The following is a rough draft of a direct translation of 13th and 16th century texts transcribed in longhand by David Charles Plate with Rabbi Borukh Goldberg never before translated into English, which was later typed out by Emilia Cataldo.
*This will continue to be edited on this page.
Book 1
Explanation of the chariot by our master Rabbi Joseph Ibn Gekatala, a luminous explanation of the 1st chapter of the book of Ezekiel.
The 10th level which is called crown (עטרה) is the unification of all of them, and the voices which come forth from all of them are unified in her, so she is the 10th voice.
At the time that the voice comes forth from the 10th level, 9 votes are unified in her from the 9 levels. While this voice is called 10 voices, and it comes forth in mighty and great strength, as it is said “the voice of hashem is the power” Psalm 29, no host above is capable of withstanding it for it is “like the voice of שדי.” That is to say like the voice of the wings of the beasts that is compared in the words of the teaching to the voice of שדי for the 10th level is also called by this name, as it is also called MTT (Metatron) prince of the face. But the voice of the 10th level does not go forth in the power of 9 voices except at the hour when the great word is renewed in the world and the decry of judgement is sealed above, whether for good or ill.
Further concerning the zarka (זרקא) “our father died in the wilderness” (numbers 27:3) for there is no death except through exile, since “in his transgression he died” (Numbers 27:3) in his transgression is the female of the Samael “in his transgression he died.” This is the serpent that seduced Eve. The serpent is the wife of harlotries “But he was not among the congregation of those who rebelled against hashem amongst the congregation of korach קרח (Numbers 27:3) among those who were cutting the shoots and who made a separation between the holy one who is to be blessed and his shekinah (presence) this serpent it curled on his neck, thus it is long an so it says “our father died in the wilderness” and this is the green line of which it is said “and the Earth was chaos and void” (Genesis 1:2) for it is the green line that surrounds the whole world, this is the line of strangulation (hanging) a storm wind of which it says the breath of our nostrils (our life’s breath who is the anointed of tetragrammaton was trapped in their snares.” (Lamentations 4:20) its spirit of anger רוח אף (רוח אף: רוח אפּיוו) trapped the anointed of hashem. It says of it “and the spirit/breath of Elohim hovered over the face of the waters (Genesis 1:2)
Commentary:
So observe the context of “our father אבוו”? Is the mystery of the foundation of all souls that is Seth for from him the world is founded, for he is the mystery אביוו מת “ (our father died) that is that exile rules for it is not appropriate that death should be there, but death that is the rule of the exile is at this level, thus one can’t justify death there really “and not death.” God for bid for one cannot justify “except exile” that is being clothed in the outside ones. It is now one can’t justify “in his transgression he died” for what transgression would be appropriate there but rather the intention is about the clipah which is called his transgression there that is he says “his transgression is the female of the SAM. One could say that this light is concealed through the cause of the covering of the serpent, from there is projected the clothing of the mystery of this light for immediately that this clipah takes shape this light is concealed and hidden because the whole time that the Adam is clothed in supernal spirit, he gazes into the shining mirror, but after he transgresses, he is clothed in filth of inappropriate actions, and it is this aspect which reveals that it is defective, for “through his transgression” this is what the mystery of the seductive LL dominates in and the Adam is clothed in the matter of his desires and the whole world is clothed concealing this light. So thus it’s written “in his transgression” this is the female of the SM” that is the serpent that the SM rides on to entrap the Adam, for observe the SM is a very etheric clipah, so he has no entry point to the ADAM, however in his projecting his power to the serpent, his female, this serpent being LL, for she descends through the mystery of the 7 palaces of unfitness through whom there is an entrance to matter, so from there from the transgression of the Adam that is “the serpent who seduced eve” that is “the serpent who is the wife of harlotries” the power of promiscuity and seducing (or feeding) the Adam through desires for physical pleasure that is “the wife of harlotries” hat is the reason? It is to cause concealment from the direction of the serpent since this supernal light which is called “our father” does not have a dwelling or a direction to give the children of Adam all the time that they are in this matter through the transgressions which causes a darkening which blemishes the supernal Sphiroth. Thus it’s written “but he was not among the congregation” one could say that this supernal power was not clothed to direct the lower world within the congregation of hashem all the time that they were enclothed in this wicked matter for all their actions were to cut the shoots, that is as he says “from those who are cutting the shoots and make a barrier between the holy one who is to be blessed and his shekinah (presence) for this precious light does not simply receive defect, thus it is not enclothed within the congregation all the days that they are enclothed in the matter of those who rise against hashem. So observe from the direction of the spheroid which direct there is within them a rule of direction over the Adam as he is said “he transgressed and he caused a defect and he rebelled” so thus “they made a barrier between the holy one who is to be blessed and his presence” for the one who is the cause of the defect he is the cause of the judgement, it’s all one matter/ thing, for when the transgression dominates the Tipheret through its mercy is forced to make a separation and the Malkuth projects the judgement among her judgements that is the defect as is known.
“for the serpent it is curled on… etc” that is it conceals the light and seals it, “it curls on his neck” that is this clipah is adequate to cause a defect above and to conceal the light and to be an iron wall unclothing the holy as demonstrated.
“therefore it has length” to show that is conceals the supernal light even from the length of the supernal as explained in the tikunei Zohar on the book of Genesis from the place that its soul is lifted on the pathway of emanations, there it is a necessity, thus it has length to show that the clipah is in a place which is not appropriate to it. The mystery of this klipah is that it is the 1st klipah of 3 hard klipot which are tohu, vohu and choshech (chaos, void, darkness) that is the emptiness causes ruin and annihilation and this is the klipah that clothes all characteristics whatever that is “a green line” it is from the direction of Tipheret, a green line in truth for greenness is in it, (Tipheret) and it resembles the interior of the holy for also this one stands in relation to that one (yin/yang) the essence being as he says that the destruction of the world comes through the clip and its clothing comes through them, so it says “in the beginning hashem created the heavens and the earth” for the choice of humanity but at the transgression of the first adam, there was made a covering to all existence in the mystery of tohu that is, “and the earth was tohu (chaos) that is there was a clothing of all existences (והוה) ההווות) altogether for there is a rule and power that this klipah has to cover them, that is it says “this is the green line that surrounds the whole world” there is no existence in the world without this line curling around it. It clothes all characteristics and all existences with an alien covering until the time comes of repair that is the mystery of the renewal of the world as I have explained is Sefer Elohim bless the lord.
Observe this clipah is the clipah which extends to Tipheret truly as explained, thus just as there is life in the mystery of the interior so there is death in the outside ones and there is in this klipah a division that is “the cord of strangulation for the one who deserves strangulation has caused a defect through this clipah and its dominance and he requires death by Eans of it, that is truly the reason for the death of the 1st Adam and just as the interior has spirit (ruach, breath) that is that the chewed has water and the Gevurah has fire and the Tipheret has breath, it is truly the life’s breath, so among the outside ones there is the stormwind, that is it always storming and bringing death and while the interior has רוח נחת? Peaceful spirit, the outside ones have רוח סערה (stormwind”
“about which it says, “the breath of our nostrils is the anointed of hashem. One could say the breath of anger in that there are four klipot, transgression, the destroyer, anger, rage and in the mystery of the breath of anger, it is called אפּינו? Our nostrils, our anger that we are dominant in through our unclean acts, “the anointed of hashem. This is the mystery of “our father died in the wilderness.” As has been clarified and it is the mystery of the drawing forth of the souls as has been clarified “he is trapped in their snares” that is the direction of the Malkuth is enclothed? And the anointed messiah is trapped in her. And she is required to direct the world through the outside ones due to the cause of what clothes the Adam because of his actions and the total defect of characteristics that is the life’s breath (or breath of anger) in him traps the anointed (messiah) of hashem.”
That is the direction of the judgement and the outside ones and the drawing forth of the directive to the reduced characteristics that the existences bring down in it and they cause a barrier and burden to the Malkuth and it is through the outside ones that she needs to direct the creatures because of the curse of the defect. Of this it is said “in the sweat of your face (or anger) you will eat bread.” For we cannot perceive from the direction of holiness except through the clothing of the outside ones.
“it says of her” the spirit (breath) of hashem, that is the mystery of the directive and the direction which is extended to us, that is “spirit/breath of hashem.” They explain this as the spirit of the anointed messiah and he wills concerning the mystery of the directive and the direction which is extended to us, that is “spirit/breath of “heh” they explain this as the spirit of the anointed messiah, and he wills concerning the mystery of the direction of the (stripping?) (stripped) extended which is an extension (פּשת) of Tipheret, or one could say that the spirit/breath of heh is the supernal mother, for this is the mystery of the extension of Binah, that is the breath of Tipheret is extended from “ה” which is Binah “she hovers over the face of the waters, “that is the mystery of the extension (or stripping) of the direction of the clothing through the outside ones, that is to be the spirit of the anointed messiah clothed in the klipot in order to direct, as explained, or it says “she hovers over the face of the waters = her clothing, one could say the clothing of the torah also through this characteristic that she cannot have the work of the torah in the aspect of fitting work if not for the transgression of the first adam, and one finds the mystery of the direction of the unclothing according tot he content of the clothing of the torah in a direct manner that there would be attachment of the holy direction to the torah and that the two of them would descend as one below, in the context that the spirit of heh is the mystery of the extension of the souls that the context of the supernal directive “hovering over the face of the waters.”
The first is called “earliest” (primal) to indicate its precedence to all at root. And in the matter of “bright shining” it’s been explained before you, god willing what it is that’s being preceded. And the Gaon explained that these 3 names were found with these 3 lights. The reason they are divided to these 3 is because they are extended in themselves, not because they are revealed to the outside beyond themselves, but rather their projection and revealing is in their essential selves. And this is what he says “And it is extended in a hidden root etc.” To indicate that if it is when it is in our mouth (when we speak) they are called and termed in the likeness of 3 lights in their essence they are one, he says “all are one light and one essence and one root.”
Because that thought and the probing of them is the cause of danger? He said “the sages of Talmud etc.” And he said “there is not to them a specific name” since there is not to Ain Soph a specific name because of its great concealment as explained. The matter of the names and nicknames and even the name of 4 (letters) all of them allude to the Sphirot as explained in the ongoing (this continuing explanation) For the matter of the 4 categories mentioned in his speech using the letters of the name have been clarified to the student when there was mentioned what we wrote in the Gates סדר האצילות The order of emanations Tuf chapter 5, This matter is also clarified further in the gate שם בן די ? (name of 4) in chapter 4,
פּרק שלישי chapter 3
We seek in this chapter to clarify the subject of these 3 hidden ones that are in the beautiful light that is situated in the intellect of the enlightened. The matter being that his thoughts are not our thoughts and his ways are not our ways, for when a person pictures this characteristic to be existent in his intellect, observe his thought does not cause it to act. For even if one pictures and imagines in his intellect a shape of the characteristic which is to exist through his will, even so it would be restrained until enacted and brought forth to the actor. For one finds the actor complete on account of the power. However the power lacks the characteristic existence, not having the characteristic existence or completeness at all, while the actor is the essential and the characteristic existence without which there is nothing. But it is not so with his actions or with the being of the king who is the King of Kings. The Holy One who is to be blessed. For when it rises in his will to be and to emanate pure and holy emanations, observe then there are emanated and formed all from his essence without a change in him/it, God forbid rather the characteristic existence is unified with it until there is no difference between the emanator and this separate characteristic at all rather that he and they are one, one essence and one root. But if one derives these emanations from the 3 aspects which were clarified which are the (קדמון ) proceed thy light, the bright light and the polished light. There is not an aspect in which they are divided when judging their essences, but rather when judging the aspect of their branches which are extended and emanated. The matter of this is that already we have clarified in the gate סדר האצילות (The Order of the Emanations) that the emanations are inclusive of Kether, Chochma and Bina because they are the root of Chesed and the root of the judgement (Gevurah) and the root of mercy (Tipheret) in this is the order of their emanation, there is Netzach in Chesed, chased in Chochmah, this one included in that one and all is one and thus Hodis in Gevurah and Gevurah is in Binah, this one included in that one, and thus the Malkut is in Yesod, and the Yesod in Tipheret and all are in Kether. And thus when it arose (the divine) in the will to emanate the emanations, there was imaged in their essence of their root 3 points which are Kether, Chochmah, Binah, and in them there is (included) incorporated all of the emanations. The reason that they are divided into 3 though they are unified ultimately in union, there proceeds this division one can only say by way of a question. For just as the essence of the root is one, so are the 3 points one and so the point and the root all are one thing, however they are the origins to the 3 because they are the root and the source (fountain) of 3 branches which are Kether, Chochmah, and Binah, but not Kether, Chochmah, Binah in reality, but rather Kether, Chochmah Binah, which are imaged in Kether from the side of the characteristic that begins to be projected from the essential root to the Kether. Observe one finds that the K/Ch/B they draw the emanated flow from their well springs which are unified in K/Ch/B that are in Kether. While the K/Ch/B that are in Kether draw from the hidden well spring in the essential root which is the light proceeding bring and polished. Which are unified ultimately in union. If it occurs to our intellect that the essence of the unification of K/Ch/B are revealed through the Sphirot one could say that the Sphirot are in their essences according to what we require for their unification in the specific unification which raises them above the unification of the rest of the Sphirot as explained in the gate (מהות והנהגה ) Substance and governance, lifted above their unification they rise and break the unification. How much the more so the unification of the K/Ch/B that is in Kether until one could say that there is only in Kether one wellspring, one essence and one root. But if they are derived *attributed to 3, it is because the 3 Sphirot suckle from there which are Kether, Chochmah and Binah. (illustrations on top of page) And afterwards there is a further separation and rising to the unification of the 3 roots that are in Kether, a unification of the 3 נקודות points, which are concealed, observe there is not distant from them their unification in the separation of the majority, and they are not attributed to the 3 lights rather by judging that from them they draw 3 roots that are one but attributed to 3 because they pour out the emanated flow and blessing to the 3 Sphirot which are unified in the ultimate union. And fro here the source separates through the union of the Sphirot in the essence of the root for they are all of them derived from a strong union. Netzach within Chesed, Chesed within Chochmah like this (1 - see illustration) in the way that we have explained in the gate עמידתן (their standing) with the guidance of ה.
And thus Hodwithin Gevurah, Gevurah within Binah like this (2 - illustration o page) And thus the Malkut within the (tzadik?) (Yesod) and tzadik within the Tipheret and Tipheret within Kether like this (3 diagram in notebook) And all of this within its being within the Kether. And what is unified further being within the root is unified without being divided into sections at all. And if they are derived from the # 3 it is because they are the wellsprings to the 3 sources of 3 branches as explained. However in estimating their essence through what they project, they are unified ultimately as a unity. So observe the characteristic and the unification and this well spring are revealed in their simple characteristic from the side of an aspect of its will towards the emanations. For we say the intention is to reveal the characteristic of the existence (or the plural for yud hey vav hey (הווייה) That those should not be an emanated flow which hides the emanations in themselves, but now from the side of their being projected through the emanations they flow through these well springs. That is, they are revealed, but not that they are revealed to those who are Atzilut/emanated at all (could be “slightly) to those who are created (briah) at all (or slightly) to those who are formed (yetzirah) at all to those who are made/assiah. For their characteristics are not revealed except to themselves as explained. Rather, in judging the extension of provisional direction through the world of emanations (Atzilut) this matter is attributed to their being projected and revealed not that they in and of themselves are revealed, as will be clarified in coming chapters. Rav חמאי revealed this matter further and this was copied in a chapter by itself as he found it to copy by Rabbi David in the book מגן דוד/ The Shield of David without the intention to comment on it at all, but with commentary. Rabbi Aaron put in his words for he taught righteousness in this pleasing investigation with the guidance of the heavens.
Rav חמאי wrote in Sepher היחוד (The book of the unification) there are three 1st yud heh vav heh הוויות that rest above from (?) the Kether” as we clarify in the 1st chapter in the response of our master האיי. “For these three names are all together, they are 1 essence clinging with a strong embrace without separation and without connection to the root of all roots. Resembling the physical analogy of the heart and the lungs and the spleen which have one root for all of them, and to the rest of the organs throughout the cavity. Procedent? Light projects from it, the pure thought as is projected, the thought of the heart. And from (torn page) the polished (torn page) bright light like 2 fountains there is projected from them the understanding and the intellect. And in the middle of the intellect and understanding, they are multiplied all the spiritual flames This one in that one and this one from that one like the matter of the flames that attach mightily to coals and what there is enters and conceals this within that and this within that until it reaches the time of the (favorable divine) will. The first actor, and there it goes forth from the power to the spiritual action and there is emanated the emanations of the supernal world until the foundation (Yesod) of the 10th stone which is called in the languages of the sages of mysteries “cloud of light” from the multiplicity of the thick clouds they are thus also called mixed darkness. For all the powers of the flames are mixed in it and they change in it and it is the foundation (Yesod) of all the world’s spiritual and physical. And many types of colors are multiplied through them and there are imaged in their power spiritual forms, and from them physical forms. For it is the final seal of all seals.
הרב Our master גאון חמאי, sefer ספר היחוד (the book of the unification) And this is the explanation of our master Aaron (illegible) “Observe the intention of the master was to clarify that these 3 names are one subject and one essence clinging in a powerful embrace without separation. And I think that he spoke this not to separate between the actions and the combinations but rather to create a separation between that which is apart from the Sphirot and the 10 Sphirot which are one. One could say the 10 Sphirot, though there is no form to them, join and are separated in the matter of their projecting the emanated flow. However these 3 are all one essence and are matter in the root of all roots and they are its essence. Understand this. For he doesn’t say “from” the root of all roots, rather “thru??” The root of all roots, to teach about the magnitude of the unification they have in the essence of the blessed one and his essence with them. But because the thing is difficult to imagine that there would be three, but all would be one subject, he brought a physical analogy and he said that this was like this physical analogy. He says the heart the lungs and the spleen, there is one root to them all, but we see them as discreet organs. So it’s necessary to say that before they are pictured by the maker in these forms, they are concealed and mixed in this mass that from it, in the beginning their being would be from a drop of seed since as yet there was not extended the action of being to separate each thing individually. However there are those powers of the organs concealed and mixed in this mass (golem) without separation this fro that and that from this to the extent that there is concealed the three and the rest of the powers of the organs are hidden there, for they are then one subject and one essence since we could say that there are concealed the powers of the heart, the power of the lungs and the power of the spleen. Thus one can analogize somewhat of a resemblance even though it’s not a true analogy. For it’s said that we recognize according to the teaching which is extended which is more spiritual and more etheric and hidden from all emanations that are the 3 upper spiritual Sphirot that is K/Ch/B. If so, it’s necessary that these 3 Sphirot that they be unified in a wondrous and etheric unification which is exceedingly concealed, wondrous and concealed in the extreme since already they have been imaged in the root of roots which is Ain Soph, in oneness and etheric fineness and concealment, more wondrous than what is extended after them for all that is spoken of as close to the root is more in oneness resembling the branches of a tree. For if it were not so, the thing would go on without end. And it could not be said that the parable corresponded to the moral lesson in all its aspects. This is because in the other organs that come forth from the actor there does not remain any characteristic from those characteristics that were theirs before they came forth, since if it is not the case here, in order for the Ain Soph to not manifest change in what it leaves there, the K/Ch/B are hidden after they are managed just like they were before it extended its emanations. For the emanations are nothing but the lighting of one light from another light in the matter of an absence of change in the emanator. But because then? Are more hidden, their concealment separates them. Thus its possible to say of all the rest of the Sphirot, that the Binah, she is the 6 extensions, and thus that the 6 extensions, they are the bimah, since those left there which are not the 6 extensions are concealed and there is no separation among any of them from the factor of their being concealed or their being revealed. So it’s said there’s no division at all between the Sphirot, it being said that they are essentials separated through their essentialness. However all of them are one (illegible/singen?) Each, one includes the whole. And he says the early light projects from it pure thought which is the Kether projected from it as there is projected the thought of the heart. And from the polished light and the bright light which are like 2 well sprints, there are projects from them is (המדע) science or knowledge which is the Chochma, and the שכל, (intellegence) which is the bimah. In the middle of the intelligence and the knowledge all the spiritual flames are intensified this one in that one, and this one in that one until one does not find the one without the other, nor the other without it. So that if one pictures that if you pint with your ginger to one of them, you point to all of them for all of them are in it. The matter being extended from the intelligence and the knowledge like the matters of flames which hold fast to coals. And that which is hidden and concealed, this within that and that within this, it is forever in this manner from the hidden, until it reaches a time of the favorable will of the 1st actor and it brings forth from the power of the spiritual action and there is managed the emanations of the supernal world until the foundation (Yesod) of the 10th stone which is called in the language of the sages the clouded light (אורעב) So from the greatness of its cloudiness in comparison to what is above it, it is also called the mixed darkness for all of the flames are mixed in it. And it is the foundation of all these spiritual worlds which are the Sphirot. For by means of it (her) they act then. Without her they do not act. She is the foundation of the physical worlds for she caused their characteristics to flow to them. And many types of colors are intensified in her and imaged within her according to the power of each of the Sphirot which produce an managed flow to her of spiritual forms, and from them, material forms according to the requirement for action, for she is the final seal of all forms.” Observe in this holy explanation he speaks at the beginning of hakodosh Baruch hu, speaking of the matter of the 3 hidden ones, how they have the (Talmud חגיגה pg 12b) characteristic of the first 3 which in here therein? The essential root, a characteristic etheric and concealed, beautiful and more and more perfect than their revealed characteristics. And they unify ultimately in a unity, and one cannot picture in them the number 3 except by judging their revealed characteristics after they are extended. For observe by means of the Gaon Rav חמאי and the commentary on him by Rabbi אהרן , we lack nothing of all we might seek altogether. They awaken us in order to guide through all the investigation of this matter in the previous commentary without the objection that their words and their clarifications are all together to brief (concise) So now observe, it shouldn’t seem difficult to us that there are 13 attributes since they bring out the 3 first hidden ones from their well springs, as we shouldn’t have difficulty with the characteristics of the 6 hidden extensions in Binah as explained by the Rav. And then, they are the 10 mirrors because each one of the 3 first ones is included in their center and in their characteristics joined with the essence of all their lines. The line of the chewed from Chochmah, the line of the din, (judgement) from Binah, the line of mercy from Kether, as we have gone into at length previously. And in this, there is classified what was explained by the Rav, our master (האי גאון ) in his responsa where he said that the 1st order which is in the shape of the yud has 3 points, a thorn above, a thorn below, and a point in the middle to teach about the Kether, the Chochma and the Binah which are extended from name, essence and root which are the 3 hidden ones.” And he said they were materialized and given a shape.” The meaning of the matter (הגולמ) is that they are vessels and the shape, this is the essence. That is the shape and soul of the emanations as have been clarified in the Gate Essence and Vessels (עצמות וכלימ) For he said since it was through the power of the 3 hidden ones by which they were emanated. The intended meaning is that at the time it arose in the divine will to emanated the yud which included the 3 points, that is 3 yuds, 3 points which are in the yud as explained previously. Observe then, we establish the existence of the 3 in the essence of the root as explained in the previous section. And from the power of this existence that was extended through the root of its essence, there were emanated the 3 first ones with the 3 that were included in the 3. For in Chochma, there is included 2 and they are concealed without being visible. They are Chesed, Netzach and in Binah there are concealed 2. They are Gevurah, hod, and in Kether, there are concealed 3 which are Tipheret, yes and Malkuth, as explained. And the rest of the response has been clarified. Observe it is clarified within the words of the הגאונימ in the matter of the הצחצחות? which are hidden in the Ain Soph.
5th part, פּרק חמישי
Thus clarified the master Rabbi Sheneeman Barryokhi PBUH in the Zohar in chapter פּקודי (records) Page 239 A. And this is what he said “The Ain Soph does not exist to be made known, and not to form an end and not to forma. thing/word since the אי"ן (first nothing) brought forth beginning and end, what is the beginning? This is the supernal point which is the head of all which is sealed off. For there exists within it thought and it forms an end which is called the end (Ecclesiastes Ch 12) of the matter. However in the case of Ain Soph, it does not will them, and it does not illumine them. There are no lamps in this Ain Soph. All these lights and lamps are hanging in that they are sustained from it, but it does not exist to be attached to, one who knows but does not know, it is nothing but his willing the supernal most sealed off of all the sealed nothing. When the supernal point and the world that is coming are removed (same word for rise), there is nothing to identify them except a scent like one who infuses with a scent and sweetens with incense. That the world that is coming is accounted to be not knowable except for a scent. In explanation of his words that the root of roots which is called Ain Soph does not exist as to be revealed because of its great hiddenness about which there is nothing identifiable at all. And thus he says “it does exist to be made known.” So he says that except for it that it is impossible to know it or to perceive it in judgement of its aspect because of the characteristic of its hiddenness. Also it does not exist to be revealed or to be extended that it might be recognizable or perceptable. For there is no perception of its essential being in any manner since there is no perception of its actions which are its Sphirot. It is known that the revealing and the extension is by means of the existence of the thing in the beginning and the end is the limit of the existence for there is to it a beginning and end. Of this he says that the Ain Soph does not exist to produce beginning and end for these are “end and thing” And the intention is that the end, this is one extremity, and the thing, this is the 2nd extremity and this is "end and thing” for from above to below, the beginning is the thing which has an end. And he says that the Ain Soph does not exist to reveal its characteristics in end and thing in order that it should be conceivable like the Kether which is called “nothing.” And he says “The primordial nothing.” To teach that even in its concealed aspect which is called “primordial,” that is, its aspect judged to be the emanator, it does not resemble the Ain Soph at all because of its great concealment. Because “Primordial nothing brings forth beginning and end.” Explanation the Kether is the revealer and its revelation is by means of the beginning and the end, that is Chochma and Malkuth as is explained in the ongoing text. By means of it there is revealed the Kether because in the Kether is an aspect of the Chochma which is the beginning and an aspect of the Binah which is an aspect of the end, and its revelation is by means of Chochma and Malkuth for they are the beginning and the end within the general principle of the middle truly. “What is the beginning, this is a point etc.” Explanation: The intent concerns the Chochmah for it is the beginning and initial part of Atzilut in the way I have explained in Gate 3 chapter 3 and 7. And he says even if it is the beginning of the revelation there is not revealed the revelation itself, rather a little of the beginning of the revelation. Thus he exaggerates and says “sealed off in existence” for it’s not perceptible except by thought alone. And from the assessment that there is the beginning of thought, thus it is the beginning of the revelation of the Kether. “And to make an end etc.” Explanation: For if the beginning is the thought, the end is the act since Chochma is in the beginning, the Chochma is in the end, and this is yud in the beginning and yud in the end. And the emanation of the Malkuth is from there as the subject is explained by the (Rashbam/Rashbi??) PBUY in the Tikunim. In Tikun 69, page 103 “I transform, I am 2nd to Chochma” (2nd and transform are anagrams (שניה = ישנה) as is clarified in the Gate (המציאות) (characteristics) Thus the Chochma makes the end which is the Malkuth the end of the emanations. However, to that explanation: the whole matter of the beginning and the end is in Atzilut and the Sphirot. However that which is in Ain Soph as mentioned “Ain Soph does not will etc.” The intention concerns the will of the creator that is to say in Ain Soph, that it is impossible because if one would say that it willed, one would find it changing from will to will and this is prevented by the “rules” of Ain Soph which necessitates the characteristic that it does not change. However, the subject of the will, it is the Atzilut which is the 1st of the linkages from it (the Ain Soph) for by means of this will it enacts its will in the likeness of the essences and the vessels. For the vessels are changeable, while the essence enacts the change by means of them. And thus the beginning of the Atzilut being extended, this is the will to emanate. However the will is hidden for the Atzilut is not truly revealed, however it is will for by means of it, it is willed to emanate. But observe this will is not the willer. However the essence of the Ain Soph. This is the willer and it is called willer by means of the will like the process which is explained in the subject of the judgement and the limit in the gate עצמות וכלימ (essence and vessels) chapter 4. In this way one finds that the will is close to the emanator while there is no emanation (Atzilut) or before there is an emanation) Since it is an essence but not really an essence. However it is the characteristic, it rises in its will to to emanate the emanated beings and thus the will is the emanated beings themselves which are equal and to be found in the characteristic of his essence from the side of that which rises in his will to emanate the emanated beings as explained in Chapter 3. So observe according to this that already the will has brought forth a will for it rose in the will before there was a point equivalent to the emanator. These “wills” in the mystery of the unifications of the essences, in the essence of the emanator are called wills. But because the Ain Soph is hidden within the wills, he says “Ain Soph does not become wills and does not become lights” since also they are called by the name “lights” like the matter of the primordial light, the bright light and the reflective light. However the will that by means of enacting change in this world is the Kether, for this is called “will.” And it is by means of the Ain Soph willing like it is by means of the Chochma (wisdom) that one is called wise. “There are no lamps in this Ain Soph.” Explanation: even at the time that the Sphirot shine being called by the name “lamps” they do not resemble the Ain Soph. But it’s not precisely the Ain Soph but even the hidden lamps which are unified in its essence as has been explained. “All these lamps etc.” Explanation, all the Sphirot, then depend on these hidden roots because they are sources to the Sphirot that by means of the hidden lamps, the Sphirot draw forth an emanated flow from the Ain Soph. Like the tree which draws forth moisture from its root an (essence עקר) Of irrigation and to the roots. They find the Sphirot depend on the roots and are sustained by means of them. “It doesn’t exist to be connected.” Explanation: Although the sources and the hidden roots they are the mirrors which are joined in the essence of the root being the life force and sustenance of the Sphirot, even so the roots are not revealed to the Sphirot and the Sphirot do not perceive them because of their great concealment. And thus he says it does not exist to be attached. Explanation: They do not stand in the manner of being perceptible at all. “What is it that knows and does not know? Etc.” Explanation: Those of who it judged that they can be known and don’t know are only Kether Chochmah and Binah. For the rest of the Sphirot are never known and they never know or have revealed to them the roots as it is said, there is a time they do not know. However one would judge that the subject of knowing and not knowing is in Kether Chochmah and Binah as concluded. Even so, these 3 are not equal in their perception. For the Kether in its hidden aspect is called the supernal will (aramaic) which is a label using the terminology of will (Hebrew ) as in the “will” mentioned in Ain Soph. And it is “the most sealed off of the sealed off” which is called “nothing.” But this should not be judged equal in any way. This aspect is always unified through its hidden roots with that which is its cause and the cause of the hidden roots in it as explained previously. However Chochmah and Binah, their perception is in the future. That is precisely at the time of their ascent to the hidden aspect in Kether which is the fountainhead. In them is also 3 roots as explained in chapter 3. And thus he says “When the superman point” which is the Chochmah “and the world to come” which is the Binah “rise up” this is in the time of the unification of the 2 of them. The goal of union until which one judges of them that they no longer rise up אסתלקו in the plural, but in the singular אסתלק so then at the time of their ascent in unification, they will be in the supernal root Kether. Even so, they are not perceived in their roots, rather it is like a scent when one smells a good scent not from encountering the herb, but rather from the scent alone, and by means of this, one is perfumed and sweetened. Thus the Sphiroth, after their ascent, they are in their roots and suckle from them by means of the concealed roots in Kether, but they do not suckle them or draw them themselves, or perceive them in their own hidden root. Thus one would call them “those sustained from Ain Soph.” And thus their ascent is to Ain Soph. Observe within this teaching in the explanation it appears that in the subject of the perception of the roots there is a division between all of the Atzilut into 3 sections. The 1st is 7 days of the children which are not perceptible at all because of concealment except in their ascent to the Binah in the mystery of the (yovel?) But from there and above there are no perceptions but from there they sustain themselves from the Kether and from the Chochma, except that the Tipheret and the malt when in the mystery of unification ascend to the Kether, for there is their fountainhead of essence as the subject and its reason were clarified in Gate 5 Chapter 6 (The order of Atzilut) The 2nd is Chochma and Binah they do not perceive through their hidden roots as long as they are divided at the time of their ascent. But this perception is not of the essence of the emanator. Rather “it’s like one who smells a scent, etc.” as explained above. There is no question that in any case, no quality exists between the perception of the Chochmah and the perception of the Binah except in their ascent, this one with that one, truly. If they ascend as one because they are male and female and 1 without the other does not suffice. The 3rd is the Kether, for this in its concealed aspect, its perception is equal (undifferentiated) never separated from its roots for it and its root are 1 thing unified in its supernal aspect, as explained. And further, as the Rashbi Rabi Shimon Baryochai explained extensively in this clarification of the mirrors עחצחות and their roots which are in Ain Soph.
(continue Zohar from beginning of this notebook)
About this it is said “And in the breath of your nostrils the waters were piled up.” These are the waters of the torah at the time that those who are culpable are in the world. “The floods stood straight like a wall” “drop by drop a little here and a little there” (Isaiah 28:10) because it is not found from faith (or from the sea מהימין ” the depths were frozen in the heart of the sea “what is” in the heart of the sea” this is the 32 (ל"ב heart)אלי"ם (the 32 times אלי"ם Appears in Genesis) all of them are frozen because of anger that they should not receive benefit through them, what is the sea? This is the mother, for she is frozen solid among them that she cannot be extended to flow to the world, so that when the holy one (top of page says “personal notes on יחזקאל) who is to be blessed wills to lift retribution from the serpent and from his chariots, what is written? “You blow with your breath (“heh) the sea covers them “ (Exodus 15:10) and at that time, the waters of torah are drawn out to flow blow, and those stormy waters “sink like lead in lead in the mighty waters” because of them, from that as it is said “mighty in highness is hashem.
“Concerning it is said” concerning the mystery of the unclothing of the torah with the serpent itself “it is said ‘in the breath your nostrils/anger” that is like the matter of the enclothing of the breath in the mystery of the anger “the waters were piled נערמו up” The piles are enclothing acquisition of the torah, that is what there is in the mystery of the piling up ערימות of the torah is in the mystery of the holy, and we learn six orders (of Mishna) five volumes (of torah) according to their context in the mystery of the skin of the serpent, for observe if there had been no transgression, there would be no desire of the torah and its commandments and its commentaries in the mystery of this clothing and this physical existence that is according to the matter of the outside ones and human attributes make sense of these physical things. Now if it should occur to us that there is no particular menstrual separation and no particular blood, and no particular milk, and no ordering to this clothing, and to this field of senses that we have, what are these piles that are in the torah? These are real piles that enclothe it, and thus, “with the breath of your anger you pile up waters.” That is the waters of the torah, and even here if the torah comes forth into perception to satisfaction/good, since it absorbs sorrow upon sorrow and pain upon pain, “there stand up” the waters of the torah treasures and sealed locked vaults, but from the torah we can only perceive “drop by drop” for observe the torah is holy supernal light אור which is enclothed in the mystery of the skin עור of the serpent which forms a curtain to the scroll of the torah.
So observe this light which is enclosed in this anger does not have the measure of its characteristics prior to its being enclothed, rather its light is (dimuned?) reduced and a small spark is enclothed from the quantity of its light, that is, “drop by drop” they are the mystery of the 6 buds, 6 drops that are enclothed in the 6 orders (of the Mishna) thus it is explained in the previous gate… and this is “a little here and a little there” in the aspect of the small order of the זרעימ seeds, from the aspect of the small order. מועד, fixed times, one cannot say that a little bit is enclothed all together and that she of it is concealed all together, G-d forbid, rather little by little it is like the image that is enclothed in a small mirror which mirrors the whole likeness, however in a diminished state, therefore the light of the torah is not enclothed except in a drop, drops from the whole fountain. There are 6 fountains which flow out 6 drops from the 6 orders of Mishna, therefore the torah is enclothed in a diminished form due to the reason that the culpable of the world caused this that is “in order that they should not (be found from them”)
“The depths were frozen in the heart of the sea.” One could say depths from the waters of the torah, but their multiplicity which would be appropriate where they would flow and go on will be in the future, all our labor will be the mystery of the torah, laboring all the days of the world without trouble, giving life to the days of the world, for our intellect שכל will be as broad as the intellect of our master Moses (PBUH) and the torah will be made great and be made new through us, but we perceive inadequately, that is through the mystery of the projection of the depths, for at present they are frozen and no human is capable of renewing except the smallest bit, and that with great pressure for the depths they are 7 well springs from the Binah, they were frozen and sealed off in the mystery of their emanated flows "אלי"” In the first chapter of Genesis (אל mentioned 32 times) this is the mystery of the לב, (32 pathways ) of the supernal Chochma which is the fountain of the torah and the mystery of these 32 they are drawn to the sea of the Binah, but there she is frozen and the fountains of the torah are blocked and these 2 spheroid are sealed until they will be revealed to us in the future. That is the mystery of what our master Moshe (PBUH) asked “show me please your glory” (כבוד - 32 (glory) but it was hidden from him, but in the future it will be revealed to all Israel as explained.
Therefore the light of torah is enclothed, these drops are enclothed which drip to the 6 Sphiroth, and the oral torah in the mystery of drops as explained, however in themselves the light of the supernal spheroid which are Chochma and Binah is frozen and is not revealed through the characteristics of the light of the torah and its secrets even to the width of a hair. Thus it’s written “All of it is frozen because of anger” since the spheroid which are enclothed through anger are in the mystery of the 7 Sphiroth, however the 3 top ones are frozen in (klipot?) And there is not any part of them enclothed through anger because the outside ones suckle from and benefit from the lower Sphirot, but not the top ones, for these would be the mystery of the torah in the aspect of the depths which are extended in the mystery of the covering of this anger which benefits from the supernal light for when it says “It does not benefit from them” observe this soul (נפּש) benefits from the mystery of the torah. That is through the mystery that the instinct for evil is able to transform the instinct for good, so by necessity the clothing of these outside ones that we are in are lifted somewhat through the mystery of regeneration and repair of the world when the one makes a cover for a book, one protects the cover of the book along with the book. That was the benefit of the prostitute when the prince did not follow after her as explained in chapter תרומה, “what is the sea? This is the mother אימא for she who is frozen” observe that the supernal light being sealed off it doesn’t say that it is sealed off down below for it is not at all so for us for there is a barrier between the section of the torah which is ours and the hidden section of the torah which is hers, for it is only “this is the mother for she is blocked frozen among them” Observe the direction of the sphera truly is the supernal mother among us, however there is a difficulty with the whole being unified when she doesn’t emanate the mystery of her emanated flow, but only shines and sustains this existence as explained, the mystery of the direction and the providence in ch?… for thus it’s written “she is frozen among them.” Observe it is below among the heaps (or ערימות) of the torah, “but it is not drawn out to flow in the world.”
“But when the holy one who is to be blessed desires to raise retribution” that is in future that the klipot will be altogether nullified and one will only find them the good parts which benefit themselves, as explained elsewhere.
“The serpent and its chariots” They are the mystery of the level of the serpent and the sparks that are projected from it (the serpent) for whom there is no healing.
“You blow with your breath” without the clothing of אפ (nose/anger)but rather your breath truly, “they are covered” the levels which are in the torah, for the sea of the mother does not cover them but now “they are covered” by these supernal levels “sea” of the supernal mother, but the depths are opened, that is “for at that time, the waters of the torah were set up” one could say of them that the depths were concealed “they were stood up” for the Sphiroth had a measure to emanate to the lower ones, that is to cause to flow down to below.
“They are the waters of strife” difficulties/questions and the klipot which are the coverings of the torah” they sank like lead” עופּרת that is the aspect of dirt עפּר [lead=dirt] just as the children of ADAM will be stripped of their dirt and their matter, thus the torah will be stripped of the matter which encloths it, thus “they sank” the waters of strife for they were covered and enclosed and clothed in the waters of the torah, “they sank like lead” because of the multiplicity of the waters of holiness which were revealed, that is “mighty waters from them,” explanation: from the multiplicity of the light from the waters of the torah and the matter of עדירימ (mighty) it’s not the intention to describe severe force, God forbid, rather on the contrary, it is that the waters of the torah are peaceful in order that they may be received by human city, however perhaps it says “mighty” because their “might” is to nullify the waters of strife and so it’s possible that the word “from them” is like what is said “mighty from on high is hashem” for this mightiness is not the violent strength of judgement and its grasping at all, rather its mightiness is holiness and loving kindness.
There is a בהו which are the smooth stones but there are stones from the other side of which it says “sticks and stones (Deut 4 (or 9):28 and there comes forth from the waters of strife, the water of the flood, and what is it that causes these to rule over the world? The tablets of the stones of torah which were shattered, for they were the smooth stones from which came forth the living water. For when these dominate what is written “in the greatness of your majesty your enemies will be destroyed” and there is made from them stones for the capital punishment of stoning סקילה (Exodus 15:7) “And darkness was on the face of the deep” (Genesis) And there was the cloud and the darkness… etc. And there did not approach this one to that one all night long.” (Exodus 14:20) and it’s also written of it “darkness does not darken you” (Psalm 129:12) of this it says “ and there was palpable darkness throughout the whole land of Egypt, but to all the children of Israel, there was light in their dwellings” (Exodus 10:22) and the mystery of the thing/word “but now one does not see the shining light that it is in the heavens” (Job 37:21) and it is said “In Egypt a man could not see his brother and a man could not stand up” (Exodus 10:22) and darkness חשך is the capital punishment of burning שריפי of it it is said “you will send your rage, it will consume them like straw.” (Exodus 15:7) Truly it is fire consuming fire, the fire of the torah that consumes the alien fire.]
Commentary
“בהו”(void) That is the 2nd clipa and jus as we’ve explained that תהו (chaos) there is a level in holiness and a level in the outside so also is the explanation with בהו that is smooth stones from which come forth water. And here there are two aspects, the first is in holiness that is from the side of the Chesed, and the klipah that draws itself from the outside ones, thus it says “and there are stones from the other side” which are the 2nd klipah.
Returning to what’s above (in the text) that is what they say the waters of the torah and the waters of strife to explain that there is a בהו from the side of the holy from which comes forth holy waters. The water of torah and there is a hard stone on the outside that is the plague stone and the stumbling block, and there comes forth from them the waters of strife which are the outside ones, waters of the flood truly “the end of all flesh,” for observe this klipot truly it is opposite to the right of the holy. Also “this facing this (elokim?) Has created”” for now the torah is enclothed, and the direction is enclothed in the existence of this stone, as it says “and he returned the stone.” (Genesis 29:3) that is, that the holy well directs the world by means of this stone.
“What causes these to rule over the world?” That is the mystery of the supernal direction which is enclothed in the outside ones and directs the world, explanation: this stiffness of judgement in death and punishments and illnesses, they are all segments of the outside ones “tablets from the stones of the torah that were shattered.” The matter being that when Israel stood on Mount Sinai they were separated from their decay and the world began to come forth from its degradation to which it had degraded through the transgression of the first ADAM, for if Israel had stood in their serene wholeness and not transgressed through the calf, they would have reached the time of the nullification of the klipot and the repair of the world and separation from death. However, because the? Caused the action of the calf and there were shattered the tablets which are the mystery of the vav heh, “the tablets they were the work of elokim” that is the mystery of her divinity וה , אל (אלוה) “the torah of her loving kindness is on her tongue” (proverbs 31:26) that is that it is the mystery of the vav heh that come forth and cause to flow the waters of the supernal torah. So observe in the mystery of the defect of the calf, they were shattered. In the mystery of a collapse/contraction, the defect which contracted above caused the shattering and the collapse that is “tablets of the stones of torah that were shattered, for these are the smooth stones.” One could say that their smoothness is powerfully active as in the context “powerful on high is yud heh vav heh,” for from them come forth the waters of life that is the mystery that the Binah is emanating from the wellspring of supernal life, the seat of the supernal torah, and there is not any flowing from Binah except by means of these stones, for the mystery of the Tipheret and the Malkuth, they are the openings of the waters of the Binah and the Chochmah, for they are the mystery of the life of the upper worlds, and when these are shattered immediately, they create the hard stones for they are smooth because of the stiffness of their judgements.
“When these are dominant” that is through the dominance of the power of the holy in the future. “And in the greatness of your majesty that these stones will be made majestic in the mystery of their being lifted to the level of Kether. “Your enemies will be destroyed.” That is the destruction of the outside stones even though they are mercy for Israel. “The? Are formed” for the outside ones “into stones for stoning” for their stones will be cast from the world.
And the third klipah is “darkness was on the face of” observe there is darkness in the holy as it is written “And there was a cloud and darkness” (Exodus 14:20) These are from the side of the holy, from what’s written next. “This one did not approach that one all night” (2 camps = darkness between them.) but since the darkness is the absence of the light and reduction of the good, it is not appropriate to attribute it to the holy, to this one says that the attribute of darkness is the sphirah of Gevurah, but it is called darkness because there is projected from it darkness that is the judgements towards humanity. Even so there is no action of judgement from above, rather it from the side of the lower worlds. For it is written “also darkness does not darken you.” (Psalm 134:72?) Gevurah is not judgement from the side of the essential shirt, rather from the side of inappropriate actions. So according to the establishment of the lower worlds, thus it acts, because observe there are the rains and the resurrection of the dead and many subjects among the blessings of the Gevurah. If so the sphirah enacts good according tot he context. However, there’s also projected darkness and judgement that is the absence of the good, but not from the upper direction, but rather from the direction of the lower worlds for they cause the sphirah to act, thus two reversed positions are projected. “It says of it ‘and there was palpable darkness throughout the land of Egypt” from the side of the judgement that was projected to them from the Gevurah, because of what was from themselves and from the evil of their corruption, there was projected to them the darkness. For from the side of the holy ones it’s written but “to the children of Israel there was light in their dwellings.” Observe that the darkness and the light, they were mixed up as one and thus the judgement of Gevurah is not the enactment of evil by nature, God forbid, for all of the blessed one’s sphirot and attributes are good and their enactments are good. However it is these established foundations of the outside ones which reverse the light to darkness. But those who were holy benefited from her light that is there was for Israel light even amidst the Egyptians, as it says “there was light in their dwellings.” Even though the Egyptian and Israelites dwelled together as one, the darkness reached the Egyptians. But for Israel there was light. How could these two opposites be as one? Rather truly from the side of the sphirah itself was light, but there is projected darkness to the wicked. Thus the directive of the Gevurah enacted the plague strike of darkness, it was not that the darkness reached any but the wocked, but Israel from the side of Gevurah in itself brought forth light. That is, as it says “and there was darkness” but the darkness in itself for all the children of Israel was light.
“The secret of the thing.” But now one does not see light which shines in the heavens.” (Job 37:21) One could say when Gevorah conceals her light it is from the side/aspect of a great concealment, but her mercy is profoundly deep. Thus her sweetness is inperceptable except to the very worthy/ pure/ kosher/ capable that is “one does not see the light” not from the side/aspect of an absence of the light, rather “it shines in the heavens” but its great luminance is without perceptability. It can’t be perceived except by those very righteous/worthy of the vision who are kosher/worthy. For the worthy taste of the sweetness of this sphere and the pleasantness which is in her.
“It says of the Egyptian “a man could not see his brother” that is from the aspect of the outsider, darkness which reached through the enchained links of the outside ones from the Gevurah. For in truth they are darkness. That is, “A man could not see his brother.” Truly there was a darkness spread upon him between a man and his brother. So observe in this a clarification of the context of the inner darkness as opposed to a clarification of the characteristics of darkness on the left. However the outside ones are nullified from the power of the holiness of this context for “darkness is incineration (burned alive)” from the fire of Gevurah and the outside ones are incinerated from this fire. That is, “You will send forth your wrath.” (Exodus 15:7) observe precisely it does not say you will send forth wrath which would indicate wrath of the outside ones. Rather what’s written is “your wrath.” Which indicates the holy interior of Gevurah. “It will consume them.” (ibid) those outside ones who were enclothed in Pharaoh and his palace guard “It will consume them like straw” because the outside ones have no strength to withstand the fire of Gevurah, that is pure and holy “fire” “consuming (the) fire” of the unfit outside ones.
Even so on the contrary, all their sustenance and the continuity of their existence comes from the judgement of the Gevurah. The context is that it is “The fire of the torah” because in Gevurah there are 2 aspects, the one is the fire of Gevurah on the let side, the Gevurah itself for from there come forth the outside ones, and from there they are sustained. But there is a 2nd aspect which is the fire of Gevurah which binds to the mystery of the Tipheret, that is the mystery of the torah which sweetens and mixes with the Gevurah, as it is said “from his right the fire of doctrine is his.” For the torah is in the sphirah of Jacob which sweetens the judgements of the Gevurah. And from this fire the outside ones are incinerated. The reason is that when this Gevurah is sweetened and repaired immediately, the judgements are softened and nullified.
Observe the supernal fire for it surrounds the fire of its judgements. If so when it reverses to mercy (Tipheret) immediately it extends to nullify all these poses which are ignited by the judgment in order to sweeten all of the judgements, but the outside ones without being sweetened, they are incinerated by the aspect of the interior fire. Thus it’s written “fire consumes fire.” But not the whole self of Gevurah, rather the aspect of Gevurah which is sweetened in the mystery of the torah that is “the fire of the torah that consumes the alien fire” which is the pure Gevurah that has no mixture or sweetening.
Tikva 12, 251 רוא
There is a depth תהום which is death המות but there is another depth, of which it says “depth calls to depth” through the voice of your channels” (Psalm 42:8) what are your channels? They are your channels of Chochmah, they are ווי vavs, hooks, that are the pillars. “all of your breakers (like waves) (ibid)” these are the musical notes of the torah. “And your waves” (ibid) they are vowels of the torah. “They pass over me” (ibid) This is the mystery of passing of which it says hashem passed his face and called out” (Exodus 34:6) But there is a depth that is jumbling of the letters, the “death” and this is beheading, for the four letters yud heh vav heh rule over them. Those which are the four deaths of the court of judgement: stoning, burning, beheading, strangulation. Yud - stoning is formed from this. heh burning is formed from this תהו in בוהו, for this is the green line and it is repentance (turning) תשובה. The ה is enclothed in it to make judgement for the culpable. Vav is clothed in darkness to make strangulation in it. Heh final is clothed in the depth which is death to make beheading out of it, and the earth incorporates all of the klipot, so shekinah is herself enclothed in the breath of unfitness as it is said “but the breath of unfitness I will make pass from the earth.” (Zachariah 13:2) commentary:
“Depth” that is the 4th klipah, and inside in holiness there is one like it. Thus it’s explained that the outside ones which are the lowest klipot, they are the enactors of the mystery of death in the lower worlds. That is the letters תהום (depth) are the same letters as המות death, and from this direction of the holy in malt there is a parallel to this, that is it says “There is another depth.” But it is impossible to say there is another death, because there is no death in holiness rather there is life. However with the aspect of depth “there is another depth of which it say s”depth calls to depth” in the voice of your channels.” Observe according to this 2 depths in interior holiness are necessitated that Tipheret and malt, but not Tipheret in reality, for observe depth is the 4th (Malkuth is the 4th of the sequence.) However there is an aspect to Malkut which is above in Tipheret, and an aspect which is below in her own place “depth calls to depth” for the union of Tipheret and Malkut and the calling “through the voice of your channels” that is, the voice is Tipheret, hour channels are aspects of the da’at which is above. Thus it’s written “What are your channels?” It is impossible to explain them as Netzach Hod and Yesod. In reality as they are taught, for if so it would be written “depth calls to depth.” On the voice of her channels or their channels” but your channels indicates a supernal context. If so, it’s necessary that your channels are in Chochmah, that is the mystery of the aspect of the supernal vans or hooks through the mystery of the Chochmah in the aspect of channels, because they are passages by way of the Binah to project the emanation of Tipheret, that which the depth of Malkuth calls tot he depth of Tipheret through the voice of your channels to bring forth the emanation from those supernal channels “those vavs/hooks of the pillars” because they are aspects of (plural) da’at) (intelligences) of the pillars which are the mystery of יכין and בועז “righteousness is the pillar of the world” and upon them are the vavs/hooks which are the aspect of the Tipheret ויט, ויבא, ויסע (3 vavs, 3 first words of each verse in Exodus 216 letter name) vavs/hooks on the pillars that are reaching above in the mystery of the da’at then “all your breakers and your waves etc” one could say in the mystery of the awakening of depth calls to depth in the voice of your channels it reaches above to the upper sea which is the sea of the Binah, for in her truly are the depth and the channels as explained in chapter בראשית section (?) And chapter terumah (sect? Thus from the union is projected to these 2 depths which direct from the mystery of the first 3 ones, that is “all your breakers, these are the trope (illegible note) of torah” and they’re called “those who break up” because they break up the judgements as explained in the אידרא in the context of “her throne is in the middle of the river of fire,” that is to force them, as explained in the commentary ש”ק sect.? That is, it says “your breakers these are tripe.” They are from the Kether. “your waves these are vowels” that is from Chochmah, there are 10 waves which are the 10 vowels in the mystery of the projection of the powers of the Chochmah, that is it says “trope of torah, vowels of torah” they are supernal directions projected to Tipheret through the mystery of the data that is the torah as is known that is depth calls to depth as explained.
“They pass over me (pass עברו This is to the mystery of the עבור (fetus/passage passing) that is the mystery of the union which is accomplished through letters of the torah, that is the lower Sphirot in whom is the mystery of the union of the letters, this one with that one in recombination of the words, immediately the(sp?) ascend above to receive the mystery of the vowel point into them, that is the mystery “and he passed (Exodus 34:6)” that is the binding together of the Tipheret with the Malkut in the mystery of the passage/fetus, that is “and he passed ויעבר = (72) עב(216 ) ריו They are grasped in Malkut, so immediately the (hashem?) Which is Tipheret is drawn to her, and from there she rises to the Binah, that is “before his face and he calls out “(ibid) to draw out from the Chochmah and the Kether that is “ heh “ heh “”? as was clarified in the section תפלה למשה Prayer of Moses, RMKH’s commentary.
So in a general way, they take the mystery of the deep which is our subject, to be the Malkuth as she is unified with the Tipheret as explained, but she has an ascent level after level, reaching upwards.
“There is a depth.” Observe according to this that the depths are of many aspects, every place to which the Malkuth rises, but outside of the depth, the holiness is reversed and it becomes the fourth klipah which is not in this original depth which is the depth of life, (arrow pointing to diagram 3 vavs = chai) rather “for it is in the reversal of the letters” in drawing out the levels “death” projects death from it to the lower worlds. There is no question that there are also deaths from the rest of the klipot as explained, stoning, incineration, strangulation, however the death is generalized in this one which is הרג murder/decapitation, for all death is הרג, so it is written “it is הרג” although previously it was explained that by means of each and every one of the levels of holiness, the outside ones were nullified. Here it is not explained that way at all (!) It’s possible that as soon after it’s learned that the depth receives the trope and the vowels, they protect it to nullify the outside ones, thus he says “your breakers” as explained, or it’s possible that the Malkuth from the side of her aspect below doesn’t have the inner strength to nullify the outside ones except by means of the unification as we have explained.
“And the 4 letters (tetragramaton) the context is that previously it was explained that the mystery of the 4 klipot are parallel to the 4 steps of goodness in holiness, and they are in parallel, this one corresponding to that one. In actuality, the lower being nullified by the higher, but that is what is to be in the future. However, the aspect which is at present is the mystery of the intercourse between th level of the holy with these of the outside ones, but it is not that these klipot are in control at all, rather one says the power of the holy emanates through them, so a spark of the holy is enclothed in klipot to direct a situation, thus it’s written “4 letters hashem rule over them.” Thus they direct by means of them (klipot),” And they are the 4 death sentences of the law court “for the human is judged through them and the outside one is above the culpable, but the soul נשמה is purified and extracted by the inner holiness, though they are the death sentences of the law court, it is the law court of holiness and not of the outside ones at all, rather one says that the law court is enclothed in them.
So observe the order is reversed in the matter of the death sentences, it says yud is made into stoning, בוהו because the stones are in בוהו and the sentence of stoning uses stones, and it appears to be the most severe death sentence of them all because it is by means of the first letter that is בוהו is in Chesed as explained previously, and the letter yud is on the right, but because no death could be derived from the supernal shirt it says “it is formed (made)” that is, it is by means of being enclothed in the outside ones who rule death and emanating their power there.
“The ה is made into incineration” even though incineration was explained previously from the perspective of the darkness. Observe the mystery of the incineration is attributed now to the Binah that is the upper heh. Thus it is attributed through the mystery of “the green line,” that is the greenness of the Binah, for green precedes all the colors as explained in the book Garden of Pomegranates in the Gate of colors, even though previously it was explained that תהו came through the letter vav, that is, through the aspect of the Jubilee year she returns things to their sources, that is “The Green Line” which encircles the world. For from it the world comes forth and to it the world returns. And this is the תהו that from it comes forth the בהו that is the existence of the world.
Observe in the aspect of return תשובה there is the judgement on the Day of Atonement which is the time of the return and the reception of the returnees/penitence and the incineration of severe judgement which does not return. Furthermore, one could say תשובה, turning is תשוב ה, the return of the ה to the children, that is the mystery of the greenness that returns things to their animating life.
“ה,” the first ה “is herself enclothed” in this outside one “to enact judgement on the culpable,” that is the judgement of mercy, because “at the destruction of the wicked they rejoice (Proverbs 11:10) “The mercy of the wicked is their cruelty” (Prov. 12:10) So observe that the shirt are reversed. תהו precedes בהו [Editor’s note :it appears to me it should say בהו precedes תהו] because it is through the mystery of this steering which is judgement, with this it is impossible that it would be through the aspect of the Chochmah: yud, rather in its descent below to the mystery of the Binah then she can steer existence through her judgements. In this is the split in the context of the return which in truth is the beginning of the death sentences and is very severe. But this is explained from the existence of turning back and things associated with it. In this aspect the god within her are the 10 days of return, the yud within the heh that is the beautiful judgement “to enact judgement on the culpable.”
“The vav is enclothed” observe in the letters yud heh it’s not taken to be enclothing initially, because the three first shirt are not enclothed in the outside, however through the letter heh and afterwards it says of the subsequent aspects “heh is enclothed in yud heh” because in the lower aspect she returns “the mother to the children,” however “the vav is enclothed” even though the letter vav was enclothed in תהו as explained previously, now the enclothment is for the purposes of the death sentences alone not to make any real change. This context refers back to the klipot as explained, “heh is enclothed” because her feet רגל descend to death” (proverbs 5:5) So there is in this descent of her feet to death the murder of “death” that is truly inclusive as explained. Continued in new book :)
From the Tikunei Zohar
Rabbi Rabbi rise, turn around this strap, float and surround it on your lips with this stone for she is the sum of all stones that build the torah, for she is the precious stone incorporated and crowning through the sign of the covenant and the sign of shabbat and through the sign of the holy days and through the sign of (tifilin?) “Her line lines on a finger, this is the winding of the strap of the tefilah of the hand in which are the (early?) Windings of shma “with “You will love hashem your G-d” For there is no interruption because it is the love towards/of her mate that is “You will love the lord your G-d” and afterwards there enters Yaakov who incorporates the 3 ancestors who loosens this winding of hers and says “Blessed is the name of the glory of your kingdom forever and ever.” Because she desires to be the treasure of kings. At this time it is said of her שופר הולך סגולתא for she goes to rest a crown on Israel who is the central column, for he is the Sefer torah that includes the 5 fifths of torah.
Commentary
“Rise, turnaround this strap.” That is to incorporate the Malkut below in the mystery of her upper aspects, that are to bind shekhina with the lower ones in the mystery of heh that is the lip (shin peh heh = 385) of shekhina for she dwells below and speaks through the lips of Rabbi Shimon who is brought forth among the lower ones truly, “Of this stone” that is an aspect of yud in her as explained for observe she causes these 3 aspects which are in shekhina along with the mystery of the aspect of yud as was explained, that is זרקא שופּר מקף הולך
That is 3 vavs “on this stone” That is the mystery of yud as I have explained.
“She is the sum of all stones” The matter being that there are 3 aspects in Malkut parallel to the 7 Sphirot the 1st is heh from the side of her essence as explained. The 2nd is yud 1st stone from the side of Yesod. The 3rd is 5 stones which are 5 Sphirot as explained, and the 5 are expressed all together as 1 in perfect unity like the matter of the bond of yes, the mystery of the 5 Sphirot. Unto this he says “Of this stone for she is the sum of all the stones of torah” the matter is that they are the 5 fifths of torah, Tipheret being divided in fifths among the 5 Sphirot who are the 5 supernal stones, and parallel to them are 5 in Malkut from the side of the 5 as explained.
So observe this aspect which is one stone “She is the sum of all the stones of torah” for they are 5 seedlings which are planted in a garden bed, that is “for she is a precious stone” that is a point of view from the aspect of Chochma from the aspect of Yesod, for the Chochma is there because from her comes the cavod (32 gematria, 32 associated with lev and Binah ) and she is the sum of these 5 in the mystery that the sum of all 5 are in her, and she crowns rising to become a crown on the head of the torah. And this is the mystery “the sign of the covenant” from the aspect of the Yesod, a crown on the head of the cubit (אמה phallis) For the yes “sign,” that is “the sign of the covenant” through the world of the male, then this characteristic descends through it to Malkut herself, for she is “the sign of shabbat and the sign of the holy day” at the time when there is no commandment of tefillin but on weekdays when there is not the holiness of shabbat, she is “the sign of the tefillin in the matter that this aspect is an aspect parallel to Yesod, that is that the yes is “sign of the covenant” through the characteristic that shechina is the crown on his head while the Malkut is his (Yesod) female in the aspect of yod. “The sign of tefillin” on weekdays and “the sign of shabbat” on shabbat, and that is a point which yes causes to enter Malkut parallel to the entrance of the head of the crown of the Zion point of hers, that is a bond of these 2 signs truly in the context that she in herself is the yud, the stone which incorporates and crowns on the head of the Yesod, while she, she in herself is in the mystery of the yud within the heh like this (diagram of yud inside heh) Usually seen as the union of Chochma and Binah) and thus in the mystery of the tefillin where yud is in her, it’s necessary that she bring it forth in the mystery of the 3 vans which are the זרקא her strap.
(diagram chai - life = 18 = 3 vavs. )
That is, he says “her strap winds around the finger.” That is like the matter of a physical sling where the strap is wound around the finger. The (moral) lesson is that the finger is Tipheret in the mystery of vav, while the strap whose end is would around him, that is the strap is 3 vans extended from her which amount to the heh of Binah. These are the 2 musical notes, shofar, holekh, it rises from Binah to the data, then it rises from the data in the mystery of the Chochma, and there is zarkha (another note) which also means sling shot זרקא which binds to Kether, and when it descends from being thrown, it descends by way of these levels truly, that is zarkha and afterwards מקף and after that שופר הולך and she winds around to descend in the mystery of the yud, that is the mystery of the strap which binds at the top of the finger which is in Tipheret, in the mystery of the vav. That is truly the mystery of the tefillah of the hand where the strap winds around the finger, that its one end is in the mystery of the vav, while she rises above without limit through the levels which have been mentioned, and the mystery of the stone that rises. She is the sign of the tefillin while her first ascent is to the mystery of the Binah that is a bond from the aspect of the Gevurah, one vav in Binah, and 2 vavs. They are the 2 straps that rise to the brain that is Chochma, the tifillin of the head so there are 2 ascents, the first she is the tefilah of the hand embracing with her mate, the 2nd the permitting of this bond further, and she rises in the mystery of the tifillin of the head, the crown on his head.
So observe at “first they wind the shema which is the mystery of the 5 segments of stones, but they are one in the mystery of the hand tefilah for there is no question that by their hands she is raised to the Ain sof and thus there is no loosening of this winding, rather immediately it is they say “And you will love” that is they do not interrupt with the verse Baruch Shem cavod leloam vaed (2nd line of the shema. For it is extended further from the other strap as clarified. Rather they say immediately “and you shall love” that is, “they do not interrupt with the 2nd verse (אתהי?) “Because it is the love of her mate” for she does not depart from him to go above in the mystery of the tefillin of the head which is the crown on his head. However “afterwards Jacob enters “ for he binds the Malkut by way of the central column to the Kether, for he combines the 3 patriarchs since they are the 3 straps and 3 vans. He has a long cord to raise her by means of these 2 straps of the head added to the strap of the hand in the context that she winds and she ascends. שופּר הולך מקף זרקא” Therefore “this permission is her winding” that she ascends the level of Tipheret until the Chochma that is כ"ש כ"מ, as explained in the chapter תרומה (in zohar) section?… For by means of this phrase “Blessed is the name of the glory” “Malkuth” ascends to the Chochmah, and these 4 words “blessed” is in Chochma, “name” is in Binah, “glory” is in Da’at, Malkuth is she herself who rises level after level, but it’s not that this permission interrupts the unification, God forbid, rather on the contrary, the matter adds to the unification “Because she desires to become the treasure of kings” That is, that she is below in the tefilah of the hand in one winding all the 4 sections are made one. However in the ascent to the mystery of the tefilah of the head, she rises in the aspect “treasure of kings” where there are four yuds, 3 are the segulta and 1 is the parka as explained above, that is the mystery of the supernal kings yod for she rises to the mystery of the kings who are the 4 chapters of the head, the 4 brains, that is the yod (stone of) the holy zarka (slingshot) 3 of his tefilah (or his prayer) and it is “shemah” and it is as explained above that is the mystery of the supernal kings the yod of the zarka where she rises to the mystery “the kings who ruled in the land of אדומ, that is above (below) all of Ain Soph, and below it is segultah for she is the place that the supernal kings have adapted their emanated flow to flow from the spread out below, but in her ascent she receives from the mystery of the arrays of אריך אנפּין (long suffering one/Kether) for there are the kings as explained in the section Sha’ar Koma Gate ? That is the mystery of the straps being extended further above, that is “shofar holekh sagulta” for in the beginning it was zarka alone, which threw a little. However now the zarka lifts her up above to the upper world until afterwards she descends through “shofar holekh sagulta” thus the hand resembles the zarka (slingshot) because it also throws. However it only throws a little. However afterwards she rises further ascending until she is shofar holekh sagulta, one could say she goes הולך and is lifted to be sagulta as explained, that is in the mystery of the tefilah of the arm, she is united with Tipheret between his 2 arms but with the tefilah of the head she rises “to rest” that is, she is lifted further. That is the mystery zarka shokaph shofar, and she is lifted there in order to parallel the mystery of the 4 chapters so that afterwards she descends to be the crown of his (zeir? ) head. That is they say “to rest a crown on Israel” The matter being that the tefilah of the arm by means of the mystery of the strap of the arm that is it carries to the left, thus from its side she is to the left on the weak arm from the side of Gevurah as explained, but from the side of Tipheret there rises all of her ascent that is by means of Jacob as explained.
Thus from the aspect of the tefilah of the arm is the crown on tzadek (Yesod_ and from the aspect of the tefilah of the head is the crown on Tipheret, for that is the crown of tzadek (the righteous) or the crown on the Sefer torah (which is the vav of Tipheret) Thus he says “she goes to rest a crown on Israel for it is the central column.”
Observe that precisely one finds that he says concerning this matter of their levels
1. “On Israel” that is “shemah Israel” and the verse Baruch Shem cavod malcuto that raise her onto Israel. It’s not (just) shemah Israel for she is would around Yesod that is called finger as is explained by our masters, may the mention of the righteous be a blessing, not all the fingers are equal, for then she would rise beneath Israel rather it is “on Israel”
2. “It is the central column.” Observe in her being the crown on the tzadik she is one crown, the tefilah of the arm, one winding. However in her rising to the Tipheret, she rises to the mystery of the 4 chapters which are the 4 yuds because in Tipheret there is a greater measure to the straps that is “for she is the central column.” She rises in the mystery of the Da’at 3 aspects as explained: Zarkah, Makaph, Shofar, that is they parallel the 3 patriarchs (Chesed Gevurah Tipheret) as explained above.
3. It is the scroll oft he torah that is its ascent to the mystery of Chochmah for from there it is called Sefer torah, from the scroll that which is carried from Chochmah to above, for Chochmah carries it (carries the level of torah) (above?) torah, and they are סֶפֶּר, סֽפַּת, סִפּוּר (text, number, story) from the aspect of the Chochmah. The ספּר that is in it is the mystery of text (or scroll) as explained in the chapter in the section ש"ק Gate? So observe that these 3 subjects that have been mentioned, they are really 3 aspects “(the musical note) with שופר הולך there is extended Israel 2. מקף the central column 3: זרקא that is “the crown on the top of the scroll of the torah. 4 “the inclusion of the 5 fifths of the torah” that is the aspect of the Tipheret in its place which combines 5 shirt which are the 5 fifths (5 books of torah) that these shirt are divided into 5 within Tipheret each one included in the 5.
Zohar: “There is made a crown on the head of each and every letter of it, from these certain letters of sefer torah like this (diagram שעטנז גץ with crowns on them)
All of these ז arrows they are 21 to parallel 21 mentions (of the holy name) in the head tefillin to parallel 21 mentions in the arm tefillin, for all of them amount to 42 to parallel the name of 42. The crown it is yud on top of zion, the body of which is vav, and the scroll of torah is the central column which combines the 6 Sphirot from Chesed to Yesod, Malkut is the small yud. In her there is made the 7th day, shabbat, for she is the sign of the tefilin, the sign of shabbat and the sign of the covenant. “then this is the crown of priesthood and the crown of sovereignty (Malkut) from the right side there is given the torah which is called the crown of torah, the right it is the priest from the side of the crown of priesthood. In the middle column is the king, and from the side which is Gevurah, there is the great law court. There goes forth from there fire and it ignites her, then the priest comes forth in peace from the temple in this time awakening the Levites in song. Observe the mystery of the Sagulta it descends from the 3 upper ones on the mystery of this heh that is the scroll of torah in the aspect of its division into 5 scrolls which is its aspect below. “There is made a crown on his head.” Truly in the 5 scrolls, 4 scrolls on the head and one scroll in the arm, and thus in it they are 5 letters in each and every letter of his” in every scroll there is made a crown.
So observe there are many aspects in the concept of this crown. First aspect in the mystery of this zarka is the crown on his head, for the Tipheret is an aspect which is unified, and the Malkut unifies with a single point. The second aspect they are 5 scrolls and 5 crowns as explained. The 3rd aspect they are its 7 letters that is the mystery of the שעטנז גצ which are shin from the side of the Chesed, ayin from the side of the Gevurah, tet from the side of the Tipheret, nun from the side of the Malkut, Zion from the side of the Netzach, gimel from the side of the Hod, tzadi from the side of the Yesod, and the (וקל voice?) Belongs to that from which they are derived. They are 7 scrolls of torah for the scroll numbers is 3 scrolls, and they are 7 crowns but they are 3 vavs alone, that is the Tipheret incorporates 7 win the 3 patriarchs while she is the crown yud on the head of each vav, that is 3 yuds on the heads of 3 vavs.
(The 4th aspect) The crowns are in the mystery of the tefillin in what way? One crown, one house, 5 crowns, 5 chapters, 3 crowns, 3 tefillin straps, and the tefillin on their heads have 7 crowns. They are the mystery of the 3 vavs which are 21, and she rises and makes 21 pronouncements in the mystery of the name (אהי"ה = which is 21). For observe she rises to the Kether, that is “all of the swords/zions they are 21” they are the crown of 21 on Tipheret in the mystery of the aspect of 21 that is in him (Tipheret) that is 3 patriarchs in Chesed, 3 patriarchs in Gevurah, 3 patriarchs in Tipheret and thus with all of them (7 lower sphirot) theirs is an aspect of 21 and it is hers to crown him with the crown of 21, that is 21 names, in what way? Their foundation is in the mystery of the zarka. For observe the mystery of these crowns are 21 on Tipheret (tuf gimel aleph?) That is the aspect of the crown on the sefer torah, parallel to them in the tefila of the arm is the crown (Tuf gimel aleph?) On the head of the righteous where there is also these 7, for all that occurs to Jacob occurs to Joseph. That is “to parallel the 21 pronouncements of the arm that altogether amount to 42.” That is the mystery of the Zarka as Rabbi Shimon explained above, for it is the mystery of the 4 yuds(40) and the strap of the zarka, the bee’s or the 2 that is the bet of Bereshit, that is “to parallel the name of 42” for it is the yuds which are crowning in the mystery of the tefilah of the head, the 4 chapters since this name of 42, it is the name of 42 that is in the Kether, that is extremely elevated.
“The crown, it is yud” The intention is to clarify the essence of the crown and their mystery, furthermore since the mystery of the letters in themselves are from the Tipheret as explained (? Or 7) “specific letters of the scroll of torah” while the crowns in themselves, they are the characteristics and the forms of zayins as explained “all fo them, they are zayins.” If so, if it is a yud, how is it a crown? Because observe the crown is zayin, for thus it’s written “the crown is yud” There is no question that the whole zayin is not a crown, for if so, one finds it to be crowned in itself and not with the letter yud. However it is on the top of the zayin in the context that there is to this crown which is a yud, a body on a body of the letter in itself one body, and concerning this body furthermore there is the vav which is the body of the zanies and concerning this body, the crowns of them are yuds. That is, as he says “its body” for the letter yud it is crowning on the vav, the mystery of the matter is that these specific aspects that are letters, they are a letter as has been clarified. However the inclusive aspect is the scroll of torah that is, as he says “The scroll of Torah is the central column.” That is an aspect of Tipheret which is extremely elevated for it to be crowned, as explained.
“To include 6 sphirot.” It is the mystery of the vans of the zanies and the mystery of these Sphirot, they are from the Chesed to the Yesod in the context that the Malkut is not included among them because there is another way where the Yesod is the 7th and the Malkuth is in the sum of the six. But this would be above Netzach and hod. They are six extensions (directions) from Chesed to Hodand the Malkut is to the west. So now the Yesod is the 7th, and thus the 7th ness (state of being 7) is from the aspect of Yesod as is explained in many places. However, now they are working in the aspect that the Tipheret is vav, that is 6 male directions from the aspect of the Tipheret precisely they “include 6 shirt from the Chesed to the Yesod.” That is, their beginning is Chesed, and their end is Chesed from morning to morning as is known. So now “the Malkut” it is a female, the final aspect below the small yud since that which is her interior characteristic in Netzach and Hod is not the mystery of the little yud. Now in this aspect she is the little yud in her being elevated in the aspect of this yud onto Tipheret to crown him.
“In her there is made the 7th.” That is the zanies for they are not themselves all in Malkut, rather the intention is that the Tipheret is crowned through Malkut and the Tipheret is formed as Tipheret zayin, and the evidence of this is that there is in the mystery of the sabbath 2 attributes, the attribute of night that is the sabbath where the step of the sabbath leads to the level of her greatness as explained in the chapter ויקהל but it is not exactly thus. However the sabbath of the day, that is the attribute of day, this is the essence of the sabbath. If so the day of the sabbath, this is the Tipheret, thus he says “and she is made the 7th the day of shabbat,” in the context that the whole of the essence is the crown on his head and that he is essentially crowned in her. In the context that the zayinized? and Tipheret are in the mystery of Malkut that was crowning him, and the sign herself that the zayins are crowning herself is Malkuth are crowning herself is Malkut, that is as he says “for she is the sign of the tefilin, the sign of shabbat, and the sign of the covenant.” One could wish to say that they were 3 signs, for all the signs are under her control, the sign of the tefillin on weekdays, the sign of shabbat at the time that there is not the sign of the tefillin, and she is female, the sign of the covenant and she is male, if so each sign that one finds in torah and is examined even if one finds that it is a male sign teaches concerning her aspect like the sign of the covenant because always the sign is in Malkut. If one finds that she is female, it’s possible that this is in 2 ways. Either she is in the improvement and ascent like the matter of the female signs which teach about unification and intercourse, these are from the direction of the shabbat where she is causing intercourse, or whether she indicates the doorways of judgement (din) strength (Gevurah) where she is the sign of the tefillin. In these 3 signs she incorporates all the letters.
And observe in her aspect of the letters she has many aspects that is ג"ץ ז"נטעש since she is in the mystery of 3 letters (signs) below, she is the sign of the tefillin, above that she is the sign of shabbat, above that she is the sign of the covenant, and these 3 signs correspond to 3 aspects in her, the sign of the tefillin from the left “in the arm of your might” these are the tefillin, the sign of the covenant from the right, Abraham who is the master of the covenant and thus they are male from the right, female from the left, the sign of shabbat in the middle between the 2 of them, and corresponding to them are the letters שעטנ"ז גצ, for these letters incorporate the 7 Sphirot as is explained that she (the Malkut) is the master of seven בת שבע and in her ascent to him corresponding to these 3 signs are 3 crowns of priesthood” from the right corresponding to the sign of the covenant, as explained “And the crown of Malkut sovereignty” corresponding to the sign of the shabbat as explained, the matter being that one finds that there are not many crowns for the mystery of the crown of priesthood and the crown of torah, they are a unity. And thus it’s written “she is a crown of priesthood and a crown of sovereignty etc.” As explained in going forward, so now it’s fitting that the crown is always on the top of the vav, for observe that the vav is 6 Sphirot that begin with Chesed, and observe they crown him, and they end with Yesod being joined at Yesod through the sign which is Malkut. So one finds all the crowns are on the Chesed, for the reason that the Malkut is the crown of priesthood, and the crown of sovereignty that is her aspect corresponding to the Chesed and the Tipheret as is demonstrated. “And the crown of torah” Also is from the direction of Chesed, in the estimation that the torah was given from the direction of the Chesed, that is he says “From the right side there was given the torah.” That is the torah is projected from the direction of the Chesed. Thus she crowns him through the Chesed that is his as explained, and the essence of “the right” is Chesed itself “it is priesthood.” Thus she crowns on the Chesed “the crown of priesthood, the central column” This is the Tipheret the crown of sovereignty, thus the torah is from the direction of the Gevurah, but is given from the right, thus the crown of priesthood, thus he says “And the central column, it is king.” And these 3 crowns are altogether in Chesed, however if one explains that the torah is in the middle and sovereignty is from the left, this is not possible to explain, the 3 of them being in Chesed, but it’s a question, how is it that the crowns on the Chesed are in the mystery of the vav? To this one must reverse the torah to the left “fire of faith/spirit” which is given from the right and the king is in the center in itself tending to the right below towards Chesed. If so, all 3 crowns are on the right, thus they are crowned in Tipheret on the Chesed, which is his, and thus they are 3 vavs from 3 zayins where the 3 letters yuds make 3 crowns on them to complete them as zayins. Thus on the right the crown of priesthood and thus on the left the crown of torah, and that in the middle the crown of sovereignty and the Tipheret which is vav is crowned through them on the Chesed, as explained above completing the 6 shirt from Chesed, and one can’t reverse the order to say the letter vav on the left starts the directions with Gevurah, or the vav in the middle starts the directions with Tipheret, for it can only be that their tops are Chesed, and that their ends are Yesod, to be connected through the sign of Malkut. If so the matter of all 3 of them (crowns) are on the Chesed as explained.
“And from the side of etc” Observe it is not explained that the Kether in a simple way is on the Gevurah and on the Tipheret because the matter is to so. Since from the direction of the Gevurah there is no crown on its top at all, rather on the contrary from its direction there is a lack of the priestly turban and above that a crown and thus he says “from the side that is Gevurah” one could wish to say that even though the Gevurah is bound through the right to the whole sanctuary, one does not find in it that there is a crown on the head of the priest. “Surely Gevurah is the great law court” for observe that here are 2 aspects, from it own direction, it is a law court since all law (din) is in Gevurah, and from the direction where it is combined with the right, it is “The Great” for observe the Gevurah is combined with Gadola (Chesed) so it is called (בית דין ) ב"ד הגדול (The great law court) not from the direction of the son who would be crowned with the priesthood, rather from the direction of his father and the seed of Aaron, however if from this direction, he is not crowned appropriately “There comes forth from there” from the direction of the Gevurah “fire and burns him up” and burns him within the holy of holies and lifts from him his crown. If so there is no crown from the direction of Gevurah at all. But what the Gevurah crowns is from the direction of the Chesed, one should know there is no crown for the Levites. What is crowned is the priest who’s elevated “He comes out in wholeness” For observe Gevurah which is the attribute of the Levites does not burn him up and this is the Levi being crowned in the Cohen. Now therefore “when he comes out in wholeness from the sanctuary in the mystery of the service that is appropriate and the unification, that the priest has entered the sanctuary in the mystery of the sweetening of the judgements, and they having been sweetened by means of him, he is not burnt up by judgements “The Levites are aroused in song” to show that the Gevurah is sweetened and crowned from the direction of the Chesed. And thus they sing to show that the Gevurah is sweetened from the direction of the song, and the Levite is the servant. This teaches that the side of Gevurah is combined with the Chesed, and it is with the priest if he is not appropriate to burn him up. But if he is fitting, to rejoice with him. That is the crown/Kether on the Chesed, and below that is the Gevurah if it is directed properly it (Chesed) is crowned through the Gevurah, but if not, fire comes forth and burns up the priest and the crown which was on him.
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Zohar Vol 3 Pg 100 Side B
Rabbi יוסי said it’s taught “Aaron gave lots to the 2 goats, 1 lot for hashem,” if so he called 1 for Azazel, the slave/ servant (word for servant (עבדא) same letters as lot (עדבא)
That he cast the lots of his master, it is the way of the world that a servant only takes what his master gives him. Therefore because the samech mem was summoned on this day to inform and since there was not given to him any bread this lot fell to him [In the printed version] There was given to him a portion from this, and this lot itself is what came to him ] Rabbi Yehuda says that Rabbi Yitzchak sayid a supernal thing is found in the lot of Joshua. It’s written there (Numbers 26) “According to the lot (in the mouth of the lot) In the mouth of the lot truly for it says this desert is the portion of Yehuda and this is the portion of Benjamin and so with all of them, so it is here when the lots left the hand of the priest, they leapt from his hand and rested in their place of which it is written “And the goat upon which fell the lot of hashem” Upon which fell the lot truly and not this alone but each time that the informer was summoned and he has permission
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Tikunei Zohar Ramak Tikun 12 (illegible) Page 40 Side B
כלם all of them = 90 Chochma 9 from the bottom
All letters they are throughout the work of creation, all of them they are either written or in each thing/word that is made by the hands that consist of 10, the 10 fingers they have 28 segments, therefore it is the mystery מ"ה (45) כ"ח (28) (from the power or what power) is in the actor, all of it is Chochma = 73 the mystery of the thing/word is hashem has made all things through Chochma. Psalm 104:24 (or hashem in Chochma makes all things) Chochmah it is from the direction of letters, but there is Chochma from the direction of points/vowels. יוָדָ הֶאֶ ואוֻ הֶא (letters are 45, vowels are 73??) (this needs to be checked - E)
Commentary
“All letters they are” It appears that the work of creation was enacted through 22 letters and 10 vowel points which are the 32 pathways and 10 Sphirot which are the 10 sayings (let there be light, etc) Which are 42, they are founded in the name 42 (mem tet) They have their root in the holy interior name which is the name yud heh vav heh which is extended to 10 וא״ו ה״א יו״ד ה״א (needs to be checked- E) which in turn branches out to 28 וא״ו אל״פף וא״ו הא אל״ף יו״ד וא״ו דל״ת הא אל״ף (needs to be checked- E)
אדם = מה Chochma
So truly the name mem bet branches into these 3 segments which are 4, 10, 28, they are 4 areas/hands, so thus the act of creation was performed through this mystery, and thus it is the foundation at the beginning of all “At the beginning Elokim created “ as explained above in the Gate one section ?.
“All letters they are in the act of creation” As explained, there is to them power (28) whether it’s in writing or whether it’s in each thing/word that is made by the hands, one could say that the entire performance of a commandment is performed by a person through his hand, it’s context is to bind and unify these letters, and so it is in the physical world if one desires to act through these letters for example a written name, etc, it is through the power of this name between the beginning of the blessing and the action of the hands, because in each action of the hands there are 28 segments that are in the 10 fingers. That is truly the mystery of the name, for its subject יו״ד ה״א these are the five fingers of the right hand and they have 14 segments ויג״ו דל״ת ה״א אל״ף יו״ד and so it is with the left hand five fingers וא״ר אל״ף וא״ו ה״א אל״ף that is to give power (coach) 28 through the 10 fingers to act by means of the segments of the fingers in action. “Either through writing” for example the written name “Or each act/word which is made through the hands” That is there is in this name that which is concealed and that which is revealed, there is in it 28 letters in Asiyah and they are in Binah which branches into 3, 1. 10 which are the root to the 2. 28 which are in the Chochmah of the 3. Adam (45), that is 10 letters add up in value to 45, and then they are the mystery “what power מהכ״ח (mah 45, coach 28) to the actor” which is an arrangement of the letters Chochma so observe the level man (45, what?) Is the 2nd level, while power 28, is the 3rd level (the first level is 10) and they are “to the actor” one could wish to say 45 is projected in order for them to come forth to the actor, that is to act in Asiyah according to the will, because the Asiyah is in Binah while the Chochma is the soul (neshamah) who is the actor within the Binah. Thus 10 letters are the root to 28 letters and the soul to them, like the matter of the 10 fingers which are the root to the 28 digits, and observe moreover that if the fingers do not have their joints loosened, they can’t do anything. Thus these letters which are 10 do not enact the power (28) of action until all the joints are loosened and they are extended through their mystery in Binah while the context of the 10 is that they are the 10 spiritual or non material Sphirot up above with the Chochma, and they act simply all of them being immaterial through their power (28) which are all the actions through the matter of the neshama soul. However the action is only by means of this enclothing of the sphirot in their branches which are in the 28 which are the revealing of the judgement (din) and the love Chesed and the mercies that is the mystery of the Binah that truly in her there are extended the sphirotin the mystery of the oversight הנהגות which have been mentioned. But observe always that this characteristic which is the extension of 10 sphirot, they are in the simple Chochmah which are combined and branch within the Binah, but always they are Chochma. However either they are Chochma which is extended (manifested) or Chochma which is concealed. That is as he says “But all is Chochma” For beneath the name Chochma there are gathered the כ״ח (28) the מ״ה (45) as explained.
“And the mystery of the thing is הי in Chochma you make it. Observe in these 3 words are gathered and included the whole of the 42 letter name, and observe as he says “All is made through Chochma” He alludes to the actor who is the Kether by means of the Chochma. He alludes to this in saying “How מה (45) great are your works הי ?” This name of necessity teaches about the Kether who is the actor through Chochma, that is the mystery of the Da’at from the Kether and it is in the mystery of the יִהֶ וָ״הֶ (vowels = 86) and afterwards this name is an instrument of action, for there is hidden within it 10 in the mystery of Sphirot and they are its instruments and are extended from it, that is he says “Your works הי, all of them are through Chochma.” That is the mystery of the מה letters that יו״ד ה״א ו״או ה״אלו (45) (unsure about this - E)
Therefore they maintain that the mystery of tetragrammaton in the protocol of being squared מרובעת is through Binah.
The protocol of tens is the name מה (45) in Chochma, observe that the matter has 2 paths for there is a mystery of tetragrammaton which is in Kether as אריך אנפּין which indicates the gathering of the sphirot and their concealment that one should not judge them to be extended because of the greatness of their hiddenness, and this is the mystery of the tetragrammaton, of אריך אנפּין, and there is a name tetragrammaton of za heir which teaches about a reduction of the light, for the Sphirot are not filled but they are folded. י is Chochma, ה is Binah, ו is 6 Sphirot, ה is Malkut, and they are י is love, Chesed, ה is judgement/Gevurah, ו is mercy/Tipheret, ה is the actions them all, this matter is alluded to in the mystery of זעיר אנפּין truly, but the mystery of this name when it’s said tetragrammaton is in Chochma, this is the name in אריך אנפּין for its power is great, and there is in it all the mystery of the characteristics. For observe the Chochma is its instrument, and the Chochma is further extended and is split into branches. And this is the matter of 10 Sphirot being extended through 3 protocols: Chesed, דין (judgement), רחמים (mercy). That is 28, so observe it is the Chochma that is the mystery of his saying “There is a Chochma from the direction of the letters.” That is the mystery of the Chochma that is in Binah, the mate of the letters that is the mystery of the letters in Binah and tetragrammaton is the Chochma as he says “Everything is made through Chochma (Psalms) the place of the making (Asiyah) and there is a Chochma from the direction of the vowel points” that is 10 letters that are in Chochma itself that are the 10 vowel points like this יָוָד הֶאֶוִאוֻ הֶא (the vowels are not clear in the handwritten transcript -David note)
Observe in truth there is also a Chochma from the direction of the neumes, that is the mystery of the tetragrammaton that is in Kether. However at present this does not enter into my explanation. “Through wisdom you make” the matter is that primordial wisdom is not in making at all, rather “In wisdom you make.” That is the 10 fingers with 28 digits, but here it does not explain it as being from the hands, but it is the supernal aspect which is the root of all, as he says “How מה (45) are your acts הי as explained.
Bat Kol = echo (substitute for prophecy) Aramaic
Zohar
The vowel points of the letters they are the בת קול (divine voice/echo) through them is the mystery of the word/speech, for the investigation or for each word which enters and depends upon the investigation, the crownlets, they relate to thought, and they are in the mystery of that verse “and to think thoughts” Exodus 35:2, all of them depend upon the lower shekhina, this is the palace of them all, the mystery of the thing is (shin with crowns) 3 crown lets like the zayins/arrows of the sefer torah, in her are the imprints of crowns and vowel points and letters. And so it is with each and every letter.
“The vowels of the letters”
One could wish to say that the letters they are in Binah and that they themselves are the instruments of speech. However there is a voice and the daughter of a voice, and letters, the matter being that if one comes to bring forth a voice without letters, it is completely possible, for Tipheret is voice without speech. However if you bring forth the letters there are 2 subjects in them. The first is the letter in itself which is in the voice itself, but it projects after pronunciation of the letter, the daughter of the voice which is the vowel without the letter at all. So if you are able to bring forth the daughter of a voice, this is only by means of the voice and the letter, and thus “vowels of the letters they are daughter of the voice” בת קול for example, as when one brings forth ש. At first it is in the letter ש and at the end is the (heh yud resh kuf?) שִ. In the daughter of the voice, the matter being in the mystery of where the vowels come below from the letters. One could wish to say that the letters, they are in Binah while the vowels are in Chochma, and the vowels pass through by way of the Binah and are brought forth to the outside like the matter of the light that passes through by way of the lamp. For the lamp contains the light, but from below, one does not see the lamp, but rather the light. Thus the Chochma is the essential act of the action, as they say “All is made through Chochma.” However it is impossible to enact the Chochma except by means of the Binah. The Chochma is extended by way of the Binah and from below what one sees from the Binah is the Chochma, that is what there is below the letters are the vowels, and the vowels are what appear from below from the Binah prior to the letters because they pass through by means of the letters and appear below. That is the mystery that a vowel without a letter is not discernible at all. However when one brings forth pronunciation of the letters, there is projected by way of the letter a daughter of the voice which is the vowel. And thus “the vowels of the letters, they are a daughter of the voice.”
So observe this mystery is the mystery of speech which is alluded to in the preceding chapter for surely speech is the Malkuth without question, and there is no question that speech brings forth the life breath from its interior to reveal the concealed hidden will while all the limbs indicate that which is in their power alone. However speech indicates and reveals from the concealed interior intellect that is truly the mystery of the Chochma is that it passes through by way of the instruments, by way of the letters and reveals the mystery of speech. If so in the letters of the name כ״ח מ״ה (the power fo what? 28-45) would be the mystery of the action that is 28 digits of the fingers. And in the mystery of the vowel points that is מ״ה (45) which will be all that the human wills to accomplish in the context of speech in the service of the almighty G-d who is to be blessed, for example “to investigate, or for each word that comes through investigation” it is in the power of these 10 letters to act through them according to his will through speech and all that which depends upon the matter of speech.
“Crownlets” That is the mystery of the first yud heh vav heh as explained, for the mystery of the crown lets they are like this (showing crown lets on letter hehs) for they are the הs and the י on top of the vavs. (ווו) That is the primordial name yud heh vav heh crowns the letters and the vowels but not through speech or through act, rather through thought for they are fro the mystery of the Kether and they are not numes טעמים for the numes depend upon the voice rather they are in thought alone. In this is the whole matter of what is enacted through thought and willed to act, that is to bring forth new subjects through the mystery of the power (coach, 28) of thought which contemplates the things to bring them forth below. That is like the matter where he says “to contemplate thoughts” that is the mystery of supernal thoughts which descend below to innovate in the secrets of torah to project through the intention of supernal thought as explained in Zohar in the explanation of the chapter פּקודי section ?
So observe there are 3 powers in the name of 42 in its three segments in the name yud heh vav heh is thought, in the name מה (45) is speech. In the name כ״ח (28) is action. Therefore their mysteries are Kether, Chochma, Binah, as he says “How great are your acts הי Everything is made through Chochma”
“All of them depend (hang on) the shekinah” not their beings really because their being is above. However “they depend on the shekinah” since the pathway is reversed, their being is below while their dependent is above. But here it is the reverse, because all of them journey by way of her, therefore they are suspended in her. If her mouth is opened, the word comes forth and the act is completed. But if she does not desire it, there is no action below, since none are actors except by means of the action below which is the instrument of action of truth. Thus it is written “They depend on the shekhina” Since she (shekhina) nests them (gives them a dwelling) that is, he says “How great are your actions yud heh vav heh” in the mystery of מה (45) below they are your actions, but one shouldn’t say that they depend alone, rather their being is emanated from above since she is the palace to those 3. And thus he says “The earth is filled with your possessions /or your nests (psalm 104) Thus he says “So she is the palace for them all.”
“The mystery of the thing is (shin with crownlets) the matter being that the letter shin is the Binah, the 3 crown lets are above, but there are 2 types of crown let. ( תגין) the one is called crown lets of the letters, that is upper thorns that each letter has. For example the yud and the majority of the letters, even the aleph. But these thorns express nothing but one aspect. However the letters שעטו״זג״צ, they have further crown lets which are like zayins. For they are marked with zayins which are expressed in 2 aspects, the one the head of the zayin, and the 2nd the body of the zayin. For the head of the Zayin is thought which is yud which rises to supernal thought. The body of the zayin is vav which is the mystery of the בת קול for the simple voices they are vavs which are on the letters which are action. Thus it’s said “like the zayins in the sefer torah” as is explained above in the preceding section. Now in this “in her are the traces of crowns, that is yuds that are on the zayins, that is thoughts and “vowel points” which are the vavs of the zayins. “And letters that is action as explained.
“Thus in each and every letter” From the letters nun, tuf, ayin, shin ayin gimel zayin which are the 7 sphirot that are in Binah, the actors in this mystery. For observe there are 10 sphirot, 7 which act by means of the Binah, the בת סבע( the possessor of 7) which is speech by means of the vowel points. Through Chochma is thought by means of the Kether, so as explained they are 10. Thus the 7 letters are indicative of the Malkut as explained in the preceding section while in the zayin (7) is the mystery of the crownlets. Which alludes to what has been mentioned. However there are 3 crown lets above every letter to indicate the mystery of the protocol which has been mentioned about 3 aspects.
תיובתא, תיובא (vomit repent aramaic)
Zohar: “Shabbat the great Sabbath is Binah, the small sabbath is Malkuth. Bet are the 2 arms, Tav is Tipheret, In it (Tipheret) the sabbath is balanced against the whole torah. The three crowns of shin are the 3 upper sphirot. All of them are included in repentance *(vomit) for she is the supernal shekhina. About her it says “A prayer of the whole mouth.” Why is the central column called a prayer of the whole mouth? Because it is ב״ן י״ה (between הי or between hehs - E) from Binah, for it is the central column which mediates among the 3 letters vav heh yud and they are included in Binah, it mediates like a body between 2 arms and it is the sign (אות) in the righteous one (Yesod) which is included in the letter that is the lower shekina who is inclusive from א to ת. "
“The Great Sabbath” The matter being the letter ש with 3 crown lets indicates 2 types of ש. They are “The great sabbath” is Binah that is she is the ש of the spiritual worlds where she has crownlets. The small sabbath is Malkuth” for she is the shin, ש in the letter itself. That is the Malkut is a letter as explained, and she is marked and crowned in the mystery of vav yud from the Binah. So observe the Binah is the Great Sabbath, the Jubilee, the Great Release/Freedom since after release there is no exile at all.
That is “Blow on the great shofar for our freedom.” This is the Jubilee יובל (ram’s horn) which sends forth even the bound slave. The small sabbath is a lesser release, the redemption that follows bondage. That is שׁמיטה (the 7th year) that is” in the 7th year he goes forth free etc.
Observe the word Shabbat is incorporated within the letter ש itself for that is בת (daughter) not precisely in Malkuth, for if so, the word shabbat could not be judged to be in Binah.
But also the ש is not judged to be in Malkut, but rather the בת( is in Malkut) However the intention is בת is bet, 2 arms, cheesed and Gevurah .Tav is Tipheret in the context that the letter ש has in it 3 which are Chesed, Gevurah, Tipheret in concealment. It comes forth to act by means of בת that is 3 Sphirot to act for that is the tav of torah which is inclusive from the right and from the left. “From his right comes the fire of religion.” If so “In it” that is in Yesod the Tipheret “balances the torah” that is, there is in the mystery of a bond, an allusion to the shabbat in all that alludes to the torah whatsoever, just as there is in the mystery of the torah crowns of the torah. So there is a mystery of the shabbat as explained, that is the mystery ענ”ג (delight) of shabbat. עד"ן (enjoyment) is Kether.
Acronym
עדן
נהר
גן
נוטרי קון
נהר (river) is Chochma and גן (garden) is Binah. That is “The 3 crowns of the ש are the 3 supernal sphirot.”
For the mystery of the shabbat is crowned through them, that is the mystery of the vowel points and crowns for the letters as explained above that is the mystery of the name of 42, action - speech- thought, even though we explained above that they are all in Binah. There eis no difficulty in this for thus (here) it is)
8.
“All of them are included in turning for it is the supernal shekinah.”
One could say in this that Binah has 2 alternative names, the one is turning (תשובה) which is שב"ת ו”ה (heh is malchut/shekhina, vav is za heir) That is in her is the return of things altogether from below to above. The 2nd name is the supernal shekinah as we have explained that she gives a dwelling to the upper sphirot in the 7 lower sphirot in the context that in Binah one finds the sum of all beings joined as one as explained. That is the mystery of the letter ש for there is an allusion in her to all these sphirot, 3 yuds are the 3 top sphirot, 3 vavs are the projection of the sphirot, Chesed Netzach Gevurah HodTipheret Yesod, and the point which gathers them, that is Malkut. That is the foot of shin that is that the letter ש which is in Binah is called turning in many places / aspects. And observe these 2 names which are תשובה - שכינה they are in Malkut also, for she is the small shabbat as explained.
“It says of it” about the mystery of the sphirot turning to her to suckle from her “Prayer of all the mouth” One could say it is a unification and a joining in which the sphirot are joined to her, for they have for a sign אות in the mouths to suckle from her, that is the mystery of the prayers that are alluded to above that they are the 3 ancestors that she is over, the whole matter is one for it is th emystery of eagle - lion and ox and they are the mouths that suckle fro her. Each mouth rises to her in the mystery of the offerings and each request.
9
And the question “See the central column is called prayer of the whole mouth כל פּה
One could say prayer and unification is of כל = Yesod, and פּה = Malkuth. And one could say in question to this, for what reason is it said that prayers and offerings ascend to the mystery of the Binah in the aspect of the lion ox and eagle? For observe the prayer is a unification of Tipheret with Malkut by means of the Yesod. But after they are joined in a unity it is not fitting up above to consider the mystery of the mouth which has been mentioned, rather then whole unification is one and the joining is one inclusive of all, while the aspects (test judgements) which are the mouth are only in Malkuth. But she is bound in all this aspect when she rises in Yesod and Yesod which is כל is in Tipheret, and there is no mouth from the Tipheret above in Binah.
And the answer “rather it is בין י"ה from Binah (same letters) one could say the 3 aspects that have been mentioned, they truly ascend in the mystery of the Tipheret until the Binah within her and observe the mystery of the prayer would rise through Malkuth according to the aspects of lion ox and eagle. And it is brought forth “by means of the Yesod through Tipheret, and the Tipheret is raised through Binah in the mystery of its interior in the 3 aspects of the prayer truly that is בין י”ה so between "ה י" (which would be the vav) for the intention is that the mystery of the lion and the ox is יה in the mystery of the central column it is an intermediary.” That is although when the letters are below they are יה”ו observe in the mystery of their ascent above they are יו”ה, that is the eagle between the lion and the ox, in the matter that the mystery of the prayers are unified in the prayer of the whole mouth Malkut in Yesod and Tipheret is lifted in the mystery of the 3 aspects that are in it to the prayer of the whole mouth to the Binah to suckle from her according to their aspects, because it (Tipheret) is lifted to the mystery of the interior essence within the Binah. So he says “However” to uproot from us if it should occur to us that from Tipheret and above there is no portion of the aspects of lion ox and eagle through the prayers and offerings
10 up to the depth of Binah they have בין י”ה (which is between י ה ) which is יה”ו as explained. That is when this matter is lifted up to a depth that includes the 3 first sphirot in her, that is 3 crowns of the letter shin which are concealed. That is the mystery of the crown of the letters. Then they descend until they reach the essence of Binah herself, that is the essence of the letter shin that is incorporated in Binah and afterwards is further extended outside of Binah that is as he says “It is the medial in the body” that is truly Tipheret in its place “between the 2 arms” Chesed and Gevurah which are the word ב”ת of shabbat as explained, for when the emanated flow is projected from the supernal root from the right side of the crown, it is extended by way of the right vav that is in the letter shin and it comes forth from the Binah by way of the right arm. And so it is with the matter of the extension to the left and to the middle because the aspect of the ascent of the prayer to be crowned above reaches up until it reaches the mystery of the 3 crowns. Observe that it is this matter that is endorsed by Rabbi Shimon for the mystery of the 42 מ”ב are the 4 yuds which are the 4 prayers, and they are the mystery of which it is said “The prayer of all the mouth” Observe the allusion of the name of 42 as explained that is the 3 crowns: thought, speech, action.
“It is a sign in the righteous one (Yesod)” One could also say that as Tipheret emanates and extends the mystery of the emanated flow by way of the Yesod, we truly consider these aspects. The context is that the word או”ת (sign) is in Yesod by way of a general principle and in specific, one could say that the Tipheret is called ו, and the Malkut is called א”ת , bind the 2 of them which makes אות. That is the vav enters in the midst of the א”ת, that is as he says “He” Tipheret “is a letter incorporated in the righteous one (Yesod)” The vav which is in it “in the sign for she is the shekhina” since she is called את (female ‘you”) the intention is that she incorporates all from aleph until tav and one could understand from his saying “the lower shekinah” that he is teaching about her lower aspect. Thus she incorporates all aspects of the characteristics of all of them which are included from aleph to tav, that is truly there are 3 aspects. In the letter aleph is the beginning on the right, in tav there is the ending on the left, and the vav is in the middle. And observe the unification with Tipheret is in the mystery which is considered according to the aspects which have been mentioned. So observe through this there is explained the matter of the Tipheret in itself in its 3 aspects in the Yesod itself!
Akadir = The green one
216 = אריה = lion.
נור shine/light 216
11.
There are 3 blessings incorporated in the prayer at the beginning and 3 at the end, and they amount to 2 vavs of which it’s said “On the 2 ends, they are joined.” (Exodus 28:7) And there are 12 blessings of the prayer that are said in th emiddle. In all there are 18 blessings which are 3 vavs that are incorporated into heh which is ד”ו (duo) 2 faces. The heh is made of 3 vavs) This is the measure of the stature of which it is said “10 cubits is the length of the plank” and in what way does It amount to 10? Through the letter yud.
12.
“It” The Tipheret “incorporates 3 blessings of the prayer.” Observe an aspect of attachment of the Tipheret in Malkut for she is prayer and he is the blessings in their aspects, that is “3 blessings of the prayer” observe an aspect of attachment of the Tipheret in Malkut “at the beginning and 3 at the end.” And the intention is that they are 6 like one matter and that is the letter vav in th emiddle. Thus these blessings, they derive from one matter and it is th emystery of the medial vav. Thus these blessings are more valved than the rest of the blessings of the prayer, the contexts of Tipheret itself and the vav in itself being in them. However their blessings come to be distributed in order to be this thing.
“It combines 2 vavs” that is the right vav and the left vav. And the is no question that the right vav attaches itself from one side and the left vav attaches itself from the 2nd side. That is “They shall be attached at its 2 ends” One could say at its 2 ends they shall be attached. These are the 2 vavs in the context that the letter vav is considered to be in halves, 1/2 to the right vav and a half to the left vav, and by means of this, the 2 vavs are carried and joined in a true joining. And together unify between them. That is, “they shall be attached at its 2 ends” These are the 2 vavs “and attached” This is the unifying of the 2 ends and the joining of these vavs that is appropriately the 3 first and the 3 last would be in th emiddle and there would be 6 from here and 6 from there. However if it were to be in their way, it would indicate separation. But the blessings each and every one brings to itself 6 to themselves and 6 to themselves, thus they are lifted and joined and there among themselves they make 12, not 6 and 6. Thus it’s written “they are 12 blessings of the prayer that are called central” precisely in 2 contexts” for they are called” However in truth they are not central as explained. Secondly that by means of this joining it causes “that they are called central” for they are mix at the center who are the possessors of the ends and joined as explained. “They shall be attached at its 2 ends.”
13. So observe for them this aspect is from the direction of the Tipheret. However the Yesod is not considered by them to be these aspects, but rather combined as one in a single unity by means of the mixture of the Tipheret and its supports as explained, thus it’s written “for all of them are 18 blessings.” That is their 18 blessings for the head of the righteous” gathering all the blessings as one in a single unity in the aspect of ח”י (18) which is Yesod and afterwards in their descent to Malkut, she is the aspect of the Chesed דין (Gevurah) רחמים , (mercy = Tipheret) after the mixing in order to direct the world with 3 conducts (faces) however the judgements have already been sweetened and the externals have been mixed in. Thus it says “They are 3 vavs.” One unity “3 vavs that are incorporated together.” The 3 of them in her aspect, that is it says “They are incorporated into heh which is דין (maybe duo not din?) that is the Malkut is heh and she is the aspect of 3 vavs which are triplets (1st words of 72 make up the 216 letter name) that ויס"ע ויבוא ויפּ like this 11 and observe since she comes to those aspects she is only this aspect if 2 of them or 3 of them are joined together like this ח like the letter חית or that the 3 of them are separated like this (chet without the lines touching) each one by itself. However 2 of them are joined as one into the letter ד and one is by itself in the letter ואו. Thus it says “For it is “דו that is, she lifts 6 and 6 to herself. That is the right and the left, and in them is her own name (or in them is her own poverty) because there is not a sum except for the ד from all 3 of them which add up in only one letter. For example, Chesed of Cheseds. In one Chesed, the Gevurah of Gevurahs, in one Gevurah the Netzach of Netzachs is one Netzach, the Hodof hods. In one Hod, they are 4 collections, 6 and 6. Thus truly she is poor. However from the side of her mate, she is complete in 10 Sphirot, the measure of her stature as demonstrated. So observe from the right and from the left there is no completeness in her but her completeness from her mate is the vav in the middle. One learns concerning the mystery of the 2 (which is דו (duo) faces” One could say it teaches concerning what she carries from the right and from the left, these characteristics are enveloped in herself in the mystery of her 4 Sphirot. With them she is in th emystery of being bound to the upper, that is the mystery of the 4 Sphirot right and center and the collection which they are Netzach, hod, Yesod, Malkut, and this is the measure of דלית in her which is the mystery which is in these 4 Sphirot, projecting the right through Netzach, the left through Hodand the center through Yesod and the collective is in herself. That is in her being דלת (poor) is afterwards on these 4 rest 6 that are from Kether to Tipheret which is the mystery of vav and so they are ד”ו (2) faces for they are together completing the supernal form as it says “Male and female he created them.” And he called their name ADAM. So observe from their aspect, they are ד”ו (2 duo) that is that she is lifted to the 3 top ones and carries the right from Chochma, the left from Binah and the center from Kether. So she with them is the crown of her mate (Isaiah 38:14) and דלת the terminology of "דלו עיני” (poor eyes) that is that she is facing upwards and riding on her mate, that is the vav, the 6 extensions are below her. So from his side it’s ו”ד but from her side it’s ד”ו. And in one aspect that the small vav which is in ו”ד rides on וא”ו that is the ד”ו or 2 faces. “That is the measure of her form.” That is the mystery of her complete form which is summoned “of which it says of her 10 cubits.” These are the 10 Sphirot as explained “In length is the קרש (board)” קשר (bond) truly, and it says “measure of her stature” for the widst? Is ד”ו as they say “A cubit and a half, a cubit in width” that is ד”ו. However, “the length of the board” that is the measure of 10 which is וי 10 cubits, and she is called קר”ש (boared) without question and thus it says of her, in what does she amount to 10” If she herself is only a cubit and a half wide, how is it possible to stretch to 10 in length? There that which is the width is only 1 cubit alone, the measure of her stature, to this it says “In the letter yud” That is Chochma for it multiplies all the Sphirot by 10 that is יוד (yod) which is the mystery of yod times דו as explained. (end of section)
Stone אבן always this is in the mystery of the yud and frequently in Malkuth in the characteristic of the yud within her. Also the substance of the yud is in the form of the stone. Thus the Malkuth, she is the foundation and stone for all the supernal building is upon her, and about her it is said “Zaccariah Ch 3:9 “On 1 stone is seven eyes” And at times this attributed name is attached and it’s called touchstone (acid test) : This is in the mystery that there is a testing and a trying of the righteous like in the matter of the 10 trials with which our father Abraham PBUH was tried. And in this trying there are 2 aspects. An aspect of being sustained by judgement and from this the righteous are tried, or from the side of being sustained by mercy and being raised up to the Kether. But she requires purification in order to be raised up so that the judgement that is in her emanates a flow to try the righteous. So she is purified and rises up and this is the mystery of the sorrows of love which afflict the righteous. Furthermore she is called the head stone: in the aspect that she is 2nd to Chochma as is clarified in the gate which has been mentioned ch 3 (gate of the Jacob’s thigh) and furthermore she is called
Continue on the stone…
Psalms 118:22
The stone that the builders rejected. The explanation concerns the ancestors of the world that they built the chariot not to take it to pieces, to separate it into the pieces Chesed Gevurah Tipheret, because at times she is the top of all through her rising to Ain Soph and then she is called the Kether (crown of priesthood on the head of Kether, the Kether Levi on the head of the Gevurah, the crown of Torah and the head of Tipheret and this is “she has become the keystone.” And the commentators explain that she has become the head of the corner פּינה (to turn as well as corner) since all turn towards her פּינים .
The upper ones send an emanated flow to her and the lower ones draw it from her. Furthermore she is called the stone of Israel. The reason is that “There the Shepard, the stone of Israel” Genesis 49:24 by means of her the emanated flow is brought down even to Tipheret at times, and in this aspect she is called the crown of Tipheret. The commentators explain that she is sustaining and guiding the lower Israel (while this commentator is explaining she is sustaining upper Israel which is Tipheret) furthermore she is called the Foundation Stone, there are those who explain it from the term “to water” for from there all the flocks are watered. But this (explanation) is forced. The essential explanation is the term foundation for she is the foundation of all the upper worlds as is known. Furthermore she is called (lapis) sapphire stone. All the commentators explain the reason as the sapphire collects all colors, so also this sphira collects the actions from above both those that are good and those that are better. In the Tikunim (Zohar) introduction page 6, it explains that she is called thus since she resembles Chochma which is called sapphire, as we’ve explained the gate (of colors) הגוונימ ch 2. So then she is called the stone sapphire. But since it appears in the matter of the colors that the Chochma does not have a color and the Malkut does not have a color as I’ve explained there in chapter 5, it all amounts to 1 thing. Furthermore she is called the perfect stone from the aspect of the Binah, the matter being that the Chochma is yud and the Malkut is yud. And this is the stone that the builders rejected. (psalms 118:22) The explanation concerns the ancestors of the world that the built the chariot not to take it to pieces, to separate it into the pieces Chesed Gevurah, Tipheret because at times she is the top of all through her rising to Ain Soph and then she is called the Kether (crown) of priesthood on the head of Kether, the Kether Levi on the head of the Gevurah, the crown of torah and the head of the Tipheret. And this is “she has become the keystone.” And the commentators explain that she has become the head of the corner פּינה (to turn as well as corner) since all turn (פּינים ) towards her.
What Rabbi Akiva told his students that when they approached the stones which were pure that they should not say מים, מים water water which are 2 kinds of water. For the whole is 1 unity as is said in Isaiah Ch 44:6 “I am the first and I am the last.” As it is said in the writings in Proverbs 3:19, G-d founded the Earth through Chochma” Since the foundation of the Malkut which is yud is from the side of the Chochma, and in this way she is called simply “stone” in the shape of a yud. However from the side of the Binah, she is called the perfect stone, for then she is perfect in her building of which it is said in Deuteronomy 27:6 “with perfect (or complete) stones you will build the altar of hashem your G-d.” For when she is perfect in her building then it is said of her (Daniel Ch 2:34) I was looking until there was carved out a stone.” From the Chochma, and she carried the power of judgement from the side of the Binah. “And she struck the statue.” “To destroy idols from the earth and false Gods should be absolutely cut off.” “And then she became a great mountain in her place. “And filled all the earth.” For she fills all the earth in the mystery of the existences. And all of this is taught within the words of Rabbi Shimon Bar Yokhai in the Tikunim, one part here and one part there. And there is the stone of the plague, and the stumbling block/rock, and they are the klipot (husks) And thus explains the Rashbi PBUH in the Zohar in ch ויצא in the Sitra Torah pg 151 and in ch פּקודי pg 249. And furthermore there is a stone figure and she is from the side of the world of Briah (creation) the handmaid of holiness from the angel Matat מטטרון and it’s explained in the gate איביע (4 worlds)
It is somewhat of a collection of the Sphirot as 1 (see all that in Tikun 4 page 11) In what way? I that eyes opening and closing are Netzach and Hod. But the eye itself is Chesed-Gevurah-Tipheret which are the 3 colors that surround the pupil בת עין (pupil) white red and green. The בע is the Malkut ( בע = pupil of the eye or the “female possessor of sight.) But the great בע is the Binah (בע literally “Daughter of the Eye) The light of the בע this is the yud from Chochma by means of supernal Kether. However this collected point which is here (in the pupil) comes from the sphirot (which is not really where the light comes from which is Ain Soph ) and in the faithful shepard (ch פּנכס pg 256 B?) It’s explained that it’s called eye/ain from the right side. But it’s possible to say that it is these collective aspects from the side of Chesed. The reason being that there’s the sense of sight as has been explained, thus concerning the Malkut it says in Jeremiah 2:2, “the love of your bride’s hood” that this collection from the right and from the side of the love which has been aroused and thus it is said in the song of songs 4:9, “you have taken my heart with one of your eyes” And Rabbi Moshe explains that “Eye to Eye” Isaiah 52:8 they are Tipheret and Malkut, the 2 of them being called Aiyan And it’s possible that they are thus by means of the combining of these Sphirot. And within the Zohar on ch משפּטימ pg 124 B one learns that the eyes they are Gevurah for it says that then Gevurah is extended and the eyes light up, etc. As we have copied in the chapter of GOP titled מהות והנהגה (matter and direction) and there are those who explain that the eyes are Chochma and Binah and there are those who explain that they are Chesed and Gevurah. And there are a few places in Zohar where it appears they are Netzach and hod. We don’t have to distinguish. Certainly though the eyes have one eye which is higher the eyes of the world, it does not close and it is the Kether, and in the Idea it is called the regulator of ALL and it emanates mercy through all the eyes of the lower worlds and in the Tikunim the Malkut in that she combines all the colors that have been mentioned (red white and green) she is called Aiyan the water which does not have an interruption (aiyn can mean a fountain)
The chapter on the daily offering is to repair the level of Asiah העשיה of all the worlds and to burn it the klipot and the sediment of them and to sweeten the judgements of לאה and to overcome and to nullify the unfit worm תולע (gematria breakdown back of notebook) through the power of the holy worm who is Chesed of Gevurah. In him is the name אבגית"ץ and to raise and to incorporate the level of Asiah of all the worlds in this manner.
Jezebel killed the Hebrew prophets, installed the Ba’al prophets.
Elijah had shoot out with them on the top of Mount Carmel. 2 altars, water on his altar, fire from heaven.
2 Kings Ch 2 El is my salvation (same root as Jesus)
Noga holds the sparks to feed the klipot.