Pekudei [Accounts]

All the Rivers Flow into the Sea

1) These are the accounts of the tabernacle, the tabernacle of the testimony. !t is written,
All the rivers flow into the sea, yet the sea is not full. All the rivers are rivers an" holy
s#rin$s, the Sefirot de ZA, which have been fille" an" came out to illuminate u#on the $reat
sea, which is Malchut. An" when the $reat sea is fille" by those rivers, it emits water an"
waters all the animals of the fiel", as it is written, They water every beast of the fiel", which
are the "e$rees of BYA.
%) First it is written, &e sen"s forth s#rin$s in the rivers, an" then it is written, They water
every beast of the fiel", the wil" "on'eys (uench their thirst. These are the Merkavot [#l. of
Merkava )chariot*assembly)] below, in BYA, which are calle" beasts of the fiel" an" wil"
"on'eys. An" when the sea, Malchut, receives those s#rin$s, the li$hts of ZA, it receives all
of them an" suc's them into it. Subse(uently, it emits water to the other si"e+which is the
holy Merkavot below, in BYA+waters them, an" all are accounte" for an" counte" by name,
for Malchut names all the "e$rees that she waters, as it is written, &e calls them all by
name. This is why it is written, These are the accounts of the tabernacle, for the tabernacle
is Malchut, an" the "e$rees that she waters+the Kelim of the tabernacle+are her accounts,
which are calle" by name.
&ow ,reat !s -our ,oo"ness, which -ou &ave .onceale" for Those /ho Fear
-ou
0) !t is written, &ow $reat is -our $oo"ness, which -ou have conceale" for those who fear
-ou, which -ou have wrou$ht for those who ta'e refu$e in -ou, before the sons of men.
&ow much shoul" #eo#le loo' into, an" 'now the ways of the .reator, for each "ay, a voice
comes out, "eclares, an" says, 1eware, of the worl", 2 #eo#le, close the "oors of ini(uity,
move away from the net that hunts #eo#le before your le$s are cau$ht in that net. The wheel
always turns3 the Din of above ascen"s an" "escen"s, raisin$ #eo#le an" brin$in$ #eo#le
"own. /oe to those whose le$s have been re4ecte" by the wheel, for they fall into the "e#th
that is 'e#t for the wic'e" of the worl".
5) /oe to those who fall into the "e#th an" will not rise or illuminate in the li$ht that is
hi""en for the ri$hteous for the ne6t worl". &a##y are the ri$hteous for the ne6t worl", for
several li$hts are hi""en an" 'e#t for them, several refinements from that worl" are hi""en for
them, as it is written, &ow $reat is -our $oo"ness, which -ou have conceale" for those who
fear -ou. &ow $reat is -our $oo"ness is a li$ht that is hi""en for the ri$hteous for the ne6t
worl", as it is written, An" ,o" saw the li$ht that it was $oo". !t is also written, 7i$ht is
sawn for the ri$hteous. Sawn means that it was hi""en. This is why it is written, &ow
$reat is -our $oo"ness.
8) &ere it is written, &ow $reat is -our $oo"ness, an" there is it written, An" ,o" saw the
li$ht, that it was $oo". As there it is sai", ,oo", about the li$ht, here too, -our $reatness
means -our li$ht. /hich you have conceale", since the .reator loo'e" in the li$ht an" in
those wic'e" that are "estine" to sin in the worl". &e hi" that li$ht for the ri$hteous to be
rewar"e" with it for the ne6t worl".
9) /hy "oes it first write .onceale", an" then writes, /rou$ht: .onceale", since &e
hi" it for the ri$hteous. /rou$ht, for the .reator wor'e" the craftsmanshi# of the worl" in
Pekudei [Accounts]
that hi""en li$ht. !t is so because it is written, These are the $enerations of the heaven an"
the earth when they were create". !t is written, !n Abraham, since /hen they were
create" has the letters of !n Abraham [in &ebrew]. That is, that li$ht of Abraham, Hesed,
the .reator hi" it, as well as o#eratin$ the craftsmanshi# of the worl" with it, as it is written,
/hich -ou have wrou$ht for those who ta'e refu$e in -ou, meanin$ those who sit un"er
the sha"e of the .reator, who ta'e refu$e by &is sha"e.
;) -ou have wrou$ht for those who ta'e refu$e in -ou, before the sons of men. The
craftsmanshi# that was "one in that li$ht sustains #eo#le in the worl", an" it is their
sustenance. An" althou$h the li$ht is hi""en, the #eo#le in this worl" live by it. -ou have
wrou$ht the craftsmanshi# of this worl", in which all is "one by calculation. The
craftsmanshi# of the worl" is li'e the craftsmanshi# of the tabernacle, which is a
craftsmanshi# li'e the worl".
<) !t is written here, These are the accounts of the tabernacle, an" there it is written, These
are the $enerations of the heaven an" the earth. This teaches that their wor's are e(ual, for
all those $enerations that the heaven an" the earth ma"e an" brou$ht forth were "one an"
came out by the force of the hi""en li$ht. 7i'ewise, the accounts of the tabernacle came out
by the force of the hi""en li$ht, for it is written, An" 1e=alel the son of >ri, the son of &ur,
of the tribe of ?u"ah. This is from the ri$ht si"e, Abraham, the hi""en li$ht. An" with him
was 2holiab, from the left si"e, while the tabernacle, Malchut, was establishe" an" ma"e
from the ri$ht an" left si"es. @oses, who was the between them+the mi""le line+
establishe" it.
An" a Throne !s Astablishe" Throu$h @ercy
B) An" a throne is establishe" throu$h mercy an" a 4u"$e will sit on it in truth in the tent of
Cavi". /hen the thou$ht, Hochma, u##er AVI, rose to be correcte" by the will of 4oy from
the most hi""en of all that are hi""en, who is un'nown an" unattainable, bein$ Atik, the 4oy of
Atik came an" illuminate" insi"e the thou$ht, which is Aba. At that time it entere" where it
entere", matin$ with u##er Ima in the li$ht of Hesed in a never en"in$ Zivu, as it is written,
1ecause &e "esires mercy.
&e e6#lains that #re#aration that was "one in Hesed by correctin$ the Part!uf of u##er AVI in
the li$ht of Hesed in a Zivu PBP [faceDtoDface], 1ecause &e "esires mercy, meanin$ that
that $reat Zivu never sto#s. !t is so because that "esirin$ mercy in AVI e6ten"s to them from
Atik, for when Atik correcte" Part!uf AVI, the 4oy of the li$ht of Hesed in Atik illuminate" to
Aba until this 4oy clun$ to Aba so much that he no lon$er receives Hochma. Rather, he mates
with u##er Ima in a never en"in$ Zivu, only in illumination of Hassadim. !t is written about
that correction of u##er AVI, An" a throne is establishe" throu$h mercy.
1E) >ntil AVI were hi""en+meanin$ correcte" an" clothe" in the u##er #alace, Bina,
Y"SHS#$, the hi""en #alace where Hochma is not reveale" u# in his #lace, but from which
all the li$hts #our out an" e6ten", the li$ht of Hassadim from the ri$ht line, an" the li$ht of
Hochma from the left line, an" the li$ht of Daat in the mi""le line+the li$ht of Hassadim
first travele" from the ri$ht, an" then the li$ht of Hochma an" the li$ht of Daat travele".
The throne below, Malchut, is establishe" from the ri$ht si"e because the .reator, ZA,
establishe" a throne in Hesed, which e6ten"s from the ri$ht line of Y"SHS#$ an" from u##er
AVI, an" "oes not sit on the throne, Malchut, but in a seal, which is calle" truth. This is the
correction of the mi""le line, as it is written, /ill sit on it in truth, in the correction of the
seal over everythin$. !n the tent of Cavi", Malchut, the throne is below.
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11) ?u"$in$ an" see'in$ sentence, an" #rom#t in 4ustice is the en" of the verse. ?u"$in$,
from the si"e of Din, left line. See'in$ sentence, from the si"e of %achamim [mercy], the
mi""le line. An" From#t in 4ustice is the chair of Din, the courthouse of below, Malchut.
7i'ewise, the tabernacle was establishe" from the ri$ht, Hesed, by which all the $enerations
that e6ten" from Malchut were counte" an" establishe" below.
These Are the Accounts of the Tabernacle
1%) !n the be$innin$ ,o" create" the heaven an" the earth. /hen the .reator create" the
worl", &e create" it such as above, so that this worl" woul" be in the form of the u##er worl",
Malchut. &e establishe" all those colors of above below, in this worl", to attach an" connect a
worl" to a worl", this worl" to Malchut.
10) /hen the .reator wishe" to create the worl", &e loo'e" in the Torah an" create" it. &e
loo'e" in the holy name, HaVaYaH, the whole of the Torah, an" ma"e the worl" be. The
worl" was create" by three si"es+Hochma, $evuna, an" Daat. 1y Hochma, as it is written,
The 7or" establishe" the earth with wis"om. 1y $evuna, as it is written, &e establishe" the
heaven with intelli$ence. 1y Daat, as it is written, 1y &is 'nowle"$e the "ee#s were
bro'en u#. Thus, all of them are #resent in the e6istence of the worl". 1y those three was the
tabernacle built, as it is written, ! have fille" him with the s#irit of ,o", in wis"om, an" in
intelli$ence, an" in 'nowle"$e.
15) All three, Hochma, $evuna, an" Daat, are im#lie" in the verse. !n the be$innin$ is
Hochma, ,o" create" is $evuna, since $evuna is calle" "lokim [,o"]. The heaven is in
Daat because ZA is calle" heaven an" Daat. Also, all are written in the wor' of the tabernacle,
as it is written, These are the accounts of the tabernacle, the Hochma, since accounts an"
number e6ten" from Hochma. The tabernacle of the testimony is $evuna because the
illumination of Hochma that a##ears in Y"SHS#$ is calle" testimony. /hich were
counte" accor"in$ to @oses is Daat because @oses is Daat. All is "one one o##osite the
other because everythin$ that the .reator create" in this worl", &e create" it such as above,
an" all is re$istere" in the wor' of the tabernacle.
18) /hen the .reator sai" to @oses, @a'e the Tabernacle, @oses was bewil"ere". &e "i"
not 'now what to "o until the .reator vivi"ly showe" him, as it is written, An" see an" ma'e
them after their #attern, which is bein$ shown to you in the mountain. !n their #attern
means that the .reator showe" @oses everythin$ in its hi$her, s#iritual form, an" each of the
s#iritual forms above was ma'in$ its form similar to the fictitious form that was ma"e below,
on earth. This is how @oses 'new.
19) /hich is bein$ shown to you in the mountain. The mirror that "oes not shine, Malchut,
was showin$ him within her all the manners an" forms that are bein$ "one below.
1;) /hich is bein$ shown to you. -ou is the mirror that "oes not shine, Malchut, which
showe" him within her all those forms. An" @oses saw each of them in its correcte" form, as
one who sees within a crystal lam#, within a mirror that shows all the forms. An" when
@oses loo'e" into them, he foun" them #er#le6in$, since there, in Malchut, everythin$ stoo"
in its s#iritual form, but each form e(uali=e" its form to the ima$inary form in this worl", in
the Tabernacle.
!t follows that two forms were a##arent in everythin$G the s#iritual one an" the ima$inary one.
This is why @oses was bewil"ere"3 he "i" not 'now which of them to $ras#. The .reator tol"
him, -ou with your si$ns, an" ! with @ine, that @oses woul" #erceive the ima$inary si$ns
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in everythin$, an" the .reator #erceives the s#iritual si$ns of everythin$, an" then the
s#iritual form is #lace" over the ima$inary form. Then @oses was reconcile" in all the wor'
of the Tabernacle.
1<) /hen all the wor' was "one, @oses ha" to count everythin$ so that !srael woul" not say
that there were leftover silver an" $ol" that he was $oin$ to ta'e. Therefore, he ha" to count
the accounts before !srael, since it is written, An" you shall be clear before the 7or" an"
before !srael.
1B) This is why it is written, These are the accounts of the tabernacle, the tabernacle of the
testimony, since the s#irit of holiness, Malchut, calle" a tabernacle, was showin$ to
everyone the account of all the $ol" an" silver that !srael "onate". The s#irit of holiness sai",
An" the silver of those of the con$re$ation who were numbere". An" he sai", All the $ol"
that is ma"e for wor' in all the wor' of holiness, since the .reator "esire" those craftsmen
an" wishe" to show their loyalty to all.
%E) These are the accounts of the tabernacle. /hen the wor' of the tabernacle was bein$
"one, the Sitra Achra woul" $o an" roam to slan"er. &e "i" not fin" a reason with the faith of
the craftsmen until the .reator surren"ere" him before @oses, an" the Sitra Achra ma"e the
calculation of the loyalty a$ainst his will, showin$ their loyalty before all, as it is written,
These are the accounts of the tabernacle. These are the Sitra Achra. !t is also written,
/hich were counte" accor"in$ to @oses.
%1) These are the accounts of the tabernacle, the tabernacle of the testimony. !t writes
tabernacle twiceG once above, in Bina, The tabernacle of the testimony, an" once below,
in Malchut, only tabernacle. A tabernacle is calle" the tabernacle of the testimony, as it is
written, The tribes of the 7or", a testimony to !srael, since the name YodDHe&, HB, is a
testimony to !srael.
%%) 7i'ewise, it is written, A testimony in ?ehose#h is his name. !t is calle" a testimony
because the name YodDHe& in ?ehose#h is HB, testimony. !n every #lace, YodDHe& testify to a
testimony, meanin$ illuminate illumination of Hochma, which is calle" A"en or "dut
[testimony]. This is why it is written, The tabernacle of the testimony, a tabernacle of the
testimony of YodDHe&, Bina. This is why the tabernacle is name" after the holy name YodDHe&,
as it is written, An" ! will teach them this testimony of @ine, since this #lace, YodDHe&, is
hi""en an" conceale". This is why it is written, ! will teach them.
%0) /hich were counte" accor"in$ to @oses. Coes the tabernacle count the testimony, for it
is written, Accounts of the tabernacle, the tabernacle of the testimony: !n"ee", it counts the
testimony, YodDHe&, since on the "ay when the #atriarchs "e#arte" from the worl", as well as
all the tribes of the chil"ren of ?acob, an" !srael were left in e6ile, in those troubles, they
for$ot the 'nowle"$e of the hi$h an" holy name, testimony, which is the e6istence of
heaven an" earth, Mochin de Z'(. !t is so because the u##er an" lower ones, an" all the si"es
of the worl" establishe" those two letters YodDHe& by $ivin$ them Mochin.
%5) /hen @oses came, the name YodDHe& was counte" an" mentione" in the worl". An"
when he was by the bush, he imme"iately as'e" about this name, as it is written, An" they
may say to me, H/hat is &is name:I /hat shall ! say to them: An" there that name was
accounte" accor"in$ to @oses.
%8) The tabernacle of the testimony, which were counte" accor"in$ to @oses, the wor' of
the 7evites. !t is written, An" the 7evites shall #erform is the service of the tent of
meetin$. !s is the holy name, Bina. !s is in thir" #erson, an" not in secon" #erson, li'e
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Malchut, which is calle" you. &ence, the tabernacle of the testimony, Bina, is the wor' of
the 7evites.
Also, the wor' of the 7evites of carryin$ the tabernacle from #lace to #lace on their shoul"ers,
as it is written, 1ut to the sons of Johat he $ave none, because the service of the holy thin$s
belon$e" to themG they bore them u#on their shoul"ers. This is why the tabernacle, the wor'
of the 7evites, is name" after them.
%9) An" in that "ay, it shall come to #ass that the root of -ishai [?esse], which stan"s as a
banner for the #eo#les, the nations will see' it, an" his restin$ #lace will be $lorious. An"
on that "ay, when the .reator increases #eace in the worl", the root of the tree of life shall
be, meanin$ the "ecisive mi""le line, ma'in$ #eace between ri$ht an" left. An" out of that
root will the rest of the roots e6ist below+the "e$rees in Malchut an" BYA+for they are all
roote" an" e6ist by it.
%;) /hich stan"s as a banner for the #eo#les, stan"in$ as a banner an" a to'en for the holy
name, HaVaYaH. The nations will see' it, for there is the e6istence+Mochin+of the holy
name. Therefore, The nations will see' it, to receive wis"om an" 'nowle"$e [Hochma an"
Daat] from there, as it is written, An" many #eo#les shall $o an" say, H.ome, let us $o u# to
the mountain of the 7or".I Therefore, The nations will see' it. An" his restin$ #lace will
be $lorious. Restin$ #lace is the Tem#le, Malchut, as it is written, This is @y restin$
#lace forever an" ever. ,lorious, for that is what it was calle" at that time, The $lory of
the 7or". !t is written, The li$ht of the moon shall be as the li$ht of the sun, meanin$ that
the li$ht of Malchut will be as the li$ht of ZA, An" the li$ht of the sun will be sevenfol",
meanin$ that the li$ht of ZA will be seven times what it was before.
%<) The restin$ #lace of the root of -ishai, Malchut, which is calle" The $lory of the 7or",
will never be counte" or accounte" for because in all that is counte", the blessin$ is not
com#lete. 1lessin$s are #resent only in what is not counte", an" in the first time, Malchut was
counte", as it is written, These are the accounts of the tabernacle.
The li$ht of the sun is calle" li$hts of numberin$ or calculation, )A% in Hochma. 1ut
VAK de Hochma are only calle" Mochin of numberin$ an" countin$. !t is 'nown that throu$h
the mi""le line, which ma'es #eace between ri$ht an" left, )A% de Hochma, which is a
number an" a calculation, were "iminishe". At that time the blessin$ is in her. 1ut before the
)A% were "iminishe", Dinim were e6ten"e" from the left line, the li$hts fro=e, an" there was
no blessin$ there.
The root of -ishai, the mi""le line, "iminishe" the )A% de Hochma from Malchut, which are
calle" number an" calculation. !t is so because in all that is counte", the blessin$ is
incom#lete there because while )A% de Hochma illuminate in the left line, there is a "is#ute
between the lines an" there are no Hassadim there, an" Hochma cannot illuminate without
Hassadim. This is why there is no blessin$ there. &owever, althou$h the Hochma was
"iminishe" by the mi""le line into VAK de Hochma, it is still im#ossible that VAK de Hochma
woul" come out with absence of )A%. Rather, first, all ten Sefirot de Hochma must illuminate
com#letely, an" then the )A% de Hochma "e#art an" the VAK de Hochma remain.
!t was sai" that in the first time, Malchut was counte", that in the be$innin$, )A% de Hochma,
calle" calculation, must come out as well, since it is im#ossible for VAK to come out
without )A%. &owever, they #rom#tly "e#art. !t is written about the first time, These are the
accounts of the tabernacle. 1ut afterwar"s the )A% "e#art an" she remains in VAK.
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%B) The tabernacle is counte". Malchut is calle" a tabernacle, left line, from which the
countin$ comes. For this reason, she nee"s @osesI #rayer, the mi""le line, which unites the
ri$ht an" the left an" instills blessin$s in them so there will be blessin$s on her, as it is
written, An" @oses blesse" them, that there will be a blessin$ in the wor' of your han"s.
There are no blessin$s in a calculation until @oses ties it to the tabernacle of above, Bina, as
it is written, These are the accounts of the tabernacle, the tabernacle of the testimony, which
were counte" accor"in$ to @oses. The tabernacle of the testimony is Bina, an" if the
countin$ is not "one by @oses, "iminishin$ from )A% de )A%, they woul" not be able to
count, as it is written, /hich were counte" accor"in$ to @oses.
0E) !t is written about Ali4ah, An" the wor" of the 7or" came to him, sayin$, H...Arise, $o to
Kare#hat, which belon$s to Si"on, an" "well there3 behol", ! have comman"e" a wi"ow there
to sustain you.I 1efore he came to the worl", the .reator comman"e" the crows by &is
"ecree to brin$ foo" to Ali4ah, an" for that woman to $ive foo" to Ali4ah.
01) !t is written, As the 7or" your ,o" lives, ! have no ca'e, only a s#oonful of flour. A
s#oonful was the measurement in flour, an" it was befittin$ that there woul" be no blessin$s
in it because it was un"er measurement. &owever, it is written, So sai" the 7or", ,o" of
!srael, HThe bowl of flour shall not be e6hauste", nor shall the 4ar of oil be em#ty until the "ay
when the 7or" $ives rain.I &ence, because of that blessin$, there were blessin$s in them
althou$h they were counte".
0%) !t is rea", The 7or" $ives rain, an" it is written The 7or" will $ive rain. This is
because in the whole of the $eneration, none was foun" to be awar"e" a rewar" as that
woman. This is why it is written, /ill $ive, meanin$ you will $ive rain on the worl"
because of your $reat merit.
00) !t is also written, The bowl of flour was not e6hauste" nor "i" the 4ar of oil become
em#ty, accor"in$ to the wor" of the 7or", which &e s#o'e throu$h Ali4ah. !t is so because a
flour that is measurable, the blessin$s still "o not cease from it because of Ali4ahIs s#eech, as
it is written, The bowl of flour was not e6hauste". Althou$h the tabernacle of the testimony
was counte"+as it was counte" accor"in$ to @oses+there are certainly blessin$s in it. This
is why it is written, These are the accounts of the tabernacle, the tabernacle of the testimony,
which were counte" accor"in$ to @oses.
05) !t is written, Co not come near here3 remove your san"als from your feet. The .reator
se#arate" him from his wife so he woul" clin$ to Civinity, as it is written, For the #lace on
which you stan" is holy $roun". &oly $roun" is Civinity, holy Dvekut that @oses cleave" at
that time above.
08) At that time, the .reator tie" him with fon"ness of above an" he was a##ointe" the hi$h
a##ointee over the house, Malchut. &e became a Merkava [chariot*structure] for ZA, the
u##er one of Malchut. &e sentences, an" the .reator e6ecutes, as it is written, Arise, 2
7or", Return, 2 7or". !t is also written, /hich were counte" accor"in$ to @oses.
Accor"in$ to @oses was the tabernacle establishe" an" counte" in everythin$. The countin$
of the tabernacle, Malchut, was by @oses, as it is written, ! have surely counte" you. @oses
was the voice, ZA, which brin$s out the s#eech, Malchut, an" he ma"e a calculation for her to
come out of e6ile. An" now he was comman"e" to e6ten" Kedusha from above "ownwar", as
it is written, An" let them ma'e @e a Tem#le, that ! may "well amon$ them.
09) An" 1e=alel the son of >ri, the son of &ur, of the tribe of ?u"ah "i" everythin$ that the
7or" comman"e" @oses. 1e=alel is the ri$ht si"e, Hesed. &e establishe" the correction of
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everythin$, since ?u"ah was a ruler an" a 'in$ over all the other tribes. This is why the one
who establishe" the entire tabernacle came out of him. 1e=alel means Bet!el "l [in the
sha"ow of ,o"], in the sha"ow of ,o", ri$ht, since Hesed is calle" ,o". &e establishe"
everythin$ from that si"e an" inherite" Hochma to "o all the wor'.
0;) /ith him, 2holiab, the son of Ahisamach, of the tribe of Can. Can is from the left si"e,
harsh Din. 2n both these si"es, ri$ht an" left, the tabernacle, Malchut, was ma"e an"
establishe" in them, to be connecte" in them to be between ri$ht an" left.
1eautiful 1ou$hs, the ?oy of the /hole Aarth
0<) 1eautiful bou$hs, the 4oy of the whole earth is @ount Kion in the far north, the city of
the $reat Jin$. /hen the .reator create" the worl", &e threw one #recious stone un"er the
throne, which sun' to the "ee#. 2ne hea" of the stone is stuc' insi"e the "ee#, an" the other
hea" of the stone is above. The other hea", which is above, is a #oint that stan"s in the mi""le
of the worl", from which it e6#an"e" to the ri$ht an" to the left, an" to all the si"es, an" the
worl" e6iste" in that mi""le #oint. That stone is calle" foun"ation, an" from it, the whole
worl" was #lante" to all si"es. !t can also be inter#rete" that Shtia [foun"ation] has the letters
of Shet Koh [YodDHe&], that the .reator Shet [establishe"] it to be the foun"ation of the worl"
an" the #lantin$ of everythin$.
First, the worl" was create" in Midat ha Din [(uality of 4u"$ment], the restricte" Malchut. &e
saw that the worl" "i" not #ersist because the Kelim of the #eo#le of the worl", which
e6ten"e" from the restricte" Malchut, were unfit for rece#tion of the u##er li$ht "ue to the
$!imt!um over Malchut. Thus, &e associate" Midat ha %achamim [(uality of mercy] with it,
Bina, since &e raise" the Malchut in the #lace of Bina, who is Midat ha %achamim. An" when
Malchut rose to the #lace of Bina, the en" of the "e$ree was ma"e there, un"er Hochma, in
the mi""le of Bina. Thus, Malchut $aine" two Kelim that are fit to receive 'hr Yashar+half
of Bina an" $ifferet.
!t is so because when Malchut is in Bina*s #lace, Bina an" $ifferet are un"er Malchut, an" are
therefore inclu"e" in her. Thus, this whole #lace, from Bina to Malchut, became consi"ere"
Malchut, whose one en" is stuc' in the #lace of Malchut of Midat ha Din below, an" whose
other en" stan"s above, in the mi""le of the Sefira Bina.
This was "one in each "e$ree in #articular, an" in the worl"s in $eneral, the five worl"s AK
an" ABYAG AK is Keter, the worl" of At!ilut is Hochma, the worl" of Beria is Bina, the worl"
of Yet!ira is ZA, an" the worl" of Assi&a is Malchut. The Amanator elevate" Malchut from
Assi&a to below At!ilut, which is Hochma, where she en"e" the worl" of At!ilut. !t is
consi"ere" that the Amanator threw a roc' from the en" of At!ilut throu$h Assi&a.
!t is so because since the three worl"s BYA are un"er the Malchut that en"s At!ilut, they are
inclu"e" in her an" all are re$ar"e" as Malchut, an" she e6#an"e" from the en" of At!ilut
throu$h the worl" of Assi&a. Thus, she is stuc' in Assi&a, an" her other en" stan"s at the en"
of At!ilut, in Malchut de At!ilut that is there, an" which is calle" the mi""le #oint, since she
stan"s in the mi""le of the worl"s un"er Hochma, which is At!ilut.
Malchut is calle" a stone. 1ecause of her ascent to Bina, she is calle" #recious, an" the
Amanator threw her, $ivin$ her the #ower of e6#ansion from the #lace of Bina calle" the
throne, until he san' in Malchut of Midat ha Din below, calle" the "ee#. /ithin her, she
inclu"es all the "e$rees in this #lace, which are VAK de Bina an" $ifferet throu$h the Malchut
;
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below. The ma4ority of Malchut stan"s in the #lace of Bina, which is therefore calle" the
mi""le #oint, as she is in the mi""le of the "e$ree, in the #lace of Bina of each "e$ree.
/e coul" as', 1ut Malchut rose to the #lace of Bina, un"er the Hochma, so why "oes it say
that &e threw one #recious stone un"er the throne, un"er Bina: !t is because )A% de Bina "o
not e6it the "e$ree "ue to the en" of Malchut below the Hochma. Rather, only VAK de Bina
e6it the en" of Malchut, an" the VAK of each "e$ree are re$ar"e" as the bottom of the "e$ree.
This is why it says un"er the throne.
!t was sai", An" from there it e6#an"e" to the ri$ht an" to the left, an" to all the si"es, that
is, the whole worl" was #lante" from her to all the si"es. All the Mochin an" the ascent of the
lower one to the u##er one to receive Mochin "e#en" on that mi""le #oint, which is Malchut
that rose to Bina, since by her "escent to her #lace, Bina an" $M rise bac' to their "e$ree, an"
also receive the lower one with them, who receives Mochin from the u##er one. Thus, all is
"one by the mi""le #oint.
The aboveDsai" a##lies to all the "e$rees. &ere $he Zohar s#ea's of the "e$ree of the earth of
Assi&a, which inclu"es ten earths, ten Sefirot from the "ee#, which is the outermost Malchut
of the earths, in the ocean that surroun"s all the Malchut of the earths, throu$h VAK de Bina
of the earths, the lan" in which we "well. This is the #lace of the e6#ansion of Malchut. &er
u##er hea" is in the lan" where we "well, an" the lower hea" is in the "ee#.
Shtia [foun"ation] has the letters of Shet Yod He&, an" Malchut is establishe" to bein$ in the
#lace of Bina, who is calle" Koh, for by that, the worl"s ac(uire the #ro#er Kelim for
rece#tion of the u##er li$ht. Also, by that, the lower one is #re#are" to receive Mochin from
the u##er one, an" hence she is the foun"ation of everythin$ an" the #lantin$ of everythin$.
0B) !n three ways, the earth e6#an"e" aroun" that #oint, the Malchut in the interior of this
worl". All the refinement an" #urity in the lan" stan" at the first e6#ansion aroun" that #oint,
an" there it is. She is above, over all the earth aroun" that #oint. The secon" e6#ansion is
aroun" the first e6#ansion an" is not as refine" an" #ure as the first e6#ansion, but it is fine
an" refine" in terms of the refinement in the "ust, more than any other "ust. The thir"
e6#ansion is "ar'er an" of more Aviut of the "ust than all of them. Aroun" that e6#ansion are
the waters of the sea of the ocean that surroun"s the entire worl". !t follows that that #oint
stan"s in the mi""le, an" all the manners of e6#ansion of the worl" are aroun" it.
5E) The first e6#ansion is the Tem#le, an" all the #alaces an" hel#s, an" all its corrections,
an" ?erusalem, an" the whole city from the wall inwar"s. &ence, it is more refine" an" #urer
than all the earth. The secon" e6#ansion is the whole of the lan" of !srael, which was
sanctifie" in sanctity. The thir" e6#ansion is the rest of the earth, the "wellin$ #lace of the rest
of the nations, an" the sea of ocean that surroun"s everythin$.
$he Zohar s#ea's of the earth in this worl", which consists of ten Sefirot. The Malchut of the
earths rose to Bina of the earths an" en"e" the "e$ree there, in a way that the Malchut
e6#an"s from VAK de Bina of the earths throu$h the "ee# in the ocean, which is the outer
Malchut in Malchut of the earths. !t follows that the #rimary #oint of Malchut stan"s above
VAK de Bina of the earths, which is the mi""le #oint, an" the #rimary #art of Malchut that is
miti$ate" in Bina, an" whose en" is stuc' in the "ee#.
She ta'es u# four Behinot in VAK de Bina of the earths, which is the inhabite" lan"G
1) The u##er most Behina in her is the Tem#le an" the city of ?erusalem from the wall
inwar"s.
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%) From $ifferet in her throu$h Yesod, the lan" of !srael.
0) Malchut in her, the rest of the nations.
5) The "ee#, the outer Malchut.
These four Behinot surroun" one another an" the mi""le #oint is the innermost, in the #lace of
the holy of holies. She is calle" the foun"ation stone.
51) The colors in the eye surroun" the mi""le #oint of the eye, which is the #ower of vision of
the whole eye, li'e the mi""le #oint in the insi"es of the lan". !t is the vision of everythin$
an" there is the holy of holies, the ar', an" the cover, which is the vision of everythin$. !t
follows that that #oint is the vision of the entire worl". This is why it is written about it,
1eautiful bou$hs, the 4oy of the whole earth, is @ount Kion. She is calle" beautiful
because this si$ht is beautiful. 1ou$hs is the branch of the tree, ZA, the beauty of
everythin$.
5%) The beauty of the worl" an" the vision of the worl" were not seen in the worl" until the
tabernacle was built an" establishe", an" the ar' entere" the holy #lace. From that time, the
vision of everythin$, of Civinity, was seen in the worl" an" the worl" was establishe". The
worthy come into the tabernacle an" the ar' until they arrive at the mi""le #oint that is there,
which is 1eautiful bou$hs, the 4oy of the whole ... 2nce they arrive there, the ar' starte"
an" sai", This is @y restin$ #lace forever3 here ! will "well, for ! have "esire" it.
50) The Assembly of !srael sai" this verse when the Tem#le was built an" the ar' was #ut in
its #lace. The .reator sai" this verse about the Assembly of !srael when !srael "o &is will, for
then the .reator sits on &is throne an" has mercy on the worl", an" a blessin$, #eace, an"
love of all are #resent. Then &e sai", This is @y restin$ #lace forever.
55) /hen all the craftsmen be$an to "o their craft, that very craft which they be$an was
com#lete" by itself, for it is written, An" all the wor' of the tabernacle of the tent of meetin$
was com#lete", meanin$ com#lete" by itself.
58) 7i'ewise, it is written, An" the heaven an" the earth were finishe", meanin$ com#lete"
by themselves. 1ut it is written, An" on the seventh "ay ,o" finishe". Thus, "i" ,o" finish
an" com#lete them, an" not by themselves: 2f course the whole worl"+thou$h all the wor's
were com#lete"+the worl" was still incom#lete in its e6istence until the seventh "ay came,
since when the seventh "ay came, all the wor's were com#lete" an" the .reator com#lete"
the worl" in it, as it is written, An" on the seventh "ay ,o" finishe" &is wor' which &e ha"
ma"e. 1y that, by the seventh, all the wor' that &e ha" "one was com#lete" in e6istence. For
this reason, An" on the seventh "ay ,o" finishe".
59) /hen the Tem#le was built, all the wor' that was "one, was "one by itself. The craftsmen
be$an, an" the wor' was seen to them+how it shoul" be "one+an" it was re$istere" before
them, an" the wor' was com#lete" by itself, as it is written, An" the house, while it was
bein$ built, since it was com#lete" by itself. !t is also written, /as built of a com#lete stone
carrie", since it was built by itself. So it is in every wor' that is holyG it is com#lete" by
itself.
5;) The s#irit of holiness "eclare" before the eyes of !srael an" sai", 1e=alel the son of >ri,
the son of &ur, of the tribe of ?u"ah "i" everythin$ that the 7or" comman"e" @oses ... /ith
him, 2holiab, the son of Ahisamach. /ith him means that 2holiab "i" not "o the wor'
alone, but with 1e=alel, an" with him, not of his own, since 1e=alel is ri$ht, an" 2holiab is
left. Thus, the left is always inclu"e" in the ri$ht. This is why it is written, An" behol", !
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@yself have a##ointe" with him 2holiab, one is ri$ht, one is left, an" the left is inclu"e" in
the ri$ht.
These Are the Accounts of the Tabernacle
5<) These are the accounts of the tabernacle, the tabernacle of the testimony, which were
counte" accor"in$ to @oses. 1ecause all the sa$es ma"e the tabernacle, there ha" to be a
calculation of all the wor's that were "one in it, since by each calculation that was "one, the
wor' woul" be "one, an" it woul" be in its #lace.
These are the accounts of the tabernacle in Mochin of number an" calculation, which are
VAK de Hochma, bein$ the Mochin that sustain everythin$. !t e6ists only in its own #lace, an"
not to e6ten" from there from above "ownwar", as they are VAK, illuminatin$ only from
below u#war".
5B) An" as the "esire of all of !srael was in what they volunteere", so was their "esire in that
calculation. 1y their "esire, they e6ten"e" the Mochin of calculation, an" then the whole wor'
was "one by "esire. &ence, calculation is nee"e" here in the tabernacle, since by calculation is
the wor' "one. This is why it is written, These are the accounts of the tabernacle.
!t is a calculation that faults all the calculations in the worl"+e6tension of )A% de Hochma
+which are not of Kedusha [holiness], for they "o not #ersist, but "estroy the #lace to which
they are "rawn. -et, this calculation in the tabernacle, which is VAK de Hochma, #ersists more
than all the others, an" by that the tabernacle #ersists, an" not by another.
An" &e /ill 1e the Faith of -our Times
8E) !t is written, An" &e will be the faith of -our times, the stren$th of salvation of wis"om
an" 'nowle"$e3 the fear of the 7or" is &is treasure. Any #erson who en$a$es in Torah in this
worl" an" is rewar"e" with settin$ u# times for it shoul" be with faith that his "esire will be
aime" at the .reator, ZA, that he will inten" for the .reator. Malchut is calle" a name, to
mate with the heaven, ZA, since the faith, Malchut, inten"e" to connect with ZA, as it is
written, The faith of -our times, where -our times are the times for Torah, ZA, an" faith
+Malchut+to bon" to$ether. The stren$th of salvation, inclu"in$ Hesed in Din, since
stren$th is Din an" salvation is Hesed. 2f wis"om an" 'nowle"$e. These are one ato# the
other because the Hochma is hi""en an" conceale", an" they shoul" be #lace" one ato# the
other, as Hochma a##ears only throu$h the Daat.
81) The fear of the 7or" is &is treasure. !t is the treasure of all those "e$rees, for the fear of
the 7or", Malchut, ta'es all those rivers, "e$rees, an" becomes a treasurer for them all. /hen
all those secrets come out of her, she ta'es them out by number, as it is written, -our eyes
are #ools in &eshbon [calculation], since she certainly calculates an" brin$s out those #ools
of water, which are the "e$rees that she receive" within her, min"in$ to ta'e out everythin$ in
calculation.
There is "isclosure of Hochma only in Malchut, hence Malchut is calle" a treasurer. 7i'e a
treasurer who 'ee#s an" sustains all that is #lace" within it, Malchut receives within her all
the Sefirot an" "e$rees, an" im#arts within them illumination of Hochma, by which they are
'e#t an" sustaine". She ta'es them out by calculation, in illumination of Hochma, which is
calle" Mochin of calculation, an" he brin$s an evi"ence to that from the te6tG -our eyes are
#ools in &eshbon, since Hochma is calle" eyes. Heshbon [calculation] is im#artin$ of
Hochma. Fools are the "e$rees she receives, an" he says that she ta'es out the #ools in her by
calculation, meanin$ illumination of Hochma from the eyes.
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8%) 1ecause there is calculation in Malchut, which is Hochma that sustains everythin$, she is
calle" faith, since faith is faithfulness an" sustenance. !n the u##er Sefirot an" "e$rees that
Malchut receives, one shoul" see faith, to illuminate them in the count, as it is written, The
fear of the 7or" is &is treasure. At that time in the $enerations of the worl"+in the
corrections of Malchut herself, which is calle" worl", in the vessels of the tabernacle+it is
all the more nee"e" to calculate an" show the faith, which is the 'ee#in$. This is why the
.reator announce" to all of !srael the matter of faith of the ma'ers of the tabernacle in all that
they "i", as it is written, These are the accounts of the tabernacle.
1e=alel, &is Lame .ause"
80) The .reator wante" 1e=alel for the wor' of the tabernacle more than all of !srael. &is
name cause", for he was calle" 1e=alel, Bet!el [in the sha"ow of] "l [,o"]. ,o" is the name
of Hesed. The .reator #laces names in the earth to be crowne" by them an" to "o with them
the wor' of the worl", as it is written, /ho #uts names in the earth, that the names #eo#le
name in the earth are #lace" u#on them from the mouth of the 7or".
85) ?u"ah was from the left si"e, since ?u"ah is Malchut, an" Malchut is built from the left.
&e clun$ once more to the ri$ht, to ZA, an" this is why the tabernacle was ma"e on that si"e,
be$innin$ from the left si"e an" clin$in$ to the ri$ht. Afterwar"s they were inclu"e" in one
another an" all became ri$ht. 7i'ewise is the Torah, $ifferet. !t be$an from the left, since
$ifferet was emanate" from )evura, left, clun$ to the ri$ht, in Hesed, they were inclu"e" in
one another, an" all became ri$ht. Reuben starte" from the ri$ht, since Reuben is Hesed an"
leans to the left, since he too' the rest of the tribes with him to his banner+Shimon an" ,a"
+which are left, as he starte" from the ri$ht an" leane" to the left.
88) ?u"ah starte" from the left because he came from the left, Malchut, an" Malchut is built
from the left. Then he clun$ to the ri$ht, an" the tabernacle, too, was ma"e on that si"e,
be$innin$ from the left an" clin$in$ to the ri$ht, since the tabernacle is Malchut. &ence,
1e=alel, who came from the si"e of ?u"ah, ma"e the tabernacle an" it was establishe" in his
#lace since he is similar to the tabernacle. The .reator "esire" him an" chose him from
amon$ all of !srael to that wor' of the tabernacle.
89) &e $ave him wis"om an" un"erstan"in$ an" 'nowle"$e because to be$in with, he ha" the
un"erstan"in$ of the heart with him, as it is written, An" in the heart of every wisehearte", !
have #lace" wis"om, since he was alrea"y wisehearte". For this reason ! #lace" wis"om in
him. !t is so because the .reator $ives wis"om only to those in whom there is wis"om.
7i'ewise, 1e=alel, in whom there was wis"om, the .reator $ave him wis"om. 1e=alel, Bet!el
"l [in the sha"ow of ,o"], the name cause" him, an" he was calle" so after his wis"om.
8;) 7i'e an a##le tree amon$ the trees of the forest, so is my belove". !n his sha"e ! too'
"eli$ht an" sat, an" his fruit, sweet to my #alate. !n his sha"e is 1e=alel, who establishe"
the tabernacle an" ma"e it. ! too' "eli$ht an" sat means that the tabernacle is #leasant to sit
in, $ivin$ "eli$ht to the Assembly of !srael, an" the Assembly of !srael "wells in the sha"ow
of ,o". This is 1e=alel.
8<) An" his fruit was sweet to my #alate is ZA, who ma'es $oo" fruits in the worl". Fruits
are the souls of the ri$hteous, who are the fruit of the wor' of the .reator. A river that comes
out of A"en is Yesod de ZA, which brin$s out an" throws souls into the worl", an" they are the
fruits of the .reator.
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8B) !n his sha"e is 1e=alel. &ence, the establishment of the tabernacle was by 1e=alel,
which is why it is written, An" 1e=alel the son of >ri, the son of &ur. Son of >ri is the
li$ht of the sun that comes out. This is the ri$ht. The son of &ur is the left, hence the Din of
the .reator is com#lete" in him in the "ee" with the calf, which the mi6e" multitu"e 'ille".
9E) !t is written, All the $ol" that was ma"e for the wor'. From the time when !srael $ave it,
it was alrea"y ma"e an" establishe" above before, in all the holy wor'. All the $ol" was
alrea"y ma"e an" correcte" in all the holy wor' above, since in each "e$ree, $ol" was
establishe" in it, as there is no wholeness e6ce#t %achamim an" Din. For this reason the $ol"
woul" $o in all the wor' of the tabernacle, in all the "e$rees of Malchut, in every wor' that is
calle" holy.
91) The .reator "esires Din in everythin$, min$lin$ Hesed an" Din with one another. For this
reason, he e6ten"s the Din for the wic'e" of the worl". !f &e wishes Din, why is &e #atient
an" removes it from the wic'e": &ow many sa$es have been u#roote" for not 'nowin$ the
real reason: 1ut Rabbi Shimon "isclose" several thin$s in that.
9%) The Din that the .reator "esires is a clear Din, which evo'es love an" 4oy. !t is the Din of
the left line after it unites with the ri$ht line. At that time it is wine that "eli$hts ,o" an"
#eo#le. The same a##lies to $ol", but when the wic'e" are in the worl", they are all the Din of
filth, they are all Din which the .reator has no wish for at all. For this reason, we must not
min$le the holy Din with the Din of filth, until the Din of filth is naturally consume" an" the
wic'e"ness vanishes from the worl", since the Din of filth in it removes it from the worl".
/hen the /ic'e" S#rout ># 7i'e ,rass
90) /hen the wic'e" s#rout u# li'e $rass, an" all who "i" ini(uity flourishe", to be
"estroye" forever. 7i'e $rass means li'e $rass in a "ry lan". !t is "ry, an" when water is
#oure" on it, it blossoms an" the "ryness "e#arts from it. !t is as a tree that has been cut, an"
s#rin$s once more, but it is only "ecorations, one ne6t to the other, which are only s#rin$in$
branches, an" a tree never s#rin$s from there, li'e the tree that was in the be$innin$. That is,
/hen the wic'e" s#rout u#, an" it is all in or"er to "estroy them forever, to u#root them
from their root an" from everythin$.
95) The .reator is #atient with the wic'e" in this worl" because this worl" is the #art of the
Sitra Achra. The ne6t worl" is the #art of Kedusha, the #art of the ri$hteous so that those
ri$hteous are in it in the crown of the $lory of their @aster. These two si"es stan" one
o##osite the otherG the ne6t worl" is the si"e of Kedusha, an" this worl" is the si"e of $uma*a
[im#urity]. 2ne stan"s for the ri$hteous, an" one stan"s for the wic'e". !t is all one o##osite
the other. &a##y are the ri$hteous, for they have no #art in this worl", but in the ne6t worl".
5% 2fferin$s of 1ala'
98) Averythin$ is establishe" an" reveale" before the .reator. Althou$h 1ala' an" 1alaam "i"
not inten" for the .reator with their offerin$s, all is set u# before &im, an" "oes not re"uce
their rewar" in this worl" at all. At that time, they rule" over !srael throu$h their offerin$,
which cause" %5,EEE #eo#le to "e#art from !srael, besi"es all those who were 'ille". An" the
7or" sai" to @oses, Ta'e all the hea"s of the #eo#le an" con"emn them to the 7or". >ntil
now that offerin$ is han$in$ to aven$e !srael. They built seven altars an" offere" sacrifices on
them, 5% in total.
99) 1alaam an" 1ala' ma"e these 5% offerin$s an" too' them from the Sitra Achra to the
.reator. For this reason, the offerin$ was han$in$, so the Sitra Achra woul" ta'e it from
1%
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!srael. This is calle" a curse, but until now she "i" not ta'e from them. !t is written about
Alisha, An" he turne" bac' an" saw them, the boys who were teasin$ him an" tol" him,
,o u#, you bal"hea". An" he turne" bac' means after Civinity, since the Sitra Achra
stan"s in the bac'. An" saw them means he loo'e" an" saw in those 5% chil"ren, the Sitra
Achra, who is calle" a curse, an" he saw them as "eservin$ #unishment. &ence, [he]
curse" them in the name of the 7or". !n the name of the 7or", to ta'e out the name of the
.reator from the necessity of the offerin$ that 1alaam an" 1ala' offere". All is correcte"
before the .reator an" nothin$ is lost. Similarly, all is correcte" before the .reator, for better
an" for worse.
9;) 1ecause Cavi" ran away from Saul, he cause" all the #riests of the city of Lob to be lost.
2f all of them, only Aviatar, who fle", remaine". This cause" !srael several illsG Saul an" his
sons "ie", an" several thousan"s an" tens of thousan"s of !srael "ie". -et, it was Cavi" who
ha" to re#ent for that sin, until all of Cavi"Is sons were lost in a sin$le "ay, an" only -oash
remaine". &e was stolen by -ehosheva, "au$hter of -oram, 4ust as only Aviatar remaine" of
Ahimelech, an" until to"ay that sin is han$in$, to sentence Lob for that sin of Lob, as it is
written, -et to"ay he will halt at Lob.
All the ,ol" that !s @a"e for the /or'
9<) The .reator loo'e" when !srael $ave the $ol" for the calf an" #rece"e" this $ol" for them
as a cure, since &e #rece"e" for them the $ol" of the tabernacle before the $ol" of the calf. !t
is so because they $ave all that $ol" which they ha" as a contribution to the tabernacle. 1ut
can it be that there was $ol" with them when they ma"e the calf: Ci" they tear off their ears
to ta'e that $ol", as it is written, Then all the #eo#le tore off the $ol" rin$s which were in
their ears: This is why &e #rece"e" the $ol" of the contribution, to atone for the "ee" with
the calf.
9B) 1e=alel is from the si"e of Malchut. &e "i" all that the 7or" comman"e" to @oses, since
all the crafts of the tabernacle was set u# in them an" by them. 1e=alel "i" the wor', an" then
@oses woul" set everythin$ u#. @oses an" 1e=alel were as one+@oses above, $ifferet, an"
1e=alel below him, Yesod. The en" of the )uf is as a )uf, since Yesod an" $ifferet are one.
1e=alel is ri$ht, Hesed, an" 2holiab is left, Din. !t is all one, for they are inclu"e" in one
another. This is why it is written, 1e=alel the son of >ri, the son of &ur, of the tribe of
?u"ah ... An" ... with him 2holiab, the son of Ahisamach, of the tribe of Can.
An" &e Turne" 1ac' an" Saw Them
;1) An" he turne" bac' an" saw them. An" he turne" bac' means that he loo'e" behin"
him whether or not they re#ente". An" saw them means that he saw in them that no
correcte" see" woul" come out of them. An" saw them, meanin$ that they were ma"e on
the ni$ht of Yom Ki++ur [Cay of Atonement], that then their mother was im#re$nate" with
them. From#tly, [he] curse" them in the name of the 7or".
;%) An" he turne" bac' means that he loo'e" at them, whether he woul" be #unishe" for
them. &e turne" away from that thin$, meanin$ turne" away from their #unishment. An"
saw them, meanin$ saw that they woul" "o several harms in !srael.
;0) An" he turne" bac', as it is written, An" his wife loo'e" behin" him, behin"
Civinity, an" saw that all their mothers were im#re$nate" on the ni$ht of Yom Ki++ur.
From#tly, [he] curse" them in the name of the 7or". An" two bears [in female form] came
out of the woo"s. !t shoul" have sai", Two bears [in male form]. 1ut they were females,
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an" their chil"ren were with them, which is why he says bears [in male form] an" not
bears [in female form]. An" tore u# fortyDtwo chil"ren of them, corres#on"in$ to the
offerin$s of 1ala'.
,ol" from 1elow >#war", an" Silver from Above Cownwar"
;5) An" the $ol" of the wave offerin$, why is it calle" the $ol" of the wave offerin$ an"
the silver is not calle" of the wave offerin$: There are two who are calle" thatG the $ol" of
the wave offerin$, an" the bron=e of the wave offerin$. !t is not calle" The silver of the wave
offerin$ because the wavin$ is "e#artin$ u#war". ,ol" is illumination of Hochma in the left
line, bron=e is $ifferet, the mi""le line, which consists of Hochma, for the illumination of
Hochma illuminates only from below u#war".
!t is so below, in the Kli+ot, an" it is not the $ol" of the wave offerin$ because the Sitra Achra
e6ten"s the Hochma on the left from above "ownwar", an" they are not in wavin$, li'e the
Kedusha. /avin$ means liftin$ u#, an" not lowerin$ "own. Silver is Hassadim, an" it is
#ermitte" to e6ten" it below. This is why it is not written, Silver of the wave offerin$.
;8) The illumination of Hochma is calle" calculation, when all the "e$rees an" Merkavot
are in wavin$, illuminatin$ from below u#war". This is the $ol" of the wave offerin$. The
$ol", illumination of Hochma, is all that e6ten"s below, bloc'in$ the vision, the $oo", an" its
li$ht. /hen it is in wavin$, from below u#war", it is a $oo" $ol" with its li$ht, an" every $ol"
that e6ten"s below is waste of $ol", its fusion, Kli+a, an" Sitra Achra.
/hen Hochma e6ten"s from the left line, from above "ownwar", she cancels the ri$ht line
an" is in "is#ute with it. At that time, Hochma is without Hassadim from the ri$ht, an"
therefore her illumination is bloc'e", for Hochma cannot illuminate without Hassadim.
&owever, once the mi""le line comes an" unites the two lines in one another, it sustains the
illumination of both of them in a way that they "o not contra"ict one another, so the li$ht of
the ri$ht will illuminate from above "ownwar", an" the li$ht of Hochma on the left will
illuminate only from below u#war". /hen the two lines unite with each other, the Hochma
"resses in Hassadim an" she illuminates com#letely, but only from below u#war".
&owever, the Kli+ot an" the Sitra Achra $ri# only to the left, when it is "is#ute" with the
ri$ht, e6ten"in$ the Hochma from above "ownwar". -et, she is "ar' an" full of Dinim. This is
why it is sai", An" all that $ol" that e6ten"s below is waste of $ol", it is its fusion, Kli+a,
an" Sitra Achra.
;9) An" the silver of those of the con$re$ation who were numbere". Silver is the li$ht of
Hassadim from the ri$ht line. Anythin$ that e6#an"s below in this way is $oo". An" althou$h
it is not by wavin$ from below u#war", it is $oo". 1ut with $ol", which is illumination of
Hochma from the left line, anythin$ that e6#an"s below is ba". This is why there must be
wavin$ of $ol", raisin$, an" silver shoul" s#rea" below an" to all the si"es because it is all
$oo".
;;) !t is written, For the 7or" ,o" is a sun an" a shiel"3 the 7or" $ives $race an" $lory. The
sun is the .reator, the holy name, HaVaYaH, ZA, in which all the "e$rees are in contentment.
A shiel" is the holy name "lokim, Malchut, as it is written, ! am a shiel" to you. !,
Malchut, is calle" Am a shiel" to you. An" the sun an" the shiel" are a com#lete name,
in"icatin$ ZA an" Malchut in one bon"in$. The 7or" $ives $race an" $lory, meanin$ that
"lokim will be a shiel", an" HaVaYaH will $ive $race an" $lory, so all will be one. Althou$h
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$race an" $lory are e6ten"e" in contentment, an" a shiel" is e6ten"e" with force to one who
has enemies, they come as one, from the bon"in$ of HaVaYaH an" "lokim.
;<) Lo $oo" thin$ "oes &e withhol" from those who wal' u#ri$htly. !t is written, From
the wic'e" their li$ht is withhel". For this reason, here he says that &e will not withhol"
$oo" from those who wal' u#ri$htly. This is the first li$ht, Hesed, of which it is written, An"
,o" saw the li$ht, that it was $oo", concealin$ it from the wic'e" an" "enyin$ them in this
worl" an" in the ne6t worl". 1ut to the ri$hteous, &e will not withhol" the $oo" for those who
wal' u#ri$htly.
;B) For this reason, the first li$ht "oes not nee" ascen"in$ from below u#war" or wavin$, but
rather e6#ansion an" "isclosure, an" not to ascen" li'e the left, $ol". This is why it is calle"
the $ol" of wavin$ an" not silver. Also, this is why it is written, An" the silver of those of
the con$re$ation who were numbere", an" it is not written, silver of the wave offerin$.
<E) The ri$ht si"e is always #ose" to 'ee# the whole worl", illuminate, an" bless it. Therefore,
the #riest, the ri$ht si"e, Hesed, is always rea"y to bless the #eo#le, since all the blessin$s of
the worl" come from the ri$ht si"e, an" the #riest ta'es first. For this reason, the #riest was
a##ointe" on blessin$s above an" below+the Hesed above, an" the #riest below.
<1) /hen the #riest stretches his han"s to bless the #eo#le, Civinity comes over him an" fills
his han"s. &e raises the ri$ht han" over the left han", to elevate the ri$ht an" ma'e it stron$er
than the left. Then, all the "e$rees in which the #riest stretches his han"s are blesse" from the
source of everythin$. The source of the well is a ri$hteous, Yesod. The source of everythin$ is
the ne6t worl", Bina, from which all the faces, all the Mochin illuminate, for it is the s#rin$
an" the source of everythin$, an" all the can"les an" li$hts are lit from there.
<%) As in Bina, the source an" the s#rin$ of the well, which is Yesod, all those can"les below
+Malchut*s Sefirot+are illuminate" an" fille" with li$hts from it. Bina is the source that
$ives to all. 7i'ewise, Yesod is the source that $ives to Malchut. For this reason, when the
#riest stretches his han"s an" be$ins to bless the #eo#le, hi$h blessin$s are on him, from a
hi$h source+Bina+to li$ht u# the can"les. Then all the faces shine an" the Assembly of
!srael, Malchut, is crowne" in hi$h crowns, an" all the blessin$s come "own an" are "rawn
from above "ownwar".
.alculation an" a Lumber
<0) @oses comman"e" an" 1e=alel "i", so that all woul" be in the bo"y+@oses, $ifferet+
an" the en" of the bo"y+the holy covenant, 1e=alel+to increase love an" the tie of
unification in the tabernacle, in Malchut. All was "one in the ri$ht. &ence, wherever there is
the ri$ht si"e, the evil eye "oes not control it. This is why it is written, An" the silver of
those of the con$re$ation who were numbere". !t is counte" by a calculation, which is
illumination of Hochma. !t is not written in re$ar" to it, Silver of the wave offerin$, since
that silver comes from the ri$ht, Hesed, hence everythin$ is counte" by a number, Hitkalelut
[min$lin$*inte$ration] with the left. For this reason, everythin$ is $iven from above
"ownwar".
<5) 1ut there is no blessin$ in a thin$ that is measure" an" calculate", so why was everythin$
calculate" in the tabernacle: /herever the si"e of Kedusha is on it, meanin$ that it e6ten"s
from the mi""le line, unitin$ ri$ht an" left. !f the calculation comes from the si"e of Kedusha,
there is always blessin$ on it, an" it "oes not "e#art from him. &ow "o we 'now: From the
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tithin$G because the calculation comes to the holiness, there is blessin$ in it. !t is even more so
with the tabernacle, which is holiness an" comes from the si"e of holiness.
<8) 1ut with all other thin$s in the worl", which are not from the si"e of Kedusha, there is no
blessin$ on them when they are calculate", since the Sitra Achra, who is evilDeye", can
control it. An" because he can control it, there is no blessin$ in it, so that blessin$s will not
touch that evilDeye" one.
<9) 1lessin$s are always a""e" to measurement of Kedusha an" to calculation of Kedusha.
This is why it is written, An" the silver of those of the con$re$ation who were numbere",
meanin$ in calculation. Them that were numbere" of the con$re$ation, an" there is no fear
of the evil eye an" of any calculation because the blessin$s are in everythin$ from above.
<;) The evil eye has no control over the "escen"ents of ?ose#h because he comes from the
ri$ht si"e. This is why the tabernacle was ma"e by 1e=alel, for he is on the si"e of ?ose#h, the
holy covenant, Yesod. For this reason, @oses comman"s an" 1e=alel "oes, so that all will be
in the bo"y+@oses, $ifferet+an" the en" of the bo"y+1e=alel, Yesod, the to'en of the holy
covenant+to increase the love an" the tie of unification in the tabernacle+Malchut.
Averythin$ was "one on the ri$ht. This is why it is written, An" the silver of those of the
con$re$ation who were numbere" was a hun"re" talents, for a calculation is a calculation of
$reat, a##ointe" "e$rees, )A%, which unite on the ri$ht. This is why it is written A hun"re"
talents, in"icatin$ ten Sefirot, in each of which are ten, for there is )A% in them.
<<) !t is written, The eyes of the 7or" are to the ri$hteous, an" &is ears are to their cry. So
why "o we see ri$hteous in this worl" who cannot even obtain foo", li'e crows in the fiel":
<B) All the creations in the worl" are 'nown above, either to the si"e of Kedusha or to the si"e
of the Sitra Achra. The ones who are 'nown above to the Kedusha, &er Frovi"ence is always
on them. Those who are 'nown to $uma*a, her #rovi"ence is always u#on them. /here the
Frovi"ence from Kedusha $overns, the Sitra Achra will not $overn him an" will never
a##roach him. &e will not be able to move him from his #lace in all that he "oes. !t is written
about it, The eyes of the 7or" are to the ri$hteous, an" because of that, the Sitra Achra will
not be able to $overn them.
BE) 1ut wherever there is Kedusha, even thou$h it is un"er calculation, the blessin$ is not
"enie". An" !srael are holy, comin$ from the si"e of holiness, as it is written, !srael was holy
to the 7or". !t is also written, An" you will be holy, for ! am holy. /hy was there "eath in
them when Cavi" calculate" !srael, as it is written, An" the 7or" sent a #la$ue u#on !srael
from the mornin$ until the a##ointe" time:
B1) !t is because &e "i" not ta'e She'els for #rocee"s from them, as it is written, An" each
of them shall $ive a ransom for himself to the 7or" when you number them, an" there will be
no #la$ue amon$ them when you number them. !t is so because holiness must $ive the
#rocee"s of the holiness, yet it was not ta'en from them because !srael are holy, stan"in$
without calculation. &ence, #rocee"s must be ta'en from them, which can be calculate",
while they are not calculate".
B%) This is because holiness is the hi$hest of all the "e$rees, u##er AVI. As holiness e6cee"s
everythin$, an" has another holiness outsi"e, below, which stan"s below it+Y"SHS#$+
clothin$ u##er AVI from the outsi"e an" bein$ calculate" an" counte", so are !srael holiness,
as it is written, !srael was holy to the 7or". They $ive another holiness+their #rocee"s+
which is to be calculate".
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!srael are the tree that stan"s insi"e, o##osite u##er AVI. The #rocee"s that are $iven are
another holiness, which stan"s outsi"e an" is to be calculate", corres#on"in$ to Y"SHS#$.
Also, one #rotects the other.
The calculation is the Mochin of illumination of Hochma. >##er AVI are in Hassadim that are
covere" from illumination of Hochma. 2nly in Y"SHS#$, which clothe them, "oes the root
of illumination of Hochma a##ear.
!srael corres#on" to the holiness in AVI. For this reason, they are not to be calculate", li'e
u##er AVI. Rather, they $ive ransom for their souls, corres#on"in$ to Y"SHS#$, which are to
be calculate". At that time, they #rotect one another, havin$ the blessin$s from AVI an"
havin$ the calculation from Y"SHS#$, e6ten"e" throu$h the ransom that they $ive.
Therefore, when Cavi" ma"e the calculation in !srael without a ransom, the #la$ue bro'e out
in them, since !srael themselves are incalculable an" the Kedusha of u##er AVI "e#arte" them.
B0) -et the number of the chil"ren of !srael will be li'e the san" of the sea, which cannot be
measure" or numbere". /hat is, 7i'e the san" of the sea: There are two manners hereG 1.
7i'e the san" of the sea means that when the sea raises its waves in an$er an" the waves
come u# to wash the worl" over, when they come an" see the san" of the sea, they #rom#tly
brea' an" turn bac' (uiet, an" cannot rule an" wash the worl" over.
B5) Similarly, !srael are li'e the san" of the sea. /hen the rest of the nations, the waves of the
sea+an$ry, with harsh Dinim+see that !srael are connecte" to the .reator, they turn bac'
an" brea' before them, an" cannot rule over the worl". %. The san" of the sea is incalculable3
it cannot be calculate" or measure", as it is written, /hich cannot be measure" or
numbere". So are !sraelG incalculable an" cannot be measure".
B8) There is a conceale" an" hi""en measurin$, AVI, an" there is a calculation that stan"s in
concealment, conceale" an" hi""en, Y"SHS#$. Althou$h the illumination of Hochma a##ears
in them, which is a calculation, there is no "isclosure in their own #lace. Rather, it is
conceale" an" hi""en, an" only in Malchut "oes the Hochma in them a##ear. 2ne is measure"
an" one is calculate". This is the 'ee#in$ of everythin$ above an" below, since it is never
'nown on what stan"s the measurin$ in AVI+the measure of the level of Hassadim in them.
Also, it is un'nown what the calculation in Y"SHS#$ stan"s on, an" this is the faith of all.
B9) !srael below are counte" only in covere" Hassadim. The #rocee"s that they $ive o##osite
Y"SHS#$ are calculable. Therefore, when !srael are calculate", #rocee"s are ta'en from
them. This is why in Cavi"Is "ays, when he counte" !srael an" "i" not ta'e a ransom from
them, there was an$er an" several hosts an" cam#s were lost from !srael.
B;) For this reason, it is written about the wor' of the tabernacle, An" the silver of them that
were numbere" of the con$re$ation, an" it is written, For every one who #asse" over to
them who are numbere", meanin$ the calculation. Averythin$ was sanctifie" for the wor' of
the tabernacle.
Talents are as it is written, A hun"re" talents, one calculation. She'els are as it is
written, 1,;;8 she'els, accor"in$ to the she'el of the holiness, another calculation. There
are u##er ones, which rise for a su#erior calculation+the li$hts in Y"SHS#$, Bina, who is
the u##er calculation, talents+an" there are others, who come u# to a "ifferent calculation+
the calculation in ZA, who illuminates to Malchut. 2ne is su#erior an" one is inferior. This is
why it is written, The hun"re" talents of silver were for castin$ the soc'ets of the holiness.
These are the soc'ets, who is Malchut in $eneral, who is calle" AD(I, receivin$ from a hi$her
calculation, from Bina.
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!f the 7or" Coes Lot 1uil" the &ouse
B<) A son$ of ascents for SolomonG !f the 7or" "oes not buil" the house, its buil"ers wor' in
it in vain. Jin$ Solomon sai" this verse when he was buil"in$ the Tem#le. /hen he be$an to
buil", he saw that the wor' was bein$ com#lete" in their han"s an" it was bein$ built by
itself. At that time, he starte" an" sai", !f the 7or" "oes not buil" the house, as it is written,
!n the be$innin$ ,o" create", since the .reator create" an" establishe" this worl", Malchut,
a home, with all that is nee"e".
BB) !t is written, !ts buil"ers wor' in it in vain. !ts buil"ers are the rivers, the Sefirot of ZA,
all of which come an" $o within this house, the Malchut, to correct it in all that is nee"e".
An" althou$h they all come to correct an" to ma'e its correction, without the 7or", which is
the worl" of correction, Bina, which establishe" an" ma"e the house as it shoul" be, those
buil"ers woul" be in vain. Rather, the im#ortant thin$ is what Bina ma"e an" establishe". !f
the 7or" "oes not $uar" the city, the watchman watches in vain, as it is written, The eyes of
the 7or" your ,o" are always on her, from the be$innin$ of the year to the en" of the year.
1y this Frovi"ence she is 'e#t from all si"es.
1EE) !t is written, &ere is SolomonIs be", si6ty mi$hty men surroun"in$ it, from the mi$hty
men of !srael. SolomonIs be" is Malchut. /hy are they all 'ee#in$ it: !t is written, For fear
at ni$hts, the fear of &ell that stan"s o##osite her so she woul" re#el it. This is why they all
surroun" it.
1E1) Althou$h they are all stan"in$ in illumination of the thou$ht that is un'nown, %osh de
Atik, calle" %AD,A, at that time the li$ht of the thou$ht that is un'nown stri'es the li$ht of
that Parsa, which se#arates her from the three %oshim [#l. of %osh] of AA, the se#aration is
revo'e", an" they illuminate to$ether. The three %oshim de AA went u# to %AD,A after the
Parsa was revo'e", an" they illuminate to$ether with %AD,A. Also, the three %oshim de AA
were inclu"e" in one another, each was inclu"e" in all three of them, an" they became nine
#alaces.
Throu$h Malchut*s ascent to Bina in each "e$ree, which en"e" the "e$ree below Malchut, a
Parsa was ma"e there+the Sium [en"] of the "e$ree+so Bina an" $M of each "e$ree fell
from each "e$ree to the "e$ree below it. Thus, Bina an" $M of %osh de Atik fell into the three
%oshim de AA, an" a Parsa was #lace" below the Hochma de Atik. A""itionally, Bina an" $M
of each of the three %oshim de AA fell to the %osh below it, an" Bina an" $M of the thir"
%osh of AA fell to AVI.
Afterwar"s, at the time of )adlut, an illumination is e6ten"e" from AB SA) de AK, lowerin$
a$ain the Malchut from Bina to her own #lace, an" cancelin$ the boun"ary an" the Sium of
the Parsa in the mi""le of the "e$ree. At that time Bina an" $M that fell from each "e$ree rise
once more to their initial "e$ree before they fell ta'in$ with them the lower "e$ree where they
were fallen. !t follows that then, when Bina an" $M of %osh de Atik that fell to the three
%oshim of AA return an" rise to their #lace in %osh de Atik, which is calle" %AD,A, they also
elevate with them the three %oshim de AA to %osh de Atik, an" the three %oshim of AA are
calle" Kitra, Avira, an" HS.
They all stan" in the illumination of the thou$ht that is un'nown after the Parsa between
%AD,A an" the three %oshim de AA have been set u#, for which those same "iminutions that
are "one in %AD,A are "one in the three %oshim, where each en"s below the Hochma, an"
Bina an" $M fell to the "e$ree below them. &owever, afterwar"s the li$ht of the thou$ht that
is un'nown, %AD,A, stri'es the li$ht of the Parsa that e6ten"e" illumination from AB SA)
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de AK, an" cancelle" the Sium of the Parsa that se#arates it from the three %oshim of AA.
Thus, Bina an" $M de %AD,A returne" with the three %oshim de AA an" rose to the #lace of
%AD,A "ue to the cancellation of the Parsa, illuminatin$ alon$ with %AD,A.
2nce the three %oshim de AA that rose to %AD,A were inclu"e" in one another there, until
each of them consists of three, nine #alaces were ma"e of them in %AD,A. &owever, those
nine #alaces illuminate in AA, too, althou$h there they are calle" li$hts.
1E%) Falaces are not li$hts. Leither are they s#irits, nor souls, an" there is no one who stan"s
in them. The "esire of all nine li$hts, all of which are in a thou$ht, which is one of them in the
calculation, meanin$ an inclusion of the three %oshim de AA in one another in the #lace of HS
de AA, calle" a thou$ht, bein$ one of the three %oshim de AA. They all wish to chase the
nine #alaces in %AD,A an" attain them while stan"in$ in the thou$ht, in HS. That is, while
the nine li$hts+which are Hitkalelut [inclusion] of the three %oshim of AA in HS+are in HS,
outsi"e %AD,A, they wish to attain the nine #alaces in the #lace of %AD,A.
The reason is that they receive all their Mochin from those nine #alaces, but they neither attain
nor are they 'nown, for they are absent in both the "esire an" the u##er thou$ht. They have
#erce#tion in them, receivin$ Mochin from them, but they "o not #erceive them, for they are
im#erce#tible. The whole of faith stan"s in those, an" all those li$hts from the u##er thou$ht,
HS below %AD,A, are calle" "in Sof. !t is so because thus far the li$hts reach an" "o not
reach, an" they are un'nown because there are neither will nor thou$ht here, for this HS is
hi""en an" "oes not illuminate to the lower ones whatsoever.
1E0) %osh de AA is calle" a thou$ht. /hen he illuminates, when the #ower of the Parsa is
cancelle", when he brin$s his Bina an" $M bac' to him+who also elevate the lower one with
them, AVI an" Y"SHS#$+an" it is not 'nown from whom he illuminates because the
thou$ht of AA is unattainable, at that time his li$ht clothes an" becomes hi""en in Bina. !t is
so because Bina cannot receive without Hassadim, hence the li$ht in her becomes conceale".
Afterwar"s, the Hassadim illuminate an" Hochma an" Hassadim become inclu"e" in one
another until all are inclu"e" to$ether. Then they illuminate to all the Part!ufim of At!ilut.
!n an offerin$, when everythin$ rises, when Bina an" $M of each "e$ree rise to her "e$ree
an" elevate the lower ones in which they were fallen alon$ with them, they become tie" to
one another an" illuminate in one another. This is so because every lower one that rises to the
u##er one becomes tie" to it, an" thus receives the Mochin of the u##er one. Therefore, each
lower one is tie" to the u##er one, an" each u##er one illuminates to the lower one. At that
time all the "e$rees are in an ascent to the u##er one, an" the thou$ht, AA, rises an" crowns in
"in Sof, %AD,A, bein$ tie" to %AD,A in an ascent, an" therefore illuminates in him. The
li$ht from which the u##er thou$ht, AA, illuminates, %AD,A, is calle" "in Sof.
1E5) /hen the thou$ht+%osh de AA+illuminate", an" forces e6#an"e" from it+meanin$
the Bina that rose to him an" receive" Hochma from him e6#an"e" "ownwar"+that thou$ht
became hi""en, conceale", an" un'nown, as in itself, it is hi""en an" "oes not illuminate to
the lower ones at all. From %osh de AA, it e6#an"e" in e6#ansion to all the si"es. Also, one
e6#ansion e6#an"e" from him, bein$ the u##er worl", Bina.
1E8) The u##er worl" is in a (uestion. !t is the u##er utterance, Bina, who is calle" MI, as it is
written, 7ift u# your eyes on hi$h an" see who create" these. The (uestion that create"
these is MI [who], Bina. She create" ","H [these], which are VAK de ZA. Afterwar"s, MI
e6#an"e" an" became a sea, the en" of all the "e$rees below, Malchut. From Bina, he be$an
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to buil" below, in Malchut, an" "i" everythin$ in Malchut in the very same way as above, in
Bina+one o##osite the other. This is why Bina is the 'ee#in$ of everythin$ above an" below.
!t is so because each Sefira an" "e$ree receives its Mochin from a hi$her one throu$h ascents
of the lower one to the u##er one. &owever, by that, each has its own Behina
[essence*"iscernment], as well, besi"es what it too' from the u##er one.
The e6ce#tion is Malchut, since in itself, Malchut is unfit for the u##er li$ht because the
$!imt!um [restriction] is over her. &owever, throu$h her ascent to Bina, she receives her
Kelim an" li$hts from him, an" all that e6ists in Bina, e6ists in Malchut in the very same way.
Therefore, the letters of Malchut are as the letters of Bina, since Bina is calle" MI [who,
consistin$ of MemDYod], an" Malchut is Yam [sea, consistin$ of YodDMem].
7i'ewise, in the name HaVaYaH, the first He& is Bina an" the bottom He& is Malchut. This is
why Bina is re$ar"e" as the 'ee#in$ of everythin$, for she 'ee#s Malchut from bein$ $ri##e"
by the outer ones, since she $ives her Kelim an" li$hts to her.
1E9) The e6#ansion of the u##er worl" from the thou$ht, from HS de AA, is this Bina, which
is calle" the u##er worl", as it is written, !f the 7or" "oes not $uar" the city, the watchman
watches in vain. This is the 'ee#er of !srael, ZA, for the 'ee#in$ "oes not stan" in ZA, but in
the u##er worl", Bina.
1E;) The a=ure of the tabernacle stan"s in the u##er one. A=ure is Malchut an" #ur#le is
$ifferet. 2ne connects to one, so that ZA an" Malchut will unite. For the 7or" your ,o" is
consumin$ fire. There is fire that consumes fire, eatin$ it an" consumin$ it, because there is
fire that is stron$er than fire.
The 1,;;8
1E<) @oses for$ot those she'els an" "i" not 'now what was "one with them until a voice
came out an" sai", 2f the 1,;;8, he ma"e hoo's for the #illars. &alf of the she'els that
every one of !srael $ave as ransom for their souls are consi"ere" Y"SHS#$. !t is written about
them, An" the silver of them that were numbere" of the con$re$ation was a hun"re" talents
an" 1,;;8 she'els, accor"in$ to the she'el of the holiness.
Talents an" she'els are two "e$rees, Panim [anterior] an" Achoraim [#osterior] of Y"SHS#$.
The 1EE talents are the Panim of Y"SHS#$, an" the 1,;;8 she'els are the Achoraim of
Y"SHS#$, Bina an" $M that fell from Y"SHS#$ when they were consi"ere" the #oint of the
Holam. Assentially, they are ;;8 she'els, where ;EE are seven Sefirot of Bina, whose "i$its
are hun"re"s, ;E are seven Sefirot of $ifferet, whose "i$its are tens, an" five are H)$ (H de
Malchut, whose "i$its are units. &owever, once they returne" an" reunite" with their "e$ree,
to KH de Y"SHS#$, which are the Panim that remaine" in the "e$ree, those Bina an" $M
were inclu"e" with the Sefirot of Hochma de Y"SHS#$, as well, who is 1,EEE, an" the
number 1,;;8 was ma"e.
This is why @oses for$ot them, for when they fell from the "e$ree of Y"SHS#$ an" were not
seen there, they are "eeme" for$otten an" it is not 'nown what has become of them.
Afterwar"s, when the #oint of Shuruk arrive" an" brou$ht them bac' to their "e$ree in
Y"SHS#$ as bloc'e" an" not illuminatin$+an" later by the #oint of Hirik, the mi""le line
that unite" the ri$ht an" the left+the Bina an" $M de Y"SHS#$ illuminate" once a$ain, an"
became hoo's for #illars.
These are the she'els. @oses for$ot them "urin$ the e6it of the ri$ht line from the #oint of
Holam, at which time they fell from the "e$ree of Y"SHS#$ an" were for$otten. 7ater, too, at
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the #oint of Shuruk, the left line that brou$ht them bac' to the "e$ree of Y"SHS#$, they were
still for$otten because they were bloc'e" without li$ht until a voice, the mi""le line, came out
an" they rea##eare". At that time @oses remembere" them, as it is written, 2f the 1,;;8, he
ma"e hoo's for the #illars.
1EB) !t is written, /hile the 'in$ sat at his table, my #erfume $ave forth its fra$rance.
/hile the 'in$ sat at his table is the .reator, Bina, when &e $ave the Torah to !srael an"
came to Sinai. That is, when Bina "isclose" the Mochin de Yechida de ZA that illuminate" at
the time of the $ivin$ of the Torah to !srael. There were several Merkavot with &im, all of
which are holy Merkavot, left line, as well as all the u##er sanctities from the u##er Kedusha
of the Torah, the ri$ht line. They were all there, an" the Torah, the mi""le line, was $iven in
flames of fire. Averythin$ was of fire, written in white fire, from the si"e of Hesed, over blac'
fire, from the si"e of )evura. !t is so because the mi""le line consists of H), ri$ht an" left,
an" the letters were flyin$ an" ascen"in$ throu$h the air. !n the air, the lower "e$rees woul"
fly an" rise u# to the u##er ones.
11E) The first letter of the Torah was "ivi"e" into ;;8 to each si"e, an" all were seen in the air
of the firmament in the letter VavG a Vav to this si"e, an" a Vav to that si"e, an" li'ewise to all
the si"es.
The Torah is ZA. The first letter of the Torah im#lies the letter Ale+h, which is the first letter
in the $ivin$ of the Torah, the Ale+h of Anochi [!]. This is the 1,EEE in the number 1,;;8
[Ale+hD,amedDPeh s#ell both Ale+h an" 1,EEE in &ebrew], the first Sefira of ZA, Hochma, as
ZA be$ins with Hochma, an" Hochma is calle" 1,EEE, as it is written, An" ! will teach you
wis"om [Hochma] [here teachin$ is s#elle" similar to the number 1,EEE]. This is his Kli de
Panim that remains in the "e$ree u#on the e6it of the Holam, but the three Sefirot+Bina an"
$M+in him fell at that time from their "e$ree to the "e$ree below.
The first letter of the Torah, Ale+h, Hochma, "ivi"e" into ;;8. !t was "ivi"e", meanin$ Bina
an" $M fell from it, since the seven Sefirot de Bina are ;EE, an" the seven Sefirot de $ifferet
are seventy, an" five Sefirot H)$ (H of Malchut are five. Also, the fall of these Bina an" $M
was to each of the four si"es, H) $M.
Afterwar"s, by the e6it of the #oints Shuruk an" Hirik, the left line an" mi""le line, the fallen
Bina an" $M rose bac' u# to their "e$ree, to ZA, ascen"in$ above Parsa de ZA, who is calle"
firmament, an" connectin$ with the Ale+h of ZA from the firmament an" above. They, too,
were inclu"e" in that 1,EEE an" became 1,;;8, for the Hochma, which is 1,EEE was inclu"e"
in them.
Also, all were seen in the air of the firmament in the letter Vav, meanin$ returnin$ an" risin$
to their "e$ree. They were seen means that they were inclu"e" in the illumination of Hochma,
which is calle" vision. They were inclu"e" in the mi""le line, the letter Vav, an" because of
that Hitkalelut in the mi""le line, these 1,;;8 li$hts are calle" hoo's.
111) These hoo's woul" stan" on #illars+(H de ZA+an" those #illars stan" on the banner,
illuminatin$ to Malchut, who is calle" a banner, with all the hoo's u#on them. They all
illuminate to Malchut because the Torah stan"s on Vav, the mi""le line. &ence, the 1,;;8
li$hts inclu"e" in them are calle" hoo's. The hoo's are the faith of the Torah. They all stan"
on #illars+(H de ZA+from which #ro#hets come out, meanin$ from which the #ro#hets
who illuminate in the four "irections+H) $M+receive, an" the hoo's stan" on those #illars.
2nce the ;;8 li$hts, which are Bina an" $M de ZA that fell an" "escen"e" from ZA rose bac'
u# above the firmament of ZA, above his -ha!eh, they were inclu"e" there with the Hochma
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in him, an" became 1,;;8 li$hts, since they were inclu"e" with illumination of Hochma, who
is calle" 1,EEE. -et, the illumination of Hochma in them cannot illuminate there above
-ha!eh de ZA, for there the Hassadim are covere" from illumination of Hochma. Rather, they
"escen" from -ha!eh de ZA an" below to his two Sefirot (H, which are calle" #illars,
where the illumination of Hochma in them a##ears.
!t was sai" that those hoo's stoo" on #illars because those 1,;;8 li$hts that are calle" hoo's
are not #oise" to reveal the Hochma in them, but only in #illars, which are (H de ZA, an" not
above the -ha!eh. &owever, the #lace of "isclosure of Hochma is only in Malchut. Those are
the #illars that stan" on the banner, where (H $ives illumination of Hochma in the hoo's to
Malchut, who is calle" a banner.
This e6#lains the verse, /hile the 'in$ sat at his table, my #erfume $ave forth its fra$rance.
ZA says, /hile the 'in$, Bina, sat at his table, was causin$ the correction of the three
lines of ZA from the Mochin de Yechida on @ount Sinai, then @y #erfume, my "ecline"
an" fallen Bina an" $M, which are 1,;;8 hoo's, $ave forth its fra$rance, the illumination of
Hochma to Malchut, who is calle" a banner.
Sat at his table, since Sat at his table means causin$ the three lines, since illumination of
Hochma a##ears only "urin$ the causin$ of the three lines. An" when the causin$ sto#s, the
illumination of Hochma sto#s shinin$. For this reason, when $he Zohar be$ins to inter#ret the
wor"s, it also inter#rets the three lines of ZA, in"icatin$ that the "isclosure of Mochin on
@ount Sinai was with the turnin$ of the three lines.
11%) The u##er Vav is the au"ible soun", ZA, in which the Torah stan"s. This is because the
Torah, ZA, emer$es from the inner voice in Bina, calle" a $reat soun", an" the $reat soun"
in Bina is the Torah from which she emer$es. This is why it is written, /ith a $reat voice,
an" &e a""e" no more, since the Torah comes out of him.
110) This $reat voice is the core of everythin$ an" the meanin$ of the holy name3 it is the
Daat in Bina. For this reason, it is forbi""en for a #erson to $reet his frien" before he has
#raye" his #rayer, as it is written, &e who blesses his frien" with a lou" voice early in the
mornin$, it will count for him as a curse. !t is not forbi""en until he blesses him with a lou"
voice, which is the core of the holy name, such as when he sai" to him, @ay the 7or" bless
you. 1ut when he "oes not mention the name, it is not forbi""en.
115) &ence, the Torah comes out of a $reat voice in Bina, an" this is a 'in$, as it is written,
/hile the 'in$ sat at his table. This is the stan"in$ at @ount Sinai, where the three lines of
ZA a##eare". @y #erfume $ave forth its fra$rance is the Assembly of !srael, Malchut, since
1,;;8 hoo's are calle" @y #erfume, after havin$ fallen an" "escen"e" from the "e$ree of
ZA. They $ave a fra$rance, illumination of Hochma, to the Assembly of !srael, Malchut, an"
all that was because !srael sai", All that the 7or" has sai", we shall "o an" we shall hear. 1y
that, they were rewar"e" with the full revelation of the u##er 'in$, Bina.
118) /hen the .reator brou$ht the floo" over the worl" to "estroy everythin$, the .reator
sai" to Loah, -ou shoul" be careful not to show yourself to the "estroyer, the an$el of "eath,
so he will not rule over you, since there was no one to #rotect him. /hen the offerin$ that
Loah sacrifice" was offere", the worl" was #erfume". -et, it was not so #erfume" until !srael
stoo" at @ount Sinai. Then the worl" was #erfume" an" the "estroyer was no lon$er #resent
in the worl".
119) At that time, the .reator wishe" to remove the "estroyer from the worl", so that "eath
woul" be swallowe" u# forever. &owever, some time afterwar"s, !srael sinne" an" ma"e the
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calf. An" then, An" the chil"ren of !srael stri##e" themselves of their ornaments, from
@ount &oreb. Their ornaments is the holy name that the .reator crowne" them u#on the
$ivin$ of the Torah, an" which was ta'en from them. At that time the "estroyer rule" over the
worl" an" returne" as before, as when it was rulin$ the worl" an" e6ecutin$ Din on #eo#le.
11;) /ho #lace" the "estroyer there at the time of the floo": The water #revaile" an"
obliterate" the entire universe, so how coul" Loah 'ee# himself from the "estroyer: There is
no Din in the worl"+or when the worl" is struc' by Din+in which that "estroyer is not
#resent. &e wal's amon$ those Dinim that are "one in the worl".
&ere, too, there was a floo", an" the "estroyer was wal'in$ in the mi"st of the floo", an" he is
calle" a floo". This is why the .reator tol" Loah to hi"e himself an" not be seen in the
worl".
11<) 2f the 1,;;8, he ma"e hoo's for the #illars. /hy hoo's: They were li'e a Vav [the
letter Vav [ ], but also hoo'], e6ten"in$ from the mi""le line, which is calle" a Vav. An"
overlai" their to#s with $ol". They themselves were from silver, li$ht of Hassadim, an" their
hea"s, the )A%, were covere" with $ol", illumination of Hochma. 1ecause every Vav comes
on the si"e of %achamim, ZA, the mi""le line, an" they were all 'nown above by calculation,
in illumination of Hochma, an" because they came from the si"e of %achamim, mi""le line,
this is why they are calle" hoo's [Vavs].
The rest of the Sefirot in them "e#en" on them, an" Vav is only silver an" $ol" to$ether,
inclu"in$ the two lines, ri$ht an" left, Hassadim an" illumination of Hochma. This is why
they are calle" hoo's of the #illars. !t is written that the #illars are two, (H, since they were
stan"in$ outsi"e the bo"y, from $ifferet, below -ha!eh de ZA, the #lace of "isclosure of
illumination of Hochma.
11B) !s this holy wor' or secular: After all, it is written, 2f the one thousan". !t is also
written there, @y very own vineyar" is before me, the thousan" are for you, Solomon.
There, the 1,EEE are secular. !s the 1,EEE secular here, as well:
1%E) !t is not so, for if it were secular, they woul" not be ma"e into hoo's. @oreover, there it
is written, The thousan", an" not more, but here it is written, 2f the 1,;;8. Therefore,
they are not to be com#are" to one another. There, the 1,EEE are secular, as it is written, The
thousan" are for you, Solomon. !t is secular because anythin$ secular is not on the si"e of
Kedusha at all. Secular is on the si"e of $uma*a, hence there is a Havdalah between holy an"
secular [HavdalahG "istinction between Sabbath an" wee'"ays, holy an" secular], as there is a
nee" to "istin$uish holy from secular. !t is written about it, An" "istin$uish between the holy
an" the secular, between the im#ure an" the #ure.
1%1) -et, even thou$h there is "istinction between holy an" secular, the secular has one #art of
the holy, from the left of the Kedusha, as it is written, The thousan" are for you, Solomon,
which are a thousan" secular "ays [also wee'"ays in &ebrew]. These are the "ays of e6ile. As
there are a thousan" "ays in holiness, there are a thousan" "ays to the other si"e. This is why
the frien"s sai" that the "ays of the e6ile are a thousan" years.
Four Kli+ot+Stormy /in", ,reat .lou", 1la=in$ Fire, an" (oa [Shine]+are #resente" in
A=e'iel. (oa is holy from its -ha!eh u#, an" secular from its -ha!eh "own. (oa is entirely
from the left, for it e6ten"s the Hochma that is on the left. &ence, when it e6ten"s from below
u#war", it is holy, an" when it e6ten"s from above "ownwar"s, it is secular. /hen it is
attache" to Kedusha, it is $uar"e" from e6ten"in$ Hochma from above "ownwar", an" then it
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becomes entirely holy. An" when it is attache" to $uma*a [im#urity], e6ten"in$ from above
"ownwar", it is all $uma*a, for even the #art from the -ha!eh u# falls into $uma*a.
The secular has one #art of the Kedusha, from the left of Kedusha, the #art from -ha!eh an"
above of (oa, who is from the left si"e, Kedusha. These are the "ays of the e6ile. /hen
!srael sinne", they cause" (oa to clin$ to $uma*a, at which time its half Part!uf from the
-ha!eh an" above falls into $uma*a, an" the $uma*a has all 1,EEE "ays of (oa, its entire ten
Sefirot, which are the Hochma, who is calle" 1,EEE.
An" once Solomon correcte" the (oa an" attache" it to Kedusha, it is written about him,
The thousan" are for you, Solomon, for he brou$ht even the half Part!uf of (oa that is
from the -ha!eh an" below out of the $uma*a, an" returne" it to Kedusha. !t follows that he
correcte" the thousan" "ays of the secular "ays, which is the entire ten Sefirot de (oa. !t is
written about it, The thousan", secular, Are for you, Solomon, for he returne" them to
Kedusha.
As there are 1,EEE "ays in Kedusha+e6tension of Hochma, which is calle" 1,EEE+so there
are 1,EEE "ays to the other si"e, which are the ten Sefirot de (oa. They, too, e6ten" Hochma
from the left. An" althou$h half of it is holy, it still refers to the "ays of the e6ile, when it fell
entirely into the $uma*a.
1%%) Therefore, there is a thousan", an" there is a thousan". There is a thousan" of Kedusha,
an" there is a thousan" of $uma*a. These are a thousan" years of the e6ile, when all ten
Sefirot of (oa fell into $uma*a. An" althou$h !srael will be in e6ile an" will stretch over
more than a thousan" years, it is consi"ere" that in a thousan" years they e6ten", not
correctin$ them, that they are a thousan" years of (oa. This is why they e6#laine" that any
Solomon that is sai" in the Son$ of Son$s is holiness, e6ce#t this one, The thousan" are for
you, Solomon. 1ut the thousan" in the hoo's of the #illars are holiness, an" all his wor' is
holiness. An" this is why he ma"e of them hoo's for the #illars.
1%0) /herever a Vav comes in the holy name, it is %achamim. For e6am#leG An" HaVaYaH
[the 7or"] showere" So"om, An" HaVaYaH [the 7or"] sai" to Abraham. !t #oints to
%achamim an" Din bein$ to$ether.
/hat is the "ifference that in all the #laces re$ar"in$ the floo", it writes "lokim [,o"]: /hy
"oes it not write An" HaVaYaH [an" the 7or"]: /herever it writes HaVaYaH, it in"icates
that it is ZA an" his courthouse, Malchut. An" if it writes only "lokim, it is only Din.
1%5) !n So"om, a Din was ma"e, but not to obliterate the worl". This is why ZA min$le" in
the Din, inclu"e" in %achamim. 1ut in the floo", the entire worl" was obliterate", as well as
all who were in the worl". This is why it writes "lokim there, in"icatin$ Din alone, which is
not inclu"e" in %achamim. Therefore, why were Loah an" those who were with him save": !t
is because he was hi""en from the eye. &e was not seen in the worl" because he was in the
ar'. 1ut &e "estroye" everythin$ that was in the worl".
1%8) Therefore, if it writes, An" the 7or", it is in "isclosure an" "oes not obliterate
everythin$. An" if it writes, ,o", it is conceale" an" one shoul" beware, for &e obliterates
everythin$. This is why in the floo" it was only ,o", as it is written, The 7or" sat at the
floo". Sat means that &e sat alone, on &is own, not inclu"e" with the Din of the floo".
1%9) The .reator is conceale" an" reveale". &e is conceale" of illumination of Hochma,
illuminatin$ only in Hassadim, an" &e is reveale" in illumination of Hochma. Reveale" is
the courthouse of below, Malchut, in which the Hochma illuminates. .onceale" is the #lace
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from which all the blessin$s come out+ZA. For this reason, every wor" of a #erson that is in
concealment, there are blessin$s on it. An" all that are reveale", the #lace of the courthouse is
on it, as it is the #lace of "isclosure, Malchut.
1%;) /hile the 'in$ sat at his table in the connection an" the "eli$ht of the u##er A"en, the
u##er Hochma that e6ten"s to Bina for the hi""en an" conceale" one, who is un'nown+
Yesod de Aba. She is fille" with him an" comes out in certain streams, (HY de Bina. @y
#erfume $ave forth its fra$rance, the last sea, Malchut, which create" the bottom worl",
Malchut, such as above, Bina, an" brou$ht u# the u##er $oo" scent+illumination of Hochma
+to rule an" to ma'e, an" he is able an" rules, an" illuminates in the u##er li$ht.
&e is Able+throu$h the ri$ht line, miti$atin$ the Malchut in Bina, by which she obtains the
ability to receive li$ht. &e is rulin$ throu$h the left line, when she receives from him
illumination of Hochma, from which the rulin$ comes. &e illuminates throu$h the mi""le
line, clothin$ the Hochma of the left in Hassadim of the ri$ht, an" then the Hochma
illuminates. 1efore the arrival of the mi""le line, the left was "ar'ness an" not li$ht.
1%<) /hen this #erfume $ives forth fra$rance, illumination of Hochma, love connects,
meanin$ the love of lovers that comes from the left. Then that #erfume rises to unite above, to
illuminate from below u#war", an" all the holy Merkavot receive from that #erfume. They all
sen" u# scents to be crowne" above, to illuminate from below u#war", li'e the nature of the
scent. These Merkavot are all calle" mai"ens of son$, as it is written, >#on mai"ens of
son$. !t is also written, An" mai"ens without number. A number means illumination of
Hochma. 1ecause they have no calculation to them, meanin$ Hochma, it is written, An"
mai"ens without number, meanin$ that there is no illumination of Hochma in them. This is
why they are calle" Alamot [mai"ens], from the wor" He*elem [concealment]. An" for this
reason, they nee" to receive illumination of Hochma from the #erfume.
1%B) &oo's for #illars are all males that e6ten" from ZA, a male. They ascen" in the $lory of
the oil u#war", in ZA. They are all males, an" only Vav is calle" a male, heaven, ZA, bein$
males. All those below in Malchut are calle" females. For this reason, all those who come
from the left si"e, from the si"e of the (ukva, Malchut, are a##ointe" over the son$, an"
always sin$. This is why it is written, >#on mai"ens of son$. They all come out in the letter
He&, Malchut. He& elicite" several hosts an" their 'in"s in the Vav, which are males. The Vav
is the male who is #oise" to $ive foo" to the (ukva, Malchut.
10E) For this reason, all those hoo's that 1e=alel ma"e were to let them be over the (ukva,
Malchut. They emer$e in a thousan" out of a thousan", a com#lete calculation. Hochma is
calle" calculation, an" ;EE, which are one whole, are the seven Sefirot H)$ (HYM de
Bina, whose "i$its are hun"re"s. Five is also com#lete, H)$ (H de Malchut, whose "i$its are
units. An" ;E are H)$ (HYM de ZA, whose "i$its are tens.
!t is all one, for they are Bina an" $M de ZA that fell from his "e$ree an" retune". For this
reason, he ma"e hoo's of that calculation, an" they are all in Vav, e6ten"e" from ZA, Vav, an"
ma"e in the form of Vav, from the mi""le line, an" they were all in the u##er one an"
calculation.
Aach Se(uence !s in Three
101) An" the bron=e of the wave offerin$ was ;E talents. All this came "own in the u##er
form of faith, Malchut. /ic'e" Lebucha"ne==ar "i" li'ewise with that ima$e that he erecte",
for ,o" has ma"e them one o##osite the other. &owever, Lebucha"ne==ar "i" not "o so, but
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in his "ream, he saw an ima$e whose hea" is of $ol", then silver, an" then bron=e. -et, why
are the iron an" clay that were in the ima$e not in the tabernacle: !t is because they are not so
im#ortant as to be a"mitte" into the holy #lace. .onversely, those $ol", silver, an" bron=e,
which are H)$, "i" enter.
10%) The tabernacle is in three in these metals+$ol", silver, an" bron=e. !n the rest of the
thin$s it was four, corres#on"in$ to H) $M, such as a=ure+Malchut, #ur#le+$ifferet, scarlet
+)evura, an" linen+Hesed, an" such as the four stoneDcolumns, o##osite H) $M.
100) Some of them are in three, some are in four, some are in two, an" some are in one.
&owever, each se(uence is in three. There are three se(uences, "ivi"e" into every "irection,
the four "irections of the worl". Also, in each se(uence in %uach there are three other
se(uences.
The four "irections of the worl" are HB $M, an" in ZA an" Malchut they are H) $M.
Althou$h they are inclu"e" in one another, they are not four Part!ufim of Dalet, but three
Part!ufim of Dalet, which are 1%. !t is so because these H) $M are three lines, H)$, an"
Malchut who receives the three lines, since for herself, Malchut is only the three lines that she
receives from ZA, her husban". This is why there are only three lines in each %uach, in which
there are 1%, an" not 19.
Aach se(uence is in three+three lines. These are three se(uences, "ivi"e" into every
"irection, where in each of the four %uchot [#l. of %uach] H) $M there are three lines, an" in
each se(uence in each %uach, in each an" every line, there are three other se(uences because
the three lines in each %uach are inclu"e" in one another, an" there are three lines in
everythin$. !t follows that there are nine lines to each "irection.
105) The first or"er on the east, which is $ifferet, is three or"ers, three lines, since they are
inclu"e" in one another. Thus, there are nine lines, an" several thousan"s an" tens of
thousan"s of "e$rees below them. These nine or"ers are three lines, each of which consists of
three. They are all con"ucte" by inscribe" letters, the %; letters in the al#habet+%% letters an"
the final letters+which "ouble.
Aach or"er, each line, observes, to receive its abun"ance to those inscribe" letters of the %;
letters ascribe" to it. !t is li'ewise for each or"er an" for each an" every line+they all 4ourney
in the inscribe" letters, an" those are above those, stan"in$ one ato# the other.
The root of the three lines is the three actions ta'en in the three #oints Holam, Shuruk, Hirik
in Bina. The arrival of the letter Yod in the li$ht of Bina, an" becomin$ Avir+which "ivi"es
the "e$ree+is the #oint of Holam. The e6it of the Yod from the Avir, which returns an"
com#lements the "e$ree, but bloc's the li$ht, is the #oint of Shuruk. The ascent of ZA in MA(
an" in Masach de Hirik to unite those two #oints with one another an" o#en their illumination
is the #oint of Hirik.
Foints are in Bina an" letters are in Z'(. The three o#erations from which the three lines
e6ten" are three letters that stan" in the se(uence of ri$ht, left, an" mi""le, in a way that the
roots of the nine lines in each of the three si"es+south, north, an" east+are %; letters, nine
letters to each si"e. An" the west "irection, Malchut, receives all of them into her.
108) Those letters fly in the air of the %uach [s#irit] that is a##ointe" over everythin$,
meanin$ the arrival of the Yod in the 'hr [li$ht], ma'in$ the Avir in the ri$ht letter an" the
e6it of the Yod from the Avir, which was ma"e li$ht once more. !n the left letter, this Avir is
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a##ointe" over the entire or"er of elicitation of Mochin. They all come out by an or"er of
three lines that e6ten" from the chan$es ma"e in this Avir. At that time, all the letters travel.
2ne letter beats from below, the mi""le letter from the #oint of Hirik+ZA that rises to MA(,
becomin$ a Zivu on his Masach de Hirik, e"ucin$ the level of Hassadim, which unites the
ri$ht an" the left. That letter rises in 'hr Yashar ["irect li$ht] an" "escen"s in 'hr Ho!er
[reflecte" li$ht], an" two letters+ri$ht, from the #oint of Holam, an" left, from the #oint of
Shuruk+fly over the mi""le letter.
Also, a letter from below, the mi""le one, rises from below u#war". This is ZA who rises to
Bina an" unites the two lines+ri$ht an" left+in Bina. She unites in them an" they become
three letters, all accor"in$ to the letters YodDHe&DVav, which are three within the illuminatin$
mirror+ZA+where the ri$ht is Yod, the left is He&, an" the Vav is the mi""le one.
Three or"ers "ivi"e out of those, three lines. They are in two letters, which e6ten" from
Holam Shuruk, ri$ht an" left of Bina. An" one letter that rises, ZA, risin$ from below u# to
Bina, an" connectin$ with them, hence they are three.
109) Those two u##er letters that rise in the air+the ri$ht one an" the left one+are inclu"e"
in one another, Hesed an" Din. This is why they are two. Also, they are from the u##er worl"
+ri$ht an" left in Bina+the male. They are re$ar"e" as males because Bina is a male. An"
the mi""le letter that rises an" unites them with each other is a female, since bein$ ZA that
rises for MA( to Bina, it is re$ar"e" as a female com#are" to the two letters of Bina, an" is
inclu"e" in both.
10;) As the (ukva, Malchut, is inclu"e" in both si"es of ZA+ri$ht an" left+an" bon"s with
them, as it is written, &is left is un"er my hea", an" his ri$ht shall embrace me, the mi""le
letter, the female, bon"s with the two other letters in the two si"es, ri$ht an" left. Those two
u##er letters, from Bina, an" those mi""le ones that unite all two u##er letters, are lower ones,
from ZA. !t is all one, male an" female, where all two u##er letters are males, an" each letter
that unites them, risin$ from the lower one, is a female.
10<) /hen the worl" was create", when Bina emanate" ZA, who is calle" a worl", those
two letters+ the ri$ht one an" the left one+that e6ten" from Holam Shuruk, which are from
the u##er worl", Bina, be$ot all the thin$s below in ZA in their very own form. &owever, the
mi""le letter that e6ten"s from Hirik has no new form in it, e6ce#t that it unites the ri$ht an"
the left. For this reason, one who 'nows them an" is watchful with them, is love" above an"
love" below.
The creation of the worl", ZA, was "one by the ascent of ZA for MA( to Bina, where it
became the mi""le line, unitin$ the two lines+ri$ht an" left in Bina. 1y that, he receive" all
the Mochin that are in the two lines in Bina. !t follows that all the forms that e6ist in the two
lines, ri$ht an" left, of Bina, e6ist in ZA. &owever, there is no innovation of form from the
mi""le line of Bina, which e6ten"s from ZA, since it is consi"ere" ZA himself, who rose u#
there. .onversely, the two letters, ri$ht an" left, are re$ar"e" as males, as $ivers, while the
mi""le letter is consi"ere" a female, receivin$ from the males, an" all three are as one bo"y.
10B) All those letters, all %; letters in the al#habet, are male an" female. Some of them are
males, an" some are females, to be inclu"e" in the u##er water, the males, an" in the lower
water, the females, an" it is all one. This is a com#lete unification. Therefore, one who 'nows
them an" is watchful with them is ha##y in this worl" an" ha##y in the ne6t worl" because it
is the essence of the com#lete unification as it shoul" be.
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The letters "ivi"e into $rou#s of three, threeG two males above, an" one female between them,
below+three, three, from this si"e an" from that si"e in one unification. The ri$ht si"e an"
the left si"e unite throu$h the mi""le one in one unification, in com#leteness of everythin$.
They are all the hi$h or"er in Bina. !t is as when the three ori$inal lines came out in Bina an"
were inclu"e" in one another, an" three $rou#s of three lines were ma"e in it. 7i'ewise, the %;
letters in Malchut, who is the tabernacle, were "ivi"e" after them into $rou#s of three letters.
15E) The secon" or"er is to the south, Hesed. There are three or"ers, three lines, in each or"er,
each line. There are three, three, where each of the three lines consists of all three, thus they
are nine, so the letters "ivi"e on each si"e into ri$ht, left, an" mi""le, as was sai" earlier about
the east si"e, unitin$ everythin$ to$ether. !t is so because there are female letters, male letters,
they all unite as one, an" they are in the com#lete, holy name, YodDVavDHe&.
There are a##ointe" or"ers in them, $rou#s of three, three, as on the east si"e. They all come
out from the or"er of the #atriarchs above, who are the three lines of Bina, as the or"er by
which the letters YodDHe&DVav were set u# in the holy name. Those nine or"ers are all $ui"e"
by those s#ecific lettersG three $rou#s of three letters+ri$ht, left, an" mi""le+as in the east
"irection, an" they 4ourney in them. Also, several hosts an" tens of thousan"s of an$els are all
below, 4ourneyin$ an" $ui"e" in this or"er.
151) The thir" or"er to the north is )evura. There are three or"ers to that "irection, which are
nine, since there are three, three, to each si"e in the three or"ers, three lines where each line
consists of three, hence they are nine. Those or"ers are to three si"es+ri$ht, left, an" mi""le
+all as in the east an" south "irections.
15%) There are %; or"ers in the letters. An" althou$h there are only %% letters in the al#habet,
the com#letion of the letters with the "oublin$ final letters is %;. !t follows that as the letters
are %;, so is the or"er of or"ers %;+three, three or"ers to each of the three "irections, east,
south, an" north. !t follows that those three from the south "irection are nine, for each of the
three lines consists of three, hence they are nine. 7i'ewise, the three of the north "irection are
nine, an" the three of the east "irection are nine. Alto$ether, they are %;.
150) Those %; are nine letters in a female, unitin$ with the 1< other letters in the male. Aach
three letters are three lines that e6ten" from Bina, where each two u##er letters+ri$ht an" left
+are males, an" each thir" one below them+unitin$ them+is a female. An" the nine letters
in each "irection are three $rou#s of three, three.
!t follows that in each "irection there are si6 male letters+three times two u##er letters in
each $rou#+an" three female letters+the three mi""le letters in each $rou#. Thus, there are
si6 males an" three females in the east "irection, an" si6 males an" three females in the south
"irection, as well as si6 males an" three females in the north "irection. To$ether, they are 1<
males an" nine females.
The three female letters are in each of the three "irections, an" three times three is nine. Si6
male letters are in each of the three "irections, an" three times si6 is 1<. Thus, the %; letters
"ivi"e into nine females an" 1< males.
155) 7i'e those letters in the u##er worl", Bina, there are other letters below in Malchut. The
u##er letters in Bina are bi$, an" the lower letters in Malchut are small. !t is all one li'e the
otherG all that a##lies to the letters in Bina a##lies also to the letters in Malchut, as well as the
con"uct of male an" female in the letters. For this reason, everythin$ that is in Malchut is as
in the u##er one, in Bina.
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58 Jin"s of .olor of 7i$ht
158) The worl", Malchut, was "ivi"e" into 58 'in"s of color of li$ht. This is because Bina,
who is calle" MI, after the 8E $ates in her [MI is 8E in )ematria], where in each of the five
Sefirot KHB $M in her there are ten Sefirot, hence they are 8E. An" Malchut is calle" MA [58
in )ematria] because she lac's the five Sefirot of Part!uf Malchut in her. Thus, she has only
four an" a half Part!ufim.
159) The seven Sefirot H)$ (HYM de ZA "ivi"e into seven "ee#s, Malchuts, where each
Sefira of H)$ (HYM de ZA s#rea"s into ten. There are seven Malchuts, Malchut for each
Sefira. Aach of them stri'es her "ee#, matin$ in a Zivu de Hakaa with the Masach in the
Malchut in her, who is calle" "ee#. They raise the ten Sefirot of 'hr Ho!er that clothe the
ten Sefirot of 'hr Yashar, an" those are calle" ten Sefirot de %osh. The stones, meanin$ the
Masachim [#l. of Masach], roll insi"e the "ee#, turnin$ over to illuminate from the Masach
de Malchut de %osh an" below, throu$h Malchut de Malchut.
!t follows that the li$ht enters from the ten Sefirot de %osh, in stones, in Masachim, an"
#unctures those waters, the li$hts, which come out throu$h the holes in the Masach until they
all sin' on the "ee#, Malchut de Malchut, the ten Sefirot de )uf throu$h the -ha!eh. The
water covers the two Behinot ["iscernments*as#ects] of the "ee#+Masach de Miftacha ['ey],
an" Masach de Man*ula [loc']. 1y that, the or"er of the emanation of Part!uf ZA, %osh an"
)uf, has been e6#laine".
15;) The or"er of the emanation of the (ukva was only on Masach de Miftacha, because of
which she has only 58 'in"s of color of li$ht. /ater comes out throu$h the holes in the stones
of ZA, an" li$ht comes in throu$h them an" stri'es the four Behinot of the "ee#, emittin$ the
four Part!ufim of Malchut, KHB an" $ifferet. Thus, each li$ht is inclu"e" in the other, an"
they meet in the one, in her fifth Part!uf, Malchut de Malchut. The waters "ivi"e because they
e6ten" in it only throu$h the -ha!eh, only throu$h Yesod de Malchut, Masach de Miftacha
that is on the -ha!eh. There the li$ht sto#s because from the -ha!eh of Malchut de Malchut
"ownwar", it is e6#ansion of the Masach de Man*ula, an" she is "evoi" of it. This is why she
has only four an" a half Part!ufim, which are 58 'in"s of color of li$ht.
15<) The or"er of the Mochin that ZA $ives to Malchut is the left first, as it is written, &is
left is un"er my hea", an" then by embrace of the ri$ht, as it is written, An" his ri$ht shall
embrace me. All seven Sefirot de ZA $ri# to the seven "ee#s, their seven Malchuts, which are
re$ar"e" as the left line of ZA. They mine in the "ar'ness of the "ee#s+the Malchuts of
Malchut+meanin$ they e6ten" in her the left line from Bina, which are "ar'ness. 1y that,
Malchut is carve" in the "ar'ness of Ima, an" these "ar'nesses min$le" with the Sefirot of
Malchut.
/ater, Hassadim, rise from the ri$ht line of ZA, "escen", an" roll throu$h those "ar' li$hts of
the left line. They min$le+the li$hts of Hochma an" "ar'nesses that are attache" to the li$hts
of Hochma are from the left, an" water, Hassadim, from the ri$ht. !nvisible li$hts are ma"e of
them, "ar' ones, meanin$ the Mochin of Malchut, who is calle" a mirror that "oes not
illuminate.
15B) After he e6#laine" the $ivin$ of the left, he e6#lains the Mochin of the ri$ht, which ZA
$ives to Malchut. Aach Behina [sin$ular of Behinot] in ZA beats an" $ives to its
corres#on"in$ Behina in Malchut. The Behinot of ZA "ivi"e into ;8 hoses of "ee#s, throu$h
which the water is e6ten"e". The seven Sefirot H)$ (HYM de ZA, in each of which are ten,
hence they are seventy, an" half of Part!uf Malchut de Malchut that is missin$ in Malchut,
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which is the five Sefirot from her -ha!eh "own, were also a""e" to the seven Sefirot de ZA, in
which there are two Behinot of "ee#. Therefore, there are ;8 Behinot in him, which are hoses
of "ee#s that $ive water, li$ht of Hassadim to Malchut.
18E) Aach an" every hose in ZA rises in its voice, an" the "ee#s+the Malchuts of Malchut,
who receive from the hoses of ZA+are sha'en. /hen the voice is hear", each "ee# calls on
the other an" says, Civi"e your water that ! may enter you, as it is written, HCee# calls to
"ee# at the soun" of -our hoses.I
There are two Malchuts in ZA+of Miftacha an" of Man*ula. For this reason, he is re$ar"e" as
two voices, two 'in"s of $ivin$ of ZA, who is calle" a voice. The voice of Miftacha has a
corres#on"in$ Behina in Malchut. The voice of Man*ula has no corres#on"in$ Behina in
Malchut because there is no Man*ula in Malchut. This is why she is lac'in$ the half Part!uf
of Malchut de Malchut.
Aach hose in ZA rises in its voice, an" therefore the "ee#s of Malchut are sha'en, for they
have no rece#tacle for the bestowal of the voices of Man*ula, Midat ha Din [(uality of
4u"$ment], an" they are sha'en by them. /hen the voice of Midat ha Din is hear" from
Man*ula, the Malchuts of ZA call u#on the Malchuts of the (ukva, Civi"e your waters,
meanin$ Co not receive in your entire Part!uf, but only u# to the -ha!eh, an" "o not receive
from the -ha!eh an" below, an" then ! will enter you, meanin$ bestow u#on you. &owever, if
you wish to receive for the entire Part!uf, from the -ha!eh an" below, as well, ! will not enter
you because you lac' the correction of Malchut de Man*ula there, for she has only 58 'in"s of
color of li$ht.
181) A6#lains the correction of Yesod de Malchut, which was "one by the effect of ZA. There
are 098 white, blac', an" re" ten"ons un"er the influence of the hoses, inclu"e" in one
another, an" they have become one color. These ten"ons are reticulate" in seventeen nets, an"
each net is calle" ten"ons. They are reticulate" in one another an" "escen" to the en" of the
"ee#, in the Yesod in Malchut, calle" "ee#. >n"er those, two nets stan" in a vision of iron
an" two other nets in a vision of bron=e.
The 098 ten"ons are illumination of Hochma in the left of Bina, which e6ten"s to Malchut.
They are calle" ten"ons because they are from Bina, since KHB is calle" Mocha, At!amot,
)idin. Also, they are 098 because every left line is from Bina an" $M, which that fell from
the "e$ree at the #oint of Holam an" returne" to her at the #oint of Shuruk, these Bina an"
$M became the left line of the "e$ree. An" with res#ect to the Part!uf, the Kelim from the
-ha!eh "own are consi"ere" Bina an" $M, since $ifferet is Bina an" (H are $M.
!t turns out that the left line of Bina is half of $ifferet an" her (HY from the -ha!eh "own,
which ma'e u# three an" a half Sefirot. The Sefirot de Bina are hun"re"s, hence they are 08E,
an" the illumination YodDHe& from Bina ri"es ato# them, hence they are 098. Also, they are
098 ten"ons, in which there are three colors white, re", an" blac', which are H) an" Malchut.
The color $reen is not mentione" because it is the one that "is#enses the colors.
These ten"ons were reticulate" in 1; nets, for before the left was miti$ate" with Hassadim
from ZA, when Malchut was in the left without the ri$ht an" became "ar'ness an" frost, the
illumination of the left was re$ar"e" as a net for her. An" now, by ZA illuminatin$ Hassadim,
they were miti$ate" into nets an" became 1; nets, which is illumination of Yesod de Malchut
in the form of ?ose#h, as it is written, ?ose#h was seventeen years ol". Also, four nets were
reticulate" in the form of 1en4amin+two in the interior, which a##ear as bron=e, an" two in
the e6terior, which a##ear as iron.
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18%) Two chairs stan" on them, on all the Behinot, from the ri$ht an" from the left. All those
nets 4oin to$ether, an" the waters, the li$hts, come "own from the hoses an" enter those nets.
/hen those two chairs rise+the chair of the blac' firmament an" the chair of the firmament
that is li'e a #or#oise+they rise in the chair of the blac' firmament. /hen they come "own,
they come "own in the chair of the firmament that is li'e a #or#oise.
The issue of the unification of the four "irections above an" below. The four "irections above
an" below, H) $M, are (H. The illumination of (et!ah illuminates all four "irections H) $M
from below u#war", an" the illumination of Hod illuminates all four "irections from above
"ownwar". This a##lies to every "e$ree. !t is two chairsG the chair of the ri$ht is illumination
of the (et!ah that illuminates from below u#war", an" the chair of the left is illumination of
Hod, illuminatin$ from above "ownwar".
/hen ascen"in$, the ascent is in the chair of the blac' firmament. An" when "escen"in$, the
"escent is in the chair of the firmament that is li'e a #or#oise. The blac' firmament, Masach
de Man*ula, is the essence of Malchut, who is the color blac'. The firmament that is li'e a
#or#oise is the Masach of Miftacha, which is miti$ate" in Bina. The chair of illumination of
(et!ah, illuminatin$ from below u#war", stan"s over the blac' firmament, of Man*ula. The
chair of illumination of Hod stan"s on the firmament that is li'e a #or#oise, of Miftacha.
180) Those two chairs are one from the ri$ht an" one from the left. The chair of the blac'
firmament, (et!ah, is from the ri$ht. The chair of the firmament that is li'e a #or#oise, Hod,
is from the left. /hen the li$hts rise in the chair of the blac' firmament, the chair of the left
firmament "escen"s, an" the li$hts "escen" in it from above "ownwar".
185) The chairs are inclu"e" in one another, $ri##in$ within them all those nets an" usherin$
them at the en" of the bottom "ee#, since the left chair obtains a $reat illumination from the
Hitkalelut [min$lin$] of the chairs an" its illumination "escen"s an" com#lements throu$h the
en" of the "e$ree, the bottom "ee#.
188) 2ne chair stan"s an" rises above all those "ee#s, an" one chair stan"s below all the
"ee#s, an" all those "ee#s roll between those two chairs. Also, all the hoses are #inne"
between those two chairs. The illumination of the chair of (et!ah, from below u#war",
reaches )A% an" illuminates from there. !t follows that the chair of (et!ah stan"s above all
the "ee#s, the Malchuts in the )uf of the Part!uf, an" the illumination of the chair of Hod,
from above "ownwar", "escen"s throu$h the en" of the "e$ree an" illuminates there. Thus,
the chair of Hod stan"s below all the "ee#s, an" all those Behinot+the "ee#s an" the hoses+
are com#lete" between them.
189) There are ;8 hoses. Seven are su#erior to all the others, an" all the others are inclu"e" in
them. The #rimary ones in them are the seven Sefirot H)$ (HYM, an" all the rest are from
Hitkalelut, for each was inclu"e" in ten, hence they are ;E. The five are from the a""itional
half Part!uf that is missin$ in Malchut de Malchut, an" all are #inne" to the wheels of the
chair on that si"e. They are #inne" to the wheels of the chair on that si"e, receivin$ the
illumination of the two chairs.
18;) The waters rise an" fall in the chairs, illuminatin$ from below u#war" an" from above
"ownwar". Those who "escen"e" mine the "ee#s an" brea' them. Those who rise enter
throu$h those holes in the stones, in the Masach de Peh de %osh ZA, risin$ an" fillin$ for
seven "ays, which are the seven Malchuts from -ha!eh an" above. Thus far are the seven
colors of li$ht in the u##er one, H)$ (HY from -ha!eh an" above.
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1ron=e @ountains
18<) 1ron=e of the wave offerin$ are mountains of bron=e, two mountains, Z'( of (oa, an"
they are calle" bron=e #linths. There are $ateD$uar"s who surroun" all who are insi"e
because they are the $ateD$uar"s who stan" at the $ates from outsi"e. !t is so because the
(oa surroun"s the Kedusha an" 'ee#s it from the Kli+ot. They come an" $o in the Jin$Is
house, in Malchut, since the $oo" si"e in (oa is com#lete Kedusha, thou$h outsi"e Kedusha,
an" sometimes it $oes insi"e.
18B) All of the instruments of the altar, to use them, are of bron=e, Z'( de (oa. These are
instruments for the altar when the souls "raw near, to rise over the altar, Malchut. They are the
one who "o the wor' of the altar, an" all hel# the souls serve service, an" they are calle"
instruments of the altar. Also, all the Kelim an" the sta'es of the tabernacle, which are
outsi"e the tabernacle, as well, are calle" by names of instruments of service, to serve in the
holiness. 1y that, all the a##ointees an" the Merkavot [#l. of Merkava], an" certain "irections
stan" each in its #lace. !n certain #alaces of Kedusha, they are all un"er calculation, as it is
written, /ho lea"s forth their host by number.
19E) The $ol" in the tabernacle is connecte" to the u##er $ol", )evura. 7i'ewise is the silver
to the u##er silver, Hesed, an" the bron=e in the tabernacle to the u##er bron=e, $ifferet. !t is
so because the bron=e below, Z'( de (oa, ta'es #ower from the bron=e above, $ifferet.
Also, all the colors min$le in one another to unite an" connect with one another.
191) ,ol" hoo's are #oise" to tie those curtains of a=ure an" #ur#le, scarlet, an" linen to one
another, connector to connector. The bron=e hoo's are to connect the tabernacle, the $oatDhair
curtains, an" they stan" o##osite each other.
They all stan" as the stars in the firmament. As the stars illuminate in the firmament an" are
seen, so these hoo's in the tabernacle illuminate. Those hoo's illuminate an" seem as stars,
stan"in$, #rotru"in$, an" s#ar'lin$. An" these 8E of $ol" an" 8E of bron=e illuminate one
o##osite the other.
19%) 2ne s#ar' comes out of the u##er li$ht, ZA, s#ar'lin$ an" illuminatin$ in a mirror that
"oes not illuminate. That is, it illuminates to Malchut. The s#ar' consists of all the
illuminatin$ colors, an" it is calle" #ur#le. /hen that #ur#le stri'es+bestows+in the "ar'
li$ht, Malchut, another s#ar' comes out, which is not flamin$, a=ure, an" they min$le with
one another. These are the holy $arments in which @ichael, the hi$h #riest, is robe".
190) /hen @ichael wore those $arments of $lory, he entere" to serve in the holy #lace. 1ut
as lon$ as he was not wearin$ those $arments, he "i" not enter the holy #lace, as it is written,
An" @oses entere" the mi"st of the clou" an" went u# to the mountain. &e clothe" himself
in the clou", an" then went u# to the mountain. 1ut as lon$ as he "i" not clothe in it, he coul"
not enter. 7i'ewise, the hi$h #riest "oes not enter the holy #lace before he is clothe" in those
$arments to enter the holy #lace.
195) An" because they emer$e from the u##er ones, an" they are as above, they are calle"
official "ress [literal translationG $arments of resi"ue], from the wor" resi"ue because
they remain from those u##er $arments, as they were from what was left of the li$hts of the
u##er s#len"ors. A=ure is Malchut, an" #ur#le is ZA. These are colors of the holy name,
whose com#lete name is HaVaYaH "lokim [the 7or" ,o"], where HaVaYaH is #ur#le, an"
"lokim is a=ure. This is the meanin$ of the hi$h #riest wearin$ it in or"er to come to the holy
#lace.
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Scarlet is the re" color, o##osite )evura. A=ure an" #ur#le corres#on" to Malchut an" ZA,
who are inclu"e" in all those colors. An" because the hi$h #riest "resses in the $arments of
these colors, he $oes insi"e an" is not re#elle" outwar".
198) !t is all "one in faith, in the "e$ree of Malchut, who is calle" faith, so all will be as
above. This is why it is written, The official "ress for ministerin$ in the holy #lace. They
are calle" holy $arments because they are calle" holy only when those colors are in them,
as it is written, They are holy $arments. !t is also written, The holiness of !srael is for the
7or", &is first fruit. The holiness of !srael, since all the colors are seen in !srael, who are
#riests, 7evites, an" !srael, the colors of H)$+white, re", an" $reen. The #riests are white,
the 7evites are re", an" !srael are $reen, colors to be shown insi"e, in the holy #lace.
&oly ,arments
199) The soul "oes not rise to a##ear before the holy Jin$ until she is rewar"e" with clothin$
in a $arment of above, to a##ear there. Similarly, she "oes not come "own until she "resses in
a $arment of this worl".
19;) Similarly, the holy an$els of above, of whom it is written, &e ma'es the win"s &is
an$els, flamin$ fire &is ministers. /hen they #erform a mission in this worl", they "o not
come "own before they clothe in a $arment of this worl". !t is all accor"in$ to the #lace to
which they $o. An" the soul "oes not rise, unless in an illuminatin$ $arment.
19<) /hen Adam ha %ishon was in the ,ar"en of A"en, he was clothe" in a $arment such as
above, a $arment of u##er li$ht. /hen he was e6#elle" from the ,ar"en of A"en an" nee"e"
the colors of this worl", it is written, An" the 7or" ,o" ma"e for A"am an" for his wife
$arments of s'ins, an" clothe" them. First, they were $arments of li$ht, the u##er li$ht,
which he use" in the ,ar"en of A"en.
19B) 1ecause the illuminatin$ u##er li$ht was o#eratin$ in the ,ar"en of A"en, when Adam
Ha%ishon entere" the ,ar"en of A"en, the .reator clothe" him in a $arment of that li$ht an"
a"mitte" him there. &a" he not worn that li$ht first, he woul" not have entere" there. 2nce he
was e6#elle" from there, he nee"e" a "ifferent $arment. An" then, An" the 7or" ,o" ma"e
for the man an" for his wife $arments of s'in. !t is li'ewise hereG they ma"e official "ress to
serve in the holy #lace, to brin$ him to the holy #lace.
1;E) The $oo" "ee"s that one "oes in this worl" "raw li$ht of the u##er s#len"or to set u# for
him a $arment for that worl", to be seen before the .reator. !n that $arment that he wears, he
en4oys an" sees the illuminatin$ mirror, as it is written, To behol" the #leasantness of the
7or" an" to visit in &is #alace.
1;1) Therefore, the soul "resses in s#ecial $arments in two worl"s, so she will have
wholeness in all+in this worl", below, an" in the worl" above. This is why it is written,
2nly the ri$hteous will $ive than's to -our name, the u#ri$ht will "well in -our #resence.
2nly the ri$hteous will $ive than's to -our name is in this worl"3 The u#ri$ht will "well in
-our #resence is in that worl".
A 1reast Fiece an" an A#ho"
1;%) The e#ho" [a s#ecial vest of the hi$h #riest] an" the breast #iece were as one, since
e#ho" is Malchut an" the breast #iece is ZA. !n a #lace of e6istence, where there are com#lete
Mochin, all those 1% stones stan", carryin$ the names of the sons of !srael, an" they are all 1%
hi$h boun"aries, 1% combinations of HaVaYaH, H) $M, in each of which are three lines,
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hence they are 1%. They are all tribes of the sons of !srael because the 1% tribes of !srael are 1%
combinations of HaVaYaH that are $iven to Malchut.
1;0) !t is written, To which the tribes $o u#, the tribes of the 7or", a testimony to !srael, to
$ive than's to the name of the 7or". To which the tribes $o u# are the 1% u##er tribes, the
1% boun"aries in ZA, the roots of the 1% tribes. These are the tribes of the 7or" [Koh, YodD
He&] because the name Koh is a testimony to !srael, as a testimony is )A%.
1;5) !t writes tribes twiceG Tribes, Tribes of the 7or". To which the tribes $o u# are
the tribes below, in Malchut. The tribes of the 7or" are the tribes above in ZA. A testimony
to !srael is the u##er, holy name Koh, which is calle" a testimony, as it is written, ! will
teach them this testimony of @ine.
This is why there are the names of the 1% tribes in the breast #iece, o##osite ZA, an" there are
the names of the 1% tribes in the e#ho", o##osite Malchut. The 1% u##er, holy tribes in ZA are
the 1% holy stones in the breast #iece. This is why they stan" below, in the breast #iece, as
above. Also, all those names of the 1% tribes are en$rave" in those stones, an" the hi$h #riest
carries them.
1;8) /hen ?acob was $oin$ to &aran, it is written, An" he too' of the stones of the #lace
an" #ut them un"er his hea". These are the 1% holy stones, which are consi"ere" the 1% tribes
in Malchut, H) $M, in each of which are three lines, an" they all became one stone, as it is
written, This stone, which ! have set u# as a #illar. &e calls it a stone because all 1% stones
were inclu"e" in one hi$h an" holy stone that is above them, Malchut, who is calle" a
stone, as it is written, This stone, which ! have set u# as a #illar, will be the house of ,o".
For this reason, her 1% tribes are also calle" stones.
1;9) Therefore, here the hi$h #riest #laces it on his heart to always remember them, as it is
written, An" Aaron shall carry the names of the sons of !srael ... over his heart ... before the
7or" continually. An" for this reason, everythin$ is in 1%G 1% hi$h stones that are hi""en
above, conceale" in the u##er holy one, ZA. They are the meanin$ of the Torah, ZA, an" they
come out of a sin$le, fine voice, Bina.
1% other stones are hi""en below in Malchut, similar to those above in ZA. They come out
from a "ifferent voice, which is a stone, as it is written, From there is the She#her", the
Stone of !srael, Malchut.
1;;) This is why it is written, An" all the her"s were $athere" there an" rolle" off the stone.
This is Civinity, who is calle" a testin$ stone, the stone of !srael, which is rolle" off an"
#lace" in e6ile. !t is written, An" [they] #ut the stone bac' in its #lace on the wellIs mouth,
at the time of re"em#tion. After it, all of them, all the "e$rees that come out of it, are calle"
stones.
1;<) There are several Behinot ["iscernments] of stones in the stones. There are stones that
are the foun"ations of the house+Malchut in the Behina [sin$ular of Behinot] of Hochma,
who is calle" a house, as it is written, !n wis"om shall a house be built. !t is also written,
An" the 'in$ comman"e", an" they (uarrie" $reat stones, #recious stones, to lay the
foun"ation of the house with hewn stone. HB in her are calle" $reat stones, #recious
stones. There are also hi$h #recious stones, which are 1%, four or"ers+three, three to each
or"er to the four "irections of the worl", H) $M, in each of which are three, hence they are
1%.
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7i'ewise, four banners were wal'in$ in the "esert, which are the 1% tribes+three, three to
each si"e of the four "irections of the worl". To the eastG -ehu"a, !ssachar, an" Kebulun3 to
the southG Reuben, Shimon, an" ,a"3 to the northG A#hraim, @enashe, an" 1en4amin3 an" to
the westG Can, Asher, an" La#htali. The four "irections of the worl" are H) $M, an" the three
tribes in each "irection are three lines, an" it is all one.
1;B) /hen the hi$h #riest woul" #lace those 1% stones an" wear them in the breast #iece an"
the e#ho", Civinity was u#on him. Those 1% stones are "ecorate" with the names of all the
tribes, an" each tribe was en$rave" on a sin$le stone. The letters were embe""e" in stones,
an" when the stones illuminate", the letters woul" #rotru"e outwar"s, illuminatin$ what they
nee"e" to.
1<E) The two letters Het an" $et, the letters in Het [sin], were absent in all the names of the
tribes, as there was no sin in all of them. The Het [sin, but also the letter Het] that the name
cause", since the name &et means "escent or "ecline, so it is $oo" that it is not amon$ the
names of the tribes. 1ut $et is a $oo" letter. 2ne who sees the letter $et in his "ream, it is $oo"
for him because he be$an the Torah with it, An" it was $oo" [$ov )$oo") be$ins with a $et],
as it is written, An" ,o" saw the li$ht, that it was $ov [$oo"]. Thus, it is a $oo" letter, so
why was it not written in the tribes:
1<1) !t is because those two letters [Het an" $et] are a"4acent, an" the #ro6imity in"icates sin.
This is why they were absent in the tribes. Also, the letter $et is hi""en an" conceale". !t
in"icates Yesod de Bina an" illuminates the illumination of all of them, an" there is no li$ht
other than that letter because all the li$hts come out of Yesod de Bina, as it is written, An"
,o" saw the li$ht, that it was $oo", which is illumination of that li$ht in the letter $et, bein$
conceale" an" hi""en. !t is written about that letter, /ill not "eny $ov [$oo"] of those who
wal' wholehearte"ly. !t is the li$ht of all the tribes. An" because it is so conceale", it is not
amon$ the tribes. @oreover, all 1% tribes come from that corri"or, Yesod de Bina, which is
hi""en, an" which is the letter $et. For this reason, it is hi""en an" conceale" an" is not seen
in the tribes.
1<%) All the stones in the breast #iece stoo" in a manner of letters an" banners. /hen they
woul" illuminate, they woul" illuminate the face of the hi$h #riest, the letters were
illuminatin$ an" #rotru"in$, an" they were reco$ni=able from the stones outwar"s. /hen they
woul" illuminate the face of the hi$h #riest, it was a##arent that the #rotrusion of the letters
was favorable. 1y that, it became a##arent if the #riest was ri$hteous or not. For this reason,
everythin$ was in a manner of letters an" banners.
1<0) !t is written, -ou shall #ut in the breast #iece of the 4u"$ment the >rim an" the
Tummim. >rim [li$hts] illuminate what is bein$ as'e". Tummim [#l. of $am )whole)]
com#lement their wor"s.
1<5) The breast #iece an" the e#ho" corres#on" to the >rim an" the Tummim. They are
$efillin an" the 'not of the $efillin, which are o##osite one another. !t is written, -ou shall
see @y bac', but @y face shall not be seen. -ou shall see @y bac' means that the .reator
showe" @oses the 'not of the $efillin. 1ut @y face means the actual $efillin, the hi$h
secret, the holy name. @y bac' is the 'not of $efillin. $efillin are the illuminatin$ mirror,
ZA. The 'not of $efillin is a mirror that "oes not illuminate, Malchut.
1<8) Accor"in$ly, the >rim illuminate while they s#ea'. ZA is the illuminatin$ mirror. The
Tummim com#lement with their wor"s, meanin$ Malchut that illuminates in illumination of
Hochma, as it is written, -ou shall see @y bac', in which there is all the wholeness. The
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face is the >rim3 the bac' is the Tummim. Also, these are voice an" s#eechG the voice is ZA,
illuminatin$ to the s#eech, Malchut, to s#ea', since the voice com#lements the s#eech. That
is, the voice is the actual essence, an" the s#ea'in$ com#lements it. They always $o han" in
han" an" never #art from one another because it is im#ossible to se#arate voice from s#eech.
Therefore, the breast #iece an" the e#ho" are face an" bac', an" it is all one.
1<9) The breast #iece an" the e#ho" never #art. !t is written of one who #arts them, /ho
se#arates the .ham#ion, since they im#ly ZA an" Malchut. !t is also written, An" it came to
#ass when Aviatar the son of Ahimelech fle" to Cavi" at Jeilah, he came "own with an e#ho"
in his han". 1ut he "i" not say breast #iece. !t follows that he se#arate" them from one
another.
1<;) All that is im#ortant is hi""en, conceale" an" is not mentione". !t is written, .arryin$ a
linen e#ho". The breast #iece is not mentione" "ue to its im#ortance. /hat is more reveale"
is mentione" so that what is hi""en an" covere" shall be covere". This is why that which is
more "isclose" is mentione", which is the e#ho".
1<<) For this reason, the u##er name is a secret that is covere" an" conceale", an" is
mentione" only in the name that is reveale". 2ne is mentione" an" one is conceale". The
conceale" name is HaVaYaH3 the reveale" name is AD(I. This is why it is written in hi""en
letters, HaVaYaH, an" is calle" by the letters AD(I. 2ne is covere" by the otherG the name
AD(I covers the name HaVaYaH so that the $lory of the u##er one will be forever covere"
an" conceale".
All the ways of the Torah are reveale" an" conceale". 7i'ewise, all the matters of the worl",
this worl" or the u##er worl", are conceale" an" reveale". That is, there is interior in
everythin$.
1<B) !t is written, Co tell us, because of whom has this calamity struc' us: 2n whose
account is as'in$ about the Hochma. &ere they were as'in$ a secret that is reveale", to 'now
if he comes from ?ose#hIs "escen"ants, where the sea+when it saw ?ose#hIs coffin+#arte"
at once an" became lan", as it is written, The sea saw an" fle". The sea saw it, that it was
written in it, an" fle" out, meanin$ #arte" at once, The ?or"an turne" bac'.
1BE) This is why they as'e" ?onah, Co tell us, because of whom has this calamity struc'. !t
was because it is written about him in ?ose#h, 1ecause you are his wife. They im#lie" to
him with the wor", 1ecause, if you come from the "escen"ants of ?ose#h, #ray that the sea
woul" ease u# on us. An" it is written, 1ecause of whom has this calamity struc' us: !n the
wor" /hom, they im#lie" to him, !f you come from the "escen"ants of ?acob, as it is
written, To whom "o you belon$, an" where are you $oin$, an" they are the ones to whom
?acob sai" it. They were the holy an$els that he sent to Asau on his mission, an" he was save"
from that #li$ht, so you, too, #ray to your @aster an" &e will sen" &is an$els an" we will be
save" from that #li$ht.
1B1) An" if not, tell us what is your wor', what is your occu#ation each "ay, where you come
from, what "o you love, what is your country, an" shoul" that country be #unishe": An" from
what #eo#le are you: !s it Amale', or one of the seven nations that shoul" be #unishe":
1B%) /hat "i" ?onah re#ly to them: &e sai" to them, H! am a &ebrew,I meanin$ ! am from
the "escen"ants of the &ebrew Abraham, who sanctifie" the name of his @aster in the worl"
each "ay. An" ! fear the 7or", ,o" of heaven. They as'e" him, to 'now a matter that is
reveale" an" that is conceale". They im#lie" to him with the wor" because, an" in the wor"
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of whom, which is covere", an" they as'e" him the rest o#enly. An" ?onah re#lie"
everythin$ to them o#enly.
1B0) An" the men feare" a $reat fear. /hen they hear" the name of the .reator, they were
imme"iately afrai" because they all 'new the miracles an" mi$hty "ee"s that the .reator "i"
at sea. &e also tol" them that he was fleein$ the .reator. This is why they sai" to him, /hat
have you "one, runnin$ from &im an" not "oin$ &is comman"ments:
1B5) All of them later converte", when they saw the miracles an" the $reat "ee"s that the
.reator ha" "one for ?onah at sea. They all saw him fall into the sea, that fish which
swallowe" him, an" that that $reat fish came in front of everyone an" vomite" him onto lan".
They came to him an" converte", as it is written, Those who re$ar" vain i"ols forsa'e their
mercy.
1B8) They were all #roselytes by conviction [converte" out of free will], $rew wise in the
Torah, an" became $reat sa$es because the .reator "esire" them an" all who a##roach &im
an" o#enly sanctify &is name. /hen sanctifyin$ &is name o#enly, &is hi""en name+
HaVaYaH+rises to its throne, AD(I, an" a unification of HaVaYaH AD(I [The 7or", ,o"] is
ma"e, as it is written, ! will be sanctifie" amon$ the chil"ren of !srael.
1B9) They shall bin" the breast #iece by its rin$s to the rin$s of the e#ho" with an a=ure
cor". /hy an a=ure cor": !t is to show that a=ure, Malchut with res#ect to the Din in her+
connecte" with Hesed+is tie" to everythin$. For this reason, everythin$ is in the u##er one.
A=ure ties the breast #iece, ZA, with the e#ho", Malchut.
1B;) They also ma"e bells of #ure $ol", an" #ut the bells insi"e the #ome$ranates. !t is
written, An" its soun" shall be hear" when he came into the holy #lace before the 7or",
since a soun" that is hear" is nee"e", ZA, an" there will be blessin$s on the worl" than's to
the #riest who blesses everythin$ an" "oes everythin$. The $ol" bell is an au"ible soun", ZA.
The #ome$ranate is Malchut, which is fille" by all, receivin$ from all the u##er ones.
1B<) An" he ma"e the robe of the e#ho" of woven wor', all a=ure. The robe of the e#ho" is
Malchut. All a=ure, meanin$ a=ure is the li$ht of the chair, from Malchut, who is the blac'
li$ht in a can"le that burns an" consumes all that is un"er it. She is a=ure when she connects
to the white li$ht in the can"le, Hesed. &ence, the a=ure is for the e#ho", as it is the li$ht of
Malchut.
1BB) These are the Kelim of the $arments of the #riest in the u##er one, so that the $arments
below will be as above. An" because @ichael is the hi$h #riest, an" comes from the ri$ht,
why is it written about ,abriel, The man clothe" in linen: After all, the $arments were for
the hi$h #riest, an" @ichael is a #riest an" comes from the ri$ht. &owever, the left is always
inclu"e" in the ri$ht, hence ,abriel, who is left, wore $arments from the ri$ht.
%EE) ,abriel was a##ointe" as an emissary for this worl". Aach emissary that is a##ointe" for
this worl" must wear clothes of this worl". 7i'ewise, when the soul rises, she "resses in a
$arment of above in or"er to be there. Also, when she "escen"s from above "ownwar", she
"resses in a $arment. Aach $arment suits the #lace to which she $oes. 7i'ewise, all the
emissaries a##ointe" a mission in this worl" shoul" wear [$arments] from this worl".
%E1) The robe of the e#ho" was in or"er to cover him aroun" his bo"y. /hen he wore it, it is
written, -ou have forme" me behin" an" before, an" lai" -our #alm u#on me. That is, the
breast #iece is from before, an" the e#ho" is from behin".
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%E%) 1ehin" an" before. /hen the .reator create" Adam Ha%ishon, male an" female were
create", tie" to one another, the female to the bac', an" the male from before. Finally, the
.reator cut an" se#arate" them, an" set her u# before the man, to loo' faceDtoDface. An" when
they loo'e" faceDtoDface, the love in the worl" increase" an" they be$ot offs#rin$ in the
worl", which was not so before.
%E0) An" after the man an" his wife sinne" an" the ser#ent came an" cast filth in her, she
$ave birth to .ain, whose form was the form of above an" of below+of the filth of the Sitra
Achra from below, from the e6ternal ones. This is why he was the first who ma"e "eath in the
worl", since his si"e inflicte", as he came from the ser#entIs filth. The con"uct of the ser#ent
is to lie in wait in or"er to 'ill. &e who comes from the ser#ent, .ain, his way is to ta'e an"
$o. This is why it is written, An" it came to #ass that when they were in the fiel", .ain rose
u# a$ainst Abel his brother an" 'ille" him.
%E5) /hen .ain 'ille" Abel, he bit him li'e a sna'e until he too' his breath away an" 'ille"
him.
%E8) All thin$s return to the first foun"ation from which they came out. !f .ain were not from
the si"e of the ser#ent, he woul" not be so towar" his brother. Therefore, when A"am saw that
Abel was 'ille" an" .ain was e6#elle", he sai", /hy am ! be$ettin$ henceforth: &e #arte"
from his wife for 10E years, an" im#ure female s#irits woul" come an" be warme" by him,
an" he be$ot s#irits an" "emons. These are calle" the afflictions of #eo#le.
%E9) Afterwar"s he $rew 4ealous, wore envy, unite" with his wife, an" be$ot Seth. This one
was in his ima$e, after his own li'eness, which was not so before, with the first sons that were
before.
%E;) !n the be$innin$, before Ave, he ha" another bon"in$, 7ilit, until Ave came when the
.reator set her u# for A"am, an" they unite" faceDtoDface. This is why it is written, This one
shall be calle" /oman. 1ut the other one, 7ilit, was not calle" so.
%E<) 1ecause A"am an" Ave were create" as one, it is written, &e create" them male an"
female, an" &e blesse" them, for they were to$ether. This is why it is written, -ou have
forme" me behin" an" before.
%EB) A#ho" an" the breast #iece are behin" an" before. The breast #iece is before, an" the
e#ho" is behin". /hen the #riest woul" clothe in them, he was similar to the u##er form, ZA
an" Malchut, who are behin" an" before. At that time his face woul" illuminate, an" the
letters woul" #rotru"e an" shine, an" woul" rise u#. An" then he 'new the matter that was
nee"e".
%1E) For this reason, the correction of the breast #iece an" the correction of the e#ho" tie
to$ether, althou$h the correction of one is not as the correction of the other, an" it is all one.
The connection of one to the other is for the breast #iece, ZA, to unite with the e#ho",
Malchut, in four rin$s that connect in this #lace an" in that #lace, in the breast #iece an" in the
e#ho". The rin$s are the Merkavot that connect to that si"e, below those that are above, an" it
is all 'fanim [lit. wheels, but also an$els] an" animals. The two rin$s in the breast #iece are
the animals, Yet!ira. The two rin$s in the e#ho" are the 'fanim, Assi&a, an" are tie" to one
another.
%11) !t is written, !n the be$innin$ ,o" create" the heaven an" the earth, the heaven bein$
ZA an" the earth bein$ Malchut, since the tabernacle was ma"e accor"in$ to everythin$,
ma'in$ the similitu"e of the lower worl", Malchut, an" the similitu"e of the u##er worl", ZA.
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All of the wor's that the .reator wor'e" in this worl" are as above. So is the tabernacleG all of
&is wor's are as the wor' an" as the similitu"e of the u##er worl".
%1%) This is the meanin$ of all the wor' of the tabernacle. All of them are "ee"s an"
corrections of above an" of below, to instill Civinity in the worl", in the u##er "wellers, the
an$els, an" in the lower "wellers, #eo#le. The lower ,ar"en of A"en, Malchut, is as the u##er
one, Bina. All the ima$es an" all the forms of the worl" are there, hence the wor' of the
tabernacle an" the wor' of heaven an" earth, ZA an" Malchut, are all one.
7ift ># -our Ayes Above
%10) 7ift u# your eyes above an" see who create" these. .an one+because he raises his
eyes an" loo's u#+'now an" observe what he has not been $iven #ermission to 'now an" to
see:
%15) Rather, 7ift u# your eyes above means that those who wish to observe an" to 'now the
wor's of the .reator shoul" raise their eyes above an" see several hosts, cam#s, an" stran$e
$reat "ee"s. Then you will see an" as', an" say, /ho create" these: /ho [MI], Bina, create"
these, since Bina is a #lace that is above, hi""en, conceale", an" un'nown. !t is always un"er
(uestion because that #lace has not been reveale".
%18) The one who lea"s forth their host by number, &e calls them all by name. The one
who lea"s forth, since the hi""en an" conceale" #lace, Bina, brou$ht everythin$ out in
re$ar" to the voice that comes out of the Shofar [horn], which is ZA, who is calle" a voice.
!t comes out of Bina, who is calle" a Shofar. The voice, ZA in illumination of Hochma, is
the number of all the hosts above, an" the calculation of everythin$. A number an" a
calculation is Mochin of illumination of Hochma. &owever, they "o not a##ear in the #lace of
ZA, but from there is the u##er faith, Malchut, on all the u##er si"es+Hassadim from the
ri$ht an" Hochma from the left+in which is the #lace of "isclosure of Hochma until the
"e$rees e6ten" from ZA, e6ten"in$ "own to Malchut. Also, several armies #art to their 'in"s,
an" all are calculate" an" are calle" by name.
1ecause of the $reatness of &is mi$ht an" the stren$th of &is #ower, not one of them is
missin$. 1ecause of the $reatness of &is mi$ht is the ri$ht. An" the stren$th of &is #ower
is the left. Lot one of them is missin$, from the si"es that e6ten" from the two lines.
Lothin$ is missin$ because these two si"es inclu"e the whole of reality, an" nothin$ new is
a""e" to them even in the mi""le line because it only inclu"es all that there is in the two lines,
ri$ht an" left.
%19) 7ift u# your eyes above an" see who create" these. /hen the tabernacle was
establishe" an" was set u#, anyone who saw the tabernacle loo'e" in it in what was above an"
what was below, an" saw everythin$ in the tabernacle. 1ecause all the wor's of the u##er
worl" an" the lower worl" were establishe" in the tabernacle, anyone who saw the hoo's in
the tabernacle an" loo'e" at them woul" see in their illumination, the illumination of the stars,
for this is how the stars are in the firmament.
Fraise the 7or" from the &eavens
%1;) &alleluiah. Fraise the 7or" from the heavens. Cavi" sai" this #raise o##osite
HaVaYaH, ZA, the whole of the #raise of everythin$. Two #raises are as the hi$h an" holy
name, HaVaYaH, the whole of the #raises of everythin$. They are, Fraise the 7or" from the
heavens, an" the last #raise in the boo', Fsalms, which is the whole of the #raises of all of
them, as it is written, &alleluiah. Fraise ,o" in &is sanctuary. &owever, this is on ten 'in"s,
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as Fraise is written in it ten times, corres#on"in$ to the ten Sefirot of ZA. Fraise the 7or"
from the heavens is on seven, as Fraise is written in it seven times, corres#on"in$ to the
seven Sefirot H)$ (HYM de ZA. !t is all one in the holy name.
%1<) &alleluiah. Fraise the 7or" from the heavens is the be$innin$ of VAK, H)$ (HY, to
e6#an" below, which is ZA, who is un"er (uestion, for attainment, as it is written, !n"ee",
as' now about the former "ays, which were before you, the seven "ays H)$ (HYM de ZA.
Thus far there is #ermission to as'. !t is also written, Since the "ay that ,o" create" man on
the earth, an" from the en" of the heavens to the en" of the heavens, which is Hesed de ZA.
&enceforth, KHB de ZA is not un"er (uestion because it is a hi""en an" conceale" #lace.
%1B) This is why it is written, Fraise the 7or" from the heavens, #raise &im in the hei$hts.
These are two si"es, ri$ht an" left, H) de ZA. From here the rest of the Sefirot e6#an"
"ownwar" in the "e$ree, to be #ro#erly correcte". Fraise &im, all &is an$els are the two
#illars, (H, which stan" un"er the )uf, $ifferet, for it to lean on them.
%%E) These #illars are stan"in$ in relation to the an$els, of whom it is written, Fraise &im, all
&is an$els, as they are messen$ers of the )uf, $oin$ by the emissary of their @aster from
#lace to #lace.
%%1) Fraise &im, all &is hosts is the #lace from which all the u##er holy hosts come out, the
to'en of the holy covenant, Yesod de ZA. !t is inscribe" in all the tens of thousan"s that come
forth from &im, as it is written, The 7or" of &osts is &is name, since it is a to'en in all the
other hosts an" tens of thousan"s.
%%%) Fraise &im, sun an" moon. All the Sefirot of ZA are in the sun because the sun is
$ifferet de ZA, the essence of ZA, an" the rest of the Sefirot are only in the form of inclusion in
$ifferet. The sun is to shine. There are the illuminatin$ u##er stars an" si$ns in it. Afterwar"s,
it returns u#war" to Bina, where all are #inne", as all the Mochin of ZA, Malchut, an" BYA
come out from there. !t says about her, Fraise &im, heavens of heavens, since the heavens is
ZA, an" the heavens of heavens is Bina. Fraise the 7or" from the earth, Malchut de ZA, who
corres#on"s to those, for afterwar"s it is written, fire an" hail, snow an" steam, stormy win",
fulfillin$ &is wor".
%%0) These are stars below, stan"in$ in an e6tension that they were e6ten"e" from the u##er
one in ZA, for everythin$ stan"s in the u##er form. For this reason, all those stars an" si$ns
from the hei$ht of the firmament, ZA, are to lea" the worl" below it. From there, the "e$rees
s#rea" until the "e$rees stan" in the stars below in this worl". Also, all of them are not on
their own authority, but in the authority of the u##er one. !t is written about it, 7et now the
astrolo$ers ... stan" u#, an" save you. !t is all by #ermission from above.
The @ountain of the 7or"Ms &ouse Shall 1e Astablishe" at the To# of the
@ountains
%%5) An" it shall come to #ass in the en" of "ays, that the mountain of the 7or"Ms house shall
be establishe" at the to# of the mountains, an" shall be hi$her than the hills. An" it shall
come to #ass in the en" of "ays, when the .reator visits the "au$hter of ?acob an" raises her
from the "ust, an" the sun unites with the moon, meanin$ ZA with Malchut. At that time, The
mountain of the 7or"Is house shall be establishe". That is, ?erusalem of above, Malchut, will
be correcte" in her corrections to illuminate in the u##er li$ht, for all her li$hts are correcte"
only in the u##er li$ht of ZA. At that time, the u##er li$ht will shine u#on her seven times
what it "i" before, as it is written, An" the li$ht of the moon shall be as the li$ht of the sun,
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an" the li$ht of the sun shall be sevenfol". The li$ht of the sun is ZA, an" the li$ht of the
moon is Malchut.
%%8) At the to# of the mountains an" not At the to#s of the mountains. Rather, the li$ht
that she will have at that time is at the to# of the mountains, the hi$h #riest, Hesed de ZA,
since H)$ are calle" mountains, an" Hesed is their to#. &e is all ri$ht [si"e], Hesed, an" he
corrects the house, Malchut, an" blesses her to illuminate her face. !t is written about it, Shall
be establishe".
%%9) &e will correct her with $arments such as above, as ZA, an" the $arments will stan" in
si6, H)$ (HY, which are inclu"e" in Hesed, the hi$h #riest, as it is written, An" they ma"e
the tunics of linen ... an" the miter of linen, an" the "ecorate" ca#s of linen. /hen this house
is correcte" at the to# of the mountains, who is the hi$h #riest, Hesed de ZA, the house will
connect an" rise to the u##er e6istence, Bina, an" the worl" will illuminate from the u##er
li$ht in Bina. This is the meanin$ of An" shall be hi$her than the hills, than all the other
u##er hosts an" cam#s. Then, it is written, An" all the nations shall flow unto it.
%%;) /hen the #riest below, in this worl", s#rea"s his han"s, a hi$h s#irit, Bina, illuminates
an" comes out. An" all the can"les, all the Sefirot of ZA, illuminate. Then li$hts e6ten",
illuminate, an" connect to one another until the face of the Assembly of !srael, Malchut,
illuminates, an" all is by the first li$ht, the #riest, Hesed. An" when the #riest awa'ens below,
there is awa'enin$ above. An" with the wor's below, an awa'enin$ awa'ens above.
%%<) For this reason, The mountain of the 7or"Ms house shall be establishe" at the to# of the
mountains, an" shall be hi$her than the hills3 an" all the nations shall flow unto it, for now
all the i"ol worshi##in$ nations have an a##ointee over them in the firmament. At that time,
the .reator will u#root them an" cast them from their $overnance, as it is written, The 7or"
will comman" the hosts of above, above. An" when they are all remove" from their
$overnance, the .reator alone will be hi$h, as it is written, An" the 7or" alone shall be
e6alte" in that "ay. Then, All the nations shall flow unto it, as it is written, An" many
#eo#les shall $o an" say, H.ome let us $o u# to the mountain of the 7or", to the house of the
,o" of ?acob.I
%%B) !t is all when the #riest, the to# of the mountains, Hesed, illuminates to Malchut. An" it
is all in si6, when he illuminates for her with all the VAK.
At Times &e Fraises &imself, At Times &e 7owers
%01) ! am youn$ an" "es#ise"3 ! have not for$otten -our #rece#ts. At times, Jin$ Cavi"
woul" #raise himself, as it is written, /ho "oes 'in"ness to &is @essiah, to Cavi", an" to
his "escen"ants forever an" ever. !t is also written, The sayin$ of Cavi" the son of ?esse,
an" the sayin$ of the man raise" on hi$h, the anointe" of the ,o" of ?acob. Sometimes he
#reten"e" to be #oor, as it is written, For ! am #oor an" mea$er. !t is also written, ! am
youn$ an" "es#ise". An" he sai", The stone which the buil"ers loathe" became the
cornerstone.
%0%) /hen he woul" rise in the "e$ree of #eace an" ascen" in true 4u"$ment, rulin$ over his
enemies, he woul" #raise himself. An" when he saw himself in #li$ht an" his enemies
o##resse" him, he lowere" himself an" woul" call himself #oor, -oun$er than all, since
sometimes he woul" rule, an" sometimes he was in #li$ht by his enemies.
%00) This is why he always $overne" them an" they coul" not #revail over him. Also, Jin$
Cavi" always lowere" himself before the .reator, for anyone who lowers himself before the
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.reator, the .reator raises him above all. This is why the .reator "esire" Cavi" in this worl"
an" in the ne6t worl". !n this worl", as it is written, An" ! will #rotect this city for @y own
sa'e, an" for @y servant Cavi"Ms sa'e. !n the ne6t worl" it is as it is written, An" [they will]
see' the 7or" their ,o", an" Cavi" their 'in$3 an" shall come tremblin$ unto the 7or" an" to
&is $oo"ness in the en" of "ays. Cavi" is a 'in$ in this worl", an" Cavi" will be a 'in$ for
the ne6t worl". This is why it was sai", The stone which the buil"ers loathe" became the
cornerstone.
%05) /hen the sun, ZA, turns bac' his face an" "oes not shine for the moon, Malchut, the
li$ht is remove" from the moon an" she "oes not illuminate. At that time she is #oor an"
"ar'ene" from all si"es3 she has no li$ht at all. /hen the sun returns before her an"
illuminates for her, her face illuminates an" she a"orns herself for the sun li'e a female a"orns
herself for the male. Then she is $overnin$ in the worl".
%08) Cavi" was a"ornin$ himself li'e the moon because Cavi" is Malchut. At times he is
#oor, at times he is richer than all. This is why he woul" say, ! am youn$ an" "es#ise". An"
this is why, ! have not for$otten -our #rece#ts. Similarly, one shoul" be "es#ise" in oneIs
own eyes an" lower himself in everythin$, to be a Kli that the .reator wants.
The @easurin$ .or" an" the @easurin$ Ree"
%09) An" &e brou$ht me there, an", behol", there was a man whose a##earance was as the
a##earance of bron=e, with a line of fla6 in his han", an" a measurin$ ree"3 an" he stoo" at
the $ate. A=e'iel saw it in a #ro#hecy, an" the man is the messen$er in $arments, ,abriel.
%0;) &ere he says, A man, an" "oes not say, The man wearin$ linen. 1ut when he "oes a
mission to e6ecute Din or to show Din in a vision, it is calle" the $arment of linen. As the
emissary chan$es, his a##earance chan$es an" the clothes chan$e. &owever, he is always on
the left si"e, for ,abriel an" all those who come from his si"e are on the left of the Merkava.
%0<) &ere he wore the $arment of mountains of bron=e, the shinin$ from the si"e of Kedusha,
an" ,abriel brou$ht a measure in or"er to ta'e a measurement.
%0B) The measure is not the harsh, hi""en, an" conceale" s#ar'. Rather, the measurin$ ree"
comes out from the harsh s#ar' "ownwar", healin$ from the li$ht that was left of the holy
s#ar' when it "e#arte" u#war" an" was carve" there insi"e the sa##hirety, the s#ar'lin$ one
that is not 'nown, %AD,A. For this reason, that measurin$ ree" is in the measurin$ of the
measure that is below in this worl".
The measure is the Masach. All the measures of the level in AK an" ABYA come out by its
stri'in$, in the e6#ansion of the u##er li$ht. That Masach is establishe" in the Kli of Malchut.
&owever, there are two Behinot ["iscernments] in MalchutG Man*ula [loc'] an" Miftacha
['ey]. &ence, there are also two 'in"s of MasachimG Masach de Miftacha an" Masach de
Man*ula. Masach de Miftacha is calle" measurin$ cor", an" Masach de Man*ula is calle"
measurin$ ree" or the harsh s#ar'.
The Masach de Man*ula was hi""en in %AD,A, an" o#erate" only in the Part!ufim of AK,
an" not in ABYA. &ow coul" this Masach have been in the han" of ,abriel, that he woul" use
it in this worl" to buil" the house: After all, it was hi""en in %AD,A3 it is not even in the
worl" of At!ilutN -et the measurin$ ree" is not the har" s#ar', it is not the Masach de Man*ula
itself, which was hi""en in %AD,A. Rather, the measurin$ ree" comes out of the harsh s#ar',
which heale" from the li$ht that was left of the holy s#ar' when it "e#arte" u#war".
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!t is so because when the Masach de Man*ula "e#arte" u#war" to %AD,A an" was conceale",
it "e#arte" an" left its illumination in its #lace. This illumination that it left is calle" the
measurin$ ree". An" since the #lace of this Malchut, which o#erate" in the Part!ufim of
AK, was at the #oint of this worl", it follows that this illumination that Malchut de Man*ula
left is below in this worl". This is why that measurin$ ree" is in the measurin$ of the measure
that is foun" below in this worl", an" can be use" to measure the Tem#le in this worl".
%5E) Sometimes the measurin$ ree" is use", an" sometimes the measurin$ cor", hence the
line of fla6, which is the measurin$ cor". An" the measurin$ ree" is a measure for measurin$.
All of A=e'ielIs measurements were with the measurin$ ree" an" not with the line of fla6, the
measurin$ cor". !n the wor' of the tabernacle, it was all with the measurin$ cor", the Masach
de Miftacha.
%51) !n the tabernacle, the measurin$ below, which is the measurin$ cor", it is the line of fla6.
/hen it be$an to e6#an", there was one 'not in each cubit, an" the len$th of a cubit was u# to
the 'not. &e woul" measure with that measure of cubit. Therefore, even when measurin$
several cubits, it is calle" a cubit an" not cubits. This is why it is written, The len$th of
one curtain was twenty ei$ht cubit, an" the wi"th, four cubit. !t "oes not write Four cubits
because he woul" measure a cubit to each si"e. That is, there is no new cubit here, but he
woul" multi#ly that same cubit to each si"e when it was nee"e".
%5%) That measurin$ cor" comes out from the li$ht of above, Bina, as the measurin$ below, in
Malchut, is there because of the measurin$ above, in Bina. The measurin$ below is 1,8EE
Behinot, an" each Behina is 1%,EEE cubits. &ence, one cubit $oes in all of them, meanin$ that
each cubit ta'es u# that measure, an" that cubit in the measurin$ cor", which measure" it, the
measurin$ cor" e6#an"s further, a secon" cubit a##ears in it, an" it measures another cubit. So
it is in all the measures.
The measurin$ cor", Masach de Man*ula, e6ten"s from Malchut herself. The measurin$ cor"
is Masach de Miftacha, which means that Malchut was miti$ate" in Bina an" receive" the
form of Bina. The measurin$ below, in Malchut, is not because of herself, li'e the measurin$
ree", but is there from the measurin$ above. 1y the ascent of Malchut to Bina, she receive"
from her the Katnut an" the )adlut, an" all the measurements in her "e$rees.
Aach cubit means a measure of Mochin that can be e6ten"e" from above "ownwar". The
Mochin come in three lines. The ri$ht line is Hassadim, the left line is Hochma, an" the
mi""le line consists of both Hassadim an" Hochma. The curtains are the heaven, ZA, an"
Hochma is covere" in it, an" only the Hassadim illuminate in it.
The numbers of the Mochin of illumination of Hochma is thousan"s. The measurin$ below, a
measurin$ that e6ten"s from above "ownwar", is 1,8EE Behinot+a line an" half a lineG the
ri$ht line is com#lete, 1,EEE an" half of the mi""le line, from the Hassadim in it, half a
thousan", 8EE. &owever, the 1,8EE from the left line an" half the mi""le line from the
Hochma in it "o not a##ear in it.
-et, even thou$h only the ri$ht si"e 1,8EE are e6ten"e", which are only Hassadim, "o not
mista'e them for bein$ only Hassadim, without inclusion with the left line, Hochma. This is
why it was sai", An" each Behina is 1%,EEE cubits, since 1% is the four Sefirot H) $M, in
each of which are three lines. Thus, each of the 1,8EE Behinot is inclu"e" with these 1%,EEE,
which necessarily have illumination of the left. &owever, they are re$ar"e" as a line an" half
a line of the ri$ht si"e because the ri$ht is in control, an" the left is only by inclusion.
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%50) Twenty ei$ht cubit is the measure of one cubit. An" its wi"th was four cubit is with
the same cubit. There is not "ifference between them, from cubit to cubit, since each
illuminates only in Hassadim. For this reason, they are re$ar"e" as one cubit. !t follows that
one cubit is 0% thir"s, as it is written, An" all with a thir", the "ust of the earth. A thir"
means illumination of Hochma in the left. The measure of len$th an" wi"th is the illumination
of the left that is clothe" in Hassadim, since the li$ht of Hochma is calle" len$th, an" the
li$ht of Hassadim is calle" wi"th. &ence, he calls them 0% thir"s, which are %< an" four.
They are 0%, corres#on"in$ to the 0% #aths of Hochma that come out from above, but the
"omination is only for illumination of Hassadim.
%55) An" when the measure of len$th was ma"e with this measurin$, they are four si"es of
the same len$th, o##osite H) $M, an" each si"e is seven cubits, which are H)$ (HYM. For
this reason, these seven cubits rise to four si"es, in the matter of seven, which are KH in the
len$th, since seven is su#erior in all, for seven is the Malchut, the lower Hochma. Also, all 0%
#aths of Hochma are inclu"e" in seven, in the holy name, in Malchut, which is calle" holy
name.
%58) 1ut it is written, 2ne measure to all the curtains. This means that in each curtain there
are many cubits. Therefore, shoul" the te6t say that there is one measure to all of them: 2f
course there is one measure, one cubit. Althou$h the measurin$ cor" e6#an"e" cubit by cubit,
one by one, it a""s nothin$ to the first cubit because they all illuminate only in Hassadim. !t
follows that that same cubit is "ouble" a$ain, an" this is what the te6t is tellin$ us. !t all
comes in the Mochin of the li$ht of above, Bina, so that above an" below, in Bina an" in
Malchut, it will be one measure.
%59) This measure is more in Kedusha, since there is another measure, coverin$ the ten
curtains within, meanin$ coverin$ the $oat hair curtains. The other measure that covers
amounts to 05, while the curtains insi"e amount to 0%. Thus, one covers the other, the 0%
insi"e, the 05 outsi"e.
%5;) The first measure is holy, in holy colorsG Twiste" linen an" a=ure an" #ur#le an"
scarlet. These im#ly H)$ an" MalchutG linen is Hesed, scarlet is )evura, #ur#le is $ifferet,
an" a=ure is Malchut. The entire count amounts to 0%+%< to the len$th an" four to the wi"th.
The secon" measure of the $oat hair curtains on the outsi"e, coverin$ this one, amounts to 05
+0E cubits to the len$th, an" four to the wi"th, as it is written, &a##y is he who e"ucates the
#oor3 in the "ay of evil, the 7or" will "eliver him. The 7or" will actually "eliver him in the
"ay of evil with the Dinim themselves because the $oat hair curtains im#ly mea$erness an"
Dinim. They cover an" #rotect the Kedusha, which is the curtains of twiste" linen, a=ure,
#ur#le, an" scarlet, so that the outer ones will not suc'le from them.
%5<) The count insi"e, in the curtains of twiste" linen, a=ure, #ur#le, an" scarlet is 0% #aths of
Hochma. !t is written about the count outsi"e, An" you shall ma'e $oat hair curtains. The
name $oats in"icates harsh an" stron$ Dinim. !ts color is to let it cover the Kedusha, which
is why $oat hair curtains are nee"e"+the Dinim in them 'ee# the Kedusha from the outer
ones bein$ able to clin$ to Kedusha. There are curtains of twiste" linen, a=ure, #ur#le, an"
scarlet in the tabernacle, as it is written, ! went "own into the $ar"en of walnuts. A walnut
has a shell that covers the Moach [brain*marrow*interior] in it. 7i'ewise, anythin$ in
Kedusha, the Kedusha is insi"e an" the Sitra Achra is on the outsi"e, as it is written, A
wic'e" crowns the ri$hteous. This is why it is calle" a walnut.
%5B) !n that one that is on the outsi"e, in $oat hair curtains, all who a"", "iminish. As with the
o6en of the festival, which $ra"ually "iminish because they are sacrifice" over the nations of
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the worl", the e6ternal ones, here, too, it is written about what is insi"e, An" you shall ma'e
the tabernacle with ten curtains. An" of what is outsi"e, it is written, Aleven curtains. !t
a""s the letter A&in to the 1%, re"ucin$ from the count, for one is re"uce" from the number 1%
by the a""ition of the A&in to the 1%.
/hen a""in$ a number, it re"uces. A""in$ a number, as it is written, The len$th of one
curtain was thirty cubits an" its wi"th was four cubits. 1ut the inner curtains were only
twentyDei$ht in len$th, so in the calculation, it is less, for it a""s u# to thirtyDfour [in
)ematriaG DA, )mea$er)]. 2f all the names, there is none so har" as the one calle" DA,. For
this reason, when it a""s in the number, it a""s in "eficit.
%8E) An" when it re"uces the number, it a""s in ascension, for it rises to the 0% #aths of
Hochma, which is all the faith, Malchut, the holy name. &ence, one who re"uces, ascen"s,
an" one who a""s, re"uces. 2ne ascen"s an" re"uces, an" one re"uces an" ascen"s. 2ne is
insi"e, curtains of twiste" linen, which re"uces an" ascen"s, an" one is outsi"e, $oat hair
curtains, ascen"in$ an" re"ucin$.
%81) This measurin$ cor" be$an to e6#an" an" measure" a measure for the boar"s, as it is
written, An" he ma"e the boar"s for the tabernacle of acaciaDwoo", stan"in$ u#. These
boar"s are the sera#him in the worl" of Beria, as it is written, AcaciaDwoo", stan"in$ u#,
an" it is also written, Sera#him stan".
%8%) @easurin$ this measure is ten cubits to the len$th of the boar", an" a cubit an" a half to
the wi"th. &ere it writes, Ten cubits, an" "oes not write Ten cubit, as with the curtains.
These ten cubit are three, three, three, which is nine, HBD H)$ (HY of the sera#him, an" the
one that is above them, a s#irit that is over them, the Achoraim of Malchut de At!ilut, the
"ominion of Hochma. An" since there are two "ominions here+the "ominion of Hassadim
an" the "ominion of Hochma+they are calle" cubits, in #lural form. 1ut with the curtains,
where there was only one "ominion+of Hassadim+it is calle" cubit.
%80) The measure of cubit inclu"es %< to the len$th an" four to the wi"th, which is 0%. &ere
the measure is 11 an" a half+ten to the len$th, an" a cubit an" a half to the wi"th+which are
11 an" a half cubits all to$ether, which amount to 1%. -et, they "o not a"" u# because they are
lac'in$ one half, since they are lac'in$ in the '+hanim, lac'in$ the Malchut, who is calle"
'+hanim, as they are only three times three, which are nine+HBD H)$ (HY+lac'in$ their
Malchut.
There are %E boar"s in the holy Merkava+ten to the ri$ht, an" ten to the left+until they
ascen" to the u##er sera#him+the two lines ri$ht an" left of the sera#him, which are
re$ar"e" as su#erior, an" the mi""le line, re$ar"e" as inferior. Afterwar"s, the Kedusha rises
until everyone in the mi""le crossbar awa'en, receivin$ from the mi""le line, an" those three
lines in %osh, $och, Sof+HBD H)$ (HY. &owever, the Malchut is missin$ in them. This is
why there is one half in them, incom#lete, an" they are only 11 an" a half an" not the whole
1%.
The missin$ Malchut is Malchut de Man*ula, as there is only the Malchut de Miftacha, Yesod.
This is why Malchut is re$ar"e" as missin$ half of her Part!uf from the -ha!eh "own, 58
li$hts. 1% are three lines, where in each line there are three lines, for in each line are H) $M.
An" since Malchut+the 1%
th
Part!uf in them+is only a half Part!uf, throu$h the -ha!eh, it
follows that there are only 11 an" a half Part!ufim in them. 1ecause they are lac'in$ the core
of Malchut, there is only a half Part!uf, u# to her -ha!eh, for u# to there it is consi"ere" the
first nine in her, throu$h Yesod, an" half the Part!uf from the -ha!eh "own is missin$. This is
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why they are only 11 an" a half, an" this is why the boar"s are three lines, which are 1E to the
ri$ht, 1E to the left, an" the mi""le crossbar. An" Malchut is not mentione" amon$ them
because she is lac'in$ in them.
%85) A measure of 11 an" a half for twenty boar"s is %0E, since %E times 11 an" a half is %0E,
an" all of that is measure" in the account. Thus, each count is "one, comin$ out of this
measurin$ in the sera#him.
%88) The curtains of the tabernacle are hi$h secrets, the heaven, ZA, as it is written,
Stretchin$ out heaven li'e a curtain. They a"" u# to 0%. There are also curtains of twiste"
linen, a=ure, #ur#le, an" scarlet, an" there are $oat hair curtains. !t is all above, from the
heaven, to 'now the wis"om of every "iscernment an" every matter.
Therefore, man "iscerns between $oo" an" evil, between curtains of twiste" linen, which are
$oo", an" $oat hair curtains, which are ba", between Hochma an" Hassadim, between
curtains of twiste" linen, which are un"er the rule of Hassadim, an" the boar"s, which are
un"er the rule of Hochma, as well. This e6#lains the first measurement that was in the cubit,
the 1,8EE Behinot in each Behina, 1%,EEE cubit.
%89) The ar' calculates from whom it ta'es, from whom it receives, an" of what is in it. !t
receives from both si"es, ri$ht an" left, an" it ta'es from those two si"es. For this reason, it is
a cubit to the ri$ht, a cubit to the left, an" half a cubit of its own. This is why it is written, !ts
len$th was two cubits an" a half, two cubits from the two si"es, ri$ht an" left, an" half of its
own. This is to the len$th. To the wi"th an" to the hei$ht, they are one an" a half cubitsG one
cubit from the si"e where it ta'es more, such as when ta'in$ from the ri$ht an" left, an" half
of its own. The ar', Malchut, receives from all, an" is in everyoneIs calculation.
The measure of the len$th im#lies illumination of Hochma. The measure of the wi"th im#lies
illumination of Hassadim. The measure of the hei$ht im#lies illumination of Hochma
e6ten"e" by the mi""le line. The measure of the len$th is re$ar"e" as ta'in$ without
receivin$ because first, it ta'es the Hassadim in the ri$ht line, an" then it ta'es the Hochma in
the left line. An" before the Hochma "resses in Hassadim, the illumination of Hochma is not
receive". 7i'ewise, Hassadim are not receive" because there is a "is#ute between ri$ht an"
left.
Thus, there is ta'in$, for it alrea"y too' the illumination of the two lines. Also, there is no
rece#tion because they "o not illuminate in it. 1ut afterwar"s, when receivin$ the Hassadim
throu$h the mi""le line, the Hassadim come into rece#tion, an" this is the wi"th. Then, when
receivin$ illumination of Hochma correcte" in Hassadim throu$h the mi""le line, the
Hochma comes into rece#tion.
/e shoul" also "iscern the receiver of these three (ualities itself, receivin$ from both si"es,
ri$ht an" left. The ri$ht is the wi"th, an" the left is the hei$ht. !t ta'es from those two si"es+
ri$ht an" left+that it ta'es in the len$th, hence it is a cubit on the ri$ht, Hassadim, a cubit on
the left, Hochma, an" half of its own, the half that receives for itself, Malchut, who is
re$ar"e" as half a measure. This is why it is written, !ts len$th was two cubits an" half a
cubit, two cubits from two si"es, from the ri$ht an" from the left that it ta'es in the len$th,
an" the half is the receiver itself, Malchut, half a cubit.
To the wi"th an" to the hei$ht, they are a cubit an" a half. That is, it is one an" a half cubit in
wi"th an" one an" a half cubits in hei$ht. The cubit im#lies one cubit from the si"e that ta'es
more, that the wi"th receives more of the si"e of Hassadim, ri$ht, an" the hei$ht receives
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Pekudei [Accounts]
more of the left si"e, illumination of Hochma. They are li'e the ri$ht an" the left that it ta'es
in the len$th. 7i'ewise, the wi"th favors the ri$ht, an" the hei$ht favors the left.
For this reason, they are a cubit each, an" half of its own, the self of the receiver itself, half
a cubit that 4oins both the wi"th an" the hei$ht. 1ecause a matter can only be over a matter,
the measure of the receiver itself+on which there is the ri$ht, left, or both+shoul" be
mentione" in each. Therefore, to the len$th, which inclu"es two lines one at a time, it is two
an" a half cubits. To the wi"th, which is only Hassadim from the mi""le line, a cubit an" a
half. To the hei$ht, which is Hochma in the mi""le line, a cubit an" a half.
%8;) The Hitkalelut of illumination of Hochma is calle" $ol". This is why the ar' is coate"
with $ol" from within an" from without. !t is a measure that is in the first measurement in the
curtains, an" it is all in re$ar" to one matter. The table, too, is as measure" in the first measure
in the curtains.
%8<) 1ut the measurement in the ar' that is in the Torah, an" the first measurement as in the
curtains, must not be use" more than what ha" a##eare" to the hi$h sa$es, to 'now the
wis"om in it, an" to "iscern between $oo" an" evil, between the u##er Hochma an" the
Hochma in Malchut. All of the other wor's of the tabernacle were with a measurin$ of a
cubit, as with the curtains, e6ce#t for the measure of the breast #iece, which is the little fin$er.
%8B) The $owns of Aaron an" his sons were ma"e in holiness, even thou$h no measure is
mentione" in re$ar" to them. !t is so because it was all si6, in Hesed that inclu"es VAK, H)$
(HY, an" in the wor' of the si6, the si6 strin$s H)$ (HY de ZA, an" stan"s an" #ersists in
si6. All the corrections in the tabernacle were to wear an" to be correcte" in si6, H)$ (HY de
ZA, an" in si6, which is Hesed.
%9E) All the measurements ta'en in the tabernacle were with the measurin$ cor". The
measurin$ ree" was in the measurin$ of A=e'iel, for he is a house in which to be in its #lace,
within those #artitions, within those walls, within those o#enin$s, an" within those "oors, so
that all will be measure". 1ut in the future, it is written about the measurin$ of A=e'ielIs
house, An" the si"eDchambers were broa"er as they woun" about hi$her an" hi$her. !t is so
because when they be$in to buil" with the measurin$ ree", it will rise hi$her an" hi$her to the
len$th an" to the wi"th3 there will be e6#ansion to all si"es, an" it will not be loo'e" u#on as
evil, for all will be holy.
Althou$h the measurin$ cor" is illumination of Masach de Man*ula, there is no Zivu on it
#rior to the en" of correction, "ue to the Din in her. 1ut in the future, there will be no Din in
the Man*ula in the house of A=e'iel, an" no evil will be seen in her. Therefore, the measurin$
will be with the measurin$ ree", since there will be no Din in the worl". This is why
everythin$ e6ists an" #ersists com#letely, as it is written, An" will not be "isturbe" a$ain,
nor will the wic'e" afflict them any more.
%91) All the measures an" all the measurements are in this worl", so that this worl" will e6ist
such as above, to connect this worl" with the u##er worl", so that all will be one. 1ut when
the .reator awa'ens to renew the worl", all the worl"s will be one, li'e the u##er worl", an"
the $lory of the .reator will be in all of them. Then it is written, 2n that "ay, the 7or" will
be one, an" &is name, 2ne, meanin$ &is name, Malchut, will itself be one, li'e HaVaYaH.
The Lame MemDBet an" AB
%9%) !t is written, The secret of the 7or" is to them that fear &im3 an" &is covenant is to
ma'e them 'now it. The u##er secret, which is conceale", stan"s only for those who fear
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Pekudei [Accounts]
&im, who always fear the .reator, who are worthy of these sublime secrets, an" to have these
secrets in them in hi"in$ an" concealment as it shoul" be, as they are sublime secrets.
&owever, An" &is covenant, to ma'e them 'now it, the secret that stan"s in the holy
covenant. To ma'e them 'now it, since it is a #lace that is #oise" for revealin$ an" for
'nowin$, since the Yesod "iscloses the illumination of Hochma in Malchut. To ma'e them
'now it, throu$h Malchut.
%90) The secret of the 7or" is to them that fear &im. These secrets stan" in fear, an" those
who fear sin, fear those hi$h secrets, so as not to en$a$e in them. &owever, An" &is
covenant is to ma'e them 'now it, to 'now an" to inter#ret the matters because they are
thin$s that are about to be inter#rete", as the secrets are inter#rete" throu$h the Yesod, an"
there is no fear en$a$in$ in them.
%95) The worl", Malchut, was en$rave" an" #ersists in 5% letters. The coverin$ of the li$hts
an" their concealment is calle" en$ravin$, an" the "isclosure of the li$hts is calle"
#ersistin$, the Mochin that sustain the "e$ree. They are all the crown of the holy name
because the name MemDBet [5%] is )A%, KHB, which become a crown to Malchut, who is
calle" a name. /hen MemDBet letters unite in or"er to be $ivers, they rise in &is letters, in
Bina, where they a##ear for the first time, an" "escen" to ZA. Then crowns crown in him to
the four "irections of the worl", which are H) $M throu$h the -ha!eh+the three lines an"
Malchut who receives them+an" he can e6ists, meanin$ receive these Mochin from Bina, by
which he e6ists.
There are three "iscernments in the name MemDBetG
1) !ts essential form, the Mochin KHB in u##er AVI, which are Hochma. These are four
letters of sim#le HaVaYaH, Keter, the ten letters in the com#lete HaVaYaH, Hochma,
an" the %< letters in the fillin$ of the fillin$ of the name HaVaYaH, Bina. To$ether,
they are 5% letters.
%) The form of a 'in$ en$rave" on a seal, meanin$ the three lines that emer$e" in
Y"SHS#$, Bina. All the worl"s that are similar to them were seale" in these three
lines of Bina, li'e the forms in the im#rint that are similar to the forms in the seal.
&owever, althou$h u##er AVI are the essence of the Mochin de )A%, they are still not
re$ar"e" as the seal of the Mochin of the worl"s because the Yod "oes not come out of
their Avir. The name MemDBet is the two names "KY"H [&ebG ! will be] in ! will
be what ! will be, which is 5% in )ematria.
0) The name MemDBet in the form of a wa6 seal. This is the three lines of ZA, in"icatin$
that there are two o#erations in itG
a. !t is seale" by the ori$inal seal, Bina3
b. !t seals the forms of the Mochin in Malchut. 7i'e wa6, which once seale" can
also be a seal to seal somethin$ else.
&ere it be$ins with the name MemDBet in Bina, the ori$inal seal, an" then with the name
MemDBet in ZA. !t e6#lains how the letters of the name MemDBet in ZA emer$e an" seal the
Malchut, an" then im#lies the name MemDBet in AVI.
%98) Subse(uently, the letters from the name MemDBet in ZA come out, ten utterances an" 0%
"lokim in the wor' of creation. To$ether, they ma'e 5% that illuminate in ZA an" create the
worl", Malchut above an" below, the #oint of Holam that cuts Malchut in twoG KH remainin$
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Pekudei [Accounts]
above, Bina an" $M "escen"in$ to the worl" of Beria. KH remaine" in the worl" of
unification, At!ilut3 Bina an" $M "escen"e" to the worl" of Beria, the worl" of se#aration.
Afterwar"s, Bina an" $M rose bac' from Beria to At!ilut at the #oint of Shuruk, an" then they
are calle" "ivi"e" mountains because once they ascen"e" to At!ilut, Bina an" $M #arte"
from the ri$ht, from KH, for a "is#ute was ma"e between them, an" it is as thou$h they were
cut off from one another. These are the mountains of se#aration that are watere" when the
south, the ri$ht line be$ins to "raw closer to the left line. At that time the waters flow an" the
mountains of se#aration, the left line, are watere". The water is e6ten"e" by this #ower above,
in ZA, an" all is in 4oy.
%99) /hen the thou$ht, Hochma, willin$ly rises with 4oy in the one who is more covere" than
all who are covere", Keter, another li$ht, Bina, comes an" #ours out of him. They "raw closer
to each other, meanin$ Hochma unites with Bina, an" this is the essence of the form of the
name MemDBet, the Mochin de KHB. The four letters of sim#le HaVaYaH, the ten letters of
HaVaYaH in a fillin$, an" the %< letters of the fillin$ of the fillin$, which are KHB. To$ether,
they are 5% letters.
%9;) These 5% letters are a hi$h secret, an" the u##er worl", ZA, was create" in them, as well
as the lower worl", Malchut. They are the 'ee#in$ of all the worl"s, as it is written, The
secret of the 7or" is to them that fear &im3 an" &is covenant is to ma'e them 'now it. The
letters en$rave" in the name MemDBet+in &is en$ravin$s+are reveale". An en$ravin$
in"icates concealment an" a secret. The letters of the name MemDBet are en$rave" an" sun'en
because the Hochma "oes not a##ear in them. This is why it is written about them, The
secret of the 7or" is to them that fear &im. -et, they a##ear in the name AB in Malchut
accor"in$ to the measure of their en$ravin$ in the name MemDBet. The secret of the 7or" is
to them that fear &im in the name MemDBet, An" &is covenant is to ma'e them 'now it, in
the name AB in Malchut.
%9<) !t is written, -ou shall #ut in the breast #iece of the 4u"$ment the >rim an" the
Tummim. The >rim [li$hts], which illuminate, the illuminatin$ mirror, ZA, the en$ravin$s
of the letters of the holy name MemDBet, with which the worl"s were create", an" the letters
were sun'en in the concealment of the Hochma. An" the Tummim [$am means whole] are
the letters inclu"e" in the #lace of the mirror that "oes not illuminate, Malchut, who
illuminates in ;% en$rave" letters in the holy name. The name AB is "isclosure of li$ht of
Hochma in Malchut, an" all to$ether, they are calle" >rim an" Tummim.
%9B) /hen the letters of the name MemDBet are immerse" in the breast #iece of the 4u"$ment,
other letters in the tribes come an" illuminate in that force. They either illuminate or "ar'en3 it
is all in the letters of the holy names, the name MemDBet. These letters come over the Torah,
a##earin$ in ZA, who is calle" Torah, an" all the worl"s were create" with those letters.
These names of the MemDBet were hi""en an" sun'en in the breast #iece, an" the letters of the
names of the tribes #rotru"e" u#war". &ence, everythin$ is from those letters.
%;E) !t is written, !n the be$innin$ ,o" create" the heaven an" the earth. The letter Bet,
with which the Torah be$ins+the Bet of Beresheet [!n the be$innin$] +create" with the
u##er force, the force of those letters in the name MemDBet. Bet is a female, Malchut. Ale+h is
a male, ZA. As the Bet create", so Ale+h elicite" all %% letters, which is "t [of or of the,
but also Ale+h throu$h $av], which inclu"es %% letters from Ale+h to $av.
%;1) The letter He& of H$he heaven in"icates a Zivu with heaven, Bina who $ives to the
heaven, ZA, $ivin$ him life an" for instillin$ Mochin u#on him. The Vav of And the earth,
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ZA, is to $ive foo" to Malchut, to the earth, an" to set u# for her the #rovision fit for her. Vav
of And the, in"icates the %% letters, since "t in"icates the %% letters from Ale+h to $av, from
which the earth, Malchut, is fe". The earth inclu"es them into her, as it is written, All the
rivers $o to the sea, meanin$ all the channels of abun"ance of ZA $o to Malchut. An" the
earth in"icates that Malchut $athers everythin$ within her an" receives them. The earth too'
the Vav an" receive" her, as she is fe" by her.
%;%) This is the meanin$ of the tabernacle bein$ establishe" only by @oses, since the u##er
"e$ree, Bina, was awa'ene" from the si"e of @oses, ZA, to 'ee# the tabernacle, Malchut, so
there woul" be the #ersistence of everythin$, as it is written, An" @oses establishe" the
tabernacle. &is establishin$ was with those letters with which the heaven an" earth were
create", with the name MemDBet.
%;0) This is why 1e=alel "i" all the wor's of the tabernacle by en$ravin$ the letters with
which the heaven an" earth were create", the name MemDBet, an" this is why he was calle"
1e=alel [Bet!el )in the sha"ow of) "l ),o")], since 1e=alel 'new the en$ravin$ of the letters
with which the heaven an" earth were create". &a" 1e=alel not 'nown them, he woul" not be
able to "o those wor's in the tabernacle. Rather, as the u##er tabernacle was, an" as all its
wor's were "one only with the letters of the name MemDBet, the tabernacle below was also
establishe" only with those letters.
%;5) 1e=alel woul" #ut to$ether the letters of the name MemDBet, an" with each #uttin$
to$ether, he woul" "o the wor'. /ith each wor' in the tabernacle, each #uttin$ to$ether, he
woul" "o one wor' an" all that befitte" it. An" li'ewise with all the wor's of the tabernacle.
All those #arts an" corrections in the tabernacle were all in the #uttin$ to$ether of the letters
of the holy name AB.
%;8) /hen 1e=alel came to establish the tabernacle, he coul" not erect it because the will an"
the intention that rises over the letters of the name MemDBet were $iven only to @oses, an" he
'new the will that rises to these letters. This is why the tabernacle was establishe" by @oses,
as it is written, An" @oses establishe", An" @oses $ave, An" @oses #lace". 1e=alel
"i" not 'now an" coul" not erect it.
&e As'e" 7ife of -ou
%;9) 7or", in -our stren$th the 'in$ will be $la", an" in -our salvation how $reatly he will
re4oiceN ...&e as'e" life of -ou3 -ou $ave him len$th of "ays forever an" ever. Cavi" sai"
this #salm in #raise of the Assembly of !srael, Malchut, whom the .reator re4oices with the
4oy of Torah, who is calle" stren$th, The 7or" will $ive stren$th to &is #eo#le. This is
also the meanin$ of 7or", in -our stren$th. The 'in$ will be $la" is the .reator, who is
calle" a Jin$, as it is written, An" there was a 'in$ in ?eshurun.
%;;) An" in -our salvation how $reatly he will re4oice. This is the salvation of the ri$ht,
Hassadim, as it is written, Save with -our ri$ht han", an" answer me. An" &is ri$ht shall
save him. !n -our salvation, how $reatly he will re4oice. !t shoul" have sai" re4oice
[without a Yod in &ebrew], an" not re4oice [with a Yod]. The a""e" Yod is a to'en of the
holy covenant, the 4oy of all, Yesod. Averythin$ was sai" about the Jin$, ZA.
%;<) &e as'e" life of -ou. Jin$ Cavi" ha" no life at all e6ce#t what Adam Ha%ishon $ave
him of his own. Jin$ Cavi" live" ;E years, an" the .reator $ave him those ;E years from the
years of Adam Ha%ishon, who was to live 1,EEE years, as it is written, 2n the "ay that you
eat of it, which is the "ay of the .reator, 1,EEE years. An" he live" only B0E years, meanin$
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;E short, which he $ave to Jin$ Cavi". Cavi" live" in them an" was $iven len$th of "ays in
this worl" an" in the ne6t worl". &e says about it, &e as'e" life of -ou3 -ou $ave him len$th
of "ays.
%;B) !t is written, &is $lory is $reat throu$h -our salvation, for &e is $reat, as it is written,
,reat is our 7or" an" abun"ant in stren$th. ZA is calle" $reat. !t is written, An" ,o"
ma"e the two $reat li$hts, so even Malchut, the moon, was as bi$ as ZA, the sun. This is why
ZA is calle" $reat, as it is written, ,reat is our 7or" an" abun"ant in stren$th, but
Malchut is not calle" $reat, since she was "iminishe" a$ain. The .reator is not calle"
$reat, e6ce#t in what is written, ,reat is the 7or", an" $reatly to be #raise" in the city of
our ,o", &is holy mountain. !n what is ZA $reat: 2nly !n the city of our ,o", &is holy
mountain, Malchut.
ZA himself is always in Hassadim that are covere" from Hochma. 2nly "urin$ the Zivu with
Malchut "oes the Hochma a##ear in him, to bestow u#on Malchut, an" only one with li$ht of
Hochma is $reat. !t follows that ZA is re$ar"e" as $reat only in the city of our ,o", "urin$ the
Zivu with Malchut.
%<E) For -ou ma'e him most blesse" forever. For -ou ma'e him most blesse" because
Malchut is the blessin$ of the entire worl", an" all the blessin$s in the worl" come from here.
This is a blessin$, as it is written, An" ! shall ma'e you a $reat nation, an" shall bless you,
an" ma'e your name $reat, an" you will be a blessin$. !t is so because in Malchut are all the
blessin$s above, an" from here they come out to the whole worl". This is why she is calle" a
blessin$.
An" They 1rou$ht the Tabernacle to @oses
%<1) &ere it is written, -ou ma'e him 4oyful with $la"ness, an" there it is written, An"
?ethro re4oice". As the 4oy there was for !sraelIs re"em#tion from A$y#t, here it is also for
re"em#tion, since the .reator is "estine" to raise the Assembly of !srael, Malchut, from the
"ust, to 'ee# it in the ri$ht, an" to renew her the renewal of the moon with the sun.
%<%) -ou ma'e him 4oyful with $la"ness in -our face. !n -our face means that &e will be
before you, an" will be in $la"ness before you, in that wholeness that will be com#lete" in
the future, for when the Tem#le was ruine", Malchut was em#tie" of all that was fille", as it is
written, She who bore seven is "e4ecte". !t is also written, ! shall be fille" with she who is
ruine". An" in the future, she will return, be renewe", an" refille".
%<0) /hen @oses erecte" the tabernacle, he loo'e" at all those wor's that they "i", that they
were as they shoul" be, an" then he erecte" it. An" each of those wor's that were in the
tabernacle was brou$ht to @oses, as it is written, The vir$ins, her com#anions who follow
her, will be brou$ht to -ou. 1rou$ht to -ou is as it is written, An" they brou$ht the
tabernacle to @oses, the seven mai"ens that brin$ Malchut, the tabernacle, to @oses, ZA.
%<5) They brou$ht the tabernacle because there was a Zivu of @oses, ZA. &ence, An"
they brou$ht the tabernacle, Malchut, To @oses, as a bri"e comes to the $roomIs house,
since first, the bri"e must be brou$ht to the $room, as it is written, ! have $iven my "au$hter
to this man for a wife. An" then he comes to her, as it is written, An" he came to her. !t is
also written, An" @oses came to the tent of meetin$, to Malchut.
%<8) @oses coul" not come to the tent of meetin$ because the clou" was on it, since she was
fi6in$ herself li'e a woman who fi6es herself an" a"orns herself for her husban". An" when
she is fi6in$ herself, it is ina##ro#riate for her husban" to come to her. &ence, @oses coul"
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Pekudei [Accounts]
not come to the tent of meetin$, for the clou" was on it. For this reason, An" they brou$ht
the tabernacle to @oses. !t is also written, An" @oses saw all the wor'.
%<9) The color a=ure was on all the wor's of the tabernacle because a=ure is a color to be
a"orne" in all the colors, for it is the blac' li$ht in the can"le, to which the white li$ht clin$s,
as it is written, An" they ma"e the #late of the holy crown of #ure $ol", an" wrote u#on it a
writin$, li'e the en$ravin$s of a si$netG H&oly to the 7or",I an" #lace" on it an a=ure threa".
An" it is written, An" you shall ma'e a #late of #ure $ol" an" shall en$rave on it, li'e the
en$ravin$s of a seal, H&oly to the 7or",I an" you shall #ut it on an a=ure threa".
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