyes to learn, to do, and to fulfill etc.",
"“God-Elohi”m-אלהי״ם, hear my prayer, give ear to the utterances of my mouth.” -Psalms 39:13",
"The sixth name of the holy names by way of ascent is the name God-Elohi”m-אלהי״ם. I now must transmit some general principles to you, so that anytime you find the name God-Elohi”m-אלהי״ם in Torah, you will know to which side it leans. Beloved of my soul, as you already know, His Great Name HaShem-יהו״ה, blessed is He, alone is the primary root, and is like the trunk of the tree that spreads above, below, and to all sides. This Name HaShem-יהו\"ה is garbed in all His other holy names, titles and adjectives, as we informed you. According to the action that HaShem-יהו״ה, blessed is He, newly introduces in His world, so is He called by the name appointed over that action. He therefore is sometimes called Eheye”h-אהי״ה, sometimes Ya”h-י״ה, sometimes Lord-Adona”y-אדנ״י, sometimes HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, sometimes God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, sometimes the Living God-E”l Chai-א״ל חי, and sometimes God of Life-Elohi”m Chayim-אלהי״ם חיים, all in accordance to the action that He newly introduces in His world. That is, He garbs Himself in the appropriate name or title that relates to that action. Now, His title-Kinuy-כנוי-86 God-Elohi”m-אלהי״ם-86 is appointed over judgment-Din. The sign for this is the verse, “For the judgment is God’s-Elohi”m-אלהי״ם.” Thus, when HaShem-יהו״ה, blessed is He, acts from the side of judgment, He is called God-Elohi”m-אלהי״ם, which is His title relating to that action.",
"Know that Torah calls His title God-Elohi”m-אלהי\"ם “the left side.” This is because the left side is the place of judgment-Din, within which all the appropriate judgments are rendered on the people of the world, whether for good or for bad, whether for life or for death. In it, various Courts of Law are affixed, each of which conclude their work and justice in truth and faith, all according to straightforward judgement.",
"This is called the Upper Court of Justice-Beit Din Shel Ma’alah-בית דין של מעלה, where the creatures are judged for peace or war, for starvation or satiety, for life or death. This is His title God-Elohi”m-אלהי״ם, and all are judged in His Court-Beit Din-בית דין. About this our sages, of blessed memory, stated, “A person is obligated to recite a blessing over the bad, just as he recites a blessing over the good. From where do we learn this? Rabbah Bar Bar-Chanah said in the name of Rabbi Yochanan, from the verse, ‘Whether in God-b’Elohi”m-באלהי״ם I will praise the matter; whether in HaShem-ביהו״ה I will praise the matter.’ ",
"The words, ‘In HaShem-ביהו״ה I will praise the matter,’ refer to HaShem’s-יהו\"ה quality of benevolence, whereas the words, ‘In God-b’Elohi”m-באלהי״ם, I will praise the matter,’ refer to His quality of affliction.” We therefore must now inform you that everything is judged in the Court of God-Elohi”m-אלהי״ם. If the judgment has arisen to bestow goodness, HaShem-יהו״ה is then either called HaShem-יהו״ה or E”l-א״ל. However, if the judgment has arisen to render punishment, HaShem-יהו\"ה is then called God-Elohi”m-אלהי״ם. Remember this principle very well.",
"Therefore, wherever in Torah you find the name God-Elohi”m-אלהי״ם, contemplate and know that this refers to HaShem’s-יהו\"ה quality that comes to render justice and judgement upon the whole world. In the previous gate we already have informed you that the Great Upper Sanhedrin is positioned between His Name HaShem-יהו״ה and His name God-Elohi”m-אלהי״ם, and how the quality of mercy-Rachamim is intermingled with the quality of judgment-Din, so that creation will not be utterly destroyed in judgment. Thus, the Upper Sanhedrin is affixed to the left, between the Name HaShem-יהו״ה and the name God-Elohi”m-אלהי״ם, leaning toward the left. About this the verse states, “Your navel-Sharereich-שררך is like a round goblet, let blended wine not be lacking,” to which our sages, of blessed memory, stated, “This refers to the Great Sanhedrin.” Because the verse states, “The face of the ox-Shor-שור on the left,” the Great Sanhedrin is therefore called, “Sharereich-שררך.”",
"Now, the Torah of HaShem-יהו״ה gives the sinner a remedy for when his sins are judged in the Court called “Sharereich-שררך.” This remedy is to return to HaShem-יהו״ה, blessed is He, in repentance-Teshuvah, as it states, “It will be healing to your navel-L’Sharecha-לשרך.” The prophet Isaiah likewise decreed that repentance-Teshuvah is the remedy, as he said, “He will repent and be healed.” Now, open your eyes and see that everyone in the world, whether those above or those below, are judged in this Great Court of Justice called God-Elohi”m-אלהי״ם.",
"We now must inform you of some very important principles upon which the world rests. That is, we must enlighten your eyes to the secret of why throughout the Act of Creation (Ma’aseh Bereishit) the name God-Elohi”m-אלהי״ם was used. The explanation is because all creations, whether the upper beings or the lower beings, were all created in line with judgment-Din and justice-Mishpat. That is, not a single creature was created without being preceded by the consensus of the Court called Elohi”m-אלהי״ם. That is, concerning each creature, judgement was rendered. That is, it arose in judgement that this specific creature should have such and such measure to its size, the form of its limbs, and its life and sustenance. Moreover, according to judgment, it arose that this creature will be dependent on that creature, [and that creature will be dependent on another creature, and that this interdependency] will be both physically or for sustenance. Throughout the entire Act of Creation (Ma’aseh Bereishit) such was the judgment with every creature. That is, the Upper Court of Justice-Beit Din Shel Ma’alah-בית דין של מעלה agreed to the measure of every creature’s body, its life, vitality, sustenance, dependency, and its rule. Every single creature in all of creation stood before the Court of Law called Elohi”m-אלהי״ם, and was warned and informed, “Know, that the size of your body will be such, and your limbs, sustenance, life, dependency and rule, will be such.” Every single creature answered, “I accept all this with joy and gladness of heart!”",
"This is what our sages meant when they said, “All the acts of creation (Ma’aseh Bereishit) were created with their knowledge, with their full stature, and with their reason and consent.” “With their knowledge” – means that they understood what will be with them. “With their full stature” – means that they understood what the size of their body and the form of their limbs would be. “With their reason and consent” – means that they desired and agreed to accept it all upon themselves.",
"This great secret is necessary because of the principle that, “We do not obligate a person if he is not present.” Now, “if he is not present,” means that he does not have the presence [of mind] to understand the primary matter and reason. Because of this they also said, “A minor child cannot be made accountable [even in his presence].” The sages therefore necessarily said that the acts of creation were, “With their knowledge, with their full stature, and with their reason and agreement.” In other words, this comes to inform us that no creature can come and claim, “I was like a minor child, and it therefore was as if I was not present, and a person who is not present cannot be held accountable.” They therefore had to say that all creatures were created “with their knowledge, with their full stature, and with their reason and agreement.” That is, there is not a single thing in all of creation that was not created with knowledge, stature, and willingness.",
"Having informed you of this important principle, let us return to our subject and say that this is why throughout the Act of Creation (Ma’aseh Bereishit) the name God-Elohi”m-אלהי״ם is written. This is to inform us that all creatures were created in line with straightforward judgment-Din, and with utterly no crookedness or perverseness at all. Now, since we find many different creatures, some of which are beautiful and some of which are ugly, one may think it unjust that this creature came out ugly and that one came out beautiful. He may question the One who made one beautiful and one ugly, and ask, “Why did HaShem-יהו״ה, blessed is He, see to make this creature ugly and that one beautiful?” or, “What was the sin of this ugly one?” We answer him, “Know, that HaShem-יהו״ה, blessed is He, created all things with their knowledge, their full stature, and their willingness and agreement. Know that every single creature that He created, stood before Him, and He said to it, “Know that you possess this form and these limbs, and are subjugated under that dominion and under that rule, and now, if you desire this, say so, and if not, then you are like one who never was created.” Every created thing answered, “I desire this and I am joyful of this great matter!”",
"This is the secret of the words in the Act of Creation (Ma’aseh Bereishit), “And God-Elohi”m-אלהי״ם saw all that He had made and behold, it was very good-Tov Me’od-טוב מאד.” Our sages, of blessed memory, commented on this stating, “Good-Tov-טוב refers to the good inclination, and very-Me’od-מאד refers to death-Mavet-מות.”",
"When HaShem-יהו״ה, blessed is He, created all things, each with its form and qualities, no argument remained in the world for any creature to claim that it had been created unjustly. Thus, since everything in the entire Act of Creation (Ma’aseh Bereishit) was created in line with straightforward judgement and justice, therefore, to inform us of this, throughout the act of creation the title God-Elohi”m-אלהי״ם was used. That is, the fact that this creature is greater and this one is lesser, this one exists for a long time and this one exists for a short time, this one has a big body and this one has a small body, this one flies and this one walks, this one hops, and this one swims, this one is circular and this one is rectangular, this one is long and this one is short, is all in line with straightforward judgment and justice. Lest you say that since the creatures are different from each other, in that one is greater and one is lesser etc., they therefore are dishonored or unjustly oppressed in some way, the Torah teaches us, “In the beginning God-Elohi”m-אלהי״ם created,” in that all creatures were created in line with judgment and balanced justice.",
"This is why when seeing a Jewish gravesite we say, “Blessed are You, HaShem-יהו״ה, King of the world, Who formed you in judgment and sustained you in judgment… and in judgment will raise you in the future for eternal life.” According to this, contemplate that the entire Act of Creation (Ma’aseh Bereishit), stood in line after line before the Upper Court of Justice-Beit Din Shel Maalah-בית דין של מעלה, and were administered the above-mentioned warning, and they all responded, “Good!” This is the meaning of the verse, “And God-Elohi”m-אלהי״ם saw all that He had made and behold, it was exceedingly good-Tov Me’od-טוב מאד.”",
"After having informed you of this, have faith that the Upper Court of Justice-Beit Din Shel Ma’alah-בית דין של מעלה, called God-Elohi”m-אלהי״ם, concurred and agreed conclusively about every single creature and every single limb of that creature, that it should be in such and such manner, each creature according to what is appropriate to it. The characteristics of every creature and every limb of its body were firmly established in such a way that there is no better way for it to be. This is the secret of the words, “In the beginning God-Elohi”m-אלהי״ם created.” That is, all things in the world, be they upper supernal beings or lower beings, were created in line with judgment and straightforward justice, and not a single one was dishonored or oppressed by it. About this Torah states, “The Rock, His action is perfect, for all His paths are justice-Mishpat-משפט.” What is the meaning of the words, “For all His paths are justice-Mishpat-משפט”? It means that the world was created with justice-Mishpat-משפט. This is why throughout the Act of Creation (Ma’aseh Bereshit) HaShem-יהו״ה, blessed is He, is called by His title God-Elohi”m-אלהי״ם. Then, at the conclusion of the Act of Creation (Ma’aseh Bereishit) what does it say? It says, “And God-Elohi”m-אלהי״ם saw all that He had made and behold, it was very good-Tov Me’od-טוב מאד,” about which our sages, of blessed memory, explained, “Even death-Mavet-מות is good.” This was decreed by the quality of judgment-Din (Elohi”m-אלהי\"ם) all according to straightforward judgement and justice.",
"Behold, I now will open a very great gate for you to enter, in regards to why HaShem-יהו״ה, blessed is He, saw fit to command in Torah that living animals be slaughtered for human consumption. Now, does the verse not state, “HaShem-יהו״ה is good to all; His mercies are on all His works”? However, if He is merciful, why did He command that we slaughter animals for human consumption? And since He did so, where are His mercies? Know that the secret is contained in the first part of the verse, “HaShem-יהו״ה is good to all.” That is, because He certainly is good, therefore, “His mercies are on all His works.”",
"The explanation is as follows: In the Act of Creation (Ma’aseh Bereishit), each animal was consulted about being slaughtered, agreed to it and responded, “Good!” Why? Because an animal lacks the upper soul (Neshamah) and is therefore incapable of grasping the works of HaShem-יהו״ה and His mighty deeds, blessed is He. Thus, upon the creation of the world, HaShem-יהו״ה, blessed is He, commanded the animals to stand before Him, and said to them, “Do you want to be slaughtered and eaten by man, through which you will ascend from the level of an animal, who is devoid of knowledge, and attain the level of man, who knows and recognizes HaShem-יהו״ה, blessed is He?” The animals responded, “Good! For us this act is merciful!” That is, when man eats part of the animal, that part is elevated and becomes part and parcel of man, such that the animal is elevated to the level of man. Thus, its slaughter is an act of mercy for it, in that when consumed, it is taken out of the classification of animal and brought into the classification of man. The same is likewise true of human death, which to the soul is enlivening. For, upon one’s death he ascends to the level of the angels. This is the secret of the verse, “HaShem-יהו״ה, You save both man and animal.”",
"This being so, deeply contemplate the secret of the slaughter of living beings, and that it is all out of His mercy and abundant kindness with His creatures. With this in mind, contemplate what our sages, of blessed memory, said in Tractate Pesachim, “It is prohibited for an ignoramus to eat meat.” This is because Torah only commanded that an animal be slaughtered by one who knows the Torah laws regarding beasts, animals, and fowl. All those who are engaged in Torah study are permitted to eat meat, whereas someone who does not study Torah is prohibited from eating meat. Being that he himself is like an animal and does not have an elevated soul (Neshamah), an ignoramus is forbidden to eat meat, since the Torah did not command that an animal be slaughtered in order to be eaten by another animal – except if the animal has become worn out and unfit for ritual slaughter.",
"Having informed you of this, know that all who have entered the secrets of Torah, the Kabbalists, agree that the first of HaShem’s-יהו\"ה desires at the beginning of Creation came through thirty-two pathways of wisdom (Shloshim u’Shtayim Netivot Chochmah). This is how Sefer Yetzirah itself begins, “With thirty-two pathways of wondrous wisdom-Chochmah, Ya”h HaShem Tzva’ot-י״ה יהו״ה צבאו״ת engraved…. and created His world.” Now, because all the paths were of the judgment and true justice of HaShem’s-יהו\"ה title God-Elohi”m-אלהי\"ם, which is to the left, you will find that each of these thirty-two paths, comes with the signet of His title God-Elohi”m-אלהי״ם. You therefore will find that throughout the Act of Creation (Ma’aseh Bereishit), only HaShem’s-יהו\"ה title God-Elohi”m-אלהי״ם is mentioned and it appears thirty-two times, corresponding to these thirty-two paths of wondrous wisdom-Chochmah. The following is the order in which the signet of HaShem’s-יהו\"ה title God-Elohi”m-אלהי\"ם is written in the Act of Creation (Ma’aseh Bereishit):",
"1. “In the beginning God-Elohi”m-אלהי״ם created.”",
"2. “The spirit of God-Elohi”m-אלהי״ם.”",
"3. “And God-Elohi”m-אלהי״ם said ‘Let there be light.’”",
"4. “And God-Elohi”m-אלהי״ם saw the light.”",
"5. “And God-Elohi”m-אלהי״ם separated.”",
"6. “And God-Elohi”m-אלהי״ם called the light.”",
"7. “And God-Elohi”m-אלהי״ם said ‘Let there be a firmament.’”",
"8. “And God-Elohi”m-אלהי״ם made the firmament.”",
"9. “And God-Elohi”m-אלהי״ם called the firmament.”",
"10. “And God-Elohi”m-אלהי״ם said, ‘Let the waters gather.’”",
"11. “And God-Elohi”m-אלהי״ם called the dry land.”",
"12. “And God-Elohi”m-אלהי״ם saw that it was good.”",
"13. “And God-Elohi”m-אלהי״ם said ‘Let the earth sprout’”",
"14. “And God-Elohi”m-אלהי״ם saw that it was good.”",
"15. “And God-Elohi”m-אלהי״ם said ‘Let there be luminaries.”",
"16. “And God-Elohi”m-אלהי״ם made the two great luminaries.”",
"17. “And God-Elohi”m-אלהי״ם set them in the firmament.” ",
"18. “And God-Elohi”m-אלהי״ם saw that it was good.”",
"19. “And God-Elohi”m-אלהי״ם said ‘Let the waters teem.’”",
"20. “And God-Elohi”m-אלהי״ם created the great sea giants.”",
"21. “And God-Elohi”m-אלהי״ם saw that it was good.”",
"22. “And God-Elohi”m-אלהי״ם blessed them.”",
"23. “And God-Elohi”m-אלהי״ם said ‘Let the earth bring forth living creatures.’”",
"24. “And God-Elohi”m-אלהי״ם made the beasts of the earth.”",
"25. “And God-Elohi”m-אלהי״ם saw that it was good.”",
"26. “And God-Elohi”m-אלהי״ם said ‘Let us make Man.’”",
"27. “And God-Elohi”m-אלהי״ם created Man.”",
"28. “In the image of God-Elohi”m-אלהי״ם He created him.”",
"29. “And God-Elohi”m-אלהי״ם blessed them.”",
"30. “And God-Elohi”m-אלהי״ם said to them.”",
"31. “And God-Elohi”m-אלהי״ם said ‘Behold I have given to you.’”",
"32. “And God-Elohi”m-אלהי״ם saw all that He had made and behold it was very good.”",
"Now, my son, open your eyes and see how each of the thirty-two pathways of wisdom-Chochmah is sealed with the signet God-Elohi”m-אלהי״ם. This is to make it known that everything that was created in the Act of Creation (Ma’aseh Bereishit) was created in the secret of these pathways, all of which were created with judgment-Din-דין and true justice-Mishpat Emet-משפט אמת. It is about this that our sages, of blessed memory, applied the verse, “He has made you and fashioned you,” and Midrash Kohelet likewise states, “This teaches that He and His Court of Justice determined that the quality of each limb and organ should be such, and then fashioned it accordingly.”",
"Thus, all forms and their qualities, their measure, their function and what they are, were determined in line with judgment-Din, and were so created. That is, with each one, the Upper Sanhedrin, called God-Elohi”m-אלהי״ם, came to a consensus and determination, according to straightforward judgment and true justice. Every single one of the thirty-two pathways, without exception, is sealed with the signet of God-Elohi”m-אלהי״ם. Thus, King Solomon proclaimed that the whole Act of Creation (Ma’aseh Bereishit), all of which HaShem-יהו\"ה created with His title God-Elohi”m-אלהי״ם, is fitting to be sustained eternally. This is because they all were created in a straightforward manner, with justice, and the absolute decree of judgment, and therefore, there is not a single creation in all of creation that needs to be added or subtracted, from what was affixed in the Act of Creation (Ma’aseh Bereishit). This is the meaning of what King Solomon said, “Whatever God-Elohi”m-אלהי״ם does will endure forever: Nothing can be added to it and nothing can be subtracted from it.”",
"This being so, open your eyes and see that HaShem’s-יהו\"ה title God-Elohi”m-אלהי״ם is appointed over judgment-Din and justice-Mishpat, for He creates everything with justice and He brings all creatures to justice. About this King Solomon cried out, “For God-Elohi”m-אלהי״ם will judge every deed – even everything hidden.” It therefore is incumbent upon you to contemplate that when the Name HaShem-יהו״ה, blessed is He, decided to create the world with judgment, righteousness, and justice with His title God-Elohi”m-אלהי״ם, He conjoined the quality of mercy-Rachamim with it, which is HaShem-יהו״ה, blessed is He, so that the creatures could slowly come to be conducted with the judgments of God-Elohi”m-אלהי״ם. This is because the creations could not be sustained if He did not conduct them with mercy-Rachamim, in the face of the harsh judgments-Din of the Great Sanhedrin called God-Elohi”m-אלהי״ם. He therefore conjoined the name of mercy-Rachamim with it. This is the secret of the verse, “These are the products of the heavens and the earth when they were created, on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made earth and heaven.” The title God-Elohi”m-אלהי״ם is called harsh judgment-Din HaKashah-דין הקשה, meaning that it renders judgment without taking any other considerations in the world. Rather, it solely renders the sentence according to the truth of judgment, such that “the judgement pierces the mountain.” This is the secret of the Chamber of the Hewn Stone (Lishkat HaGazit).",
"Therefore, were it the case that the creatures were judged in the Upper Court of Law without the conjoining of the name of mercy-Rachamim, the world would be obliterated and destroyed according to the sentence of judgment-Din. However, the name of mercy-Rachamim and kindness-Chessed transforms the matter by deriving merit on behalf of the creatures. Moreover, even if it does not find any merit on their behalf, it nevertheless prolongs the matter until the sentence is issued above, which is the secret of the title, “Slow to Anger-Erech Apayim-ארך אפים.” Thus, every time that the creatures stand in judgment before God-Elohi”m-אלהי״ם, the quality of kindness-Chessed transforms it by arguing for merit on behalf of the creatures.",
"This is the secret of the verse, “Avraham came forward and said, ‘Will you also stamp out the righteous along with the wicked? It would be sacrilege for You to do such a thing.’” However, is it true that in the Upper Court of Law (Beit Din Shel Ma’alah), they kill the righteous along with the wicked? If this is so, it is not straightforward judgment, but the verse states, “A God of faith, without corruption.”",
"Rather, I will hint at the secret of this deep verse. Know that the quality of HaShem’s-יהו\"ה kindness-Chessed transforms the matter to the merit of every specific creature. Now, if a person was meritorious in his deeds, but also sinned, the quality of judgment-Din comes to punish him for his transgression. However, the quality of kindness-Chessed then argues, “Though it is indeed true that this person’s hand sinned and is deserving of punishment, however, his eye did not sin and is righteous, since it did such and such other mitzvah. If you punish his whole body because of the sin of his hand, his eye will be smitten too, and will be punished unjustly.” This is the meaning of Avraham’s words, “Will you also stamp out the righteous along with the wicked?”",
"In the same way, HaShem’s-יהו\"ה quality of kindness-Chessed holds back many afflictions from coming into the world. In the same way, because of one righteous-Tzaddik in a certain place, so that he will not have to suffer the afflictions of the place, suffering is held back from coming to that place, just like the analogy of a physical organ, like the eye, mentioned above. That is, the righteous-Tzaddik is like one of the organs of the body, and as a result, his protects the community within which he resides. How does he protect them? When the people of that place are judged Above, and the verdict is that they are guilty and should be destroyed or punished, the quality of kindness-Chessed comes and says, “Will you also stamp out the righteous along with the wicked?” In other words, the quality of kindness-Chessed says to the quality of judgement-Din, “If you punish the wicked of the place, injury will also come upon the righteous-Tzaddik, and when they are punished or their land is destroyed, he will suffer along with them. However, this righteous-Tzaddik did not sin to warrant such pain or injury.” We thus find that because he himself is not deserving of punishment, the righteous-Tzaddik protects the people of his place. Remember this principle very well!",
"This is the meaning of the verse, “If in Sodom I will find fifty righteous people in the city, I then would spare the entire place on their account.” The same is true of the continuing verses, until if they reached ten righteous people in all five cities, they would have been spared from the judgement sentenced by the Upper Court. This is also the secret of what was said to Lot, “Behold, I have granted you consideration even regarding this, that I not overturn the city about which you have spoken.” Nevertheless, Lot did not have the power to save Sodom in his merit, even though he lived there, being that Lot himself was only saved in the merit of Avraham, as taught on the verse, “Do not look behind you,” meaning, “Do not think that the city is fit to be saved on your merit, for you are not meritorious.” It is for this reason that the verse says, “It was as they took them outside.” Always remember this very important principle throughout Torah, for “from it are the sources of life.”",
"In the same way, it is important to remember another important principle in the matter of the above Torah portion. That is, even though the verses speak in the name of Avraham, as stated, “Avraham came forward and said, ‘Will You also stamp out the righteous along with the wicked?” nevertheless, this also refers to the quality of HaShem’s-יהו\"ה Supernal kindness-Chessed, which always approaches the Court (Beit Din) of God-Elohi”m-אלהי״ם whenever it judges the creatures, and turns the matter over to their merit, thus restraining many calamities. Thus, this Torah portion comes to teach us many great secrets about how the quality of kindness-Chessed always turns matters to the merit of the creatures, and is joined by the quality of mercy-Rachamim, thus preventing many calamities from coming to the world.",
"About this our sages, of blessed memory, said, “At first, He began creating the world with the quality of judgment-Din. He saw that the world could not withstand this, so He joined the quality of mercy-Rachamim to it. This is the meaning of the verse, ‘on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made earth and heaven.’” Behold, I now will reveal the secret of this verse to you. “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם” corresponds to “earth and heaven-Eretz v’Shamayim-ארץ ושמים.” That is, HaShem-יהו״ה corresponds to “earth-Eretz-ארץ,” and God-Elohi”m-אלהי״ם corresponds to “heaven-Shamayim-שמים.” This is to teach us that because they tend to sin more often, HaShem-יהו״ה, blessed is He, conducts the people of earth with His quality of mercy-Rachamim. In contrast, since the heavens do not sin, Elohi”m-אלהי״ם, which is the quality of judgment-Din, conducts them. This is the meaning of the words set by our sages, in our prayers, “He illuminates the earth-Aretz-ארץ and those who dwell on it, with mercy-Rachamim.”",
"Now that you know this, we must enlighten you about some very important principles. That is, wherever in Torah you find the name God-Elohi”m-אלהי״ם written, it refers to the secret of the Upper Court of Law (Beit Din Shel Maalah), as we shall explain. Be informed that above there are two main Courts of Law, besides some other Courts between them.",
"The higher of these two Courts, is the Supernal Court of Law-Beit Din HaElyon-בית דין העליון, that is, the quality of judgment-Gevurah to the left, which in all places is called the God of Truth-Elohi”m Emet-אלהי״ם אמת. This is where the Great Upper Sanhedrin presides and judges the people of the world. This is called the quality of harsh judgment-Din HaKashah-דין הקשה.",
"The lower Court is the secret of His name Lord-Adona”y-אדנ״י, called the Lower Court of Law-Beit Din Shel Matah-בית דין של מטה, and also called the quality of soft judgment-Din HaRafah-דין הרפה. With this quality everything regarding the creatures is concluded to render and actualize what was decreed in the Supernal Court of Law-Beit Din HaElyon-בית דין העליון. This is why the quality of Lordship-Adona”y-אדנ״י is sometimes also called God-Elohi”m-אלהי״ם. That is, it is called God-Elohi”m-אלהי״ם when the judgment is concluded, meaning that the sentence has been reached by the Upper Court of Law, called the God of Truth-Elohi”m Emet-אלהי״ם אמת. You thus will sometimes find HaShem’s-יהו\"ה Kingship-Malchut, which is His quality of Lordship-Adona”y-אדנ״י, being called God-Elohi”m-אלהי״ם. This is when the judgment decreed in the Upper Sanhedrin is actualized and rendered. Understand this very well.",
"It therefore is incumbent upon you to contemplate that in a time of judgment, whoever is a judge or has been appointed to preside over the judgment-Din, whether he is an angel or a man, is called God-Elohi”m-אלהי״ם. This is the meaning of the verse, “The claims of both shall come before the judges-Elohi”m-אלהי״ם, and the one who the judges-Elohi”m-אלהי״ם found guilty, shall pay double to his fellow.” Another verse similarly states, “You shall not curse a judge-Elohi”m-אלהי״ם,” and it states, “For judgment is God’s-Elohi”m-אלהי״ם.”",
"We now will reveal a hidden and concealed secret. Torah states, “You shall not curse Elohi”m-אלהי״ם,” and although the simple meaning of the verse is not to curse a judge-Dayan-דיין, nevertheless, another matter is also hinted here. That is, if a person is smitten, afflicted, has any lacking or becomes ill, even if the illness is life-threatening, he must not turn to the Upper Court of Law called Elohi”m-אלהי״ם, which is the place of true judgment and justice, with brazenness, heaven forbid. He should not speak with contempt and blasphemy, saying, “God-Elohi”m-אלהי״ם has judged all this Above. It is by His word that all these afflictions have come upon me,” lest in his rashness he will revile his mouth without constraint, like Iyov’s wife, who said to him, “Are you still holding on to your simplicity? Blaspheme God-Elohi”m-אלהי״ם and die.” One should rather respond [to suffering] as Job responded to her, “Shall we accept the good from God-Elohi”m-אלהי״ם but not the bad?”",
"This is why, “One is obligated to bless over the bad, just as he blesses over the good.” About this King David, peace be upon him, likewise said, “In God-b’Elohi”m-באלהי״ם, I will praise the Word; In HaShem-b’HaShem-ביהו״ה I will praise the Word.” This itself is the faith of the Jewish people, that we accept the judgments of HaShem-יהו\"ה our God-Elohi”m-אלהי״ם with joy, and joyously accept His rebukes, afflictions, and judgments, thankfully submitting to Him for everything and blessing His Name. As King David, peace be upon him said, “I sing of kindness-Chessed and judgment-Mishpat; to You, HaShem-יהו״ה, do I sing praise.” That is, “I sing whether it is kindness-Chessed or judgment-Mishpat.” That is, one should never be contemptuous and speak harsh words because of suffering. All this is hinted in the verse, “You shall not curse Elohi”m-אלהי״ם.” This verse likewise includes every judge in the world, and all Courts of Law, both the Supernal courts and the lower ones.",
"After having informed you of this, we now must transmit a very important principle to you. Guard it carefully at all times and in all places, for because they did not understand, many who were wise in their own eyes stumbled in this. This is the matter of what the words, “other gods-elohim acheirim-אלהים אחרים” mean. Firstly, know that HaShem-יהו״ה, blessed is He, is “lofty and exalted, abides eternally, and His Name is Holy,” He alone is King and reigns over all that exists. His Holy Sanctuary-Heichal HaKodesh-היכל הקודש is central and around it are seven crowns. The seventy ministering angels, as well as their seventy nations are drawn down from these crowns, as already explained. All seventy ministering angels were divided in the generation of dispersion, each to his language and land. That is, the seventy ministering angels were divided for the seventy nations of the world, each minister ruling over his specific nation and land. During that time, HaShem-יהו״ה, blessed is He, selected Avraham, choosing him and his descendants, the Jewish people, for Himself, giving them His Great Name as their portion and heritage. Thus, all Jews are called by His Great Name, HaShem-יהו״ה, which no other nation has any portion in, as the verse states, “Then all the peoples of the earth will see that the Name HaShem-יהו״ה is proclaimed over you, and they will fear you,” as another verse states, “HaShem’s-יהו״ה portion is His people.”",
"Now, HaShem-יהו״ה, blessed is He, put all the nations of the world into the hands of the ministering angels, each nation under the dominion of a known angel, as scripture states, “Behold, the ministering angel of Greece comes,” and similarly, “The ministering angel of Persia stood in opposition to me.” Now, Because HaShem-יהו\"ה chose them, [the angel] Michael the High Priest (Kohen Gadol), whose banner is HaShem-יהו״ה, blessed is He, gave his banner over to the Jewish people. However, all the other seventy ministering angels, who are outside the inner sanctum, have no portion it. Each of the seventy ministers is apportioned to a known nation and given rule over that nation and its land. Now, throughout the year, HaShem-יהו״ה, blessed is He, wanted each minister that He appointed over his specific land, to judge his nation according to the authority granted him by HaShem-יהו״ה, blessed is He. Therefore, since the ministering angel presides in judgment over that nation, he too is called by the title Elohi”m-אלהי״ם, and if the nation he presides over is sinful, HaShem-יהו״ה, blessed is He, judges their angelic minister, smiting and punishing him. Contemplate this and understand that the nations and their ministers are judged in the Court of HaShem-יהו״ה, blessed is He, the True God-Elohi”m Emet-אלהי״ם אמת. This is meaning of the verse, “For HaShem-יהו״ה your God – is the God of the gods-Elohei HaElohim-אלה״י האלהים.”",
"Faithfully know that all nations and their angelic ministers, called gods-Elohi”m-אלהי״ם, come to be judged before HaShem-יהו״ה on Rosh HaShanah. If the nations did not conduct themselves as they should have, their ministers are smitten, and the goodness that HaShem-יהו״ה, blessed is He, gives them, is diminished. When the ministering angel of a nation is smitten, that nation is toppled. About this the prophet said, “And it shall be that on that day HaShem-יהו\"ה will deal with the hosts of the heavens in the heavens and with the kings of the earth on earth.” About this, our sages, of blessed memory, likewise said, “The Holy One, blessed is He, does not topple a nation until He first topples its angelic minister.” That is, according to the judgment decreed upon the angelic minister of that nation, so will that nation receive, whether for good or for bad.",
"About this our sages, of blessed memory, stated, “Those rebellious Jews who sinned with their bodies, and [also] those rebellious peoples of the nations of the world who sinned with their bodies, [descend into purgatory (Gehinom) and are judged there for twelve months].” The word “their bodies-Gufan-גופן”, refers to their angelic minister, as known to those who know the hidden matters. Thus, for whatever rebelliousness and transgressions were perpetrated by the nations of the world, their ministers are smitten. About this, the angelic minister-Elohi”m-אלהי״ם of Avimelech, King of the Philistines, told him in a dream, “I too, prevented you from sinning against me.” The word “from sinning-Meichato-מחטו” is spelled here missing the letter Aleph-א. That is, his ministering angel told him, “Know, that from the moment you sinned and took Sarah, Avraham’s wife, I have been judged harshly in the Upper Court, to be stabbed with needles-Machatim-מחטים and thorns, and I am suffering greatly.” That is, when the verse states that “Elohi”m-אלהי״ם” spoke to Avimelech, it refers to his ministering angel, being that Avimelech himself was unfit to receive prophecy or to speak with the holy angels, but solely with his ministering angel. Understand this well.",
"Now, about their words, “The rebellious Jews who sinned with their bodies,” this refers to the secret of the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah), as known to those who know the hidden matters. When the Jewish people sin, the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah) is punished, as the verse states, “It is because of your rebellious sins that your Mother was sent away.”",
"However, do not challenge what is being said here, based on what was said in previous Gates, that the ministering angels of the nations can neither bestow goodness nor evil, as we explained about the words of the Aleinu prayer, set by our sages about the nations who serve false gods, “For they prostrate themselves to vanity and nothingness, and they pray to a god who cannot save.” That is, clearly our intention there was that, in and of themselves, the ministering angels have neither the power nor the authority to render any sentence, whether for bad or for good. Rather, if HaShem-יהו״ה, blessed is He, grants them the authority to render judgment, they render it according to what HaShem-יהו״ה, blessed is He, has decreed that they should render, and because of this, the ministering angels of the nations are called “gods-Elohim-אלהים.”",
"Contemplate that every year each of the seventy nations is judged in its Court of Law (Beit Din), that is, by the ministering angel of that nation, and it is because of this that their ministering angels are called “gods-Elohim-אלהים.” On Rosh HaShanah, all the ministering angels, called “gods-Elohim-אלהים” are judged with their nations in the Court of Law of HaShem-יהו״ה, blessed is He, the True God-Elohi”m-אלהי״ם אמת. We thus find that though the gods-Elohim-אלהי\"ם of the nations judge their nations, they themselves are also judged. This is the meaning of the verse, “For HaShem-יהו״ה your God – He is the God of the gods-Elohei HaElohim-אלה״י האלהים.” In other words, HaShem-יהו\"ה is the True Judge who judges the gods-Elohei-אלהי of the nations.",
"Remember this very important principle and carefully guard it, for through this you will understand hidden and concealed matters. Know that HaShem-יהו״ה, blessed is He, warned Israel saying, “My son, I am your God-Eloheichem-אלהיכ״ם and you are My nation. Do not take any of the gods of the nations as a god. Those gods were given to the nations who serve false gods, but not to you. They are the “gods of others-elohim acheirim-אלהים אחרים, but are not yours, for, I alone am HaShem your God-HaShem Eloheichem-יהו״ה אלהיכ״ם!”",
"This is why HaShem-יהו״ה, blessed is He, spoke the first two of the Ten Commandments directly to us without any intermediary, and said, “I am HaShem-יהו״ה your God,” meaning specifically I am “your God-Eloheicha-אלהי״ך,” after which He told us, “You shall have no other gods-elohim acheirim-אלהים אחרים.” About this, our sages, of blessed memory, said, “We heard I am HaShem-יהו״ה your God,’ and, ‘You shall have no other gods,’ directly from the mouth of the Almighty-MiPee HaGevurah-מפי הגבורה.” Because these two are the primary foundation of all Torah, HaShem-יהו\"ה Himself said them to us and we heard them directly from His mouth, whereas all the other Torah commandments we heard through the mouth of Moshe. That is, the secret of Torah-תורה-611 is the numerical equivalent of the תרי״א-611 commandments that we heard from Moshe. About this the verse states, “Moshe commanded us the Torah-תורה-611,” in that 611 mitzvot of the Torah were given through Moshe. However, we heard “I am HaShem-יהו״ה your God,” and “You shall have no other gods,” directly from the mouth of the Almighty-MiPee HaGevurah-מפי הגבורה.” This is as stated, “One thing God-Elohi”m-אלהי״ם has spoken, these two I have heard.” We thus learn that of the 613-תרי״ג commandments, two we heard from the mouth of the Almighty-MiPee HaGevurah-מפי הגבורה Himself, and 611-תרי״א, which are the secret of Torah-תורה-611, we heard through the mouth of Moshe. Thus the Torah was precise in stating, “Moshe commanded us the Torah-תורה-611,” referring to 611-תרי״א of the mitzvot. In accordance to this, HaShem-יהו״ה, blessed is He, said to Israel, “My son, ‘You shall have no gods of others-elohim acheirim-אלהים אחרים,’ for the gods of others have no portion in you, nor do you have a portion in them, ‘for HaShem’s-יהו״ה portion is His people.’”",
"Knowing this, contemplate the words of the prophet, “For all people will go forth, each man in the name of his god-elohav-אלהיו, but we go forth in the Name HaShem-יהו״ה our God, forever and ever.” Do not believe the words of emptyheaded people who say that the gods of the nations have no power and are not called “Elohim-אלהים.” Rather, know that HaShem-יהו״ה, blessed is He, gave power, dominion, and rule, into the hands of each ministering angel of the nations to judge and render justice upon his nation and land, and that this ministering angel is called “Elohim-אלהים,” since it is he who judges the people of his land. Nonetheless, ultimately, all the ministering angels and their nations, come before HaShem-יהו\"ה, to be judged in His court, the Court of Law of HaShem-יהו״ה, called the True God-Elohi”m Emet-אלהי״ם אמת. If the nation under the dominion of that ministering angel has sinned or become decadent, their ministering angel is then smitten on account of his nation in his land. Know and have faith that the “gods of others-elohim acheirim-אלהים אחרים,” which are the gods of the nations, have no power except the power granted them by HaShem-יהו״ה, blessed is He, for the purpose of judging and sustaining their nation. However, they have no power to smite or heal, to put to death or to enliven, except for the known power that was granted them over the people of their land and under their dominion.",
"This is the meaning of the verse, “For all the gods of the peoples are nothings-Elilim-אלילים.” The meaning of the word “Elil-אליל,” is that it is like the flesh of a corpse. This is in accordance with the dispute in Tractate Chullin, in which all opinions agreed that the term “Alal-אלל” means dead flesh, as in the verse, “Worthless-Eleel-אליל healers all of you,” indicating that the root “Alal-אלל” means dead flesh, for which there is no healing. The same is so of the gods-elohei-אלהי of the nations. They have no power to do good or evil, other than the power designated to them by HaShem-יהו״ה, and they cannot go out of the limit designated to them. Moreover, they too are judged, just as the people of their lands are judged, and the whole of their rule and dominion is just the portion they receive from HaShem-יהו״ה, blessed is He, the Master and Judge over all.",
"Thus, always remember this principle throughout the whole of Torah, so that you will be able to discern the meaning of the title God-Elohi”m-אלהי״ם in all places, or the term “other gods-elohim acheirim-אלהים אחרים,” such as in the verse, “Your forefathers… dwelt beyond the [Euphrates] River and served other gods-elohim acheirim-אלהים אחרים,” or, “You shall have no other gods-elohim acheirim-אלהים אחרים.”",
"After having informed you of these important principles, we must awaken you to another great principle. Know and contemplate that the Source of Life-Mekor HaChayim-מקור החיים, called Eternal Life-Chayei Olam-חיי עולם, is the secret of the name HaShem-יהו״ה, which is written HaShem-יהו״ה in the Torah, but read as Elohi”m-אלהי״ם. The reason is because it is the source from which the quality of Might-Gevurah – called the Upper Court of Law and called God-Elohi”m-אלהי״ם – draws from. However, because it itself is not absolute judgment-Din, it is written with the letters of HaShem-יהו״ה, but because it is the source from which the quality of judgment-Din draws from, it is read as Elohi”m-אלהי״ם, though its written letters are HaShem-יהו״ה. Remember this important principle wherever in Torah you find the name written HaShem-יהו״ה but read as Elohi”m-אלהי״ם.",
"Now that you know this, know that of the two qualities, Victory-Netzach and Majesty-Hod, since Victory-Netzach is to the right, it is called HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, and since Majesty-Hod is to the left, it is called God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת. That is, since it becomes enclothed in the garments of judgment-Din coming from the Court of Law called God-Elohi”m-אלהי״ם, it therefore is also called the God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת. In conclusion, each quality is called according to the place from which it is drawn. Thus, wherever you find Torah calling anyone or anything by the name “Elohi”m-אלהי״ם,” know that it draws strength from the quality of the Great Sanhedrin Above, called the God of Truth-Elohi”m Emet-אלהי״ם אמת, so much so, that when they judge true judgment, Torah even calls human beings “Elohi”m-אלהי״ם.” Having informed you of these important principles about HaShem’s-יהו\"ה title God-Elohi”m-אלהי״ם, we must now return and inform you of other titles and adjectives by which the name God-Elohi”m-אלהי״ם is sometimes called.",
"Know that this quality called God-Elohi”m-אלהי״ם is sometimes called Might-Gevurah-גבורה, because it is mighty and overpowering-Mitgaberet-מתגברת in actualizing judgement upon those who rebel and sin. It takes vengeance on the wicked and all who rise up against HaShem-יהו״ה, blessed is He. Since this quality is the Upper Court of Law, that recompenses in kind for whatever is deserved, and because it has the power to render judgment, exact the penalty and override all other considerations, in that nothing can stand in its way, it is called Might-Gevurah-גבורה. About this the prophet said, “Awaken! Awaken! Don strength, O’ arm of HaShem-יהו״ה,” and continues, “Are you not the One who decimated the haughty, who terrified the sea serpent?” Were it not for this Might-Gevurah-גבורה, judgments would never actually be rendered, nor would the mighty be punished. However, because HaShem’s-יהו\"ה quality of Might-Gevurah dominates and rules over all, the decrees passed in its Courts are actually rendered.",
"Do you not see that when the Jewish people sin, they weaken HaShem’s-יהו\"ה quality of Might-Gevurah-גבורה in the world, as the prophet said, “Where is Your vengeance and Your might-Gevurotecha-גבורתך?” However, His quality of Might-Gevurah responds, “You have weakened-Teshee-תשי the Rock who bore you and have forgotten the God who brought you forth.” That is, to the degree of sinners in Israel, so is His quality of Might-Gevurah weakened in the world, and His right side is held back, as the verse states, “He drew His right hand back in the presence of the enemy.”",
"Know that above the side of Might-Gevurah is the Divine source of influence from which Might-Gevurah draws. From that source, called Understanding-Binah, which is higher than Might-Gevurah, various kinds of Might-Gevurah-גבורה, called mighty powers-Gevurot-גבורות flow. About this the verse states, “Who-Mee-מ״י can express the mighty powers-Gevurot-גבורות of HaShem-יהו״ה.” When the Jewish people are righteous, those mighty powers-Gevurot-גבורות of HaShem-יהו\"ה bestow their powers to HaShem’s-יהו\"ה quality of Might-Gevurah-גבורה, and then the Jewish people dominate over their enemies. Thus, when the quality of Might-Gevurah is in its strength, it battles against the nations who serve false gods and avenges the vengeance of the Jewish people against their enemies. However, if heaven forbid, the Jewish people have sinned, HaShem’s-יהו\"ה quality of Might-Gevurah is weakened in the world and does not wreak vengeance upon the idolaters. This is the meaning of the verse, “You have weakened-Teshee-תשי the Rock who bore you,” and the verse, “Where is Your vengeance and your might-Gevurotecha-גבורתך?” Understand this well.",
"This quality is called The Upper Court of Law-Beit Din Shel Ma’alah-בית דין של מעלה, and all the inhabitants of the world are judged with it, whether for good or for bad, as we said. This is the chamber called Merit-Zechut-זכות, since here all merits are recalled, as well as all sins. Even the bad bestowed from this place is for merit-Zechut-זכות, since through it a person is purified of sin. From the power of this Sanhedrin, three other Courts of Law which judge the people of the world for wealth or poverty and for health or illness, come forth. All the judgments in the world are judged in the Great Sanhedrin and its three Courts of Law, except for three matters that are not at all judged in the Court of Law of God-Elohi”m-אלהי״ם. Rather, these three matters – life, children, and sustenance – are drawn from the place of utter mercies-Rachamim. Although it is true that these three matters are also decreed in the Great Sanhedrin Above, however, if a person devotes the intentions of his prayers until he reaches the Source of the Desire, he will elicit his request. This is what our sages, of blessed memory, meant when they said, “Life, children, and sustenance, do not depend on merit-Zechut-זכות, but depend on the source of the flow-Mazal-מזל.” The matter of Merit-Zechut-זכות mentioned here, refers to the secret of the Great Sanhedrin and the matter of the source of the flow-Mazal-מזל mentioned here, refers to the Supernal Source, that is, the Source of the Desire, called Eheye”h-אהי״ה, since the waters of desire and delight flow from there. This is the Mazal-מזל upon which all things depend, including the Torah scroll in the Sanctuary. Our sages, of blessed memory, thus stated, “Everything is dependent upon the Mazal-מזל, even the Torah scroll in the Sanctuary.” Do not let it arise in your mind to think that here our sages, of blessed memory, were speaking of the constellations-Mazalot of the stars. They rather were only speaking of the Source of the Desire, called “the source of the flow-Mazal-מזל.” This should suffice for the understanding, as these matters have been explained the in the preceding Gates.",
"Know that this quality is called North-Tzafon-צפון. However, be informed of a primary principle. As you already know, the quality of kindness-Chessed is on the right [stemming from the south] and always is open and ready to grant the desires of all supplicants. When a person comes to plead for his needs before HaShem-יהו״ה, blessed is He, HaShem’s-יהו\"ה quality of kindness-Chessed awakens, drawing forth all kinds of wealth and goodness from the Source of Desire, to grant the supplicant and satisfy his needs.",
"However, when all those gifts and goodness come before HaShem’s-יהו\"ה quality of judgment-Din, which is on the left and stems from the north-Tzafon-צפון, His quality of judgment-Din rises to restrain His quality of kindness-Chessed to the right, from completing the bestowal to the supplicant. Instead, it says, let us sit and judge whether this supplicant is worthy that his request be granted or not. The supplicant is then judged in the Great Sanhedrin, which is positioned toward the north-Tzafon-צפון. If he is worthy, they grant his request, but if he is found to be unworthy, they withhold all the wealth and goodness that HaShem’s-יהו\"ה quality of kindness-Chessed drew down for him. Instead, HaShem’s-יהו\"ה quality of judgment-Din in the north-Tzafon-צפון, receives all that wealth and goodness, and places it in its storehouses and treasuries in the north-Tzafon-צפון. That is, once HaShem’s-יהו\"ה quality of kindness-Chessed has brought about a drawing forth, whatever was drawn forth does not revert to its place, but is received by the Great Sanhedrin positioned toward the north-Tzafon-צפון. It therefore is called north-Tzafon-צפון, which also means “hidden in storage-Tzafoon-צפון.” For, it is there that every kind of treasure, hoard and gold, lies hidden in storage-Tzefoonim-צפונים, as stated, “Gold comes from the north-Tzafon-צפון.”",
"Now, because this place called north-Tzafon-צפון is where every kind of wealth is hidden in storage, our sages, of blessed memory, said, “Whosoever wants wealth should direct [his prayers] north-Yatzpeen-יצפין.” That is, he should direct his intentions to HaShem’s-יהו\"ה quality of Judgment-Din on the north-Tzafon-צפון, and make peace with it and become whole in it, so that it will not obstruct or restrain his plea for wealth and possessions from HaShem-יהו״ה, blessed is He.",
"This is likewise why the showbread table-Shulchan-שולחן [in the Holy Temple] was positioned toward the north-Tzafon-צפון, since the wealth and needs of the creatures are drawn from there. Likewise, being that the north-Tzafon-צפון is to the left, the verse therefore states, “Length of days is at its right, and at its left, wealth and honor.” Know that all the wealth and hidden treasures-Matzpunim-מצפונים in the north-Tzafon-צפון, are guarded in storage for the righteous Tzaddikim in the coming future. This is as stated, “How abundant is Your goodness that You have stored away-Tzafanta-צפנת for those who fear You, that you have performed for those who seek refuge in You,” and it states, “He has stored-Yitzpon-יצפן resources for the upright.”",
"After having informed you of this, know that in the north-Tzafon-צפון, there are places and large halls filled with all kinds of destructive angels and afflictions. Various wells that descend to the depths of the abyss are there, filled with murky waters, mud, mire, and quicksand. There are various kinds of destructive forces there, such as different kinds of snakes and scorpions, and all other kinds of wild beasts that bring evil. They all stand ready, waiting to see when judgment will arise from the north-Tzafon-צפון for lands to be destroyed and kingdoms to be uprooted, and for the people of earth to be smitten with all kinds of destruction. When that happens, and judgment arises, all these destructive forces come forth from the north-Tzafon-צפון, and wander in the world, rendering the penalty upon all those found guilty in the Upper Court of Law. About these forces the verse states, “From the north-Tzafon-צפון evil will be released.” Know that there are many informants, accusers, and prosecutors in this place, who prosecute the creatures.",
"Now, because HaShem-יהו״ה, blessed is He, was compassionate to the children of Israel, He gave us His Torah and mitzvot, and commanded that we bring sacrificial offerings (Korbanot) before Him to atone for our sins, and silence the prosecutors and all the forces of destruction to the north-Tzafon-צפון. He thus commanded that every sacrificial offering (Korban) brought in atonement for sin, must be slaughtered in the north-Tzafon-צפון, as the verse states, “He shall slaughter it at the northern side-Tzafonah-צפונה of the Altar.” Sacrificial offerings (Korbanot) slaughtered in the north-Tzafon-צפון are brought for sins transgressed by man, whether the sins of an individual or the sins of the congregation. For example, the bullock and he-goat offerings of Yom Kippur and the bullocks and he-goats that were to be burned, and the communal peace-offerings and guilt offerings, and the sin offerings of the congregation and of the individual, are all slaughtered in the north-Tzafon-צפון.",
"Now, if you ask, “Is it not so that the communal peace offerings are neither for sin nor for guilt?” Know that the Torah established an association between the communal peace offerings and sin-offerings, as Torah states, “You shall offer one he-goat as a sin-offering and two one-year old sheep as a peace-offering.” However, the peace-offerings of individuals, the thanksgiving offering, the ram offered by the Nazir, the offerings of first-born animals, the tithe of cattle, and the Passover offering, do not need to be slaughtered in the north-Tzafon-צפון, but may be slaughtered anywhere in the courtyard of the Holy Temple.",
"This is clearly because sacrifices atone for a person and protect him from harm, as written, “We shall bring offerings to HaShem-יהו״ה our God, lest He strike us dead with the plague or the sword.” All kinds of affliction are positioned in the north-Tzafon-צפון, and therefore, HaShem-יהו״ה, blessed is He, commanded that all sacrificial offerings brought in atonement of sin should be slaughtered in the north-Tzafon-צפון. With the help of HaShem-יהו״ה, blessed is He, we shall yet enlighten you about some important principles regarding the reasons for the sacrificial offerings and these matters. Because the title God-Elohi”m-אלהי״ם is the matter judgment-Din positioned in the north-Tzafon-צפון, the sacrificial offerings brought as remedy for sin were slaughtered in the north-Tzafon-צפון. This secret is hinted in the verse, “The sacrifices of God-Elohi”m-אלהי״ם are a broken spirit etc.” Understand this well.",
"After having informed you of these important principles, be informed that since the Upper Court of Law, called God-Elohi”m-אלהי״ם, sits in judgment in the north-Tzafon-צפון, and the sin-offerings were sacrificed in the north-Tzafon-צפון to atone before this court, know that in the north-Tzafon-צפון Above, outside the partition, is a very great crooked snake (Nachash Akalton). It is He who caused the death of Adam, the first man, and instilled his wife Chava with contamination, and he sits at the head of all afflictions. Therefore, HaShem-יהו״ה, blessed is He, promised the children of Israel that he will remove him, distance him and banish him to where he never will be capable of prosecuting, as the prophet said, “I will distance the northern one-HaTzefoni-הצפוני from you and will banish him to an arid and desolate land.”",
"This snake is connected to something called “The end of all flesh-Keitz Kol Bassar-קץ כל בשר,” since he causes destruction from the soul to the flesh. It is he who came and prosecuted before HaShem-יהו\"ה against the generation of the flood and they were given over into his hand. About this the verse states, “The end of all flesh-Keitz Kol Bassar-קץ כל בשר has come before Me, for because of them, the earth is full of violence, and now I will destroy them with the earth.” In other words, “The quality of affliction,” who prosecutes the creatures, has come before Me with accusations against them, saying, ‘Because of them the earth is full of violence.’” The verdict was then concluded and given over into the hands of “The end of all flesh-Keitz Kol Bassar-קץ כל בשר,” to destroy them, as the verse continues, “and now I will destroy them with the earth.”",
"Now, because this quality, which is prepared to afflict judgment, is in the north-Tzafon-צפון, HaShem-יהו״ה, blessed is He, therefore commanded that sacrifices offered to remedy sin must be slaughtered in the north-Tzafon-צפון. However, in the coming future, when these sin-offerings will be nullified, HaShem-יהו״ה, blessed is He, will distance the “quality of afflictions” from us and from the north-Tzafon-צפון, and remove it to a place where it no longer will be capable of accusing. Moreover, just as the “quality of afflictions” will be uprooted from the north-Tzafon-צפון, so will sin-offerings (Korbanot) that are slaughtered in the north-Tzafon-צפון be nullified. That is, since there no longer will be sinners, the accusations of the “quality of afflictions” positioned in the north-Tzafon-צפון, will have already been nullified and there no longer will be a need to slaughter sacrifices in the north to remedy sin. Understand this well.",
"Know that this quality called God-Elohi”m-אלהי״ם, positioned on the left, is sometimes called the Dim Hand-Yad Keheh-יד כהה. The reason it is called the dim hand-Yad Keheh-יד כהה is because it is the left hand that restricts and obstructs the right hand from bestowing goodness to the world, except according to what is proper according to judgment-Din. Thus, since it restrains the right hand from bestowing goodness to the world, this quality, called the left, takes all the wealth it receives from the right and brings it into its storehouses, as said above. This is the secret of the verse, “Rays of light came from His hand to [Israel]; and there His hidden strength [was revealed].” Understand this well.",
"After having informed you of this, know that this quality of Might-Gevurah-גבורה is called Terror-Pachad-פחד. This is because the quality of might and dominion is where the Great Sanhedrin is positioned, as well as various other Courts of Law, various chambers of flame, fire and blaze, and various legions appointed over exacting punishment and smiting with every kind of injury and illness, all of which are flaming fire. Here there are kinds of fire that consume all the different fires of the world, devouring them as fire devours straw. It therefore is called The Great Fire-Aish HaGedolah-אש הדגולה, in that all kinds of fire in the world are insignificant in comparison to this fire.",
"Now, because this fire consumes every other fire, everyone is in fear of it, those above and those below. Even the supernal angels are terrified, struck with fear and consumed by this fire. They are incapable of approaching it, but are struck with panic by the overwhelming strength and power of its dominion. This quality is thus called Terror-Pachad-פחד, since all the multitudes of hosts, both above and below, are in utter terror of it. Referring to this all-consuming fire that burns everything, the verse states, “They will enter caves in the rocks and tunnels in the ground, because of the terror-Pachad-פחד of HaShem-יהו״ה and because of His Majestic Glory.” This is called “the place of fear,” and is the crucible for the wicked and rebellious and by the power of its flames many troops are burned. The verse therefore states, “Sinners were afraid-Pachadu-פחדו in Zion; trembling seized the hypocrites. ‘Which of us can live with the consuming fire? Which of us can live with the eternal blaze?’”",
"Know that because it consumes every other kind of fire in the world, it is called the Consuming Fire-Aish Ochlah-אש אוכלה. Because of this quality HaShem-יהו״ה, blessed is He, is called a Consuming Fire-Aish Ochlah-אש אוכלה, as stated, “For HaShem-יהו״ה your God is a consuming fire-Aish Ochlah-אש אוכלה; He will destroy them and He will subjugate them.” Because HaShem-יהו״ה, blessed is He, is a consuming fire-Aish Ochlah-אש אוכלה, He therefore can subjugate, humble, and destroy, since with this quality HaShem-יהו״ה, blessed is He, wages war, and it therefore is called terror-Pachad-פחד.",
"This is the Divine quality that our forefather Yitzchak, peace be upon him, adhered to, for it is on the left, the side of great judgment-Din, and thus is called the Dread of Yitzchak-Pachad Yitzchak-פחד יצחק, as it states, “And Yaakov swore by the Dread of his father Yitzchak-Pachad Yitzchak-פחד יצחק.” Know that when Lavan pursued Yaakov, seeking to uproot everything, this quality came to wage war against Lavan and uproot him. That is, Lavan the Aramean came with very great supernal strength. Do not take lightly what the Torah states, “An Aramean tried to destroy my forefather.” For, Lavan sought to destroy everything, both root and branch. However, when Yaakov saw that the quality of Terror-Pachad-פחד was coming to his aide, he became encouraged and realized that he had the strength and fortitude to stand up to Lavan. About this the verse states, “Yaakov then became angry and quarreled with Lavan.” If Yaakov was weak, how could he have quarreled with Lavan? Rather, know that the quality of Terror-Pachad-פחד came to Yaakov’s assistance. Where is the proof? From what Yaakov said to Lavan, “Had the God of my father – the God of Avraham and the Dread of Yitzchak-Pachad Yitzchak-פחד יצחק – not been with me, you surely would have now sent me away emptyhanded.” That is, “The Dread of Yitzchak-Pachad Yitzchak-פחד יצחק certainly came and assisted me.”",
"In this way, contemplate that the quality of Fear-Pachad-פחד is the place of the Great Sanhedrin and its other courts, within which there are various kinds of intense fire, weapons of war and weapons of destruction, to annihilate, kill, destroy, uproot, exile, and obliterate, all for the purpose of executing the verdict decreed by the Great Sanhedrin called God-Elohi”m-אלהי״ם. About this place King Solomon revealed that even the mighty, the pious Chassidim and the righteous Tzaddikim, are in fear. He thus said, “Sixty mighty men surround it, all of them trained in warfare, skilled in battle… from the terror-Pachad-פחד of the night,” about which our sages, of blessed memory, stated, “From the fear of purgatory (Gehinom) which is compared to night.” Therefore, know that even the highest righteous Tzaddikim are stricken with fear of this Terror-Pachad-פחד, in that even David cried out and said, “My flesh shuddered from fear of You-Mipachdecha-מפחדך.” Why? The verse continues and tells us, “and I feared Your judgments-Mimishpatecha-ממשפטיך.” That is, where there is judgment-Mishpat-משפט, there is fear-Pachad-פחד.",
"After having explained this, know that in the place called Terror-Pachad-פחד, there are caves and pits, called the Chambers of Purgatory (Gehinom), down below. In them are all kinds of destructive forces and afflictions, and because of their great depth, they all are in a state of perpetual thick darkness and pitch-blackness. They therefore are called “night-Layla-לילה,” since there never is any illumination there at all, in that it always is in a state of deep gloom and utter darkness. Therefore, both the upper beings and lower beings are very fearful of it. This is the meaning of the words, “from the terror-Pachad-פחד of the night,” about which our sages, of blessed memory, said, “From the fear of purgatory (Gehinom) which is compared to night-Laylah-לילה.”",
"During their lifetimes, many righteous Tzaddikim pleaded for mercy never to see that place. Indeed, HaShem-יהו״ה, blessed is He, promised that their request would be granted, saying, “You shall not fear the terror-Pachad-פחד of the night-Laylah-לילה.” Therefore, contemplate how great is the power of those who return to HaShem-יהו\"ה in repentance-Teshuvah, for they are saved from this harsh place. Woe to the wicked who are judged in this place that no light has ever illuminated. About this the verse states, “The land whose darkness is like pitch-darkness, a shadow of death without order, whose very light is like pitch-darkness.”",
"Know that unless he rectifies what he has ruined before departing from this world, whoever does not daily recite the order of the sanctification of the day, in the prayer “U’Va LeTziyon – A redeemer shall come to Zion” according to its proper sanctity and laws, is destined to taste this place of terror-Pachad-פחד that is utter darkness. About this the verse states, “The land whose darkness is like pitch-darkness, a shadow of death without order-v’Lo Sedarim-ולא סדרים.” That is, why does he behold the shadow of death? Because he did not recite the order of the sanctification of the day-Seder Kedushat HaYom-סדר קדושת היום. This is the meaning of, “without order-v’Lo Sedarim-ולא סדרים.”",
"Know that HaShem-יהו\"ה gave this quality called, Terror-Pachad-פחד and Consuming Fire-Aish Ochlah-אש אוכלה, to the children of Israel, to go before them, conquer the land and wage their battles. This is as stated, “No man will be capable of standing up against you; HaShem-יהו״ה your God, will instill your terror-Pachdechem-פחדכם and your fear-Mora’achem-מוראכם upon the surface of the entire land that you shall tread upon, as He has told you.” Why does the verse specify, “your terror-Pachdechem-פחדכם”? In order to heap praise upon the Jewish people. HaShem-יהו״ה said, “Though the quality of terror-Pachad-פחד is Mine, the children of Israel have taken it as an inheritance.” Yitzchak inherited the quality of terror-Pachad-פחד and it thus became his, as it states, “And Yaakov swore by the Dread-Pachad-פחד of his father Yitzchak,” and the children of Israel inherited all the possessions of Avraham, Yitzchak, and Yaakov. The quality of terror-Pachad-פחד was therefore given into their hands as their inheritance, until they sinned and lost it all.",
"Now that you are aware of this, know that above, in HaShem’s-יהו\"ה Godliness, all dominion and rulership is the secret of His Might-Gevurah, which is the quality of Dread-Pachad-פחד, and is the matter of Dominion-Memshalah-ממשלה. The verse thus states, “Dominion-Hamesheil-המשל and Dread-Pachad-פחד are with Him; He makes peace in His heights.”",
"After transmitting these important principles and foundations to you, we now must continue with some additional principles, through which you can enter many Gates of Light and grasp many secrets of Torah. After explaining a small measure of the secrets and principles included in HaShem’s-יהו\"ה title God-Elohi”m-אלהי״ם, we must conclude this gate by informing you that the quality of God-Elohi”m-אלהי״ם is sometimes known to those who have the received knowledge (Kabbalah) as the secret of the Consuming Fire-Aish Ochlah-אש אוכלה, as said above. However, know that this quality affects all these opposites with one simple power. That is, it is a simple power that both enlivens and kills with a single quality. That is, it both extinguishes and sustains, smites and heals, all with one single quality and measure.",
"From this power, the emissaries sent from above receive the authority to execute the verdict decreed upon the inhabitants of the world, whether for death or life, whether to destroy or to sustain, whether to smite or heal. It all comes about through this quality. In this way, contemplate that when an emissary is sent from above to execute the sentence in any one of these matters, by virtue of the power granted him by God-Elohi’m-אלהי\"ם to execute them, that emissary is also called God-Elohi”m-אלהי״ם. Always remember this important principle, as you will yet need it in various places.",
"Now, if you have eyes, open them to the important principles and foundations transmitted in this Gate about HaShem’s-יהו\"ה title God-Elohi”m-אלהי״ם. You then will understand wherever in Torah you encounter this term. You will understand why the ministering angels of the nations are called “the gods of others-elohim acheirim-אלהים אחרים,” why all judges – including human judges – are called by the title God-Elohi”m-אלהי״ם, and why angels are called “Sons of God-Bnei Elohi”m-בני אלהי״ם.” When you understand all this, you then will understand that included in the title God-Elohi”m-אלהי״ם are all other powers and actions. May HaShem-יהו״ה, blessed is He, show us the path to true knowledge of His ways, so that we may keep His commandments, statutes, and ordinances! May this be His will!",
"The following are the names and titles relating to the Sefirah of Might-Gevurah mentioned in this gate:",
"1. God-Elohi”m-אלהי״ם",
"2. Might-Gevurah-גבורה",
"3. The Upper Court of Law-Beit Din Shel Ma’alah-בית דין של מעלה",
"4. North-Tzafon-צפון",
"5. The Dim Hand-Yad Keheh-יד כהה",
"6. The quality of Harsh Judgment-Din HaKashah-דין הקשה",
"7. The Supernal Court of Law-Beit Din HaElyon-בית דין העליון",
"8. Merit-Zechut-זכות",
"9. The Dread of Yitzchak-Pachad Yitzchak-פחד יצחק",
"10. The Great Fire-Aish HaGedolah-אש הגדולה",
"11. The Consuming Fire-Aish Ochlah-אש אוכלה",
"12. Dominion-Memshalah-ממשלה",
"13. Judgment-Din-דין",
"14. Left-Smol-שמאל",
"15. Gold-Zahav-זהב",
"16. Bread-Lechem-לחם",
"17. Salt-Melach-מלח",
"",
"18. Wine-Yayin-יין",
"19. Darkness-Choshech-חשך",
"20. Night-Laylah-לילה",
"21. The Cloud-Anan-ענן",
"22. The Thick Darkness-Arafel-ערפל",
"23. Flesh-Bassar-בשר",
"24. The Bee-Devorah-דבורה",
"25. Fine Flour-Solet-סלת",
"26. The Showbread Table-Shulchan-שלחן",
"27. The Sun-Shemesh-שמש",
"28. Fire-Aish-אש",
"29. Sinai-סיני",
"30. Justice-Mishpat-משפט",
"31. Stone-Even-אבן",
"32. Hand-Yad-יד",
"33. The Copper Altar-Mizbe’ach HaNechoshet-מזבח הנחשת",
"34. Earth-Adamah-אדמה",
"35. God of Truth-Elohi”m Emet-אלהי״ם אמת",
"36. Heaven-Shamayim-שמים",
"37. Ruddy-Admoni-אדמוני",
"38. The Arm-Zro’ah-זרוע",
"39. The Vav-ו of The Name HaShem-יהו״ה",
"40. Son-Ben-בן",
"41. Ox-Shor-שור",
"42. The Chamber of Hewn Stone-Lishkat HaGazeet-לשכת הגזית",
"43. Terror-Pachad-פחד",
"44. The Teru’ah Sound of the Shofar-תרועה",
"45. Fear-Yirah-יראה"
],
"Seventh Gate, Fourth Sefirah": [
"Gate Seven: (The Sefirah of Chessed)
“But you O’ Lord-Adona”y-אדנ״י, are the Merciful and Compassionate God-E”l-א״ל, slow to anger, abundant in kindness, and truth.” -Psalms 86:15",
"The seventh holy name in ascending order is called E”l-א״ל. We therefore must inform you of the secret of this name, by way of its primary principle. Once you understand its primary principle, wherever in Torah you come across the term E”l-א״ל, you will understand it. You already were informed in the previous Gates, that HaShem’s-יהו\"ה title E”l-א״ל is appointed over kindness-Chessed and mercy-Rachamim, and is the quality that our forefather Avraham, peace be upon him, inherited, as stated, “And he called there in the Name of HaShem, God of the world-HaShem E”l Olam-יהו״ה א״ל עולם.”",
"Know that in the Great Sanhedrin called God-Elohi”m-אלהי״ם, there are 310 camps of judgmental qualities-Din that roam the world. Each camp is appointed to execute judgement in all matters it was appointed over, whether for good or for bad. All these qualities draw every kind of wealth and goodness to themselves, confiscated from the wicked in accordance to the verdict of the court, and all their storehouses are full of every kind of goodness of wealth, possessions, and honor, all of which are called “something-Yesh-יש.” All these storehouses are full and destined for the righteous Tzaddikim in the coming future. About this the verse states, “I have something-Yesh-יש-310 to bequeath to those who love Me, and I will fill their storehouses.”",
"Now, when these three-hundred and ten (Yesh-יש-310) camps go from the Great Court of Law (Beit Din HaGadol) and roam the world to execute the verdict upon the sinners, there are those that cause deprivation, those that plunder, those that smite, uproot, bring plague and other diseases and afflictions. Each camp executes and concludes the sentence ruled upon every individual creature. Moreover, it all is in truth and good faith, for they can neither add nor subtract from what was sentenced in the Court of Law called God-Elohi”m-אלהי״ם, the God of Truth-Elohi”m Emet-אלהי״ם אמת.",
"Know that above all these camps and above the Court of Law called God-Elohi”m-אלהי״ם, is HaShem’s-יהו\"ה Divine quality of complete mercies-Rachamim, without any admixture of judgment-Din at all. It rather is complete mercy, kindness, compassion, and grace, without any element of judgment-Din whatsoever. This Divine quality is so merciful that even though the creatures are unworthy of its mercy, nonetheless, mercy is freely given, as a gift. It is to this Divine quality of HaShem-יהו\"ה, known to the righteous Tzaddikim and pious Chassidim, that they would direct their intentions, thus saving the world from many afflictions.",
"Know that this Supernal quality of pure and complete mercy is called E”l-א״ל-31, and is the tithe (one tenth-Ma’aser-מעשר) of the camps called “something-Yesh-יש-310.” When the three-hundred and ten (Yesh-יש-310) camps of judgment go forth to bring destruction upon the people of the world, in accordance to the verdict concluded by the Upper Court of Law (Beit Din Shel Ma’alah), if there is a righteous Tzaddik in the world who can direct his intentions to HaShem’s-יהו\"ה Divine quality as the Benevolent God-E”l-א״ל, this Divine quality comes out of Her Sanctuary and is revealed. And when the three-hundred and ten (Yesh-יש-310) camps see Her, they all scatter, flee, and hide from Her Glorious presence, and do not actualize any of the destructions they were meant to execute, being that HaShem’s-יהו\"ה Divine quality of Great Mercies-Rachamim Gedolim came forth and is revealed upon them. When She is revealed, they all realize that they are powerless to destroy, annihilate, injure or do evil to any creature in the world. This is because the quality of E”l-א״ל has already appeared. Therefore, know and understand that in times of travail, the holy Tzaddikim and pious Chassidim would be hasty in praying and directing their intentions to HaShem’s-יהו\"ה quality called E”l-א״ל. About this we say, “Almighty King-E”l Melech-א״ל מלך, who sits on the throne of mercy-Rachamim-רחמים.”",
"This Divine quality is also called the Supernal God-E”l Elyon-א״ל עליון. Now, our forefather Avraham, peace be upon him, pursued this Divine quality – which is entirely kindness, mercy, and compassion – all the days of his life. He even accepted various afflictions and pain upon himself in order to merit it. Thus, because of his great toil in attaining it, and his love of it, he merited this Divine quality as his inheritance. This is the meaning of the verse, “Blessed is Avram to the Supernal God-E”l Elyon-א״ל עליון,” and as it similarly states, “He planted a Tamarisk in Beer Sheva, And he called there in the Name HaShem, God of the world-HaShem E”l Olam-יהו״ה א״ל עולם.”",
"Now, since our forefather Avraham, peace be upon him, inherited this quality, he was therefore blessed “in all-BaKol-בכל.” That is, Above, there was no accuser nor prosecutor standing in opposition to him. Rather, being that the quality of E”l-א״ל was always revealed upon him, they all were ready to assist him. Therefore, all the forces that execute judgment-Din would flee from his presence. This is the secret of the verse, “[Give truth to Yaakov,] kindness-Chessed to Avraham.” Thus, since HaShem’s-יהו\"ה Divine quality of E”l-א״ל is always ready to bestow great mercies, our sages established that we recite, “Benevolent King-E”l Melech-א״ל מלך, Who sits on the throne of mercy-Rachamim-רחמים.”",
"We now must awaken you to an important principle. Know that in the Thirteen Attributes of Mercy, the verse mentions, “HaShem-יהו״ה, HaShem God-HaShem E”L-יהו״ה א״ל, Merciful-Rachum-רחום and Gracious-Chanun-חנון, Long Tempered-Erech Apayim-ארך אפים, Abundant in Kindness-Rav Chessed-רב חסד, and Truth-Emet-אמת.” Although this verse was already explained in the previous Gate, we nonetheless must still explain the quality of E”l-א״ל. For, King David, peace be upon him, also took hold of these attributes, and included them all in the name E”l-א״ל, as he said, “But you O’ Lord-Adona”y-אדנ״י, are the Merciful-Rachum-רחום and Graceful-Chanun-חנון God-E”l-א״ל, long tempered-Erech Apayim-ארך אפים, Abundant in Kindness-Rav Chessed-רב חסד, and Truth-Emet-אמת.”",
"Now, prepare your heart, be attentive, and hear the meaning of this verse. E”l-א״ל is the secret of HaShem’s-יהו\"ה upper quality that is utterly merciful-Rachamim. Before Her all the camps of judgment-Din are lowered and humbled, so that none can stand up to Her. Now, because Avraham loved and inherited HaShem’s-יהו\"ה quality of E”l-א״ל, he also merited to inherit all 310-ש״י camps called “something-Yesh-יש-310.” This is the secret of the verse, “I have something-Yesh-יש-310 to bestow to those who love Me-Ohavai-אוהבי,” and as it also states, “The offspring of Avraham who loved Me-Ohavee-אוהבי.” Understand this well.",
"The verse then states, “Merciful-Rachum-רחום.” Now, Merciful-Rachum-רחום is a quality of HaShem-יהו\"ה as the Benevolent God-E”l-א״ל. That is, when HaShem’s-יהו\"ה quality of E”l-א\"ל sees that the verdict has been issued by the Great Sanhedrin to annihilate or destroy a person or place, or any such harsh decree, and sees that if this destruction would come about, great loss will come to the world, His quality of E”l-א״ל then comes forth to have mercy upon the creatures, so that the world will not be destroyed. She therefore has mercy upon that creature who was sentenced for destruction. When HaShem’s-יהו\"ה quality of E”l-א״ל comes forth, all the camps of judgment-Din flee and hide, and that creature is saved from judgment and punishment. This is the secret of Merciful-Rachum-רחום, which is included in HaShem’s-יהו\"ה quality as the Benevolent God-E”l-א״ל.",
"The verse continues and says, “Gracious-Chanun-חנון.” The secret of Gracious-Chanun-חנון is that, on many occasions, when the camps of destruction go forth to destroy the people of the world according to the verdict issued against them, the quality of E”l-א״ל comes forth and circulates to save them. Even though they do not merit it, nevertheless goodness is freely and graciously bestowed upon them, to save them from calamity.",
"The verse then continues, “Long Tempered-Erech Apayim-ארך אפים.” Know that there are creatures who are neither fitting to receive from HaShem’s-יהו\"ה quality of “Mercy-Rachum-רחום” nor from His quality of “Grace-Chanun-חנון.” They rather are fitting to be punished in accordance to the sentence rendered Above. Even so, HaShem’s-יהו\"ה quality as the Benevolent God-E”l-א״ל, which is utterly merciful, comes and says, “Wait for him. Do not punish him immediately. Though he is unworthy of Mercy-Rachum-רחום or Grace-Chanun-חנון, wait for him, for perhaps he will repent.” This is the secret of the quality of “Long Tempered-Erech Apayim-ארך אפים,” meaning that He lengthens-Ma’arichin-מאריכין a person’s time, for perhaps he will repent. Even though the anger-Af-אף is already upon him, it is extended for him-Ma’arichin Af-מאריכין אף.",
"I now must enlighten your eyes to the great secret of this Divine quality called Long Tempered-Erech Apayim-ארך אפים. Know that when the Upper Court of Law (Beit Din Shel Ma’alah) issues a verdict, once the emissaries have been sent out from the anger-Af-אף to execute the decree, they do not wait for a person to repent. Rather, when they come out of the anger-Af-אף, they immediately inflict the sentence on the one worthy of punishment. However, when in His Divine quality as the Benevolent God-E”l-א\"ל, HaShem-יהו\"ה wishes to have mercy upon His creatures, though they are unworthy and undeserving of either His Mercy-Rachum-רחום or His Graciousness-Chanun-חנון, His quality of Long Tempered-Erech Apayim-ארך אפים, then lengthens her nose-Chotem-חוטם, also called “Af-אף-nose (anger),” to great length. Then, even though the emissaries of the Court have already gone out to execute the judgment to completion, though he deserves it, they are incapable of punishing him. This is because the nose-Chotem-חוטם – also called the nose-Af-אף (anger) – was extended, and they are restrained within it. As long as the nose-Af-אף (anger) is restrained from bringing them out, they are incapable of punishing him, though he is deserving of punishment, and during that time, he has the opportunity to repent and return to HaShem-יהו\"ה and be saved. This is the secret of the “Long Nostrils-Erech Apayim-ארך אפים.” Understand this very well.",
"From where do we know that this quality is long tempered and lengthens the [breath of the] Nose (Ma’arich Af-מאריך אף) in order to have mercy on the creatures and not cut off those who are worthy of punishment? From the verse, “For the sake of My Name I shall lengthen [the breath of] My nostrils-A’areech Api-אאריך אפי [meaning, I shall restrain My Anger-A’areech Api-אאריך אפי’]; for My praise I shall [bridle My nose] with a nose-ring-Echetam-אחטם for you, and not cut you off.” This being so, guard this important principle very well. If you understand it, you will merit many foundational principles.",
"Know that amongst our holy sages, such as the sages of the Mishnah and Talmud, were those who had the power to lengthen [the breath] of the nostrils (LeHa’arich Af-להאריך אף) through the strength of their holiness and prayers. They thus protected the Jews of their generation and obstructed various travails from coming upon them. For example, when Rabban Gamliel was exiled to Yavneh, through the power of his holiness and prayers, he caused [the breath of] the nostrils (Ma’arich Af-מאריך אף) above to be lengthened, so that the camps of destruction were incapable of completing their mission to damage the Jewish people according to the verdict decreed upon them. This is why Rabban Gamliel is called “The Master of the Nose-Ba’al HaChotem-בעל החוטם,” in accordance with the secret of the verse, “For the sake of My Name I shall Lengthen [the breath of] My nostrils-A’areech Api-אאריך אפי; for My praise-Tehilatee-תהלתי I shall [bridle My nose] with a nose-ring-Echetam-אחטם for you, and not cut you off.”",
"Whoever knows the secret of the Sefirah of Understanding-Binah, called Praise-Tehillah-תהלה, also knows the secret of Long Tempered-Erech Apayim-ארך אפים. This is because one of the two holy qualities that are bound to complete mercies is Understanding-Binah. This is because the Sefirah of Understanding-Binah is called Praise-Tehillah-תהלה, and it bestows power to the Upper Court of Law (Beit Din Shel Ma’alah) called God-Elohi”m-אלהי״ם. When complete mercies are bestowed [from above] upon the quality of Understanding-Binah, then in turn, Understanding-Binah bestows mercy-Rachamim to the quality of judgment-Din, and as long as she bestows mercy-Rachamim, the [breath of the] nose-Af-אף continues to be lengthened and the emissaries of the courts are held back from rendering and finalizing the sentence.",
"Know that the quality of Short Tempered-Kotzer Apayim-קוצר אפים [short breaths of the nostrils] brings about much punishment, whereas the quality of Long Tempered-Erech Apayim-ארך אפים [long breaths of the nostrils] diminishes the punishment. This is even so as understood in man, as the verse states, “One who is short tempered-Ketzar Apayim-קצר אפים acts foolishly.” However, do not cause destruction by challenging me about the stature of Short Tempered-Kotzer Apayim-קוצר אפים [based on the above verse] for it is very deep and you have yet to understand it, with the help of HaShem-יהו״ה.",
"After having informed you of these important principles regarding the Divine quality of E”l-א״ל as it relates to these matters, we now must continue and finish explaining this verse. Thus far, we already have explained the meaning of the words, E”L-א״ל, Merciful-Rachum-רחום, Gracious-Chanun-חנון, and Long Tempered-Erech Apayim-ארך אפים. What remains to be explained is the meaning of “Abundant in Kindness-Rav Chessed-רב חסד.”",
"Know that amongst the creatures, there are those who are unworthy of Mercy-Rachum-רחום, Grace-Chanun-חנון or even Long Temper-Erech Apayim-ארך אפים, but are rather worthy of immediate punishment. What does HaShem-יהו\"ה in His Divine quality as the Benevolent God-E”l-א״ל, which is merciful-Rachamim, then do? When the sins of the creature are weighed according to the judgment of the Upper Court of Law (Beit Din Shel Ma’alah), HaShem’s-יהו\"ה Divine quality as the Benevolent God-E”l-א\"ל removes his first and second sins, and does not include then in the count. That is, though his sins are not erased, they nonetheless are only counted from the third sin and on, as the verse states, “Behold! The Benevolent God-E”l-א״ל does all these things with man two or three times.” If after having weighed the sins and merits of that creature, the scales are equally balanced, HaShem’s-יהו\"ה quality as the Benevolent God-E”l-א״ל acts as the decisor to tip the scales to the side of merit, as it states, “Abundant in Kindness-Rav Chessed-רב חסד,” meaning that, “He tips [the scales] to kindness-Chessed.” This being so, we find that HaShem’s-יהו\"ה Divine quality of E”l-א״ל bestows kindness-Chessed and mercy-Rachamim upon the creature who stands in judgement, and even though that creature is neither worthy of Mercy-Rachum-רחום or Grace-Chanun-חנון, or even Long Temper-Erech Apayim-ארך אפים, nevertheless, when weighing the sins of that creature, it is done in a way of kindness-Chessed.",
"Now that you know this, know that HaShem’s-יהו\"ה Divine quality as the Benevolent God-E”l-א״ל does various other kindnesses and mercies with the creatures, as hinted in the conclusion of the verse, “and Truth-v’Emet-ואמת.” What does “and Truth-Emet-אמת” mean? When the sins of this person are weighed and are so heavy that his iniquity has tipped the scale to culpability, to the extent that even the quality of kindness-Chessed cannot help him, HaShem’s-יהו\"ה quality as the Benevolent God-E”l-א״ל, which is the quality of kindness-Chessed, bestows additional kindness and mercy on the one being punished, in two ways. Firstly, if according to the verdict he must be cut off and destroyed, the quality of kindness-Chessed then counts all his merits and good deeds, even those that were simply a matter of speaking kind words and talking about goodness, and his punishment is thereby lightened, so that his suffering will not be too great. Secondly, if his sentence is to be punished, but not to be cut off and destroyed, then at the end, once the punishment has been completed, the quality of mercy-Rachamim is just as exacting in giving him good reward for his good deeds, even if they only consisted of kind words and talking about goodness. However, in reality, even the quality of judgment-Din does this. That is, the quality of judgment-Din is just as exacting in bestowing goodness, as it is in exacting punishment, and therefore the quality of judgment-Din is also called Truth-Emet-אמת.",
"After having informed you of the important foundations in this verse about HaShem’s-יהו\"ה quality as the Benevolent God-E”l-א״ל, we now shall return and tell you an important principle. That is, wherever in Torah you find the title E”l-א״ל, realize that it includes all the qualities of both kindness-Chessed and mercy-Rachamim. Also know and contemplate that in all these places there is an admixture of both qualities, kindness-Chessed and mercy-Rachamim and their adjectives, which also are commingled one with the other. Wherever you encounter them, remember this principle well and do not forget it. We already informed you in the Gate explaining the Name HaShem-יהו״ה, blessed is He, where we explained the adjectives associated with the name God-Elohi”m-אלהי״ם, that even though we explained there which adjectives are associated with which name, nevertheless, the adjectives of kindness-Chessed and the adjectives of mercy-Rachamim are commingled and interchangeable with each other.",
"After having informed you of this, we must begin explaining the remaining matters included in HaShem’s-יהו\"ה title E”l-א״ל, just as the other titles were made known to you. Know that Torah sometimes refers to HaShem’s-יהו\"ה quality of E”l-א״ל as Kindness-Chessed-חסד, and you must know how this is so. Know that the word kindness-Chessed refers to the act of doing something that one is not obligated to do, but does because he wants to, solely out of his own goodness, without anything compelling him to do so. This is called “Kindness-Chessed-חסד,” and is the opposite of something done out of necessity or by force.",
"Now, because HaShem’s-יהו\"ה quality of kindness-Chessed-חסד preceded the world, in that He did not create it out of any lacking on His part, but solely out of Kindness-Chessed-חסד, that is, solely to do good to His creatures and give them a portion and inheritance in accordance to His abundant mercies and kindnesses, therefore the verse states, “For I said, ‘The world will be built on kindness-Chessed-חסד.’”",
"Now, in truth, this verse, “For I said, ‘The world will be built on kindness-Chessed-חסד,’” includes many other wondrous and deep secrets, such as the secret of Levirate Marriage-Yibum-יבום, and the secret of childbirth, which stems from the known kindness-Chessed-חסד of the circumcision of the flesh (Brit Bassar-ברית בשר), which is called kindness-Chessed-חסד and is the secret of “The kindnesses of David-Chasdei David-חסדי דוד.” However, it is important for you know that the world was created with HaShem’s-יהו\"ה Supernal Kindness-Chessed Elyon-חסד עליון. The [distinctions between the] secret of the Supernal Kindness-Chessed Elyon-חסד עליון, the secret of the Kindness of Avraham-Chessed Avraham-חסד אברהם, and the secret of the Kindnesses of David-Chasdei David-חסדי דוד, were already hinted in the previous Gates.",
"In conclusion, HaShem-יהו״ה, blessed is He, created the world out of kindness-Chessed-חסד, through the secret of the Supernal Kindness-Chessed Elyon-חסד עליון, with the secret of the thirty-two pathways, as hinted in the verse, “All the paths of HaShem-יהו״ה are kindness-Chessed-חסד.” And when He created the world with kindness-Chessed, he continued and bestowed kindness-Chessed-חסד to the forms that He created. He bestowed kindness-Chessed to Adam, the first man, and bestowed kindness, to our teacher Moshe, peace be upon him, as explained at the end of the first chapter of Tractate Sotah. All these kindnesses-Chassadim are included in HaShem’s-יהו\"ה title E”l-א״ל.",
"When our forefather Avraham, peace be upon him, came “saw, gazed, investigated, and understood” the secret of His Great Name HaShem-יהו״ה, blessed is He, and how HaShem-יהו\"ה created the world out of kindness-Chessed, he too made a stand, and took hold of the quality of kindness-Chessed-חסד with his hand. He saw that all the people of the world were passionate in their idolatrous beliefs, each one adhering to his particular false belief. Our forefather Avraham, peace be upon him, took a stand and began calling out to all the people of the world, proclaiming, “All the gods of the nations are nothingness – but HaShem-יהו״ה made the heavens! That is, he proclaimed, “All you nations, know that there is a Creator who created all the worlds and He alone rules over everything. ‘It is HaShem-יהו״ה who brings death and enlivens, He lowers to the grave and raises up. It is HaShem-יהו\"ה who impoverishes and makes rich, He humbles and elevates.” He proclaimed this until they rose up against him, plundered all his property, captured and imprisoned him, and threw him into the fiery furnace. After he was saved from the fiery furnace and was banished from his land, he dedicated all his wealth, wife, relatives, and everything he had, to the service of HaShem-יהו״ה, blessed is He.",
"HaShem’s-יהו\"ה quality of kindness-Chessed above therefore declared, “I preceded the world with My quality of kindness, and was singular in the world. Here is Avraham who is singular in the world and precedes Me with the quality of kindness-Chessed. It therefore is fitting that Avraham adheres to Me and I adhere to him.” About this the verse states, “Give truth to Yaakov, kindness-Chessed-חסד to Avraham.”",
"The explanation of the verse is as follows: Know that our forefather Avraham, peace be upon him, served HaShem-יהו״ה, blessed is He, out of kindness-Chessed. That is, he had no teacher or father who taught him, nor was a prophet sent to him by the Creator to chastise and warn him. Rather, he himself saw, gazed, investigated, and understood, until he entered the knowledge of the Kingship of HaShem-יהו״ה, blessed is He. Thus, just as HaShem-יהו״ה, blessed is He, created His world out of kindness-Chessed-חסד, so also Avraham recognized his Creator out of kindness-Chessed-חסד. On the other hand, our forefather Yaakov, peace be upon him, did not recognize the Creator out of kindness-Chessed-חסד, but recognized Him out of Truth-Emet-אמת.",
"Avraham made HaShem’s-יהו״ה Divine quality of kindness-Chessed known. How so? First Avraham came and taught the creatures of HaShem’s-יהו״ה abundant kindness and mercies over all His works; how He created them all and sustains them out of His kindness. He taught them that because of HaShem’s-יהו\"ה kindness toward them, it is fitting for all people in the world to serve Him, plead before Him, and accept the yoke of His Kingship upon themselves, and that all this is necessary and obligatory for us to do.",
"Then Yitzchak came and added, by informing the people of HaShem’s-יהו\"ה quality of fear-Pachad-פחד, and that whoever does not serve Him will be punished, like a servant who rebels against his master. He thus instilled awe and fear of HaShem-יהו״ה, blessed is He, into the creatures, thereby bringing them under the wings of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, by informing them of the terror and punishment that those who rebel against the Creator, blessed is He, will face. This is the secret of the Dread of Yitzchak-Pachad Yitzchak-פחד יצחק. For, Yitzchak inherited the quality of fear-Pachad-פחד of HaShem-יהו\"ה and therefore warned mankind, admonishing them to guard themselves from the judgments of the Great Court of Law (Beit Din HaGadol) that judges the wicked with the quality of terror-Pachad-פחד, called the punishments of purgatory (Gehinom), as the verse states, “Sinners were afraid-Pachdoo-פחדו in Zion.”",
"We thus find that Avraham admonished the creatures from the side of kindness-Chessed-חסד and with the quality of lovingkindness, whereas Yitzchak admonished the creatures from the side of fear-Pachad-פחד. Each one admonished the people with his quality, this one with kindness and goodness, and this one with fear and punishment, this one with the positive mitzvot and this one with the negative mitzvot.",
"Now, when our forefather Yaakov, peace be upon him, came, there was no third quality for him to adhere to. Instead, he adhered to both the kindness-Chessed-חסד of Avraham and the fear-Pachad-פחד of Yitzchak. However, he informed the people of the world of the gravity of their truth. Moreover, he himself adhered to both Divine qualities in truth-Emet-אמת and with all his heart, not veering to the right nor to the left. Avraham is therefore called Kindness-Chessed-חסד according to his quality, Yitzchak is called Fear-Pachad-פחד according to his quality, and Yaakov is called Truth-Emet-אמת according to his quality.",
"I now will enlighten your eyes to a hidden and concealed secret. Yaakov is the middle line-Kav HaEmtza’ee-קו האמצעי, and is the “Twin leaf-Tiyomet-תיומת of the Lulav,” that is, the central spine of the Lulav, in that he adhered to both qualities and entered between them. He took kindness-Chessed and the positive mitzvot, which are the quality of Avraham, and he took the Fear of Yitzchak-Pachad Yitzchak-פחד יצחק and the negative mitzvot, which are the quality of Yitzchak. Moreover, he adhered to both qualities equally, neither veering to the right nor to the left. This is why he is called the man of Truth-Emet-אמת, because he conducted himself with the qualities of both his fathers in a way of truth-Emet-אמת. This is the meaning of the verse, “Yaakov was a perfect-Tam-תם man, dwelling in tents-Ohalim-אהלים.” The verse does not say dwelling in a “tent-Ohel-אהל” [in the singular], but specifies dwelling in “tents-Ohalim-אהלים” [in the plural], referring to the tent of Avraham, which is kindness-Chessed, and the tent of Yitzchak, which is fear-Pachad. About this the verse states, “Had not the God of my father – the God of Avraham and the Dread of Yitzchak-Pachad Yitzchak-פחד יצחק – been with me.” That is, he adhered to both qualities equally, without veering to the right or to the left. He therefore was given the quality of Truth-Emet-אמת. That is, just as the fulcrum stands between both sides of the scale equally, neither tipping it to the right nor to the left, so likewise, Yaakov adhered equally to both the quality of fear-Pachad and the quality of lovingkindness-Chessed, and conducted himself with both in truth-Emet-אמת.",
"When HaShem-יהו״ה, blessed is He, saw this, He gave His signet, which is Truth-Emet-אמת, to Yaakov, meaning that he had both the signet of kindness-Chessed and the signet of fear-Pachad, as one. From where do we have proof to this? From the verse, “But HaShem God is True-v’HaShem Elohi”m Emet-ויהו״ה אלהי״ם אמת.” This verse mentions HaShem-יהו״ה, which is the quality of Avraham, God-Elohi”m-אלהי״ם, which is the quality of Yitzchak, and Truth-Emet-אמת which is the quality of Yaakov. This is why it concludes with “Truth-Emet-אמת.” This being so, we find that our forefather Yaakov inherited the signet of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם by which the world was created, by which all novel beings are sustained, and by which all the inhabitants of the world are judged in True Justice-Mishpat Emet-משפט אמת.",
"We thus find that our forefather Yaakov took possession of the two qualities called right-Yemin and left-Semol, thus adhering to both the quality of kindness and the positive mitzvot, and the quality of punishment and the negative mitzvot. We thus find he adhered to the quality of HaShem-יהו״ה, Who is Truth-Emet-אמת, and is the secret of the verse, “But HaShem God is True-v’HaShem Elohi”m Emet-ויהו״ה אלהי״ם אמת.” Moreover, He adhered to the signet of Justice-Mishpat-משפט, as written, “The judgments of HaShem are True-Mishpetei HaShem Emet-משפטי יהו״ה אמת.” He also adhered to the Torah, about which it states, “The Torah of Truth-Torat Emet-תורת אמת was in his mouth.” We thus find that Yaakov stands in the place of all three forefathers, in that he adheres to all three qualities. Even so, no comparison can be made between the one who brought out and manifested the quality first, and the one who subsequently adhered it. Nonetheless, we find that Yaakov, who is position in the center, is the one who binds these qualities as one.",
"Now, because Yaakov merited that the Name HaShem-יהו״ה is called upon him, he therefore merited to give birth to twelve righteous tribes, corresponding to the twelve permutations of the Name HaShem-יהו״ה, blessed is He. Moreover, just as HaShem-יהו״ה is called “Truth-Emet-אמת,” so are the children of Yaakov called, “the seed of Truth-Zera Emet-זרע אמת,” meaning, the seed-Zera-זרע from which Truth-Emet-אמת comes forth from the source that they were hewn from, this being our forefather Yaakov, peace be upon him. About this the verse states, “I planted you from a choice vine, entirely the seed of Truth-Zera Emet-זרע אמת.”",
"This being so, contemplate this great principle and discover that the three forefathers came forth in perfect alignment with HaShem’s-יהו\"ה Supernal intent, each adhering to his quality, Avraham to Kindness-Chessed-חסד, Yitzchak to Fear-Pachad-פחד, and Yaakov to Truth-Emet-אמת. However, they all taught a single teaching, this being, “HaShem is our God, HaShem is One-HaShem Elohei”nu HaShem Echad-יהו״ה אלהינ״ו יהו״ה אחד,” this one adhering to his quality and that one adhering to his quality.",
"After having informed you of these great principles included in the three forefathers, we now must return to our subject and inform you about the secret of “the kindness of Avraham-Chessed Avraham-חסד אברהם,” and “the truth of Yaakov-Emet Yaakov-אמת יעקב,” written in the verse, “Give truth-Emet-אמת to Yaakov, kindness-Chessed-חסד to Avraham.” That is, we must inform you how HaShem-יהו״ה, blessed is He, conducts the Jewish people with these two Divine qualities. That is, He sometimes conducts the Jewish people with the kindness-Chessed-חסד of Avraham, and He sometimes conducts them with the truth-Emet-אמת of Yaakov, and you must know how this is.",
"Know that sometimes the Jewish people are lacking and unworthy of goodness or mercy, being that they are neither engaged in the study of Torah nor in the fulfillment of its mitzvot. Therefore, when they are judged in the Upper Court of Law (Beit Din Shel Ma’alah) and the verdict arises to punish them with all kinds of punishments, the quality of Avraham, which is kindness-Chessed, quickly comes forward, stands in the Court of Law and says, “What is the sentence of my children?” She is told that according to justice they must be punished with all kinds of punishments. The quality of kindness-Chessed then responds, “If you cannot find any merit in my children, know then, that since I am their forefather, I am their inheritance and they are my inheritors. Therefore, if according to judgment-Din they are unworthy of goodness, nevertheless, bestow goodness upon them out of kindness-Chessed. That is, the quality of kindness-Chessed even bestows goodness to one who is undeserving of it. Thus, just as Avraham served HaShem-יהו״ה, blessed is He, out of kindness, it therefore is fitting for HaShem-יהו״ה to bestow goodness to his children in the merit of the kindness-Chessed-חסד of their forefather.” In this way the Jewish people are saved from many calamities. However, if the Jewish people are occupied in the study of HaShem’s-יהו\"ה Torah and the fulfillment of His mitzvot, the quality of the judgment-Din of Yaakov rushes to the Court of Law and says, “According to the judgment-Din of truth-Emet-אמת, my children must be granted all their needs, for they are righteous and worthy that You bestow goodness upon them.” This is the secret of the verse, “Give truth-Emet-אמת to Yaakov, kindness-Chessed-חסד to Avraham.” Understand this well.",
"After informing you of this, we now must tell you why the quality of Yaakov is given precedence in this verse. Know that the verse is structured according to the way of the world. That is, if the Jewish people are righteous Tzaddikim, who are occupied in the study of HaShem’s-יהו\"ה Torah and the fulfillment of His mitzvot, they then are worthy that according to the law-Din, which is the Truth-Emet-אמת of Yaakov, goodness should be bestowed on them. Therefore, all is good and they require nothing else. However, if this is not so, even though they are unworthy, they then receive goodness stemming from the kindness-Chessed-חסד of Avraham. This is why the verse first says, “Give truth-Emet-אמת to Yaakov,” and only then says, “kindness-Chessed-חסד to Avraham.” Remember the important principles explained in this Gate.",
"All that remains to explain is why the verse mentions the quality of Yaakov, which is Truth-Emet-אמת, and the quality of Avraham, which is Kindness-Chessed-חסד, but does not mention the quality of Yitzchak, which is Fear-Pachad-פחד.",
"Know that the quality of Avraham, which is kindness-Chessed-חסד, and the quality of Yaakov, which is mercy-Rachamim and Truth-Emet-אמת, had to be mentioned in this verse. However, the quality of Yitzchak, which is Fear-Pachad-פחד, did not have to be mentioned, as explained before. Now, you might question this with another verse that states, “I will remember My covenant with Yaakov, and also My covenant with Yitzchak, and also My covenant with Avraham will I remember,” in which all three forefathers are mentioned. However, know that this verse does not mention their qualities, but only the covenant-Brit-ברית that HaShem-יהו\"ה formed with them, to act in a way of goodness with their descendants. Proof of this is from another similar verse, “Remember for the sake of Avraham, Yitzchak, and Yaakov, Your servants, to whom You swore.” As you can see, the oath-Shvu’ah-שבועה in this verse also mentions all three, but only in regard to acting in a way of goodness to the Jewish people, as the verse continues, “and You told them, ‘I will increase your offspring etc.’” The same is true of the first verse, “I will remember My covenant with Yaakov etc.,” for the covenant-Brit-ברית and this oath-Shevu’ah-שבועה are one and the same. Rather, when it mentions the covenant of Yaakov, and the covenant of Yitzchak, and the covenant of Avraham, it means that it is fitting to act in a way of goodness to the Jewish people because of the covenant and oath, which accords to justice. For example, this is like a person who has deposited something as security with his fellow and comes to collect it according to justice. The same is likewise so with the covenant of Avraham, Yitzchak, and Yaakov. We request of HaShem-יהו״ה, blessed is He, to fulfill it according to justice.",
"This then, is the secret of these two matters being hinted in a single verse. That is, the verse states that if the Jewish people are unworthy of being granted goodness according to justice, it should be given to them out of kindness. This is the meaning of the words, “Give truth-Emet-אמת to Yaakov, kindness-Chessed-חסד to Avraham.” The verse therefore concludes with the words, “As you swore to our forefathers in days of old.” However, when the quality of Avraham and the quality of Yaakov are mentioned in a single verse, it is for the reason explained before. May HaShem-יהו״ה, blessed is He, show us His correct path! Amen!",
"The following are the names and titles relating to the Sefirah of Kindness-Chessed mentioned in this gate:
1. Benevolent God-E”l-א״ל",
"2. The Supernal God-E”l Elyon-א״ל עליון",
"3. The Kindness of Avraham-Chessed Avraham-חסד אברהם",
"4. The Right-Yemin-ימין",
"5. Holy-Kadosh-קדוש",
"6. The Upper Waters-Mayim Elyonim-מים עליונים",
"7. Powerful-Adir-אדיר",
"8. Worldly Kindness-Chessed Olam-חסד עולם",
"9. The Heavens-Shamayim-שמים",
"10. Greatness-Gedulah-גדולה",
"11. The Arm-Zro’ah-זרוע",
"12. The Lion-Aryeh-אריה",
"13. Son-Ben-בן",
"14. The Letter Vav-ו",
"15. God-Elo’ah-אלו״ה",
"16. God-Elo’ah-אל״ה [minus the Vav-ו]."
],
"Eight Gate, Third Sefirah": [
"Gate Eight: (The Sefirah of Binah)
“HaShem/Elohi”m, the Lord, is my strength. He sets my legs [to be as swift] as deer; and He leads me upon my high places. To the Victor [I offer praise] with my songs.” -Habakkuk 3:19",
"The author says: In this Gate I have seen fit to explain the secret of the eighth name, called the Sefirah of Understanding-Binah-בינה, which is written one way, but read another way. That is, it is written HaShem-יהו״ה, but pronounced and vowelized God-Elohi”m-אלהי״ם.",
"Know that since [in descending order] this name is the third of the three upper names that bond and adhere to the quality of Crown-Keter-כתר, it therefore binds all the Sefirot in a bond of emanation and drawing forth, and from this name the bestowal of light, emanation, and blessing, goes through all the conduits, until the seven lower Sefirot become blessed by the three upper Sefirot. Know that because it adheres here and there, though it is written with the letters of the Name HaShem-יהו״ה, it is pronounced Elohi”m-אלהי״ם. This is because it adheres to the world of complete mercies-Rachamim, that is, to the secret of the Crown-Keter, and two names adhere to the Crown-Keter, one to its right and one to its left. To the right is the name Ya”h-י״ה, and to the left is the name written HaShem-יהו״ה but pronounced Elohi”m-אלהי״ם, this being the secret of Understanding-Binah.",
"Now, from this name the quality of judgement-Din begins to be drawn in the Sefirot. However, since it adheres to the world of mercy-Rachamim (Crown-Keter), it is not the quality of absolute judgment-Din. Therefore, in its written form it indicates mercy-Rachamim, but is pronounced in the form of judgment-Din. That is, it is written HaShem-יהו״ה but read Elohi”m-אלהי״ם. To those who delve into the secrets of the Chariot-Merkavah (composition) this is the secret of the bond of the quality of judgement-Din with the quality of mercy-Rachamim.",
"Know and have faith that this Name of HaShem-יהו\"ה blessed is He, written HaShem-יהו\"ה but pronounced Elohi”m-אלהי\"ם, brings the quality of judgement-Din into all the Sefirot. Its seat (HaKis’eh-הכסא-86) is the title-Kinuy-כנוי-86 God-Elohi”m-אלהי״ם-86, that is, the quality of Might-Gevurah and Fear-Pachad. From this name (HaShem-יהו\"ה, pronounced Elohi”m-אלהי\"ם) influence comes to the left side, called God-Elohi”m-אלהי״ם. We therefore must awaken you to an important foundational principle, that wherever you find the title God-Elohi”m-אלהי״ם written in Torah, it sometimes hints at this Sefirah that is written HaShem-יהו״ה and read Elohi”m-אלהי״ם, called Understanding-Binah. A primary example of this is the verse, “In the beginning God-Elohi”m-אלהי״ם created,” which refers to this Sefirah, as known to those who know intellect and delve to enter the secrets of the received knowledge (Kabbalah). However, this matter is very difficult to understand except through the true transmission of the received knowledge (Kabbalah), which is an oral Torah received from mouth to mouth. However, I will hint at it, as follows:",
"“In the beginning God-Elohi”m-אלהי״ם created.” “These are the products of the heavens and the earth when they were created, on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made the earth and the heavens.” “HaShem the Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] is my strength.” “HaShem-יהו״ה founded the earth-Aretz-ארץ with wisdom-Chochmah-חכמה, He established the heavens-Shamayim-שמים with understanding-Tevunah-תבונה.” The signs that includes the whole matter is what our sages, of blessed memory said: “Fifty Gates of Understanding were created in the world.” “With thirty-two pathways of wondrous wisdom-Chochmah, Ya”h HaShem-י״ה יהו״ה engraved.”",
"Whoever knows the intentions of these verses and signs will be able to understand the main principle, however it is not given to be grasped except by way of oral transmission from mouth to mouth. The secret of this principle includes the order of all the hidden worlds within which they are included. That is, the verse, “In the beginning God-Elohi”m-אלהי״ם created” includes the quality of Might-Gevurah, and “In the beginning God-Elohi”m-אלהי״ם created” includes the quality of Kingship-Malchut. This is because each of these Sefirot gave birth to the orders of the world, each of which includes the secret of the verse, “In the beginning God-Elohi”m-אלהי״ם created.” However, these matters are deep, and not everyone can enter their depth. ",
"Whoever understands these primary principles will be capable of understanding the secret of the teaching, “There are seventy facets to the Torah.” This being so, open your eyes and contemplate, for sometimes, in accordance to the hints we have provided, you will find it written God-Elohi”m-אלהי״ם and hinting at the Sefirah of Understanding-Binah. It sometimes hints at the quality of Might-Gevurah and refers to it, and it sometimes hints at the quality of Kingship-Malchut, when Kingship-Malchut is garbed in the vestment of Might-Gevurah. Now, all this applies when you find God-Elohi”m-אלהי״ם written simply, as is. However, if you find it juxtaposed to the word Hosts-Tzva’ot-צבאו״ת, such as in the verse, “God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, return us,” this refers to when the pillar of Majesty-Hod, on the left, adheres to the quality of Might-Gevurah, taking weapons of war and donning vestments of vengeance, as in the verse, “The vengeance-Kin’at-קנאת of HaShem of Hosts-יהו״ה צבאו״ת shall do this!” All this was hinted at before.",
"Wherever you find “The Living God-Elohi”m Chayim-אלהי״ם חיים” written, this refers to the secret of the quality of Foundation-Yesod, which draws life-Chayim-חיים from the Sefirah of Understanding-Binah. This is because the Sefirah of Understanding-Binah is called Eternal Life-Chayei Olam-חיי עולם, as will soon be explained. Thus, when the quality of Foundation-Yesod draws life-Chayim-חיים from the Sefirah of Understanding-Binah, it is named after it and thus is called the Living God-Elohi”m Chayim-אלהי״ם חיים. Similarly, when the quality of Kingship-Malchut receives beneficence, blessing and life from the quality of Foundation-Yesod, it too is called the Living God-Elohi”m Chayim-אלהי״ם חיים, as in the verse, “for My Name is in him.” However, wherever you find the words “other gods-elohim acheirim-אלהים אחרים,” understand it according to the breadth of explanations we already have provided, as there is no need to repeat them here.",
"Now, about this Sefirah, written HaShem-יהו״ה and read Elohi”m-אלהי״ם, know that it enumerates and bonds the upper nine Sefirot in one bond. Moreover, it is the cause that unifies the tenth Sefirah (Malchut) with the ninth Sefirah (Yesod), and from it influence and blessing comes to the ninth Sefirah (Yesod). Now, this Sefirah called Understanding-Binah, is the secret of the revelation of the Hidden Name (HaShem-יהו\"ה) in the creation of the world. All sevens are founded on it, the drawing forth of their emanation is dependent on it, and they yearn for it. That is, from the quality of Understanding-Binah to the quality of Foundation-Yesod, there are a total of seven Sefirot. This is because Understanding-Binah affects the bond between the three upper Sefirot and the seven lower Sefirot. It is the secret of the third of the upper Sefirot, and is the first from above to below, or the seventh from below to above in relation to the lower Sefirot, in that it is above the six lower Sefirot relative to the quality of Foundation-Yesod, excluding the quality of Kingship-Malchut, which is last.",
"Now, the secret of the bond of the nine upper Sefirot is when we begin counting from the Sefirah of Understanding-Binah in the following order: Understanding-Binah, Greatness-Gedulah, Might-Gevurah, Splendor-Tiferet, Victory-Netzach, Majesty-Hod, Foundation-Yesod. Wherever in Torah you find the Sefirah of Foundation-Yesod, which is seventh, it is in the following manner: Foundation-Yesod is the seventh below, and Understanding-Binah is the seventh above. The Sefirah of Understanding-Binah bonds the six lower Sefirot to the three upper Sefirot, and the Sefirah of Foundation-Yesod bonds the tenth Sefirah (Kingship-Malchut) to the nine upper Sefirot. Understand this well, for these are the two parts of the Chariot-Merkavah, and this is the secret of their bond and union, about which the verse states, “On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-u’Shmo Echad-ושמו אחד.” In mentioning “One-Echad-אחד” twice, this verse hints at the secret of the two parts of binding and unifying the ten Sefirot, which is the secret of one in three, and one in the seven.",
"Now that you are aware of this, know that wherever in Torah you find a count-Sefirah of seven, such as “seven years” or “seven times,” it either refers to the secret of the Sefirot from Foundation-Yesod to Understanding-Binah or from Understanding-Binah to Foundation-Yesod. An example is the verse, “For six-Sheshet-ששת days did HaShem-יהו״ה make the heavens and the earth.” The verse specifies “six-Sheshet-ששת [days],” but does not say “in six-b’Sheshet-בששת [days].” Aside for those six (upper days), there are six mundane days (Chol-חול) that surround and encircle the quality of Foundation-Yesod, and are external to it, like external husks-Kelipot. They therefore are called the six mundane days (Chol-חול). In contrast, the six Sefirot from Understanding-Binah to the seventh, called Foundation-Yesod, are all holy (Kodesh-קודש) and not counted with the mundane (Chol-חול).",
"This matter is also very very deep and requires oral transmission from mouth to mouth. I nevertheless will hint at it, as follows: From above to below and from below to above, all the Sefirot are holy. That is, everything within the circle is holy-Kodesh-קודש, whereas everything outside the circle is mundane-Chol-חול. This is the secret of what our sages, of blessed memory, hinted in the Havdalah service, in that we recite, “Who separates between the seventh day and the six days of action,” and, “Blessed are You, HaShem-יהו״ה our God, King of the world, Who separates between the holy-Kodesh-קודש and the mundane-Chol-חול, between light-Ohr-אור and darkness-Choshech-חושך, between Israel and the nations.” Whoever understands this, understands the secret of what is external to the circle and what is internal to the circle. “He knows what is in darkness, and light dwells with Him,” and, “He had not yet made the earth and its externality-Chutzot-חוצות,” referring to the seventy ministering angels of the nations who are positioned outside-Chutz-חוץ, whereas Israel are inside-Pneem-פנים, as in the verse, “He encircled them; He gave them understanding,” and, “When the Supernal One gave the nations their inheritance, when He separated the children of man, He set the borders of the peoples according to the number of the sons of Israel,” and, “No stranger shall eat of the holy,” and, “for HaShem’s-יהו״ה portion is His people,” and, “The children of Israel shall make the Passover-offering in its appointed time,” and, “From these, the islands of the nations were separated in their lands,” and, “HaShem-יהו״ה said to Avram, ‘Go for yourself from your land, from your birthplace, and from your father’s house, to the land that I will show you. And I will make of you a great nation etc.”",
"The general matter is included in the Act of the Chariot (Ma’aseh Merkavah) of Yechezkel, “I saw and behold! There was a stormy wind coming from the north, a great cloud with flashing fire, and a brilliance (Nogah) surrounding Him, and from its midst, there was like the appearance of the eye of the Chashmal from the midst of the fire,” and, “He made darkness His concealment, His shelter around Him – the darkness of water, the clouds of heaven. From out of the brilliance (Nogah) that is before Him, His clouds passed over, with hail and fiery coals,” and, “A brilliance (Nogah) that was like the light of day; rays of light came from His hand to Israel; and there His hidden strength was revealed,” and, “And I perceived that wisdom excels folly, as light excels darkness,” and, “The people that walked in darkness have seen a great light,” and, “Though I sit in darkness, HaShem-יהו״ה is light for me,” and, “For, behold, darkness may cover the earth and a thick cloud [may cover] the kingdoms, but upon you HaShem-יהו״ה will shine.”",
"Whoever knows the intentions of the secret in these verses and their hints, will be able to contemplate the secret depth of these things that we have mentioned. If you merit, you shall yet hear the received knowledge (Kabbalah) about these matters from mouth to mouth, and, “whoever walks in darkness with no brilliance (Nogah) for himself, let him trust in the Name HaShem-יהו״ה.”",
"Consider the order of the Havdalah prayer we recite on the departure of Shabbat, and you will find that, in it, our sages hinted at these matters. You will discover that the six mundane days (Chol-חול) are outside the circle, as are the nations, and as is darkness. That is, in the words, “Who separates between the holy-Kodesh-קודש and the mundane-Chol-חול,” the one is inner and the other is external. Similarly, in the words, “Between Israel and the nations,” one is inner and the other is external. Similarly, in the words, “Between light and darkness,” one is inner and the other is external, and in the words, “Between the seventh day and the six days of action,” one is inner and the others are external. They stated, “Shabbat was given to the Jewish people privately, and the nations of the world have no portion in it, as it states, “It is an eternal sign between Me and the children of Israel,” such that the nations of the world have no portion in it. This is why in the prayers of Shabbat it was established for us to recite, “And You, HaShem-יהו״ה our God, did not give it [the Shabbat] to the nations of the world, nor did You, our King, grant it as an inheritance to idolators, nor may the uncircumcised participate in its rest – for You have given it with love to Your people Israel.” Similarly, it states, “Lest you raise your eyes to the heavens and see the sun, moon, and stars – all the hosts of the heavens – and be drawn astray and bow to them and worship them, which HaShem-יהו״ה your God has apportioned-Chalak-חלק to all the nations under the all the heavens.” The sign by which to remember this is the generation of the dispersion (Dor Haflagah) and the verse, “When the Supernal One gave the nations their inheritance, when He separated the children of man, He set the borders of the peoples according to the number of the sons of Israel; For HaShem’s-יהו״ה portion-Chelek-חלק is His people.”",
"After having hinted at these deep matters, we will return to the intention of this Gate. Know that in every place in Torah that you find a count of sevens, such as, “You shall count for yourselves… seven weeks, they shall be complete… you shall count fifty days,” and similarly, “You shall count for yourself seven cycles of sabbatical years, seven years seven times,” they all refer to the seven Sefirot from Understanding-Binah to Foundation-Yesod. We begin in ascension from the Sefirah of Foundation-Yesod until the Sefirah of Understanding-Binah. Therefore, there are fifty days from the counting of the Omer (Sefirat HaOmer) until the giving of the Torah, and in the count of years, the fiftieth is the year of the Jubilee-Yovel-יובל. “Fifty Gates of Understanding-Chameesheem Shaarei Binah-חמשים שערי בינה were created in the world,” and, “The children of Israel were armed-Chamusheem-חמשים when they ascended from the land of Egypt,” and the redemption from Egypt is mentioned fifty-Chameesheem-חמשים times in the Torah, “So that you will remember the day of your departure from the land of Egypt all the days of your life.” That is, “the days of our life-Yemei Chayeinu-ימי חיינו” refer to the count-sefirah of the seven Sabbaticals and the fifty days, about which it states, “In this Jubilee-Yovel-יובל you shall return-Tashuvu-תשובו each man to his heritage,” and, “He shall have redemption-Ge’ulah-גאולה, and in the Jubilee-Yovel-יובל he shall go out.”",
"Now, it is with the quality of Understanding-Binah, which is the secret of the Jubilee-Yovel-יובל, that we went out of Egypt, as we soon will explain with HaShem’s-יהו״ה help, blessed is He. Likewise, “In the third month from the Exodus of the children of Israel from Egypt,” the Torah was given. How so? It is with the Sefirah of Understanding-Binah that they went out of Egypt, as it states, “The children of Israel were armed-Chamusheem-חמשים when they ascended from the land of Egypt.” It is with the Sefirah of Greatness-Gedulah-גדולה that the sea was split, as it states, “Israel saw the Great Hand-Yad HaGedolah-יד הגדולה,” the signs for which are the “Kindness to Avraham-Chessed L’Avraham,” and the verses [that form the Divine Name], “VaYisa-ויס״ע,” “VaYavo-ויב״א” and “VaYeit-וי״ט,” as it states, “And [He is] Great in Kindness-u’Gdal Chessed-וגדל חסד.”",
"The Torah was given with Might-Gevurah, as it states, “God-Elohi”m-אלהי״ם spoke all these statements, saying, I am HaShem-יהו\"ה etc.,” and, “So now, why should we die, for this Great Fire-Aish HaGedolah-אש הגדולה will consume us.” Similarly, the verse states, “In the third month from the Exodus of the children of Israel from Egypt, on this very day, they arrived at the Wilderness of Sinai.” That is, the Exodus from Egypt was with Understanding-Binah, which is the third Sefirah [from up down], and it was on that day that they arrived at the Wilderness of Sinai. Whoever knows the secret of these foundations will merit “to behold the sweetness of HaShem-יהו״ה and to visit in His Sanctuary,” for “this is the whole purpose of man.”",
"There thus were five Sefirot through which they merited the giving of the Torah and its five books, five corresponding to five. From then on, there is the Torah, the Prophets (Nevi’im) and the Scriptures (Ketuvim). The Torah is one [Sefirah]. The Prophets (Nevi’im) [are three Sefirot, as it states], “Have I not written for you three-Shaleesheem-שלישים?” The Scriptures (Ketuvim) are one [Sefirah, as it states], “My dove, she is one,” and she receives nine lenses (Aspaklariyot).",
"I now will hint at these matters. Which Sefirah brought about their exodus from Egypt (Mitzrayim-מצרים)? The one hinted in the verse, “I will be with whomever I will be-Eheye”h Asher Eheye”h-אהי״ה אשר אהי״ה.” With which Sefirah did their cry ascend? With the one hinted in the verse, “From the constraints (Meitzar-מיצר) I called out to Ya”h-י״ה,” and, “They cried out, and their outcry ascended,” and, “Who (Mee-מי) would not fear You O’ King of the nations?” With which Sefirah were they answered and went out? With the one hinted in the verse, “Ya”h-י״ה answered me with expansiveness (Merchav-מרחב),” and, “He brought me out into a broad space (Merchav-מרחב); He released me, for He desired me,” and, “Their outcry because of the labor went up to God-Elohi”m-אלהי״ם,” and, “The children of Israel were armed-Chamusheem-חמשים when they came up from the land of Egypt.” That is, the quality of Kingship-Malchut ascended and unified with the Sefirah of Understanding-Binah.",
"With which Sefirah was the sea split? With the one hinted in the verses, [that form the Divine Name], “VaYisa-ויס״ע,” “VaYavo-ויב״א,” “VaYeit-וי״ט,” which is the kindness-Chessed of Avraham. With which Sefirah was the Torah given? With the one hinted in the verse, “God-Elohi”m-אלהי״ם spoke all of these statements, saying,” and, “The mountain was burning in fire-Aish-אש.” Which Sefirah is called the Written Torah? The one hinted in the verses, “The Torah of Truth-Emet-אמת was in his mouth,” and, “The judgments of HaShem-יהו״ה are true-Emet-אמת,” and, “Give truth-Emet-אמת to Yaakov.” You thus find that the Written Torah, the Judgments of Truth-Mishpetei Emet-משפטי אמת, and Yaakov, are all of one stalk, which is the middle line-Kav HaEmtza’ee-קו האמצעי, about which it states, “Israel, in whom I shall take Pride-Etpa’er-אתפאר,” and, “To make you supreme over all the nations the He made, for praise, for renown, and for Splendor-Tiferet-תפארת.”",
"What Sefirah did the Prophets (Nevi’im) make use of? With the one hinted in the verse, “For my eyes have seen the King, HaShem, Master of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת,” and, “Have I not written for you three-Shaleesheem-שלישים?” In relation to the Scriptures (Ketuvim), it is the Sefirah hinted in the verse, “My dove, she is one,” which is called the Treasury of Life-Otzar Chayim-אוצר חיים, and the Storehouses of Blessing-Ginzei Brachah-גנזי ברכה, which is the inheritance of the Jewish people.",
"Contemplate these deep hints and you will discover how good the inheritance of the Jewish people is in each of the ten Sefirot, and that the cause of the inheritance of all this goodness is the Sefirah of Understanding-Binah. The verse therefore instructs us, “You shall count fifty-Chameesheem-חמשים days,” which includes the totality of Shabbat, which is the adhesion of the Sefirah of Kingship-Malchut to the Sefirah of Understanding-Binah. About this the verse states, “For the Victor, with music, on the Eighth-Shmeeneet-שמינית,” which is the secret of the verse, “The eighth day-BaYom HaShemini-ביום השמיני shall be a [day] of cessation-Atzeret-עצרת for you,” and, “On the seventh day-BaYom HaShevi’ee-ביום השביעי shall be a cessation-Atzeret-עצרת for HaShem-יהו״ה your God.” ",
"That is, the ninth (Foundation-Yesod) is His, whereas the tenth (Kingship-Malchut) is ours, being that it is our inheritance and portion. When the tenth Sefirah (Kingship-Malchut) adheres and becomes united with the ninth (Foundation-Yesod), all the Jewish people, as one, then adhere to HaShem-יהו״ה , as it states, “You who adhere-HaDveikim-הדבקים to HaShem-יהו״ה your God, are all alive today.” Torah does not depart from its simple meaning, but rather, “HaShem-יהו״ה your God, shall you fear, Him shall you serve, to Him shall you adhere-Tidbak-תדבק,” and, “Him you shall serve, and to Him shall you adhere-Tidbakun-תדבקון,” in that you shall surely adhere to Him, without a doubt. Now, about what our sages, of blessed memory, said, “Is it possible for man to adhere to the Indwelling Presence of HaShem-יהו״ה, blessed is He, (the Shechinah)?” They revealed the answer in the continuation of their words, where they instruct man to adhere to Torah scholars, and as well-known, Torah scholars are called, “Those who are educated in [the Name] HaShem-יהו״ה.” ",
"Doubtlessly, this is the secret of the adhesion of the tenth Sefirah (Kingship-Malchut) to the ninth Sefirah (Foundation-Yesod). For, whoever causes the union of the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah-Malchut) to the Sefirah of Foundation-Yesod-יסוד, certainly adheres to her, and she adheres to Foundation-Yesod-יסוד, and the two together, as one, adhere to HaShem-יהו״ה, blessed is He. We thus see that the verse does not depart from its simple meaning. After explaining this, we now must enlighten your eyes with the help of He “Who illuminates the earth and those who dwell upon it.” Know that the Sefirah of Understanding-Binah, which is written HaShem-יהו״ה but read Elohi”m-אלהי״ם, is the secret of the revelation of the three upper Sefirot, through which there is a revelation of the light of the Crown-Keter and the Supernal Desire, until the emanation, beneficence and blessings reach the quality of Foundation-Yesod, this being the secret of the seven Sefirot. The quality of Foundation-Yesod itself then turns to pour every kind of influence, emanation, and blessing into the quality of Kingship-Malchut, called the Lord-Adona”y-אדנ״י. ",
"This is why the Sefirah of Kingship-Malchut is called “The daughter of seven-Bat Sheva-בת שבע,” meaning, that this Sefirah is sustained by the seven Sefirot above her, these being Understanding-Binah, Greatness-Gedulah, Might-Gevurah, Splendor-Tiferet, Victory-Netzach, Majesty-Hod, and Foundation-Yesod. She therefore is called “The daughter of seven-Bat Sheva-בת שבע.” She also is called, “The well of seven-Be’er Sheva-באר שבע,” meaning that she is the well-Be’er-באר that becomes filled with the seven Sefirot. Additionally, “The well of seven-Be’er Sheva-באר שבע” refers to the secret of the Sefirah of Understanding-Binah, in that it is the bestower of influence and emanation, in that from her there is a flow of all manner of beneficence to the seven Sefirot below her. In general, the principle is that “The well of seven-Be’er Sheva-באר שבע” is the secret of the Sefirah of Understanding-Binah, that pours blessings to the seven Sefirot below her. In contrast, “The daughter of seven-Bat Sheva-בת שבע” is the Sefirah of Kingship-Malchut, as she becomes filled with blessings from the seven Sefirot above her, and she then bestows blessings from above to below upon all beings.",
"You thus have learned that these two Sefirot, Understanding-Binah and Kingship-Malchut, bring about the revelation of the Supernal Crown-Keter Elyon and cause the bestowal of beneficence, blessing and sustainment to all novel beings in existence. The Sefirah of Understanding-Binah draws down the upper beneficence from its Source to the seven Sefirot below her, until the quality of Kingship-Malchut becomes filled with every kind of beneficence and blessing. The Sefirah of Kingship-Malchut then draws down every kind of blessing, beneficence and emanation from the Sefirot above her, thus sustaining all created beings, both those above and those below. This is because, as explained in the first gate, the Sefirah of Kingship-Malchut is the secret of the Great Sustainer who sustains all creation.",
"This being so, these two Sefirot, Understanding-Binah and Kingship-Malchut, are aligned and correspond to each other. It is from the quality of Understanding-Binah that all blessings come to the quality of Kingship-Malchut. This secret is hinted in the verse, “A river-Nahar-נהר went out of Eden-עדן,” referring to the [river-Nahar-נהר] of Understanding-Binah which comes forth from the place of the Crown-Keter, through wisdom-Chochmah, which is called Desire-Ratzon, and the Understanding-Binah is called, “The expanse of the River-Rechovot HaNahar-רחובות הנהר.” The verse continues, “to water the Garden-Gan-גן,” referring to the Sefirah of Kingship-Malchut, which receives every manner of beneficence and blessing that flows through the Sefirah of Understanding-Binah.",
"The verse then continues, “And from there it separates-Yipared-יפרד,” meaning that from the Sefirah of Kingship-Malchut down, all beneficence that is bestowed separates to sustain all the creatures according to the appropriate judgement. This is because until the Sefirah of Kingship-Malchut is the secret of HaShem’s-יהו״ה true unity, blessed is He, but from the quality of Kingship-Malchut down, is the secret of the world of separation-Olam HaPirud-עולם הפירוד. About this the verse continues, “And from there it separates and becomes four headwaters.” This refers to the secret of the four camps from which all the bundles of all creations separated, those above and those below, those in the angelic world, and corresponding to them, those in the heavens and celestial spheres, and correspondingly, those on earth. They all are included in the secret of the four headwaters, which shall soon be explained with HaShem’s-יהו״ה help, blessed is He.",
"This being so, know and have faith that the Sefirah of Understanding-Binah and the Sefirah of Kingship-Malchut, are aligned to each other. When the Sefirah of Kingship-Malchut is in a state of repair, meaning, when the Jewish people fulfill Torah and mitzvot, the Sefirah of Understanding-Binah then appears, in order to bestow all manner of beneficence and blessings by way of the Sefirot, until the Sefirah of Kingship-Malchut become blessed and filled. The people of the world are then in a state of tranquility and security, and blessing is sent in the form of all kinds of food and sustenance, and we find it to be a state in which blessing-Brachah-ברכה adheres to the land-Aretz-ארץ. This is the meaning of the verse, “If you follow My statutes” and the order of all the blessings set forth there. If, however, they ruin the line and transgress the Written and Oral Torah, exchanging the laws and breaking the covenant, then the Sefirah of Understanding-Binah does not bestow blessings, and it becomes as if the Sefirot are in a state of lacking, since the source has ceased and withdrawn. In this case, the Sefirah of Foundation-Yesod returns to be gathered in and ascends to the source of its yearning, which is the Sefirah of Understanding-Binah, and the Sefirah of Kingship-Malchut is left alone and dry, lacking everything-Kol-כל. In such a case, the world is in such a state, that it is full with all kinds of curses, these being the matter of the curses mentioned in Torah. That is, because of the Jewish people, the Sefirah of Kingship-Malchut is smitten, as stated, “A foolish son is his Mother’s sorrow,” and, “It is because of your rebellious sins that your Mother was sent away.” When this happens, the Sefirah of Splendor-Tiferet is robbed of the river above her, called Understanding-Binah, and the Jewish people are sent away and separated, as in the verse, “He robs his father and drives out his mother – the son who shames and humiliates.” It similarly states, “Because of the evil, the righteous-Tzaddik-צדיק is gathered in.” Our intention here has already been explained in the previous Gates. It likewise states, “A querulous person estranges the Master.”",
"This being so, you thus find that all the yearning, lust, and desire of the Sefirah of Kingship-Malchut, is for the Sefirah of Understanding-Binah. The two are aligned with each other, and in the Jubilee-Yovel-יובל year, they unite in complete unity, at which point redemption-Ge’ulah-גאולה comes to the Sefirah of Kingship-Malchut, which is the secret of the land-Aretz-ארץ. About this the verse states, “In the entire land-Eretz-ארץ of your ancestral holding, you will give redemption-Ge’ulah-גאולה to the land-Aretz-ארץ.”",
"Now that you know this, contemplate wherever in Torah you find HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] juxtaposed to each other. Know and contemplate that these are the two aforementioned Sefirot. That is, one is the Sefirah of Understanding-Binah, which is written as HaShem-יהו״ה and read Elohi”m-אלהי״ם, and the other is the Sefirah of Kingship-Malchut, called Lord-Adona”y-אדנ״י. This is the secret of the verse, “HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] is my strength.”",
"Be informed that when these two Sefirot unite, the world is in a state of repair, completion, and perfection. For, all the conduits are in a state of repair, the Sefirot are in a state of union, and blessing is sent forth to the Sefirah of Kingship-Malchut, called the Lord-Adona”y-אדנ״י.",
"However, this may be in one of two ways. That is, in some places you will find the verse written, “Lord HaShem-Adona”y HaShem-אדנ״י יהו״ה,” [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] as in the verse, “Lord HaShem-Adona”y HaShem-אדנ\"י יהו\"ה [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] what will you give me.” In other places you will find it reversed, as in the verse, “HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] is my strength.”",
"The secret of the matter is that wherever the Sefirah of Kingship-Malchut adorns and perfects itself with the perfection of Torah and mitzvot below, it is called “Lord HaShem-Adona”y HaShem-אדנ״י יהו״ה” [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] in which “Lord-Adona”y-אדנ״י” takes precedence, in that it ascends from there to the level of Understanding-Binah, which is written HaShem-יהו״ה, but read as Elohi”m-אלהי״ם. This is like the matter of Avraham, who repaired and adorned the Ingathering of Israel-Knesset Yisroel (Shechinah) with mitzvot and good deeds, in order to pour blessings upon her from the beneficence and bestowal of Understanding-Binah. Avraham therefore said, “Lord HaShem-Adona”y HaShem-אדנ\"י יהו\"ה [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] what will you give me.”",
"Now, from where do we know that Avraham repaired and adorned the quality of Kingship-Malchut? From the verse that states, “Because Avraham obeyed My voice, and kept My charge, My commandments, My decrees, and My Torahs.” It also is written, “He planted a Tamarisk-Eshel-אשל in Be’er Sheva-באר שבע.” That is, he began replanting what Adam, the first man, had severed. Where did he plant them? In the Well of Seven-Beer Sheva-באר שבע. About this the verse states, “God-Elohi”m-אלהי״ם ascended from upon Avraham,” and it states, “And he built an altar there to HaShem-יהו״ה.”",
"Now, because Avraham began fixing what was ruined and replanting what was severed, he began in saying, “Lord HaShem-Adona”y HaShem-אדנ\"י יהו\"ה,” [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם]. That is, he repaired the Sefirah of Kingship-Malchut to pour forth and draw that which comes down by way of the conduits from the Sefirah of Understanding-Binah. This is the secret of what our sages, of blessed memory, said about the verse, “For the sake of the Lord-Adona”y-אדנ״י.” They explained this to mean, “For the sake of Avraham who [was the first to] call You ‘Lord-Adon-אדון.’”",
"I will hint at the explanation of the matter, as follows: The verse states, “Let Your face shine upon Your desolate Sanctuary, for the sake of the Lord-Adona”y-אדנ״י.” In his words, “Let Your face shine upon Your desolate Sanctuary,” it is as though Daniel said, “I am only asking a small thing of You.” For, when Adam, the first man, sinned, he caused the complete withdrawal of the Indwelling Presence of HaShem-יהו״ה (the Shechinah). However, our forefather Avraham came and accepted Her upon his shoulders, and became a seat for the Supernal Chariot (Merkavah), as it states, “God-Elohi”m-אלהי״ם ascended from upon Avraham.” Then our teacher Moshe came and established a place for the Shechinah in the Tabernacle (Mishkan), as it states, “There I will set My meetings with you.” Then, King Solomon came and established a permanent meeting place, as it states, “I have surely built a house of habitation for You, the foundation of your dwelling forever.” When the Jewish people sinned and traveled ten journeys, Daniel came and said, “These journeys are unlike the journeys caused by Adam, the first man. For, in the time of Adam, the first man, the Indwelling Presence of HaShem-יהו״ה, the Shechinah, had no fixed place at all, being that when Adam sinned, he caused the complete withdrawal of the Indwelling Presence of HaShem-יהו״ה, the Shechinah.”",
"However, from the time that Solomon built the Holy Temple, once there was an established place for the Indwelling Presence of HaShem-יהו״ה in the land, even though She sometimes withdraws, She is never completely uprooted from the place of Her holiness. This is as stated, “This is My resting place forever and ever, here I will dwell, for I have desired it.” It similarly states, “For HaShem-יהו״ה has chosen Zion; He has desired it for His habitation.” What is the meaning of the word “desired-Eevah-אוה”? This is like a person who is far away from the members of his household and lusts-Mit’aveh-מתאוה for them. Likewise, Solomon said, “I have surely built a house of habitation for You, the foundation of your dwelling forever.” In other words, even though He sometimes withdraws, it is to here that He returns, as the verse states, “Thus said HaShem-יהו״ה: I have returned to Zion, and I have made My dwelling in the midst of Jerusalem; Jerusalem will be called ‘The City of Truth-Emet-אמת,’ and the Mountain of HaShem, Master of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת [shall be called], ‘The Holy Mountain-Har HaKodesh-הר הקדש.’” Likewise, it states, “I have betrothed you to Me forever.”",
"Daniel thus said, “I am only making a small request of You, that You return to Your place that is sanctified to You, from which it is impossible for You to separate. For, although You have withdrawn from it, it nevertheless is sanctified to You.” He therefore said, “Let Your face shine upon Your desolate Sanctuary,” in that it certainly is Your desolate Sanctuary. That is, even though it is desolate and destroyed, it is Yours. In other words, when he said, “upon Your desolate Sanctuary,” this is like the verse that states, “And I will bring desolation to your Sanctuaries,” about which it is taught, “Even though they are desolate, their sanctity remains.” Thus, it is about this that Daniel said, “Let Your face shine upon Your desolate Sanctuary.”",
"What is the reason? Because, when upon the sin of Adam, the first man, Your Indwelling Presence withdrew, it did not have any fixed place. Our forefather Avraham, peace be upon him, established its place upon his shoulders, and because of this Daniel said, “For the sake of the Lord-Adona”y-אדנ״י,” meaning, “For the sake of the forefather, who was the first to called You ‘Lord-Adon-אדון,’” referring to Avraham. Thus, our forefather Avraham was able to adorn the Sefirah of Kingship-Malchut and unify HaShem-יהו״ה, blessed is He, in the world. This is the secret of the verse, “Avraham was One-Echad-אחד, and he inherited the land-Aretz-ארץ.” That is, because he was unified and one-Echad-אחד in all his limbs, in unifying HaShem-יהו״ה, blessed is He, and declaring His Name in the world, and he established a place to teach and publicize His Kingship, he therefore was able to unify HaShem-יהו״ה, blessed is He. ",
"This is the secret of the verse, “He proceeded on his journeys from the south to the House of God-Beit E”l-בית א״ל.” Now, because our forefather Avraham repaired the path and unified the Sefirah of Kingship-Malchut with the Sefirah of Understanding-Binah, it is he who began to say, “Lord HaShem-Adona”y HaShem-אדנ\"י יהו\"ה,” [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] This is called a “fundamental principle-Binyan Av-בנין אב,” in that wherever in Torah you find the order written as “Lord HaShem-Adona”y HaShem-אדנ\"י יהו\"ה,” [pronounced Adona”y Elohi“m-אדנ\"י אלהי\"ם] it refers to the secret of the repair of the Indwelling Presence of HaShem-יהו״ה, blessed is He, from below, and its adornment and preparations to become unified with the Sefirah of Understanding-Binah. In contrast, wherever in Torah you find the order written as, “HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י,” [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] it refers to the secret of the bestowal of beneficence and emanation from Above to below, in that the Sefirah of Understanding-Binah bestows to all the Sefirot, until the Sefirah of Kingship-Malchut becomes full of every manner of beneficence, emanation, and blessing, such as indicated by the verse, “HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] is my strength.”",
"Thus, the general principle is that wherever in Torah you find “Lord HaShem-Adona”y HaShem-אדנ\"י יהו\"ה,” [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] it is the secret of the preparation and adornment of the Indwelling Presence of HaShem-יהו״ה, the Shechinah, below, to unify with Understanding-Binah and to receive beneficence and emanation from Her. In contrast, wherever in Torah you find “HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י,” [pronounced Elohi”m Adona”y-[אלהי\"ם אדנ\"י it refers to the secret of the bestowal of beneficence drawn from Above to below. This is the secret of the verse, “Truth-Emet-אמת will sprout from the earth-Eretz-ארץ, and righteousness-Tzedek-צדק will peer from heaven-Shamayim-שמים.” What does the next verse say? “HaShem-יהו״ה, too, will give goodness-Tov-טוב, and our land-Artzeinu-ארצינו will yield its produce.”",
"Contemplate the keys we have given into your hands in this Gate, for with them you will be capable of opening many Gates that are locked with multiple locks, and which not everyone merits to enter.",
"Now, in many places this Sefirah is called Understanding-Binah-בינה. The reason is because it is the secret of the Upper Interpreter-HaMeilitz HaElyon-המליץ העליון positioned between the upper Sefirot and the lower Sefirot, who emanates beneficence and blessing to the other Sefirot from the Supernal Crown-Keter Elyon. Through this Sefirah man contemplates the Primary Root of all roots, and the Foundation of all foundations. For, without Understanding-Binah, there is no way to enter the knowledge of HaShem’s-יהו\"ה Singular Preexistent Intrinsic and Essential Being, blessed is He. It therefore is compared to a Trusted Interpreter (Meilitz HaNe’eman), as Moshe stated, “I stand between (Bein-בין) HaShem-יהו״ה and you.” ",
"Similarly, in reference to Shabbat, which is the secret of the Lower Interpreter-HaMeilitz HaTachton-המליץ התחתון, the verse states, “It is a sign-Ot-אות between Me (Beinee-ביני) and the children of Israel forever.” Now, the masters of the received knowledge (Kabbalah) already hinted that the Sefirah of Understanding-Binah is like the tongue-Lashon-לשון in the mouth. It indeed is truly so that it is like the tongue-Lashon-לשון in the mouth in several ways. Firstly, it is the secret of “The third verse [that reconciles contradictions].” Secondly, it is what affects the bonding of the upper three Sefirot, and their emanation and bestowal of blessing upon the seven lower Sefirot. Thirdly, without Understanding-Binah, no one can enter into knowledge of the Singular Preexistent Intrinsic and Essential Being of He Who precedes the world. Now, our teacher Moshe, peace be upon him, who is the Trusted Interpreter (Meilitz HaNe’eman), grasped forty-nine of the fifty Gates of Understanding-Binah. This is as our sages, of blessed memory, said, “Fifty Gates of Understanding were created in the world, and all were given to Moshe, except for one.”",
"Another reason it is called Understanding-Binah-בינה is because it is the secret of the birthing of sons-Banim-בנים and daughters-Banot-בנות, these being the secret of Binah-בינה and Tevunah-תבונה. It is because of this that, “because of the sin of vows (Nedarim-נדרים) being unfulfilled, one’s children die, and because of the sin of vows-Nedarim-נדרים being unfulfilled, a person’s wife dies.” This is all measure for measure, since Understanding-Tevunah-תבונה is the place of vows-Nedarim-נדרים, as known to the Kabbalists. Those who know the composition of the organs and limbs know what our sages, of blessed memory, meant when they stated, “The brain of the son is from the brain of the father.” All this is included in the secret of the Sefirot of Understanding-Binah and Knowledge-Da’at. That is, from the place of Understanding-Binah there is a drawing forth from the brain by way of Knowledge-Da’at, passing through the spinal cord, until it reaches the place that is prepared for it. This is the secret of the verse, “Lord-Adona”y-אדנ\"י, open my lips and my mouth will speak Your praises-Tehilatecha-תהילתך.”",
"This has all already been hinted in Sefer Yetzirah, “He formed a covenant with him between the ten fingers of his hands, which is the covenant of the mouth (Brit HaPeh-ברית הפה), and He formed a covenant with him between the ten toes of the feet, which is the covenant of circumcision (Brit Milah-ברית מילה). The whole matter is hinted in short in the words, “The covenant of the tongue-Milat HaLashon-מילת הלשון, and the covenant of the skin-Milat HaMa’or-מילת המעור.” I shall explain with the verses, “Who is wise-Chacham-חכם and will understand-Yaven-יבן these things; [who is] understanding-Navon-נבון and will know them-Yeda’em-ידעם.” That is, Understanding-Binah-בינה is positioned between wisdom-Chochmah-חכמה and knowledge-Da’at-דעת, and they unify to adhere to each other, according to the secret of the verse, “With wisdom-Chochmah-חכמה, understanding-Tevunah-תבונה, and knowledge-Da’at-דעת.” This has therefore all been hinted at, and is the secret of the bond between the upper Sefirot and the lower Sefirot.",
"Now, sometimes this Sefirah is called the Jubilee-Yovel-יובל. We have already informed you that there are all kinds of freedoms and redemption that depend on this Sefirah. The reason is because all seven lower Sefirot are sometimes found to be affected by the ruination of the lower beings, God forbid, such that they are in a state that is as if there is a cessation of beneficence. This is as the verse in Isaiah states, “Lord HaShem, Master of Legions-Adona”y HaShem Tzva’ot-אדנ״י יהו״ה צבאות [pronounced Adona”y Elohi”m Tzva’ot-אדנ\"י אלהי\"ם צבאות] declared that day to be for crying and eulogy, for baldness and for the donning of sackcloth.” Therefore, when people sin below, the Sefirah of Understanding-Binah diminishes her blessings, and it is then as though the other Sefirot must traverse various paths until they are gathered to ascend to the Sefirah of Understanding-Binah, which causes that those below remain in a state of destruction. However, when the lower Sefirot adhere to the Sefirah of the Jubilee-Yovel-יובל, drawing her beneficence and blessings below, then all kinds of freedom and redemption are found in all the Sefirot, and in all beings that are sustained by the Sefirah of Kingship-Malchut, that receives blessing from them.",
"Know that in the coming future there will be a time that the righteous Tzaddikim will ascend until they adhere to the Sefirah of Understanding-Binah, which is the secret of the Coming World (Olam Haba-עולם הבא). They then will go forth to freedom and will be redeemed from every kind of destruction and all kinds of travails, according to the secret of the verse, “Who redeems your life from destruction.” Corresponding to this quality and the promise that we are destined to enter the life of the Coming World (Olam HaBa-עולם הבא), we were commanded a number of positive and negative mitzvot, the reward of which is found solely with the Sefirah of Understanding-Binah, called the Coming World (Olam HaBa-עולם הבא) and called the Jubilee-Yovel-יובל, since through it we leave servitude to redemption, from a time of mourning to a day of rejoicing, from thick darkness to a great light.",
"In this manner I will give you hints and if you merit, contemplate their primary root, which is the secret of Understanding-Binah-בינה, called the Jubilee-Yovel-יובל, being that with it everything will go forth to freedom. This is because whoever merits adhering to Understanding-Binah will never see worry or lacking, since She adheres to the innermost chambers of the upper Sefirot, where there is no worry or any lacking whatsoever. Whoever adheres to the Jubilee-Yovel-יובל is himself redeemed, since there is nothing, neither minister, nor angel, nor anything in the world surrounding the Jubilee-Yovel-יובל that can cause any damage whatsoever. It rather is solely the world of mercy-Rachamim.",
"This is because regarding the Sefirot of Greatness-Gedulah and Might-Gevurah, there are accusers who obstruct goodness from coming to the world. However, since the Sefirah of the Jubilee-Yovel-יובל is the world of mercy-Rachamim, it is called “a limitless inheritance-Nachalah Blee Meitzarim-נחלה בלי מצרים,” and is the portion and inheritance of our forefather Yaakov, peace be upon him. That is, it is unlike the inheritance of Avraham, which has limitations, nor is it like the inheritance of Yitzchak, which also has limitations. Thus, whoever merits to adhere to the Sefirah of the Jubilee-Yovel-יובל, shall have redemption-Ge’ulah-גאולה, being that absolutely nothing can restrain it, withhold it, or make accusations against it. This is the secret of the verse, “Then you will delight in HaShem-יהו״ה, and I will mount you astride the heights of the earth; I will provide you with the inheritance of your forefather Yaakov, for the mouth of HaShem-יהו״ה has spoken.” This refers to the inheritance of the middle line-Kav HaEmtza’ee-קו האמצעי, which ascends and adheres to the world of mercy-Rachamim (Crown-Keter), whereas the “heights of the earth” remain below, being that they are the portions of Avraham and Yitzchak. Contemplate what we have conveyed in these hints and many Gates will opened for you.",
"Additionally, since this is so of the Sefirah of Understanding-Binah, it also is called the Expansiveness of the River-Rechovot HaNahar-רחובות הנהר, since it is an unlimited place and there is no accuser to restrain or obstruct the bestowal of goodness. Whoever merits to be entrenched and implanted in these places while in this world, “his fruit shall not cease and his leaves shall not wither.” Why? Because, “He will be like a tree planted near water, which spreads out its roots along a brook and does not see when heat comes, whose foliage is ever fresh; it will not worry in a year of drought and will not stop producing fruit.” The reason that “it does not see when heat comes” and the like, is because there is no obstruction, accuser, or withholding in this place, since it entirely transcends the place of the seventy ministering angels. It therefore is called Expansiveness-Rechovot-רחובות, and about this the verse states, “He brought me out into an expansive space-Merchav-מרחב.” Understand this very well.",
"In the terminology of our sages, of blessed memory, this Sefirah is called Return-Teshuvah-תשובה. The reason is because the level of souls called Neshamot-נשמות are emanated from this place, the level of souls called Ruchot-רוחות are from the place of Splendor-Tiferet, and the level of souls called Nefashot-נפשות are from the Sefirah of Kingship-Malchut. They all are bound together [and ascend] until they all merit to unify with the Sefirah of Understanding-Binah. How so? The Nefesh level is bound to the Ruach, the Ruach is bound to the Neshamah, and the Neshamah is bound to the Sefirah of Understanding-Binah. However, if a soul-Nefesh sins, God forbid, and transgresses a sin for which the punishment is severance (Karet), it then becomes severed from the Ru’ach to which it adhered, and thus loses the bestowal of goodness. Moreover, since it has been severed from the Supernal Tree to which it adhered, it has no way by which to ascend to the Coming World (Olam HaBa-עולם הבא). This is the secret of excision (Karet) mentioned in Torah, as in the verse, “That soul-Nefesh-נפש shall be cut off from its people.”",
"However, if after having become repugnant, that soul returns, mends its ways and repairs its paths, she then returns to adhere to where she originally was cut off from, thus meriting to ascend to the Sefirah of Understanding-Binah, called the Coming World-Olam HaBa-עולם הבא. She then returns to the place that was lost to her. This then, is the secret of Return-Teshuvah-תשובה, as in the verse, “He then would return-Teshuvato-תשובתו to Ramah, for his home was there.” Thus, since the Nefashot-נפשות are bound to the Ruchot-רוחות, and the Ruchot-רוחות are bound to the Neshamot-נשמות, and the Neshamot-נשמות are bound to the World of Life-Olam HaChayim-עולם החיים, the verse therefore states, “May my lord’s soul-Nefesh Adonee-נפש אדני be bound up in the bond of Life-Tzror HaChayim-צרור החיים.”",
"However, regarding souls-Nefashot that are severed from their place but have not returned, since they have been cut off and uprooted from the place of their planting, they are judged with various harsh punishments. They are cast hither and tither from one punishment to another, and from one affliction to another. About this the verse states, “May He hurl away the soul of your enemy, as one shoots a stone from a slingshot-Kaf HaKela-כף הקלע.” The punishment known as the “slingshot-Kaf HaKela-כף הקלע” is like a stone swung from place to place in a slingshot. In the same way, a soul that is cut off from its place, is swung from place to place and from one harsh punishment to another harsh punishment. This is called the “slingshot-Kaf HaKela-כף הקלע.”",
"In this manner, contemplate the matter of Repentance-Teshuvah-תשובה mentioned in Torah, which is the secret of the Return-Teshuvah-תשובה of the soul to the place from which it was uprooted, and its return to its place of tranquility, as in the verse, “Return-Shuvee-שובי, O’ My soul-Nafshi-נפשי, to your tranquility.” And how should she return to her tranquility? Through the good remedies Torah established for every kind of sin and transgression, as stated in Torat Kohanim. About this the verse states, “The Torah of HaShem-יהו״ה is perfect, it returns the soul-Meshivat Nefesh-משיבת נפש,” in that it truly returns the soul. For, if Torah had not made the paths of return-Teshuvah-תשובה known to us, there would be no way to return. However, the prophet cried out and said, “Return-Shuvu-שובו, O’ wayward children, and I will heal your waywardness.” And how do we know that the Sefirah of Understanding-Binah-בינה is the secret of Return-Teshuvah-תשובה? Because it is the fundamental principle-Binyan Av-בנין אב that applies throughout Torah, as it states, “His heart will understand-Yaveen-יבין, and he will return-v’Shav-ושב and be healed.” This being so, contemplate the matter and understand that Return-Teshuvah-תשובה is the secret of the Coming World-Olam HaBa-עולם הבא.",
"After having explained this important secret, we will return to our subject and tell you the order of steps in ascending in Repentance-Teshuvah-תשובה. That is, every single Jew who has been sold off, has a path by which to return, as the verse states, “He shall have redemption-Ge’ulah-גאולה and shall go out in the Jubilee-Yovel-יובל.” It similarly states, “In this year of the Jubilee-Yovel-יובל, each man shall return-Tashuvu-תשובו to his inheritance-Achuzato-אחוזתו.” That is, through the secret of the Sefirah of Understanding-Binah every soul is capable of returning and taking hold-Le’hit’achez-להתאחז of the place from where it was cut off. This is the meaning of the words, “each man shall return-Tashuvu-תשובו to his inheritance-Achuzato-אחוזתו,” in which the word “his inheritance-Achuzato-אחוזתו” means “his hold,” as in “taking hold” – Achizah-אחיזה.",
"The Kabbalists also called this Sefirah the Upper Righteousness-Tzedek Elyon-צדק עליון, meaning to say, it is the Sefirah where the quality of judgment-Din begins, even though it itself adheres to the World of Mercy-Olam HaRachamim. This is the secret of the fact that the Upper Righteousness-Tzedek Elyon-צדק עליון is aligned with the Lower Righteousness-Tzedek Tachton-צדק תחתון. That is, the Sefirah of Kingship-Malchut is called the Lower Righteousness-Tzedek Tachton-צדק תחתון, and the two are aligned with each other, in that the Gates of Righteousness-Shaarei Tzedek-שערי צדק are aligned with the Gates of Understanding-Shaarei Binah-שערי בינה, in accordance to the secret of “Lord HaShem-Adona”y HaShem-אדנ״י יהו״ה,” [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם.",
"Now, because both Sefirot are aligned one opposite the other, and both are called Righteousness-Tzedek-צדק, the Torah therefore states, “Righteousness-Tzedek-צדק, righteousness-Tzedek-צדק shall you pursue.” That is, you should pursue attaining the Gates of Righteousness-Shaarei Tzedek-שערי צדק, so that through them you may enter the Life of the Coming World-Chayei Olam HaBa-חיי עולם הבא, that is, the Upper Righteousness-Tzedek Elyon-צדק עליון. The verse therefore states, “Righteousness-Tzedek-צדק, righteousness-Tzedek-צדק shall you pursue,” and then explains, “So that you may live-Tichyeh-תחיה,” referring to the Upper Righteousness-Tzedek Elyon-צדק עליון, “And possess the Land-Aretz-ארץ,” referring to the Lower Righteousness-Tzedek Tachton-צדק תחתון, which is the secret of the Land of Israel-Eretz Yisroel-ארץ ישראל, as the verse states, “She was full of justice-Mishpat-משפט, righteousness-Tzedek-צדק lodged in her.” Understand this well. ",
"Know and have faith that all who are destined to merit entering the Coming World-Olam HaBa-עולם הבא, will enter solely by way of judgement-Din. About this our sages, of blessed memory, said, “On the Day of Judgement there will be three groups.” It is in that place that the righteous Tzaddikim will receive reward that is beyond all comparison, limitation and measure. About this our sages, of blessed memory, said, “Rabbi Chiyya bar Abba said that Rabbi Yochanan said, ‘All the prophets only prophesied about the days of Moshiach. However, about the Coming World-Olam HaBa-עולם הבא [it states], ‘No eye has seen it O’ God-Elohi”m-אלהי״ם, except for You.’’”",
"The Kabbalists also called this Sefirah the Upper Shechinah-Shechinah Ila’ah-שכינה עילאה, since she receives beneficence and emanation from the Upper World, called the World of Mercy-Olam HaRachamim (Crown-Keter), and then bestows all manner of beneficence and emanation to the Sefirot below her. When the lower beings fulfill Torah and mitzvot, she then comes to be revealed and dwells within all the other Sefirot, bestowing beneficence, blessing, and goodness to all the Sefirot, and then the worlds become filled with goodness and blessing. Then, the Sefirah of Kingship-Malchut, called the Lower Shechinah-Shechinah Tata’ah-שכינה תתאה, also returns to pouring her blessings upon the lower beings and dwells within them, as the verse states, “And I will dwell within them-v’Shachanti b’Tocham-ושכנתי בתוכם,” and it states, “I will place My dwelling-Mishkanee-משכני within you.” All the worlds are then in a state of perfect repair, in a state of wholeness and rectification, without any lackings whatsoever.",
"However, if the lower beings ruin and trespass the boundaries of Torah and mitzvot, the Upper Shechinah-שכינה עילאה then withdraws. Upon her withdrawal, bestowal is withheld from the conduits, the luminaries become darkened, and the righteous-Tzaddik-צדיק is gathered in. The Lower Shechinah-שכינה תתאה then withdraws from the lower beings, and the Upper Shechinah-שכינה עילאה withdraws from the upper beings, and the world comes to be in a state of destruction.",
"Therefore, those who know how to appease their Maker, know to repair the path of the Shechinah and return Her to her proper place, by repairing the damaged conduits. The Upper Shechinah-שכינה עילאה then returns to emanate Her blessings upon the Sefirot, and the Sefirot then bestow the blessing to the Lower Shechinah-שכינה תתאה, and She too then returns to Her place, to pour Her blessings forth in the world.",
"In conclusion, when there is a withdrawal of the Upper Shechinah, there also is a withdrawal of the Lower Shechinah, and when there is the return of the Upper Shechinah, there also is a return of the Lower Shechinah. The known verse that hints at the secret of both is, “You shall know this day and set it upon your heart that HaShem-יהו״ה, He is the God-Elohi”m-אלהי״ם, in the heaven above-BaShamayim Mi’ma’al-בשמים ממעל” – referring to the Upper Shechinah – “and upon the earth below-Al HaAretz Mitachat-על הארץ מתחת” – referring to the Lower Shechinah, there is none else.” Lest you say that, God forbid, they are two different domains, know that they are one alone. The verse therefore states, “You shall know this day and set it upon your heart that HaShem-יהו״ה, He is the God-Elohi”m-אלהי״ם, in the heaven above and upon the earth below, there is none else.”",
"Now, whoever knows this secret will know the secret of the verse, “The [female] neighbors-Shecheinot-שכנות gave him a name, saying, ‘A son was born to Na’ami.’” This is because the child that was born was rooted primarily in the above-mentioned places, and therefore inherited the special inheritance between the two Shechinot-שכנות, [the upper Shechinah and the lower Shechinah]. This is the secret of the verse, “Mount Zion-Har Tziyon-הר ציון, the summit of the North-Tzafon-צפון,” and it states, “As the dew-Tal-טל of Hermon descends upon the Mountains of Zion-Harerei Tziyon-הררי ציון, for there HaShem-יהו״ה commanded the blessing-HaBrachah-הברכה – Life-Chayim-חיים is there forever,” and it states, “Zion-ציון, this is the City of David-Eer David-עיר דוד.” Understand this well.",
"The Kabbalists also called this Sefirah the Source of Life-Mekor HaChayim-מקור החיים, since it draws the influence of life-Chayim-חיים to all novel beings from the World of Mercy-Olam HaRachamim (Crown-Keter). Because this Sefirah is the Source of Life-Mekor HaChayim-מקור החיים, the Sefirah of Splendor-Tiferet is therefore called the Tree of Life-Etz HaChayim-עץ החיים. That is, it is the Tree-Etz-עץ that draws Life-Chayim-חיים from the Supernal Source-מקור.",
"Thus, when it states, “The tree of life-Etz HaChayim-עץ החיים in the midst of the Garden-Gan-גן,” this refers to the middle line-Kav HaEmtza’ee-קו האמצעי which pours life-Chayim-חיים into the Sefirah of Foundation-Yesod, called the Living God-E”l Chai-א״ל חי, and as explained before, is also called the God of Life-Elohi”m Chayim-אלהי״ם חיים. Therefore, when the Sefirah of Kingship-Malchut receives the influence of life-Chayim-חיים from the Source of Life-Mekor HaChayim-מקור החיים, by means of the Tree of Life-Etz HaChayim-עץ החיים, through the medium of the Living God-E”l Chai-א״ל, it too is called the Land of the Living-Eretz HaChayim-ארץ החיים, as it states, “I shall walk before HaShem-יהו״ה in the Land of the Living-Artzot HaChayim-ארצות החיים.” Understand this well.",
"The sign by which to remember this is the verse, “See – I have placed before you today the life-Chayim-חיים and the good-Tov-טוב.” However, if a person chooses the opposite, God forbid, the verse continues, “and the death-Mavet-מות and the bad-Ra-רע.” Several matters about this secret were already explained in the First Gate.",
"Now, this Sefirah whitens-Malbenet-מלבנת the sins of the Jewish people and therefore is also called Atonements-Kippurim-כפורים. This is because it is the secret of that which is called Levanon-לבנון that adheres to the World of Mercy-Olam HaRachamim (Crown-Keter) and is entirely white-Lavan-לבן. It therefore whitens-Malbenet-מלבנת the sins of the Jewish people. I will now explain. We already have informed you that as long as the Jewish people are righteous Tzaddikim, the Sefirah of Kingship-Malchut is adorned and united with the upper Sefirot, and is “like a bride who bedecks herself with jewelry.” However, if the Jewish people ruin and trespass the boundary of Torah and mitzvot, God forbid, their stench then adheres to Her, and as it states, “Because of your rebellious sins your Mother was sent away.” However, for the sake of His mercies and kindness, HaShem-יהו״ה, blessed is He, established one day of the year for the Jewish people to purify themselves and wash away their impurities, and He called that day the Day of Atonements-Yom HaKippurim-יום הכפורים. The reason it is called the Day of Atonements-Yom HaKippurim-יום הכפורים in the plural, is because on that day these two Sefirot – Understanding-Binah and Kingship-Malchut – unite as one. The Sefirah of Understanding-Binah is what purifies and washes away all kinds of contamination and impurity that the Jewish people imparted to the Sefirah of Kingship-Malchut. When these two Sefirot unite to transform the judgments of the Jewish people to merit and purity, they are called the Day of Atonements-Yom HaKippurim-יום הכפורים [in the plural].",
"I will give you a hint by which to understand this. The verse states, “If your sins are like scarlet (Shanim-שנים), they will become as white (Yalbeenu-ילבינו) as snow.” The upper one is called Whiteness-Levanon-לבנון, whereas the lower one is garbed in Her Scarlet-Shanim-שנים garment, and the Jewish people must transform Her Scarlet-Shanee-שני garment to Whiteness-Loven-לובן. This is why it is called the Day of Atonements-Yom HaKippurim-יום הכפורים [in the plural]. This is likewise the secret of the crimson strip that would turn white-Malbin-מלבין as a result of the atonements-Kippurim-כיפורים, being that the Sefirah of Understanding-Binah would appear upon the Sefirah of Kingship-Malchut, to illuminate and purify Her of every impurity. This also is the secret of the goat that was pushed off the cliff on this day. Thus, since these two Sefirot are aligned corresponding to each other – and are the secret of the Upper Mother-Imma Ila’ah-אמא עילאה and the Lower Mother-Imma Tata’ah-אמא תתאה – and because on this day they would be engaged in purifying the Jewish people, it therefore is forbidden to engage in marital relations on the Day of Atonements-Yom HaKippurim, though on Shabbat and Festivals it is permitted. Those who know the hidden wisdom know that this secret is hinted in the verse, “Moreover, she indeed is my sister, my father’s daughter, though not my mother’s daughter; and she became my wife.” This is the secret of the Day of Atonements-Yom HaKippurim-יום הכפורים.",
"Now, in the terminology of our sages, of blessed memory, this Sefirah is called the Coming World-Olam HaBa-עולם הבא. Now, because this Sefirah is called Atonements-Kippurim-כפורים, as we explained, and is the secret of Life-Chayim-חיים, as we wrote, therefore on the Day of Atonement we pray, “Inscribe us for Life-Chayim-חיים in the Book of Life-Sefer HaChayim-ספר החיים,” literally referring to this Sefirah.",
"Now, several great scholars of these last generations stumbled in their knowledge and explanations of the Life-Chayim-חיים that we plead for from the day of Rosh HaShanah through the day of Yom HaKippurim. They could not find where to rest their hands and feet, and they therefore found it necessary to explain this matter with explanations that are far from the truth. However, the primary matter we pray for from the day of Rosh HaShanah through the day of Yom HaKippurim is to merit lives of purity, free from our sinful impurities, so that we may merit to be inscribed in the Book of the Righteous in the World of Life, called the Coming World-Olam HaBa-עולם הבא. Whether or not we will physically live or die that year, we nonetheless desire to be inscribed in the Book of the Righteous, called the Book of Life-Sefer HaChayim-ספר החיים, as in the verse, “All who are inscribed for life-Chayim-חיים in Jerusalem.”",
"Included in this, throughout the rest of the prayers, such as the Yaaleh v’Yavo sections of the prayers, and other sections, we also plead to be sustained throughout the entire year with good life and health, and that we should live and not die, just as we do on all the other Festivals and on Rosh Chodesh of each month. However, our primary intention in the words, “Recall us for life and inscribe us in the Book of Life,” recited from Rosh HaShanah through Yom HaKippurim, is only to be counted amongst the righteous Tzaddikim who are worthy of the Coming World-Olam HaBa-עולם הבא, regardless of whether we will physically live or die during the year.",
"This is the meaning of what our sages, of blessed memory, said, “Three books are opened on Rosh HaShanah. One for the completely righteous, one for the completely wicked, and one for intermediates.” Contemplate this Halachah according to our explanation well. Your eyes will see, your heart will rejoice, and many doubts will be removed from your mind. You then will be satisfied with this passage of Talmud, for in specifying the righteous-Tzaddikim, the wicked-Resha’im, and the intermediates-Beinonim, the sages meant precisely what we have said. That is, if we were to say that what they meant was to plead for physical life in this world, or that our physical life should be good, then not a single person who dies could be counted amongst the righteous-Tzaddikim, nor could it be said that whoever lives out the year, could be counted as wicked-Resha’im. Such a conclusion would uproot many important Torah principles from their place.",
"Rather, the true and straightforward reason that from Rosh HaShanah through Yom HaKippurim, they established that we recite, “Recall us for life and inscribe us in the Book of Life,” is for our transgressions to be atoned and for our sins to be forgiven, so that we may be inscribed with the righteous-Tzaddikim who are worthy of the Coming World-Olam HaBa-עולם הבא and are inscribed in the Book of Life-Sefer HaChayim-ספר החיים, regardless of whether or not we will physically live or die during the year. Remember this principle well, and pay no attention to any explanation that says otherwise.",
"Now, because this Sefirah is the World of Life, it is called the Coming World-Olam HaBa-עולם הבא. The reason is because it constantly draws its blessings forth and bestows its beneficence to the world every day, every hour, and every moment. This is as stated, “A river-Nahar-נהר issues out from Eden-עדן,” in which the word “issues out-Yotze-יוצא” [in the present tense] means constantly and unceasingly, as in the verse, “Like an issuance of water-Motzeh Mayim-מוצא מים (a spring) whose waters never fail.” It therefore is called the Coming World-Olam HaBa-עולם הבא, since it constantly is flowing and coming-Ba Tamid-בא תמיד.",
"Now, you may ask, “Did you not say that its blessings sometimes cease, such as when the people of the world sin?” Know, that our intention there was not that its blessings cease completely. Rather, what we meant was that if people correct their ways below, the Upper World then bestows its blessings without measure or end. All the conduits of the Sefirot then become full of every manner of beneficence and blessing, until the Sefirah of Kingship-Malchut bestows her blessings upon us in a way that is more than enough. However, if people below ruin their ways and deeds, the quality of Understanding-Binah – called the Coming World-Olam HaBa-עולם הבא – then withholds her beneficence and blessings, and does not pour them forth, except in a constrained (Tzimtzum) way, such that blessing is not found, except in a very diminished measure, just enough for the world not to be utterly and completely destroyed. It then is as if there is no blessing at all.",
"Moreover, even the diminished blessing that drips down from the Sefirah of Understanding-Binah, does not come by way of the conduits to the Sefirah of Kingship-Malchut, being that all the conduits are damaged, to the point that the Sefirah of Kingship-Malchut dries up. Rather, that little drip, leaks here and there through the cracks, in a way that no blessings are found there at all. This is analogous to water pipes that have become damaged and broken, so that whatever water flows through them leaks out on all sides through the breaches and cracks, and the pipes become ineffectual and of no benefit. Thus, whatever water actually reaches its proper destination is so diminished, that it is insufficient to water the soil, to drink, or to use in any way, and the world is found to be in a cursed state of being. Moreover, whatever water leaked out through the cracks and breaches of the pipes, goes to where it is unbefitting for it to go, and though it is a time of ruination, those unbefitting places receive vitality from it. About this the verse states, “Because of three things the earth trembles, and because of a fourth, she cannot bear it; Because of a slave who rules, because of a scoundrel who is sated with bread, because of a hateful [promiscuous] woman when she is married, and because of a maidservant who inherits [what belongs to] her mistress.”",
"If you understand the important principles being explained here, you will enter various inner chambers, and will understand why the Land of Israel is utterly desolate, whereas the lands of the nations are not fully destroyed.",
"Now, you may question this saying, “Is it not so that the primary recipient of these blessings is the Land of Israel, whereas all the lands of the nations are blessed through it, as it states, “And in you all the families of the earth shall be blessed,” and it states, “Who gives rain upon the surface of the land-Aretz-ארץ,” and only then continues, “and sends water upon the outer lands-Chutzot-חוצות.” Therefore, according to law and reason, if blessings and influence cease to be drawn to the Land of Israel, since the blessings of all other lands are dependent on her, shouldn’t the other lands be utterly destroyed?”",
"Know that if not for the damage of the conduits which became breached and cracked, it truly would be so. However, since the conduits became damaged, cracked, and broken, the water leaks out from here and there, and from those leaks, the other lands are sustained. However, even so, no blessings are in those leaks, being that blessings only come to the other lands when they drink through the medium of the Land of Israel, as it states, “And in you all the families of the earth shall be blessed.” Understand this well.",
"We thus have clarified a very great and important secret about the drawing forth of beneficence through the Sefirah of Understanding-Binah, and whether it is an auspicious time of Supernal desire, or a time of anger and ruination, you will behold hidden matters openly revealed before you. With the help of HaShem-יהו״ה, blessed is He, you will yet hear many more wondrous matters and pearls of wisdom about the other matters relating to the Coming World-Olam HaBa-עולם הבא. However, this should suffice for what needs to be explained in this book of ours.",
"Know, that this Sefirah is called the Great Shofar-Shofar Gadol-שופר גדול. This is because this Sefirah is called the Jubilee-Yovel-יובל, and is the Great Shofar-Shofar Gadol-שופר גדול through which slaves are freed. The sign for this is the fact that [the Shofar is sounded on] the Day of Atonement-Yom HaKippurim-יום הכפורים of the Jubilee-Yovel-יובל year. If you contemplate everything explained in this Gate about this Sefirah, called Redemption-Ge’ulah-גאולה, called Atonement-Kippurim-כפורים, called Jubilee-Yovel-יובל, and called Life-Chayim-חיים, you will understand the secret of the Great Shofar-Shofar Gadol-שופר גדול.",
"Now, as you already know from what was previously said, we left Egypt with this quality, and we are destined to be redeemed with this quality. I will now explain this further. As we already informed you, this quality is loftier than all the ministering angels of the nations, and is called, “The heights of the earth-Bamotei Aretz-במתי ארץ.” This is because all the ministering angels of the world only ascend and adhere to the Sefirot of Greatness-Gedulah and Might-Gevurah, which are lower than the Sefirah of Understanding-Binah. When the Jewish people were exiled, they were scattered in all the lands, and all the nations caused suffering upon them, as it states, “HaShem-יהו״ה will scatter you amongst all the peoples, from the end of the earth to the end of the earth.” This being so, when HaShem-יהו״ה, blessed is He, awakens to gather up the exiles of the Jewish people, He must awaken a quality upon them that transcends all the other nations. This is the Sefirah of Understanding-Binah.",
"When HaShem-יהו״ה, blessed is He, will awaken this quality that transcends all the nations, their upper angelic ministers will all tremble and fall, and will have no place to stand, as it states, “And it shall be that on that day, that HaShem-יהו\"ה will deal with the hosts of the heavens in the heavens and with the kings of the earth on the earth.” Therefore, “It shall be on that day that a Great Shofar-Shofar Gadol-שופר גדול will be sounded, and those who are lost in the land of Assyria and those who are cast away in the land of Egypt will come.” It similarly states, “And the Lord HaShem-Adona”y HaShem-אדנ״י יהו״ה [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] will sound the Shofar-שופר, and go forth with a southern tempest,” and the next verse continues, “HaShem, Master of Legions-HaShem Tzva’ot-יהו״ה צבאו״ת will protect them,” most certainly!",
"Now, you might say, “If we were redeemed from Egypt with this quality, why then was the Shofar not sounded then?” The explanation is that during that exile, we were only under the dominion of Egypt. However, in this exile, in which we are under the dominion of all the supernal ministering angels and all of the families of the earth, it is necessary to awaken His great power over them, with thundering, great commotion, and the sound of the Shofar, as it states, “I will be exalted, and I will be sanctified, and I will make Myself known before the eyes of many nations.”",
"You might then ask, “If so, being that they only are a single family, why was it necessary for HaShem-יהו\"ה to redeem the children of Israel from Egypt with His great might?” Know, that the ministering angel of Egypt is the highest ministering angel of the nations. About this our sages, of blessed memory, said, “Egypt is second only to the Land of Israel.” It therefore was necessary for HaShem-יהו\"ה to perform signs and wonders, and to take them out with His great might and with a show of His greatness. Understand this well. I will hint at this matter further with the following verses, “As in the days when you left the land of Egypt I will show it wonders. The nations will see and be ashamed of all their unavailing power; they will place their hand over their mouth; their ears will become deaf.” These verses hint at the uprooting of the supernal ministering angels and the fall of the nations that are under their dominion.",
"After transmitting these important principles, we now will return to explaining the remaining matters. This Sefirah is sometimes also called Strengths-Gevurot-גבורות, as in the secret of the verse, “Who-Mee-מ״י can express the Strengths-Gevurot-גבורות of HaShem-יהו״ה.” Know that the quality of judgment-Din, which is called Might-Gevurah-גבורה and is the quality of the Fear of Yitzchak-Pachad Yitzchak-פחד יצחק, is only called Might-Gevurah-גבורה, in the singular. It is not called Strengths-Gevurot-גבורות [in the plural], since it is surrounded by many castigators and constraints (Meitzarim-מצרים), and when the Jewish people sin, it is not dominant, because the surrounding ministers have an opening to accuse, and it thus is weakened. This is the secret of the verse, “You have weakened-Teshee-תשי the Rock who gave birth to you,” and it states, “Awaken! Awaken! Don strength, O’ arm of HaShem-יהו״ה,” and it states, “Where is Your vengeance and your might-Gevurotecha-גבורתך?” All this is because the ministers of the nations are juxtaposed to the quality of Might-Gevurah-גבורה, and are the castigators who cause its might to be restrained. The prophet thus cried out and lamented about the quality of Might-Gevurah-גבורה, saying, “Judah has gone into exile because of suffering and great servitude. She dwelt amongst the nations, but found no rest; all her pursuers overtook her between the straits-Mitzarim-מצרים.” Indeed, she certainly is constrained.",
"All this is true of the qualities of Greatness-Gedulah and Might-Gevurah, which have limitations and constraints (Meitzarim-מצרים), as we have explained. However, the Sefirah of Understanding-Binah is higher than all the ministering angels of the world and has no constraints (Meitzarim-מצרים). She therefore is called Strengths-Gevurot-גבורות [in the plural], since she conquers everything beneath her. This is the secret of the Great Shofar-Shofar Gadol-שופר גדול, as well as the reason for redemption and freedom. Thus, since she overpowers all the mighty, and none of the supernal ministers can engage with her, the verse declares, “Who-Mee-מ״י can express the Strengths-Gevurot-גבורות of HaShem-יהו״ה.” About this the verse states, “The nations shall bless themselves through it, and through it they shall praise themselves.” Understand this very well, as it shall prove to be integral in various places. Know and understand the words established in our prayers, “Who-Mee-מי is like You, Master of Strengths-Gevurot-גבורות, and Who-Mee-מי is compared to You,” since a very great matter is hinted here.",
"This Sefirah is also called Praise-Tehillah-תהילה. However, we must inform you of some principles connected to this matter. Know that of these two aligned Sefirot, called “HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] the upper one (Understanding-Binah) is called Praise-Tehillah-תהילה, and the lower one (Kingship-Malchut) is called Prayer-Tefillah-תפילה. This is because the upper one adheres to the beginning of all levels, and through it every kind of emanation, bestowal, blessing and life, comes forth. It therefore is called Praise-Tehillah-תהילה, in that, “We are obliged to thank, praise, laud, glorify, adore, exalt, magnify, and give eternal honor the One Who-Mee-מי performed all these miracles for us and took us out from slavery to freedom.” It therefore is called Praise-Tehillah-תהילה.",
"In contrast, the lower one (Kingship-Malchut) is called Prayer-Tefillah-תפילה. This is because the lower one adheres to the secret of prayer and supplication, necessitated by the sins and impurities of Her children, to whom She adheres. Therefore, the Sefirah of Kingship-Malchut is the secret of Prayer-Tefillah-תפילה. The sign for this is the verse, “And I am prayer-VaAnee Tefillah-ואני תפילה,” and is the secret of the verse, “O’ God-Elohi”m-אלהי״ם, do not hold Yourself silent.”",
"Now, because Prayer-Tefillah-תפילה adheres to this quality (of Kingship-Malchut), the sages established that the gateway of all prayers is with HaShem’s-יהו״ה title Lord-Adona”y-אדנ״י which is unique to this. Therefore, they established that we begin all [Amidah] prayers with the words, “Lord-Adona”y-אדנ״י, open my lips, and my mouth will declare Your praises,” because this is the Gateway of all prayers, as explained in the First Gate.",
"In contrast, the Sefirah of Understanding-Binah, which adheres to the highest of all levels (Crown-Keter), and from which life, blessing, and every manner of emanation, sustenance and support, come from, is the secret of Praise-Tehillah-תהילה. That is, it is the matter of offering praise, glory and exaltations, thus glorifying and elevating HaShem-יהו״ה, blessed is He, for all the goodness, miracles and wonders, that He constantly does for us, being that this Sefirah is the secret of the emancipation to freedom-Cheirut-חירות and redemption-Ge’ulah-גאולה, as explained before. That is, with the appearance of this Sefirah wonders and miracles appear for the Jewish people.",
"Now, the secret of Prayer-Tefillah-תפילה is the matter of pleading for mercy; that HaShem-יהו״ה, blessed is He, should have mercy upon us, forgive our sins, save us from our troubles, provide for us with our needs, enliven us, guard us from every trouble and travail, and all other such matters. All these kinds of request adhere to the Sefirah of Kingship-Malchut and depend upon prayer-Tefillah-תפילה. However, the secret of Praise-Tehillah is that after HaShem-יהו״ה, blessed is He, has accepted our prayers, heard our voices, accepted our supplications, forgiven our sins, saved us from troubles, provided us with our needs, and protected us from every kind of destruction and travail, we are obligated to praise and exalt Him for all the goodness He has bestowed upon us. Thus, you now can see the difference between Praise-Tehillah-תהילה and Prayer-Tefillah-תפילה, and that Prayer-Tefillah-תפילה adheres to the Sefirah of Kingship-Malchut, whereas Praise-Tehillah-תהילה adheres to the Sefirah of Understanding-Binah, which is the secret of redemption, freedom, and every kind of salvation.",
"Therefore, all are fitting to pray, but not all are fitting to offer praise. That is, with Prayer-Tefillah-תפילה, each person can pray about his own problems. On the other hand, Praise-Tehillah-תהילה is reserved for giving thanks and praising HaShem-יהו״ה, blessed is He, for the great goodness that He does, and who (Mee-מי) is it that can arrange His praises? The verse therefore states, “Praise-Tehillah-תהילה is fitting for the upright-Yesharim-ישרים.”",
"We now must awaken you to some important principles hinted by our sages about the matter of prayer. This is to inform us that not everyone is fitting to offer praise, nor is praise fitting at every time. Since this is a very great and lofty level, it states in the first chapter of Tractate Brachot, “Rabbi Yehudah, the son of Rabbi Shimon ben Pazee said, ‘David said one-hundred and three chapters of Psalms without saying ‘Halleluyah-הללויה’ in any of them, until he beheld the downfall of the wicked, as it states, ‘Sins will cease from the earth, and the wicked will be no more; Bless HaShem-יהו״ה, O’ my soul, Halleluyah-הללויה!’”",
"Now, contemplate the two great matters that our sages hinted here. Firstly, that it is inappropriate to mention the matter of Praise-Tehillah-תהילה except in a place that invites it, in other words, where HaShem-יהו\"ה performed miracles and wonders and destroyed the wicked, as He did in Egypt, where Praise-Hallel-הלל was first said, as it states, “The song will be yours like the night that the festival was consecrated.” Secondly, that even though David indeed beheld many of HaShem’s-יהו״ה wonders, blessed is He, he did not fill his heart to offer praise-Hallel-הלל except about a matter worthy of praise-Hallel-הלל, for otherwise, it would be like a person who dons royal vestments while engaging in a lowly form of labor. Is there anything more degrading than this? Our sages, of blessed memory, therefore said, “Reciting the Great Hallel every day is tantamount to cursing and blaspheming [the Creator].” That is, because of the great loftiness of the Sefirah of Understanding-Binah, it is inappropriate to mention Her praises except in a fitting time and place. Thus, the prophet proclaimed and declared that not everyone is fitting to Praise-Tehillah-תהילה, as is states, “I am HaShem-יהו״ה, that is My Name; I shall not give My glory to another, nor My praise to graven idols-Pesilim-פסילים.” Now, would it ever arise in one’s mind that it at all is possible to give HaShem’s-יהו\"ה Praise-Tehillah-תהילה to graven idols-Pesilim-פסילים? Rather, as well-known amongst the Kabbalists, the explanation is that all unbefitting prayers are called “Invalid-Pesulah-פסולה,” about which they had a received knowledge. That is, the explanation of the verse is that whosoever has not entered into the service of HaShem’s-יהו\"ה Sefirah of Kingship-Malchut, which in a time of prayer is below, how then can he possibly enter before the highest of heights, before the Sefirah of Understanding-Binah? Rather, “Praise-Tehillah-תהילה is fitting for the upright-Yesharim-ישרים,” but not for those who are unfit and invalid-Pesilim-פסילים. Understand this well.",
"Contemplate what we explained before in this Gate that the Neshamah level of the soul adheres to the Sefirah of Praise-Tehillah-תהילה, the Ru’ach adheres to Splendor-Tiferet, and the Nefesh adheres to Kingship-Malchut. Now, David explained this when he said, “Let the whole Neshamah-נשמה praise Ya”h-י״ה, Halleluyah-הללויה.” Now, as well known amongst the Kabbalists, the name Ya”h-י״ה hints at the three upper Sefirot. He therefore bound the Neshamah and Praise-Hallel-הלל with this name, and said, “Let the whole Neshamah praise Ya”h-י״ה.”",
"Now, you might ask, “Does not another verse states, ‘Praise HaShem-יהו״ה O’ my soul-Nefesh-נפש’? We thus see that Praise-Hallel-הלל is bound to the Nefesh.” Know, that the Praise of the Neshamah is tied to the name Ya”h-י״ה, whereas the Praise of the Nefesh is tied to the Name HaShem-יהו״ה, being that the Sefirah of Kingship-Malchut is included in it, since it is the secret of the final Hey-ה of the Name HaShem-יהו״ה, blessed is He. Moreover, there are two types of Praise-Hallel-הלל, these being the complete Hallel-הלל and the incomplete Hallel-הלל. The complete Hallel is bound to the Sefirah of Understanding-Binah, where there are no lackings nor blemishes whatsoever, being that it transcends all the ministering angels and adheres to the World of Mercy-Olam HaRachamim (Crown-Keter). In contrast, the incomplete Hallel is bound to the Sefirah of Kingship-Malchut, being that it oftentimes is breached and blemished when the Jewish people sin and rebel. It thus is an incomplete Hallel, in which verses are skipped in its recital. This is the secret of the complete Hallel and the incomplete Hallel. Understand this well.",
"Now, about the recital of Hallel at the beginning of the new month (Rosh Chodesh), the sages stated that this custom was established because it is a time of Atonement-Kaparah-כפרה, being that the moon was blemished and has been renewed. However, the recital of Hallel for miracles and wonders, and for joyous occasions and goodness, such as the Hallel recited on Passover, Shavuot, and Sukkot; at such times there is the full appearance of the Sefirah of Understanding-Binah. For, about Passover the verse states, “The children of Israel were armed-Chamusheem-חמשים when they came up from the land of Egypt,” and with it they were redeemed. About Atzeret [the biblical name for Shavuot] it states, “You shall count fifty days,” and this counting-Sefirah brought them to the giving of the Torah. Likewise, with the inclusion of the festival of Shemini Atzeret, the festival of Sukkot is eight days long, and as we already have informed you, this refers to the eight Sefirot counted beginning with the Sefirah of Understanding-Binah to the seven Sefirot below her, as hinted in the verse, “Distribute portions to seven, and even to eight.” It thus has been adequately hinted that the fifty and the eight are the same. Those who understand this should contemplate it.",
"However, about the eight days of Chanukah established by the sages, the oil-Shemen-שמן comes from the Desire-Ratzon-רצון to the Sefirah of Understanding-Binah, and the Understanding-Binah is the secret of the Candelabrum-Menorah-מנורה and its lamps, as in the secret of the verse, “Toward the face of the Menorah shall the seven lamps cast light.” That is, the Menorah and the lamps-Neirot are for “opening the eyes of the blind.” Therefore, open your eyes and see that the eight days of Chanukah are the secret of the matter, and are a great miracle and banner. Those who know the foundations of things, know that the miracle that happened with the oil was through the Sefirah of Understanding-Binah, being that the Sefirah of Understanding-Binah elicits the bestowal of the oil-Shemen-שמן from the Desire-Ratzon-רצון. Thus, the Candelabrum-Menorah, the Lamps-Neirot, and the Oil-Shemen, bear the secret of all the Sefirot. This secret is revealed in the Menorah of Zachariah, about which it states that there are “two golden presses which pour golden [oil] from themselves,” meaning that they do not need to bring oil-Shemen-שמן from elsewhere, but rather, the two olive presses pour forth oil from the two clusters of olives above them. Whoever understands this will understand the secret of the name Ya”h-י״ה, the secret of the verse, “Let the whole Neshamah praise Ya”h-י״ה,” and the secret of the complete Hallel recited on the eight days of Chanukah.",
"We thus have given you important, powerful, and deep hints, by which to contemplate the secret of Hallel-הלל, and the secret of every place in scripture that the word Praise-Tehillah-תהילה is used.",
"It is not without reason that the sages said, “Whosoever says [the Psalm], ‘A Praise of David-Tehillah LeDavid-תהילה לדוד’ every day, is assured to be a member of the Coming World-Olam HaBa-עולם הבא.” Very great things are hinted at here, because the secret of Praise-Tehillah-תהילה is itself the secret of the Coming World-Olam HaBa-עולם הבא, as explained earlier in this Gate.",
"Now, do not question this by stating, “Did we not say that whoever recites the complete Hallel every day is tantamount to one who curses and blasphemes [his Creator]?” However, the complete Hallel is one thing, and Praise-Tehillah-תהילה is another thing. The complete Hallel is only recited for a known reason, whereas Praise-Tehillah-תהילה is the secret of arranging and ordering the Sefirah with Her legions and levels, but is not itself actually Hallel. They therefore stated that, “Whosoever says [the Psalm], ‘A Praise of David-Tehillah LeDavid-תהילה לדוד’ every day, is assured to be a member of the Coming World-Olam HaBa-עולם הבא.” In other words, whoever says this Psalm – which begins with a term of Praise-Tehillah-תהילה, and is the secret of the Sefirah of Understanding-Binah, in which there are a number of legions and levels in the alignment of the two Sefirot of Understanding-Binah and Kingship-Malchut – is assured to be a member of the Coming World-Olam HaBa-עולם הבא. Now, if you merit entering the inner chambers of the levels contained in this Psalm, you will see and rejoice.",
"Now that you know this, contemplate the secret of Kingship-Malchut, which is the Lord-Adona”y-אדנ״י, and is the secret of Prayer-Tefillah-תפילה, as explained in the First Gate, and is the Gateway to enter and reach the Sefirah of Praise-Tehillah-תהילה, which is eighth to it [in ascending order]. Thus, both were included in this single verse, that begins, Lord-Adona”y-אדנ\"י, open my lips,” which is the secret of Prayer-Tefillah-תפילה, and continues, “And my mouth will speak Your praise-Tehilatecha-תהילתך.” In other words, “Should I merit to properly pray-Tefillah-תפילה, I then will be fit to appreciate Praise-Tehillah-תהילה,” as explained about the verse, “Praise-Tehillah-תהילה is fitting for the upright-Yesharim-ישרים,” and as explained about the verse, “I am HaShem-יהו״ה; That is My Name; I shall not give My glory to another, nor My praise-Tehillatee-תהילתי to graven idols-Pesilim-פסילים.” Remember these principles about the matter of Praise-Tehillah-תהילה and Prayer-Tefillah-תפילה well.",
"This Sefirah is the second letter of the Name HaShem-יהו״ה. That is, it is the secret of the first letter Hey-ה of the Name HaShem-יהו״ה, blessed is He. Now, we have already informed you in this Gate how these two Sefirot, Understanding-Binah and Kingship-Malchut, are aligned with each other through the eight Sefirot, and that throughout Torah, when they come together as one, they are called HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י].",
"Now, the secret of Understanding-Binah is that it is the Gateway to the upper Sefirot, and from it the seven lower Sefirot receive bestowal of blessing. This is likewise so of the Sefirah of Kingship-Malchut. It too is the Gateway to all ten Sefirot, and through her all novel beings that exist in the world, both the upper ones and the lower ones, receive beneficence, blessing, sustainment, and existence.",
"Now, the Sefirah of Kingship-Malchut is the receptacle for all the blessings coming from the Sefirah of Understanding-Binah, and they therefore are alike. That is, Understanding-Binah and Kingship-Malchut – are the secret of the two letters Hey-ה of the Name HaShem-יהו״ה, blessed is He. The first Hey-ה is Understanding-Binah, and the final Hey-ה is Kingship-Malchut. Now, Kingship-Malchut receives bestowal and blessings drawn from Understanding-Binah, as we explained. Therefore one is the secret of Shemitah-שמיטה, and one is the secret of the Jubilee-Yovel-יובל. One is the upper Shechinah-Shechinah Ila’ah-שכינה עילאה, and one is the lower Shechinah-Shechinah Tata’ah-שכינה תתאה. One is the upper mother-Imma Ila’ah-אמא עילאה, and one is the lower mother-Imma Tata’ah-אמא תתאה. One is the gateway to the upper Sefirot, and one is the gateway to the lower Sefirot. It is through the first letter Hey-ה that all the other Sefirot receive blessing, and it is through the final letter Hey-ה that all beings in existence receive blessing and sustainment. One is called Praise-Tehillah-תהילה, and the other is called Prayer-Tefillah-תפילה. One is called Atonement-Kippur-כיפור [in the singular], and the other is called Atonements-Kippurim-כיפורים [in the plural]. This one is called the eighth-Sheminit-שמינית, and the other one is called the eighth-Sheminit-שמינית. That is, from above to below, Kingship-Malchut is the eighth, and from below to above, Understanding-Binah is the eighth, and as we have explained, the other two upper Sefirot are included in Understanding-Binah. As explained before, this is the secret of the verse, “The eighth day shall be a cessation-Atzeret-עצרת for you.”",
"Take hold of a very important principle regarding these two Sefirot, Understanding-Binah and Kingship-Malchut. As we already informed you, these two are aligned with each other and receive blessings one from the other. Know now that these two are the secret of the “Benefactors-Parnaseem-פרנסים” and the signet of the entire Name HaShem-יהו״ה, blessed is He, is given into their hands.",
"The upper Hey-ה, which is Understanding-Binah, is the secret of the Upper Benefactor-Parnas HaElyon-פרנס העליון, in that all the Sefirot receive bestowal and blessings from it. You thus will find that the signet of the Name HaShem-יהו״ה is given into Her hands, for this is the name which is written HaShem-יהו״ה, but pronounced with the vowels of Elohi”m-אלהי״ם. It thus is called by His Name HaShem-יהו״ה, pronounced Elohi”m-אלהי״ם. Thus, it is the Name HaShem-יהו״ה pronounced according to the vowels [Elohi”m-אלהי\"ם], being that Understanding-Binah bears the whole signet.",
"The final Hey-ה, which is Kingship-Malchut, is the secret of the Great and Final Benefactor-Parnas HaGadol HaAcharon-פרנס הגדול האחרון, from Whom the world of the angels, their governors and camps, receive bestowal, sustainment, sustenance, and life. Likewise, it is from this Benefactor that the celestial world, the sun, moon and stars, as well as all the hosts of earth, including every metal, mineral, vegetation and living animals to their kind, all receive strength, sustainment, existence and life, according to what is appropriate for them from the Sefirah of Kingship-Malchut, which is the secret of the final letter Hey-ה of the Name HaShem-יהו\"ה. You thus will find that the signet of the Name HaShem-יהו״ה is given into her hand. This is so in the fact that what is written is HaShem-יהו״ה, but what is pronounced is Adona”y-אדנ״י.",
"What you thus have learned is that in Torah, the Name HaShem-יהו״ה, blessed is He, bears two vowelizations. One is with the vowels of Elohi”m-אלהי״ם, this being the secret of the Understanding-Binah. Examples of this are in the following verses, “HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] is my strength,” and, “Adona”y HaShem-אדנ״י יהו״ה [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] whereby shall I know that I will inherit it?” The second is that anywhere in Torah that HaShem-יהו\"ה is written alone, it has the vowels of Adona”y-אדנ״י [and is pronounce Adona”y-אדנ\"י] which is the secret of Kingship-Malchut.",
"If you contemplate this great principle that has been given into your hands, you will understand the secret of the two Hey’s-ה of the Name HaShem-יהו״ה, how they are aligned with each other, and how the keys of HaShem-יהו״ה are in their hands, this one above and this one below. For throughout Torah, the Name HaShem-יהו\"ה is pronounced with one of these two vowelizations, and no more.",
"From here you will understand the secret of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, with the union of the two letters Hey-ה. They both have one intention, in that the one draws from the other, and it is all a complete union (Yichud) of the Name HaShem-יהו״ה, blessed is He. Whoever knows to direct his intention in the secret of these two Hey’s-ה of the Name HaShem-יהו״ה, must direct his intention (Kavanah) at the time of the union (Yichud), for the complete union is found in both. About these two the verse states, “On that day HaShem-יהו״ה will be One, and His Name One-u’Shmo Echad-ושמו אחד.” That is, he must intend to align this one-Zu-זו-13 with that one-Zu-זו-13, and align the Sefirot, this one-Zu-זו-13 with that one-Zu-זו-13. This is a fundamental principle for those who know the received knowledge (Kabbalah) of the unity of HaShem-יהו״ה, blessed is He.",
"We thus have informed you that wherever in Torah you find a verse stating, “HaShem Adona”y-יהו״ה אדנ״י” [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] or “Adona”y HaShem-אדנ״י יהו״ה” [pronounced Adona”y Elohi”m-אדנ\"י אלהי\"ם] it is the secret of the two letters Hey-ה of the Name HaShem-יהו\"ה. Having given the principles of this Gate into your hands, we now must enter the remaining Gates, for they are our intention in writing this book. For the sake of His mercies and kindness, may HaShem-יהו״ה, blessed is He, show us the way of Truth.",
"The following are the names and titles relating to the Sefirah of Understanding-Binah mentioned in this gate:
1. HaShem/Elohi”m-יהו״ה",
"2. Understanding-Binah",
"3. Jubilee-Yovel-יובל",
"4. Return-Teshuvah-תשובה",
"5. The Upper Righteousness-Tzedek Elyon-צדק עליון",
"6. The Well of Seven-Be’er Sheva-באר שבע",
"7. The Upper Interpreter-Meilitz Elyon-מליץ עליון",
"8. The Breadth of the River-Rechovot HaNahar-רחובות הנהר",
"9. White-Levanon-לבנון",
"10. Redemption-Ge’ulah-גאולה",
"11. The first Hey-ה of The Name-ה׳ ראשונה של שם",
"12. Encompassing-Socharet-סוחרת",
"13. Who-Mi-מי",
"14. Vow-Neder-נדר",
"15. The Upper Shechinah-Shechinah Ila’ah-שכינה עילאה",
"16. The Source of Life-Mekor Chayim-מקור חיים",
"17. Atonements-Kippurim-כפורים",
"18. Leah-לאה",
"19. The Coming World-Olam HaBa-עולם הבא",
"20. The Great Shofar-Shofar Gadol-שופר גדול",
"21. Strengths-Gevurot-גבורות",
"22. Praise-Tehilah-תהילה",
"23. The Upper Mother-Imma Ila’ah-אמא עילאה",
"24. Understanding-Tevunah-תבונה",
"25. The Large Stone-Even Gedolah-אבן גדולה",
"26. Counselor-Yo’etz-יועץ",
"27. The Tongue-Lashon-לשון",
"28. The Mouth-Peh-פה",
"29. Splendor-Pe’er-פאר",
"30. The Nose-Chutma-חוטמא",
"31. I-Anochi-אנכי",
"32. Life-Chayim-חיים",
"33. The Heights of the Earth-Bamatei Aretz-במתי ארץ",
"34. The Upper Sea-Yam Ila’ah-ים עילאה"
],
"Ninth Gate, Second Sefirah": [
"Gate Nine: (The Sefirah of Chochmah)
“From the straits I called Ya”h-י״ה; Ya”h-י״ה answered me with expansiveness.” -Psalms 118:5",
"The ninth holy name is the name Ya”h-י״ה. Know that the Great Name HaShem-יהו״ה, blessed is He, is called the Singular Name (Shem HaMeyuchad-שם המיוחד) in that it is the secret of the Unity (Yichud-יחוד) of all ten Sefirot as one. As explained before, the first two Sefirot are included in the letter Yod-י of the Singular Name HaShem-יהו\"ה. The thorn of the letter Yod-י is the secret of the Crown-Keter and the Yod-י itself is the secret of Wisdom-Chochmah. The third Sefirah, which adheres to both, is the secret of the Sefirah of Understanding-Binah, which is included in the first letter Hey-ה of the Name HaShem-יהו״ה. We thus find that the first two letters of the Name HaShem-יהו״ה, include the three upper Sefirot. The letter Vav-ו-6 of the Name HaShem-יהו״ה includes six Sefirot, three from the upper half of the Vav-ו, these being Greatness-Gedulah, Might-Gevurah, and Splendor-Tiferet, and three from the lower half of the Vav-ו, these being Victory-Netzach, Majesty-Hod, and Foundation-Yesod. The final Sefirah of the Name HaShem-יהו״ה, which is the tenth, is included in the final letter of the Name HaShem-יהו״ה, and is the letter Hey-ה.",
"We now must inform you as to why the first two letters of the Name HaShem-יהו״ה are a name in and of themselves, whereas the final two letters of the Name HaShem-יהו״ה are not a name in and of themselves. You already know what was explained about the two letters Hey-ה of the Name HaShem-יהו״ה. That is, the first Hey-ה, which is Understanding-Binah, unifies with all seven lower Sefirot, and the final Hey-ה, which is Kingship-Malchut, unifies through Foundation-Yesod, to the nine upper Sefirot. However, ultimately, the primary aspect of all ten Sefirot are the three upper Sefirot, being that from them all influence is bestowed to the seven lower Sefirot. If, God forbid, these three cease drawing forth their influence, the Holy Temple is destroyed, the Sanctuary is burned down, and the children are exiled amongst the nations. This is why Ya”h-י\"ה, which is the first half of the Name, can be called a name unto itself.",
"In contrast, the final half of the Name, which are the letters Vav-Hey-ו״ה, cannot be called a name unto itself. This is because when these letters are on their own, the plantings are severed. This is because the upper Sefirot do not depend on the lower Sefirot, [but on the contrary, the reverse is true]. Moreover, the second half of the Name is not numerically equal to the whole Name. That is, when Ya”h-י״ה is read, it includes the second half of the Name, without any severance. Likewise, the numerical value of Ya”h-י״ה when its letters are named is Yod-Hey-יו״ד ה״א, which equals כ״ו-26. Thus, half the Name HaShem-יהו״ה-26 is like the whole name. However, this only is true of the first half of the Name. In contrast, the second half of the Name HaShem-יהו״ה depends on the secret of Ya”h-י״ה for its very existence and sustainment.",
"We now must awaken you to many places in Torah where the name Ya”h-י״ה is found. For example, the verse states, “For a hand is [raised in oath] on the throne of Ya”h-י״ה; HaShem-יהו״ה maintains a war against Amalek from generation to generation.” What does it mean, “From generation to generation-MiDor Dor-מדור דור”? The following explains this verse: The wicked Amalek comes from the power of the primordial snake (Nachash HaKadmonee). He adheres to him and derives his strength from him. From the time that the primordial snake (Nachash HaKadmonee) instilled his contamination into Chavah, Adam severed the plantings above and “estranged the Master-Alooph-אלוף.” This is the secret of the withdrawal of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, the essential root of which was in the lower worlds, so that, “the dove could not find a resting place for the sole of its foot.” Now, even though when the children of Israel stood at Mount Sinai, their contamination ceased, nevertheless, the blemish of the moon (Levanah-לבנה) was never removed, except at specific intervals in time [on Rosh Chodesh-the new moon] when certain known sacrifices are offered, namely the known he-goats (Se’irim-שעירים) that Se’ir adheres to, in that Se’ir is the first (Reishit-ראשית) of Amalek’s strength. The sign for this is the verse, “The first of the nations (Reishit Goyim-ראשית גוים) is Amalek.” When Amalek came, he added further iniquity to the blemish of the moon by “disjointing Yaakov’s thigh,” thereby shattering the Kingdom of the House of David. Now, when the plantings were severed at the time of Adam, and when Amalek “disjointed Yaakov’s thigh,” the Torah portion of Remember-Zachor-זכור what Amalek did to you (Parshat Zachor) was established. Thus, the final two letters of the Name HaShem-יהו״ה, were blemished by the hand (Yedei-ידי) of Amalek, so to speak. This was possible because the hand of HaShem-Yad HaShem-יד יהו״ה afflicted them, as in the verse, “The hand of HaShem-Yad HaShem-יד יהו״ה shall be against you,” and it states, “the way of a snake-Nachash-נחש is upon a rock-Tzur-צור.” The sign for this is the verse, “Amalek came and fought against Israel in Rephidim-רפידים,” meaning, “Because of the slackness of their hands-Riphyon Yadayim-רפיון ידים.”",
"We therefore must say that the primordial snake (Nachash HaKadmoni) and Amalek blemished the two final letters of HaShem’s-יהו\"ה name, which are Vav-Hey-ו״ה, so that only the letters Yod-Hey-י״ה remained unaffected. This is because there is utterly no room there for the supernal ministers of the nations to have a hold, since these letters are above them, as explained before. The verse therefore states, “For a hand is [raised in oath] on the throne-Keis-כס of Ya”h-י״ה.” That is, they only blemished the “throne-Kis’eh-כסא,” so that all that remained was “concealment-Keis-כס.” They thus blemished the final two letters, whereas the letters Yod-Hey-י״ה remained. The verse therefore states, “For a hand is [raised in oath] on the throne-Keis-כס of Ya”h-י״ה.” ",
"Whoever understands this, will understand the secret of the Torah portion of “Remember-Zachor-זכור,” as well as the Torah portion of the crossing of the Ford of Yabok-יבק, for both these Torah portions include this matter.",
"I shall now further hint at this matter. The verse states, “All the nations surround me,” referring to the place where the ministering angels of the nations have room to take hold. This refers to the secret of the letter Vav-ו-6 of the Name HaShem-יהו״ה, which includes six-Sefirot. The secret of the Vav-ו is called HaShem-יהו״ה throughout Torah. The sign for this is the verse, “Yours, HaShem-יהו״ה, is the greatness-Gedulah, and the Might-Gevurah, and the Splendor-Tiferet, and the Victory-Netzach, and the Majesty-Hod,” with Foundation-Yesod being the lower thorn of the letter Vav-ו-6. About this the verse states, “All the nations surround me,” being that the ministering angels of the nations surround the letter Vav-ו of the Name. However, from the letter Vav-ו and up is the secret of Ya”h-י״ה, where they cannot ascend, but rather, “Your foes will try to deceive you, but you will trample their high places,” and, “I will mount you astride the heights of the earth, and I will provide you with the inheritance of your forefather Yaakov.”",
"Thus, because it states, “All the nations surround me,” and it states, “The first of the nations is Amalek,” it therefore was he who first entered to reveal the hidden matters of the Jewish people, setting his hand against the final two letters of the Name, which are Vav-Hey-ו״ה. The verse thus states, “For a hand is [raised in oath] on the throne of Ya”h-י״ה; HaShem-יהו״ה maintains a war against Amalek from generation to generation.” From the words, “HaShem-יהו״ה maintains a war against Amalek,” we do not know which of [the Sefirot] is being referred to. However, with the concluding words of the verse, “From generation to generation-MiDor Dor-מדור דור,” the matter is revealed, in that it reveals what place Amalek set his hand against. The sign for this is the verses, “A generation-Dor-דור goes and a generation-Dor-דור comes, but the earth-Aretz-ארץ endures forever,” and, “This is My Name forever, and this is my remembrance from generation to generation-l’Dor Dor-לדור דור.” The verse thus states, “Remember (Zechor-זכור) HaShem-יהו״ה for the children of Edom, the day of Jerusalem’s [destruction], how they said, ‘Destroy! Destroy, to its very foundation-Yesod-יסוד!’”",
"Now that you know this, contemplate what the prophets established in two places. The prophet Ovadia, the Edomite convert, said a prophecy about Edom, “And saviors will ascend Mount Zion-Har Tziyon-הר ציון to judge the Mount of Esav, and the Kingdom will be HaShem’s-יהו״ה.” The prophet Zachariah said, “I will gather all the nations to Jerusalem for war… and HaShem-יהו״ה will go out and wage war against those nations, as He waged war on the day of battle… and [then] HaShem will be King over all the earth (Aretz-ארץ); On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-u’Shmo Echad-ושמו אחד.” It also states, “The first of the nations is Amalek,” and, “For a hand is [raised in oath] on the throne of Ya”h-י״ה: HaShem-יהו״ה maintains a war against Amalek, from generation to generation.” ",
"Moreover, our sages, of blessed memory, established these very two verses at the end of Pesukei d’Zimrah-Verses of Song [recited every day in the morning prayers]. That is, every morning we pray, “And saviors will ascend Mount Zion to judge the Mount of Esav, and the Kingdom will be HaShem’s-יהו״ה; And HaShem-יהו״ה will be King over all the earth. On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-u’Shmo Echad-ושמו אחד.” It is at this point in our prayers that the sages joined these two prophecies, this one-Zu-זו with that one-Zu-זו. For, upon the joining of these two prophecies as one, the Name HaShem-יהו״ה, blessed is He, is unified. Whoever understands the depth of what the sages established here, will understand the secret of the verse, “All the nations surround me, in the Name of HaShem-יהו״ה, I cut them off!” and the secret of the verse, “The first of the nations is Amalek,” and the secret of the Torah portion of Remember-Zachor-זכור (Parshat Zachor), and the secret of the Torah portion of the crossing of the Ford of Yabok-יבק. It therefore behooves you to contemplate the verse in Torah, “For a hand is [raised in oath] upon the throne of Ya”h-י״ה,” and realize that by means of this, salvations, redemptions and goodness will come to the Jewish people. For when the Jewish people are in exile, it is as though the travails have also come upon Avraham, Yitzchak, Yaakov, and David, all of whom are included in the letters Vav-Hey-ו״ה. Thus, the name Ya”h-י״ה must bring salvation and redemption. The sign for this is the verse, “The might and vengeance of Ya”h-י״ה was salvation for me.” Similarly, another verse states, “From the straits I called Ya”h-י״ה.” That is, from the constraints (Meitzar-מיצר), which refer to the secret of the letters Vav-Hey-ו״ה, which has castigators and constraints (Meitzarim-מצרים), in that they are surrounded by the ministering angels of the seventy nations. This is as explained before on the verse, “[Judah has gone into exile because of suffering and great servitude. She dwelled amongst the nations, but found no rest;] all her pursuers overtook her between the straits-Mitzarim-מצרים.” The verse therefore specifies, “From the straits I called Ya”h-י״ה,” being that Ya’h-י\"ה has no constraints, limitations, or castigators, since it is the place of the Expansiveness of the River-Rechovot HaNahar-רחובות הנהר, and the World of Mercy-Olam HaRachamim, where there is no room whatsoever for the ministering angels or their nations to have a hold. Rather, it solely is given to Yaakov, who is the middle line-Kav HaEmtza’ee-קו האמצעי that ascends higher than Avraham and Yitzchak. The verse therefore states, “Then you will delight in HaShem-יהו״ה, and I will mount you astride the heights of the earth-Bamatei Aretz-במתי ארץ; I will provide you the inheritance of your forefather Yaakov.” The verse therefore specifies, “From the straits (Meitzar-מיצר) I called Ya”h-י״ה.”",
"Now, about the continuation of the verse, “Ya”h-י״ה answered me with expansiveness-Merchav-מרחב,” this means, with the upper three Sefirot. Now, two of them are never revealed, however the third, which is Understanding-Binah, is revealed in small measure, but not entirely, as our sages, of blessed memory, said, “Fifty Gates of Understanding-Binah were created in the world, and all were given to Moshe, except one.” That one gate is equal to all her other forty-nine gates. Now, because Understanding-Binah is the third Sefirah, and through her the two upper Sefirot act, since they cannot be perceived directly, it therefore is Understanding-Binah that is called the “Expansiveness of the River-Rechovot HaNahar-רחובות הנהר,” and it is through her that salvations and redemptions come, as already explained. Thus, the verse specifies, “Ya”h-י״ה answered me with expansiveness-Merchav-מרחב,” meaning, with the third Sefirah, which is called Expansiveness-Rechovot-רחובות. Likewise, with Yitzchak, “He called its name Expansiveness-Rechovot-רחובות, and said, ‘Because now HaShem-יהו״ה has expanded-Hercheev-הרחיב for us, and we can be fruitful in the land-Aretz-ארץ.’” This verse is a very great need for us.",
"Now, it is with Understanding-Binah, which is Expansiveness-Rechovot-רחובות, and is the secret of Fifty-Chameesheem-חמישים, that we went out of Egypt-Mitzrayim-מצרים, and it is the secret of salvations and redemptions, as we have explained. The verse therefore states, “The might and vengeance of Ya”h-י״ה was salvation for me.” The Torah stated this as a hint, but the prophet revealed it further, saying, “Behold, God, the Benevolent-E”l-א״ל is my salvation; I shall trust and not fear. For, the might and vengeance of Ya”h HaShem-י״ה יהו״ה was salvation for me.” That is, this place is not a place of fear, as there are no castigators or constraints (Meitzarim-מצרים) there. That is, Torah only said, “The might and vengeance of Ya”h-י״ה,” whereas the prophet explained the matter further. In other words, “The might and vengeance of Ya”h-י״ה,” means that when the beneficence of Ya”h-י״ה takes hold of the final two letters, in that it presently is only Ya”h-י״ה, but when they will be unified, it will be that HaShem is One-HaShem Echad-יהו״ה אחד, that is the complete salvation.",
"Whoever understands this will understand the secret of the verse, “For a hand is [raised in oath] on the throne of Ya”h-י״ה: HaShem-יהו״ה maintains a war,” and the secret of the verse, “The Kingdom will be HaShem’s-יהו״ה,” and the secret of the verse, “On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-u’Shmo Echad-ושמו אחד,” with the complete Name HaShem-יהו״ה, that is, the Yod-Hey-י״ה united with the Vav-Hey-ו״ה.",
"Now that we have transmitted these principles to you, we must tell you the secret of Chizkiyahu’s prayer, “I had said, ‘I will not see Ya”h-י״ה, Ya”h-י״ה is in the Land of the Living-Eretz HaChayim-ארץ החיים.” What is the meaning of his words, “I will not see Ya”h-י״ה?” It is as if to say, that since he was told, “You shall die, and you shall not live,” Chizkiyahu said to himself, “Since I will not see the Coming World-Olam HaBa-עולם הבא” which is the World of the Living-Olam HaChayim-עולם החיים and is Ya”h-י״ה, as explained before, “And if I were to say that I will at least merit to behold the Sefirah of Kingship-Malchut, which is the last Sefirah, I have said that this too I will not merit to behold.” What is the reason? Because it is there, in the Sefirah of Kingship-Malchut, that the Sefirot, which come from the name Ya”h-י״ה, make their appearance, and Kingship-Malchut is then called the Land of the Living-Eretz HaChayim-ארץ החיים. That is, she receives beneficence from the World of Life-Olam HaChayim-עולם החיים, which is the secret of Ya”h-י״ה, which includes Understanding-Binah. The verse then continues, “I will not again behold man-Adam-אדם with the inhabitants of the earth-Chadel-חדל.” This refers to the matter of Adam-אדם, the first man, who withheld himself-Chadal-חדל from transgressing, as you shall yet hear, with HaShem’s-יהו״ה help, blessed is He.",
"This being so, wherever in Torah you find the name Ya”h-י״ה, contemplate and realize that although it is the secret of the Sefirah of Wisdom-Chochmah, in general it hints at the World of Mercy-Olam HaRachamim, which is the secret of the three upper Sefirot, and if there is any judgment-Din at all in them, this is only in Wisdom-Chochmah and Understanding-Binah, whereas the Crown-Keter is entirely and completely of Mercies-Rachamim. That is, even though they are the World of Mercies-Olam HaRachamim, there nevertheless is some judgment-Din mingled in the name Ya”h-י״ה, being that Wisdom-Chochmah and Understanding-Binah are the beginnings of the quality of judgement-Din. Though they are not complete judgement-Din, in that the quality of complete judgment-Din only begins with the Sefirot of Greatness-Gedulah and Might-Gevurah, which are encompassed by the ministering angels and to which they take hold, and it is there that the various Sanhedrins and Courts of Law are established, as explained before, even so, there nevertheless is some judgment-Din in the name Ya”h-י״ה, except that it is gentle and is not the final ruling. For, the final ruling is only from Greatness-Gedulah and Might-Gevurah and below.",
"The verse therefore states, “If You preserve iniquity Ya”h-י״ה, Lord-Adona”y-אדנ״י, who could survive?” The explanation of the verse is that, if Ya”h-י״ה, which is the World of Mercies – would preserve iniquity, when we then come in judgment and encounter the judgments-Din of Might-Gevurah when they are in the hands of Kingship-Malchut, which is HaShem’s-יהו״ה title of Lordship-Adona”y-אדנ״י, then “Who could survive” and who could withstand it? For, as we already explained in the First Gate, when the quality of Kingship-Malchut is roused to conclude the exacting of judgment-Din on novel creatures, it destroys both soul and flesh, as we explained on the verse, “Righteousness-Tzedek and justice-Mishpat-משפט are the foundation of Your throne.” We already expanded on this with much explanation. Thus, “If You preserve iniquity Ya”h-י״ה,” which is the World of Mercies-Olam HaRachamim, who then can stand before the Lord-Adona”y-אדנ״י in the World of Judgment-Olam HaDin, and who would survive?",
"We now have transmitted several keys for you to use wherever in Torah you find the name Ya”h-י״ה. You thus will be able to contemplate the matter in all other places that it is found, and understand one thing from another. You also need to know why Sefer Yetzirah begins by stating, “With thirty-two pathways of the wonders of wisdom-Chochmah, did Ya”h HaShem Tzva’ot-י״ה יהו״ה צבאו״ת engrave His world etc.” Why was it necessary to mention Ya”h-י״ה here? The reason is because “Ya”h-י״ה” refers to the secret of the three upper Sefirot which are the World of Mercies; “HaShem-יהו״ה” is the secret of Splendor-Tiferet - the place that our teacher Moshe, peace be upon him, adhered to, and the place from where our forefathers derived their strength - whereas “Hosts-Tzva’ot-צבאו״ת” is the place where the prophets derive their strength. Thus, Sefer Yetzirah ordered the Sefirot according to their levels. With HaShem’s-יהו״ה help, blessed is He, you have yet to hear more about this.",
"Having transmitted these principles to you about the name Ya”h-י״ה, we now will continue and explain the other names by which this Sefirah is called in Torah, so that you will understand, know, and succeed in becoming wise, with HaShem’s-יהו״ה help. Know that, in the Torah, this Sefirah is called Something-Yesh-יש, and you need to know why. The reason is because the first Sefirah, which is the Crown-Keter, is completely hidden from the eyes of all living beings and there are none who can contemplate it. It therefore is called “Nothing-Ayin-אין,” as we soon will explain with the help of HaShem-יהו״ה, blessed is He. Thus, if anyone asks anything about it, the answer to his question is “Nothing-Ayin-אין,” meaning, there are none-Ein-אין who are capable of contemplating the secret of its depth and transcendence. This is why it does not have a known letter, but is only hinted with the thorn of the letter Yod-י of the Name HaShem-יהו\"ה. In contrast, the beginning of the spreading and expression of thought, and the beginning of the order of revelation, is from the second Sefirah, called Wisdom-Chochmah, where questions may be asked. For although it is not revealed, it nonetheless is not utterly and completely hidden, like the first Sefirah. Rather, the second Sefirah, Wisdom-Chochmah, is the secret of where questioning may begin. Therefore, since due to its great concealment, the first Sefirah is called “Nothing-Ayin-אין,” therefore the second Sefirah, where there is some form of questioning according to the emanation of the Sefirot from the Crown-Keter, is called “Something-Yesh-יש.”",
"Now, our forefather Yaakov revealed some of the hidden secrets of this Sefirah. The reason is because his portion is greater than that of Avraham and Yitzchak, being that his inheritance ascends in the middle line-Kav HaEmtza’eee-קו האמצעי, called Knowledge-Da’at-דעת, to the World of Mercies. The verse therefore states, “He dreamt, and behold! A ladder was set earthward and its top reached heavenward… And behold! HaShem-יהו״ה was standing over him… Yaakov awoke from his sleep and said, ‘Surely there is-Yesh-יש HaShem-יהו״ה in this place.” Now, it is appropriate that it was he who hinted this, since about him the verse states, “Then you will delight in HaShem-יהו״ה, and I will mount you astride the heights of the earth; I will provide you with the inheritance of your forefather Yaakov.”",
"I shall now hint at the matter for you. It is in the vision of this dream that it states, “You shall burst forth-uFaratzta-ופרצת westward, eastward, northward, and southward,” which was not said to the other forefathers. It therefore is he who ascended “astride the heights of the earth-Bamatei Aretz-במתי ארץ,” and he therefore said, “Surely there is-Yesh-יש HaShem-יהו״ה in this place.” Now, the explanation of this Torah portion is very extensive, and we are not presently coming to explain it. Nevertheless, know that only the Jewish people adhere to this “Something-Yesh-יש,” by which they will enter into the life of the Coming World-Olam HaBa-עולם הבא. They then will derive beneficence and every kind of bestowal of goodness and blessing from this Sefirah called “Something-Yesh-יש,” without any limit or measure. Thus, since HaShem-יהו״ה, blessed is He, promised Yaakov limitless reward beyond all measure in this place, by telling him, “You shall burst forth-uFaratzta-ופרצת,” Yaakov therefore said, “Surely there is-Yesh-יש HaShem-יהו״ה in this place.”",
"About this the verse states, “I have something-Yesh-יש to bestow to those who love Me, and I shall fill their storehouses.” It similarly states, “But you be strong and do not [lose resolve and] slacken your hands, for there is-Yesh-יש reward for your actions.” That is, “Something-Yesh-יש” is the reward that will bestow all beneficence of blessings and goodness and bring you into the coming world because of your good qualities. This refers to the secret of the 310 worlds (Yesh-יש-310), that are commensurate to the Supernal greatness, in relation to which, no person is worthy of receiving them. Nonetheless, HaShem-יהו״ה, blessed is He, gave their signet, which is the quality of E”l-א״ל-31, into the hands of Avraham. This is because, as explained before, the secret of the quality of E”l-א״ל (HaShem’s-יהו\"ה quality as the Benevolent God) is that it is the signet of the 310-Yesh-יש worlds.",
"Now, all those worlds are filled with beneficence and blessing without limit or measure. However, when one enters to take of those treasures, 310-Yesh-יש classes of sentinels stand guarding the gates. They are positioned at the Great Court of Law of the quality of Might-Gevurah, before the 310-Yesh-יש worlds. The verse thus states, “Rays of light [came] from His hand to [Israel]; and there His hidden strength [was revealed].” That is, it often is so, that there are various drawings forth of beneficence from those 310-Yesh-יש worlds through the quality of Magnanimity-Gedulah, which is the secret of E”l-א״ל. However, when they arrive at the quality of Judgment-Gevurah, they are judged whether it is fitting for the beneficence and bestowal to descend below. If it arises in judgment that it is unbefitting for them to descend, they remain sealed in the treasuries of Might-Gevurah, called the Hidden Treasuries-Otzrot Tzafoon-אצרות צפון. About this the verse states, “How abundant is Your goodness that You have hidden-Tzafanta-צפנת for those who fear You,” as it states, “I have something-Yesh-יש to bestow to those who love Me, and I shall fill their storehouses.” Some Kabbalists say that this is the “Something-Yesh-יש” that is hidden-Tzafoon-צפון for the righteous Tzaddikim.",
"Now, the verse, “Is there-HaYesh-היש HaShem-יהו״ה within us or ‘Naught-Ayin-אין,’” hints at the two upper Sefirot. That is, their question was, “What Sefirah is HaShem-יהו״ה conducting us with in the desert? Is it with the first Sefirah, which is completely merciful-Rachamim, with utterly no element of judgment-Din whatsoever, which is the Sefirah called ‘Naught-Ayin-אין’? Or is it with the Sefirah that has some admixture of judgment-Din in it, called ‘Something-Yesh-יש,’ which has 310-Yesh-יש classes of accusers, who can cause the withholding of beneficence?”",
"Now, you may ask, “If their question was proper, why then were they punished?” Know that had they not asked in a contentious and belligerent way (Masah u’Merivah-מסה ומריבה), but in a nice and pleasant way, their question would have been proper. However, because they asked with harshness, they were accosted by the guard dog who is the first of the accusers and prosecutors, as it states, “The first of the nations is Amalek.” For, “The way of a snake-Nachash-נחש is upon a rock-Tzur-צור,” whereas before this incident it stated, “Behold! I shall stand before you by the rock-Tzur-צור in Chorev.” That is, they took hold of a place of harshness by asking their question in a harsh way, saying, “Is there-HaYesh-היש HaShem-יהו״ה within us or naught-Ayin-אין?”",
"I will now hint at this matter by saying the following: They did not enter by way of the place called Love-Ahavah-אהבה, but by way of the place called Rock-Tzur-צור, which is guarded by the snake-Nachash-נחש, and is the primary root of the dog-Kelev-כלב. The verse therefore states, “contentiousness and belligerence-Massah uMerivah-מסה ומריבה.” I will explain the matter further. They wanted to delve into the question and know the principle of the difference between the Sefirah called “Nothing-Ayin-אין” and the Sefirah called “Something-Yesh-יש.” However, because they asked by way of the place where there are several castigators and accusers called, “contention and belligerence-Massah uMerivah-מסה ומריבה,” they were punished that the snake-Nachash-נחש and dog-Kelev-כלב took hold of them by means of the Bull-Shor-שור and Donkey-Chamor-חמור.",
"After having informed you about these principles of the matter of these two Sefirot, which are “Nothing-Ayin-אין” and “Something-Yesh-יש,” we now must inform you of an important principle. That is, because our forefather Yaakov, peace be upon him, is the middle line-Kav HaEmtza’ee-קו האמצעי, therefore, even though he too is subjugated with Avraham and Yitzchak, in that the ministering angels of the world have a hold on them, nevertheless, through the Sefirot of Crown-Keter and Wisdom-Chochmah, Yaakov will ultimately ascend high above and adhere to the Sefirah of Crown-Keter. This is the meaning of the verse, “You shall burst forth-uFaratzta-ופרצת westward, eastward, northward, and southward,” and the meaning of verse, “I will mount you astride the heights of the earth.” Now, because Yaakov merited to adhere to the first of all the Sefirot above, therefore Avraham is found to his right, Yitzchak is found to his left, and David, who is the fourth leg of the throne, is the last of the ten Sefirot, in that he adheres to the bottom thorn of the letter Vav-ו, called Foundation-Yesod. Thus, according to all the Kabbalists, there are two Yod’s-י. The upper Yod-י is Wisdom-Chochmah and the lower Yod-י is Foundation-Yesod. This is why “Yishai-ישי is the father of David.” That is, there is the “Something-Yesh-יש” that Yaakov adheres to above, which David adheres to below. Therefore, “Yishai-ישי is the father of David.” That is, [in Yishai-ישי] there is a letter Yod-י above, a letter Yod-י below, and the three forefathers in the middle, as indicated by the three heads of the letter Shin-ש, these being Greatness-Gedulah, Might-Gevurah, and Splendor-Tiferet, [and the three lines] of Victory-Netzach [to the right], Majesty-Hod [to the left] and Foundation-Yesod [in the middle]. Whoever understands this will understand what our sages stated in Tractate Brachot about Yishai-ישי, “The verse states, ‘In the days of Shaul, the man was old, and would come amongst the elders.’ This refers to Yishai-ישי who went in with multitudes and went out with multitudes.”",
"After having informed you of this, contemplate the verse, “Only your forefathers did HaShem-יהו״ה desire to love,” that is, “The forefathers, are themselves the Supernal Chariot (Merkavah).” The term “desire-Chashak-חשק” may be understood according to the verse, “[The pillars and] their silver bands-Chashukeihem-חשוקיהם.” The verse then continues, “And He chose their offspring-Zar’am-זרעם after them,” referring to David, who literally is their offspring-Zar’am-זרעם, as it states, “Light is sown-Zaru’a-זרוע for the righteous-Tzaddik-צדיק.” That is, it is sown-Zaru’a-זרוע in the most literal sense, and the Foundation-Yesod is primary for the seed-Zera-זרע. The sign for this is the verse, “A staff will grow from the stump of Yishai-ישי, and a shoot will sprout from his roots. The spirit of HaShem-יהו״ה will rest upon him – a spirit of wisdom-Chochmah and understanding-Binah, a spirit of Counsel-Eitzah and Might-Gevurah, a spirit of Knowledge-Da’at, and fear of HaShem-יהו״ה.” Many great principles are included here. After having informed you of these primary principles included in the term “Something-Yesh-יש,” we shall now begin explaining the remaining matters included in this Sefirah, with HaShem’s-יהו״ה help, blessed is He.",
"Now, in certain known places in Torah, this Sefirah is called Wisdom-Chochmah-חכמה. Know that this Sefirah called Wisdom-Chochmah-חכמה is the Yod-י of the Singular Name HaShem-יהו\"ה. Now, we said that it only is called Wisdom-Chochmah-חכמה in certain places, but not everywhere, because sometimes the tenth Sefirah of Kingship-Malchut is also called Wisdom-Chochmah-חכמה. An example is the verse, “And God-Elohi”m-אלהי״ם gave Wisdom-Chochmah to Solomon.” However, since no created being is capable of entering it, the upper Wisdom-Chochmah Elyonah-חכמה עליונה, which is the secret of the Yod-י of the Name HaShem-יהו״ה, was even concealed from our teacher Moshe, peace be upon him, in that Moshe could not even grasp all fifty Gates of Understanding-Binah, let alone Wisdom-Chochmah, which is more inner.",
"Now, about this upper Wisdom-Chochmah-חכמה, which is the secret of the Yod-י of the Name HaShem-יהו\"ה, the Kabbalists called it “Wisdom at the Beginning-Chochmah b’Rosh-חכמה בראש,” whereas they called the lower Wisdom-Chochmah, which is the secret of Kingship-Malchut, “Wisdom at the End-Chochmah baSof-חכמה בסוף.” In other words, both the first letter of the Name HaShem-יהו\"ה, which is the letter Yod-י, and the final letter of the Name HaShem-יהו\"ה, which is the letter Hey-ה, are tied to Wisdom-Chochmah-חכמה, about which our sages said, “Wisdom at the beginning and wisdom at the end-Chochmah b’Rosh v’Chochmah baSof-חכמה בראש וחכמה בסוף.”",
"Now, because the first Wisdom-Chochmah-חכמה is the secret of the spreading and expression of thought (Machshavah) from Crown-Keter, therefore compared to everything that comes after it, it is immeasurable and limitless. About this the verse states, “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” “From nothing-Me’Ayin-מאין” means from the spreading forth of thought (Machshavah) from the Crown-Keter. About this the verse states, “God-Elohi”m-אלהי״ם understands its way,” meaning that through Understanding-Binah we enter to grasp the Upper Wisdom-Chochmah HaElyonah. The verse then continues, “and He-Hoo-הוא knows its place.” That is, “He-Hoo-הוא” refers to the secret of the Crown-Keter from which Wisdom-Chochmah is drawn. Therefore, He-Hoo-הוא certainly knows its place. This Wisdom-Chochmah is at the beginning of the expression of thought (Machshavah), at the beginning of emanation, about which the verse states, “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה; He established the heavens with understanding-Tevunah-תבונה; through His knowledge-Da’ato-דעתו the depths were split.” However, we are not presently in the explanation of these verses.",
"Know and contemplate that wherever in Torah you come across the word Wisdom-Chochmah-חכמה, consider and know whether it hints at the upper Wisdom-Chochmah Elyonah-חכמה עליונה, or the final Wisdom-Chochmah Acharonah-חכמה אחרונה.",
"Know now, that this upper Wisdom-Chochmah never separates from Understanding-Binah. This is because both are bound to the Sefirah of Crown-Keter, which is the World of Mercies, in which there is no sadness, anger or separation, but only majesty, splendor, strength and gladness. Thus, since these two Sefirot are always united, the name Ya”h-י״ה is constant and never undergoes change.",
"If, God forbid, the Jewish people sin, they cause the final Wisdom-Chochmah Acharonah-חכמה אחרונה to separate from Knowledge-Da’at, as in the verse, “A querulous person estranges the Master-Alooph-אלוף.” Thus, sometimes the final letter Hey-ה separates from the Vav-ו, and the Vav-ו then gathers up above and is unseen, being that His spouse, the lower Hey-ה, has separated from Him. This is the meaning of the verse, “I shall await HaShem-יהו״ה, who has concealed His face from the House of Yaakov.” That is, since the Indwelling Presence of HaShem-יהו״ה, blessed is He, which is the final letter Hey-ה of the Name HaShem-יהו\"ה has separated, therefore the letter Vav-ו is not seen, and Ya”h-י״ה remains alone, in that [it is constant and] there is no separation there. This is the meaning of the verse, “Because of the evil, the righteous-Tzaddik-צדיק is gathered in.” For, with the withdrawal of the letter Vav-ו of the Name HaShem-יהו\"ה, which is Splendor-Tiferet, the righteous-Tzaddik-צדיק, which is the lower thorn of the letter Vav-ו, is gathered in.",
"Now, although we said that there are many known verses in Torah that specifically refer to the first Wisdom-Chochmah-חכמה, it was not meant to say that those verses do not also hint at the final Wisdom-Chochmah-חכמה. For, it often is so that the verse speaks of the first Wisdom-Chochmah-חכמה, but also hints at the final Wisdom-Chochmah-חכמה. An example is the verse, “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה; He established the heavens with understanding-Tevunah-תבונה.” Now, of the two, which is greater? Certainly Wisdom-Chochmah! However, if so, why was the earth-Aretz-ארץ [below] founded with Wisdom-Chochmah-חכמה, but the heavens-Shamayim-שמים above, established with Understanding-Tevunah-תבונה? Rather, the verse speaks of the first Wisdom-Chochmah-חכמה, but also hints at the final wisdom-Chochmah-חכמה. That is, when it states, “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה,” the secret is that Wisdom-Chochmah is more merciful than Understanding-Binah and thus is very necessary for mankind below. In contrast, since in the heavens there only is uprightness and purity, He established them with Understanding-Binah, a quality that has more judgment-Din than Wisdom-Chochmah-חכמה has. Now, in addition, the words “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה,” also speak about the final wisdom-Chochmah-חכמה, which is the primary root of the earth-Aretz-ארץ. In contrast, the continuation, “He established the heavens with understanding-Tevunah-תבונה,” is the secret of the quality of judgment-Din, which is somewhat directed towards the heavens-Shamayim-שמים. We thus see that the verse speaks of the first Wisdom-Chochmah-חכמה, but also hints at the final Wisdom-Chochmah-חכמה. After giving over these important principles about the word Wisdom-Chochmah-חכמה, we now must inform you of the remaining matters included in this Sefirah, with HaShem’s-יהו״ה help, blessed is He.",
"Now, the Kabbalists called this Sefirah Desire-Ratzon-רצון. That is, upon the drawing forth of the desire for the emanation of the Sefirot and their revelation from the Supernal Crown-Keter Elyon, this is a place that none have the power to contemplate whatsoever. For, there is no created being, neither above or below, that is capable of knowing how the desire-Ratzon-רצון spreads forth to emanate the Sefirot. Even our teacher Moshe, peace be upon him, asked HaShem-יהו\"ה, “please inform me of Your way.” HaShem’s-יהו\"ה response was, “I shall call out in the Name HaShem-יהו״ה before you.” In other words, there indeed is a way, but it is the innermost sanctum and beyond your own grasp, and there is no way for you to enter it by yourself. This is the secret of, “I shall call out in the Name HaShem-יהו״ה before you.” The verse therefore continues, “I will favor whomever I will favor and I will have mercy upon whomever I will have mercy.” That is, there is no way by which any novel created being can contemplate the spreading forth of HaShem’s-יהו\"ה Supernal desire, neither a little or a lot. It therefore is called Limitless Desire-Ratzon b’Ain Gvul-רצון באין גבול. That is, just as we can have no grasp of the ways of the first Sefirah, being that it has no end or limit, this likewise is so of the Desire-Ratzon-רצון that adheres to it. It too is unlimited. It is with this quality of Desire-Ratzon-רצון that the Holy One, blessed is He, is merciful to those who adhere to fear-Yirah-יראה of HaShem-יהו״ה, meaning, to the chief desire and thought (Machshavah). Happy is he who merits this. About this the verse states, “HaShem-יהו״ה desires (Rotzeh-רוצה) those who fear Him-Yerei’av-יראיו,” and it states, “He fulfills the desire-Retzon-רצון of those who fear Him-Yerei’av-יראיו, He hears their cry and saves them.”",
"We now must inform you of the secret of two verses that our sages, of blessed memory, incorporated into the Amidah prayer. The first verse, “Lord-Adona”y-אדנ\"י open my lips,” begins the prayer and the second verse, “May the words of my mouth be desirable-L’Ratzon-לרצון,” ends the prayer. Know that the first verse, “Lord-Adona”y-אדנ\"י open my lips,” at the beginning of the Amidah prayer, is the gateway by which the people of the world enter to plead for mercy before HaShem-יהו״ה, blessed is He. About this the verse states, “Open the gates of righteousness-Tzedek-צדק for me, I will enter them and thank Ya”h-י״ה.” The conclusion of proper and fitting prayer, which becomes progressively strengthened by ascending from Sefirah to Sefirah until one reaches the Desire-Ratzon-רצון that adheres to the Crown-Keter, concludes with the verse, “May the words of my mouth be desirable-L’Ratzon-לרצון.”",
"Now, when the prayer reaches the place of Desire-Ratzon-רצון, all the gates, both above and below, open before it, and since he has entered the World of Mercies-Olam HaRachamim, there are none who withhold or obstruct his request. He then can elicit all his needs and requests with nothing to stand and block him, being that he draws from the place of Desire-Ratzon-רצון. He therefore can even elicit novel wonders and miracles, as if the whole world is literally being created at that very moment, with no obstructions before him. About this our sages said, “Life, children and sustenance, do not depend on merit-Zechut-זכות, but depend on the ‘source of the flow-Mazal-מזל.’” This is because everything depends on the World of Mercies-Olam HaRachamim, which is called the “source of the flow-Mazal-מזל.”",
"If you contemplate this, you will understand Chanah’s secret. That is, you will understand where her prayer ascended to when, “She made a vow-VaTidor Neder-ותדור נדר and said, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת if You take note of the suffering of Your maidservant.” You also will understand the secret of all the prayers of the righteous Tzaddikim, who prayed and elicited all their needs by way of wonders and miracles. That is, with their prayers they entered the World of Mercies-Olam HaRachamim, where the whole world is renewed. Thus, just as from there the whole world, with all its novel creatures, is miraculously renewed, so also, the righteous Tzaddikim who direct the intentions of their prayers there, can bring novelties about in the world, such as wonders and miracles which depart from the regular conduct of the world. This is the place of complete trust in HaShem-יהו״ה, blessed is He, which is the secret of the Desire-Ratzon-רצון. One who arrives at this place of Desire-Ratzon-רצון is given everything into his hands to do as he desires, as it states, “He fulfills the desire-Ratzon-רצון of those who fear Him, He hears their cry and saves them.”",
"Whoever understands this will be able to contemplate it wherever Torah speaks of wonders, miracles, redemptions, salvations, and any deviations from the regular conduct of the world. This is why the sages established the words “May the words of my mouth be desirable-L’Ratzon-לרצון,” at the end of the Amidah prayer. In other words, the secret of the words, “May it be desirable-L’Ratzon-לרצון” is that we are pleading for a renewal of what we are praying for, from the very source of the desire-Ratzon-רצון and thought-Machshavah-מחשבה, just as the world itself is newly renewed from that Source. About a person who understands this, the verse states, “Let one with pure hands strengthen himself.”",
"Know that all wonders and miracles done in the times of the prophets, Tana’im and Amora’im, were possible because, in their prayers, they reached the Source of the Desire-Ratzon-רצון. Now, regarding more recent sages who were concerned about changes to the Desire-Ratzon-רצון, had they known what the Source called Desire-Ratzon-רצון is, they would not have been concerned, since one who knows this, knows that no changes take place in it. However, whoever merits to reach this Source in his prayers, can elicit all his needs from He who is Unlimited-Ein Gvul-אין גבול, as in the verse, “One who finds Me finds life, and elicits desire-Ratzon-רצון from HaShem-יהו״ה.” That is, he newly elicits and draws his desire from the Source of the Desire-Ratzon-רצון, from the Unlimited One-Ein Sof-אין סוף, the Singular Preexistent Intrinsic Unlimited Being, HaShem-יהו״ה Himself, blessed is He. Whoever understands this will not find any difficulty with changes to the natural order, or the introduction of wonders and miracles in the world. For example, if there is a repository that contains everything in the world, whoever merits having the key to it in his possession, can obtain all his needs from there. Thus, what change in desire is there in this?",
"This Sefirah is called Depth-Omek-עומק, meaning, depth of thought (Omek HaMachshavah). However, do not err to think that since we call it “depth-Omek-עומק,” we mean something that is below. Rather, here, what is meant by the word “depth-Omek-עומק” is something that is wondrously beyond grasp, as in the verse, “That which was is elusive, and that which is deep deep-Amok Amok-עמוק עמוק, who can fathom it?” This is the secret of the verse, “From the depths-Mima’amakim-ממעמקים I called You HaShem-יהו״ה,” meaning, from the depths of thought (Machshavah) which is Desire-Ratzon-רצון without end or limit-Ein Sof v’Gvul-אין סוף וגבול. In this same manner, understand what Sefer Yetzirah states, “A depth above-Omek Rom-עומק רום), a depth below-Omek Tachat-עומק תחת.” That is, it reveals to us that the word “depth-Omek-עומק” refers to that which is endless and unlimited. That is, it does not only refer to that which is low, but whatever is very lofty is also called “deep-Amok-עמוק.” It therefore is a term that assists in elevating HaShem-יהו\"ה, blessed is He, meaning that He is above to no end or measure, because of His transcendent loftiness. Similarly, when this term is used in reference to what is below, it is meant to intensify the matter, indicating that it descends very far below. To conclude, wherever in Torah you find the term “depth-Omek-עומק,” it comes to intensify the matter or word to which it is juxtaposed, whether above, below, or to the sides. Sefer Yetzirah thus states, “A depth above-Omek Rom-עומק רום, a depth below-Omek Tachat-עומק תחת, A depth to the east-Omek Mizrach-עומק מזרח, a depth to the west-Omek Ma’arav-עומק מערב.”",
"This being so, contemplate the verse, “From the depths-Mima’amakim-ממעמקים I called You HaShem-יהו״ה.” That is, it refers to the depth-Omek-עומק of desire-Ratzon-רצון, which is the first letter of the Name HaShem-יהו״ה, called the letter of thought-Machshavah-מחשבה, as we soon will explain with HaShem’s-יהו״ה help, blessed is He. It therefore states, “Your thoughts-Machshevotecha-מחשבותיך are exceedingly deep-Amkoo-עמקו.” Whoever understands this will understand the meaning of the verse, “He reveals deep mysteries-Amukot-עמוקות from the darkness,” and the verse, “He reveals deep-Amikta-עמיקתא and hidden mysteries.”",
"This Sefirah is called Thought-Machshavah-מחשבה. That is, it is the conceptual point-Nekudah Machshaveet-נקדה מחשבית, which is the matter of the very inception of the spreading forth of desire in the emanation of creation and drawing down. Thus, this is the matter of the First Yod-י of The Name-Yod Rishonah Shel Shem-יוד ראשונה של שם. This is the letter Yod-י of the Name HaShem-יהו\"ה, which is the inner essential conceptual point-Nekudah-נקדה concealed in the Supernal Crown-Keter Elyon, included in the Unlimited One-Ein Sof-אין סוף, blessed is He. For, from this point-Nekudah-נקדה and up, is the world of utter mercies-Rachamim without end, conclusion, limit nor measure. From its adhesion to the Crown-Keter, it spreads forth with breadth and depth, as the verse states, “Your thoughts-Machshevotecha-מחשבותיך are exceedingly deep-Amkoo-עמקו.” Now, the verse states, “Your thoughts-Machshevotecha-מחשבותיך” in the plural, referring to the thirty-two pathways of thought-Machshavah-מחשבה that no one is capable of contemplating, since they are, “The depths above-Omek Rom-עומק רום.” That is, they spread forth from the Crown-Keter which is the upper height-Rom-רום. No one is capable of contemplating them, except like a person who draws water [little by little] out of a limitlessly deep well with a bucket. Moreover, he who draws the waters, never actually enters the well to draw the waters out, but only draws them with a bucket. In the same way, no created being is capable of contemplating the secret of the depth of thought-Omek HaMachshavah-עומק המחשבה except by means of Understanding-Binah, which is compared to a bucket. That is, the bucket is the receptacle that enters the well of thought-Machshavah-מחשבה to draw from its depth, whereas the one who draws remains outside. The sign for this is the verse, “Counsel is like deep waters in the heart of man, a man of understanding-Tevunah-תבונה will draw them out.” That is, there is no way to draw the waters from the depth of thought-Omek HaMachshavah-עומק המחשבה, except through the quality of Understanding-Tevunah-תבונה. Even our teacher Moshe, peace be upon him, whatever he grasped of the two upper Sefirot, was as he was outside of them, and he drew from them by means of the Sefirah of Understanding-Binah.",
"Now, about the verse, “What was is elusive and is deep deep-Amok Amok-עמוק עמוק, Who-Mee-מי can fathom it,” the word “Who-Mee-מי-50” was already explained in the preceding Gates. The repetition of “deep-Amok-עמוק deep-Amok-עמוק,” refers to the two upper Sefirot, Crown-Keter and the Thought-Machshavah-מחשבה that adheres to it. However, because there is no end, conclusion, limit or measure to the World of Mercies-Olam HaRachamim, therefore, whatever a person does grasp of them, he cannot do except by means of the Sefirah called “Who-Mee-מי,” referring to the Sefirah of Understanding-Binah. ",
"This then, is the meaning of the verse, “That which is deep deep-Amok Amok-עמוק עמוק, Who-Mee-מי can fathom it,” [as a positive statement]. I now will hint at the term “Who-Mee-מי” with the following. The verse states, “From Whose-Mee-מי belly did the ice-Kerach-קרח come forth.” Ice-Kerach-קרח here refers to the final letter Hey-ה of the Name HaShem-יהו\"ה whose waters have coagulated. That is, Who-Mee-מי is given to inquiry and investigation, but the “inquiry can only be up to here, and from this point on, it would be like a person who pokes his finger in His eye.” It also states, “Who-Mee-מ״י can express the powers-Gevurot-גבורות of HaShem-יהו״ה,” and, “Who-Mee-מי created these-Eileh-אלה.” That is, “You may only inquire ‘from the day that God-Elohi”m-אלהי״ם created man-Adam-אדם on earth-Aretz-ארץ,’ [but not before],” and it states, “From Who-Mee-מי did He seek counsel and gave Him understanding.”",
"The sign for this [is the word ‘Then-Az-אז’ as in the verse], “Then-Az-אז Moshe and the children of Israel sang,” and, “Your throne is established from then-MeAz-מאז.” I will hint at this further with the following, “[This is how he would count, One,] One and one; one and two; one and three; one and four; one and five; one and six; one and seven. He then would emerge and place [the bowl] on the golden pedestal,” “For it is a Day of Atonements-Yom HaKipppurim-יום הכפורים,” referring literally to the Day of Atonements-Yom HaKippurim-יום הכפורים. That is, there is [the union of] Az-א״ז from above to below, and [the union of] Az-א״ז from below to above. However, when it came to the sprinkling [of the blood] on Yom HaKippurim, [the High Priest] “would neither intend to sprinkle [the blood] upward nor downward, but rather like one who whips [with the blood sprinkled in a single column, all eight drops being one beneath the other].” Solomon cried out on the day that the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, became affixed in Speech-Dibur-דיבור in its place below, as the verse states, “Then-Az-אז Solomon said, ‘HaShem-יהו״ה said that He would dwell in the thick cloud. I have surely built a House of habitation for You.’” The sign for this is the verse, “Like Rachel-רחל and like Leah-לאה, both of whom built up the House of Israel.” That is, Rachel-רחל and Leah-לאה are the Sabbatical-Shemitah-שמיטה and the Jubliee-Yovel-יובל, the Upper Hey-ה and the Lower Hey-ה.",
"Now, we must awaken you to the meaning of our sages words when they said, “It ascended in thought-Alah b’Machshavah-עלה במחשבה,” and did not say, “It descended-Yarad-ירד.” Know, that the secret of, “It ascended in thought-Alah b’Machshavah-עלה במחשבה,” is that this upper thought-Machshavah-מחשבה, called Unlimited Desire-Ratzon b’Ein Gvul-רצון באין גבול, which is the second Sefirah (Chochmah), is not stirred or moved to descend outside of itself to the world of Understanding-Binah. Rather, this thought-Machshavah-מחשבה remains alone, in constant adhesion to the Crown-Keter. Thus, if someone needs to elicit something from it, he must ascend to it by way of Understanding-Binah, which enters to elicit that which is needed from it. However, the upper thought-Machshavah-מחשבה itself never descends below. Rather, all things and all creatures created in the world are according to how they ascended in thought-Machshavah-מחשבה, as in the Talmudic statement, “It thus arose in thought-Kach Alah b’Machshavah-כך עלה במחשבה.”",
"Now, sometimes the Sefirah of Kingship-Malchut ascends to Understanding-Binah, and then it too is in a state of adhesion to the thought-Machshavah-מחשבה. It then is also said about it, “It thus arose in thought-Kach Alah b’Machshavah-כך עלה במחשבה.” However, in regard to gazing at the Supernal Chariot (Merkavah), a term of “descent-Yeridah-ירידה” is used, as in, “He descended to the Chariot-Merkavah-מרכבה.” For, one who gazes into the Supernal Chariot (Merkavah) first enters and ascends to the heights until the place of the light-Ohr-אור from where he receives the bestowal to gaze, and he then returns to descend and gaze upon the Chariot (Merkavah). These matters are very deep, but if you merit it, you shall yet grasp important principles in this, with HaShem’s-יהו״ה help, blessed is He.",
"In conclusion, thought-Machshavah-מחשבה never separates from the Crown-Keter, and the secret is that a single letter includes both. This is the letter Yod-י and its thorn. Understand this very well, and understand that if a person who merits it, he merits to ascend by means of Understanding-Binah. To conclude, it states, “Ascended in thought-Alah b’Machshavah-עלה במחשבה,” and not “ascended above thought-Alu Al HaMachshavah-עלו על המחשבה,” since no one except “Who-Mee-מי” can enter it,",
"Now, prepare your ear to listen to what you are capable of hearing about this matter. Wherever it states, “Ascended in thought-Alah b’Machshavah-עלה במחשבה,” it indicates “Silence-Shtok-שתוק.” That is, in regard to this matter, the gates are locked before you, being that it is hidden and concealed in the Upper Chamber where no created being is capable of entering. This is the chamber of deep thought-Macshavah HaAmukah-מחשבה העמוקה, called Limitless Desire-Ratzon b’Ein Gvul-רצון באין גבול. Therefore, “Muzzle your mouth from speaking.”",
"This then, is the meaning of the statement about Rabbi Akiva. That is, when in a vision, our teacher Moshe, peace be upon him, saw the Romans lacerating the flesh of Rabbi Akiva, he said, “Is this the Torah and is this its reward?” The Holy One, blessed is He, answered, “Silence-Shtok-שתוק! Thus it arose in thought-Kach Alah b’Machshavah-כך עלה במחשבה!” In other words, you are asking a question where it is impossible for you to have any grasp, therefore be silent. Why? Because “Thus it arose in thought-Machshavah-במחשבה,” a place that you cannot ascend to, and moreover, since it adheres to the World of Mercies in the Supernal Crown-Keter Elyon, it is not its way to descend from its place and reach you. Therefore “Be silent-Shtok-שתוק.”",
"We thus have transmitted a very important principle to you, for wherever you come across the words, “Thus it arose in thought-Kach Alah b’Machshavah-כך עלה במחשבה,” the matter is hidden and it is beyond any created being to contemplate, because this thought-Machshavah-מחשבה cannot at all be gazed upon. Since there is no way to enter here, and it is without end or conclusion, how then could a limited being measure that which is immeasurable. About matters such as these, the verse states, “Your thoughts-Machshevotecha-מחשבותיך are exceedingly deep-Amkoo-עמקו.” The matter of, “the prosperity of the wicked and the suffering of the righteous” is bound to this place. May the Master of the Desire, whose intention and wisdom is beyond limit and grasp, be praised, and as we said about the matter of Rabbi Akiva, “Be silent-Shtok-שתוק! Thus it arose in thought-Kach Alah b’Machshavah-כך עלה במחשבה!”",
"The sign for this is the Psalm, “How great are Your deeds HaShem-יהו״ה; Your thoughts-Machshevotecha-מחשבותיך are exceedingly deep-Amkoo-עמקו. A boor cannot know, nor can a fool understand this. When the wicked bloom like grass…” What is the reason? As it continues, “But You remain exalted-Marom-מרום forever HaShem-יהו״ה,” meaning to say that this matter is in the heights-Rom-רום of thought-Machshavah-מחשבה, and there are none who are capable of reaching it, being that, “Thus it arose in thought-Kach Alah b’Machshavah-כך עלה במחשבה!”",
"Now, even though the matter is beyond the capacity of man to grasp through the gazing of thought, nevertheless, the righteous Tzaddikim are in possession of the received knowledge (Kabbalah) and can hear the matter with their ear. The verse therefore states, “When those who would harm me rise up against me, my ears have heard,” and the next verse continues, “The righteous Tzaddik shall flourish like a date palm.” The entire matter has thus been explained by way of hints.",
"This then, is the meaning of Moshe’s request to grasp the matter through the gazing of thought-Machshavah-מחשבה, but it was hidden from him. Rather, HaShem-יהו\"ה answered, “I will be gracious to whomever I will be gracious [though he may not be worthy] and I will have mercy upon whomever I will have mercy [though he may not be worthy].” This matter is beyond the knowledge of any creature, about which the verse hints by stating, “Much have You done, O’ You, HaShem-יהו״ה my God, Your wonders and Your thoughts are for us – none can compare to You – if I were to relate or speak [of them], they are too overwhelming to recount.”",
"Likewise, wherever you find the term “Wonders-Nifla’ot-נפלאות,” it refers to what is concealed from the creatures, and is unknowable to anyone other than HaShem-יהו״ה, blessed is He. About this the verse states, “To Him Who alone performs great wonders,” which certainly is so. About this it states, “It is beyond me-Nifla’ot Mimeni-נפלאות ממני, I shall not know.” Likewise, the angel said to Manoach, “Why is it that you ask for my name? It is hidden-Pelee-פלאי,” meaning, “I have no fixed name except in thought-Machshavah-מחשבה.” It likewise states, “Too awesome for praise, Doer of wonders-Pele-פלא,” and, “Who wondrously-Pele-פלא councils from afar.” Now, even in matters that are within the capacity of man to grasp, as long as it is concealed from him, it is called “Pele-פלא,” as in the verse, “If a matter of judgment is hidden-Yipale-יפלא from you,” and, “Therefore, behold, I will continue to perform more wonders-L’Haflee-להפליא against this people – wonder upon wonder-Haflei VaPheleh-הפלא ופלא; The wisdom-Chochmah of its wise men will be lost, and the understanding-Binat-בינת of its sages will become concealed.” This verse hints at Wisdom-Chochmah and Understanding-Binah, and thus has already been said. The secret of the suffering of the righteous and the prosperity of the wicked is bound to this verse.",
"This Sefirah is also called Fear-Yirah-יראה. That is, whosoever comes to contemplate this deep and supernal place, should do so with fear and dread, for perhaps his thoughts will become confused and his thoughts may begin to run and ponder beyond the appropriate measure. About this Sefer Yetzirah says, “Muzzle your mouth from speaking, and your heart from pondering, and if your heart runs, return [it] to [its] place.” For, this place is a place of fear and dread to ponder the matter and its depth. Thus, when our forefather Yaakov arrived at this place called Something-Yesh-יש, he was filled with fear and dread, saying, “Surely, there is-Yesh-יש HaShem-יהו״ה is in this place! He became frightened-Vayirah-ויירא and said, ‘How awesome-Norah-נורא is this place!’” Even though the Sefirah of Splendor-Tiferet is called “Awesome-Norah-נורא,” this is because it ascends to the heights and adheres to the Sefirah of Crown-Keter, which is the secret of the Desire-Ratzon-רצון and the secret of Fear-Yirah-יראה. Similarly, it states about Moshe, “He was afraid-Yareh-ירא to gaze,” meaning, in the depth of his thoughts, in that he set a boundary to his thoughts. Praised is he who, like our teacher Moshe, peace be upon him, attains the level of fear-Yirah-יראה.",
"At the time of the giving of the Torah, when HaShem-יהו״ה, blessed is He, came to reveal His hidden treasures in the gates of Understanding-Binah, He warned them not to gaze into that depth. That is, He warned them not to allow their thoughts to ponder the depth of thought that is beyond limitations, that they should fear approaching it. This is what they did, as the verse states, “The people stood from afar and Moshe approached the thick cloud.” Know that when the Jewish people stood at Sinai, they had different levels and measures of grasp, as hinted in the verse, “To Moshe He said, ‘Go up to HaShem-יהו״ה, [you, Aharon, Nadav and Avihu, and the seventy elders of Israel, and you shall prostrate from a distance. Moshe alone shall approach HaShem-יהו״ה, but they shall not approach.” Because there are different levels of the spreading forth of the thought-Machshavah-מחשבה in the Sefirah of the Desire-Ratzon-רצון, He therefore told them that each one should reach the limit appropriate to him. This is why our teacher Moshe, peace be upon him, told them, “Fear not! For God-Elohi”m-אלהי״ם has come in order to test you; so that the fear of Him should be upon your faces, so that you will not sin.”",
"I shall explain these two verses with the following hints. When it states “in order to test you,” He came to test them to see the strength of what they could withstand. This is as stated, “For God-Elohi”m-אלהי״ם has come in order to test you.” This is like a person who tests a sword to examine its strength and sharpness. In the same way, when He comes to be revealed to you, God-Elohi”m-אלהי״ם is testing you, in order for you to examine yourselves to see how great your strength is in gazing at His greatness and the awesomeness of grasping of Him. However, when you came to the test, you fled and said that you are incapable of standing before this great vision, as the verse states, “You approached me… [and said], ‘But now, why should we die when this great fire consumes us? If we continue to hear the voice of HaShem-יהו״ה our God, any more, we will die!’”",
"This being so, being that He came to test you, for you to see to what degree you are capable of withstanding the strength of grasping Him, and you were incapable of withstanding the vision of His glory, therefore, from this point forward, it behooves you to don fear and dread, and to ponder what it is that you are incapable of gazing upon. For, when you came to be tested in this matter, you fled from Him because of His awesome strength and greatness. Thus, it was “in order to test you that God-Elohi”m-אלהי״ם has come; so that the fear of Him should be upon your faces, so that you will not sin.” From this point forward, you should be fearful-Yirah-יראה of pondering the greatness of grasping Him and entering beyond your limitations, lest you sin against HaShem-יהו״ה, blessed is He, and be deserving of destruction. That is, since you withstood the test and were fearful before His fire, and said to me, “But now, why should we die,” therefore, from this point forward, “the fear of Him should be upon your faces,” so that you will not gaze beyond the boundaries appropriate to your grasp.",
"This being so, contemplate wherever in Torah you find the word Fear-Yirah-יראה, and know that it hints at this Sefirah, which is the place of fear. That is, no one has the power to contemplate this in thought, being that it is beyond limit and measure. I will hint at this matter further. The verse states, “And He said to man, ‘Behold, the fear-Yirat-יראת of the Lord-Adona”y-אדנ״י, that is wisdom-Chochmah-חכמה, and refraining from evil is understanding-Binah-בינה,” in that wisdom-Chochmah and understanding-Binah are hinted in this verse and there are many other such verses, It likewise states, “The heel of humility is fear-Yirat-יראת of HaShem-יהו״ה.” That is, humility-Anavah-ענוה is the secret of the Crown-Keter, which is the thorn of the letter Yod-י, whereas the heel-Eikev-עקב of the thorn is the letter Yod-י itself. Likewise, another verse states, “The beginning-Reishit-ראשית of wisdom-Chochmah is the fear-Yirat-יראת of HaShem-יהו״ה.” About this our sages, of blessed memory, said, “That which wisdom-Chochmah made as a crown for its head-Rosh-ראש, humility-Anavah made as a heel-Ekev-עקב for its sandal.” All this is included in the secret of these two Sefirot, Crown-Keter and Wisdom-Chochmah, both of which are included in the secret of the Yod-י, which includes both Humility-Anavah and Wisdom-Chochmah, with fear-Yirah-יראה adhering to both, fear-Yirah-יראה being the place of their bonding and adhesion. Thus, these two verses have been clearly explained, along with the third verse, “Behold, the fear-Yirat-יראת of the Lord-Adona”y-אדנ״י, that is wisdom-Chochmah-חכמה.” For, fear-Yirah-יראה of HaShem-יהו״ה is the highest of all levels.",
"Now, if you say, “Is it not so that serving HaShem-יהו״ה out of love is greater than serving Him out of fear?” Know that the love and fear that are bound to service of HaShem-יהו״ה, blessed is He, are one. For, there are two aspects of fear-Yirah-יראה. There is external fear (Yirah Chitzonit) and there is inner fear (Yirah Penimit). External fear (Yirah Chitzonit) is when a person still has not grasped the greatness of HaShem-יהו״ה, blessed is He, and serves Him out of fear of punishment and suffering, which is an external fear (Yirah Chitzonit). It is like a person who restrains himself from murder and theft, out of fear that he might be killed. This kind of fear is not a certainty, but nevertheless, is also a good intention. Even so, there is inner fear (Yirah Penimit), which is much greater than this. This is fear-Yirah-יראה that comes by way of grasp and comprehension.",
"How so? If a person merits to grasp the greatness of the Creator, HaShem-יהו״ה, blessed is He, His awesome strength and power, His goodness and all the levels of beneficence and blessing connected to the wondrous grasp of Him and His exaltedness, then when he grasps HaShem’s-יהו\"ה exaltedness and recognizes the lowliness of his own body, which is but maggots and worms, he will fear rebelling against such a great King. He will say to himself, “Who brought me to this place, to recognize and gaze upon such a great and awesome King, the King, King of kings, the Holy One, blessed is He, even though I am but a lowly, dark and despicable creature? What am I and what is my life, that I should be fitting to be in such a lofty and exalted place as this?”",
"We thus find that his fear is of being unworthy to be welcome in the court of the King, King of kings, the Holy One, blessed is He, and because of this, he toils to correct himself, rousing himself with alacrity to beautify his soul, only to find favor in the eyes of HaShem-יהו״ה, blessed is He, and be admitted to serve in the King’s court. Thus, if a person adheres to this kind of fear and finds himself bound to HaShem’s-יהו\"ה exaltedness, he will guard his body and soul from blemish, and will rectify his body and purify his soul, refining it of its dross, to find favor in the eyes of the Living God. This kind of fear-Yirah-יראה is referred to by what Torah states about Avraham after he overcame the ten tests by which HaShem-יהו\"ה tested him, accepting them all with love, as the verse states, “Now I know that you are Godfearing-Yerei Elohi”m-ירא אלהי״ם.” This is a level beyond which there is no greater level, and is even greater than love-Ahavah-אהבה, for this quality of fear-Yirah-יראה adheres to the Sefirah of the letter Yod-י of the Name HaShem- יהו\"ה which is the secret of the Desire-Ratzon-רצון and Thought-Machshavah-מחשבה.",
"After having informed you of this, it behooves you to contemplate the matter of the external fear (Yirah Chitzonit) and the matter of the inner fear (Yirah Pnimit). External fear is the matter of restraining oneself from transgression out of the fear of the might of punishment. However, such fear does not bring one to adhere to positive commandments that are without punishment. In contrast, inner fear (Yirah Pnimit) is the matter of greatly desiring to fulfill the positive commandments in fulfillment of the word of one’s Creator, in which distancing oneself from sin is easy in his eyes. He therefore will dedicate himself, his wealth, his wife, and his children, to serving the King, all because of his great adhesion to HaShem-יהו״ה, blessed is He.",
"This is the secret of the verse, “You shall walk in His ways,” about which our sages expounded, “Just as He is compassionate, so you be compassionate; Just as He is merciful, so you be merciful.” That is, accustom yourself to adorn in the ornaments and vestments that are customary in the palace of the King, so that you will be worthy of entering His court and serving before Him. For, if you do not garb yourself in the appropriate vestments and adornments, you will be barred from the palace of the King. Now, what are these adornments? They are all the positive commandments, each according to its kind. This is the secret of the verse, “You shall walk in His ways,” and, “You shall be holy,” and this is the matter of the inner fear (Yirah Penimeet). This is the quality that Avraham inherited at the binding of Yitzchak, which is loftier than love-Ahavah-אהבה. This is because Avraham’s service of HaShem-יהו״ה, blessed is He, out of love, was constant, as it states, “Avraham who loved Me-Ohavee-אוהבי.” It does not say, “Avraham My beloved-Ahuvi-אהובי,” but rather, “Avraham who loved Me-Ohavee-אוהבי,” and it states, “I have something-Yesh-יש to bestow on those who love Me-Ohavai-אוהבי.” This is the world that Chizkiyah feared that he would not merit, as it states, “I had said, ‘I will not see Ya”h-י״ה, Ya”h-י״ה in the Land of the Living-Eretz HaChayim-ארץ החיים.’” This being so, remember these important principles that we have conveyed to you, in the following way: There is external fear (Yirah Chitzonit), and there is love (Ahavah) which is higher than it. However, there is inner fear (Yirah Penimit) that ascends even higher than love (Ahavah).",
"Therefore, when it says, “The God-Eloh”ei-אלה״י of Avraham,” it refers to the matter of the inner fear (Yirah Penimeet), this being the secret of Wisdom-Chochmah, from which the quality of Greatness-Gedulah derives vitality. At the time of the binding (Akeida) of Yitzchak, Avraham came to adhere to this quality, as it states, “Now I know that you are Godfearing-Yerei Elohi”m-ירא אלהי״ם.” This is why the verse specifically states, “God-Elohi”m-אלהי״ם,” because no one can enter this quality without being tested by the quality of God-Elohi”m-אלהי״ם. This is why it is called Fear-Yirah-יראה, for perhaps the judgment will be not to grant him entry, and the test comes through the quality of “God-Elohi”m-אלהי״ם.” This is the meaning of the verse about Avraham, “And God-Elohi”m-אלהי״ם tested (Nisah-נסה) Avraham.” At the giving of the Torah it likewise states, “For in order to test (Nasot-נסות) you God-Elohi”m-אלהי״ם has come.”",
"Now, open your eyes and contemplate wherever in your study of Torah you find the word “fear-Yirah-יראה,” and consider to which side it leans. Does it lean to external fear (Yirah Chitzonit) that relates to all forms of punishment, afflictions, and plagues? Or does it lean to the inner fear (Yirah Penimit) that all kinds of bestowal of beneficence, emanation, blessings, and life, are bound to?",
"Whoever understands this primary principle will understand the great level of our forefather Avraham, peace be upon him. He will understand the secret of the verse, “The fear of HaShem-Yirat HaShem-יראת יהו״ה is pure, enduring forever,” and the secret of the verse, “Praiseworthy is the man who fears HaShem-Yarei et HaShem-ירא את יהו״ה, who greatly desires His commandments,” and the secret of the verse, “Praiseworthy is each person who fears HaShem- יהו״ה, who walks in His ways.” In explanation, if the verse already said, “Praiseworthy is each person who fears HaShem-יהו״ה,” what then is the meaning of the continuation, “who walks in His ways”? Rather, what it means is that the fear-Yirah-יראה mentioned here is the matter of the inner fear (Yirah Penimeet), which itself is the secret of one “who walks in His ways,” and is the secret of, “who greatly desires His commandments,” which is the matter of the verse, “You shall walk in His ways.” These two verses therefore begin with the word “Praiseworthy-Ashrei-אשרי,” a term indicating that this matter is beloved. Many important principles depend on this. Therefore, contemplate every verse in which you find the word “Fear-Yirah-יראה.”",
"This Sefirah is called Eden-עדן, meaning that it is the inception of the spreading forth of Thought-Machshavah-מחשבה from the source from which all the Sefirot were revealed from the Supernal Crown-Keter Elyon. This then, is the wellspring-Ma’ayan-מעיין and source from where all novel beings in existence are brought into existence by the revelation of the Sefirot from the Supernal Crown-Keter Elyon. The word “Eden-עדן” indicates a source from which something is drawn. This is the secret of the verse, “A river-Nahar-נהר went out of Eden-עדן,” indicating that the river-Nahar-נהר comes out of the source and wellspring-Ma’ayan-מעיין. This then, is the meaning of “Eden-עדן,” as indicated by the matter of Sarah. When the source ceased from her and then returned, she said, “After I have withered, shall I again be rejuvenated-Ednah-עדנה,” meaning, “Shall the source be renewed for me?”",
"Now, we already explained that the river-Nahar-נהר that went out of Eden-עדן” refers to Understanding-Binah. That is, the word Eden-עדן refers to Wisdom-Chochmah and is the secret of the source drawn from the Supernal Crown-Keter Elyon. The verse continues, “to water the garden-Gan-גן,” referring to watering the Sefirah of Kingship-Malchut. That is, Understanding-Binah is the secret of the river-Nahar-נהר that goes forth to water Kingship-Malchut, which is the garden-Gan-גן, through the medium of the six Sefirot, Greatness-Gedulah, Might-Gevurah, Splendor-Tiferet, Victory-Netzach, Majesty-Hod, and Foundation-Yesod. This is the secret of the Vav-ו between the first letter Hey-ה and the final letter Hey-ה of the Name HaShem-יהו\"ה. From Kingship-Malchut and below is the World of Separation-Olam HaPirud-עולם הפירוד, as the verse continues, “And from there it divided-Yipared-יפרד and became four heads.” This refers to the secret of the four camps of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, which separates from the secret of the World of Unity-Olam HaYichud-עולם היחוד. That is, this is the secret of the four letters of the Name HaShem-יהו״ה when they are unified (Yichud), whereas the four heads are in their separation (Pirud).",
"We must now inform you regarding what it states in Torah, “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן.” How can this be? For, did we not say that this refers to the matter of the world of the Crown-Keter, which is the matter of the world of the Thought-Machshavah-מחשבה, which no eye has ever seen? If so, why does the verse say that the garden-Gan-גן is planted in Eden-עדן? Moreover, our sages, of blessed memory, revealed the matter in Tractate Brachot, as follows, “To what does the verse, ‘No eye has seen it’ refer? Rabbi Yehoshua ben Levi said, ‘This refers to the wine that has been preserved (Yayin HaMeshumar-יין המשומר) in its grapes since the six days of creation.’ Rabbi Shmuel bar Nachmanee said, ‘This refers to Eden-עדן, which no creature has ever seen.’ Now, if you ask, ‘Where was Adam, the first man?’ He dwelled in the Garden-Gan-גן. And if you say, ‘The garden-Gan-גן and Eden-עדן are one and the same,’ the verse teaches us, ‘A river went out of Eden-עדן to water the garden-Gan-גן.’” Contemplate how much our sages, of blessed memory, revealed in this passage, concluding with, “The Garden-Gan-גן is one thing, and Eden-עדן is another.” This being so, how can we resolve the simple meaning of the verse, given that they did not conclusively explain it in Talmud?",
"I therefore will hint at the matter. When it states, “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן,” it means that He planted the roots of the Garden-Gan-גן, which is the secret of the Sefirah of Kingship-Malchut, in Eden-עדן, which is the secret of the beginning of the Thought-Machshavah-מחשבה. These are the secret of “Wisdom at the beginning and Wisdom at the end-Chochmah b’Rosh v’Chochmah baSof-חכמה בראש וחכמה בסוף,” in that it all is a single unity. This is the secret of the planting-Netiyah-נטיעה. How so? The plantings of the final letter Hey-ה of the Name HaShem-יהו״ה, go and reach the letter Vav-ו, and from there they spread forth until they reach the first letter Hey-ה, and from there they suckle from the letter Yod-י which is the first letter of the Name HaShem-יהו״ה.",
"This then, is the secret of the verse, “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן,” which is a great secret hidden and sealed in the four letters of the Name HaShem-יהו״ה. And from where is all this drawn from? As the verse continues, “From that which Preceded-MiKedem-מקדם,” referring to the secret of the thorn of the letter Yod-י.",
"Praised is he who knows to direct his intentions on the path of the order of the planting of the Garden-Gan-גן, from the secret of the Sefirah of Kingship-Malchut until the Sefirah of Wisdom-Chochmah. For, this is the secret of the true and complete unification (Yichud), about which it states, “A shoot of My planting-Neitzer Mata’ai-נצר מטעי, My handiwork-Ma’aseh Yadai-מעשי ידי, in which to glory-Lehitpa’er-להתפאר.” If you understand what we have hinted, you will understand how the verse is settled according to its simple meaning, and what our sages, of blessed memory, expounded about it, is also settled. That is, about Eden-עדן they said “No eye has seen it,” and it is the river-Nahar-נהר that goes out of Eden-עדן to water the Garden-גן. For, this is indeed truly so, that Adam dwelled in the Garden-גן, but not in Eden-עדן. The reason is because, since “No eye has seen it,” various matters were withheld in creation. If you merit it, you will yet receive deep and hidden matters in the received knowledge of Kabbalah, which are transmitted from mouth to mouth, about the matters we hinted in the word Eden-עדן. That is, everything we have written about them here, is solely in a way of hints, and similarly, our sages, of blessed memory, hinted at important principles about this matter in Bereishit Rabbah.",
"Now, contemplate that there is yet another verse which presents a difficulty. This is the verse, “You were in Eden-עדן, the Garden-Gan-גן of God-Elohi”m-אלהי״ם,” which seems to indicate that Eden-עדן is the Garden-Gan-גן. I shall therefore untie the bonds of doubt regarding this. Chiram-חירם, King of Tyre-Tzor-צור, ascended to the inception of thought-Machshavah-מחשבה, which is Eden-עדן, and is the grape-Anav-ענב. However, this matter is concealed in several things in creation, and relates to the verse, “These are the kings who reigned in the land of Edom.” This is the secret of the verse, “You were in Eden-עדן, the Garden-Gan-גן of God-Elohi”m-אלהי״ם.” That is, when you arose in Thought-Machshavah-מחשבה, which is Eden-עדן, you came out by way of the roots of the plantings in the Garden-Gan-גן, and were affixed in the place that you were affixed. If you merit it, you shall hear awesome secrets of Kabbalah, given from mouth to mouth about this; matters that are the concealed depths of the world.",
"I shall hint at the path and order of the plantings of the Garden-Gan-גן in Eden-עדן, as the verse states, “They will be sated from the abundance of Your house; and from the stream-Nachal-נחל of Your delights-Adanecha-עדניך You give them to drink.” Know and have faith that there is Eden-עדן and there is an Eden-עדן more inner than Eden-עדן, that is the Source of all sources. This is the secret of the Concealment of the Crown-Seter HaKeter-סתר הכתר, which is Limitless-Ein Sof-אין סוף in depth, yet is all with one perfect adhesion, bond and unity. Now, this Sefirah is the letter Yod-י, which is the first letter of the Name HaShem-יהו״ה, and is the source that all the streams and desires reach, but no further. From there and above is the world of absolute mercies-Rachamim (Crown-Keter) which is utterly hidden and sealed, for no one can think beyond there nor ponder there, neither a little or a lot. For, in this book of ours, we have clear proofs for everything we have made known to you, whether by hint or explicitly, and when we direct our intentions to the perfect unity, we do so until we arrive at the secret of the letter Yod-י. When the thought arrives at Ya”h-י״ה, we then unify it all with the thorn of the letter Yod-י, but from there and beyond, we have no permission to ponder. One may go up to here, but no further. Whoever trespasses beyond this in his thoughts, is as though he disregards the honor of his Maker, and it would have been better for him not to have come into the world.",
"Know and have faith that one who understands the secret of the letter Yod-יו״ד of the Name HaShem-יהו״ה, will contemplate the secret of the verse, “You open Your hand-Yadecha-ידיך and satisfy the desire of every living thing,” the secret of which is, “Do not read it as ‘Your hand-Yadecha-ידיך,’ but as, ‘Your Yod-יודי״ך.’” At the time that a person concentrates his intentions on the unity of HaShem-יהו״ה, blessed is He, he should contemplate on the opening of the Yod-י, and will understand how desire-Ratzon-רצון is drawn to the World of Life-Olam HaChayim-עולם החיים, which is Understanding-Binah, and from there onward, “Yours, HaShem-יהו״ה is the greatness-Gedulah, and the Might-Gevurah, and the Splendor-Tiferet, and the Victory-Netzach, and the Majesty-Hod.” Then, Foundation-Yesod and Kingship-Malchut unite as one, and the world is in a state of perfect and complete unity, and blessing-Brachah-ברכה is found in the world. Then all the seven days of inauguration are found to be complete, and the Glory of HaShem-יהו״ה is seen on the eighth, upon which everything is then in a state of complete repair. Happy is the eye that can gaze into the depths of this matter, about whom the verse states, “He said to me, ‘You are My servant Israel-ישראל, it is in you-Becha-בך that I take pride-Etpa’er-אתפאר.’” Whoever knows the secret of the letter Yod-יו״ד in the wholeness of all three of its letters (יו\"ד), will understand how the three upper Sefirot are unified with the point of the letter Yod-י, and how she draws forth blessings in an inner manner to the letter Vav-ו, and how the letter Dalet-ד receives bestowal of blessings from the letter Vav-ו, the letter Dalet-ד being the secret of the unity of the final letter Hey-ה of the Name HaShem-יהו״ה, as in the secret of the verse, “In the fourth [month], on the fifth of the month.”",
"It seems to me that the little we have hinted for you in this Gate about the secret of Ya”h-י״ה, blessed is He, and all the other titles by which He is called in Torah, should be sufficient for you. From what we have written for you here about its matters, many other deep matters and mysteries will be understood to you, provided that you “understand one thing from another.” For the sake of His mercies and kindnesses, may HaShem-יהו״ה, blessed is He, show us the path by which to come close to His Truth, and may this be desirable to Him! Amen!",
"The following are the names and titles relating to the Sefirah of Wisdom-Chochmah mentioned in this gate:
1. Ya”h-י״ה",
"2. Something-Yesh-יש",
"3. Wisdom-Chochmah-חכמה",
"4. Desire-Ratzon-רצון",
"5. The Depth of Thought-Omek HaMachshavah-עומק המחשבה",
"6. The Depth of the Heights-Omek Rom-עומק רום",
"7. Fear-Yirah-יראה",
"8. The First Yod-י of The Name HaShem-יהו״ה",
"9. Thought-Machshavah-מחשבה",
"10. Delight-Eden-עדן",
"11. Father-Abba-אבא",
"12. Wonder-Pele-פלא",
"13. The Wonders of Wisdom-Plee’ot Chochmah-פליאות חכמה",
"14. The Hidden Recesses of Wisdom-Ta’alumot Chochmah-תעלומות חכמה",
"15. The Upper Wisdom-Chochmah Ila’ah-חכמה עילאה"
],
"Tenth Gate, First Sefirah": [
"Gate Ten: (The Sefirah of Keter)
“Who is a God-E”l-א״ל like You, Who pardons iniquity and overlooks transgression for the remnant of His heritage? He does not maintain His wrath forever, for He desires kindness.”-Micah 7:18",
"The tenth holy name is called Eheye”h-אהי״ה. This name ascends to the head of the Crown-Keter-כתר that is not knowable to anyone but HaShem-יהו\"ה, blessed is He, for this name is hidden in the tent of His concealment, and is appointed over the World of Mercies-Olam HaRachamim (Crown-Keter). Now, this name has twelve permutations, and the point of mercy-Rachamim, which is the source of Being-Havayah-הוי״ה is in the center. These twelve permutations and the central point, these being the secret of the thirteen qualities of mercy, all are qualities of complete mercy, in which there is no admixture of judgment-Din. A likeness to them is the Singular Name HaShem-יהו״ה, which is in the center of the Sefirot, whether those above it, those below it, or those to its sides. That is, the twelve permutations of the Singular Name HaShem-יהו״ה, and the center line that mediates between them, is the secret of the thirteen qualities that bear both judgment-Din and mercy-Rachamim.",
"Now, when there is an appearance of the upper qualities from the name of the Crown-Keter, which is Eheye”h-אהי״ה, all of which are merciful-Rachamim, then all the worlds and all the Sefirot become filled with blessing, life, mercy, and all manner of beneficence. We already explained in the First Gate how the Name HaShem-יהו״ה is positioned in the middle, between the two names, Eheye”h-אהי״ה and Adona”y-אדנ״י, and that the name Lord-Adona”y-אדנ״י is the treasury that receives all kinds of beneficence which come from both, as I now will further explain.",
"Know, that since the name Eheye”h-אהי״ה is above, in the World of Mercies-Olam HaRachamim, the Name HaShem-יהו״ה is in the center, in the World of Justice-Olam HaMishpat, and the name Lord-Adona”y-אדנ״י is below in the World of the final verdict-Olam HaGmar Din, you must know how they act as they are bonded with each other, or how each one acts independently, unto itself.",
"Know therefore, that the act of the upper name Eheye”h-אהי״ה, is one of complete mercies-Rachamim. That is, this is the name that acts with goodness, freely bestowing beneficence as a gift, and is not merciful merely in accordance with judgment, but solely out of pure mercies-Rachamim, in accordance with the verse, “I shall call out with the name HaShem-יהו״ה before you; I shall show favor to whomever I shall show favor, and I shall show mercy to whomever I shall show mercy.” That is “to whomever I choose to show favor,” and “to whomever I show mercy,” all is according to the desire-Ratzon-רצון that no created being has any knowledge of. It is through the quality of this name Eheye”h-אהי\"ה, which is completely merciful-Rachamim, that they left Egypt.",
"We therefore must open the gates before you, through which you will be able to enter many great matters. That is, there are matters that are stated simply in Torah, which people do not open their eyes to see the many pearls hidden there. If only their eyes would be opened to see, it would add strength to their faith in HaShem-יהו״ה, blessed is He, who informed us of various paths by which to enter various chambers, the gates of which have been shut, all of which are filled with consolations, beneficence, blessings, bestowals of goodness and various kinds of joy. I now will further explain.",
"Know that HaShem-יהו״ה, blessed is He, affixed various courts of law to His Chariot (Merkavah) which were established to judge the creatures. All the judgments issued there are rendered in truth, with straightforward justice, having no corruption in them whatsoever. We already explained in the Fifth Gate, the Gate of HaShem-יהו״ה, and in the Sixth Gate, that all the people of the world are judged in the Great Court of Law (Beit Din HaGadol) positioned between the Name HaShem-יהו״ה and the title God-Elohi”m-אלהי״ם. We explained how they judge all the deeds of man, overlook the first of sins that arose on the scales, and tip the scales to kindness. We explained the secret of “Slow to Anger-Erech Apayim-ארך אפים” before the judgment, the secret of “Abundant in Kindness-Rav Chessed-רב חסד” during the judgment, and “Truth-Emet-אמת” upon rendering the judgment, and revealed various supernal secrets regarding these matters. Moreover, if a person returns and repents before the punishment of judgment reaches him, he is accepted, but if not, judgment is meted out to him by the lower Court of Law (Beit Din), called the Lord-Adona”y-אדנ״י.",
"We now must tell you of the great mercies of HaShem-יהו״ה, blessed is He, upon His creatures, in that He informed us of these supernal secrets. That is, even though the people of the world are judged by the upper Court of Law (Beit Din Shel Ma’alah), and may be liable to receive every kind of punishment, nevertheless, the lower beings can transform that judgment to goodness. About this the verse states, “A righteous-Tzaddik rules through fear of God-Yirat Elohi”m-יראת אלהי״ם.” ",
"Our sages, of blessed memory, explained, “The God of Israel said, ‘I rule over man, and who rules over Me? A righteous Tzaddik. I issue a decree, and he nullifies it.’” Know that if there is a righteous Tzaddik in the world, who during his prayers is fitting to contemplate and ascend in contemplation until he comes to the World of Desire and Mercies, even though a decree has already been issued in the Upper Court of Law (Beit Din Shel Ma’alah), when the prayer of that righteous Tzaddik ascends to the Crown-Keter, the gates of the World of Mercies are then opened. When those gates are opened, all the judgements that were decreed are nullified. This is because the luminaries of mercies-Rachamim have appeared, and all the Sefirot become filled with mercy and various bestowals of blessings and emanation. At such a time, none of the Sefirot have any room to bear judgment-Din, and no quality can hold on to anger or wrath. This is because God, the Benevolent-E”l-א״ל is then in a state of joy and desire, all faces of anger and wrath have passed, and all bearers of judgment-Din are transformed to mercy-Rachamim. ",
"Thus, all those qualities bestow great mercies by way of the thirteen upper conduits, into the thirteen qualities of the World of Justice-Olam HaMishpat. All this is not according to the verdict decreed by judgment-Din, but because of desire-Ratzon-רצון and mercies-Rachamim-רחמים. Thus, even though the people of the world are unworthy, nonetheless, since that righteous Tzaddik caused the Gates of Mercy to open, God the Benevolent-E”l-א״ל conducts the world with the quality of mercy-Rachamim-רחמים, rather than judgement-Din. This then, is the meaning of, “I shall show favor to whomever I shall show favor,” though it is not according to the verdict that arose in judgment, “and I shall show mercy to whomever I shall show mercy,” though it is not according to the verdict that arose in judgment. For, when the face of mercies-Rachamim appears from the Crown-Keter, they all are transformed to mercies-Rachamim. This is brought about through prayer, as well as from some mitzvot that affect the opening of the Gates of Mercy, such as the Priestly Blessings, the Incense (Ketoret) and other such mitzvot. When the Gates of Mercy are opened, it is called an auspicious and desirable time (Eit Ratzon-עת רצון). That is, at such a time all worlds, both above and below, are filled with kindness-Chessed, mercy-Rachamim, and desire-Ratzon, and there is no judgment or punishment, neither a little or a lot.",
"At the time that it was desirable before HaShem-יהו״ה, blessed is He, to grant Moshe’s prayer and atone for the sins of the children of Israel, HaShem-יהו\"ה gave Moshe the gift of how to open the World of Mercy in a time of anger and transform all qualities of judgment-Din to complete mercy-Rachamim, and He thus transmitted the thirteen qualities of mercy to him. About this our sages, of blessed memory, said, “A covenant is established that the thirteen qualities of mercy never return emptyhanded.” When the thirteen qualities of mercy are mentioned before Him, the quality of judgment-Din is transformed to mercy-Rachamim, and He forgives their transgressions. This is as our sages, of blessed memory, stated, “The verse teaches that the Holy One, blessed is He, wrapped Himself in a prayer-shawl like a prayer leader, appeared to Moshe at Sinai, and showed Moshe the order of the prayer. He said to him: Whenever the Jewish people sin, let them act before Me according to this order and I will forgive their sins.” Whoever understands what we have said here, will understand the depth of what they revealed in this Halachah (Torah Law).",
"After having transmitted this important principle to you, we now must inform you that when the Holy One, blessed is He, told Avraham that He would redeem the children of Israel from Egypt, they were unworthy of redemption. This secret was revealed by Yechezkel, as follows, “On the day that I chose Israel, I raised My hand [in oath] for the seed of the house of Yaakov, and made Myself known to them in the land of Egypt… and I said to them, ‘Every man, cast away the detestable [idols] of his eyes… But the House of Israel rebelled against me… They did not follow My decrees and they spurned My laws… So I thought to pour out My wrath upon them… But I acted for the sake of My Name…”",
"What did the Holy One, blessed is He, do? He saw that the time of redemption had arrived, but that the Jewish people were unworthy of it. He then revealed the face of the Crown-Keter, which is the world of complete mercies, and all the Sefirot and conduits then became full of kindness and mercy, and the face of wrath passed. This is because all the Sefirot were then in a state of joy and jubilation, being that the face of complete mercies was revealed. This then, is what the Holy One, blessed is He, told Moshe, “So shall you say to the children of Israel, ‘Eheye”h-אהי״ה has sent me to you.’” That is, the world of complete mercies has become revealed in all the Sefirot, the name Eheye”h-אהי״ה has appeared and the quality of judgment-Din has been transformed into mercy-Rachamim. On account of this you are being redeemed, even though because of your wicked deeds you are unworthy. Rather, the time of the redemption has arrived and the face of mercy-Rachamim has appeared. Though you are unworthy, it is with Eheye”h-אהי״ה, the name of mercy, that you are being redeemed. This is because Eheye”h-אהי״ה is the name of the world of mercy, through which He bestows kindness, goodness, and favor not according to judgment, as it states, “I shall show favor to whomever I shall show favor.” This is the secret that the Holy One, blessed is He, revealed to Moshe, at the time of the redemption from Egypt.",
"Whoever understands what we have explained in this Gate, will increase in his trust of HaShem-יהו״ה with joy, for he will know the extent of HaShem’s-יהו״ה mercies on his creatures, and more so, on the Jewish people, in that when the world of mercies is revealed, He bestows goodness upon them, favors them, and has mercy upon them, though they are unworthy of it. This is the matter of the exodus from Egypt, and is why the name Eheye”h-אהי״ה is mentioned regarding it.",
"After having explained these primary principles, we now must inform you that the name Eheye”h-אהי״ה is concealed in His hiding place, and that the Name HaShem-יהו״ה, blessed is He, judges His creatures in the manner explained in the Sixth Gate, in which case the judgment is rendered for both good and bad. If, Heaven forbid, the Jewish people cause a verdict of judgment-Din in the Court of Law of HaShem-יהו״ה, blessed is He, and judgment arises that it is fitting for the Sefirah of Foundation-Yesod to withdraw from the quality of Kingship-Malchut, it then is a time of destruction and exile and is called a time of evil (Eit Ra’ah-עת רעה). About this the verse states, “Because of the evil-Ra’ah-רעה, the Righteous-Tzaddik-צדיק is gathered up.” Then, the Sefirah of Kingship-Malchut, called Lord-Adona”y-אדנ״י, is left dry of all supernal goodness, and becomes filled with all manner of judgment, punishment, and various kinds of destruction. Woe to the creatures that She encounters at such a time, as there are none who will be saved from Her hand, and she completes the execution of the judgment with anger, wrath, and great rage.",
"However, when the name Eheye”h-אהי״ה, blessed is He, appears, and the mercies descend by way of the conduits to the Name HaShem-יהו״ה, then all the Sefirot are repaired, all the conduits are straightened, and all of bestowals of mercy and blessing come to the name Lord-Adona”y-אדנ״י, and it then is a desirable time (Eit Ratzon-עת רצון). The Sefirah of Kingship-Malchut then receives all manner of beneficence and blessing from the name Eheye”h-אהי״ה and the Name HaShem-יהו״ה, and all the creatures in the upper and lower worlds are in a state of joy and rejoicing, with all kinds of satisfaction and tranquility, so that the whole world is in a state of peace and friendship.",
"In the times of the prophets, Tana’im and Amora’im, those who knew this secret would push away all decrees and travails, and would stand to protect the Jewish people like an encompassing shield. They would direct their intentions and repair the conduits of HaShem-יהו״ה, blessed is He, drawing them forth to the name Lord-Adona”y-אדנ״י. They would ascend in their prayers until they reached the Source of desire-Ratzon-רצון, and open the Gates of the World of Mercy, so that the Sefirot would become full of beneficence, mercy and light without limit nor measure. About this the verse states, “HaShem is the Benevolent God-E”l HaShem-א״ל יהו״ה. He illuminates for us.”",
"Know that many great matters are hinted in Scriptural verses, but people do not awaken to them or give heart to them. Know that when the light of the World of Mercies appears, with it every kind of goodness, mercy, and life appears. This happens when the face of the Crown-Keter gazes upon the face of the World of Justice-Olam HaMishpat, as it states, “In the light of the King’s face is life.” Wherever in Torah you find “the light of the face-Ohr Panim-אור פנים,” know that this refers to the upper secret, namely, that the gates of the World of abundant Mercies are opened, and all the Sefirot are filled with mercy and life. The worlds are then in a state of kindness and mercy, and none of the forces of judgment-Din have any power to afflict any creature in the world on account of judgment or punishment whatsoever.",
"This is the secret of the verse, “Many say, ‘Who will show us goodness? Let the light of Your face (Ohr Panecha-אור פניך) shine upon us, HaShem-יהו״ה.’” It similarly states, “HaShem is the Benevolent God-E”l HaShem-א״ל יהו״ה. He illuminates (VaYa’er-ויאר) for us,” and, “Shine Your face (Ha’Eera Panecha-האירה פניך) upon Your servant,” and, “For HaShem-יהו״ה is righteous, He loves those of righteous deeds – The upright shall behold His faces-Pneimo-פנימו.” Should the verse not have said “His face-Panav-פניו?” However, this refers to when the World of Mercies-Olam HaRachamim and the World of Judgment-Olam HaDin see each other face to face-Panim el Panim-פנים אל פנים, at which time everything is with mercy and perfection.",
"I will now explain. In His abundant mercies upon the Jewish people, HaShem-יהו״ה, blessed is He, commanded His priests (Kohanim) who are sanctified to Him, to bless them. Now, because the Jewish people are possibly not worthy of receiving that blessing, being that they may be soiled with all kinds of sin and transgression, there could possibly be accusers who prosecute them with harsh judgments, saying that since the Jewish people have sins, they are unworthy of that blessing, and the blessing should be withheld. Therefore, what did HaShem-יהו״ה, blessed is He, do? He gave the keys to the World of Mercies-Olam HaRachamim over to His holy priests and said to them, whenever you come to bless the Jewish people, open the gates of the Crown-Keter and desire-Ratzon-רצון, to awaken the Supernal mercies and open the gates of kindness, desire, and abundant mercies. When you do so, all the worlds will bless the Jewish people with great desire, kindness and mercies, and there will be no obstructions or prosecutors against the blessing. For, when the gates of mercy are open, and the upper face illuminates the lower face, at such a time no accuser has any power, nor do any of the forces of judgement above have the power to awaken any judgment or punishment and prosecute. For, all the worlds are unified, and they all are in a state of blessing, perfection, and mercy. The face of wrath has passed and all faces are then illuminated.",
"This is the secret of what HaShem-יהו\"ה commanded about the priestly blessing, saying, “Thus-Koh-כה shall you bless the children of Israel,” that is, “Thus-Koh-כה – with the Explicit Name HaShem-יהו\"ה,” which opens the upper gates, and causes all the faces to be illuminated. What must the priests (Kohanim) say? “May HaShem-יהו״ה bless you and safeguard you,” and to sustain and uphold the blessing, “May HaShem-יהו״ה shine His face to you and be gracious to you.” What is the meaning of the words, “May HaShem-יהו״ה shine His face to you and be gracious to you”? It is as if to say that at the time when there is an appearance of His great mercies from the Supernal Crown-Keter Elyon, which is the face that illuminates all the Sefirot, may it be so that your will and desires be fulfilled from all sides. That is, even though it is not according to judgment, and you are unworthy of mercy, let Him grant you a freely given gift, though you are unworthy. For, this itself is the way of the Supernal mercies and the shining face, to freely bestow gifts to the creatures, as it states, “I shall show favor to whomever I shall show favor.” This is the secret of the blessing, “May HaShem-יהו״ה shine His face to you, and be gracious to you.” Understand this very well. For this is the key through which you may enter many chambers in Torah, the gates of which have been locked. Happy is he who merits this, and happy is the nation that HaShem-יהו״ה, blessed is He, has given such a great gift as this.",
"Whoever understands this, will understand the statement in Tractate Rosh HaShanah regarding the decrees upon a congregation or an individual that are torn up. He will similarly understand what it states in Torah, “For which is a great nation that has a god who is close to it, as is HaShem-יהו״ה our God, whenever we call to Him?” I shall hint at the matter with the verse, “Seek HaShem-יהו״ה when He is to be found.” That is, whoever wishes to attain his desire and tear up the decree that is issued upon him, should seek HaShem-יהו״ה when He is to be found, which is in the secret of the Supernal Crown-Keter Elyon. For that is His primary primordial existence, and it is from His truth that the Sefirot were revealed. This is a very deep matter, but you yet shall understand some important principles about this matter, with HaShem’s-יהו״ה, blessed is He. When we come to the explanation of the “preexistent-Kedem-קדם,” which will be explained in this Gate, with HaShem’s-יהו״ה help, blessed is He, we will explain and reveal some hidden matters regarding this.",
"Now, open your eyes and see what we have transmitted to you in this gate, and increase your great trust, anticipation, and hope. Know and consider how great is the benefit of prayer and supplication, and how great is the power of the mitzvot, for they can open the Gates of the World of Mercy, tear up decrees, and push off various forms of punishment and destruction. When you will have trust in HaShem-יהו״ה, blessed is He, trusting in Him wholeheartedly, “then you will call and HaShem-יהו״ה will answer.”",
"Understand the verse that states, “He will call upon Me and I will answer him, I am with him in distress; I will release him and I will bring him honor.” The explanation is that “He will call upon Me,” means that he will call upon My abundant mercies-Rachamim, and “I will answer him.” “I am with him in distress; I will release him and I will bring him honor,” in that when a person is punished below, it is as though there is a problem in the conduits above. I will hint at the matter with the verse, “You have weakened-Teshee-תשי the Rock who gave birth to you,” and, “He drew back His right hand in the presence of the enemy,” and, “In all their troubles He was troubled.” This is the secret of, “I am with him in distress.” The verse then concludes, “I will release him and bring him honor.” What is the meaning of “I will bring him honor?” It comes to explain a great matter. That is, it is not enough that I merely save the righteous Tzaddik who calls upon Me from his troubles. Rather, once the World of abundant Mercies appears, all the upper and lower Sefirot become filled with every kind of joy, blessing and emanation, all of which was brought about through this righteous Tzaddik who opened the Gates of the World of Mercies. Therefore, since he caused all the Sefirot to be blessed for his sake, it is fitting that he be accorded honor both above and below, as in the secret of the verse, “There will be honor for His elders,” and the verse, “The wise inherit honor.” Understand this. To further hint at this matter, when it states, “I will bring him honor-Achabdeihu-אכבדהו,” it means, I will cause that light which is called “Honor-Kavod-כבוד” to adhere to him. Understand this.",
"It thus behooves you to contemplate all we have explained in this Gate, that the name Eheye”h-אהי״ה is the secret of the World of Mercy and the Supernal Crown-Keter Elyon, which is hinted in the thorn of the letter Yod-י of the Name HaShem-יהו״ה, blessed is He. All the other Sefirot draw from it until they reach the Sefirah of Kingship-Malchut, which is His title of Lordship-Adona”y-אדנ״י. With HaShem’s-יהו״ה help, you shall yet hear deep and hidden secrets of the Kabbalah about the name Eheye”h-אהי״ה, but right now it is not our intention to discuss this beyond the proper measure.",
"Now, by way of hint, this Sefirah is sometimes called He-Hoo-הוא in Torah. I now will explain this. Know that when the Sefirah of Crown-Keter is hidden and concealed, none can contemplate anything about it, except through the hearing of the ear, but not by direct knowledge. This is like the verse, “Doom and Death say, ‘With our ears we have heard of its reputation.’ [Only] God-Elohi”m-אלהי״ם understands its way, and He-Hoo-הוא knows its place.” Thus, because of its great concealment, Torah calls it “He-Hoo-הוא,” like referring to someone who is not in front of one’s eyes.",
"How so? We already explained that the Supernal Crown-Keter Elyon is the name Eheye”h-אהי״ה, that the middle line is HaShem-יהו״ה, blessed is He, and that the secret of Kingship-Malchut is His title Lord-Adona”y-אדנ״י. These Sefirot are the end, beginning and middle, and each has a term in Torah that hint at it. How so? Because of His great concealment, His name Eheye”h-אהי״ה is hinted with the word “He-Hoo-הוא,” like someone who is not before one’s eyes. This is why it is only hinted in various places in Torah, being that it is the World of Mercy and from it forgiveness and atonement comes about, as we explained in this gate. He overrides all kinds of harsh judgments and nullifies them with His revelation. The verse therefore states, “But He-Hoo-הוא, the Merciful One, forgives iniquity and does not destroy, He frequently withdraws His anger, and does not arouse all wrath.” Contemplate this verse and you will see how many matters have been explained in this Gate, all of which are included in this verse. About this the verse hints, “Righteous and fair is He-Hoo-הוא.”",
"The same is true wherever in Torah you find the word “He-Hoo-הוא” used in reference to HaShem-יהו״ה, blessed is He. Contemplate the depth of the hints according to the manner appropriate in contemplating them. The verse likewise states, “He-Hoo-הוא is your praise-Tehilatecha-תהילתך and He-Hoo-הוא is your God-Elohecha-אלהי״ך,” and, “For He-Hoo-הוא is our God-Elohei”nu-אלהי״נו and we, His nation, are the flock of His pastures,” and similarly, “HaShem-יהו״ה, He-Hoo-הוא is the God-HaElohi”m-האלהי״ם.” Throughout similar verses in Torah you must contemplate the matter and know how the Sefirah of Crown-Keter is revealed in all the other Sefirot, in each verse according to how it is hinted.",
"For example, you should know the reason for the bond between “He-Hoo-הוא” and “Praise-Tehillah-תהילה,” and between “He-Hoo-הוא” and “God-Elohi”m-אלהי״ם,” when the verse states, “He-Hoo-הוא is your praise-Tehilatecha-תהילתך and He-Hoo-הוא is your God-Elohecha-אלהי״ך,” being that you have a listening ear to understand this matter. For, it already is well-known to the Kabbalists what “Your praise-Tehilatecha-תהילתך” refers to, as well as the meaning of “Your God-Elohecha-אלהי״ך.” That is, this verse hints at the upper righteousness-Tzedek Elyon and the lower righteousness-Tzedek Tachton, which are the secret of the two letters Hey-ה of the Singular Name HaShem-יהו\"ה, to which all the Sefirot are bound. This is why, with each of them, the verse uses the term “He-Hoo-הוא.” That is, He revealed the World of Mercy to the children of Israel when they left Egypt, and with this quality He conducted them in the desert, as it states, “You, HaShem-יהו״ה appeared eye to eye.” This is the secret of the verse, “But My eye pitied them, rather than destroying them, so I did not put an end to them in the Wilderness.” This also is the reason for the manna, the well of Miriam, the quail, the clouds of glory, and all the other wonders and miracles that happened for the children of Israel in the desert. This is why the verse states, “He-Hoo-הוא is your praise-Tehilatecha-תהילתך and He-Hoo-הוא is your God-Elohecha-אלהי״ך.” That is, were it not for the fact that the Sefirah of mercy-Rachamim, called “He-Hoo-הוא” was constantly revealed on the Sefirah of Lordship-Adona”y-אדנ״י in the desert, bestowing Her with beneficence, blessings, mercy and the light of its face, there would have been many times that the Sefirah of Lordship-Adona”y-אדנ״י would have destroyed them in the desert.",
"This is the secret of the verse, “And now, may the power of the Lord-Adona”y-אדנ\"י be magnified as You have spoken, saying,” and the next verse continues, “HaShem-יהו״ה, Slow to Anger, Abundant in Kindness, Forgiving of Iniquity and willful Sin etc.” Many wondrously deep matters are included in these verses. This then, is the secret of the verse, “He-Hoo-הוא is your praise-Tehilatecha-תהילתך and He-Hoo-הוא is your God-Elohecha-אלהי״ך,” which continues, “who did these great and awesome things for you, which your eyes saw.”",
"In this manner, a person must contemplate wherever in Torah he finds the word “He-Hoo-הוא.” For, it hints at the bond of the Sefirot of the World of Mercy with all the other Sefirot. This matter is very deep, and its inner depth should only be transmitted mouth to mouth as a received knowledge (Kabbalah), for one to know how to go on this path and contemplate how the Sefirah of mercy-Rachamim is revealed in all other Sefirot, and how it transforms the quality of judgment-Din to the quality of mercy-Rachamim. All this is hinted wherever Torah uses the word “He-Hoo-הוא.” This is likewise so of the verse, “See now that I-Ani-אני, I am He-Hoo-הוא,” and various other verses.",
"After having explained a small measure of hints about the Sefirah of Crown-Keter, which is called “He-Hoo-הוא,” we now must tell you that the Sefirah of Splendor-Tiferet, called HaShem-יהו״ה, blessed is He, is hinted in the Torah with the word “You-Atah-אתה.” The sign for this is the verse, “You-Atah-אתה, Awesome are You-Norah Atah-נורא אתה,” as we already wrote in the Fifth Gate and hinted in the First Gate. Now, because the actions of the Sefirah of Splendor-Tiferet, called HaShem-יהו״ה, are more revealed than the Sefirah of Crown-Keter, the Torah hints at it with the word “You-Atah-אתה,” which indicates that He is present. This term is the secret of the beginning of the Amidah prayer, “You-Atah-אתה grace man with knowledge,” and, “You-Atah-אתה have sanctified the seventh day,” and, “You-Atah-אתה have chosen us out of all the nations.” Likewise, all blessings were established using the word “You-Atah-אתה,” as it states, “Blessed are You-Atah-אתה HaShem-יהו״ה, teach me your statutes,” as already explained in the Fifth Gate.",
"Similarly, the last Sefirah, called Lord-Adona”y-אדנ״י, is hinted in Torah with the word “I-Anee-אני,” as in the verse, “See now that I-Anee-אני, I-Anee-אני am He-Hoo-הוא.” What is the meaning of [this repetition] “I-Anee-אני, I-Anee-אני am He”? Here the verse hints at the secret of how the Sefirah of Malchut, called Lord-Adona”y-אדנ\"י, derives vitality from the Sefirot of Greatness-Gedulah and Might-Gevurah, by way of the Sefirot of Victory-Netzach and Majesty-Hod. That is, she sometimes derives vitality from the side of mercies-Rachamim, and then the whole world is in a state of goodness and perfection. However, at other times she derives vitality from the side of judgment-Din, and the whole world is in a state of pain and punishment. About this the verse states, “See now that I-Anee-אני, I am He-Hoo-הוא,” and then continues by explaining, “I-Anee-אני put to death and I bring to life, I have struck down and I will heal.” Thus, the matter is fully explained.",
"Even so, I will hint at it further with the verse, “The Tree of the Knowledge of good-Tov-טוב and evil-Ra-רע,” and, “She bestows goodness-Tov-טוב upon him, never evil-Ra-רע, all the days of her life,” hinting at eternal life. Whoever understands this will understand the repetition of the words “I-Anee-אני, I-Anww-אני am He.” This is the secret of the verse, “I-Anee-אני am HaShem-יהו״ה your God, who took you out of the land of Egypt to be a God unto you; I-Anee-אני am HaShem-יהו״ה your God.” Whoever understands the beginning and end of this verse, will understand the secret of, “See now that I-Anee-אני, I-Anee-אני am He-Hoo-הוא,” and the secret of, “I-Anee-אני put to death and I bring to life.”",
"This secret is hinted in Torah in various verses regarding the positive mitzvot and negative mitzvot, that conclude with the words, “I-Anee-אני am HaShem-יהו״ה,” such as the verse, “Leave them for the poor and for the proselytes - I-Anee-אני am HaShem-יהו״ה,” and, “You shall not curse the deaf, and you shall not place a stumbling block before the blind; you shall fear HaShem-יהו״ה your God – I-Anee-אני am HaShem-יהו״ה.” Sometimes, both qualities are found together as one, as in the verse, “You shall not take revenge and you shall not bear a grudge against the members of your people; you shall love your fellow as yourself – I-Anee-אני am HaShem-יהו״ה.” This matter has thus been clearly explained.",
"In Talmud, many laws and teachings without limit, depend on the hints written here. That is, wherever they expounded on the words “I-Anee-אני am HaShem-יהו״ה,” they sometimes explained it to mean, “I am like a judge who will exact retribution,” and they sometimes explained it to mean, “I have the means by which to pay the reward.” Whoever understands what we have explained will understand why our sages, of blessed memory, explained these words in this way. For, in these two matters that we have explained, all the teachings and explanations of our sages, of blessed memory, regarding wherever in Torah it states, “I-Anee-אני am HaShem-יהו״ה,” have been explained, even though they may have used different terms in their teachings. In the Fifth Gate we already explained the words, “I-Anee-אני am HaShem-יהו״ה” at length, with explanations that enlighten the eyes. Therefore, contemplate what we wrote there, as well as what we have written here, until they are one for you, and you then will behold many wonders hinted in Torah, and will rejoice in your light, for you will see hidden matters openly revealed before your very eyes. Thus, it seems to me that we have adequately hinted in this Gate about the word “He-Hoo-הוא” wherever Torah states this about HaShem-יהו״ה, blessed is He. With HaShem’s-יהו״ה help, blessed is He, if you will merit, you will receive these hidden and concealed matters from mouth to mouth.",
"Now, in Torah this Sefirah is called Nothing-Ayin-אין. Know that, as explained before, because of the great concealment of the Crown-Keter from all creatures, in that none can contemplate it, except by way of hearing about it with the ear, it therefore is called “Nothing-Ayin-אין,” as in the verse, “Is there-HaYesh-היש HaShem-יהו״ה within us or ‘Naught-Ayin-אין’?” This verse refers to the two upper Sefirot that are bound to the letter Yod-י of the Name HaShem-יהו״ה, blessed is He. Also, know the secret hinted in the verse, “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין,” as it should truly be understood. That is, the secret of the Yod-י of the Name HaShem-יהו״ה comes to be revealed from the thorn of the letter Yod-י. This is the meaning of the verse, “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” The sign for this is the letter Yod-י and the point above it.",
"Know that when the world is judged with harsh judgments because of their many intentional and unintentional transgressions, to remedy all their afflictions and illnesses, the people of the world must quickly take hold of this Sefirah. About this the verse states, “A song of ascents. I raise my eyes to the mountains, my help will come from nothing-MeAyin-מאין.” Whoever understands this verse should contemplate the various matters hinted in this Gate. Namely, when there is a revelation of the World of Mercy and the faces are illuminated, the quality of judgment-Din is then transformed to the quality of mercy-Rachamim. This is the meaning of the words, “My help will come from nothing-MeAyin-מאין.” The next verse continues, “My help is from with HaShem-Mei’eem HaShem-מעם יהו״ה.” That is, the verse does not say, “My help is from HaShem-יהו״ה,” but instead specifies, “From with HaShem-Mei’eem HaShem-מעם יהו״ה,” referring to the thorn of the letter Yod-י of the Singular Name HaShem-יהו\"ה. This is meaning of, “From with HaShem-Mei’eem HaShem-מעם יהו״ה.” If you contemplate this, you will wonder, hear and understand, that no one can understand this according to its true foundations on their own, but will instead become confused and err in the various places in Torah that they come across similar verses, such as the verse, “And he was there with HaShem-Eem HaShem-עם יהו״ה,” in which they mistakenly believe that there is some kind of equation between them, when in reality, there are several delineations between them. However, we are not presently explaining this subject.",
"Here I must further awaken you to some hints about the secret of the word “Naught or Nothing-Ayin-אין,” which is the first Sefirah, as well as the secret of the word “I-Anee-אני,” which is the last Sefirah. The Aleph-א [of “Nothing-Ayin-אין”] is the secret of the thorn of the letter Yod-י, which is the World of Mercy and is the name Eheye”h-אהי״ה. The Yod-י [of the word “Nothing-Ayin-אין”] is the essential wisdom-Chochmah itself, and is the spreading forth of the thought-Machshavah, which is the first letter of the Name Hashem-יהו״ה. The final letter, which is the long Nun-ן, is the secret of the drawing down of influence, blessing, and mercy from Sefirah to Sefirah until it arrives at the Sefirah of Kingship-Malchut.",
"I now will explain the difference between the straight letter Nun-ן and the bent letter Nun-נ. The straight letter Nun-ן is the World of Mercy, which is drawn down by way of the conduit of Splendor-Tiferet. In contrast, the bent letter Nun-נ is the secret of the Sefirah of Kingship-Malchut, which receives the influence, blessings, and emanations, bestowed to it from the Sefirah of “Nothing-Ayin-אין” by way of the conduits, through the Sefirot, until they arrive at the Sefirah of “I-Anee-אני.” This refers to the secret of the world of the Bestower-Mashpia-משפיע who is not a Recipient-Mekabel-מקבל, and the secret of the Recipient-Mekabel-מקבל who is not a Bestower-Mashpia-משפיע. That is, it does not bestow to what is united to it, but only to what is external to it. The hint is that the letters of “I-Anee-אני” are the same as the letters of “Nothing-Ayin-אין.” The reason the word changes to mean something else, is because sometimes the Nun-נו״ן precedes the Yod-יו״ד, and sometimes the Yod-יו״ד precedes the Nun-נו״ן. Contemplate what we explained above about the bent Nun-נו״ן and the straight Nun-נו״ן, and the truth will be revealed to you.",
"Now, there are three ways that the Sefirah of “I-Anee-אנ״י receives from the Sefirah of “Nothing-Ayin-אין.” The first way is hinted in the verse, “He set the Crown of Kingship-Keter Malchut-כתר מלכות upon her head.” The second way is hinted in the verse, “HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי\"ם אדנ\"י] is my strength.” The third way is hinted in the verse, “Blessed is HaShem-יהו\"ה from Zion-Tziyon-ציון, who dwells in Jerusalem-ירושלים.” About a person who knows how to direct his intentions in these three ways, and knows how to direct the conduits to the Sefirot, the verse states, “I will set him on high, for he knows My Name.”",
"This Sefirah is also called Preexistent-Kedem-קדם, as I shall now explain. Know that no novel creature has the capacity to investigate or contemplate that which preexisted the creation of the world, being that the curtain is locked and sealed before him, and it would be as if he disregards the honor of his Maker. Our sages, of blessed memory, already stated this in Tractate Chagigah, about the verse, “For inquire now regarding the early days that preceded you, from the day when God created man on earth, and from one end of the heavens to the other end of heavens etc.” They said, “One might think that he may ask about matters that preexisted the creation of the world. The verse therefore states, you may ask ‘From the day when God created man on earth,’ but not before.”",
"Now, because the Sefirah of Crown-Keter, called Eheye”h-אהי״ה, preexisted everything, and before the world was created, all the Sefirot were included and concealed within it, when it arose in thought to create the world, the Sefirot were then revealed from their concealment in the Crown-Seter HaKeter-סתר הכתר. Therefore, the Crown is called Preexistent-Kedem-קדם, in that it preexists everything. For, it is from this Sefirah that the concealment of the Sefirot was brought into revelation.",
"I now will explain further. The verse states, “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן, to the east-MiKedem-מקדם.” The secret of the plantings-Netiyot-נטיעות of the Garden-Gan-גן, is that they are prepared in Eden-עדן, but planted-Netu’ot-נטועות in the Garden-Gan-גן. To further explain, the plantings-Netiyot-נטיעות are planted in the Garden-Gan-גן, and the Garden-Gan-גן is planted in Eden-עדן, this being the secret of true and complete unity (Yichud). Now, from where were the plantings-Netiyot-נטיעות, the Garden-Gan-גן, and Eden-עדן, revealed? The verse continues, “From preexistence-MiKedem-מקדם,” meaning, from the Supernal Crown-Keter Elyon-כתר עליון. Thus, when the verse states, “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן,” from where were they planted? “From Preexistence-MiKedem-מקדם.” All this has thus been explained.",
"I will hint at the matter further with the verse, “His origins will be from preceding times-MiKedem-מקדם, from days of old.” That is, certainly “his origins-Motza’otav-מוצאותיו” are from “preceding times-MiKedem-מקדם.” For, it is from Preexistence-Kedem-קדם that the spreading of thought-Machshavah-מחשבה came forth, along with the revelation of the Sefirot. As long as the Sefirah of preexistence-Kedem-קדם shines its face and is revealed, all the Sefirot are in a state of bliss, tranquility, and joy, and all the worlds are in a desirable state.",
"Know that the generation of the dispersion were settled together in a single bond, as it states, “The whole earth was of one language and common purpose.” About this the verse hints, “Their dwellings extended from Meisha-משא going toward Sepharah-ספרה, the mountain to the East-Kedem-קדם.” When they then wanted to sever the plantings, the verse states, “And it came to pass, when they migrated from the east-MiKedem-מקדם, they found a valley in the land of Shinar and settled there.” That depression and valley is a place prepared for stumbling into evil intention, and was a place fitting to be a cause to rebel against the Singular Master of the world. Were they not separated and scattered, they could have severed the plantings of the Garden-Gan-גן and of Eden-עדן. Even though the intention of the generation of dispersion was not fulfilled, nevertheless, over time, their evil intention was revealed. For they said, “Let us make a Name-Shem-שם for ourselves.” Later, Nevuchadnezzar came, and after destroying lands and uprooting kingdoms, he stretched out his hand against the Holy Temple, and upon seeing that he could do so, he returned to fulfilling the evil intent that the generation of dispersion planned to do.",
"This then, is the secret of the verse, “King Nevuchadnezzar made a golden statue, its height was sixty cubits and its width was six cubits; he stood it in the valley of Dura, in the country of Bavel-בבל,” and similarly, “They found a valley in the land of Shinar… That is why it was called Bavel-בבל.” That wicked person, Nevuchadnezzar, wanted to fulfill the intention of the generation of dispersion and carry out what they could not do. What did he do? He commanded all the nations to gather and prostrate to that idol in his quest to fulfill what they had said, “Let us make a Name-Shem-שם for ourselves.” Thus, that very day he gathered all the nations, peoples and languages, for the dedication of the idol, and inserted one of the vessels of the Holy Temple which had the Name HaShem-יהו״ה engraved upon it, into its mouth, in order to fulfill the intention of the generation of dispersion.",
"However, Above, the Supernal herald cried out saying, “I will deal with Bel and Bavel, and I will remove what he has swallowed from his mouth, and nations will no longer be drawn to him.” When Daniel came and commanded that they remove what was swallowed in the mouth of the idol, the idol fell and shattered. “That is why it is called Bavel-בבל, because it was there that HaShem-יהו״ה confused-Bilel-בלל the language of the whole earth, and from there HaShem-יהו״ה scattered them over the face of the whole earth.”",
"Whoever understands the secret of everything stated in the Torah portion of the generation of dispersion, and the portion about the idol of Nevuchadnezzar, will know how they are one and the same thing, and will know what the intention of that wicked person was with that idol. He likewise will know the meaning of what our sages, of blessed memory, stated in Tractate Sanhedrin, on the verse, “We have healed Bavel, but she is not healed.” For, through the secret of righteous converts, all the nations have a hold on the Supernal Chariot, except for that wicked one. All this is hinted in the secret of the generation of dispersion, in the verse, “And it came to pass, when they migrated from the east-MiKedem-מקדם, they found a valley.”",
"Likewise, the verse states about Lot, “Lot journeyed from the east-MiKedem-מקדם.” What does the verse then say? “They therefore separated, one from his brother.” All these matters have been stated by way of hints.",
"You also will find other verses, such as the verse, “From Aram, Balak king of Moav, led me from the mountains of the east-Harerei Kedem-הררי קדם,” referring to the mountains that [block and] conceal the straightforward path to reach the Sefirah of Preexistence-Kedem-קדם. Likewise, the prophet stated, “For You have abandoned Your people, the House of Yaakov, because [though] they were filled from before-Kedem-קדם, [they instead sought] divinations, like the Philistines.” That is, the prophet chastised them, saying, “Why has HaShem-יהו״ה abandoned the House of Yaakov? For, He who is alone exalted and holy, chose the Jewish people to be His singular nation, and filled them with His great light bestowed from the Sefirah of Preexistence-Kedem-קדם. Moreover, He gave the Jewish people prophets filled with the Holy spirit from the very source of the Supernal emanation.” Moshe therefore said, “These nations that you are going to possess – they hearken to astrologers and diviners; but as for you – not so has HaShem-יהו״ה your God, given for you. [Rather, He has given you] a prophet from your midst, from your brethren, like me.” This is the meaning of the words, “They were filled from before-Kedem-קדם.” That is, they did not desire the bestowal of Torah and prophecy that comes to them from the Sefirah of Preexistence-Kedem-קדם, but instead chose “divinations, like the Philistines.” Thus everything has been clearly explained.",
"After having explained this, know that when the face of the World of Mercy, called Preexistence-Kedem-קדם, shines its face upon all the Sefirot, all the worlds are then in a desirable state and are filled. About this the verse states, “With what shall I precede-Akadem-אקדם HaShem-יהו״ה? Shall I precede Him-HaAkadmenu-האקדמנו with burnt offerings?” And it states, “Let us precede-Nekdmah-נקדמה His countenance with thanksgiving.” Now, is there anyone who can precede HaShem-יהו״ה, blessed is He? Does the verse not state, “Who has preceded Me-Hikdimanee-הקדימני that I should pay him?” Rather, the verse states, “With what-b’Mah-במה shall I precede-Akadem-אקדם HaShem-יהו״ה?” That is, what prayers, supplications, or good deeds can I do to bring about the revelation of His face of mercy-Rachamim, called “Preexistent-Kedem-קדם,” to bestow to the other Sefirot. This is the meaning of the words, “With what shall I precede-Akadem-אקדם HaShem-יהו״ה?”",
"Whoever understands this important principle will understand various matters and secrets stated in the Torah by way of hint, such as the verse, “Renew our days as of old-Kedem-קדם.” Similarly, the verse states, “The abode of the God of old-Kedem-קדם, and below are the arms of the world.” That is, below the three upper Sefirot that are bound together as one with the Sefirah called Preexistent-Kedem-קדם, are the “arms” of the world. It thus has all been hinted. Therefore, contemplate how we have explained these deep matters to you, and open your eyes, so that perhaps you will contemplate the wonders of the Benevolent God-Nifla’ot E”l-נפלאות א״ל and grasp matters that not all merit to grasp.",
"This Sefirah is also called the Crown-Keter-כתר. The reason is that just as a crown-Keter-כתר encircles the head, so likewise, this Sefirah encompasses and surrounds all the other Sefirot. This is because it is the World of Mercy, which surrounds and encompasses everything. With HaShem’s-יהו״ה help, blessed is He, you yet shall hear hidden matters and secrets, and the concealed depths of wisdom. Know that this Crown-Keter-כתר encompasses, is filled with, and draws many worlds, many kinds of mercy, and many kinds of kindness. It is to this Crown-Keter-כתר that the supernal ministers of the Chariot (Merkavah) direct their intention, in order to crown Him, but they do not know His place. Instead, they gather all kinds of praise and song, and send them by way of the Great and Holy Name HaShem-יהו״ה, and by their own accord they then ascend and adhere to the Crown-Keter-כתר.",
"Know, that on days that there is an additional Musaf prayer, the Crown-Keter-כתר must be mentioned in the sanctification prayer (Kedushah). About this we recite, “A Crown-Keter-כתר is given to You, HaShem-יהו״ה our God, by the multitudes assembled above, and by the multitudes assembled below.” That Crown-Keter-כתר is made of all the prayers and praises gathered from the blessing of “Yotzer.” All the multitudes above and below thus are unified as one, as emissaries of the Crown-Keter-כתר at the very depth of the inception of their existence, and they thus await one another until they all are unified, so that all the prayers will ascend as one to the world of Desire-Ratzon-רצון. This is so that the sustenance of all the worlds will be drawn from the very depth, inception, and Source of their existence. For, all the multitudes above eagerly wait for their portion to come from the Crown-Keter-כתר, by which their existence is sustained. The sign for this is the verse, “The eyes of all look to You with hope, and You give them their food in its proper time.” I shall further hint at the matter with the next verse, “You open Your hand-Yadecha-ידיך, and satisfy the desire of every living being.” Know that it is by means of the Desire-Ratzon-רצון that every living being elicits its needs from the Crown-Keter-כתר. If HaShem-יהו״ה, blessed is He, desires it, we shall yet compose a book on the matters of the world of the Crown-Keter-כתר, its goings and comings, to the extent that we have grasped, for these matters are very transcendent and removed-Ateekeem-עתיקים.",
"Now, this Sefirah is called the White Head-Rosh HaLavan-ראש הלבן. The reason is because this Sefirah is the secret of the world of great mercies and desire, and it whitens the sins of the Jewish people when His countenance of desire and mercy is revealed. I will hint at the matter further by stating, the primary color of all the colors is white-Loven-לובן, whereas the final color of all colors is black-Shachroot-שחרות. This Sefirah is the ultimate whiteness-Loven-לובן, and there is another place, outside the camp, which is the ultimate blackness-Shachroot-שחרות. The sign for this is [in the words of Havdalah], “Who separates between the holy-Kodesh-קודש and the mundane-Chol-חול, between light-Ohr-אור and darkness-Choshech-חושך.” It all is hinted in the verse, “Until old age-Ziknah-זקנה, I-Anee-אני remain He-Hoo-הוא, and until [your] hoary years I will carry [you],” and, “You shall rise in the presence of the elderly-Seivah-שיבה and you shall honor the presence of an elder-Zaken-זקן.”",
"Know that Lavan-לבן (white) the Aramean, would swindle the creatures, entrapping them in the mountains of darkness, as the verse states, “There is a way that seems upright to a person, but its end are the ways of death,” and similarly, “The lips of a forbidden woman drip honey, but her end is as bitter as wormwood.” It is to this end that Lavan the Aramean desired to engage with Yaakov, for the purpose of uprooting everything, root and branch. For, such is his way with all who encounter him, “were it not for the God of Avraham, and the Dread of Yitzchak.” However, by virtue of the supernal power in him, Yaakov salvaged all the wealth of Lavan-לבן the Aramean, through the power of the sticks, by peeling white-Lavan-לבן stripes on the sticks. Therefore, “If your sins are like scarlet, they will become as white-Yalbeenu-ילבינו as snow; if they have become red as crimson, they will become as [white] as wool.”",
"If you contemplate these principles, you will understand the secret of the verse, “The trees of HaShem-יהו״ה are sated, the cedars of Lebanon-לבנון that He has planted-Nata-נטע.” Where did He plant His plantings-Netiyot-נטיעות? In Preexistence-Kedem-קדם. One who understands will contemplate the secret of the crimson strip that would turn white-Malbin-מלבין, on the Day of Atonements-Yom HaKippurim-יום כיפורים.",
"Included in these principles is the Sefirah of the moon-Levanah-לבנה (Kingship-Malcut). Whoever knows the secret that is hidden and sealed in the White Head-Rosh HaLavan-ראש הלבן, will contemplate the secret of the moon-Levanah-לבנה – beginning-Rosh-ראש and end-Sof-סוף. Now, the primordial snake-Nachash HaKadmonee, that is drawn from the power of Lavan-לבן the Aramean, instilled blemish in the moon-Levanah-לבנה, through Adam, the first man, who could not wait a mere hour for the prohibition of Orlah to pass. As a result, he ate from the tree while it still was mingled with good and evil, and did not wait until the evil took its portion in the place called the foreskin-Orlah-ערלה. The tree would then have been called good-Tov-טוב and not evil-Ra-רע, and he would have been permitted to eat from it to his heart’s content, and he would eat and live forever. This is the secret of the Tree of Life-Etz HaChayim-עץ החיים which adheres to the Tree of Knowledge-Etz HaDa’at-עץ הדעת, but is only good-Tov-טוב. The sign for this is the verse, “See – I have placed before you today life-Chayim-חיים and good-Tov-טוב and death-Mavet-מות and evil-Ra-רע.” The whole matter is clearly explained by the verse, “She bestows goodness-Tov-טוב upon him, never evil-Ra-רע, all the days of her life,” for this is certainly so. If only Adam, the first man, would have waited to cut of the foreskin-Orlah-ערלה, it would no longer be the Tree of the Knowledge of good and evil, but would only be good. However, when he ate of it, it still was mingled with good and evil.",
"Happy is he who understands this great secret. For, from this he will understand the secret of white-Lavan-לבן, the secret of the moon-Levanah-לבנה, and the beginning-Rosh-ראש and end-Sof-סוף. Moreover, through this he will understand the secret of Lavan-לבן the Aramean, from whom the blemish of the moon-Levanah-לבנה came about, and that it is he who causes the World of Mercy to be closed, as is clearly understood by those who have eyes to see. It is for this very reason that the affliction of Tzara’at is caused by the secret of Lavan-לבן the Aramean, as it states, “His hand was leprous-Metzora-מצורע like snow.” One who understands this will understand the secret of the affliction of Tzara’at, which is a sign of the closure of the World of Mercy. This is why Targum translates Tzara’at-צרעת as “closure-Segeeroo-סגירו.” Similarly, one who is afflicted with Tzara’at that is contained-Musgar-מוסגר can come to be in a state of absolute Tzara’at, or he can possibly become pure. This is a great secret. As explained, the affliction of Tzara’at-צרעת is brought about through evil speech (Lashon HaRa), for it is drawn from the place of the primordial snake-Nachash HaKadmonee, and it is he who causes the closure of the Gates of Mercy. However, “if there will be for someone but a single defending angel out of a thousand,” this can cause the World of Mercy, which had been closed, to open for him, and it then is possible that the contained-Musgar-מוסגר affliction of Tzara’at-צרעת does not come to be absolute. However, if he has no defender, he is caused to be an absolute Metzora-מצורע.",
"One who understands the great hints we have provided here about Adam eating from the Tree of Knowledge during the period of Orlah, will know why it is called the Tree of Knowledge-Etz HaDa’at-עץ הדעת, and why it is called good and evil. For, it is possible for it to only be called good and not evil, provided that the Tree of Life-Etz HaDa’at-עץ הדעת adheres to it, rather than that which is called uncircumcised-Orlah-ערלה. This is the meaning of the verse, “She bestows goodness-Tov-טוב upon him, never evil-Ra-רע, all the days of her life.”",
"See now how great the power of the Jewish people is in fulfilling the commandments of HaShem-יהו״ה, blessed is He. He commanded Adam, the first man, to wait for a mere hour by abstaining from eating Orlah-ערלה, but Adam could not restrain himself. On the other hand, He commanded the Jewish people to wait for three years, and they wait, as written, “For three years they shall be forbidden-Areilim-ערלים to you.”",
"I will hint about this matter further with the following verses: “The tree was good for eating-L’Ma’achal-למאכל,” and, “When you shall plant any food tree-Etz Ma’achal-עץ מאכל,” and, “You shall treat its fruit as forbidden-Araltem Orlato-ערלתם ערלתו,” “and she took of its fruit,” and, “For three years they shall be forbidden-Areilim-ערלים to you,” referring to the three impure husks of Orlah-ערלה, and, “In the fourth year, all its fruit shall be consecrated for praises to HaShem-יהו״ה,” referring to the fourth refined and thin husk, and, “In the fifth year you may eat its fruit.” Thus, if only Adam, the first man, had waited to eat the fruit when it reached the state called “The fifth,” he would not have brought darkness into the world. The matter has thus been fully explained.",
"Know that whoever understands the secret of the fourth year and the fifth year mentioned in the Torah portion about the mitzvah of Orlah-ערלה, will understand the secret of the adhesion of the Orlah-ערלה to the Tree of the Knowledge of good and evil, and the secret of its separation in the fifth. This is hinted in the verse, “It happened in the thirtieth year, in the fourth [month], on the fifth of the month. I saw, and behold! There was a stormy wind coming from the north, a great cloud with flashing fire, and a brilliance surrounding Him, and from its midst, there was like the appearance of the eye of the Chashmal.” Thus, the whole matter is fully explained.",
"Whoever understands this will understand what our sages, of blessed memory, meant when they said, “Adam, the first man, was one who pulled his foreskin-Orlah-ערלה,” and their statement, “Adam, the first man, was a heretic,” and the remainder of what they stated there. All these teachings and laws are clearly explained and understood through these keys. Subsequently, you should contemplate the important principles that we have given into your hands and the hints regarding the secret of the White Head-Rosh HaLavan-ראש הלבן. That is, wherever in Torah you come across the term “whiteness-Loven-לובן,” contemplate it, to understand whether it is a whiteness that comes from Lavan-לבן the Aramean, or whether it is from the pure and clean whiteness-Lavan-לבן which is the World of Mercy, for the matter has been fully explained to you.",
"After having given all these principles into your hands, we now must inform you of something that is the culmination of this book. In various places, we already have informed you that the Supernal Crown-Keter Elyon-כתר עליון is beyond the capacity of any novel created being to contemplate, except by way of hearing about it with the ear. Now, this does not only apply to the Supernal Crown-Keter Elyon, but also applies to the Sefirah of Wisdom-Chochmah, which is the first emanation from it, for none can contemplate it. This is as stated, “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין,” and it states, “With our ears we have heard of its reputation. [Only] God-Elohi”m-אלהי״ם understands its way, and He-Hoo-הוא knows its place,” as explained in the Ninth Gate. This being so, contemplate that the Crown-Keter has no specific letter in the Singular Name HaShem-יהו\"ה, except for the thorn of the letter Yod-י, which only is like a hint to something that we do not have the capacity to grasp.",
"Know that the three upper Sefirot included in the name Ya”h-י״ה, blessed is He, are all concealed, though some of the Sefirah of Understanding-Binah was revealed to our teacher Moshe, peace be upon him. Moreover, even if you say that he grasped most of them, in that he grasped fifty gates of Understanding-Binah minus one, know that that one is superior to all of them together and moves them all. Moreover, all the grasp and comprehensions we have discussed about HaShem-יהו״ה, blessed is He, apply solely in this world. However, should we merit the coming world-Olam HaBa-עולם הבא, then in that moment, we will grasp a very great grasp of the three upper Sefirot. I will hint at this matter with the following: The Place-HaMakom-המקום is what causes the grasp. The key has thus been given into your hands.",
"Now, my son, listen to my voice. Behold, you have been given ten keys in this book, through which to enter many closed gates which most people do not merit to enter. However, you must contemplate every single gate and set yourself to understand these matters clearly, so that you will know how the Torah is woven upon the titles, and the titles upon three holy names, and the holy names are all woven upon the Name HaShem-יהו״ה, blessed is He, and it is He who unifies them all, above, below, and to all sides. What you need to guard and remember about the matter of His titles, is that you must know which name it is a title for, and know which Sefirah is hinted by that name. You should know how the Sefirot are unified with the holy names and with the letters of the Name HaShem-יהו״ה, blessed is He. When you merit to unify HaShem-יהו״ה in this way, you will enter many hidden chambers of Torah. Then you will call and HaShem-יהו״ה will answer, and you will be counted amongst those about whom it states, “I will uplift him for he knows My name. He will call Me and I will answer him.”",
"When you enter those chambers in this world, you will merit to know their hidden depths in the life of the coming world. For, there are many chambers within chambers, and hidden matters within hidden matters, contained within every letter of Torah. Our sages, of blessed memory, therefore stated, “The Holy One, blessed is He, is destined to reveal the secrets of the Torah to the Jewish people.” Even though King Solomon became wiser than any person, he was unable to reach the depths of one of these hidden matters, and said, “All this I tested with wisdom; I thought I could become wise, but it is beyond me.” Our sages, of blessed memory, said that this refers to the secret of the Red Heifer (Parah Adumah-פרה אדומה). Know however, that the secret of the Red Heifer (Parah Adumah-פרה אדומה) is only the gateway through which to enter all the other hidden matters. Thus, what King Solomon was saying is that he could not even enter the gateway, let alone the remainder of the inner chambers concealed within. All this is hinted in the verse, “This is the decree-Chukat-חקת of the Torah,” as explained.",
"Now then, my son, contemplate this book, and if HaShem-יהו״ה, blessed is He, grants us merit, you shall find that it is like a gateway to enter any chambers you desire, and to have the ability to explain them with HaShem’s-יהו״ה help, blessed is He. For the sake of His mercies, may we merit to be amongst the students who hear the Torah Law from His mouth, and may the verse, “All your children will be students of HaShem-יהו״ה,” be fulfilled through us. Amen!",
"The following are the names and titles relating to the Sefirah of Crown-Keter mentioned in this gate:
1. Eheye”h-אהי״ה",
"2. Nothing-Ayin-אין",
"3. Crown-Keter-כתר",
"4. The Supernal East-Mizrach HaElyon-מזרח העליון",
"5. The Upper Mazal-Mazal HaElyon-מזל העליון",
"6. The Supernal Source-Makor HaElyon-מקור העליון",
"7. The Supernal Kindness-Chessed HaElyon-חסד העליון",
"8. The Source of Desire-Mekor HaRatzon-מקור הרצון",
"9. The Large Aleph -Aleph HaGedolah-אלף הגדולה",
"10. Good Kindnesses-Chassadim Tovim-חסדים טובים",
"11. Preceding-Kedem-קדם",
"12. The Dew of Chermon-Tal Chermon-ט״ל חרמון",
"13. The Thirteen Attributes of Mercy-Yud Gimel Midot HaRachamim-י״ג מידות הרחמים",
"14. The Spring of Mercy-Ein HaRachamim-עין הרחמים",
"15. He-Hoo-הוא",
"16. Humility-Anavah-ענוה",
"17. Elder-Zaken-זקן",
"18. The Holy Ancient One-Atika Kadisha-עתיקא קדישא",
"19. The Supernal Holy Beard-Dikna Ila’ah Kadisha-דיקנא עילאה קדישא",
"20. The Ancient of Days-Atik Yomin-עתיק יומין",
"21. The Head-Rosh-ראש",
"22. The White Head-Rosh HaLavan-ראש הלבן",
"23. The Hairs of the Beard-Sa’arot HaZakan-שערות הזקן",
"24. The Straight Nun-נו״ן פשוטה",
"25. The Thorn of the Yod-י of the Name HaShem-יהו״ה"
]
},
"versions": [
[
"Gates of Light, trans. by Rabbi Amiram Markel and Rabbi Yehudah S. Markel, 2023",
"http://neirot.com/"
]
],
"heTitle": "שערי אורה",
"categories": [
"Kabbalah",
"Other Kabbalah Works"
],
"schema": {
"heTitle": "שערי אורה",
"enTitle": "Shaarei Orah",
"key": "Shaarei Orah",
"nodes": [
{
"heTitle": "הקדמה",
"enTitle": "Introduction"
},
{
"heTitle": "השער הראשון - הספירה העשירית",
"enTitle": "First Gate, Tenth Sefirah"
},
{
"heTitle": "השער השני - הספירה התשיעית",
"enTitle": "Second Gate, Ninth Sefirah"
},
{
"heTitle": "השער השלישי והרביעי - הספירה השמינית והשביעית",
"enTitle": "Third and Fourth Gates, Seventh and Eight Sefirah"
},
{
"heTitle": "השער החמישי - הספירה השישית",
"enTitle": "Fifth Gate, Sixth Sefirah"
},
{
"heTitle": "השער השישי - הספירה החמישית",
"enTitle": "Sixth Gate, Fifth Sefirah"
},
{
"heTitle": "השער השביעי - הספירה הרביעית",
"enTitle": "Seventh Gate, Fourth Sefirah"
},
{
"heTitle": "השער השמיני - הספירה השלישית",
"enTitle": "Eight Gate, Third Sefirah"
},
{
"heTitle": "השער התשיעי - הספירה השנייה",
"enTitle": "Ninth Gate, Second Sefirah"
},
{
"heTitle": "השער העשירי - הספירה הראשונה",
"enTitle": "Tenth Gate, First Sefirah"
}
]
}
}