Zohar Prophecy

 The following is a rough draft of a direct translation of  16th century commentary on the Zohar transcribed in longhand by David Charles Plate with Rabbi Borukh Goldberg never before translated into English, which was later typed out by Emilia Cataldo.

Parashat בלק 214 b Volume 14 pg. 87

 

 “We see but not now, we behold but it is not near the path of a star from Jacob” (Numbers 24:17) for these words are established at that time and from them for later and from them to the time of the anointed king (messiah). It’s taught that at the time when the holy one who is to be blessed will build Jerusalem he will make visible one star fixed from sparks along 70 beams and 70 rays will shine from it in the center of the firmament, and from it 70 other stars will be wiped out and it will shine and burn for 70 days, on day 6 (Friday) on the 25th day of the 6th month  (the Vilna Gaon publicized in the 18th Century in Sifra D’Tzniusa that this cannot be the 25th of Elul being that the 25th of Elul can never, ever occur on a Friday, the day he adjusted this error to sets the date as the 23rd of Elul, which happens to be September 11th in the Gregorian calendar in 2001) and it will be gathered in on day 7 (Sabbath) at the of 70 days, on the 1st day it will appear in the city of Rome and on that day 3 tall strongholds of the city will fall and a great palace will fall and the ruler of the city will die, then this star will be extended to be visible throughout the world, and at that time mighty wars will be kindled throughout the world to the 4 corners but faith will not be found among them, in the center of the world when this star is distinguished in the middle of the firmament one great king will arise and rule in the world and his spirit will be above all the kings, wars will be aroused in 2 directions and he will be will dominate them, and on the day when the star is hidden the holy land will shake for 45 Roman miles and the place of the Temple, and one cave will be revealed from beneath the earth and from that cave will arise one great branch upwards to rule throughout the world and it will be given sovereignty, the supernal holy ones will be gathered towards it, thus the anointed king will be revealed to all the world, but at the hour he is revealed the children of the world will be found in trouble after trouble, for the enemies of Israel will be dominated thus the spirit of the anointed one will be aroused against them, he will destroy the culpable of Edom and the whole land of Scir will kindle with the light, thus it’s written “Israel will act mightily”, as it’s written “it will be that Edom will be an inheritance… and thus Israel will act mightily” (Numbers 24:18) “the right hand of ה is topmost” (Psalm 1:18) for at that time the holy one who is to be blessed will rise to the coming of his people and from them he will lift death as it is written “the right hand of ה' does valiantly, you will not die but live” (ibid), and thus “and so ה' will be one and his name will be one” (Zachariah 14) and it’s written “the redeemers will ascend Mount Zion to judge Mount Esau and the sovereignty will be ה's” (Obidiah 1)

 

 

 

 

 

 

 

                                      Commentary:

 

 

 

“For surely these words” one could say of the 4 prophecies of Bolahm in them there is that which pertains to that time and that which pertains to the future and that which pertains to the time of our anointed one, “one fixed star” for it does not revolve in orbit, rather it is the matter of a star that hangs in the atmosphere of the world, and this is not orbiting in the circuit of an orbit, observe it is like Jacob (Jacob: יעקב, and ‘like’: בעיק, the well of Jacob, or the eye of Jacob) for in his mystery were 70 Nephesh as we’ve explained in the chapter שסות, thus there is in it (the star) 70 beams that are really rays of light that are projected from it in the manner that is seen when rays of light go from the stars to every side, the way of the rays is that they are vessels traveling out and forming threads, and these at the tip of every ray have one spark like this: (RMKh’s hand drawn image to be placed later) and to indicate the great power referred to 70 peoples for surely this one swallows the 70 powers and then are 70 holy branches referring to the peoples who suckle in the mystery of the 70 heifers (sacrificed) on the festival, “so it shines and burns for 70 days” a day for each branch of the branches which are 70 as we’ve explained, “and so the 6th day it will be seen” (the 6th day of the week) because this star refers to the Yesod which is projected from the Tiphareth, that is Friday, the 6th day by way of the Star from Jacob, “on the 25th (of Elul)” that is כ'ה which refers to the Malkuth, which is the attribute כ'ה (‘there’) “in the 6th month (Elul) referring to the Tiphareth who is Vav, the 6th, that is the Malkuth in Tiphareth is the ה, the 5th of the 6th and the letter ה is 5 x 5, and the 70th day completes them, thus the 1st day us not among the part not is the last day among them where they are hidden (68 or 72? note 68 days after 9-11-2001 is the day the TSA was established) thus it is the 70th day without the 6th and the 7th for “he saw and entered, he drew close and found”, and the reason is that it entered in the 7th into Malkuth to show the way of the star from Jacob and it came to the Malkuth, the 7th in the mystery of unification with the Tiphareth. That is from the traveling of the Tiphareth in his rising and the signs of his redemption the one sees “in the city of Rome” for it is not really fixed in the heavens in order to appear throughout the whole world, rather it is a light that is burning in the air like a star thus it appears at a specific border but in another distant place it does not, “3 strongholds will fall” to show that the power will be removed from the qlipoth which are the 3 severe surrounding qlipoth whose evil action is the blinding of the eye, “and the great palace” Lilith the wicked “will fall, and the ruler of the city” Samiel “ will die”, and related to them really in the material world it will be also thus, and afterwards to show the essence of the war of the holy one who is to be blessed through these which are the essence of this sign will be projected throughout the world, that is it will appear at the borders, each border according to the requirements of the war that will awaken through them, “warfare will be awakened in the world” to be the sword of ה' awakened through them and in them to injure and make strife between these and those, “but faith will not be found among them as a bond” for these and those in peace, rather they will desire to bond in order to be dominant, these over those, or for these to dictate to those “and they will remove their covenants”, throughout the world they will not preserve the covenant in order that these may destroy those forever, “and in the middle of the world” 90 levels (or steps) to the east, and to the west, to the north and to the south (totals 360), or possibly it will be in the 4th climate in the middle of the 7 climates (indicates a hexagram) which is the essence of the settlement of the world and it is the center of the heavens in relation to the settlement as explained, “there will arise a great king to rule in the world” in order to gather and subdue the peoples to his pronouncements in him the power of the ס'מ and the supernal princes will be dominated to enact his rule, “and on the day that the star is concealed” after these wars which are from the 25th of Elul until the 8th of Kislev and (from all around the world) up to 45 Roman miles around the Temple to allude to the mystery of the point (נקודת) of 45 (מה) that will dwell there and will reach the time that is appointed, as is written, “what will I witness to you, what will I compare to you, what can I equal to you?” (Lamentations 2:13), “and one cave” that is the mystery of his light is in זיון (Zion) and his furnace is in Jerusalem near to the Temple the fire of גיהום is awakened in the retribution of ה' to incinerate the world through the Zion point, “and from that cave” which is the Malkuth since she emanates the flow of judgement as we have explained “the judgement goes forth etc.” and afterwards “there arises one branch” which is Yesod “beautiful tree crown rejoicing the whole world” Psalm 48:3), thus it will be “great and rising” from the right side “to rule through all the world” as it says “rejoicing all the earth”, that is the mystery of the anointed king (messiah) that is the righteous shall inherit the kingdom, that is as he says “to him is given the kingdom and supernal holiness is gathered to him” thus all existences come to his aspect, so what is allusion in the upper worlds is revealed as the physical messiah in the lower worlds, “thus he is revealed”, there are here many subjects which are explained at length in the chapter Exodus (שמות) but here it is abbreviated, there it is clarified about the matter of the sufferings and revealing of the messiah as the subject is extended, and there I clarify much about the messiah concerning resurrection, look there…  

 

 

Zohar Continued (from page 9 in notebook) 

 

 

 

Rabbi Abba says: “Why is it written?” For in joy they will go forth, and in peace they will be brought back.” (Isiah 55:12) However, when Israel comes forth from exile, Shekinah will come forth with them, and they will come forth with her, as it is written, “For in joy the come out, happiness (Isaiah S?) and joy is found with her,” happiness this is the holy one who is to be blessed, Rabbi Yitzach? says (no) this is the righteous one (Tzadik, Yesod) as it is written “happiness and joy are found with her praise and the voice of singing” (ibid) Rabbi Shimon says the righteous one (Tzadik) is called happiness (שׂשׂון = 656) but from the day that Shekinah fell in exile, blessings from this righteous one have been reduced to the sister of the world, of this time what is written? “They shall draw water in happiness from the wells of salvation” (ibid ch 12) They shall draw water in happiness. This is the righteous one, from the wells of salvation. These are Abba and Em. Another interpretation, these are Netzach and Hod, but in all of them are the wellsprings of profound prophecies. Thus is written: “They will say on that day, praise to ה, call on its name (ibid) “on that day you will say I will praise ה for although you are angry at me, you turned aside your anger and you comfort me” (ibid) and it’s written “And sing, dweller of Zion, for great with you is the holy one of Israel.”  

 

Rabbi Yetach? Requires it on account of the voids, while Rabbi Shimon requires it on its own account and says, why do you force a proof from “the voice of song” which is her body? “the righteous one (Yesod) is called joy (שׂשׂון) so even if it? is the sphere alone, it? is explained mainly as Yesod, for if one says saison is plainly Tiphareth, why is it written “They will draw water in joy?” It is of the lower waters one yearns and is it not “from the day when she fell into exile, blessings were reduced from before the sister to the world from this righteous one” for surely no blessings at all could occur. If so, why does it say “they will draw water in joy?” is yes not the body? But if one says from yes but no further, here the verse explains “from the well springs of salvation” which are Abba and Ema, the supernal hidden fountains, while yes is שׂשׂון (joy) which is the instrument to draw forth the water from them, concerning salvation one learns that salvation and freedom (ישׁוע and חירות ) are sprouted from Abba and Ema truly, but there is a difficulty with the thing for if salvation is from there, why is it “and they will draw water with joy from the salvation?” Thus it is explained by another matter “They are Netzach and Hod” they are flowing wellsprings of the 2 male eggs (testicles) 2 שׂשׂון, and they flow from the supernal depth which is the salvation, so it is that he says “all is from the flowing deep wellsprings which are Chochmah and Binah, children of the free because freedom and salvation flow from there and immediately are deduced afterward as they draw this water there will be for them praise, that is “praise ה) and the voice of song.” They will call on his name, and the reason is that praise is like confession of what has preceded. That is “I will praise ה for he has turned to me…” And he will justify supernal judgement on them concerning the prior exile because they sustain all hope of redemption and the voice of song will be the mystery after praise, “ululation and singing” for it is praise at the beginning and afterwards it is shouting and singing over the additional light of Tipharet that is “for great amongst you is the holy one of Israel” Up to here is what one finds from the clarifications of the master concerning this chapter.

 

 

 

Ramakh  אור יקר Vol 7, page 36 שׁמות

 

Zohar Book 2 page 7 side b Ch. Exodus (page 12 in handwritten notes)

 

 

 

Rabbi Shimon threw up his hands and wept and said “Oye, for the one who is summoned at this period, and meritorious is the one who is summoned and is found at this period. Oye to the one who is found at this period because when the Holy One will come to visit the gazelle, one will witness those who exist in this, through all those that are found in them, in each of their actions of each and every one but no merit will be found, as it is written. “I looked but there was no one to help…” (Isiah 63:5), so many disasters upon disasters will befall Israel, but meritorious is one who is summoned and found at this period because that one who is sustained by Binah consciousness (מהימנותא) Merits the light of joy of the king of this time it is written “I will smelt them as one smelts silver and try them as one tries gold” (Zachariah 13:9)  After these disasters, Israel will be aroused. All the princes and kings will plot as one against them, and there will arise many evil decrees, all of them of one order against them, disaster upon disaster will enter, but afterwards, it will be found that they survive, and then there will appear one pillar of fire standing from above to below for 40 days, all people of the world will see it. On that day the anointed messiah will come forth from within the Garden from that place that is called “the bird’s nest” and will be aroused in the land of Galilee, on that day there will come out from there, the rage of all the word and all the children of the world will be hidden within caves and cracks so that they weren’t worth saving, of this time it’s written “they will go into caves in the cliffs and cracks in the earth because of fear of הי, and dread of his majesty when it comes to over awe / terrorize the earth” (Isiah 2:19) because of fear of הי, this is that rage throughout the world, dread of his majesty. This is the anointed messiah when it rises to overawe the Earth when he rises and is revealed in the land of Galilee, because this place comes before the destruction in the Holy Place, and therefore he is revealed there prior to all other places, from there wars are awakened throughout the world, after the 40 days of the pillar standing from Earth to heaven in the eyes of all the world and the messiah being revealed, there will arise from the direction of the east, one star that flames in all colors, and 7 other stars will surround this star, and they will engage in war with it from all sides 3 times a day for 70 days, and all the children of the world will see this and this star will engage in war with them, striking them until it swallows them down to the smallest particle, and from the day they come forth, they will do battle in the eyes of all the world.

 

And thus each day for 70 days, but after 70 days, this star will be concealed, and the anointed messiah will be concealed for 12 months, and this pillar of fire will be returned to how it was before the anointed messiah will be concealed in it and this pillar won’t be seen, after 12 months the anointed messiah in this pillar will ascend to the firmament, and there he will receive might and the crown of kingship, so when he descends, he will be visible in this pillar of fire as before in the eyes of all the world, and the anointed messiah will be revealed. Following this, multitudes of people will be brought towards him, and wars will be aroused throughout the world. But at this time, the Holy One Who is to be Blessed will arouse its Gevurah throughout the worlds of the universe, and the anointed messiah king will be made known (identified) to all the world. So all the kings of the world will be aroused to band together to prosecute war against him. Many peoples will scatter the Jews who will convert to remain among them (the gentiles) and they will go with them to wage war against the anointed Messiah King, thus the whole world will be darkened for 15 days, and multitudes of the people of Israel will die in this darkness.

 

Commentary (page 16 in handwritten notes)

 

“Many disasters” etc. Observe initially the redemption will be through great trials for Israel in order that it is refined in 2 ways, the 1st will refine the generality of the people from the wicked ones who are not able to bear them (the trials) because their Neshamas are from the qlipoth As is demonstrated further on that many from Israel will be persecuted and will go out from the community and change over to be enemies of the anointed messiah. The 2nd way will refine the remaining people in order that they may merit the redemption and have atoned for their transgressions by means of baring the trials which are sufferings. For these are the opening to enter the redemption, so that the possessor of the guilt goes above his guilt, he casts the Samuel and the Lilith from him. He casts away their children who are the wicked (of Israel) whose Neshamas are from outside but are clinging to Israel, and he casts them away from the holy children who are Israel because of their wickedness. And those die whose guilt condemns them, and those bear sufferings who are the guilty who can suffer. But when the opening of the entrance to the redemption is made, holiness begins to be enacted towards them, for each sign from these signs are from the supernal Spheroth and the trials are among the signs. There will be a further refinement from the judgement which is emanated by means of the Spherah, thus it will be enacted and concealed. This is the path of these topics, and now they will be explained with הי’s guidance. “There will appear one pillar of fire” each pillar is a vav from the Yesod, and the messiah, he is from an aspect of the supernal vav, and he is from the Tipharet. However, as he is in Malkuth, he is like the king of Judah, but observe whether he is from the life of DVD or whether he is from the death of DVD is explained in the ch… (?) Thus the anointed messiah corresponds to the Malkuth, he is hidden in the pillar of Yesod, and he is revealed in the pillar of yes, for observe these 2 attributes / Spheroth. They act as 1, thus the place of the anointed messiah is the bird’s nest, for observe that the point MTT in the palace/temple of (היכל / holy of holies) is the bird’s nest, for the Malkuth is a bird who nests in MTT, and in this, there are attributed 3 attributions. The first is the mystery of the Binah, for observe it (MTT) is a point in the palace of the Holy of Holies. The 2nd is the mystery of the Tipheret, for observe MTT is the dwelling/ temple for Tiphereth. The 3rd is Malkuth for she is a bird who nests there. Thus these 3 attributions are attributed (the messiah) he is in the mystery of the vav, and he is a king in Malkuth, the house of DVD, and he is anointed from the supernal oil, and thus is derived from Binah.

 

The mystery of 40 days is the mystery of (ם) for she is the Binah. For from there is her revealing, for observe there are 3 topics, the 1st a pillar, the 2nd, the anointed messiah, the 3rd 40 days, and certainly her 3 are from the side of severe judgement. Thus there will be a pillar of fire that is from the direction of strict Gevurah, and the anointed messiah will be concealed within it all 40 days. This is a bond of the Malkuth with the Tipharet with the Binah, and afterwards this matter will be materialized in the lower worlds “The anointed messiah will be aroused to go forth from within the garden from that place” etc. as explained, they are truly 3 aspects “and he will be aroused in the land of Galilee” for she (Galilee) is an aspect of the Binah in the land of Israel, the mystery of the supernal Galilee is higher than all the land of Israel, the destruction in it preceded the destruction of the 1st house (temple) which preceded the destruction of the 2nd house, thus it preceded Jerusalem for the judgement arose above and afterwards was projected downwards. And so it is with the redemption. And the matter will be in severity and in judgment that is the fear of “ה”

 Gevurah, “the awe of his majesty” from the direction of the Binah, he arises to ever awe” from the direction of the Malkuth, so they are 3 aspects, awe of his majesty is the anointed messiah from the oil of the Binah with the Chochma. “Fear of ‘ה’ is like his name in the Tipharet from the direction of the Gevurah “when he arises” from above in Binah “to over-awe the Earth” from the direction of the Malkuth, that is “when he arises and is revealed” etc. as is explained ongoing that he will over-awe the earth, that is “wars will arise from the direction of the judgement of the Malkuth who will astound the lower worlds.

 

“After 40 days” from the Binah “a pillar stands” which is Yesod “from earth to heaven” corresponding to “for all in heaven and on earth” and in the Aramaic translation “to unify the heaven and the earth” for the anointed messiah which is Malkuth is revealed in the lower worlds. The 2nd sign “from the east there arises” that is from the direction of the Tipharet which is called east “one star in the same way as “a star comes from Jacob” (Bilaam’s prophecy) for already a staff (שׁבט or tribe) which is the pillar from Israel “shines with all colors” for it includes all the Speroth and all the actions “ and 7 stars” these are the princes of the peoples who are each multiple by 10 in the 7 stars to be 70 while on the pilgrimage festival (sukkoth) they are included in 7, however they are reduced from 13 to 7 in order to reduce their power (referring to the oxen sacrifice) thus they are dominated to enact war in relation to the holy. And on the day the prince of Jacob dominates them and shines through them in battle 3 times corresponding to the 3 daily prayers and the 3 Spheroth (Chesed, Gevurah, Tifereth) “for 70 days” one day for each prince, 10 days for all the Spheroth to nullify (the princes) power at the supernal root, for their powers are holy from their root in the tree of life, and the war spreads to all sides corresponding to aspects of all 6 extended directions. The war through the emanated flow of judgement will come from their Gevurahs to the root of their strength, thus he will wage “war shattering the sparkling light” from the direction of the Gevuroth “to every direction” from all 6 extended directions. But at night their strength is gathered to them, and they do not make war because they rule in the night as explained in the verse “send me on my way for the morning comes” but in the day the attributed of day dominates “he comes forth etc.” “this star from Jacob is concealed” along with the anointed messiah that is from the Malkuth “for 12 months” corresponding to 12 supernal months and the 12 (הויות) which are the 12 diagonal borders that are lifted to the Binah, thus the pillar and the anointed messianic king are concealed. Thus when the 12 months are complete this (עיבור) pregnancy/intercalated month is lifted above in this pillar corresponding to Malkuth and Yesod that rise to the Tiphareth in the mystery of the Da’at within the firmament really as it is said “and EL called the firmament the heavens” (Genesis) which is the mystery of the Da’at. “For there he receives strength” from the Gevurah from the direction of the Binah “and the crown of sovereignty” as it is said “come and see etc” (Song of Solomon) when they descend by means of the Yesod, thus the pillar is made visible to the eyes of all, and thus “wars are aroused and his Gevurah is aroused” for observe in the sense that the peoples are from Gevurah and that the Gevurah is aroused, they are not nullified immediately, rather they themselves are aroused to be strengthened, but the holy one who is to be blessed delights in this in order to show its Gevurah, and to make apparent to them initially this face, so observe Israel is refined here in 2 refinements mentioned previously, the 1st through the troubles of the wars, the 2nd through the scatterings as explained because the Samuel is above these 2 aspects as explained, thus they are from the aspect of the Lilith even though they are from an aspect of the body of Israel, they arise in relation to the holy to be dominant in their portion. “Thus the world is darkened” from the direction of the judgement from the Chochma and the Binah yod heh,  thus they are 15 days from the direction of their judgement which refines Israel, and those who are holy die, and their death is their atonement, and they merit resurrection afterwards for they are not like those who are cast to the outside.

 

 

 

Zohar page 37 Ramakh reg: vol 2 page 8A (end of page 23 in handwritten notes)

 

He opened and said “if you should encounter a bird’s nest before you on the way in any tree or on the earth with chicks or eggs and the mother is hovering etc” you shall surely send away the mother” (Deut 22:6) This verse has been established (in meaning) but it is one of the commandments of torah that is hidden, and we have those mysteries of the torah which are hidden tracks and pathways known among the companions / (comrades?) As the 32 paths of the torah, Rabbi Shimon said to Rabbi Elizor his son, Elizor at the time when the anointed king is aroused, many signs  and other miracles are aroused in the world, the sages in the lower Garden of Eden have one hidden concealed place that cannot be known, and it is embroidered with many colors. Within it are concealed 1000 palaces of humiliations and there is no one who enters them except for the anointed messiah who is continuously sustained within the Garden of Eden. All the garden surrounding this is full of the crowns of the righteous, and the anointed messiah enters into this place to bring comfort throughout all of these palaces, for innermost within these palaces is another concealed and hidden place that can’t be known at all, and it is called Eden, and there is no one capable of knowing it. And the anointed messiah is concealed outside in the surround of this place, until there is revealed to “him” one place which is called the bird’s nest, and this is a place which proclaims that bird that is aroused in the Garden of Eden every day. But in that place where there are engraved the images of all the rest of the peoples that are gathered against Israel to humiliate them, he (the anointed messiah) enters into that place, lifts his eyes, and sees his ancestors who have entered into the destruction of the house of God until he sees Rachel with tears on her face, and the Holy One Who is to be Blessed, consoling her, but she refuses to receive consolation as it is written. “She refuses to be consoled for her children” (Jer 31:15) Then the anointed messiah lifts his voice and weeps, and the whole Garden of Eden trembles and all of this righteous that are there approach and weep with him. He approaches and weeps a second time, and this firmament which is above the Garden consisting of 1500 10,000s supernal encampments tremble until it reaches to within the supernal throne. Then the holy one who is to be blessed proclaims to this bird, and she enters her nest. And turning towards the anointed messiah says what she says, and there is aroused what is aroused, until from within the holy one, this bird’s nest and anointed messiah are called out too, and together they rise above and the holy one who is to be blessed says to them to remove the other king from the earth by means of the anointed messiah, and to bring Israel’s retribution, and all of those benefits / officers that the holy one who is to be blessed summons to be enacted for its people. So this bird’s nest and anointed messiah return to their places, the anointed messiah turns and is concealed within that place as he was earlier.

 

 

 

Commentary (end of page 26 in handwritten notes)

 

“He opened and said ‘if you should happen on a bird’s nest’” This is the mystery of the redemption from the perspective of the Binah, as will be explained “On the way” that is from the perspective of the Yesod, that is “in any tree” Tiphereth, which is the tree of life or “on the ground” Malkuth, “chicks” that is, Israel, and they have 3 levels of purification, among those that are not completed, among these are “eggs” who do not desire to be repaired at all, for observe “the children” these are they that by means of turning, are completely repaired. However the chicks are not complete, neither are the eggs for these are not appropriate being a bit faulty, therefore from these “surely you shall cast away the mother” for they do not merit redemption. However “children” they are the completely righteous who have made themselves righteous through turning through the means of suffering/troubles “do not take the mother with the children” for they merit redemption, for thus there is refinement after refinement through many troubles from each of the Spheroth, even from the perspective of the name יה as explained “many signs and other wonders” from the aspects of the Yesod that is called “sign” and “wonder” as explained previously. “In the lower Garden of Eden” this is the mystery of the garden of the Spherah of the Malkuth that is shown in the 3 top Spheroth, that is עדן (3 top spheres) Kether, Chochmah (Binah) and parallel to them, the material Garden below in this aspect “there is one place etc” that is parallel to the 3 top Spheroth that is “hidden and concealed and not knowable” from the perspective of the Kether it is concealed. From the perspective of the Chochma, it is hidden, and from the perspective of the Binah it is not knowable. It is not revealed even in Da’at. “It is embroidered etc” because the root of all is to be found there “and in it are concealed 1000 palaces” that is from the perspective of the Binah 1000 incorporating the Spheroth of the 10s, and 10 x 10 until 1000 (א, aleph) “except for the anointed messiah”  who is corresponding parallel to the Spherah of Malkuth, for she is including the (oil??) From the Chochmah and the Binah as explained, that is “he” (the messiah) is constantly sustained in the mystery of the central point “and the whole garden” that is an aspect of the 7 Spheroth, 7 canopies for there the righteous are attached, and at their head is the anointed messiah in the sense that he also is attached to the sealed point as explained “and at the beginning of months etc” which is the renewal of the moon, for the Malkuth shines from the  Chochmah, the anointed messiah  lifts her image to within this point as explained “in the innermost of these palaces” for the mystery of the palaces corresponds to the Binah who is called “palace” in relation to the Chochmah. And innermost in these palaces this is more interior than that. “There is one place” that is the Chochmah point that is within its palace and is thus called Eden, because there Chochma enjoys (עדן) as explained in the section (sheerkomah??), thus “concealed and hidden” etc from the 3 top Spheroth as I explained previously. “And is called Eden” for it delights (מעדן) All of the garden by means of the river, but even so, there is no one capable of knowing it.” But the anointed messiah in his ascent to concealment does not enter into this point within the palaces, rather he is concealed in the palaces which surround the point that is an aspect of the Binah which is close to the Chochmah, that is “he is concealed outside surrounding it “etc, until there is revealed one place that is called bird’s nest” which is in the palace of the holy of holies, in the aspect of the Binah, in the mystery of the cherub, as explained previously that is MTT, and it corresponds to him below in the lower Garden of Eden as they have worked out “for it is a place that proclaims etc” that is the mystery of the point that lifts the Neshamas from the lower garden of eden to the upper Garden of Eden, and the bird stands and proclaims freedom to the Neshamas. This is the mystery “ה created over all the place of mount Zion, and over its assembly” (Isiah 4:5) those who hear this announcement to be lifted, they are the assembly.

 

While this bird corresponds to the Malkuth, and that is the mystery of the eagle, for their ascent is the mystery “he will lift them on the wings of eagles” (psalms?) as explained in Zohar ch. Bolakh concerning the suckling (ינוקא) gate?

 

“And in this place” that is the bird’s nest which has been mentioned “forms are engraved” that is the day of complete recompense truly from within the engraving of their actions, and corresponding to the inner heart in the Spheroth there is the bird’s nest in the Garden of Eden. “Patriarchs” corresponding to the 3 Spheroth (Chesed, Gevurah, Tiphareth) that come to Malkuth. But she is ruined so there is there the nature of judgement corresponding to her. Thus Rachel is Malkuth and is the essence of Shekinah as the wife of Jacob who dwells in the house, corresponding to her is the existence that is below, but although the powers of the patriarchs are divided, and Rachel is at rest (animated) there is no difficulty. “And the holy one who is to be blessed” which is Binah, the consoler, as it says “it is I, it is I who will console you.” (Jeremiah 31:15) and corresponding to her below “so thus the anointed messiah” who is an aspect of the redemption for all.

 

Those who are in the physical world that is corresponding to the spiritual redemption among the Spheroth, for he weeps the first time in correspondence with the lower worlds. Thus the righteous ones weep, he weeps the 2nd time corresponding to the upper worlds of the 3 top Spheroth, and thus “this firmament trembles” corresponding to the Da’at which is above the 7 lower Spheroth, 1500 from the Binah for she is (“אה”) אלק הא

 

 same gematria value  חן חן (116) in Zecharia (page 32 in handwritten notes)  until it stretches to the throne” corresponding to the Kether above. Furthermore all this occurs in Yetzerah going to the throne in Briah. “Then the Holy One who is to be Blessed announces” to this bird, the emanated flow which is Binah, in a voice which is the Tiphareth to the Malkuth “she enters into this nest of hers.” Being clothed in MTT “and she is seated facing the anointed messiah” that is the bond of the Malkuth in the mystery of redemption “and she speaks what she speaks” to arouse the voice of Tiphareth, and there is aroused what is aroused” the intention of what is above. “It is called out 3 times” This bird’s nest that is mediating the flow of 3 varieties? From 3 Spheroth which are the 3 patriarchs, in order to move and to make meritorious those to rise from the aspect of Yetzirah to the aspect of Binah, thus “they rise above and it speaks to them vows from the Malkuth, “the Holy One who is to be Blessed” which is Binah (tells them to) “to uproot” etc. That is nullify the Qlipoth from up above, and the peoples from down below. That is recompense etc.

 

Zohar Ramach 38 לח vol 28a (page 33 handwritten notes)

 

At that time, the Holy One who is to be Blessed is aroused to array the letters of its/his name in its completeness יוד with ה”א, arraying / repairing וא”ו with ה"א  to be whole in its one completeness. Then one star like purple is aroused in the center of the firmament, burning and sparkling in the day in the eyes of all the world, and there arises one flame of fire from the direction of the north (left) within the firmament and these stand this one facing that one for 40 days, so all the children of the world are troubled. at the end of 40 days, the star wages battle on the flame in the eyes of all, but the flame extends its fire to ignite it (the star) from the direction of the north within the firmament, for it thinks to swallow up this star. And many rulers and kings, masses and peoples are troubled at this. Then the star rises up to the side of the south (right) and rules over this flame, and this flame is swallowed up little by little in the firmament in front of this star until it is not visible at all. Then this star makes pathways through the firmament for 12 days afterwards. After 12 days all the children of the world are shaken, and the sun is darkened at midday just like the day was darkened at the destruction of the temple until heaven and earth could not be seen, and one voice is aroused in thunder and lightning and the earth is shaken by this voice, and many troops and encampments are killed (die from it) by it and on this day one flame of fire is truly aroused in the great city (of rome, removed) by this voice. And it is aroused throughout the world. It ignites many towers and many palaces, and many towers fall, and many officers and great leaders fall on this day. And all those who were prophesied for evil, and all the children of the world cannot think of how to escape.

 

 

 

Commentary (page 35 handwritten notes)

 

“To make a healing array of the letters of its name.” Each letter in itself requires a correction, but even when it is corrected, it is not separated (from the others.) For after correction it requires completion through filling. And after that to be bound this one to that one “yod with heh, vav with heh” so observe there is no power to vav heh to be realigned (restored) and to be unified if yud (heh?) Is not restored first, for within them, the lower ones are restored, so thus it says “yod with heh to restore, etc.” So there are 4 aspects. The first is restore the letters. The second is to complete them with their filling. The third is to bind and unify them, yud with heh and then vav with heh. And fourth, yod heh with vav heh, and truly ordering them in this order for thus it says “That they will be a whole in a complete unity.” The whole name as one, so it speaks of 4 terms, the first “to restore the letters of the name” the second “in their completeness” the third “yud with heh to restore vav with heh” the fourth that they will be a whole in complete unity”  “Then one star is aroused.” Taht is the mystery of the Tiphereth (כו - 26 ,כב - 22) (star כוכב) which is the name כו=22 HVHY = 26 and the letters of the torah (כב)  “In the middle of the firmament” that is the Tipheret. The central column for the Yesod is projected through the center truly “and there arises one flame” that is the power fo the Gevurah which is extended in its judgements. And so it is “from the direction of the north within the firmament” within it the Yesod has extended the vision of all the wonders. So observe the judgement and the mercy, this one facing that one, but surely the essential that is the needle in the middle of the balance, tipper of the scale, decider of this is from the Binah, for the sources of mercy and the judgement are from there (Binah) and thus they stand for 40 days there corresponding to the Binah to indicate the decider (הכרעה) (parallel -see handwritten notes page 37) and after they collect from there (Binah) “It (the flame) wages battle on the star “against the Tiphereth, for the flame which is Malkuth is from the direction of the Gevurah. Thus this flame extends from the left, from there by way of the central Spheroth to Tiphereth to unclothe Gevurah and judgement within the firmaments. “So it (the flame) thinks to swallow up that Gevurah will be victorious through judgement against mercy and the Tiphereth which is the star, and this is in the case that Israel keepers of the star are liable for judgement. But God forbid that the peoples who are keepers of the flame in judgement should be victorious and consume Israel. Thus the Tiphareth requires aid from the attribute of the Chesed, and the mercy of the upper Spheroth, thus “this star rises up to the direction of the south.” Observe it goes from the middle to the south and rises up to bind with the upper ones and then it rules over this flame, for the mercy (רחמים which can mean either Chesed or Tiphereth) rules over judgement. It rules over judgement for the outside ones suckle from there they will be nullified little by little and are lifted from judgement to mercy. And the Malkuth enters into the yesod, that is “the firmament in front of the star” until the Malkuth is lifted to yesod, then the tiphereth enacts through Yesod the mystery of the pathways (דרכים) that is the path of the star, and the mystery of the pathways is to unify with the Malkuth, thus the pathways will be 12 days (1/2 the lunar cycle, (tech 14?) Denotes the waxing of the moon) corresponding to the 12 diagonal borders of the tree, for when this council is made in the upper law court, the mercy, רחמים is concealed, and the sun will be darkened in the lower world in order that the judgement can be enacted below, and just as there is enacted judgement on Israel on the day of the destruction (of the temple) so also it is enacted on the day of judgement on (the peoples below? - editor’s note) so observe the judgement is enacted even if it is through the outside ones by means of the powers of judgement. Thus it is that this flame that has been mentioned that is the power of the Gevurah extended to Malkuth, initially there begins from the Tipharet that is the mystery “the voice in the thunder” from the Binah, “and lightning” from aspects of the Spheroth through the Yesod “and they shake the earth” which is Malkuth through judgements of the Tiphareth to act upon and nullify the princes. Thus a many troops and encampments like the contexts/subjects above, so are there contexts/subjects below in the material world. So observe this is the judgement from the direction of the tipheret throughout the world, and the judgement from the direction of the malkuth, and thus “one flame is aroused etc” So it is aroused against the Samael [editor, and the Lilith?] Up above [there are many words erased by the censor, and it is impossible to restore them] and… below in the material world. “And all was prophesized” because the upper court rulings are extended even to the lower worlds, as explained previously.

 

 

 

Zohar Page 39 Ramakh page 8 side A volume 2 (page 40 handwritten notes)

 

From that day for 12 months, all the kings plot and issue many decrees and many persecutions against Israel, but they are delivered from them, as it is said, meritorious is the one who is encountered there and meritorious is the one who is not encountered there. For all the world is in overwhelming confusion. At the end of 12 months, there arises from Israel a rod. This is the anointed king who is aroused from within the garden of eden for all of those righteous crown him there, and they gird him with the implements of war which are the traced letters, the implements of the holy name. A voice spreads through the branches of the Trees of the Garden calling out with strength and saying “be aroused supernal holy ones, rise before the annointed one, see the delight that joins the gazelle to her mate, and her mate desires to bring retribution for her on the world and to lift her from the earth” So all of them rise up and gird him with the implements of war, Abraham from his right, Isaac from his left, Jacob in front of him, Moses the faithful shepherd of all those righteous ones comes and dances within the Garden of Eden. Thus the anointed king is arrayed by means of the righteous in the Garden of Eden. Then he enters into that place that is called the bird’s nest as from before, and he sees there that image of the destruction of the temple, and all of the righteous who are killed there, and so he lifts from there 10 garments of passion/ zeal (קנאה) and he is concealed there 40 days when he is not revealed at all.

 

 

 

Commentary (page 42 handwritten notes)

 

 

 

“From this day until 12 months.” These are the 12 princes of Ishmael who are strengthened from those Qlipoth and further the judgement that flows from the 12 diagonal borders, to act by means of the 12 powers of the outside ones which are the 12 months of Gehinom and through this Israel is judged by means of hardships. If they have not been corrected through a great turning which is the Binah, the place of the judgements are restored (to their original state). Accordingly it appears that all of this has been mentioned from the beginning of his (Rabbi Shimon) words from “if one happens upon” until here. It was prior to the signs of the pillar which were mentioned previously. Thus he says “but they were delivered as it is said” that is the (refining?) By means of the outside ones that was mentioned at the beginning of his words as when he said “whoa for the one who is summoned then” etc. until “thus it is shown” etc, and the allusions are in his saying “all the peoples and their kings council together as one against them, etc.”

 

“Misfortune upon misfortune” following on front he powers that rise up, therefore he says “but they were delivered from them as it was said” “at the end of 12 months” of judgement towards Israel “there arises a rod out of Israel” etc, that is the subject of the pillar that has been mentioned previously. And this joy that is enacted in the Garden of Eden, all of those 40 days, as he said above, that the pillar might be delayed and the anointed messiah revealed at its appearance, after 12 months of the year that it speaks of here that is at the end of the 12 months that it speaks of there, even though it descended once, the 2nd time is its essential descent because it is only after the tie of the 12 months which is the end of all the signs that have been mentioned above. So thus this descent is the end of its descent, for it will not be concealed further as it is revealed, as explained in the ongoing thus “there arises a rod out of Israel” that is the extension of vav from the Yesod which is the mystery of the anointed messiah as explained that the Malkuth and the Yesod come out as one “and all these righteous ones” from the Yesod of which they are its branches, from their arousal, the crown him(?) (the messiah) Thus they give to him according to the measure of what they have like their measure in Yesod that incorporates the two names (יאהדונה"י) (adonai/YHVH) these are the 2 names. The first is “he crowns him with the cup of salvation on his head.” The 2nd is “the sword of ה full of blood is girded to his thigh” that is “the implements of battle.” For each implement of war is included in a name, spear, sword, shield and arrow, and so forth. “And a voice” Tiphareth is scattered like Tiphareth is extended in its aspects for it is a tree which stretches forth and branches out. “Calls out through the trees with power” The Tiphareth puts out the announcement through Malkuth, etc “The gazelle” which is Malkuth with her mate above. “He desires to bring retribution for her” etc because she swore that she would not join with him until [he brought retribution] to the upper and lower worlds. “Thus rise up all of them” the righteous ones “and they gird him” for the girding that was spoken of previously was not the actual girding, rather now they gird him for real. “Abraham from his right” from Chesed “Isaac from his left” from Gevurah “Jacob before him” her mate is in front of him.  “Moshe Rabbeinu Alav Hashalom)” In the aspect of the Da’at of all of them they nurse from the joy which is binah, and the essence of their nursing is by means of the Da’at, so thus “Moshe Rabbeinu Alav Hashalom dances through the Garden of Eden” that is the Malkuth that he may draw the joy to her “when he (the messiah) is in the restored array” etc from the direction of the lower Spheroth, the place where the righteous ones attach “he enters into that place” etc that is the Binah as explained  previously in order to repair them from the upper Spheroth” and he sees there this image of the destruction because from the Binah. Judgements are aroused and there the sorrows of Israel are pictured in the mystery. “In all their troubles he is (לו or לא “he is not’) troubled (Isiah 63:9) and the explanation for 1000 (אלף) troubles “for them he took from there” from the aspect that from there were aroused judgements and garments “10 garments” corresponding to her 10 Spheroth. For all of them are supportive of judgement and of passionate attachment (קנאה) good judgement to have mercy on Israel and to passionately attach to their passionate attachments “and he is concealed there 40 days” every aspect of the Binah is in 40s because she is ם, truly the mother who covers (רביעא) also means 4/copulate.  Her children, they are Chesed, Gevurah, Tiferet and Malkuth, and in relation to them she is (mem chet caf aying taf nun vav??)  4 sided square). At the end of the 40 from the aspect of Binah. מרובעת = 718.

 

 

 

Zohar (page 46 in handwritten notes)

 

At the end of 40 days, one voice is aroused and within the supernal throne, the bird’s nest with the anointed messiah who is concealed are called as well, thus they rise above, the Holy One who is to be Blessed itself sees the anointed messiah clothed in the garments of retribution and girded with the instruments of battle. It lifts him and kisses him on his head. Then 390 firmaments are made to tremble. The Holy One who is to be Blessed summons one firmament from those that were concealed since the 6 days of Genesis, it draws forth from one palace that is in the firmament. One crown engraved with the carvings of the holy names, with this crown the Holy One who is to be Blessed was crowned when Israel passed through the sea to take retribution from all the chariots of Pharaoh and his chosen troops. So now it crowns the anointed king, when he is crowned and arrayed with all these healing arrays. The Holy One who is to be Blessed lifts him and kisses him as before. One could see holy chariots and supernal encampments that surround him that give him their gifts and their great spoil, and he is crowned above them all, he enters there into one palace and sees all of those supernal angels who are called the mourners of Zion, those who weep over the destruction of the Holy Temple, and they weep perpetually. These give him one red purple cloak in which to enact retribution. Then the holy one who is to be blessed conceals him in this bird’s nest. He is concealed there 30 days afterwards (wands?) In this bird’s nest with which he descends crowned with all those healing arrays from above and below. Many holy encampments surround him, all the world sees one river of light (נהירו) root נהר, that hang from the firmament to earth and stands for 7 days, all the children of the world are astonished and confused, and don’t understand at all except for those sages knowledgeable in these mysteries, meritorious is their portion. All these 7 days there is arousal on earth around the bird’s nest where is the place “on the way (בדרך)” This is the Tomb of Rachel for it stands at the crossroads/parting of the ways. He (the messiah) brings her tidings and he comforts her. Thus she receives consolation and she rises and kisses him.

 

 

 

Commentary (page 48 handwritten notes)

 

“One voice” from the direction of the Tiphareth from the aspect of the Binah, for the voice comes from there and it calls “from within the throne” for this is the throne corresponding to the Binah “supernal” for it binds with the Chochmah, there for it is called the Throne of Glory (כסא הכבוד) “this is the bird’s nest” which is the Malkuth in Binah, while the anointed one is the Yesod in Malkuth, for they are an aspect of the Yetzirah which rises up above. “Thus they rise above” to be crowned by the supernal ones above as demonstrated. “The Holy One who is to be Blessed” that is Binah “itself sees the anointed king” in the mystery of the bond between the Yesod and the Malchut as explained “he is clothed in the garments of retribution” from the Binah, as explained “and girded with the instruments of battle” from the aspect of Tiphareth and the Malchut which are the name HVHY and the name אדני as explained “it kisses him” to attach him to the mystery of the spirit/breath (ruach) of life of the victorious supernal ones as it is written” there descended upon him the roach of "ה” for the mystery of the kiss is the clinging of reach to reach as explained in the book Garden of Pomegranates In the chapter Gate of Substance (שׁער סהות)  “then they trembled” etc because of the confirmation of the Judgement of the Holy One who is to be Blessed, that is the kiss to attach to him the interior life [editor’s note: to enact retribution(?)] These firmaments are Chesed, Gevurah, Tiphereth and Malkuth which are concealed in the aspect of the hidden firmament. But the 3 ancestors are complete 100 for each one of them, however, the Malkuth is partial, and only counts as 90. “It summons” that is, it reveals “one firmament” that is the Da’at that incorporates all of them, “for it was concealed from the Chochmah and the 1st attaches to the Kether, thus “it brings forth from one palace” an aspect of the Binah, “that is in that firmament” the mystery of the Da’ath that is concealed as explained “one crown” (כתרא) that is an aspect of the Kether “engraved with markings” etc, that is the mystery of the Spheroth that are rooted in Kether, this subject materialized below from the spiritual supernal world above. “From the crown” (עטרה) that is as written “I will sing to ה elevated above the elevated (גאה גאה) From the Song of the Sea in Exodus (Exodus 15:1) for it rises to the place of exaltation which is the Kether, that is, it projects from there to prevail in the mystery of the bond between the beard of אריד And the beard of זעיר in order to prevail as explained in the Idra. “Thus he is crowned through all these healing arrays from the supernal Spherot even up to the Kether “it kisses him as before” to attach the supernal reach from the Kether, that 13 “there descends upon him the roach of “ה”, as explained in the section שׁ"ק concerning the death of Rabbi Shimon immediately, then also in the lower worlds “chariots”  from the world of Briah, and encampments from the world of yetzirah, or it may all be from yetzirah, in which case, here are the chariots and the encampments of angels are under the chariots. “They give him” etc, that is their powers and also the protection of their actions. “He enters there into one palace” corresponding to the Malkuth of whom it says “and her tears were on her cheeks.” Thus they give him a red purple cloak”  and aspect of the Malkuth through judgement through their direction. Those who are the mourners of Zion in judgement and in weeping “he is concealed there for 30 days” from the direction of the Malkuth who is called month (חדשׁ) so he is renewed (יתחדשׁ) from her through insight (חידושׁ). It’s possible that she is 30 because of the 3 ancestors. However, in another way there are 28 (כח) times so with the opening day and the closing day to include and to bind the whole, this is כח אדני (the power of adonai).

 

 

 

(these pages were numbered in order but this page seems detached from the rest in its starting and ending places, this is page 53)

 

Were unified, that is, it says “to bless them and to sanctify them” even though the early servants had sanctified and blessed them upon their entrance, this is “over the wine” because the mystery of wine (יינ) is from the Binah, that is in the mystery of the Yesod of the Binah, for this is the mystery of 70 thus it says “70 words” 35 in the section “ויכולו” (he completed) (section quoted over blessing the wine) and 35 words in the blessings of the קידושׁ, this amounts to 70 for the entire sum of 70 is from the Binah, 7 incorporating from 10, the foundations in Yesod, that is, it is from the direction of the Binah for the essence of the righteous one (tzadik) is in the world which is coming. Thus it is written “ויכולו” (he completed) that is the Yesod of all that amounts to 70 “יינ = ויכולו” (in gematria) for it is from the Binah because סוד (samech daled?) Amounts to יינ.

 

 

 

It’s necessary to state one could say that the 70 of the wine has within it judgement, thus the direction of the 7 Spherot changes the judgement of the 70 in order (page 53 ends here)

 

 

 

Zohar (page 54 handwritten notes)

 

Afterwards this river of light arises from this place and rests on Jericho, the city of trees “on any tree” this is Jericho or “on the earth” this is Jerusalem. Surely he is concealed (messiah) in this river of light of the bird’s nest for 12 months. After 12 months this river of light is cast (shot?) Between heaven and earth and rests on the land of Galilee, for there is the origin of the exile of Israel, and there he (messiah) is revealed out of this river of light of the bird’s nest and turns towards his place. On this day, all the earth trembles as it did previously from one end of heaven to the other end of heaven because all the world knows that the anointed king is revealed in the land of Galilee. So he gathers to himself all those who chant torah, and those who are small on the Earth, because from the merit of young children in the school of Rav (in the house of the master) his (messiah) power is strengthened to be dominant. The mystery of this is “the chicks” but if these who dwell in the strength of the mothers and sucklings aren’t found, of whom it says “those weaned from mother’s milk and removed from the breast” (משׁדים) (Isaiah 28:9) in that case it is “or eggs” because shekinah is resting on these of Israel in exile. Surely these are the little scholars that are found at this time. Therefore “if the mother is resting on the chicks or on the eggs, do not take the mother with the children” for surely nothing stands to bring her from exile except by means of the supernal king” For then these weaned children and sucklings give strength to the anointed king, thus the Supernal Mother who is covering them is aroused towards her mate and is delayed there 12 months after. Following this her (shechinah) mate enters and lifts her from the earth as it is said “I will raise the sukha of DVD which has fallen” On this day the anointed king starts out and collects the exiled from one end of the world to the other end of the world as it is said “even if you should be cast to the ends of the heavens” etc (Deut 30:4?) From that day all signs and wonders and mighty deeds that the Holy One who is to be blessed does in Egypt are done for Israel as it is said “As in the days of your going forth from the land of Egypt, you wills see wonders. (micha??

 

 

 

Commentary (Page 56 in handwritten notes)

 

“It also rises from that place” from the aspect of Malkuth to an aspect of the Tipharet “and it rests on Jericho” for there is the scented tree that puts forth good oil which is the Tiphareth that is truly the oil tree, that is “in each tree” or “on the earth this is Jerusalem” which is bound with Tiphareth. It’s already known that Jericho and Jerusalem are one thing, for observe Jericho is a replacement (תומרת) For Jerusalem as explained in the Gemara, it was given over to the study of the torah and is called The City of Palms (Palms תמרים) “12 months” corresponding to the 12 diagonal borders” between heaven and earth” this is Yesod between Tiphareth and Malkuth, and it is lifted to the binah and corresponding to her “it rests on the land of Galilee for there is the origin etc” as explained previously. “And there he is revealed” (messiah) that is, he is projected from the light of his concealment for he is wrapped in the light of the bird’s nest, but the bird’s nest is lifted to its place and he is revealed amongst people in the eyes of all flesh “On that day trembles” all the world from dread of הי, and because of the splendor of his eminence as explained previously. “All those who chant in torah” they are his 3 parts and are resting on (שׁרי) Princes of his chariot, and upon them הי blows from the breath which is within him to enact retribution, but this requires merit from below, from the lower world. Thus he (anointed king) is strengthened by the breath of the mouth of young children in the house of their master, and he is made dominant because as yet there are wars after this, and as yet he will be impoverished and ride on a donkey. And as yet, Israel will be driven to the wilderness, and many troubles will occur to Israel even after all this. Although already the redemption has been summoned by the upper worlds. However he requires the summoning and the merit to be aroused from the lower world.  Thus it is aroused by means of “children” the students of sages, “chicks” small children in the house of their master “or eggs” those who in the future will blossom in torah, that is, those weaned from mother’s milk. Therefore truly these 3 (children, chicks and eggs) support and sustain Israel in their exile, for they draw the Shekinah to the lower worlds, as they say “because the Shekinah rests on them.” If one would say that Shekinah was among them on account of the scholars of torah, it’s impossible “for surely they are small” and they don’t have enough substance to tip the balance pan of the scale that is “the mother hovers” on Israel on account of the merit that is with the chicks whoa re the small children in the house of their master for they are not completed fruit “or on account of the eggs” these are those to be weaned from mother’s milk. It’s a given that if she hovers over Israel on account of the children, the anointed messiah will take the mother with the children and redeem her through the merit of Israel. However, since the mother hovers through the merit of the chicks or the eggs alone, “do not take the mother” etc the anointed messiah is not capable of redeeming Israel from below. “He can’t sustain the force to bring her forth from exile” but only by means of the Supernal King. This requires supernal mercy, but this requires an arousal from below in order to arouse mercy (רחמים) from above, for even if the material (גשׁמי) Anointed messiah willed to act and redeem by means of the crowns by which he was crowned from above, surely “he would not have the power to bring her forth.” Rather he is a shadow of the supernal spheroid, a material vessel formed for the supernal emanated flow because according to that which Israel can arouse, this is what the anointed messiah can enact by means of that which the supernal king who is Tiphereth emanates down from the Binah and the Chochmah. Thus, “when these children and sucklings give strength to the king then” etc, the essence depends on the Supernal emanated flow which depends on the actions of the lower worlds. Thus “then the Supernal Mother who rests upon them” that is the Malkuth who is aroused by (to be the 4th, (רביעא) means and actions of the lower worlds. “(she) is intertwined with her mate” through the merit of these actions of the lower worlds that she collects, she makes a gift of them from within her throughout the orbit/cycle of 12 months, 12 diagonal borders. These are 12 months of passage/gestation to show the merit of Israel, but between this and that, they are refined with refinement after refinement, then “afterwards her mate enters and lifts her” etc, but between this and that, Israel is driven through the wilderness there there is a collection of exiles, for there are 3 exiles, the 10 tribes, the exile of יהודה from the 1st house (temple) and the exile from the 2nd house (temple) but all of them go forth into the wilderness, and there the Shekinah stands and appears before Israel like a devouring fire and from there “from that day” and afterwards “all signs and wonders” what the Shekinah has lacked from the day of the action of the calf, and going forward is performed (or preformed?) now and completed and there are made strengths (Gevuroth) wonders and miracles, as they say “like the days of your going forth from Egypt” etc.

 

 

 

Zohar (page 62 in handwritten notes)

 

Rabbi Shimon says Elizar my son, all these things are found in the mystery of the 32 pathways (868) that are in the Holy name, but before these wonders are aroused in the world, the mystery of the holy name is not complete, and is not aroused by love as they say “I caused you to swear (I adjure you) daughters of Jerusalem by the heavenly host…” (Song of Songs 2:7) “By the Heavenly Host” this is the king who is called (צבאות) “and by the deer of the field” (ivid) these are the rest of the powers and the camps that are below “do not arouse and do not awaken love…” (ivid) This is the Right of the Holy One who is to be Blessed which is called love “until she delights” (ivid) she is the one who lies on the earth, but surely the desire of the king is towards her. Meritorious is the one who merits to be in this generation. Meritorious is that one in this world, and meritorious in the world that is coming.

 

 

 

Commentary. (page 63 in handwritten notes)

 

“Rabbi Shimon says Elizar my son” etc, Rabbi Shimon indicates the order of this matter and brings it forth from a known mishna (sepher yetzurah?) that is the creation of the 32 pathways.  It is not those that are in chochmah, rather it is that they are revealed in Tiphareth in which are the 6 extensions and the name yud hey vav hey for the 6 which is vav is the essential to the great name (in the context) for the name itself amounts to 32 (לב) and these are the 32 pathways, 10 for the letter yud, 5 for the letter heh, plus 6 top ones which are the first of all of them. These are the six in the letter vav from the name that incorporates 10 Spherot as explained in the book Garden of Pomegranates  In the chapter שׁם בן ד (the name of 4) so these wonders produce the letters of the name through its 32 pathways, and it sanctifies itself, and is made great in the eyes of all. Therefore these signs and wonders come from it. So when it emanates its miracles, and enlarges Israel for redemption, its letters are sanctified and arrayed and made complete. “I adjure you” the vow that the Holy One who is to be Blessed causes Israel to vow for their neshamas are the daughters of Jerusalem. They should not arouse the redemption even through additional prayers for it until “love” which is the right of the holy one who is to be blessed which is the redemption, until this is aroused from above, as it is written “may your right hand save and answer me.” “By the hosts, this is the king” that is Tiphareth, whose sign is in its host which is Yesod, which projects the vav to Netzach and Hod, while the Tiphareth includes all the hosts up above. Thus he says “It is called the Hosts” for it is not in itself that the name hosts is in Tiphareth, however it is by means of the passage that it is called this for the reason which I have explained. “Or by the deers of the field which are the rest of the powers”

 

(אילת השׁחר = morning star) (אלה = goddess) (אילות = deer/gazelle)

 

 

 

For the name hosts, they are the hosts (עבאות) of Atziluth “the Gazelles of the field.” These are in the world of separation (the ??) and they swear by these because these upper and lower powers are with them in exile, as explained previously “a man and his household came.” Thus the exile depends on these, so it’s necessary to delay for these until they come forth from exile, as in the matter of Egypt “until she pleases” because the Shekinah at the beginning of the consolations? does not please (to agree) as they say “rise and shine” as explained in the Tikuneem, thus he says “until she pleases, that is, she that lies in the dirt” and the reason that she is not pleased to agree is that the arousal of Tiphareth is not appropriate until he enacts retribution on the Samael and its nation as explained in the Tikuneem, thus he says “Surely the desire of the King is towards her.”

 

 

 

Zohar (page 66 in handwritten notes)

 

 

 

Rabbi Shimon raises his hands in his prayer to the Holy One who is to be Blessed and prays his prayers to him. After he prays his prayers, Rabbi Elizar and Rabbi Abba enter and sit before him. After they sit before him, they see one light in the darkened day (יממא) One channel of the flame of fire is fixed within the sea (ימא) of Tiberias and all this place trembles. Rabbi Shimon says certainly now, this is the period when the Holy One who is to be Blessed remembers its children, and two joined tears descend within the Great Sea. When they descend, they strike this channel of the flame of fire, and this one is affixed to that one within the sea.  Rabbi Shimon says surely this is in the mystery of the letters of the Holy Name from the direction of its arousal towards its children. However, now I can reveal what no other son of woman has been given permission to reveal. Therefore meritorious is this generation that sustains the world until the anointed king enters.

 

 

 

 

 

Commentary (67 in handwritten notes)

 

“He lifted his hands in his prayer.” The subject of raising the palms in prayer has been clarified in the chapter יתרו and in the book Bahir #123 and FF (forward) and in Tikuni Zohar and in many places. And I have explained it in the book Garden of Pomegranates in the Gate השׁמות פּרטי (details of the names)

 

“A light of the darkened day” The attribute of day is Tiphareth, and its light is from the Supernal Spherot. One could say thus that the light of mercy of Tiphareth is concealed, “a channel of flame, a channel of flame of fire.” “2 tears” further on in section (?) It is explained that they are the 2 Spherot of judgement of Gevurah and Hod, or the lower Gevurah which is Malkuth, and the upper Gevurah itself. I’ve expanded on the subject of his tears in the introduction to the section שׁ”ק. The intention is that it is from the direction of judgement within mercy, for the Holy One who is to be Blessed recalls to his children that impoverishment, the poverty and their exile and the cause of this recall would be for the reason that they are mentioned in the supernal court of law. The Holy One who is to be Blessed desires to show mercy to them. But it is impossible because they are not fit for redemption. Therefore, the judgement is dominant upon them. What does the Holy One who is to be blessed do to sweeten the judgement that it should not rule over them and judge them in their mourning poverty and exile? He causes two tears to descend. The term “he causes to descend” this is the same terminology as “descending into the Merkabah” that is to say, he raises these 2 Spherot which are the 2 tears, the 2 Spherot of judgement to the Great Sea, that is Binah with Chochma, which is called the sea of Chochmah, for the wellsprings of mercy come out from there. And from there he sweetens these 2 spheres and observe these 2 Spherot. They are ignited in the judgement which is from the fire that comes forth from the Binah, as is said, “consuming fire from his mouth.” The coals, these are the powers from which these Spherot burn from this judgement which has been mentioned. Thus, in their ascent by way of their root they came together in an aspect of the Binah who arouses the judgements, that is a flame of fire that from her ignites the coals. That is the mystery of “the river דינור.” The vav, the 6 extensions in judgement that are produced from the Binah, that is a channel, and these and those are bound together, and all of them together descend to within the Binah who is bound with the Chochmah. Thus in the mystery,” etc.

 

(gematria equation on top of page 70?)

 

For the mystery of the two tears, this is vav heh, the channel is ה and the Great Sea is yud heh as has been explained, or it’s further possible to return to all that has been mentioned in the previous teaching.  “In the direction of their arousal” as explained previously, that is the reason of his weeping, at his recall of his children and the Great Name.” Certainly transparent/meritorious is that generation” etc, thus meritorious is the generation in which this mystery is revealed.

 

 

 

Zohar (page 70 in handwritten notes)

 

Rabbi Shimon says to Rabbi Elizar, his son, and Rabbi Abba, “Stand ups in your witness. Rabbi Elizar and Rabbi Abba stood up, Rabbi Shimon wept/weeps another time, he says “whoa to the one who exists” as has been stated, exile is drawn forth for one who is able to bear it. So, it is here with the one who stands up / exists for it says ה EL Our Lord, Masters/lovers are lords other than you, but only in you (בכד) is your name pronounced (Isiah 26:13?).

 

This verse is established (in meaning) however in this verse there is a supernal mystery within faith/ Binah consciousness. (מהי מנותא) 

 

 

 

(   lots of Hebrew stuff here I can’t make sense of page 71 handwritten notes?)

 

 

 

“ה EL” This is the beginning of the supernal mysteries, the place from which comes forth all lights by which all the torches (שׁרגין) are ignited, because from there (תלי) hangs the whole mystery of faith (2 names) and this name rules over all. “Our masters/lovers are lords other than you.” (ibid) For surely, the name of Israel has no one that rules over it except for this supernal name. But now in exile, it is ruled over from the other side “only in you (בך)” This is the mystery of the Holy Name, that incorporates 22 letters so the assembly of Israel (shekinah will not bless except from within. This name that is called בך, as it is said, “which has been sworn to them by you (בך)” (Exodus 32:13) “In you (בך) you will bless Israel” (Genesis 48: 20) “For in (בך) a troop (גדוד) will be overcome (Samuel 22:30?) (Psalm 18:30?)

 

So at the time of its completion, it will be found that there is no separation between this and that. So it is forbidden to separate this from that, a woman from her mate. It is not to be done in thought, or in one’s speech, in order that no separation should appear. But now in exile it is found within the troubles of each and every time that we produce/serve separation, and that this name is mentioned without her mate because she is lying in the dirt, therefore “only in you (בך) will your name be pronounced” but without her mate we pronounce this name in separation because we are far from you, and others rule over us, and your name, it is in separation from the name which is called בך.

 

 

 

Commentary (page 72 in handwritten notes)

 

 

 

“This is the beginning” etc, the general idea of the words ה EL is Chochmah and Binah. For the name of 4 letters is in Chochmah, EL is in Binah. Concerning the two of them, he, (Rabbi Shimon) says, “this is the beginning.” That is, Chochmah is called ראשׁית, (beginning) not that it is the beginning of Atziluth, (the world of emanation) for surely the Kether precedes it. However it is the beginning of the Supernal Mysteries.” The idea is that the upper Spherot are 7 which are Tiphareth and Malkuth, the heavens and the earth. But they are hidden in Binah because there is the beginning of their being emanated to the place of their revealing. And prior to their state in Binah, is their state in Chochmah. But what the roots are from there, and above in Kether, this is concealed and hidden without revealing. The context is that the beginning of revealing the Sphirot is not In their being revealed, but rather in their concealment in Chochmah. Thus it is written, “the beginning of the supernal mysteries.” These are the mysteries which are a hidden mystery, and they are supernal mystery above mystery that is Chochmah on top of bin that is ה EL And because he (Rabbi Shimon) desires to explain “other lords have possessed us” as proven further along, and since he says ה EL In relation to these 2 Spheroth, they rule over the name Israel which is Tipharet. It’s necessary to explain the derivation of these 2 names when they say “Besides you they have possessed us” (בעלונו זולתיד) in what way they possess us, and the reason the possess us? Thus he explains that the reason for their possession is “That there is the beginning” etc and by means of the roots of the name of the Tipharet with the Malkuth, there is the the possession of us, and it is their possession because by means of the intercourse, the glowing light is projected to the 7 Spherot. For thus it’s written “the place from which there come forth” through the intercourse of these 2 Spherot (Tipharet and Malkuth) all “lights of the torches altogether.” Explanation, each of their lights which has no illumination (light of its own) not in a small way, not in a big way, and thus there is no illumination (of its own) for any Spherah, not one that is above, and not one that is below, even Malkuth. Thus it is written “for the torches altogether” for there are 2 aspects. Either there is illumination (הארה) or there is unification which is additional to illumination. Thus he says “to kindle them.” That is an illumination even from the left. “And they hang (תלי) there” etc. That is in the unification, “this name” which is HVHY EL, which is 10 letters unified, and interwoven, a woman with her sister, (one with another) as is known “(this name) rules over all of them.” All of the names altogether how much more so the rest of created beings. And we call (hashem? it?) EL (our EL) even though we are below within Malkuth. But it’s explained in Zohar chapter (ואתחנן section (?) That our master Moses, peace be upon him said “EL” in reference to Binah, while to Israel he said (אלהך) Your EL (singular) and (אלהיכם) your EL, (plural) referring to Malkuth because they (Israel) are below. Even so, this name rules over all, and because of this name EL we are capable of saying EL (our) “They have possessed us “etc” for surely the name of Israel.” The context is that the name of the Tiphareth is the name Israel, therefore an alternate name for Tiphareth is Israel. But the ruling of the peoples over it is a defect that reaches up to the Tiphareth for it’s not appropriate that the Qlipoth would rule over Israel that guards the rule of the supernal levels, as explained in the book Garden of Pomegranates. How could the Qlipoth rule the supernal Spheroth? And concerning this estimation we say “they possess us” because in our estimating the completely physical “they possess us” but in the estimate of the supernal Spheroth, our troubles reach and cause a defect up to the name Israel which is Tiphareth of which it says “Your name will be cut off from the earth.” But what could be done to your Great Name? Therefore our complaints are only toward the Chochmah and the Binah who rule over this name. They observe and direct its desecrated name. It’s possible that this is also why he says “it rules over all” that is, it rules over Tiphareth, for the name of Tiphareth is throne. To this name as is said ה EL, while the throne is HVHY is one, concerning this, he (Rabbi Shimon) says “But now in exile, the other side rules over it.” The mystery of the name incorporates 22 letters.” The context is that this name is the name (in the priestly blessing) [Numbers 6:24-26] and it’s explained in the book Garden of Pomegranates that the name of 22 letters that is presented by the commentators is the name. (see page 77 in handwritten notes for lots of Hebrew and gematria on this page I don’t want to mess this up).  And this is 22 letters. It comes forth from the alphabets as I have expounded upon there, but surely there is no question that any particular name among these names for example, the name of 72, or the name of 42, and likewise, they are not in Atziluth, neither they are in the mystery of the throne as I have explained at length in (zohar) Song of Solomon in the probes of examinations, thus for each and every name of these names, there is a well spring, and their wellspring which is HVHY, they hang from it and draw from it for it is the essence. Thus when he (Rabbi Shimon) says (כנספּ Israel (Shekinah) does not bless except from within this name” there is no question that it is the name elevated in Atziluth. And what is also said ה EL, other lords besides you possessed us, but only in you (22) is your name pronounced.” This is evidence that this name is in the mystery “In you (בך) Is Israel blessed” as it is clarified that it is the mystery of Chochma and Binah. And certainly it’s said that the mystery of this name is truly in the mystery of the 22 letters, and the mystery of the 22 letters is the mystery of 9 letters, for they are simple. They don’t have כללו (complexities) at all. And there is further, 13 letters they have complexity, but the simple letters I have explained are the letters which are single digit. Aleph is one, bet is two, up until tet ט which is 9. For these letters do not amount to the number of the tens, for even though they are hidden, they are not a complete number, for the complete number is the mystery of 10 and briefly they teach that they require completion. Thus they are in the mystery of the 9 arrays/tikuns in the Holy Name which is not complete in any facet. That is, the mystery of this name (יהו, יה, י). These 3 words can be rearranged into 9 words which are in this order י, יה, הי, יהו, יוה, היו, הוי, ויה, והי. All these 9 arrays cannot be arranged into the complete number 10 from the direction/reason that the completion is the number 10 which is in the mystery of HVHY complete that is י is Chochmah, ה is Binah, ו is the 6 Spheroth. So altogether 9 Spheroth. But the completion of these HVHYs is in their unification with the Spherah Malkuth which is ה for she completes the number. This is the mystery of זעיר אנפּין, for his completion is by means of the Malkuth like the matter אחד  ,א”ח_ד is אח = teth (9) and with the  (4) ד which is Malkuth. They add up to 13. And the reason they add up to 13 and they don’t add up to 10 is that by means of the unification, there is projected to them, the 13 Supernal wellsprings, these are the 13 remaining letters. These 9 arrays are the 9 letters טחזוהדגבא even though one sees that these 9 letters are farther above the rest of the letters, and that it is so in the order of the alphabet, even so the concealed mystery is in this way (otherwise) and the witness of this is that the name י, יה, יהו, יהוה. It is the mystery of simple, double, triple and square. There is no question that the being of HVHY is a complete/perfect square. However for far above its completeness is altogether unity. Thus it is projected below in its number to be complete in the mystery of (72) עב, that is עב in 7 Spherot. The 2 is Chochmah and Binah upon them, for their comprehensiveness is only revealed as one point for each of them with the 70 which amounts to עב. And this is the 70 elders plus Moses and Aaron in hidden combination. And thus the mystery of the completeness/perfection is only revealed below. Although being concealed, a small section is revealed while its completeness is above. Now it is said that the name HVHY is arranged in 12 arrangements like this, as is known

 

יהו"ה, יהה"ו, יוה"ה, ההי"ו, ההו"י, הוי"ה, ויה"ה, והי"ה, והה"י, היו"ה, היה"ו, הוה"י.

 

Observe the 12 arrangements are the 12 Supernal wellsprings, and the name itself which is the root of all of them is the 13th. The mystery of these 13 wellsprings in their order is the mystery of the Supernal wellsprings which are the 13 attributes of mercy. So observe 9 arrays plus 13 arrays. Their mysteries are the mystery that is spoken of in the Idra, for the mystery of the beard of אריך אנפין This is the Kether in whom are the 13 wellsprings of Rachamim, mercy. 13 rivers of pure אכרסמונא (bosom) 13 attributes of mercy are all one matter. And their mystery is in the mystery of the taste that is projected from the Chochmah of Kether to the Binah of Kether, and is projected and makes these 13 wellsprings so they do not issue from the mystery of Chochma and Binah, for all is projected from the Kether, and its arrays, and the branches that branch from it. But within that whole, it is in the mystery of Chochmah and Binah, as explained in the section Sh’ir Koma, with the guidance of the heavens. So in these wellsprings which are in Keter, they are complete through 10 Spheroth. And thus they are 13 HVHYs complete in the 4 letters for their mystery יכלמנסעפּצקרשת, they are complete from 10 in the mystery of the double digits (10 - 90) that incorporate them, for their coming forth is י Chochmah, ה Binah, ו is the 6 Spherot, and ה is malkuth. For up above there is no lack whatsoever. And that which is completed below is after the projection of the levels, and after the unification that is the mystery of 1 אח"ד יהו”ה. As explained, it is made complete perpetually, but below in the mystery of the exile, it is not אחד, as explained in Zohar ויקרא section. (?) However above there is no defect ever joined and being joined as one, for as explained, the אריך אנפין Is the white of white, etc, the eye which is always open and completely רחמים mercy (Chesed). However, below, in the mystery of Chochmah and Binah in their place, their judgement rules. Thus we say “open your eyes and see” (Isiah 37:17) “blind one, why do you sleep?” (Psalms 34:24) For the judgement removes guidance. Thus the 9 arrays of the beard that are projected when Chochmah and Binah are in their place, are not complete, for they are only 9 arrays. These are the 9 HVHYs… י, י"ה, יה”ו as explained. Thus 9 letters only go up to 9 (arrays) and they are the mystery of the 9 attributes which are spoken of by our master Moses, peace be upon him (numbers 13:?) In the history of the spies, as explained in the Idra. So observe this name is extended and engraved and enclothed in the mystery of the name of כב = 22. It is explained that this is actually 4 names. The 2 first ones consist of 9 letters from the well springs of the 9 arrays, and they are  אנקת”מפּסת”ם, and these are positive. However the final 2 names consist of 13 letters, and they are much greater. And these names are פּספּסי"ם דיונסי”ם. And the explanation is that… אנק its power is to hear groans אנקת from the one who prays and (the power of the 2nd name) פּס is to give bread (פּס is Aramaic) to the one who eats, for all that these are not demands. However the 3rd name פּספּ has in it wealth, and gives garments as clothing. While (in the 4th name) דיו… there is the power to nullify nature and to enact miracles and wonders. So see the profundity in their powers because they teach of that which is concealed even though they are the subsequent (names) they are in the order of the letters and the order of the HVHYs, for the 9 come first, and the 13 are subsequent because they (the 13) are not above, rather they appear below since they complete the name and indicate that which is concealed. And this is as I’ve explained in another place that the sun brings its light. But it is not perceptible except by means of that which is visible or that which is concealed. But the moon is perceptible in and of itself (moon - 9, sun = 13) thus the 13 upper arrays are not perceptible except below, in the completion of Atziluth by the lower world, and by the completion of the perfect name below. The upper light is revealed through them and is perceived below. Thus it appears lower than the 9 arrays which do not require this revealing. This is the rule and the reason for the HVHYs and the letters. And this name, the mystery of the בך, it is the mystery of the priestly blessing יברכ"ך יה"ה" (22) ברכת כהנם (may ה bless you) יאר יהו"ה, (may ה shine on you) ישׂא יהו"ה (may ה lift…) each one of these 3 names has within it 4 יהו"ה like this יהו"ה, הוי"ה, ויה"ה, ההו”י. Observe the 4 יהו"ה are In the initials יהו"ה, so thus there are 4 (in the first phrase) in the 2nd phrase “may ה shine on you” and there also are 4 in the 3rd phrase “may ה lift…” and they can be ordered as 12 in a different way which is 3 in each direction they are arranged in, in the way that has been explained previously. 3 to the south under yud. 3 to the north under heh, 3 to the east under vav, 3 to the west under the final heh. I have already pictured this form in another place, and there is no place here to expand on this, in the context that they are these 3 names, there is the mystery of the 13 arrays that are in אריך אנפין. And afterwards, the last phrase (in the blessing)  וישׁמרך" (may he protect you.” פּניו אליך ויחנך (may he shine his face on you and give you grace) that is יו"ה, הו"י, הי"ו, וי"ה, וה”י. Observe these are the 9 arrays, and they are put in their order, for by means of this blessing, the priest draws out and opens the 13 upper wellsprings and the 9 lower well springs and these are בך, and by means of these 22 wellsprings, he is blessing the Chesed and the Gevurah and the Tipharet and the Netzach and the Hod and the Malkuth, for the Tipharet and the Malkuth are 1, as is known. Observe that from the mystery of the name יהו"ה אל. This is the mystery of יה blessing ו"ה So observe in a general manner (כלל) the name of 22 is in Chochmah and Binah. The 13 are through the Chochmah and the Binah that is in the Kether, while the 9 is in the Chochmah and the Binah themselves. It is called 22 letters

 

כפּ = 88 canopy, to cover

 

פּכ to blow in (to inflate) (gematria in margins on page 87)

 

 

 

even though their substance is in the mystery that exists in 22 yud heh vav hehs (88 letters) because there is, in the mystery of the alphabet that it is 22 letters, and in the mystery of the name (that starts with) אנקת”ם. There are 22 letters, however in the mystery of the יהו"הs, there are 12 יהו"הs which is 48 letters and 9 יהו"הs which is 23 letters. So observe, they amount to 23 letters. But it’s already known that the name in itself is the foundation (Yesod) and the wellspring of the general principle of 13 and 9. It is one which unifies (so add 1). So observe the mystery of 72, for this is the mystery of the name. י", י"ה, יה"ו, יהו"ה (adds up to 72). This is the foundation/ Yesod on which this name עב Is founded, and thus it has this number, as explained previously. However this name is extended through the name in Tipheret with the Malkuth, and this amounts to 22, in what way?

 

יהו"ה is Tipheret,  את"י Is Malkuth. Their filled out form is 22 (letters) like this (see Hebrew on bottom of page 87). Thus their foundations are in the upper Kether. Therefore from their unification and their bond they shine from there, from these wellsprings. But they are one body and one substance, for thus they incorporate in their causalities 22 wellsprings. Observe through this an allusion of the mystery “that they themselves have sworn (ב"ך) to you. Explanation: it is like one who swears on his life. That is the animating breath that is sheathed within this ב"ך, and descends below and extends to the unification, so the Holy One who is to be Blessed hangs his unification on the substance Israel and their tranquility as it is said “he will cut off their name from the earth, and what will be done (?) “ (Joshua 7:9) for this hangs from/depends on that, and this is bound to that. That is ב"ך (to you/22) they themselves swore, for your complete 22 will truly depend upon them if they merit it. They, (Malkuth and Tipharet) will be unified, but if not, God forbid, they will be defective for it is possible to transgress through the 22 letters of the Torah by adding or subtracting in the upper roots through the mystery of the Neshamah. So this vow is in the category of drawing out the holy Neshamas to Israel and binding the upper worlds to them by means of the 22 letters of the Torah, if they sustain Torah, observe the 22 letters will be wellsprings through the mystery of their Neshamas by means of the name יהו"ה, and the name אדנ"י which are unified for without their union, it is impossible. Thus they say, “so how may he please magnify the power of אדנ"י” so his magnification is in the mystery that the name יהו"ה magnifies and is filled out יו"ד, ה"א, וא"ו, ה”א. That is “in you, בך he will bless Israel. That is Tipharet draws 22 wellsprings to below. And by means of this, the name אדנ"י is magnifiedאל"ק, דל"ת, נו”ן , יו”ד. That is “in you (בך) I will displace a troop.” (Psalms 18:30) So there comes 22 in the world daled heh (there) to allude to the mystery of the Spherah daled heh, of which it says “daled heh (thus) shall he bless the children of Israel.” For it is the Spherah of Malchut (496) in the context that she strengthens the hand of David for war, that is בך” (in you) I will displace a troop” that is the mystery of בך 22 which are 22 letters of the written Torah which is Tipharet unclothed in the Spherah daled heh, that is the mystery,ּ יאהדונה”י. For the name יהו"ה is enclothed in the name אדנ"י, and the whole is one substance. This is the mystery of א"ב"ג"ד, etc being in Tipharet, תשׁרק etc being in Malkuth, as has been explained in Shir ha Shirim (Song of Songs Zohar section?) That is, this one will fill and that one will be filled, 22 and 22, and the 2 of them are joined  א"ת ב"שׁ, etc, ּ"ם, ם"י, ל"ך, כ”ל. Thus it is until one finishes the 2 alphabets together ק"ד, ר"ג, שׁ"ב, ת"א, but observe now “only in you (בך) is your name mentioned” etc. One may judge the mystery of the name that is mentioned in its own mystery, and thus one may judge the mystery of the Tiphareth and Malkuth that is (only in you 22) is your name mentioned) “לבד בך נזכנה שׁמך.”  For the name בך is unified with the Malkuth who is called שׁמך (your name) and לבד (only) when it is outside and separate from “בך נזכנה שׁמך it is not permitted, rather it is forbidden to separate this one from that one.” The wife which is the name אדנ"י (separated from) her mate which is the name יהו"ה not in thought, and not in speech. So it’s necessary for this that one doesn’t say that the cancellation (essence) of the union which is through enacting the commandment and the Torah, and what we pronounce. Of this he says “and it is prohibited to separate this from that. It is not to be done in thought nor in one’s speech in order that a separation should not be made apparent.” And the union has 3 aspects, action in Malkuth, speech with voice in Tiphareth, thought in Chokhmah and Binah, מ"כ (consciousness) לב (heart). It is thus prohibited if the pronunciation is not within necessity/compulsion, thus they complain “only in בך is your named mentioned” (because) we perform a prohibited act by means of them within compulsion/necessity because here in their exile, they are separated and their pronunciation is not joined together. Thus it’s written “but now in exile we find within the disaster of each & every period that we enact separation” not through action, God forbid, but rather through speech. This is the name which is the Shekinah, for she is with us in exile without her mate. And if one says “why is there no complaint to the Tiphareth? And one says to him: continued in next book.