Introduction to Tikunei Zohar

Rabbi Shimon went and escaped to the wilderness of Lod. He and his son Rabbi
Eliezar hid in a cave. There a miracle was done, a carob tree and a spring of water
appeared. They ate from the carob tree and drank from the spring. Eliyahu the prophet
let his remembrance be for good would come to them twice every day and teach them,
and no man knew of them. It is written in Zohar Chadash section "Ki-Tevoah". And this
is called the Rectification Zohar "Tikunei Zohar"1. There are seventy faces to the Torah
that Rabbi Shimon the son of Yochai explained from the secrets of the Torah on the word
‫( בראשית‬In the beginning).
Rabbi Shimon arose and opened up words (spoke) in front of the Shechinah. He
opened up and said, "The enlightened shine like the shining of the firmament" (Dan.
12:3). "The enlightened", they are Rabbi Shimon and the friends. "Shine", this is when
they gathered together to make this collection. Permission was given to them and to
Eliyahu and all the souls of the heavenly schools to come down between them, and all the
angels in concealment through the way of the mind.
And Supernal above Everything gave permission to all the holy names and all the
Havayot and to all the nicknames to reveal to them the concealed secrets, each name on
its level. And permission was given to the ten sefirot to reveal to them hidden secrets
which was not given permission to reveal until the generation of Messiah.
We learnt "the enlightened will shine like the shining of the firmament" (Dan.
12:3); this is the hidden concealed light which is Keter (Crown). Light that shines in the
sky is Chochmah (Wisdom). Light that throws sparks and shines like a flash to the eyes
is Binah (Understanding). Light that is white like the moon is Gedulah (Chesed,
Kindness). Light that shines like the red of mars is Gevurah (Strength). Glowing light
that includes yellow like the sun is Tiferet (Beauty). Yellow light like mercury is Netzach
(Victory). Light that includes black (other version: white) and red is Hod (Splendor).
Light that shines to every side like someone who bangs a hammer that shoots sparks
everywhere is Yesod (Foundation). From this light shines many souls that all shine in the
firmament.
These are the souls from those enlightened; within them is the mind to understand
the secrets of their master. All of them are sealed and shaped in the Malchut (Kingship)
of the firmament. "Like stars that shine in the heaven" (ibid.). And this is "shining like
the shining of the firmament." What is "firmament"? It is the soul of the enlightened,
shining like stars in the sky, so too the souls shine in the throne2.
All of them fly from the firmament. And this is the tzadik the life of the worlds,
from him fly the souls of the righteous people, and they shine in the moon. And about
them it is written, "And Elohim put them in the firmament of the heaven to shine on the
land" (Gen 1:17).
And this is the firmament that is above the Chayot angels. About this it is written,
"And from above the firmament which is on their heads" (Eze. 1:26). Switch around the
letters of the word ‫( רקיע‬firmament) to the word ‫( עיקר‬the main, the most important).
Upon the foundation of the (upper) chariot stand the Chayot and the throne of the (upper)
chariot. About it is said, "The tzadik is the foundation of the world" (Prov. 10:25). For
the upper tzadik (Page 1B) the hidden world exists. For the lower tzadik the revealed
world exists.
 Behold, the righteousness of the public depend on the tzadik of the world. What
is "the public"? They are what it says about them, "the halachah goes according to
majority" which is from the side of the fathers 3, for there is no public less than three 4.
"Halachah like the majority" is the Shechinah.
And from there (it says), "Your nation all are righteous and always inherit the
land" (Isa. 60:21), and it says about it, "And the land is your footstool" (ibid. 66:1). This
is the Shechinah which includes within Her the Sefirot. From there the Jews are called
Kings, Righteous, Visionaries, Prophets, Masters of Torah, Strong Ones, Kind Ones,
Understanding Ones, Wise Ones, and Heads of the Thousands of Jews.5
Permission was given to these souls to leave their places from the Holy One
blessed be He and the Shechinah to be part of this collection 6. It says about this, "Like a
bird that wanders from her nest, a man will wander from his place" (Prov 27:8). And
there is no bird except the Shechinah; She has been divorced from her place as it is
written, "You shall surely send away ‫ את‬the mother and the children you can take" (Deut
22:7). The word ‫ את‬comes to include the lower Shechinah, the word "The Mother" ‫האם‬
(is written) to include the upper Shechinah. As it is written "And because of your sins She
was sent with you" (Isa. 50:1), both were divorced from their place. That is why it is
written with double language "You shall surely send" ‫שלח תשלח‬, two sendings; one for
the first temple and one for the second temple. To fulfill the verse "I am Hashem, He is
my name and my honor to no other shall I give it" (ibid. 42:8), (this is) the upper
Shechinah. And the verse, "And my praises are to the disqualified", (this is) the lower
Shechinah. "So too a man wonders from his place", this is Hashem7, which it says about
him, "Hashem is a man of war" (Exo. 15:3), He sends after them8.
Furthermore, "so too a ‫ איש‬man wanders from his place", this is Moshe as it is
written, "And the man Moshe was very humble" (Num. 12:3), his soul is sent away after
them. Furthermore, "so too a man wanders from his place", this is a tzadik that wanders
from his place with the Shechinah (ov: is like the Shechinah), as it says, "the dove could
not find peace" (Gen. 8:9). The Rabbis have said, "At the time of the destruction of the
temple it was decreed that the houses of the righteous should be destroyed" (Brachot
58B), each one should go wandering from his place. It is enough that the servant should
be like his master9! And the secret of the matter, he wanders for bread, where, where will
they have mercy on him? Also here "there is nobody to lead her" (Isa. 51:18). And
because of this, for the servant to become like his master it is enough! There is no bread
except the Torah. This10 causes the masters of the Torah to go divorced11.
Meritworthy are those, the people that sit in the yeshiva, the masters of Midrash,
masters of Torah. For "also the bird finds a house" (Psalms 84:4), the house which is
heard within it the words of Torah. For in the place where there is Torah, which is the
middle pillar, also the bird12 finds a house there. From this the Rabbis have stated, "Any
house that the words of Torah are not heard within it in the end it will be destroyed"
(Sanhedrin 92A). And those that hear the Torah in it13 are called eggs, chicklets, and
children. Eggs are masters of verses, chicklets are masters of Mishnah, and children are
masters of Kabalah.
About them it is said, "The mother squats on the chicklets or on the eggs" (Deut.
22:6), "You shall surely send the mother away" (ibid.) from them. However about the
masters of kabalah it is said, "don’t take the mother with the children" (ibid.). Our
understanding doesn't comprehend the Shechinah like these masters of Kabalah. And
these14 make for Her and the Holy One, blessed be he, a living place. And they fly with
Her everywhere. She flies and everyone wanders with Her in Her messengership. But the
chicklets don’t have complete wings to fly, which are the positive commandments;
certainly the eggs don't. Because of this it says about them concerning the mother "you
shall surely send away the mother."
Furthermore while they were talking about these things an elder15 was sent to
them and he told them it is written, "And the children you shall take for yourselves." The
elder said, every time the word ‫ את‬is mentioned it is there to include16. Because of this it
doesn’t say and the children you shall take for yourselves but rather it says ‫ ואת‬to include
the chicklets. But it doesn’t say "the children you should take for yourselves". He said to
him, blessed are you Holy Lantern, this is for certain. These children are certainly under
the supernal mother; pious men, strong men, masters of Torah, visioners, prophets, and
righteous men. The pious men are from the side of kindness, the level of Avraham. As
we have said, there is no pious man except for the one who is kind with his Master, who
makes for Him a nest which is His dwelling place. This is the Shechinah which is His
(page 2A) nest, house, palace, and hotel. And the holy land is Her private place and
house, and there is no hotel except if there is a man that makes it for her; therefore, the
attribute of kindness was given to Avraham.
The strong men are from the side of strength, which gives strength to their master
to subjugate the servant under his master and the maidservant under her mistress through
the knot of the tefilin. He that does not have tefilin during the recital of "Shema" on his
side rules the servant and the maid servant upon the world. In that hour the Shechinah is
angry and this is what is written, "The servant will rule in his place and the maidservant
will inherit her mistress" (Prov. 30:22-23).
With all this she is furious because of "Navel (a scoundrel) for he is filled with
bread" (ibid.). It says about this, "Come and partake of my bread" (Prov. 9:5). He is
stingy a fool with his money, Navel is his name. He isn’t generous and he is not from the
offspring of the fathers; it says about him, "the generous of the nations are gathered"
(Psalms 47:10). He is a stingy man poor of knowledge, after he didn’t do kindness for
the masters of the Torah so they would be supported through his hands. Torah without
the commandments is not the Torah of Hashem.
The masters of Torah are from the middle pillar. When midnight came David
would get up to unite with the Shechinah which is called night. And this is, "Watchman,
what about the ‫ מלילה‬night" (Isa. 21:11)? (This is the words) ‫( 'ליל ה‬the night of (17'‫" ה‬The
night of guarding is for Hashem" (Exo. 12:42)18. And for Her it says, "anyone who learns
Torah at night The Holy Blessed One draws upon him a thread of kindness during the
day," as it says, "During the day Hashem commands kindness, and at night the singing of
his nation" (Psalms 42:9).
Seers and prophets are from the side of Netzach and Hod19. In them is included
the two names which are ‫י‬-‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫י‬. There is eight letters to represent the eight books
of the prophets. And "prophets" that is another two 20. This is ten to represent the ten
sefirot. To represent this Ezekiel saw ten visions. The Righteous people are from the side
of the tzadik (righteous). About all of these it is said "don’t take the mother with the
children" (Deut. 22:6).
Furthermore, those who study Torah for its sake and guard its commandments,
which are the six hundred thirteen commandments that hang from the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬like
grapes from a cluster, in order to unify through them the name of Hashem with the
Shechinah is like a man that unifies with his soul mate with all his limbs in order to bring
forth supernal offspring. It is said about them, "don’t take the mother with the children"
(ibid.). And these that don’t study the Torah for its own sake it says about them, "you
shall surely send away ‫ את‬the mother" (ibid. 22:7). (The word) ‫ את‬is to include the name
of Hashem who goes with Her21 away from that man.
Furthermore, it says about those that honor the Sabbath and Holidays, "don’t take
the mother with the children" (ibid. 22:6). They do the task of children 22 with the
Shabbat Queen and with The Holy Blessed One who is the day of Shabbat. He who
fulfills (the Sabbath and Holidays) "and honors Him, by not doing his own ways" (Isa.
58:13) is (fulfilling the commandment) "honor your father and your mother". (Exo.
20:12).
We have three worlds; two you inherit through honoring your father and mother
and the third you inherit through Torah which is included in (Son of G-d) 23 ‫ה‬-‫בן י‬. It is
written about this, "For he is your life and lengthened days" (Duet. 30:20). "For he is
your life" in this world, this is the lower garden. And "lengthened days", this is the world
to come, the lengthened world. "On the land which Hashem your G-d has given to you"
(Exo. 20:11), (this is) the mundane world.24
Furthermore, those that tie the Shechinah with The Holy Blessed One in the knot
of the tefilin it says about them, "don’t take the mother with the children". And those that
don’t tie them like one it says about them, "you shall surely send away the mother".
Further, those who unify them like one, the middle pillar (Tiferet) and the lower
Shechinah through the recital of the Shema, it says about them, "Don’t take the mother
with the children". And those that don’t unify them in the unification of the recital of
Shema it is written, "You shall surely send away the mother". In every place the word ‫את‬
comes to include something. Here it comes to include the supernal Chochmah (wisdom),
the father, to faith which is Binah (understanding)25, about this it says (ov: in everyplace)
here, "don’t take the mother26". "You shall surely send away the mother" as it is written
"because the Mother you shall call Binah (understanding)" (Prov. 2:3). And she is the
supernal Torah which it says about her, "don't forget your mother’s Tora" (ibid. 1:8).
Furthermore, those that guard the sign of the covenant (the circumcism) in its
boundaries which is eight days27, and guard the sign of Shabbat within its boundaries,
which is‫ 'י' י‬from the name 28‫י‬-‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫י‬, of them the masters of the Mishnah have
said, a man should not be found with less than both of them. As it is written, "don’t take
the mother with the children". And the people who aren't found each day with these two
signs, the sign of the tefilin and the sign of the covenant (Page 2B) of the circumcism,
and on Shabbat, the sign of the covenant and the sign of Shabbat, it is written about them
"surely send away the mother".
If you will ask why do you need both on each person every day? So you won't
find the Shechinah which is the letter ‫ 'י‬from the name ‫י‬-‫נ‬-‫ד‬-‫ א‬by herself without The Holy
Blessed One who is the letter ‫ 'י‬from the name ‫ה‬-‫ו‬-‫ה‬-‫י‬. A man needs that he should not be
found missing less then two every day. And if not it says about it, "A complainer
separates a Ruler" (Prov. 16:28). He separates the Ruler of the World from the
Shechinah. About the female it says, "My sign forever" (Exo. 31:17). The male he is the
covenant of salt forever. Therefore the sign of the tefilin is female, and the sign of the
covenant is male. And the secret of the matter, "‫" "מי יעלה לנו השמימה‬Who will raise us up
to heaven" (Deut. 30:12), in the first letters of the words it spells out ‫( מילה‬circumcism),
in the ending letters of the words it spells out the name ‫ה‬-‫ו‬-‫ה‬-‫י‬. The tefilin are female that
is why it says, "And it shall be unto you a sign on your hand (feminine)" (Exo. 13:16),
meaning your left weak hand.
And about the birds nest it says, "And a succah shall be to you for shade during
the day time..." (Isa. 4:6). And this is in the language of the covering which the mother
covers her children. Her chicklets are the three hadasim29, the two aravot30, and the
lulav31. Or eggs which are the esrogim32, each ones' amount is like an egg. It is sealed in
them, "Don’t take the mother with the children". The three hadasim29 symbolize the three
fathers. The two aravot30 symbolize the two true prophets. The lulav31 (is the) "tzadik
who will sprout like a date palm" (Psalms 92:13). The esrog32 symbolizes the Shechinah.
The succah symbolizes the Mother that covers them. This is eight 33 to represent the name
And those that 34.‫) כו הס‬91( ‫ סוכה‬which equals the same numerical value as ‫י‬-‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫י‬
don’t take these symbols in their hands it is written about them, "surely send away" (the)
Keter (crown) and Chochmah (wisdom), these don’t dwell with these eight. There will
be a complete ten sefirot through each and every shaking of the lulav31 and the other
.species with all of its each35 and every commandment
This bird is hinted to by the Rabbis in the stories of Tractate Baba Basra (73B),
"Rabah bar bar Chanah traveled in a boat and saw a bird which the sea reached up to its
ankles."36 Who was this bird, one of these chicklets or one of these eggs? Chicklets
which are like flowers that haven't finished their fruit37, from below to above38, or from
the six children39 from above to below40 under the upper mother? The eggs are from the
side of the lower mother 41 because she is an egg. Chicklets are from the side of the tzadik
(which are) from below to above42. It43 was not from44 rather (it was one of) these
fledglings, its name is tzadik (Yesod), one pillar from the ground to heaven 45. "The sea
reached up to its ankles", these are Netzach and Hod because the supernal Mother is the
sea that spreads out to fifty gates46 "up to its ankles" of that bird47.
Like this, ‫ 'י‬is ten, ‫ 'ה‬is five48, ten times five equals fifty. Ten within each sefirah
from the five sefirot Chesed until Hod (is fifty). Yesod takes everything thus is called ( ‫כל‬
)50 (everything) which includes within it these fifty. And this is the lower throne, the Salt
Sea49, the throne of judgment.
The Oaf bird which is his (the Yesods') bird is the angel ‫ן‬-‫ו‬-‫ר‬-‫ט‬-‫ט‬-‫ מ‬about this it
says, "Because the bird of heaven will raise up the voice" (Ecc. 10:20). This voice is the
recital of Shema which includes the six week days, and he rules over them, and he takes
that voice and flies with it until the middle pillar which is "the voice of Hashem on the
water" (Psalms 29:3). There is no water but the Torah which is "the voice of Hashem in
beauty" until six voices and he is the seventh of them from the mother.
"And the master of the wings will tell over the idea" (Ecc. 10:20), this is prayer
that reaches until the tzadik the life of the worlds which includes eighteen blessings; it
says about it, "blessings to the head of the tzadik the life of the worlds" (Prov. 10:6). The
prayer is the speech that he rides upon and a chariot for him during the weekdays. And
this is the Shechinah which is the name ‫י‬-‫נ‬-‫ד‬-‫א‬. And the voice rides within the mouth,
which is the name ‫ה‬-‫ו‬-‫ה‬-‫י‬. The secret speech "My master open up my lips and my mouth
will tell over your praises (Psalms 51:17)" is the chariot for both of them ( ‫י‬-‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫י‬
)91. This the ‫( מלאך‬angel) (91) raises up which are the same gematria as these two names
together. And because of this he is called the angel the master of faces. And through this
messenger50 are unified (the two names) during the six week days. On the Shabbat day
these two names don’t rise up, the middle pillar and the Shechinah. They are not unified
by a messenger, but through the tzadik life of the worlds. About this it says "Because the
bird of heaven will rise up the voice", the voice (Page 3A) of the recital of Shema. "And
the master of wings will tell over the idea" this is the speech of the prayer 51, not through a
messenger, therefore "the tzadik life of the worlds" (Prov. 10:25), includes everything,
and through him is unified these two names. About these two names it says, "Then will
sing the trees of the forest" (Psalms 96:12). Then the angel answered from amidst the fire
from heaven and said, "These, these are the workings of the chariot". Then the
administrating angels gathered like the party of a groom and bride. The Faithful
Shepard52 said, "Blessed are you the Holy Lantern 53 because you said these words and
unified through them the Holy Blessed One and the Shechinah".
Eliyahu the prophet stood up to honor The Holy Blessed One and the Shechinah,
and with him arose all the other prophets. And they made for Him54 a nest through this
collection55 and for all the camps that go wandering to follow The Holy Blessed One and
the Shechinah. To unify them through this collection, to find comfort for those camps of
souls that are sent away from56 the Shechinah for She is by herself. "How does She sit by
Herself!" (Lam. 1:1). And to find comfort for the camps of The Holy Blessed One; as it
says, "Those Arraelim angels are crying outside" (Isa. 33:7), the angels of peace are
crying bitterly, and there is no peace but The Holy Blessed One.
Rose up57 to unify them through this collection. When there are "enlightened 58" in
the Jewish nation it says about them "The enlightened will shine like the shining of the
firmament" (Dan 12:3) which is called the book of the Zohar. They know how to serve
their master, to bring forth names from the names of The Holy Blessed One and the
Shechinah through mystical intention, and to unify them through the voice of the Shema59
and the speech of prayer51, which are the two names ‫י‬-‫ה‬-‫ נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫י‬. Within them is
contained all the Havayot60, nicknames, and the ten sefirot.
Many angels, the Chayot61 of the Markavah62, and the Serafim61, and the Ofanim61,
and all the ten species that are included within them that serve the ten sefirot, in all of
them "their faces and wings were divided" (Eze. 1:11) at the mouth to receive these
names 63‫י‬-‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫ י‬whether during Shema, or Shemona Esray, or Songs, Praises, and
Thanks. Each mentioning64 that comes out from the mouth in every place 65 and in every
talking66 one must meditate, speech is in the name‫י‬-‫נ‬-‫ד‬-‫ א‬and voice is in the name ‫ה‬-‫ו‬-‫ה‬-‫י‬,
to unify them like one in a unification which is singularly concealed, to connect them and
unify them like one. And to do this one needs kavana67 which does not depend on saying
them through voice or speech rather through the mind68.
When Hashem comes down in Shema it is said about the Chayot,"And I hear the
voice of their wings" (Eze. 1:24), through the ten types of song. In the singular song
the ,‫ה‬-‫ י‬the sefirah of Keter (Crown). The double song is the letters ,‫ י‬which is the letter
sefirot of Chochmah (Wisdom) and Binah (Understanding). The tripled song is the
the sefirot Chesed (Kindness), Gevurah (Strength), and Tiferet (Beauty). ,‫ו‬-‫ה‬-‫י‬letters
the sefirot Netzach (Victory), Hod (Splendor), ,‫ה‬-‫ו‬-‫ה‬-‫ י‬Quadrupled song is the letters
Yesod (Foundation), and Malchut (Kingship). The Holy Bird69 guards the Jews who are
between her and she calls out to Yisroel who is the middle pillar. And this is "Hear O’
Yisroel" (Deut. 6:4). He descends to her. One must tie him to her, and unify them in one
unification without any separation at all. And because of this one who talks in-between
.he acquires a sin through this talking (interruption of the unification)
And why do we tie him to her, the word 39‫ אח‬with the letter 70 )4( 41 '‫ ד‬which
includes the four Parshiot71 72? So he will not fly away from her and leave her alone, "O’
how she sits alone" (Lam 1:1). Therefore we tie him to her through the many knots of
tefilin and many knots of tzitzit, so he should not leave her.
Each knot is from the side of the letter ‫ ;י‬and there are two knots, which are the
knots of the head tefilin and the left arm tefilin. These 73 are the ‫ י י‬from the name
‫ה‬-‫ו‬-‫ה‬-‫ י‬.‫י‬-‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫ י‬is the four parshiot of the tefilin, "And all the people of the land
will see the name of Hashem…" (Deut. 28:10). The name ‫י‬-‫נ‬-‫ד‬-‫ א‬is the four
compartments of the tefilin. The name )21+21( ‫ה‬-‫י‬-‫ה‬-‫ה אשר א‬-‫י‬-‫ה‬-‫ א‬is within the tefillin.
Twenty one names for the head tefilin and twenty one names for the arm tefilin. And this
is the Supernal Mother74, we call Her tefilin of the master of the world. Tefilin of the
head are the middle pillar, (ov: Shema Yisroel). The Mother covers over him with her
wings, which are the straps of the tefilin. We tie Yisroel with the lower Shechinah with
the tefilin of the arm. And we say "Shema Yisroel" for him, the son of the elder of elders,
and this is the supernal Chochmah. We name the middle pillar after his name, Yisroel
‫ שיר‬.‫ל‬-‫ שיר א‬75 ‫ ישראל‬is to the left side, which is the song of the Levites. ‫ל‬-‫ א‬is to the
right side, which is the Kohanim. The middle pillar is (Page 3B) Yisroel ‫ ישראל‬, which
includes both of them.
Chochmah descends in the blessing of the Kohenim on the right side; therefore,
the one who wants to become wise leans to the south 76. Mother77 descends through the
holiness of the Levi from the left side; therefore, the one who want to become rich leans
to the north78. The middle pillar is the knot of both of them the unification of both them.
So too Yesod, the life of the worlds, is the tie of the middle pillar and the lower
Shechinah. Which is in the place in prayer, that in it is included the eighteen blessings
and through it is unified the two names like one, which is (the name) ‫י‬-‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫י‬. The
connection of these two names needs to be done in silence. The secret of the matter
"When they stood their wings softened" (Eze. 1:25), when the Jews stand in shemona
esray the Chayot angels soften their wings, so no one will hear their voice. For there, is
the "quiet thin voice" (Kings 1 19:12). The holy of holies is the shemona esray, because
there the king comes.
When you see with a tremendous wind, and noise, and fire, that in them are
heared wings of the Chayot, the king does not come. (The king comes) only with a thin
quiet voice, that comes after the wind, noise, and fire, which is the fourth of them 79. And
about this Ezekiel said, "And I saw behold a storm wind came from the north, a big
cloud, and the consuming fire" (Eze. 1:4). These are three which ride upon the three
letters ‫הוה‬. The small quiet voice is the ‫ י‬from the name ‫י‬-‫ה‬-‫ו‬-‫ ה‬and the ‫ י‬from ‫י‬-‫נ‬-‫ד‬-‫א‬,
from there come the king80 who is ‫ה‬-‫ו‬-‫ה‬-‫י‬. Every Havaya81 that the letter ‫ ה‬rules over the ‫ו‬
and the letter ‫ ה‬over the letter ‫י‬, the Havaya is female. Just like when the female drop
rules over the male drop, the baby is a female.
Eliyahu and all the souls in the heavenly yeshiva came and bowed down before
him82 and said, "Sinai, Sinai 82 who is able to say things before you?" With the small quiet
voice, which is in your mouth comes the king. 83 "Eliyahu, get up and set up the clothing
of the King and the Queen, for you are a Kohen. Arrange for The Holy Blessed One four
garments of white and four garments of gold for the queen. As it says "every honorable
princess dwells within, her garments are settings of gold" (Psalms 45:14).
Four pairs of white clothing, all of them are mercy through the name of ‫ה‬-‫ו‬-‫ה‬-‫י‬.
There is nobody who can forgive forbidden relationships except for Him 84. Four
garments of gold all of them judgment from the side of ‫י‬-‫נ‬-‫ד‬-‫א‬, nobody can forgive idol
worship except for Her85. The maidservant rules in the place of the mistress86!
Like His name, so to is His throne, so too is His garment, and He did not clothe
Himself in these garments until now, from the day the holy temple was destroyed. As it
is written, "I will clothe the heavens like a black pot" (Isa. 50:3). And about the
Shechinah it says, "Don’t look at me because I’m black" (Song. 1:6), because She is in
exile and Her throne is blemished by the sins of the Jews, because from there are the
souls of the Jews. Because of this, meritworthy is the person who corrects Her throne
through his prayer and through his mitzvot. Since they are from there 87, the throne is
blemished on their account88. And the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬goes away from there because He
doesn’t dwell in a blemished place. As it is written, "Any man that has a blemish shall
not come close" (Lev. 21:21). So to, where there are blemished souls He does not dwell.
Meritworthy is he who completes his soul, for the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬can dwell with
him and he makes a throne for Him89. Meritworthy is the mouth that unifies The Holy
Blessed One with the Shechinah, which is the Torah of Hashem90. Meritworthy is he who
clothes the king and the queen with the ten sefirot of Beriyah91 which are included in the
name ‫י‬-‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫י‬. His name is His garment.
One that mends the horse for Him it says about him, "You are compared to a
horse of the chariots of Pharaoh, my beloved" (Song. 1:9), which is his chariot. On the
Shabbat day and the Holiday days He wears the clothing of the Malchut, which the ten
sefirot of Beriyah are in. On weekdays He wears the ten groups of angels that serve the
ten sefirot of Beriyah.
The ten sefirot of Aztilut92, the King is in them, He and His bones are one in them,
He and His life is one in them. This is not so by the ten sefirot of Beriyah because he and
his life are not one, and he and his bones are not one93.
And the Supernal One over everything shines (ov: descends) into the ten sefirot of
Atzilut and into the ten sefirot of Beriyah, and shines into the ten groups of angels94 and
into the ten wheels of the firmament95. And He does not change in any place96.
Ezekiel the prophet arose to reveal these visions in front of the Shechinah. It says
about them, "And the form of the Chayot, their appearance was like burning coals" (Eze.
1:13), in the vowel points of the Torah and the cantelation notes of the Torah. About the
letters it says, "And the form of the Chayot". "Their appearance was like burning coals",
that is the vowel points. "Their burning is like the appearance of torches", that is the
cantelation notes. And through them, "The enlightened will shine like the shining of the
firmament" (Dan 12:3); "The enlightened", these are the letters, "Will shine", these are
the vowel points that shine into them97, and "Like the shining", these are the cantelation
notes.
The Shechinah includes all of them. About her it says, "She went in-between the
Chayot" (Eze. 1:13), these are the upper Chayot of the vowel point cantelation notes98 and
the lower Chayot of the vowel points of the letters; like this, , this is the above Segolta99
which are the three upper Chayot which alludes to ‫ 'י' י' י‬of the first letters of the names
‫ה‬-‫ו‬-‫ה‬-‫ה י‬-‫ו‬-‫ה‬-‫ה י‬-‫ו‬-‫ה‬-‫י‬. This is; Hashem is King, Hashem was King, Hashem will be
King. The faces of the three upper Chayot are Chesed, Gevurah, and Tiferet. Below is
the segol100 which are the lower Chayot; their faces are Netzach, Hod, andYesod. Which
are hinted to in ‫ה‬-‫ו‬-‫ה‬-‫ ישא י‬,‫ה‬-‫ו‬-‫ה‬-‫ יאר י‬,‫ה‬-‫ו‬-‫ה‬-‫( יברכך י‬lit: Hashem will bless, Hashem will
shine, Hashem will turn101). The middle point is the Chayah whose name is Adam (Man).
Like this ‫ּה‬, "she went in-between the Chayot", which are the three upper ones and the
three lower ones like this, .
She is the fourth to each set of three and the seventh to all six. The secret of the
three lower Chayot, about them is hinted, "And it was in the thirtieth ‫ שנה‬year" (Eze.
1:1)102. The middle point is hinted "in the fourth (month)", which is the four faces of
man, the upper Chochmah103 ‫( כח מה‬lit: the power of what104). It says about this, "Its form
was like the appearance of a man upon it from above" (ibid. 1:26). And all of this is in
the secret of the points of the letter, .
"On the fifth day of the month"; this is the letter )5( '‫ ה‬which is the name ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫א‬
105
, a 106 ‫ כנוי‬to the name ‫ה‬-‫ו‬-‫ה‬-‫י‬, and also the throne because ‫( הכסא‬the throne) (86) equals
the same gematria as )86( ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫א‬.
And it is the supernal Keter, the fifth to the four upper Chayot, and the fifth to the
four lower Chayot. And it is the throne to the Master of everything, the Master above
everything, who is hidden and concealed.
If you say this secret Ezekiel saw. He did not see107 rather (he only saw) the form
of these Chayot, not the actual Chayot; Like a king that sends a document with his seal
and the form of the king is imprinted in the wax of the seal. The sefirot of Aztilut are the
image of the king exactly. The sefirot of Beriyah are the seal of the king, and the sefirot
of Yetzirah are the angels which are the Chayot, they are the form of the seal in wax.
From this it says in the visions of Ezekiel, "Its form was like the vision of a man" (ibid.).
And it says the form of the Chayot, and not the actual Chayot. This is like someone who
in all his days never saw the king, a person from a village, and asks to see the king so
they draw the image of the king on a tablet or paper.
(Ov: There is a point that the whole world hangs from and is under; like, the sun
under the firmament looks like to people below, so to the vowel point Kametz108, and it is
many times bigger than all the land 109. Then certainly the vowel points of the Torah
according to their height look to us as points.110)
"And I was inside the exile on the river of Kevar" (ibid. 1:1). This is "the river of
De Nur (of fire) that comes out and flows from in front of Him. And one thousand
thousands (1,000,000) serve Him, and a myriad myriads (of angels) (100,000,000) stood
before Him. They were sitting in judgment and the books were opened" (Dan. 7:10).
These are the three books that are opened on Rosh Hashanah111. Souls are purified in this
river Denar (of fire) from their contamination which they became defiled with from this
lowly world. This is 112‫רון‬-‫ מטט‬in the image of the tzadik113, the foundation of the worlds.
The river of Denar is from the side of Gevurah. The river of Plagav (division) is from the
side of Chesed, streams of water, which is114 the river of Kevar ‫כבר‬. What is ‫ ?כבר‬It is
the angel ‫רון‬-‫מטט‬, who is the ‫ רכב‬chariot115 of the middle pillar. "And he rode on the ‫כרוב‬
Kruv116 and flew" (Psalms 18:11)117, which is the "chariot of fire and horses of fire"
(Kings 2 2:11), which include 600,000 chariots. From the side of the tzadik the ‫( חי‬life)
(18) of the worlds, he includes ‫ חי‬myriads (18,000) of chariots. "The chariots of Hashem
are two myriads, two thousand ‫ שנאן‬angels" (Psalms 68:18)118. As the Rabbis of the
Mishnah have taught (Avodah Zarah 3B), two thousand ‫( שאינן‬that are not from) the two
myriad (20,000). Every myriad is ten thousand. Two myriads is twenty thousand, two
(thousand) ‫ שאינן‬that are not119 120. We remain with (Page 4B) eighteen thousand that
descend with ‫רון‬-‫ מטט‬to receive the eighteen blessings, shemona esray, of the Jews
prayer, to raise them before The Holy Blessed One, the )18( ‫ חי‬of worlds, the Tzadik
(foundation) of the world. Blessings to the head of the tzadik.
"And I was in the exile", this is the Shechinah. "And the heavens ‫ השמים‬were
opened", the ‫ 'ה‬five ‫ רקיע‬heavens of the second day121. (Is seen from) the ‫ 'ה‬of (the word)
122
‫השמים‬. In it is imprinted the vision (o.v: the Chayot) which their source is the name
123
‫הי‬-‫ואו‬-‫הי‬-‫( יוד‬other version: ‫הא‬-‫ואו‬-‫הא‬-‫( )יוד‬and) 124‫ה‬-‫ו‬-‫ה‬-‫י‬. "And I saw the visions of
‫ם‬-‫י‬-‫ה‬-‫ל‬-‫( "א‬Eze. 1:1), 125 five 126 "lights" ‫ אור‬on the first day (of creation). Which is equal
to the first 127 '‫ ה‬which includes the five times it says light 128. It is " ‫( ָא ֵאא ֹ ִא ֻא ּפִּתּוחֵי חֹותָ ם‬the
opening of the seal), holy to Hashem" (Exo. 28:36)129.
Every ‫ 'א‬is seen (represents) as the name ‫ה‬-‫י‬-‫ה‬-‫א‬. These vowel points130 equal the
gematria (of the name) )86( ‫ים‬-‫ אלה‬In them131 there is seven points, three above, three
below, and a cholem in the middle132, and one firmament which is an eighth to them. As
it says, "And Hashem placed them in the firmament of heaven" (Gen 1:17).
The seven sparks of the vowel points ‫ ָא ֵאא ֹ ִא ֻא‬represent the seven planets; three to
here and three to there, the sun (‫ )חמה‬in the middle, fourth to each three, seventh to the
six. And it is in the form of the cholem (‫)חלם‬. With these five "and the kametz (fist) of
the Kohen, from there fills his fist (‫( ")קמצו‬Lev. 2:2). Kametz133 is a ‫( 'י‬other version: ‫) ָה‬
when he opens up (his fist) it has five points, ‫'ה‬, five fingers, with the ‫ 'י‬they are opened
up, which are the fifty gates of freedom135.
The letters ‫ה‬-‫ י‬equal the word ‫ חלם‬which is in the middle, And Chirek equals '‫וה‬
136
‫ ו‬, ' is the arm, ‫ 'ה‬is the shoulder. Kametz (the fist) is fourteen, the ‫( 'יד‬hand) has
fourteen sections to it 137. And this is, "And he said because the hand is on the chair of G-
d (‫ה‬-‫( ")י‬Exo. 17:16). This hints to the name 138 ‫ה‬-‫ו‬-‫ה‬-‫ו י‬-‫נ‬-‫י‬-‫ה‬-‫ל‬-‫ה א‬-‫ו‬-‫ה‬-‫י‬. And the five
fingers of the left hand have fourteen sections which hints' to the name ‫ו‬-‫ז‬-‫ו‬-‫כ‬
139
‫ו‬-‫ז‬-‫ו‬-‫ז כ‬-‫ס‬-‫כ‬-‫ו‬-‫מ‬-‫ב‬. These are twenty eight (‫ )'כח‬which it says about it, "And now,
please may the ‫( כח‬power) of Hashem become great." (Num. 14:17). And this equals the
letters ‫אי'ה או'ה‬, (which equals) )28( '‫כח‬. This hints to "the supernal Throne of Glory from
primordial time" (Jer. 17:12).
Immediately after, they took leave140. "And he went without ‫ כח‬energy before the
chaser" (Lam. 1:6). Because of this the rabbis of the Mishnah have stated "Anyone who
answers ‫( אמן יהא שמיה רבה‬True, His great name shall be blessed for ever and ever) with
all his power they rip up his decree of judgement for seventy years". These are the
seventy years after one thousand two hundred years in which the temple was destroyed 141,
from the time the Tamid sacrifice was discontinued142. From the level of Yaackov does
the end of the redemption depend, which is the level of truth. As it is written "Give truth
to Yaackov" (Micha. 7:20), 144 143 ‫ תתן אמת ליעקב‬which is the acronym for ‫אלף מאתים תשעים‬
one thousand two hundred ninety; and there are those that add two, 145 "Hashem is close
to all who call out, to all who call out 146‫ באמת‬in truth" (Psalms 145:18), "To know your
path in the land (‫( ")בארץ‬ibid. 67:3)147. Also here the land (‫ )א'רץ‬is ‫ אלף רץ‬one thousand
two hundred ninety, to fulfill through it ‫ "אמת מארץ תצמח‬from the land truth will sprout"
(ibid. 85:12). Therefore, when148 outside149 then the amount is 150‫א'רץ‬. But a decree of
judgment 151 lasts seventy years.
 Another subject, "and the enlightened" these are the vowel points, "they will
shine", shine into the letters. The vowel points are round. The letters are squares. From
the letters were created the four Chayot angels of the throne, as it says about it in the
topic of Ezekiel, "And the appearance of the Chayot looked like burning coals" (Eze.
1:13). These are the vowel points of the Torah, which are nine152. From in them were
created the nine wheels of the throne. The throne is the tenth to the nine wheels, which
shines into them the ten letters of the name ‫הא‬-‫ואו‬-‫הא‬-‫יוד‬. And in them153 they were
created. And the four letters of the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬shine into the four Chayot, and in them153
they were created.
The name ‫ה‬-‫ו‬-‫ה‬-‫ י‬is the middle pillar, truth (Tiferet). And the Shechinah is truthful
Torah. In Her was created the throne which is the name ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫א‬. This is "In the
beginning was created ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫( "א‬Gen. 1:1). In the Torah which is the ‫" ראשית‬beginning"
was created the Throne which is the name ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫א‬. Behold the word ‫( הכסא‬the throne)
(86) equals the gematria of )86( ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫א‬.
There is the Torah of Beriyah and the Torah of Atzilut. The Torah of Beriyah is
"Hashem acquired the first of his path" (Prov. 8:22). The Torah of Atzilut is "The Torah
of Hashem is complete" (Psalms 19:8). And through it, "Completely be with Hashem
your G-d" (Deut. 18:13), and from her side it is said about the Jews "Children are you to
Hashem" (ibid. 14:1). And from where do we know that the Torah of Atzilut is "Torah of
‫ שמי‬Hashem"? It hangs from Hashem’s name154. So have we learnt "This is my name
( ‫ זכרי‬.equals three hundred sixty five156 155‫ה‬-‫ י‬with )my name( ‫ שמי‬.forever" (Exo. 3:15)
equals two hundred forty eight158. The gematria of Torah 157‫ה‬-‫ ו‬with )my remembrance
is six hundred eleven, with (the commandment) "I am Hashem your G-d" and "you )‫(תורה‬
that was '‫ ב‬shall have no other G-d" (Page 5A) there are six hundred thirteen. This is the
( ‫הא‬-‫ואו‬-‫הא‬-‫ יוד‬man." It is the name )45( ‫ אדם‬added to the Torah159. "This is the Torah of
which is (connected to the verse) "the wise will inherit honor" (Prov. 3:35). As the )45
rabbis of the Mishnah have said (Avot. 6:3) there is no honor except for the Torah. There
is honor that is created160 and there is honor that is emanated161. From the side of the
Torah from the world of Beriyah it says about the Jews, "To me are the children of
Yisroel servants" (Lev. 25:55). And from the side of 162 Atzilut, "children are you to
Hashem" (Deut. 14:1). The Lofty One, the Supernal One above everything, which there
is no other god above nor below him, and there is none throughout the four corners of the
.world. And he fills all the worlds and surrounds them
(From here until page 6B where it says "and he surrounds from all sides" is not
connected to what we are talking about, there is text missing from the manuscript, what is
continued here is missing the first three steps in the fear of Hashem and starts in the
middle of the fourth step of fearing Hashem.)
And he accepts suffering, sickness, and ailments in fear of his master, 163 love in
the end. Like the masters of the Mishnah have said (Kidushin 30B) about these masters
of questions and fighting. "‫" "את והב בסופה‬Es Vahav in Sufra" (Num. 21:14), as they have
said love in the end. 164 What was for them the Shechinah at the end of all the levels,
questions and judgment from the place of Gevurah (strength), is switched around to love
from the right side, the love of kindness. Therefore whoever fulfills the Torah in poverty
in the end fulfills the Torah in riches, and this is love in the end. And anybody who
doesn’t fulfill the Torah in riches will in the end (ov: not) fulfill the Torah (but will be) in
poverty.
 The fifth level is in the fear of Hashem. The Rabbis of the Mishnah have stated
(Avot 3:9), "Anybody who puts his fear of G-d before his wisdom, his wisdom stays with
him, anybody who puts his wisdom before his fear of sin, his wisdom does not stay with
him." Anybody who puts his wisdom before his fear of G-d what is it similar to? To
someone who is given the inner keys but is not given the outer keys. How will he enter?
Through the way of secrets, the (letter) ‫ 'י‬from the name 165‫י‬-‫נ‬-‫ד‬-‫ א‬is ‫יראה‬, (fear) of
Hashem. These four letters are her outer keys. The letter ‫ 'י‬of the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬is wisdom.
These four letters of this name are the keys to the inner chamber. Therefore when we
pray shemona esray we first say "‫י‬-‫נ‬-‫ד‬-‫( א‬my master) open my lips" 166. Afterwards we
seal it with the name 167 ‫ה‬-‫ו‬-‫ה‬-‫ י‬in the blessing "Blessed are you ‫ה‬-‫ו‬-‫ה‬-‫ י‬the shield of
Avraham". Likewise we put the vowel point Shvah which is 168 fear, in the name ‫ה‬-‫ו‬-‫ה‬-‫י‬
before the Kametz which is love and mercy. Shvah is from the side of Judgment,
"Because in fire Hashem judges" (Isa. 66:16). The Kametz is to the right "and the Kametz
(fist of the) Kohen is from there" (Lev. 5:12). Because we rise in holiness and don’t
lower, we therefore mention first the three hundred sixty five negative commandments
which are fear, (before the) the two hundred forty eight positive commandments which
are love. As it is written "This is my name forever…" (Exo. 3:15), ‫( שמי‬my name) with
the letters ‫ה‬-‫ י‬equals three hundred sixty five and‫( זכרי‬my remembrance) with the letters
‫ה‬-‫ ו‬equals two hundred forty eight.
The sixth level in the fear of Hashem. "And He will be the faith of your
times...169" (Isa. 33:6). This "faith" is the tractate of Zeraim170. "Your Times" is the
tractate of Moed171. "Warehouse" is the tractate Nashim172. "Salvation" is the tractate
Nezikin173. "Wisdom" is the tractate Kedoshim174. "Knowledge" is the tractate Taharot175.
If there is the fear of Hashem, Yes; if there isn’t176 then there is not. And this is the
symbol ‫( 'ז'מ'ן' נ'ק'ט‬The taken time)177.
These are the six orders of the Mishnah in a secret way. These are from the
middle pillar, which includes the six orders of the Mishnah. He who wants to take it
without the Shechinah which is the fear of Hashem, it says about him, "a complainer
separates a leader" (Prov. 16:28). It is as if he makes a separation between Hashem and
the Shechinah. Therefore he should not make a separation. Even though someone has
learnt the six orders of the Mishnah if he does not put his fear of Hashem first which is
the Shechinah, Hashem does not dwell with him. Therefore if there is the fear of Hashem
then yes178. If there is not176 there is not179, and there is nothing in his hand180.
"Faith" is from the level of the upper Mother from the side of Chesed (kindness).
From her is the recital of Shema which is faith. And "your times" is from the side of
Gevurah (strength), as it says "Don’t enter into the holy at anytime…" (Lev. 16:2).
"Warehouse" is from the side of the middle pillar 181. "Salvation" is from the place called
Netzach (victory, eternity), "also, The Eternal One182 of Yisrael does not lie nor forgive"
(Sam. 1 15:29). "Wisdom" is the tractate of Kedoshim174 which is the sefirah of Hod
(splendor). "Knowledge" is the Yesod (foundation) which is the tractate of Taharot175.
There are those that say the opposite, from the side of the lower Shechinah is
"Faith". From the place of the tzadik183 is included two names; ‫ אמן‬which is the name
184
‫י‬-‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫י‬. The tzadik is the "fruit tree that makes fruit (Page 5B) of its type which
was planted in the land" (Gen. 1:11), therefore he is called the order of Zeraim170.
"Your times" is from the side of Hod which is the order of Moed171. From him
is (Pesachim 12A) "we eat all of the fourth, let it hang all of the fifth, and burn it in the
185
beginning of the sixth." "Warehouse" is from the middle pillar (Tiferet) which is the
order of Nashim172. "Salvation" is the order of Nezikin173 which is from the side of
Gevurah (strength), from there comes out all of the judgment to he who does damage to
his neighbor. "Wisdom" is called from the side of Chesed (kindness) from it (we say) the
one who wants to become wise leans to the south186 and it is the order of Kedoshim174.
And with it is Netzach (victory, eternity), as we say "pleasantness is at your right hand for
eternity" (Psalms 16:11)187. "Knowledge" is the order of Taharot175. And these are the
six orders of the Mishnah, which are in the secret of the burning sword which turns from
mercy to judgment, and from judgment to mercy.
The seventh level in the fear of Hashem, (ov: anyone that has fear of Hashem the
Rabbis of the Mishnah have said about them) He has nothing lacking as it is written,
"Fear Hashem you holy ones, because there is nothing lacking for the ones who fear him"
(ibid. 34:10). Don't be from those which it says about them, "there is one who spares
unneedingly, yet is lacking" (Prov. 11:24). And he shouldn't be of those that are lacking
in the Torah if he is a master of the Torah. Because without the Torah there is no fear of
Hashem, as it says (Avot 2:5) "There is no ignoramus that fears sin." Just like there is no
Torah without fear there is no fear without the Torah. (ov: And you won't have any
lacking in your house) (other version: in your Mishnah). There won't be any lacking in
your soul, and there won't be any lacking in your good deeds. There is nobody who is
lacking or poor except for one who is lacking in Torah or good deeds as the Rabbis of the
Mishnah have stated (Midrash Reish Eicha Rabti) "there is no pauper except one lacking
in Torah and good deeds." The body is the handywork of man’s hands 188. There is no
one lacking more than the one whose deeds aren’t the deeds of Hashem. As it is written,
"If Hashem didn’t build the house189 then for waste they build it190" (Psalms 127:1). This
is what caused the destruction of the holy Temple because it wasn’t the work of Hashem
himself.
The eighth level in the fear of Hashem: to be shame-faced. He who is shame-
faced (enough) that he doesn't do a sin that he has a chance to do, because of his fear of
In the( ‫ בראשית‬Hashem, it is as if the world was created for him. Therefore, in the word
192
. For fear with)fear-embarrassment( ‫בשת‬-‫ ירא‬191 (is the letters) )beginning
embarrassment is all one193. And one who is not shame-faced the Masters of the Mishnah
.have said certainly the feet of his fathers did not stand on Mount Sinai
And switch around ‫( בשת‬shame) to the word ‫( שבת‬Shabbat). The word ‫( בראשית‬in
the beginning) (is the words) ‫( ירא שבת‬the awe of Shabbat) one should not desecrate it in
public like a man that is not shame faced. Woe is to he that makes mundane the Shabbat
Queen who is holy and he makes her mundane. As the masters of the Mishnah have said
(Avot 1:3) "anybody who uses the crown194 he will be switched195." This is he who
changes the Halachot196, then certainly by the Shabbat Queen197.
Furthermore, one who is shame faced198 goes to the Garden of Eden. 199Brazen
faced goes to gehinom. This is someone who does a sin with a haughty hand 200. And they
are not shame faced in front of Hashem, as it says "from heaven Hashem looks, He sees
every man" (Psalms 33:13). As it says, "the whole world is filled with his honor" (Isa.
6:3), as it says, "He knows every beings innards" (Prov. 20:27), "sees their ideas and their
heart" (Jer. 20:12).
Humbleness is tied together with fear201 as it is written "The root of humbleness is
fear" (Prov. 22:4). One who has the fear of Hashem it brings him to humbleness, which
is the Upper Shechinah. The fear of Hashem is like the ankle202 to it203. This is the level
of Moshe as it says, "The man Moshe was very humble" (Num. 12:3), because he made
fear his root204. As the masters of the Mishnah have stated, (Brachot 33B) "Fear of
Hashem was a small thing for Moshe."
The ninth level in the Fear of Hashem: anyone who has the fear of Hashem will
be praised. A person should praise Him 205. But he is (also) praised in front of Hashem.
As it is written "Grace is false, beauty is nothingness..." (Prov. 31:30). This is the
generation of Chizkiyahu, (ov: as it says about Chizkiyahu the king of Yehudah, "A G-d
fearing women will be praised") through the fear of Hashem one comes to fulfill the six
hundred and thirteen commandments, which is the same gematria as 206 ‫ביראת‬.
The tenth level in the Fear of Hashem. There is fear and there is fear. Not all
faces are the same. There is a fear of Hashem in a man because he is afraid of getting
whipped by a strap, as it says (Page 6A), "And the land was chaos and void" (Gen. 1:2),
from the place of the tree of good and evil, which is an empty land, the evil maidservant.
Just like one of the four major categories of damages is the pit. And just like the pit of
Yosef they have said about it ‫( הברה‬the female pit) "and ‫ הבור‬the (male) pit was empty"
(ibid. 37:24). ‫( הברה‬the pit) is the evil female, ‫( בור‬pit) is the male, and ‫( בור‬ignoramus)
because he is from there207 as they said about it (Avot 2:5), "there is no ignorant person
that fears sin, because he has no fear of Hashem."
He who has fear from inside the Torah which is Tiferet (beauty) from there208 it209
comes out. Like this210 they211 are equal to him. Therefore not all fear is the same. The
fear of Hashem is His Malchut (Kingship), which includes all the commandments in the
Torah, because it is fear that comes from the Torah which is the middle pillar (Tiferet)
which is the ‫ה‬-‫ו‬-‫ה‬-‫י‬. Because of him the masters of the Mishnah have said (Kidushin
40B), "Greater is the Torah that brings one to deed." If there is a man that does not know
Torah, the rewards of it's commandments, and it's punishments for the one who does not
fulfill the commandments, or212 who created the Torah, and who gave it to the Jews, how
can he fear him213 and fulfill his commandments. Therefore King David said to his son
Shlomo, "Know the G-d of your father and serve him" (Chron. 1 28:9).
If a person does not know who gave the Torah and who commanded to follow it,
how will he fear him and fulfill his commandments? Therefore the Rabbis have said
(Avot 2:5), "There is no man who is unlearned and extra-pious, and there is no ignoramus
who fears sin."
Because the Torah ‫ תורה‬is214 six hundred eleven, from two levels it was given
from Chesed and Gevurah (kindness and strength). From there are two commandments
of Love213 which is Chesed, and Fear213 which is Gevurah. Through these are completed
the six hundred thirteen commandments 215. Therefore all the Torah and its
commandments were given from both levels216. As the Rabbis have said "There is no
unlearned person who is extra pious and there is no ignoramus who fears sin."
If you will say, Chesed and Gevurah, the Malchut is from there, she is Love and
Fear217. How did the Rabbis say (Kidushin 40B) "greater is the Torah that brings one to
deeds."218 It seems from here219 anyone who puts his fear before his wisdom his wisdom
endures? Really everything is true220. Tiferet221 is called man, 222 like him there is a man
that is called the lower 224 223'‫ה‬. They have said about him, first he is in thought 225, and
last in deed226. Therefore the Rabbis have said, "It arose in the thought 227 to create the
Jews." As it says about this, "You are man" 228 also here Tiferet which is ‫ה‬-‫ו‬-‫ה‬-‫ י‬is the first
to the mind which is the upper Chochmah229. And the last to deed is the ‫ 'י‬from the name
‫י‬-‫נ‬-‫ד‬-‫ א‬which is the lower Chochmah which is fear of Hashem, it is his Malchut230. 231
Therefore it says, "A women when she conceives" (Lev. 12:2), a women should
be first to all the commandments. As it says, "A women who fears Hashem shall be
praised" (Prov. 31:30), therefore it says, one who has found a women at first, "he has
found good" (ibid. 18:22), as it says, "Hashem is good to everything" (Psalms 145:9).
If one puts her first in prayer as they have stated, "‫י‬-‫נ‬-‫ד‬-‫ א‬my master, 232 open up
my lips" (ibid. 51:17), immediately "And the will came out from Hashem" (Prov. 8:35).
Therefore kavana233 which is the thought must come before the commandment. There the
Rabbis have said, one must have kavana233 in thought when praying the first blessing 234.
If one did not have kavana during the first blessing he must return to the beginning.
Therefore one must first have fear from the side of the Shechinah whether during study of
Torah or fulfilling its commandments. But from the side of Hashem one needs to place
the Torah before fear for all of the commandments. There is fear of the Torah, which is
called the female, the oral Torah. Because of her it is said, "‫( אז‬Then) will sing the trees
of the forest" (Chron. 1 16:33).
An angel from heaven answered and said, "These, these are the workings of the
markava (chariot)." From this ‫( אז‬then) (comes forth) the seventy two names which are
‫ חסד‬Chesed (72) (kindness). From them one must set up a throne for the master through
the wings of the commandments235, and he will sit upon it in truth. A tenth of ‫אמת‬
truth236, ‫ מוריד הטל‬,)45( ‫הא‬-‫ואו‬-‫הא‬-‫ יוד‬,)45( ‫( מ''ה‬to bring down the dew) to shine to the
(lower) 237'‫הא‬.
He238 includes the first three blessings and the last three blessings of the shemona
esray . These are the ten sefirot of ‫ בלי מה‬nothing (lit. without what)240 which represent
239

the two names ‫י‬-‫נ‬-‫ד‬-‫ה א‬-‫ו‬-‫ה‬-‫ י‬and their eight letters241, which are "ten, ten spoons of the
holy shekel" (Num. 7:86). The )20( '‫ כ‬from the word ‫( כתר‬crown) is ten from (Page 6B)
the lower Shechinah ‫י‬-‫נ‬-‫ד‬-‫א‬, from below to above from ‫ אני‬to 242 ‫אין‬. Plus ten from above
to below from the middle pillar which is the name ‫ה‬-‫ו‬-‫ה‬-‫י‬. Therefore )20( '‫ כ‬includes
them 243.
In the end of the redemption it is said "Jumping on the Mountains" (Song. 2:8), ‫מד‬
‫ לג על ההרים‬this is ‫מ''ה‬, there is no mountains except for the forefathers which are their 244
chariots. Also here "leaping over the hills" 245 ‫מקפץ על הגבעות‬, these are the mothers,
‫י‬-‫נ‬-‫ד‬-‫ה א‬-‫י‬-‫ה‬-‫א‬. At that time, "Then Moshe will sing" (Exo. 15:1), and everything is tied
and included in the eighteen blessings of the prayer246, which includes eighteen worlds, as
it is written, "Blessings to the head of the tzadik" (Prov. 10:6).
There is honor that is created247 like the honor that is emanated248. From the side
of 'honor that is created' it is said the Jews are like servants to the master of the universe.
From the side of 'honor that is emanated' it says the Jews are like sons to Hashem. He is
The Supernal One over Everything, and there is no other god above or below, nor in the
four sides of the world. He249 fills all the worlds (until here is the extra part that was
added from page 5A)
And he surrounds from all sides, and doesn’t go past the boundaries he has set up
for each one, and the amount he has set up for each one, everyone is in His 250 domain, a
singular domain251.
The name ‫י‬-‫נ‬-‫ד‬-‫ א‬is a chariot to the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬and is wrapped within it. In the
same way, ‫ה‬-‫ו‬-‫ה‬-‫ י‬is wrapped within (the name) ‫ה‬-‫י‬-‫ה‬-‫ א‬to create the world. However, the
name ‫ה‬-‫ו‬-‫ה‬-‫ י‬is a chariot to its master, to the supernal Keter (crown). Therefore it says "
252
‫ אין‬There is no holiness like Hashem" (Sam. 1 2:2). The Supernal One over
Everything, hidden and concealed in the Keter, and from him shines light on the name
‫ה‬-‫ו‬-‫ה‬-‫י‬, the ‫ 'י‬is the Chochmah, ‫ 'ה‬is the Binah, ‫ 'ו‬includes six sefirot253, ‫ 'ה‬is the Malchut,
and this is the flow from above to below. Also his light flows on the ‫ 'י‬from (the name)
‫י‬-‫נ‬-‫ד‬-‫ א‬from below to above until the Ein Sof 254‫ אין סוף‬which is hinted to (in the letters)
252
‫ן‬-‫י‬-‫ א‬from (the name) ‫י‬-‫נ‬-‫ד‬-‫א‬. Therefore )10( '‫ י‬and )10( '‫ י‬from the name ‫י‬-‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫י‬
is "ten, ten spoons" which is )20( '‫ כ‬from the word ‫כתר‬. The Master of Everything does
not have a form of a letter or a vowel point. As it is written, "Who will you liken me to
that I should be his equal" (Isa. 40:25), and "Who will you compare to Hashem, and what
form will you compare to Him" (ibid. 40:18).
He formed through two letters two worlds. Through the letter ‫ 'י‬he formed the
world to come, and through the letter ‫ 'ה‬he formed this world, as it is written, "Through
‫ה‬-‫ו‬-‫ה‬-‫ י‬,‫ה‬-‫ י‬formed the worlds" (ibid. 26:4).
The root of all the names is the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬,‫הא‬-‫ואו‬-‫הא‬-‫ יוד‬,‫ה‬-‫ו‬-‫ה‬-‫י‬, ‫הי‬-‫ויו‬-‫הי‬-‫יוד‬
each letter ‫ יוד‬represents the name ‫ה‬-‫ו‬-‫ה‬-‫י‬. Each ‫ 'א‬represents the name ‫ה‬-‫י‬-‫ה‬-‫ א‬above, and
a ‫י‬-‫נ‬-‫ד‬-‫ א‬below. 255 Here the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬He and His nickname are one, because from Him
is found His nicknames. 256 But from the side of the ten sefirot from the world of Beriyah
the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬and His nickname are not one, as it is written, "Anything that is called
by my name, for my honor I have created it" (ibid. 43:7) 257. There are sefirot that are
called by the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬and other sefirot called by ‫י‬-‫נ‬-‫ד‬-‫א‬, and through those of ‫י‬-‫נ‬-‫ד‬-‫א‬
we were created.
There are names that are similar to the seal of the king, through them one can
know the image of the real form of the king and queen. There are names that are like the
imprint of the form of the seal 258 in wax, and they are afraid of the imprint as if it really is
the king. But the Master of Everything does not have any of these forms at all, as it is
written, "Who will you compare to Hashem" (ibid. 40:18).
From the side of the form within the wax, Ezekiel saw all his visions, therefore he
says about them, "and the form was of the vision of a man" (Eze. 1:26). He did not see a
real man, 259 like the Chashmal260, but not the actual Chashmal, (he saw) like the
appearance of a housing of fire around, that is the vision of the form of the glory of
Hashem, but not the actual glory of Hashem, but only the vision of the form of it.
He 261 opened up and said Ezekiel get up from your sleep, to reveal the visions
that were revealed to you. Everything by you is by way of concealed and revealed. In
the revealed way it is through forms262. However, with the eyes closed is the image of the
King and the Queen, then certainly, for sure He who has no form at all 263. Therefore it
says this verse for the one who wants to form his image, "Cursed is the man who makes
an idol" (Deut. 27:15). And there in concealment, in the concealment of the world 264
even from everything a person is able to see with his eyes, even all the visions the
prophets saw.
The form of the image includes many lights. First:265 "above the firmament which
was on their heads" (Eze. 1:26), ‫ 'א‬like the vision of sapphire stone the form of a chair.
This is (ov: like the work of sapphire stones) above like this: "And under his feet like
the work of (Page 7A) sapphire stones" (Exo. 24:10). Like this : and together they
are like this ‫ א‬this upper point is like the Cholem266, the supernal Keter (crown) which
rides upon ‫ה‬-‫ י‬which is Chochmah and Binah, which is the gematria ‫ חלם‬Cholem267.
"And under his feet like the work of sapphire stone" this is the Chirek266 which is the
Malchut, "The Earth is my footstool." It is under ‫ה‬-‫ ו‬which is the gematria of ‫חרק‬
Chirek268. The letter ‫ א‬equals 269 ‫ה יוי‬-‫ו‬-‫ה‬-‫י‬.
Furthermore the firmament is the middle pillar which includes the name ‫ה‬-‫ו‬-‫ה‬-‫י‬.
And it includes the six middle sefirot, about this it says, "stretched out above their heads"
(Eze. 1:22), and it says, "stretched the heavens like a curtain" (Psalms 104:2). Like this:
in the middle of ‫" א‬that stretches the heavens alone" (Isa. 44:24). Who stretched it?
The Supernal One over Everything alone, alone without a second (entity) to help him.
Second:270 "And on the form of the chair the vision of the form of a man above"
It includes nine vowel points, and the tenth is the ‫הָא‬-‫ּואֻו‬-ֻ‫ ִהא‬-ֹ ‫( יֶוְד‬Eze. 1:26), this is the
man ‫ אדם‬there is not a ,‫ א‬Shechinah which includes all of them. And it includes the
.‫ א‬which includes the ‫ה‬-‫ו‬-‫ה‬-‫ י‬and everything is the middle pillar, which is the ,‫ א‬without a
to show if your heart runs, return back ‫ א‬It is the Shem Hamoforesh271 which includes the
.(to your place) (ov: to one)
Third: "like the appearance of a housing of fire surrounding" (Eze. 1:27), this is
270

the Shechinah. As the Rabbis have stated (Pesachim 8A), "Souls compared to the
Shechinah is like a candle in front of a bonfire." Therefore it says "the appearance of a
housing of fire" it is the upper house of study. ‫( אש נגה‬glowing fire) "because my house
will be the house of prayer for all nations" (Isa. 66:7). It is the fire surrounding from the
side of Gevurah, which is the ‫ב‬, the second day, on which Gehinom was created. ‫ א‬is the
first day on which the garden of Eden was created, which is Chesed. The middle pillar is
like the vision of a man which includes both272. 273 ‫ ואו‬to the right side 274 ‫ לב‬.273 ‫ אחד‬to the
left side which is 275 274 ‫הא‬-‫הא‬-‫יוד‬.
276
From the vision of the loins and above, and from the vision of the loins and
below, these are the two legs, the two faithful prophets. These are the fourth and fifth
from Chesed 277, from there is the building of the world, as it is written, "The world was
build through Chesed (Kindness)" (Psalms 89:3). (The Sixth Vision:) The upper ‫ 'ה‬is
drawn down to Hod, which are the fifty gates, therefore it is hinted about this, "I saw the
vision of a housing of fire" These are six visions.
Seventh:270 "like the vision of the rainbow" (Eze. 1:28), the rainbow is the tzadik
the foundation of the world. Like his vision below is the angel ‫רון‬-‫מטט‬, this is what
Ezekiel saw which includes all the other visions.
The Eighth Vision: "The vision of a glow surrounding" this is the lower
Shechinah which it says about her, "the female surrounds the male" (Jer. 31:21), therefore
the vision of the surrounding glow is the glowing fire.
Ninth270 it is the "vision of the likeness of the glory of Hashem" this is the
supernal Chochmah (wisdom) its form Ezekiel saw from below, and not the actual
Chochmah (wisdom).
When he reached the form of the Keter which is the tenth level, look at what is
written, "And I saw and fell upon my face" he was not able to handle it. If the visions of
below278 are like this, certainly how much more the upper visions of the world of Beriyah,
and all the more so the visions of Aztilut.
In the secret of the letter ‫ א‬you find the 279 Cholem, Chirek, and Shurek like this ִֹ‫ּו‬
. It is the wheel that switches around to six sides; above, below, and to the four sides.
It switches to the right and it testifies about the Supernal One above Everything that there
is no other god to the right side of the world, it switches around to the left and it testifies
about Him280, like this every side testifies on His 250 unity that there is no other god above
and below and to all four sides281. This is what the masters of the Mishnah have
explained, (Brachot 13B) He rules the Heaven and the Earth and the four directions of the
World.
The letter ‫ ו‬includes three points, up down and middle that testify. And (ov: the
three [points] below) testify (ov: to the lower [worlds]) that the Supernal One over
Everything is the first and the last and there is no other god except for him. He includes
six points which is the gematria of the letter ‫ ו‬which testify about the Supernal One over
Everything that there is no other god to all six sides except for him. Behold there are
nine points that are included in the letter ‫ ו‬from the letter 282‫א‬. And the letter ‫ א‬completes
the amount to ten, in it everything goes to one place. This is the secret of the building of
Ezekiel (Page 7B) in the secret of the vowel points.
And another secret of the vowel points, we must return to them 283. Petach in284
gematria equals )20( ‫יוד‬, as it is written "open up your hands (‫ )ידך‬and give satisfy the
desire of all life" (Psalms 145:16), as we have said don’t read ‫ ידך‬but rather read ‫יודיך‬
(your two ‫ 'י‬yuds) these are ‫ 'י' י‬from the name ‫י‬-‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫א‬-‫י‬. And from what place are
they opened (other version: are the keys) in the firmament which is the vowel point
Petach (‫ )פתח‬which is the key (‫ )מפתח‬that includes ‫ה‬-‫נ‬-‫ו‬-‫ד‬-‫ה‬-‫ א‬which are the six letters
in-between the letters ‫'י' י‬. And two ‫ 'י‬Yuds with a line which is the letter ‫'ו‬, equals the
gematria ‫ה‬-‫ו‬-‫ה‬-‫י‬.
Kametz is a firmament (line) and a point, this is the letters ‫ 'י‬and ‫'ו‬, it is a gathering
of all the other vowel points, which is the gematria sixteen, the sixteen faces of the
Chayot. Therefore it is a gathering of all the other vowel points.
Tzairi ‫ צ ִֵרי‬equals 285'‫ו' ו‬, and under the letter tzadik ‫ ֵצ‬is two points which are ‫'י' י‬
the two great lights286 which is the letters ‫ 'ו' ו' י' י‬which equal thirty two. These are the
thirty two wondrous paths of Chochmah. And the vowel point under the ‫ ִר‬from the word
‫ צ ִֵרי‬Tzairi is a ‫ 'י‬which are the ten sefirot which all together is forty two. Therefore
through the tzairi the world was formed 287. (In the word) ‫' וייצר‬and he formed' there is the
(letters of the) ‫ צרי‬tzairi, which through it was formed man. Because the secret of the
vowel points of tzairi is forty two plus the three letters equals forty five which is the
gematria ‫ אדם‬man (45).
Shvah, also here it says "The bigger light to rule over the day and the little
light…" (Gen. 1:16). In it is the secret of forty two, and in it is the secret of man )45( ‫אדם‬
like this the gematria of it is ‫ 'ו‬plus the three points and a line, ‫ 'י' י' י' ו‬equals thirty six,
plus the ‫ 'ו‬vav (6) is forty two, plus the three letters it equals forty five 288. The secret of
the topic "And they ask to me what )45( ‫ מה‬is your name, what 289 ‫ מה‬should I say to
them" (Exo. 3:13). And the vowel point of the Shvah is the vowel points of the name of
Hashem in the Torah.
Segol ‫ סֶגול‬equals eighteen290 which is the letters ‫ 'ו' ו' ו‬from ‫ ויסע ויבא ויט‬. Plus
the three points ‫'י' י' י‬, all together they equal forty eight. Plus the four letters from the
word ‫ סגול‬equals )52( ‫חמד‬, plus the kollel291 equals )53( ‫ חמה‬sun. The face of Moshe was
like the face of the sun.
Cholem ‫ חֹלֵם‬without spelling it with the 292 '‫ ו‬equals the gematria 290 ‫ה‬-‫ י‬plus the
three points293 equals forty five which is the Shem Hamoforesh )45( ‫הא‬-‫ואו‬-‫הא‬-‫יוד‬, and
with the three letters and the kollel it equals forty nine which is the gematria of the forty
nine letters of "Shema Yisroel..." (Deut. 6:4), and "Baruch Shem...". As the Rabbis of the
Mishnah have said (Rosh Hashanah 21B) "the fifty gates of Binah were created in the
world and were given to Moshe except one" as it says, "And missing a little bit from
‫ם‬-‫י‬-‫ה‬-‫ל‬-‫( "א‬Psalms 8:6)294. And below295 of the angels these are the forty nine faces of
purity from the angel 296 ‫רון‬-‫ מטט‬who is the ‫ חלם‬of the angels297.
Chirek ‫ ח ִֵרק‬plus the gematria of its letters equals forty-one298. Chirek is the
gematria )11( ‫ וה‬and it has three dots ‫ 'י' י' י‬which is thirty, together they equal forty-one.
Shurek 290‫ ש ֵֻרק‬equals the letter ‫'ו‬, and the five points (50), 299 fifty six, (plus) the
three letters and the kollel equals sixty300 "‫ סוד‬the secret of Hashem is for the ones who
fear him" (ibid. 25:14). And in it301 "sing to Yaackov in happiness" (Jer. 31:6). ‫רנו ליעקב‬
‫ שמחה‬an acronym for shurek ‫שרק‬.
All the vowel points come forth from the upper Chochmah, nine until the
Malchut302. And the musical cantelation notes are from Keter to Malchut. And the
Shurek (‫)שורק‬, is the tzadik the foundation of the world, in it is the secret of the second
Shurek with the addition of the ‫ 'ו‬equals forty two303.
Furthermore, about the Kametz the masters of grammar have said, it is a big
movement. Because it is the beginning of all the vowel points of the sefirot. Even
though all the holy names make a chair to the other. Like a son needs to work for his
father and mother to make himself to them like a servant, a helper, a chair, and a pedestal
under them. So too, the sefirot one to the other. Therefore there is a vowel point which
is a king, and there is a vowel point which is a servant to it. Like the Shvah is a servant to
the Kametz. He runs to do his messengership and is a tail to him, but in his own place
he304 is a king.
The secret of the Kametz ‫ ָקמֵץ‬, it’s amount is fourteen290 plus the three points (30)
and the line (6) equal fifty ‫ מ‬.'‫ 'נ‬which is from ‫ מלך‬king305 which hints to the four yuds
from the names ‫הא‬-‫ואו‬-‫הא‬-‫הי יוד‬-‫ואו‬-‫הי‬-‫( יוד‬other version: four yuds from ‫הי‬-‫ויו‬-‫הי‬-‫)יוד‬
And not for nothing is it306 called a king, because he is the greatest king of all the kings307.
Petach is forty two, the gematria of Petach is twenty290, and a point and two lines
equal )22( '‫ווי‬, which is299 forty two. (this is the verse) "‫" "כי בי חשק ואפלטהו‬because he
desires me I will save him" (Psalms 91:14),308 "Open for me the gates of righteousness
and I will enter ‫ בם‬them" (ibid. 118:19), (the word) ‫ בם‬equals forty two. "‫כי בי חשק‬
‫" "ואפלטהו‬because he desires me I will save him", ‫( חשק‬hints to) the vowel points ‫חרק‬
Chirek, ‫ שבא‬Shvah, ‫ קמץ‬Kametz from the name ְ‫ץ‬- ָ‫ת‬-ִ ‫י‬-ַ‫ג‬-ְ‫ב‬-‫ָא‬. The Kametz is the fist ‫קומץ‬
(Page 8A) closed in the letter yud ‫'י‬, Petach opens ‫ אתפתח‬it up (the fist) with the five
fingers which is the ‫'ה‬. There are many secrets within the vowel points. This is "I will
enter them ‫ בם‬and praise Hashem ‫ה‬-‫"י‬. And it is said about the ‫ פתח‬Petach, "‫ פתחו‬Open
for me the gates of righteousness….This is the gates to Hashem" (ibid. 118:20).
There are angels that serve these vowel points, they are the letters which are horses
to the vowel points. The musical cantelation notes are what guide them, and they are
movement to them. Like (the verse) "According to the mouth of Hashem they encamped
and according to the mouth of Hashem they traveled" (Num. 9:20). The vowel points to
the cantelation notes are like sheep that go after the shepherd which directs them to every
side, to rise and descend, up and down, and to guide them to every side, to the right and
left, and to go forward and backwards.
The cantelation notes are the neshamot, the vowel points are the ruachot, and the
letters are the nefeshot. These are guided by those, and these after those. The letters are
guided by the vowel points, and the vowel points are 309 after the cantelation notes.
Because "the higher over the higher one watches" (Ecc. 5:7). Furthermore the letters are
fire, the vowel points wind, "wherever the wind went they also went" (Eze. 1:12). They
are like a fountain of water as it says about it, "The one who sends fountains into
valleys...to nourish all the animals of the field" (Psalms 104:10-11) these are the letters.
There are those that liken the letters to water, fire, wind, and earth, as the four legs
to the Throne. The vowel points are the man that sits on the throne. (another version:
From the side of Mother the ‫ 'ה‬are above, from the side of the daughter the ‫ 'ה‬are below.)
From the side of father the ‫ 'י‬are above, from the side of the daughter the ‫ 'י‬are below,
from the side of son the ‫ 'ו‬are above like this ‫'ו'ו'י‬. From the side of Father the ‫ 'ו‬are
below like this ‫'י'ו'ו‬. The ‫ 'ה‬of Mother look like this ‫'ה'ה'ו' ה'ה'י‬. The ‫ 'ה‬of the daughter
look like this ‫'י'ה'ה' ו'ה'ה‬, so too, like this for each and every Havaya.
Furthermore, he who learns these Havayot, needs to learn them in order to build a
building for Hashem as it says, "And they healed the destroyed alter of Hashem" (Kings 1
18:30). The secret of the matter one is able to destroy through the letters of Hashem’s
name, as it is written, "Lest they destroy through Hashem" (Exo. 19:21). Therefore, one
destroys through his sins, and he needs to build though prayer.
The letter ‫ 'י‬is the foundation stone of the building, the letters ‫ 'י' י‬from310 ‫'י'י'ה‬, from
‫'י'י'ו‬, and from ‫ 'ו'י'י‬through them311 "complete stones will build the altar of Hashem your
G-d" (Deut. 27:6), this is the ‫'ה‬. The letter ‫ 'ו‬is the plank and the pillars to support the
house. Therefore the unison of the three letters ‫ בית‬which represent, ‫ ב – בנינא‬the
building, ‫ 'י‬- is the ‫ יסוד‬foundation of the building, ‫ 'ת‬- (represents) ‫ תפארת‬beauty312, They
are; the ‫ 'ב‬is the Malchut, ‫ 'י‬the Yesod the ninth sefirah313 which is314 placing in prayer
"redemption" next to "prayer"315. Through it "Hashem supports all that have fallen"
(Psalms 145:14). ‫ 'ת‬is the sefirah Tiferet as it says, "Like in ‫ כתפארת‬harmony a man
dwells in his house" (Isa. 44:13). Also314 whoever rises up316 he must rise when saying
the name of Hashem, But while dealing with the sefirah of Yesod whoever bows must
bow317 "blessing", as it is written "blessing for the head of the tzadik" (Prov. 10:6).
This is the eiruv318, which one needs to lower the koreh319 if it is higher then twenty
amot320, which is the )20( '‫יוד‬, higher then twenty it is the 321)20( '‫ כ‬the ‫ כתר‬Keter, who is
the Supernal One of all supernals, higher than everything, that which no eye can see.
Therefore an alleyway which is the lower Shechinah is the small ‫'י‬, ten handbreadth in
size. One must lower the plank which is the letter ‫'ו‬. But while dealing with the topic of
the Succah which is the Mother her size is )20( ‫ יוד‬which is the letter ‫ כתר‬321)20( '‫כ‬.
Higher then Keter, no man of the chariot dwelling there inside the Succah, because no
eye can see there.
through ,)72( ‫ חסד‬And the source for these Havayot is the gematria of Chesed
them322 one builds the building from Chesed. The source of these Havayot is the name
.)kindness( ‫ חסד‬which equals seventy two Havayot and is the gematria )72( ‫הי‬-‫ויו‬-‫הי‬-‫יוד‬
All of them are stone, beam, and a building which is built by both. And these are the
)Page8B( :‫הי‬-‫ויו‬-‫הי‬-‫ יוד‬seventy two Havayot that come out from

-'‫ו'ה'י‬-'‫ה'ו'י‬-'‫ו'י'ה‬-'‫ו'י'ה‬-'‫ו'ה'ה‬-'‫ה'י'ה‬-'‫ה'ה'י‬-'‫ה'ה'ו‬-'‫ה'ו'י‬-'‫ו'ה'י‬-'‫י'ו'ה‬-'‫י'ו'ה‬-'‫י'ה'ה‬-'‫ה'ו'ה‬-'‫ה'ה'ו‬-'‫ה'ה'י‬-'‫ה'י'ו‬-'‫י'ה'ו‬
-'‫י'ה'י‬-'‫י'י'ה‬-'‫י'י'ו‬-'‫י'ו'ה‬-'‫ו'י'ה‬-'‫י'ה'ו‬-'‫י'ה'ו‬-'‫י'ו'ו‬-'‫ו'ה'ו‬-'‫ו'ו'ה‬-'‫ו'ו'י‬-'‫ו'י'ה‬-'‫י'ו'ה‬-'‫ה'ו'ה‬-'‫ה'י'ו‬-'‫ה'ו'י‬-'‫ו'י'ו‬-'‫ו'ו'י‬-'‫ו'ו'ה‬
-'‫י'י'ה‬-'‫י'י'ה‬-'‫י'ה'ה‬-'‫ה'י'ה‬-'‫ה'ה'י‬-'‫ה'ה'י‬-'‫ה'י'י‬-'‫י'ה'י‬-'‫ה'ו'י‬-'‫ה'ו'י‬-'‫ה'י'י‬-'‫י'ו'י‬-'‫י'י'ו‬-'‫י'י'ה‬-'‫י'ה'ו‬-'‫ה'י'ו‬-'‫ו'ה'י‬-'‫ו'ה'י‬-'‫ו'י'י‬
‫ו'ו'י‬-'‫ו'ו'י‬-'‫ו'י'י‬-'‫י'ו'י‬-'‫י'י'ו‬-'‫י'י'ו‬-'‫י'ו'ו‬-'‫ו'י'ו‬-'‫ה'ה'ו‬-'‫ה'ה'ו‬-'‫ה'ו'ו‬-'‫ו'ה'ו‬-'‫ו'ו'ה‬-'‫ו'ו'ה‬-'‫ו'ה'ה‬-'‫'ה'ו'ה‬
323 324
 The name ‫ה‬-‫ו‬-‫ה‬-‫י‬: Its ‫ 'י‬is the head of the sword, certainly there is nobody who can
win the person who wields this sword. Through it he will win all the sides around him,
there is nobody who can stand before him. The body of the sword is the letter ‫'ו‬.
Meritworthy is the person who knows how to wield this sword in his hand in every
direction, up and down, and to the four sides, the six sefirot. The two sides of the blade
that cut up and down they are the two ‫'ה' ה‬. And it is in the vowel points of the name
‫ם‬-‫י‬-ִ‫ה‬-‫ֹל‬-ֱ‫א‬, which is it’s sheath, Therefore Binah has the vowel points of the name ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫א‬
like this ‫ה‬-ִ‫ו‬-ֹ ‫ה‬-ֱ ‫ י‬as we have explained.
This is what the rabbis of the Mishnah have stated (Brachot 5A) "Anybody who
says the Shema it as if he is holding a double edged sword in his hand" as we have said,
on his bed, to protect from bad spirits. About the recital of the Shema during the prayer
325
the master of bad spirits is tied up and doesn't have permission to escape, meritworthy
is the man who slaughters him at this time. To fulfill (Brachot 58A) "he who comes to
kill you, you must kill him first", through prayer, as it says in the verse, "And Avraham
got up early in the morning" (Gen. 19:27). Certainly he who is picky about his honor
must slaughter his yetzar hara326 and his enemies, and there is no enemy to someone
except the enemies of Hashem. Every day he327 accuses Hashem’s children of their sins
in order to kill them.
Also here one needs to remove him from heaven and earth, like when he was
removed from the sun to the moon. Just like this one must remove him and his soul mate
from the two chairs, as it is written, "The throne of glory, from primordial times" (Jer.
17:12). From there Hashem and the Shechinah are the two thrones. There Hashem and
the Shechinah are like the sun (Page 9A) and the moon. And on this name he is called
"Hashem our G-d is the sun and our shield" (Psalms 84:12). And in that time it will be
fulfilled "There will not come further your sun, nor shall your moon, be gathered" (Isa.
60:20).
So too, one must remove him from the left side of Hashem which is Gevurah,
from there is, "from the north the evil will be opened" (Jer. 14:1). And from there he
comes to demand328 for our sins, as it says, "Children are you to Hashem your G-d"
(Deut. 14:1).
From there and on are generals and servants 329, from the side of the Chayot angels
of the throne, they are generals, and rulers. From the side of the stars that shine in the
heaven and the earth they are servants. This is 330 "if like children or like servants".
Therefore one must wield his sword in six directions, which are heaven, earth, sun, moon,
the throne of judgment, and the throne of mercy. To take away from them 331 the angel of
death and the snake, from their side rules the angel of death and his mate332.
One must tie him up in the straps of the tefilin. Two333 upon his two horns, and
one on the arm. To slaughter him afterwards through the recital of the Shema, in order
not to come close to the side of Gevurah. But from the side of the sefirot and the
Havayot it says about them, "There does not dwell evil" (Psalms 5:5). "The stranger that
comes close will die" (Num. 1:51).
Furthermore the ‫ 'ה‬is the weak hand, which is the holy dove, her children are
chirping to her with many tunes, songs, praises, and thanks, until they draw her down to
them. When they draw her down they tie her with the straps, which is the letter ‫ 'ו‬the six
words of the unification334. And the hint is "And it shall be to you a symbol on your arm"
(Exo. 13:9). The bond of both of them is the letter ‫ 'י‬this is unification ‫יחוד‬. Therefore
with the tying of them toghether, he who talks mundane words in-between 335 has sinned.
And he makes a separation between the ‫ה‬-‫ ו‬which is the middle pillar and the Malchut.
Tefilin of the head of Hashem336 who is ‫ 'ו‬is the upper ‫'ה‬. The supernal Mother,
she is the crown of Tiferet (beauty). About this it says, "your beauty remove from
yourself" (Eze. 24:17), this is the head tefilin, and this is the secret of the Havaya, as it
says, "Behold the hand of Hashem ‫ הוי''ה‬is upon" (Exo. 9:3). Therefore the masters of
the Talmud of Jerusalem have stated, the Havaya is in the middle337.
The hand of Hashem is to the right as it says, "And Yisroel saw the big hand"
(ibid. 14:31), to the side of Chesed. The exalted hand is from the side of Tiferet as it
says, "And the Jews will go out through the exalted hand" (ibid. 14:8). The strong hand
is in the middle, which is "the hand of Hashem ‫ הוי''ה‬is upon" (ibid. 9:3), in order there
should be mercy from every side, the judgment is subjugated in the middle. It says about
the lofty hand, "‫ והיה‬And it will be on that day Hashem will rule over the whole world
(Zech. 14:9)". Three times ‫( יד‬hand) (14) are the forty two (times) it mentions Hashem's
name in the tefilin of the hand and head.
‫ יד‬Hand is the lower Shechinah, she is the great hand to the right side, which is
Chesed, from there is the Chochmah. The strong hand is from the side of Gevurah, from
there is the Binah. The exalted hand from the side of the middle pillar, which is adorned
with the crown on the head, which are the tefilin of the Master of the World.
The Shin ‫ ש‬of the tefilin is a Halachah (rule) given to Moshe at Har Sinai 338 ‫'ש‬
that has three heads, and the that has four heads receive the "seven maidens that are fit
to take her out from the kings palace" (Ester 2:9). These are in the morning two in front
of her and one in back of her, and in the nighttime two in front of her and two in back of
her, to receive these seven339. There are also the seven who see the face of the king that
sit first in the kingship340.
Tiferet is bound in the letter ‫יוד‬, with the lower ‫'ה‬. "And his soul was tied together
with his soul" (Gen. 44:30). And he is tied together with the letter ‫ 'י‬from the side of the
upper ‫ 'ה‬. Therefore it says (Brachot 5B) "a prisoner can’t free himself from the jail
house", He is in exile with the Jewish people. As it is written, 341 "In all their pain ‫לו צר‬
he is pained" (Isa. 66:9), ‫ לו‬is (read when) spelled with a ‫ לא צר‬,342 '‫( ו‬he is not pained) is
written with an 343 '‫א‬, at the time when he is with the Jews then certainly ‫( לא צר‬there is no
pain). There is no pain except the ‫( יצר הרע‬evil inclination). "The stranger who comes
close shall die" (Num. 1:51).
Because he desires me I will save him" (Psalms ‫ "כי בי‬The secret of the matter
is the gematria of the forty two names of Hashem in the tefilin 344. "I will ‫ כי בי‬.91:14)
exalt him because he knows my name." Call out345 through the recital of Shema, and he
will answer you, as it is written, "Then you shall call out and Hashem will answer you"
are within the four boxes of the tefilin of the head which are the four ‫ה‬-‫ו‬-‫ה‬-‫ י‬.(Isa. 58:9)
is within the four houses of the tefilin ‫ה‬-‫ו‬-‫ה‬-‫" י‬And Hashem shall answer" . ‫ה‬-‫י‬-‫ה‬-‫ א‬letters
And if you say there isn't in the hand tefilin four .‫י‬-‫נ‬-‫ד‬-‫ א‬of the hand which is the name
boxes rather only one, which is the fifth the weak hand, this is for certain. It is the fifth
‫ה‬-‫י‬-‫ה‬-‫ א‬is the name ‫ו‬-‫ה‬-‫ י‬.the weak hand ‫ו‬-‫ה‬-‫( י‬Page 9B) and the fourth, fourth to the 346
from '‫ ה‬and they equal twenty one, including the four letters it equals twenty five. The
and the fifth (letter) to the name ,‫ו‬-‫ה‬-‫ י‬is the fourth (letter) to the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬the name
.which is the four compartments, and it347 is the fifth compartment348 , ‫ה‬-‫י‬-‫ה‬-‫א‬
 Furthermore )86( ‫ה‬-‫ו‬-‫ה‬-‫ה י‬-‫י‬-‫ה‬-‫ א‬equals the gematria )86( ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫ א‬which
includes the five houses of the tefilin, the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬is the four parshiot349. ‫ 'י‬is the
parshah350 "Sanctify for me" (Exo. 13:2), which is Chochmah, ‫ 'ה‬is the parshah "Behold
when you bring" (Exo. 13:11) this is Binah, these are the right and the left, which are
Chesed and Gevurah. ‫ 'ו‬is the parshah "Listen, Yisroel" (Deut. 6:4), it is Tiferet, which
includes the six words of the unification 351. The lower ‫ 'ה‬which is the parshah "Behold
if you will listen" (Deut. 11:13), is the Malchut, the lower Shechinah.
There are three straps, Netzach, Hod, and Yesod. Yesod is the strap that ties
together ‫ ואו‬with ‫'ה‬. "Because everything is in the heaven and the earth" (Chron. 1
29:11). It connects the heaven and the earth. The two straps Netzach and Hod, unify
with the upper ‫'ה‬. They are the high horns, "one is higher than the other" (Dan. 8:3). Also
here there are two straps one long and the other short. The short one reaches until the
chest, the long one goes down to the waist.
And the spreading out of the upper ‫ 'ה‬is down to Hod, through the letter ‫'י‬, which
is the knot of the head tefilin. The upper ‫'ה‬, rises up to the amount of fifty, five times ten
through the letter )10( '‫י‬. Which is the letters ‫ 'ה‬and ‫ 'י‬from the name ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫א‬. Five
times352 ‫ 'ה‬in the letter ‫ 'י‬it is fifty. In the five sefirot, Yesod is ‫( כל‬everything) (50) which
takes everything353 and gives it as an inheritance to the ‫( כלה‬bride)354, (Because) ‫ כלה‬355 ‫כל‬
356
.
The lower letter ‫ 'ה‬is one horn. And the secret of the topic the Rabbis have
stated (Shabbat 28B), "the ox that Adam the First man brought up as a sacrifice had one
horn in it’s forehead" as it says, "… a ox or a cow that has horn and hoofs" (Psalms
89:32), the word ‫( מקרן‬a horn) is written missing the letter ‫יוד‬, this is the strap of the arm
tefilin of the Master of the World.
(The letter) ‫ 'כ‬is the Keter of the Master of the World, it is the name of the tefilin
He wears, but the Keter (crown) is the tefilin that are upon him. The secret of the matter,
"there is no one holy ‫ה‬-‫ו‬-‫ה‬-‫ כי‬like Hashem, because there is none besides you" (Sam. 1
2:2), there is no commandment that doesn't include within it the ten sefirot.
The main part of the tefilin is from the left, therefore "Hashem swears by his right
hand" (Isa. 62:8), this is the Torah. "In his arm is his power", these are the tefilin. From
the left side, the ‫ 'ה‬are the tefilin on the ‫'ו‬, the mother on the children. Because from it
they were built, as it is written, "spread the heavens in Tevunah (understanding)"357 (Prov.
3:19). ‫ 'י‬is Father, the tefilin on the daughter ‫ 'ה‬, through it she is built as it is written,
"Hashem through Chochmah (wisdom) founded the land" (ibid.). This is the Havaya,
and this is the four watches ‫ הויה‬there are in the nighttime.
There are those that say Havayot in the middle are like this ‫ י‬.358 ‫ו‬-‫ה‬-‫ה‬-‫ 'י‬is the
parshah "sanctify for me", ‫ 'ה' ה‬are the parshiot "behold when you will bring", and "If
you will listen". ‫ 'ו‬is the parshah "Listen Yisroel". The name ‫ה‬-‫י‬-‫ו‬-‫ ה‬has ‫ 'ו' י‬in the
middle. The name ‫ו‬-‫ה‬-‫ה‬-‫ י‬has the letters ‫ 'ה' ה‬in the middle.
The permutation of the twelve Havayot, is known to everyone. And they are
‫ה‬-‫ה‬-‫ו‬-‫ י‬,‫ו‬-‫ה‬-‫ה‬-‫ י‬,‫ה‬-‫ו‬-‫ה‬-‫ י‬which are hinted to in the name 359)72( ‫הי‬-‫ויו‬-‫הי‬-‫יוד‬. This name is
the source of all the letters, and the source of them is in the vowel points used in the
verses, ‫ ָה‬-ְ‫ו‬-ַ‫ה‬-ִ ‫" י‬Happy will be the heavens, and the land will rejoice" (Psalms 96:11) " ‫יש‬
‫"מחו השמים ותגל הארץ‬. The source for the vowel points of the name is ‫ ְו‬-ַ‫ה‬-ַ‫ה‬-ִ ‫י‬, "The one
who boasts will boast about the contemplation and knowledge (of me)" (Jer. 9:23) " ‫יתהלל‬
‫"המתהלל השכל וידוע‬. The name ‫ ַה‬-ַ‫ה‬-‫ּו‬-ְ ‫י‬, "tenons, for the second wall of the Mishkan" (Exo.
26:19-20) "‫"ידותיו ולצלע המשכן השנית‬
Three ‫ 'ו‬are in this name ‫ה‬-‫ה‬-‫י‬-‫ ו‬,‫י‬-‫ה‬-‫ה‬-‫ ו‬,‫ה‬-‫י‬-‫ה‬-‫ ו‬360 .‫הי‬-‫ויו‬-‫הי‬-‫ יוד‬and their vowel
points come from these verses, "‫" "ויראו אותה שרי פרעה‬And the officials of Pharoah saw
her" (Gen. 12:15) for the name ‫ ַה‬-ָ ‫י‬-ֹ ‫ה‬-ַ‫ ו‬. For the name ְ ‫י‬-ַ‫ה‬-ַ‫ה‬-‫ ּו‬the verse "‫ודבש היום הזה‬
‫ה‬-‫ו‬-‫ה‬-‫" "י‬and honey, this day, Hashem" (Deut. 26:15-16). For the name ‫ ַה‬-ָ‫ה‬-ֹ ‫י‬-ַ‫ ו‬is the
verse "‫" "וירא יושב הארץ הכנעני‬And the Canaanite inhabitants of the land saw (Gen. 50:11).
The names ‫ו‬-‫י‬-‫ה‬-‫ ה‬,‫ה‬-‫ו‬-‫י‬-‫ ה‬,‫י‬-‫ה‬-‫ו‬-‫ ה‬their source is in the verses: ִ ‫י‬-ֹ ‫ה‬-ֵ‫ו‬-ֶ‫ ה‬from the verse "‫וכל‬
‫" "זה איננו שוה לי‬All of this is not worth it for me" (Ester 5:13). The name ‫ּה‬-ְ‫ו‬-ְ ‫י‬-ָ‫ ה‬from the
verse "‫(" "המר ימירנו והיה הוא‬if he) substitutes then it (and it's substitute)" (Lev. 27:33).
The name ‫ ַו‬-ְ ‫י‬-ְ‫ה‬-ִ‫ ה‬from the verse "‫(" " עירה ולשרקה בני אתנו‬he will tie) his donkey (to the
vine) and to the vine branch the children of the donkey" (Gen 49:11). ,‫ה‬-‫י‬-‫ו‬-‫ ה‬,‫ו‬-‫ה‬-‫י‬-‫ה‬
‫י‬-‫ו‬-‫ה‬-‫ה‬. The name ‫ ְו‬-ִ‫ה‬-ִ ‫י‬-ַ‫ ה‬comes from the verse " ‫ה אתי ונרוממה שמו‬-‫ו‬-‫ה‬-‫(" "לי‬declare the
greatness) of Hashem with me, and let us exalt his name" (Psalms 34:4). The name
361
‫ה‬-ָ ‫י‬-‫ֹו‬-‫ ה‬from the verse " ‫ה הויה‬-‫ו‬-‫ה‬-‫" "הנה יד י‬behold the hand of Hashem is upon" (Exo.
9:3). The name ִ ‫י‬-ָ‫ו‬-ִ‫ה‬-‫ ּה‬from the verse "‫" "וצדקה תהיה לנו כי‬and it will be a merit for us
because" (Deut. 6:25).
All verses that these Havayot come from the beginning letters or ending letters,
whether it be a verse from the Torah, Prophets, or the Writings, you are able to
punctualize them with their vowel points (from the verse). Like this all the Havayot that
are made of three letters, you can put the vowel points from the verse onto it. Like this
‫ ִה‬-ְ‫ה‬-ִ ‫ י‬the source for this is "‫ה יהיה בכסלך‬-‫ו‬-‫ה‬-‫" "כי י‬Hashem will be your confidence" (Prov.
3:26). There are those that place the vowel points from the first letters, (even though) the
Havaya (comes from) the ending letters. (There is another way) if the Havaya is in the
first letters and its vowel points in the ending letters. There is also the vowel points in a
different secret (Page 10A) Like this ‫ ְה י ִ ְמֹלְך‬-‫ֹו‬-ְ‫ה‬-ִ ‫ י‬,‫ ַה ַמלַך‬-ַ‫ו‬-ַ‫ה‬-ַ ‫ י‬,‫ ֶה ֶמלֶך‬-ֶ‫ו‬-ֶ‫ה‬-ֶ ‫ י‬the names above
362
and the vowel points written under them363.
There are four names that come out from each and every name364. About this it
says ")12( "‫" וקרא זה‬and called out to this one" (Isa. 6:3), to receive the twelve faces of
the three Chayot. ")12( "‫( אל זה‬to this one) these are the twelve wings, of the three
Chayot365. And on all of them is the face of man. The tefilin is the face of man. The
tzitzit is the face of the Chayot and the wings of the Chayot366. As the Rabbis have said
(Kidushin 71A), "The twelve lettered name of Hashem whoever knows it and is careful
with it all his prayers are answered", and its source 367 ‫הי‬-‫ואו‬-‫הי‬-‫יוד‬. Every ‫ 'י‬is the face of
a ‫ה‬-‫ו‬-‫ה‬-‫י‬. The letter ‫ 'א‬is "and the form of their faces the face of man" (Eze. 1:10). 368 In
this name is the secret of tefilin and tzitzit.
Come and see, every Havaya that has it's ‫ 'ה‬above369 the ‫'י‬, or a ‫ 'ה‬above369 the ‫ 'ו‬, it
is female. Any Havaya that the two ‫ 'ה‬are like one in the middle they are sisters, like this
‫ו‬-‫ה‬-‫ה‬-‫י‬. Any Havaya that the ‫ 'י‬and the ‫ 'ו‬are like one in the middle, like this ‫ה‬-‫ו‬-‫י‬-‫( ה‬ov:
‫)הויה‬, they are brothers, because "brothers sit together" (Deut. 25:5). The two ‫ 'ה‬are like
one "and they both traveled" (Ruth 1:19). The ‫ 'י‬and the ‫ 'ו‬are either far or close from
one another. About this it says, "Peace, peace from far and close" (Isa. 57:19), this is the
up and down (variable) sacrifice ‫ו‬-‫ה‬-‫ה‬-‫י‬. The ‫ 'ה‬which is the supernal Mother rises
towards the letter ‫ 'י‬which is the Olah sacrifice. The ‫ 'ה‬which is the daughter descends to
the letter ‫ 'ו‬as "and he came down from offering the sin offering" (Lev. 9:22). Therefore
a "man shall leave his father and mother…" (Gen. 2:24). This is the rising and
descending offering, five fires rise up370, and five descend371.
There is no Havaya that doesn't reveal a supernal secret. ‫י‬-‫ה‬-‫ו‬-‫ ה‬is when the
female rules over the male then judgment is seen in the world and death and poverty.
This is the secret how Moshe switched around the name and killed the Egyptian. As it
says, "Said to me ‫ לי מה שמו מה‬what is your name and what is it to me" (Exo. 3:13), 372
Moshe switched around the name like this ‫י‬-‫ה‬-‫ו‬-‫ ה‬373 ‫מה שמו מה לי‬, and it’s vowel points
ִ ‫י‬-ָ‫ה‬-ְ‫ו‬-ָ‫ה‬. The Egyptian disrespected the name and said what is his name and what can He
possibly do to me? He can kill him through it (the name). If the letters (of the name) are
in the ending letters the vowel points come from the beginning letters374.
(In the original format this teaching is the fifth rectification. After it was ordered
in later editions it was placed in the introduction to attach it with the topic of permutation,
after it was placed the sixth and seventh rectification, because they are attached with the
fifth rectification.)
The fifth rectification: (The word) ‫ בת ראשי‬375 ‫( בראשית‬daughter of my head).
"These are the heads of the house of their fathers" (ibid. 6:14). About a daughter the
masters of the Mishnah have stated (Bava Basra 141A), "A girl at first is a good sign for
boys", it is the ‫ 'י‬of the name ‫י‬-‫נ‬-‫ד‬-‫א‬, a precious stone which includes all the colors.
Because the ‫ 'י‬from the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬does not contain any color at all. As it is written,
"I am Hashem I haven't changed" (Malachi 3:6). I haven't changed to any color at all.
Rather I shine within all colors. Because the name ‫ה‬-‫ו‬-‫ה‬-‫ י‬is like a soul in the body of a
man. Or like a candle in a palace.
The letter ‫ 'י‬from the name ‫י‬-‫נ‬-‫ד‬-‫ א‬is like a sapphire stone. It takes the color blue
and black from the side of judgment, and shines into it white which is mercy, and it is the
letter ‫ 'י‬from the name 376 ‫י‬-‫נ‬-‫ד‬-‫א‬. Ruby is from the side of Gevurah. Topaz is from the
right side. Agate is from the middle pillar, which is the name ‫יוד‬-‫נון‬-‫דלת‬-‫ אלף‬which
includes within it twelve colors 377, and all of them are tripled through the fathers 378,
tripled in the Kohanim, Levites, and the Israelites, the holiness you shall triple.
Every stone which is white comes from Chesed. And its segulah 379 is for love 380.
The secret of the matter "with everlasting love I have loved you therefore I drew upon
you kindness" (Jer. 31:2). A red stone comes from the side of Gevurah. And its segulah
is to put fear upon all creatures of the world. A stone which includes in it the two colors
white and red it is from the middle pillar. (A stone) yellow like gold is from the side of
the supernal Mother, which is the (level of) repentance; it is the yellow line that
surrounds the world.
There is a color that is singular, doubled, tripled, and quadrupled, until it equals
ten colors, which shines into ten letters, which are ‫ה‬-‫ו‬-‫ה‬-‫ י‬,‫ו‬-‫ה‬-‫ י‬,‫ה‬-‫ י‬,‫י‬. These ten letters
equal seventy two lights which shine into seventy two colors.
‫ קמץ‬,‫ שבא‬,‫ חלם‬381 ‫ חשק‬these are the vowel points from the name ‫ת‬-‫ֹו‬-‫א‬-ָ‫ב‬-ְ‫צ‬. They
are Netzach, Hod, Yesod, and they all shine into the precious stone, the Malchut which
includes all segulot. The ‫ שבא‬is a reddish color of Gevurah which Hod receives from it.
‫ קמץ‬is white. We don’t need to discuss this in depth, because we have already talked
about it above.
Furthermore, the sixth rectification, "the enlightened will shine" (Dan. 12:3),
these are those that know the secret of the second commandment in the word ‫ בראשית‬, it is
the word ‫( אהבה‬love) (13) which is (Page 10B) the small gematria of the word ‫ בראשית‬.
In one measurement they rise (other version: one with another, this one thirteen and this
one thirteen). This is the love of )72( ‫( חסד‬kindness), which equals seventy two in
gematria. It represents the Shem Hamoforesh382 of ‫ ויסע ויבא ויט‬, the )13( ‫ ואו‬from it is the
gematria (of the word) )13( ‫( אחד‬lit. one). And this is the first saying, which is ‫ בראשית‬,
we say about it, with the first saying it is possible to create. This is the love for our
master, one who gives over his life when reciting the word 383‫ אחד‬because of his love for
his master. Therefore it says, "And you shall love Hashem your G-d" (Deut. 6:5). Even
if he takes your soul, if your soul is more valuable to you than your body therefore it says
"with all your soul"384. And if you love your body more than your money therefore it
says384 "with all your heart". And if you love your money more than your body therefore
it says384 "with all your possessions". Whatever is more precious to you, you should give
over to Hashem through your love for him in the time of pain.
This is the test that the Jews will be tested with during seventy years of the last
exile. A poor person is considered like dead, and as if his soul was taken. The body,
soul, and money are all considered equal, whatever is your favorite give it over in love
for your master. In that time he is tied together with the word ‫( אהבה‬love) (13) which is
the word 385 ‫ בראשית‬and it is as if for him the world was created. He that does not give
over his soul, body, or money in love of his master in the time of need, it is as if he
returned the world to chaos and void. (other version: He who gives over his soul, body,
or money, in the time of need, in love of his master, he is certainly called the beloved of
the master, and in that world there is no higher than him.) Therefore the verse next to it 386
is, "And the land was chaos and void" (Gen. 1:2).
"You shall love Hashem" is the Malchut which includes all the sefirot. It is a
commandment of Hashem that includes all six hundred thirteen commandments,
therefore it says, "Why do you ignore the commandments of the king" (Ester 3:3). It is
the building of the world. The evil maidservant is the destruction of the world. Therefore
it says about her, "and the land was chaos and void" (Gen. 1:2). She is a strap in the hand
of Hashem to whip the wicked.
Because of this, he who loves Hashem from the inside of his soul, body, or
money, he is guarded by Hashem, he is His387 beloved. If his love388 depends on what
He389 has given him, and his love388 is not the main thing that he loves, if He 389 takes away
his money, body, or soul; he stops believing in Him389. He doesn't have the main love of
Hashem until he gives over his soul in the love of his master 389. If all three are equal to a
person, he must give over all three in love, in the sanctifying of Hashem’s name. This is
the main point about love, it is the love of 390‫ה‬-‫ו‬-‫ה‬-‫ י‬Malchut, which is the love of the
Chesed, because fear is from the side of Gevurah. From Chesed she, the Malchut loves
Hashem, as we have explained, from Gevurah she fears Hashem.
The )611( ‫( תורה‬Torah) which is391 six hundred eleven, was given to the Jews
from both392 this is the middle pillar 393, from its side the Malchut is called the Torah of
Hashem (ov: is complete), she is a commandment in all the six hundred thirteen
commandments that hang from his name. This is )350( ‫ שמי‬with )15( ‫ה‬-‫ י‬is three hundred
sixty five. )237( ‫ זכרי‬with )11( ‫ה‬-‫ ו‬is two hundred and forty eight. She394 is in his
shadow, in his form.
Furthermore the seventh rectification, "the enlightened will shine" They (are
those) that know in the word ‫ בראשית‬the third commandment, which is the covenant of
the circumcism. The word ‫ ברית אש‬395 ‫בראשית‬, and the covenant is the ‫'י‬, and with the
word ‫( אש‬fire) it forms the word ‫( איש‬man). And also the letter ‫ 'ה‬with (the word) ‫ אש‬is
the female396. About these two fires it says, at first 397 the clothing of light of their ankle
made the sun look weak.
The (blessing of) "creates the light of the flame" which is said at Havdallah398, is
the ‫ה‬-‫ י‬from man and women ‫איש ואשה‬. After they sinned, "And Hashem made for man
and his wife a clothing of skin, and he clothed them" (Gen. 3:21) 399, this he created from
the light of the flame400. This is the skin of the snake, to be cleansed from what he
sinned, therefore the righteous who guard the covenant they never return to the dust,
which is the skin of the snake that was created from the dust, which it says about it "the
snakes bread is the dust" (Isa. 65:25).
Therefore one who does not guard the covenant of the circumcism he is punished
through the beating of his grave in that dirt 401 These402 their bodies are like their tomb
even when they are alive, they are under pressure every day403, through their (hard) work
blood pours out from under then fingernails. Therefore 404 set up the rule to look at one’s
fingernails at the time of Havdallah405, because man was originally enclothed in a skin of
nails, which shined like the clouds of glory (Page 11A). This was a havdallah
(difference) from what he was, "And they knew that they were naked" (Gen 3:7), in their
body, neshamah, ruach, and nefesh406. Naked from their skin of light, which was from
the light of a fire, because on Shabbat it is seen fit for them 407 through the lighting of the
fire of Shabbat through the two wicks of fire. After Shabbat it goes away from them,
therefore it was made into a rule to say Havdallah after Shabbat with a fire.
Shabbat and Holidays the souls are enclothed in a skin of light, as the prophet
says, "Therefore ‫( באורים‬through garments of) lights is Hashem honored" (Isa. 24:15). As
the Rabbis have said (Shabbat 113A), "Through clean garments honor Hashem."
Immediately after these words were said408 all of the heavenly Yeshivah409 bowed down
before him, because there is no pleasure between them like the pleasure of when someone
says new secrets of Torah.
One who guards the covenant of fire he is called the complete tzadik and the letter
‫'י‬of the word ‫י‬-‫ד‬-‫ ש‬is the ring on the neck of the ‫ד‬-‫( ש‬demon) which is the evil
inclination410, the ring of a chain. Therefore the name ‫י‬-‫ד‬-‫ ש‬is imprinted in the covenant
of the circumcism, and imprinted in the mezuzah411. (Which causes) all of them 412 to
shake413 of that chain, which is the sign of Shabbat, sign of the covenant, the sign of
holidays, the sign of the tefilin.
Immediately after he holds onto the evil inclination which is ‫ד‬-‫ש‬, a person takes
hold of the sword, as it says, "swords of G-d in their throats" (Psalms 149:6). The letter ‫'י‬
is the point of the sword, the letter ‫ 'ו‬is the body of the sword, the letters ‫ 'ה' ה‬are the
double sided blade of the sword, then you slaughter him, therefore it says (Brachot 58A),
"one who comes to kill you, you must try to kill him first through prayer" as it says, "and
Avraham arose early in the morning" (Gen. 19:27)414.
Furthermore the recital of the Shema is the ‫( רומח‬sword) (254), which includes the
six words of the unification 415 and the two hundred forty eight words 416 417 "Hashem" "our
G-d" "is truth" is the slingshot, it says five stones are a ‫ 'ה‬and we make one stone from the
letter ‫ 'י‬and we kill with it the evil inclination. And from what is it slung? Through the
tefilin, the string of the slingshot is pulled by the hand, this is the straps of the arm tefilin
which is a string that (it's form) is like the Zarka418, it is the recital of the Shema, the bow
which shoots arrows is from the side of "blessed is his honorable name, his kingship",
and "blessings to the head of the Tzaddik" (Prov. 10:6), which is the bow of the
covenant419.
The sword is the middle pillar, through the five fingers of the hand, which is the
lower ‫'ה‬, it is to the right side of Chesed, the level of )248( ‫ אברהם‬Avraham who equals
the gematria ‫ רמח‬two hundred forty eight, and with the letter ‫ 'ו‬of the middle pillar420 it is
made into the word ‫( רומח‬sword) (254). The slingshot is the upper ‫ 'ה‬which is to the left
side, the letter ‫ 'י‬is the stone of the slingshot, they are the ‫ה‬-‫ י‬of the tefilin421. And (this is)
everything422 )15( ‫ה‬-‫ י‬with the word )350( ‫( שמי‬my name) equals three hundred sixty
five423 the word )237( ‫( זכרי‬my remembrance) with the letters )11( ‫ה‬-‫ ו‬equals two hundred
forty eight424.
He who guards the ‫ 'י‬through the eight days of the circumcism, in the eight
thousand amot425 of the boundaries of Shabbat, through the eight scrolls (within) of the
tefilin, he is guarded from all the damagers that are under the hand of the evil inclination
who is a ruler over six hundred thousand. Then certainly the person who ties him up in
chains and kills him426.
Furthermore, the circumcism when done one should get ready a pail with dirt, to
throw the orlah427 into the dirt, and the blood that comes out of it is considered like an
Olah offering, and through that dirt it corrects the altar of the ground, and the blood of
the covenant is as if he offered up Olah (raising) offerings upon it. As it is written,
"Make for me a ground altar" (Exo. 20:20), that dirt will save him from the punishment
of the beating of the grave, and the blood of the circumcism will save him from being
killed by the angel of death.
If the person who receives the circumcism is a mamzer428 that dirt is being given
to the snake as it says, "The snake’s bread is dirt" (Isa. 65:25), it is from, "the ground
which Hashem cursed" (Gen. 5:29), and it says, "cursed is the ground" (Gen. 3:17), it is
dirt from where it says, "The land was chaos and void" (Gen. 1:2), as it says, "The land
like a garment will be scorched" (Isa. 51:6), with him 429 shall be his portion. It is as if he
ties him430 to make an Olah offering to avodah zarah431. That son or daughter 432 they are
like an image or statue433 about this it says, "which will make a image or statue" (Deut.
27:15). And it says "placed in secretness, in the secretness of the world, and the whole
nation answered Amen (let it be true)", he is the son of the primordial snake, that caused
death to Adam and his wife as it says, "cursed are you from all the animals" (Gen. 3:14).
The klippah434 of the Orlah427 covers the letter ‫'י‬, it has three klippot434 like the
rings of an onion, this one on this one, and these are like the shell of a nut. It says, "The
land was chaos" (Gen. 1:2), this is the green (yellow) line of the first klippah of the nut,
"void" these are the boulder stones which is the second klippah of the nut, hard like a
stone. Darkness is the third klippah about it (Page 11B) the Rabbis have stated
(Chagigah 11B), "we don’t expound about relationships to three", "three years it shall be
to you Aralim435" (Lev. 19:23). To represent the brain is "on the fourth year it shall be all
of its fruit as a holy journey for Hashem436."437
From the side of the Orlah four entered into the orchard, three ate from these
klippot and died, the fourth one ate the fruit and threw away the klippah (shell) and lived.
Just like this it says about Rabbi Meir he found a pomegranate, he ate the inside and
threw away the peel.
Just like these klippot, there is questions that surround the Halachah438 which is
the brain within, there is no one who can eat the bread of the Torah, as it says, "The tree
of life is she439" (Prov. 3:18), until he throws away the questions from the Halachot.
There is Halachah that all it’s questions are like the tree itself 440, it’s bark, trunk,
branches, leaves, and it's fruit, all of them are equal when eating, about this it says, "Nard
and Charkom441" (Song. 4:14). Therefore not all questions are equal. 442
The fourth commandment in the word ‫ בראשית‬this is the Torah that it says,
"Hashem created me as the beginning of his way" (Prov. 8:22). This is the lower
Shechinah which is the beginning of creations, and it is after the upper Chochmah,
therefore it says, "he tells over from the beginning afterwards443" (Isa. 46:10).
When one takes from Keter it is called the crown of the Tiferet, the crown on the
head of each tzadik, the tag on the Torah scroll444 therefore it says whoever uses the tag
will be switched from the world 445. When one takes from the upper Chochmah which is
the beginning then it is called on it’s name 446. When one takes from Binah it is called by
the name Tevunah.
When one takes from Chesed it is called the written Torah, which was given from
the right side as it is written, "from his right hand he gave the fiery Torah to them" (Deut.
33:2). When taken from the side of Gevurah it is called the oral Torah, as the masters of
the Mishnah have stated, "The oral Torah from the mouth of Gevurah was given"447.
From there the strong ones stand in a breech 448, one cannot stay there unless he is strong
in the war of the Torah, strong with his inclination449.
On the third day it450 descends to the middle pillar through Moshe, as it is written,
"and it was on the third day in the morning" (Exo. 19:16), through the two tablets of
stone, which are Netzach and Hod, as it is written "written on both sides" (ibid. 32:15),
these are the two truthful prophets. From the side of the middle pillar, they are called the
prophets of truth, and the Shechinah is the Torah of truth, as it is written "The truthful
Torah in their mouth" (Malachi 2:6). It is called the vision of prophecy, and the divine
spirit is from both sides451.
On the seventh day it was given, this is the tzaddik the foundation of the world,
and on his level the Malchut talks with them452 as we have explained 453 the ten
kingships454 they are not able to speak, except through one mouth, they touch in the
daughter450, and all ten are included in her. This is the 455 '‫ י‬which is one daughter, which
is under the ‫ 'ה‬of the name 456 ,‫ם‬-‫י‬-‫ה‬-‫ל‬-‫ א‬the letter ‫ 'י‬from the name ‫י‬-‫נ‬-‫ד‬-‫א‬, and the letter ‫'י‬
from the name ‫י‬-‫ד‬-‫ ש‬she includes all the nicknames, and all the Havayot, like the name
‫י‬-‫ה‬-‫ו‬-‫ ה‬or like this457. The letter ‫ 'י‬should be under the letter ‫ 'ה‬in every name that the
nickname or Havaya is female.
Because the Torah was given through her450. 458 said to Moshe, "You shall see my
back" (Exo. 33:23). There is no prophet or wise one who is able to rise above without
this450. Therefore the outer keys are called her face 459, the inner face is the inner keys, as
we have said above, if a person does not have in his hands the outer keys how will he
enter inside, therefore it says, "This is the gateway to Hashem" (Psalms 118:20).460
There is no revelation to a prophet, a seer, and a wise person less than her 461. The
prophet says, "So says Hashem, don’t let a wise person praise himself with his
wisdom...because through this he will be praised...knowing me 450" (Jer. 9:22). Therefore
Yaackov taught it to his sons, and gave them a tradition 462 about her463 as it is written,
"And this is what their father spoke to them" (Gen. 49:28). And David who had a
tradition from her said about her, "If a camp shall encamp against me...in this I have
faith" (Psalms 27:3)464. He hints to her in this tag465, and his mind rose to her and he said,
"my heart does not fear" (ibid.)466.
Aahron who had a tradition about her, he did not enter inside 467 without her468 as it
is written, "With this Aahron will enter within the holies" (Lev. 16:3) 469. He knew it was
the main point of everything, that she was a sacrifice to Hashem, an Olah470 to Hashem,
Eshah471 to Hashem. And the Jews have a tradition about her, they don't need another
dwelling place from Hashem472, (Page 12A) He458 will redeem us from the exile because
of her. But this473, as it is written, "And even also this when you are in the land of your
enemies..." (ibid. 26:44). And the prophet says because of her when he saw in his
prophecy the pressure of the Jews was immense, he said, "this I return to my heart,
therefore I shall forgive" (Lam.3:21)474, "And this to the tribe of Yehudah and he said..."
(Deut. 33:7).475
She is the precious stone that includes all the shining colors, which shine from
themselves, and her segulah476 is through all the vowel points of the letters, and the
cantelation notes, in each and every name, from the side of the Cholem, it is the
Segolta477.
Cholem ‫ חֹולֵם‬which is filled with a 478‫ ואו‬it's letters equal the gematria479 ‫ה‬-‫י‬-‫ה‬-‫א‬.
And the three sparks480 equals the gematria479 ‫ה‬-‫ו‬-‫ה‬-‫ י‬which is twenty six and it’s four
letters. The gematria of them together ‫ נא‬481 ‫ה‬-‫י‬-‫ה‬-‫ה א‬-‫ו‬-‫ה‬-‫( י‬please)482 in the secret479
483
‫ה‬-‫ו‬-‫ה‬-‫ י‬the three ‫ 'י' י' י‬and it’s segulah is (the verse) " ‫ל נא רפא נא לה‬-‫" "א‬Please Hashem
heal her please" (Num. 12:13), "‫ה הושיעה נא‬-‫ו‬-‫ה‬-‫" "אנא י‬Please Hashem save us please"
(Psalms 118:25)484. The name ‫ה‬-‫י‬-‫ה‬-‫ א‬is twenty one ‫ כ"א‬which is an acronym for the
words ‫כתר‬-‫( כ‬Chaf-Crown), ‫אין סוף‬-‫( א‬Aleph-Never Ending)485 as it says, "There is none
holy like Hashem" (Sam. 1 2:2).
The ‫ חולם‬Cholem is a segulah486 for a ‫ חלם‬dream487 as it says, "And I dreamt ‫ויחלם‬
and behold a ladder reached from the ground to heaven" (Gen. 28:12). Also the
Cholem488 causes to ‫( מוחל‬be forgiven), the sins of the Jews489. ‫ חלם‬missing490 equals in
small gematria the letters )15( ‫ הי‬from the name ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫ א‬and the three dots491 is the letter
)30( '‫ ל‬from the name ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫א‬, there is left over the letters ‫ אם‬as it says, "because with
‫אם‬, to Binah you shall call out" (Prov. 2:3)492. And you don’t need to expound on the rest
of the vowel points because we already talked about them.
Another topic, "the enlightened" these are those that know the fifth commandment
in the word ‫ ירא שבת‬,‫( בראשית‬the fear of Shabbat). It is the warning to him not to make
mundane the daughter of the king through the thirty nine types of work, which are forty
types of work minus one, to represent the forty lashes minus one. The strap used to whip,
is the evil maidservant, shatnaz493, including the mixture of the ox and donkey494, which
Yaackov said, "and it is to me an ox and donkey" (Gen. 32:6), "on each sin on the ox and
donkey" (Exo. 22:8). We do not give lashes on the Shabbat because the evil
maidservant does not rule in the world then, woe to the person that lets her rule over the
world.
Therefore "My Shabbat you shall guard" (Lev. 26:2), this is the singular daughter,
she is the one guard for many Shabbatot495, from her comes all the guarding of the ten
sefirot, which is called many Shabbatot. "And the Jews guarded the Shabbat" (Exo.
31:16). This is the singular daughter which guards the Jews each and every Shabbat. He
who makes her mundane is not guarded by Hashem. And not just this but it says about
her, "The one who makes her mundane will surely die" (ibid. 31:14). Is he who enters
into her domain; the maidservant, prostitute, or Chalal496. Her domain is the boundary of
the Shabbat, and who are we? "and the amount of the Jews will be like the sand of the
sea" (Jer. 5:22), just like the boundary and limit of the sea as it says, "I have placed the
sand as the boundary of the sea" (Hoshea 2:1). And there is no sea except for the Torah.
(other version: And the Shabbat is equal to the all Torah.)
He who passes over her497 it is as if he returned the whole world to chaos and
void. Therefore this verse is placed next to it 498, "And the land was chaos and void"
(Gen. 1:2). It is the sand of the sea, like the links of a chain of a dog, he who lets him
loose from his chains causes many painful bites to himself. Therefore David said the
verse "Save my soul from the sword, my uniqueness from the hands of the dog" (Psalms
22:21). This is the ‫( 'סמ‬the evil one) who is trapped in a collar, by those who tie him up
through the sign of their Tefillin. And the strap499 as a knot on his arm, and he ties the
two straps on his horns, like an ox mued500. (other version: He is trapped through the
collar of the chains of Shabbat.)
And the Shechinah is the unique Shabbat, She is the domain of unification in the
world. Her height is the ten letters of the Shem Hamoforesh ‫הא‬-‫ואו‬-‫הא‬-‫ יוד‬And her width
is four501 ‫ה‬-‫ו‬-‫ה‬-‫י‬. The pleasure ‫ ענג‬of the Shabbat when switched around turns into pain
‫ נגע‬. He who has the chance and does not do it 502 it503 is turned into the ‫ נגע‬disease of
leprosy, the maidservant who destroys the house. "And he breaks down the house, it's
stones, and it's logs" (Lev. 14:45). And this is humbleness which is in the place of the
disease of leprosy. He returns in repentance, and the Kohen purifies him, this is
(Michoel) ‫ מיכאל‬the high Kohen, the angel which is under the hand of Chesed.
The word ‫( ענג‬pleasure) comes from the verse "‫" "נהר יוצא מעדן להשקות את הגן‬A
river comes forth from Eden to water the garden" (Gen. 2:10). This is the pleasure of the
souls. The letter ‫ 'ו‬is the river, that comes forth from Eden, from in-between the letters
‫ה‬-‫י‬. There is no Eden except the supernal Keter which is wondrous and concealed.
Therefore it says about Eden, "No eye has seen a god other than you" (Isa. 64:3). "To
water the garden" is the letter ‫'ה‬.
Forty lashes minus one equals thirty nine ‫טל‬. He who guards her from this 504, he
brings the ‫( טל‬dew) to descend upon himself which is the name 505 ‫ואו‬-‫הא‬-‫יוד‬. This is the
dew ‫ טל‬which brings the resurrection of the dead. (other version: As it is written, "‫טל‬
light of dew is your dew" [Isa. 26:19], and immediately afterwards "and the land of the
spirits will fall" [ibid.]). About this the Rabbis of the Mishnah have stated (Ketubot
111B) anyone who studies the ‫ טל‬dew of the Torah the dew of the Torah makes him live
(other version: anyone who doesn’t study the Torah, the dew of the Torah does not give
him life.)
(Page 12B) Furthermore "the enlightened will shine" (Dan. 12:3), these are those
who know the sixth commandment that is hinted to in the word ‫( בראשית‬in the beginning).
There506 ‫( בית‬house), it says about this "also a bird finds a house and a free bird a nest"
(Psalms 84:4). Behold (even) babies know the free bird has a nest, 507 David have to
come and tell us with ruach Hakodesh508? This is the commandment of the bird's nest,
which has many secrets. About it is said "also a bird finds a house". It is written because
of her, "Because my house is the house of prayer" (Isa. 56:7), this is the shul509, "and the
free bird has a nest" this is the house of study. "Which she places her babies in", these
are the masters of Torah, masters of Mishnah, and masters of Kabalah, because of them
the Shechinah does not leave the Jews.
 "In the beginning Hashem created" Rabbi Shimeon opened up and said, "the
enlightened will shine like the shining of the firmament" (Dan 12:3), (other version: "the
enlightened") these are the letters, which are the clothing to the Torah, woven with all the
colors of fire. White, red, yellow, ands black, and from them they are divided into many
other colors.
All of these colors are woven with the skin of the body of man which is in garden
of Eden, and the firmament with these letters is formed and woven, because through them
it was created.
"Shine", these are the vowel points that shine in the letters. And through them
shine the stars in the firmament in the Garden of Eden. And they all shine in the eyes of
the body in the Garden of Eden.
"Like the shining", these are the cantelation notes, which through them are led the
letters and the vowel points. And in that body of the garden 510, "like the shining", which
is the neshamah soul which is the movement of the letters and the vowel points which
shine in the face and the eyes. The nefesh includes the letters and is partners with the
body. The ruach includes the vowel points that shine in the eyes.
One elder got up and opened up and said, "Holy Lantern, so many angel soldiers
guard you in the Garden of Eden, many encampments of angels are looking through the
windows of the firmament of the garden at the time when you enter there, and all of them
are looking at you. And the colors of the firmament shine through you, because of you
the Shechinah shines, she is the shining of the firmament. And the garden is closed and
sealed until the Shechinah enters as it is written, "the locked garden, my sister the bride"
(Song. 4:12).
The colors don’t shine in the firmament until Hashem enters there. Immediately
after He511 enters there it says about them, "Open up the heavens and see the ‫מראות‬
visions of Hashem" (Eze. 1:1). What are ‫" מראות‬visions"? ‫( מר אות‬the bitter sign). ‫מר‬
(bitterness) as it says, "the angels of peace are crying bitterly" (Isa. 33:7), this is the sign
of his army, for him is opened up the heavens. And through it shines all their colors.
"And now Holy Lantern get up and shine the colors of the firmament into the letters of
the Torah. And shine the stars into them 512 through the vowel points. "Like the
shinning" this is the throne of glory from where all the holy souls were hewn.
The Holy Lantern got up and opened like at first, and said, "the enlightened" these
are the letters, all of them are included in the letter ‫ 'ב‬from the word ‫( בראשית‬in the
beginning), ‫בית‬513 '‫( ב‬house), the holy temple, from there shines all the letters. The
beginning vowel point in the palace is like this ‫ּב‬, about this it says, "every honorable
princess dwells inside" (Psalms 45:14), nine vowel points hang from her (other version:
and these are those that are revealed and they are the sefirot that hang from it) and she is
hewn from ‫ ספיר‬sapphire514 tenth to them.
And these are those that shine into the letter ‫'ב‬, which is the supernal holy temple,
and they515 are called ‫ ספירים‬Sapirim516 their name517, "The heavens ‫ מספרים‬tell over the
honor of Hashem" (ibid. 19:2). After they tell over the honor of Hashem518 they are
called the ten sefirot of ‫ בלי מה‬without what (nothingness), (the name) )45( ‫הא‬-‫ואו‬-‫הא‬-‫יוד‬
)‫ (מה‬descends into them, to shine within them. They are called by His 519 name, and all
these sefirot shine into the letters. From the letters which come from them is built 520,
which is the ‫ 'ב‬like this. And this is the secret of the topic, "through wisdom build a
house" (Prov. 24:3).
 This house has three roofs, and they are the three pillars that support it and they
are ‫ 'ו' ו' ו‬which it says about them, "the vavei hooks of the pillars and their bands of
silver" (Exo. 27:10). Three pillars, these are the three fathers, which support the house
which is the Shechinah. "And their bands" these are the two pillars of truth 521, which it
says about them, "Yachin, and Boaz"522, and upon them the house stands. And the
"middle beam" (Exo. 26:28), this is the point within, which is concealed within. "The
beam" this is the ‫'ו‬, which is the drawing down (Page 13A) of that point which is the
letter ‫ 'י‬which certainly extends. "From the end" this is the upper ‫'ה‬, "to the other end"
this is the lower ‫'ה‬. The tying of the three pillars which are the vavei hooks of the pillars,
is eighteen worlds523. Three ‫ 'ו' ו' ו‬equal the gematria of )18( ‫( חי‬life), which is the
"tzadik foundation of the world". ‫ 'ה' ה‬when taken from the middle pillar which is
called the "middle beam" they are called beams on account of it, as it is written, "five
beams for the boards of the side of the Mishkan" (Exo. 26:27).
The way the Mishkan524 was set up, its form was like the work of creation, the
Garden of Eden, in the form of the vowel points, and through the weaving of the colors,
from there the "enlightened shine". And everything is (hinted) in ‫( בראשית‬which is the
word) ‫( ב' ראשית‬two heads) in it "the enlightened shine", "like the shining" is the name
‫ם‬-‫י‬-‫ה‬-‫ל‬-‫ א‬and it is the gematria of ‫( הכסה‬the throne) (86).
In the meantime the elder returned to talk like at first, "Holy Lantern, return 525,
you entered into the garden and you are so fast to leave from there, from there you
entered the Mishkan which is the form of the work of creation and you left there, you
should return to there526. You have many soldiers of the holy nation guarding you527 to
hear about the forms there, which are just like the dwelling place of the Shechinah, as it
says, "make for me a temple and I shall dwell among you" (Exo. 25:28). Certainly the
Mishkan, the menorah528, the temple, the altar, and the table, all of them are in the image
of the dwelling place of the Shechinah, above and below.
Immediately Rabbi Shimeon opened and said, "Each man wise of heart made the
work..." (ibid. 36:8). What is the wise of ‫ לב‬heart? He who is the wise in wisdom, and in
it’s )32( ‫ לב‬paths, which are included in the ‫ שש‬six days of creation. Behold twisted ‫שש‬
linen, which are the six days of creation which include the ten sayings and the thirty two
paths which are529 in the thirty two times the name ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫ א‬in the work of creation.
The "enlightened", they know the letters530 through them531, it says about them that
Betzalel knew how to permutate the letters, through them were created the heavens and
the earth. They are the twenty eight letters, and another fourteen are hidden within them,
and these are the twenty eight letters532, "‫ם את השמים ואת הארץ‬-‫י‬-‫ה‬-‫ל‬-‫" "בראשית ברא א‬In the
beginning Hashem created the heavens and the land" (Gen. 1:1), about this it says, "the ‫כח‬
)28( (power) of his deeds he tells over to his nation" (Psalms 111:6). In the exile this ‫כח‬
power goes away. As it says, "they went without ‫( כח‬power) (28) from the chaser
(enemies)" (Lam. 1:6), therefore we say in kadish533, "And now is enlarged the ‫ה‬-‫ו‬-‫ה‬-‫כח י‬
(power of Hashem)"534 to represent the other twenty eight letters that are in these seven
words535, "‫" "יהא שמיה רבא מברך לעלם ולעלמי עלמיא‬may his great name, be blessed forever
and for all eternities". And this is the one who answers "Amen, Truthful, may his name
be great" with all his strength ‫כחו‬. The other fourteen is the name ‫ו‬-‫נ‬-‫י‬-‫ה‬-‫ל‬-‫ה א‬-‫ו‬-‫ה‬-‫י‬
‫ה‬-‫ו‬-‫ה‬-‫י‬. The hint is the night before the fourteenth 536 we check for chametz537 by the light
of a candle, with these fourteen letters 538 swore, as it is written, "Because ‫( יד‬hand) (14)
on the throne of ‫ה‬-‫ י‬Hashem" (Exo. 17:16).539
 The elder got up and said, "Holy Lantern, certainly these fourteen are Purim540.
Purim falls out on the fourteenth or the fifteenth 541. This is )15 ,14( ‫י'ד י'ה‬, but they hint
to twenty eight. The light (eve) of the fourteenth this is the first fourteen of the twenty
eight. The second fourteen is "on the first542 on the fourteenth day543..." (Num. 9:5)544.
They are the fourteen sections in the right hand, and the left hand, and the fourteen parts
of the body; three parts of the right arm, three parts of the left arm, three parts of the right
leg, three parts of the left leg, and two to the body 545. The secret of the matter, "Three are
pointing westward and three pointing southward" (Kings 1 7:25), all of these are like
these, the way the body is set up, so is the Mishkan set up. Three times fourteen 546, Purim
is on the fourteenth, Pesach on the night of the fourteenth 547, and the third is on the first
month on the fourteenth of the month548. They equal forty two days, and this is549 "and
each man wise of heart made..." (Exo. 36:8).
"And make an ark", this is the Shabbat. The Mishkan is twisted linen, which
includes the six days of creation550, which are the two arms Chesed and Gevurah, and the
body the middle pillar551, and the two thighs the two truthful prophets, and the tzadik the
sign of the covenant in-between. The Mishkan which is the lower Shechinah552 includes
within it all the rectifications of the body. The side of the Mishkan is the angel ‫רון‬-‫מטט‬.
The maidservant of the mistress, (Page 13B) about her it says, "bone from my bones"
(Gen. 2:23). "The essence of heaven is purity" (Exo. 24:10). The ‫ ארון‬Ark certainly is
the heart, the ‫ נור‬fire that burns includes the thirty two paths 553. It is the Shabbat, which is
the upper Shechinah, which (it's root) is the Torah of the wise man554, and from it555 the
heart understands. It is the extra soul of the Shabbat, which is the freedom of the
Shabbat. Because of her556 the masters of gehinom don’t rule over the world557. What is
the gehinom in the body? This is the liver, which is the copper altar to pass it out 558 of
this world. Inside the liver is the gallbladder which is gehinom which burns within it.
The covering of the heart, this is the spreading of the Succah of peace, which it
says about it, "the one who spreads the Succah of peace." The menorah is the head, and
it’s seven candles upon it are; the two ears, two eyes, two nostrils, and the mouth. And
the menorah was placed to the right as it says, "Whoever wants to become wise leans to
the south559." Because from there is the brain in the head. And wisdom dwells (other
version: in the head) (other version: in the brain), and in it shines the menorah, because it
is oil, as it says about it, "like the good oil on the head" (Psalms 133:2). The two lungs, is
says about them, "the Kruvim spread their wings above" (Exo. 25:20), their wings cover
the kaporas (covering), this is the covering of the heart.
The table is the heart, it says the table is in the south, this is the lower Shechinah.
When the menorah takes from the right side, then Chochmah dwells upon it, and it says
about her, "He who wants to become wiser leans to the south" 559. When it takes from the
left side which is the Gevurah, it is called the table, as it says, "He who wants to become
rich leans to the north"560. And Binah dwells upon her, as it says about her, "the blessing
of Hashem makes one rich" (Prov. 10:22). And when it 561 takes from the body which is
the middle pillar, it is called the Mishkan which includes both of them.
The sink and the washing cup are two vessels, on them dwell the two truthful
pillars. The brain, about it is said, "the face of the lion to the right" (Eze. 1:10), and there,
the menorah burns. The heart, "the face of the ox to the left side", there the table is set,
because the heart is to the left side. It says about the body, "the face of the eagle" from
there the Mishkan is rectified. The Shechinah, she is the "one image for the four of them"
and she is the letter ‫ 'ד‬of the word ‫( אחד‬one), and she is the four faces of each Chayah.
Because from her the four letters shine, which are ‫ה‬-‫ו‬-‫ה‬-‫ י‬, she is the image of a
)45( ‫ אדם‬man which is )45( ‫הא‬-‫ואו‬-‫הא‬-‫יוד‬. These ten letters are the height of this body,
which is the Mishkan. About him (ov: her) it is said, "ten amot are the length of each
plank" (Exo. 26:16). "And I will fill him with the spirit of Hashem with wisdom, with
understanding, and with knowledge, and with every craft" (ibid. 31:3). "With wisdom" is
the letter ‫'י‬, "with understanding" is the letter ‫'ה‬, "with knowledge" is the letter ‫'ו‬, "and
with every craft" is the letter ‫'ה‬.
Another topic, "and the enlightened" these are the four elements of the body. The
four Chayot shine into them, they are the source flow of the lion, the source flow of the
ox, the source flow of the eagle, the source flow of the man. The parzuf562 of a person is
recognized through the face of a person563. And this is "recognition of their face testifies
about them" (Isa. 3:9), "like the shining" this is the neshamah soul, and "the one who
does righteousness for the multitude", is in the limbs of the body. For them their mazal
will be shining like the stars forever.
Another topic, "and the enlightened" these are the four sides of the world. "Will
shine" these are the four angels, ‫ נוריאל‬,‫ רפאל‬,‫ גבריאל‬,‫( מיכאל‬Michoel, Gavriel, Rafael,
Nuriel). "Like the shining" this is the throne of glory.
Another Topic, "and the enlightened" these are the lips. It says about them our
lips will give praise. In them are the letters ‫ זסשרץ‬,‫ דטלנת‬,‫ גיכק‬,‫ בומף‬,‫ אחהע‬. They serve in
the mouth through the twenty two letters. Through them is the pronunciation of the
speech of prayer to praise the king. "Will shine" these are the eyes which it says about
them "our eyes shine like the sun and the moon". There are seven layers to the eye,
which shine into them the seven planets. The sun and the moon, it says about them "our
eyes shine like the sun and the moon", this is nine. Just like the nine vowel points of the
Torah. The sun and the moon are included in the count of the seven planets how are they
also considered as an addition to the seven? The 564 ‫ חמה‬is the female compared to the
565
‫שמש‬. The 566‫ לבנה‬is female compared to the 567‫ירח‬. The (male) sun and moon shine into
the seven planets, and they are like the seven layers of the eye. And the (female) sun and
moon that is nine. And the pupil of the eye is the tenth to them which is the bride which
includes all of them.
"Like the shining of the firmament", (Page 14A) this is the looking glass that
shines in the face of man. From it come the ears, eyes, nose, and mouth, which are the
leaders of the body and it’s limbs. Like the cantelation notes that lead the letters and the
vowel points of the Torah. Like the lips, teeth, palate, tongue, and the throat are used by
the letters. Just like the eye lids, and the eye brows, and the three colors of the eyes are
used by the eye. And everything is tied together with the five vowel points like these
ַ‫ אִ אֻ אֵא ֹא‬letters and vowel points, five within five. About them it is said, "Your leaders,
your (head of) tribes, your elders, your officers, and every Jewish man" (Deut. 29:9), this
is five. "Your children, your wives, and the convert who dwells in your camp, the hewer
of your wood, and the drawer of your water" (Deut. 29:10), this is five others. Five
within five they are ‫ 'ה' ה‬. And from568 them was given the ten commandments, this is
the ‫ 'י‬. "And the whole nation saw the sounds" (Exo. 20:15), this is from the side of the
letter ‫'ו‬.
 Another Topic, "and the enlightened" these are the masters of the Torah verses in
the world of Asiyah. "Will shine" this is the masters of the Mishnah in the world of
Yetzirah. These are the masters of the Mishnah the forty nine faces of purity and the
forty nine faces of impurity. The forty nine faces of purity are the forty nine letters of the
section of the upper unification, which is the twenty five letters of Shema Yisroel, and the
twenty four letters of the second section of the unification which is "blessed is his
honorable name, his kingship forever". )25( ‫ כה‬letters it says about them, "‫( כה‬so) shall
you says to the house of Yaakov" (Exo. 19:3). The ‫ כד‬twenty four letters include within
them the twenty four books569 which is the ‫( כד‬vessel) that is drawn from the sea of the
Torah. It says about it "and tell over to the Jews", and what do we draw from it? This ‫כד‬
(vessel) which is the Shechinah, which includes the twenty four books of the Torah, this
is the tzadik, which is the river that flows from the upper Eden. Because the letter ‫'ו‬
comes down, which is the son of ‫ה‬-‫ י‬.
In the exile it leaves him as it says, "the river was destroyed and dry" (Isa. 19:5).
The word "destroyed" refers to the first temple, and the word "dry" refers to the second
temple. And it is ‫( דך‬oppressed) (24)570 in the twenty four books, even though he is
destroyed and dried up it says about him, "Do not let the oppressed ‫דך‬return ashamed"
(Psalms 74:21), "Do not let the oppressed ‫ דך‬return" this is the tzadik, "‫ברוך שם כבוד מלכותו‬
‫( "לעולם ועד‬24 letters), "Blessed is his honorable name and kingship forever." ‫ דך‬in the
Shechinah, which is the twenty four letters of the unification. It says about it, "and King
Shlomo is blessed" (Kings 1 2:45), about these twenty four letters it says, "I have placed
‫ כדכד‬rubies for your windows" (Isa. 54:12). This poor person is ‫ דך‬downtrodden and his
soul mate ‫דכה‬, which is the "‫ כדה‬pitcher on her shoulder" (Gen. 24:15), ‫( 'כד ה‬the vessel of
‫ )'ה‬which is the five books of the Torah, which are the five fingers, about them it says
"and she filled her pitcher and came up" (Gen. 24:16).
From where do we draw the twenty five letters and the secret of the matter "‫כה‬
(so) shall you bless ‫ את‬the Jews" (Num. 6:23), ‫ את‬specifically571. With what will they be
blessed and filled? With the letter ‫ 'ו‬which includes the six words of the unification
which is "Listen-Yisroel,-Hashem-is our G-d-Hashem-is One" (Deut. 6:4). Through it she
is made into the word ‫( אות‬sign)572.
‫ כה‬is the upper mother, the sea of the Torah, ‫ 'ו‬is the river that comes forth from
there, and from it is filled the ‫ כד‬vessel which is the lower Shechinah. And from him, she
is watered during the exile. First she was watered from her 573 and the secret of the topic,
"and she ran and she lowered the vessel by her hand and she gave him to drink" (Gen.
24:18). About this it is said, "and she said, drink my master" that he was her master,
"And she finished giving him water and she said also to your ‫( לגמליך‬camels) I will draw
(water)" (Gen. 24:19). These are the two hundred and forty eight words of the shema,
which are equal to the two hundred and forty eight commandments of the Torah, from
them "the ‫ גמולי‬those weaned from milk of, to old for the breasts" and it says about them
"Her two breasts are like the two deer the twins of a gazelle" (Song. 6:6). These are the
two tablets of the Torah.
)25( ‫ כה‬is the upper Shechinah, because of her the Jews went out from Egypt, like
we have said, "‫( כה‬so) says Hashem like around midnight" (Exo. 11:4). These are the
twenty five letters of the unification of the morning, and twenty five letters of the
unification at night time. "And I placed rubies for your windows" (Isa. 54:12), this is the
lower Shechinah. Which is the ‫ כד‬twenty four letters of the first unification of the
morning. And twenty four letters of the unification of the night.
‫ כה כד‬Twenty five and twenty four574 of the morning is the forty nine faces, there
is forty nine faces below from the place of the Small Yisroel which is the angel ‫רון‬-‫מטט‬.
Which is forty nine faces, from them shine the masters of the Mishnah, which is second
to Halachah, it’s maidservant, "because Mordechi the Jew was the ‫ משנה‬Mishnah
(viceroy) of the king" (Ester 10:3), like this ‫שנָה‬
ְ ‫( ִמ‬Page 14B) the ‫שנֶה‬
ְ ‫ ִמ‬viceroy of the king.
From him shine the masters of the Mishnah, "like the shinning of the firmament" this is
halachah, which is a tradition to Moshe from Sinai. It has so many (worlds) young
women, these are the laws which have been decided as the law 575. As it says, "(worlds)
young women without number" (song 6:8). And it is above all of them, this is what is
written, "and you are above all of them" (Prov. 31:29). And it is with everyone, as we
have stated, the Halachah is like the public.
"The people who make righteous the public" they are "like stars forever".
Certainly like stars that have no number, each and every star is called it’s own world and
this is "And worlds without number" These maiden don’t call them ‫( עלמות‬maidens) but
rather ‫( עולמות‬worlds). Because the righteous are the stars and each one has a star.
Because the ancient ones said, each and every tzadik has his own world, and anyone who
merits one halachah merits one world, certainly one who merits to one tractate or two, or
to sixty as it says, "sixty are the kingships" (Song 6:8). Each tractate is a queen in
herself, merit worthy is he who merits her in this world, because the halachah is the
escort of the queen, which is the kabalah. Merit worthy is he who is occupied with the
Shechinah, because she is greater than everything in halachah. To take her out of exile
as it says, "through your sins I sent her with you" (Isa. 50:1), to escort her to her husband,
so she will be kabalah (received) in his arms, to fulfill (the verse), "his left arm under my
head, and his right arm hugging me" (Song 2:6).
In the exile the ‫ משנה‬Mishnah which is the angel ‫רון‬-‫ מטט‬rules, which is the ‫משנה‬
(viceroy) of the king. On the side of the queen sits the viceroy, and this is "and the
maidservant inherits her mistress" (Prov. 30:23). In the days of Moshe never did the
maidservant rule only the Mistress. After Moshe died and Yoshua inherited 576 who is the
young one, in the place of the kingship ruled the maidservant like what is said, "I, the
leader of the army of Hashem have now come" (Josh. 5:14).
We have stated, ‫רון‬-‫מטט‬, he is the workings of the chariot, about this it says
(Chagigah 11B), "we don’t expound about the chariot even ‫( ביחיד‬to one)" What is ‫?ביחיד‬
In the unification of the world577, "except if he is a wise person, and understands from his
own knowledge" a wise person in Chochmah, and understands in Binah, and knows
through Daat (knowledge)578. As it says about him, "And I will fill him with the spirit of
Hashem, with wisdom, understanding, and knowledge" (Exo. 31:3). Because he is a
dwelling place which is filled with these three levels. "And all the work", this is the
works of creation, the lower Shechinah. "Because we don’t expound on the works of
creation to two"579 but only in the unification of the world580. Her chariot is the angel
‫רון‬-‫ מטט‬which is the body of the Shechinah581.
The Shechinah is )45( ‫ מה‬and called the name 582‫הא‬-‫ואו‬-‫הא‬-‫ יוד‬because she includes
the ten sefirot, her chariot is the angel ‫רון‬-‫ מטט‬about this it says, "the chariots of Hashem
are two myriads, thousands of ‫ שנאן‬angels" (Psalms 68:18). What is ‫נשר‬-‫שור נ‬-‫ ש‬,583‫שנאן‬
584
‫אדם‬-‫אריה ן‬-‫א‬. This is the secret of the ‫( מרכבה‬chariot) it is certainly (the words) ‫רכב מה‬
585
.
And the angel ‫רון‬-‫ מטט‬he is the ark. The body of the written Torah, which is the
middle pillar. He is the table, the table of the Shechinah is the ‫( לב‬heart) as it says the
heart understands, and it586 is to the left. Therefore the masters of the Mishnah said
(Yoma 21B), "the table was in the North"587.
The menorah is the candle that is burning from the side of the Shechinah, as it
says, "the candle of Hashem." And it needs to be to the right to receive the oil. Therefore
the menorah588 was in the south589. This is the vessel to receive the wick, the oil, and the
light. The wick is the Shechinah, the oil is the tzadik who is the finely crushed oil, the
light is the middle pillar. Just like this the nefesh who is partners with the body is the
wick. The ruach is the oil. The light is the neshamah. The vessel is the body, which is
the servant, which is the chariot to these three sides590. Which is the bond of one
unification, which is "The 591‫ נר‬of Hashem is the neshamah of a person" (Prov. 20:27).
This servant592 is a nickname for all the names, a change of all the names, and
from him are grafted all the supernal trees from the good side. The chariots from the side
of evil it says about them, "we don’t (expound about) ‫ עריות‬illicit relationships to three"
What are ‫ עריות‬illicit relationships? Sam and the snake, so it won't be with three which
are, destruction, anger, and wrath, (not) to be the third between them, not to be tied with
them, rather to have both of them (Page 15A) in separation. Therefore we don’t expound
about illicit relationships to three593. And the work of creation is opposite, we don’t
expound the work of creation to two, so we don’t make a separation, but in to one person,
which is in one unification. Because of this, a person should not eat two 594, nor drink
two595 596 (Pesachim).
"We don’t (expound) the chariot to one", because an individual doesn’t have a
partner which is ‫רון‬-‫מטט‬. Like the neshamah which has no partner in the body. And why
does it say, "only if he is a wise man and understands from knowledge". From here it
seems that there is an upper chariot of Hashem, which is his deeds597. When is she598?
When she597 includes the Chochmah, Binah, and Daat. Which is the name ‫ו‬-‫ה‬-‫י‬. The
deeds of these three letters is the (lower) ‫'ה‬, the lower Shechinah, the completion of the
three letters. About this it says, "And they completed all the work of the Mishkan" (Exo.
39:32). She is the letter ‫ 'ה‬of (the word) "‫( "הששי‬the sixth) day. Therefore even though
we say "don't expound about the chariot even to an individual", we return and say "only if
he is a wise man and understands through his knowledge". Certainly with these three 599
we expound the workings of the chariot to an individual. And without these three 600 he
does not make the unification. And this is the secret, Hashem above601 is one with the
Shechinah.
When he is below with the angel ‫רון‬-‫ מטט‬without the Shechinah, he is changed602
(other version: it is changed from him). Therefore Elisha the Other said (Chagigah 15A),
"G-d forbid that there are two ruling powers". Therefore it says (Sanhedrin 38B), "Don’t
exchange me, because my name is with him" Because the angel ‫רון‬-‫ מטט‬is the second to
the king603. When the Shechinah is without her husband, this angel is her viceroy604 she
changed, that (even) her soldiers don't recognize her, that she is the queen, and in what is
she covered? In that which is called the maidservant.
And this is what the verse says, "If a man will sell his daughter to be an uma605"
(Exo. 21:7). This "man" is Hashem, the "daughter" is the Shechinah, to become an uma
this is the mate of the angel ‫רון‬-‫מטט‬, which is the name ‫רון‬-‫ מיטט‬with an extra 606‫יוד‬. The
evil maidservant is the uma of the mixed multitude607. In order that the evil maidservant
and her children do not recognize her, she 608 is covered with her servant609, like a
neshamah in a body.
And in the first exile when the kingship was not returned to the daughter of the
king, and she did not come out from that body. She didn’t go out free. Because of her
we say about them "servants we were to Pharoah in Egypt", because we were under the
authority of that servant. Because of this Pharoah said from that place 610 "I don’t know
Hashem, and also the Jews I will not send" (Exo. 5:2), because of this we went out
quickly, like a servant who does not have a document of freedom, and escaped from his
master.
But in the last exile, the daughter will not go out, through this servant like a
maidservant, but with Hashem, because the Torah is freedom, which is with her in the
last exile, which is her freedom. Which we did not have in the first exile, because she
and her children did not have the Torah, which is freedom, the Torah certainly is
freedom, of her rulership, of her glory, as it is written, "She is more precious than pearls"
(Prov. 3:15), because of this (it says), "they won’t go out like the way of servants" (Exo.
21:7). This is what is said, "Not in a rush you will go out, nor in a hurry will you go out,
because ‫ה‬-‫ו‬-‫ה‬-‫ י‬Hashem will go out in front of you" (Isa. 52:12), ‫ה‬-‫ו‬-‫ה‬-‫ י‬specifically, he
will pick them up from the dirt, and he will shine on the faces of the Jews, and through it
all the nations will recognize that611 "seed which Hashem blessed" (Isa. 61:9).
Hashem will remove himself from all his nicknames, and from the chariots of
‫רון‬-‫ מטט‬which is the names 612‫ץ‬-‫פ‬-‫צ‬-‫ מ‬, ‫ו‬-‫ז‬-‫ו‬-‫ז כ‬-‫ס‬-‫כ‬-‫ו‬-‫מ‬-‫ו ב‬-‫ז‬-‫ו‬-‫ כ‬, which it says about
it, "and your master will be hidden no more and your eyes will see your master" (Isa.
30:20). In that time, "Eye to eye you will see Hashem when he restores Zion" (Isa.
52:9). And he will release himself (other version: Because he released himself) from the
lower chariot, and is enclothed in his chariot which is the name ‫י‬-‫נ‬-‫ד‬-‫א‬, the name of this
chariot613 is ‫ה‬-‫ו‬-‫ה‬-‫י‬. The (word) ‫( כנוי‬nickname) (86) is614 )86( ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫א‬, which equals the
gematria )86( ‫י‬-‫נ‬-‫ד‬-‫ה א‬-‫י‬-‫ה‬-‫א‬. He615 is a nickname of these two names, and through them
he is covered616.
)21( ‫ה‬-‫י‬-‫ה‬-‫ א‬is the gematria )21( ‫ו‬-‫ה‬-‫י‬. The letter ‫ 'ו‬includes the six sides, through
them617 the six sides are sealed. They are: ‫ה‬-‫ו‬-‫ו י‬-‫י‬-‫ה ה‬-‫י‬-‫י ו‬-‫ה‬-‫י ו‬-‫ו‬-‫ו ה‬-‫ה‬-‫י‬. The name
‫ו‬-‫ה‬-‫ י‬takes from the right side which is Chesed, and seals through it the wisdom and from
it, "He who wants to become wise leans to the south 618". (Page 15B) The name ‫י‬-‫ו‬-‫ ה‬takes
from the left side which is Gevurah, and there is sealed riches, from it comes "He who
wants to become rich leans to the north 619". The name ‫י‬-‫ה‬-‫ ו‬faces the east, and it takes the
middle pillar620, and through it is sealed children. The name ‫ה‬-‫י‬-‫ ו‬is takes the right leg,
and it looks upwards, and through it is sealed life. The name ‫ו‬-‫י‬-‫ ה‬is takes the left leg,
and it looks downwards, and through it is sealed food. Look upwards towards the
Chochmah, and tie it to the right leg, and seal there life, because about Chochmah it says
"the wisdom gives life to it’s owner" (Ecc. 7:12). Look upwards towards the upper
Mother, and tie it to the left leg, and seal through it sustenance. The name ‫ה‬-‫ו‬-‫ י‬faces
towards the west through the tzadik, who is the Eiruv621, because there all the soldiers are
mixed. And it includes the eighteen letters which are: ‫י‬-‫ה‬-‫ה ו‬-‫ו‬-‫ו י‬-‫י‬-‫ה ה‬-‫י‬-‫י ו‬-‫ו‬-‫ו ה‬-‫ה‬-‫י‬
these are the eighteen letters that through them are called the eighteen worlds, and the
tzadik through them is called the ‫( חי‬life) (18) of the worlds.
 All these Havayot originate from the supernal Mother, which is ‫( חיים‬life), and
the tzadik is named after her ‫( חי‬life). The ‫ חיות‬Chayot (living angels) of the chariot are
named after her. Because the supernal Mother is ‫ חיים‬life. Like we have said, "The tree
of life are for those that hold onto it" (Prov. 3:18), which is the markava (chariot) to
Chochmah.
Malchut, from there is the letter ‫'ה‬, and from her is the ‫ה‬-‫ו‬-‫ה‬-‫ י‬called complete.
She is called seven times 622‫ה‬-‫ו‬-‫ה‬-‫ה י‬-‫ו‬-‫ה‬-‫ה י‬-‫ו‬-‫ה‬-‫ה י‬-‫ו‬-‫ה‬-‫ה י‬-‫ו‬-‫ה‬-‫ה י‬-‫ו‬-‫ה‬-‫ה י‬-‫ו‬-‫ה‬-‫י‬. In them is ‫כח‬
(power) twenty eight letters that it says about them, "And now is made great the ‫כח‬
(power) (28) of ‫ה‬-‫ו‬-‫ה‬-‫( "י‬Num. 14:17). And from these seven names she is called the ‫בת‬
‫ שבע‬Daughter of Seven, it says about this, "seven times a day I praise you because of
your righteous judgments" (Psalms 119:164).
There are thirty two times ‫ה‬-‫ י‬in the thirty two names of ‫ם‬-‫י‬-‫ה‬-‫ל‬-‫ א‬, these are the
thirty two paths of Chochmah, the letter 623 '‫ א‬with the name ‫ה‬-‫ י‬is‫( איה מקום כבודו‬where is
the place of your honor).
"The enlightened" these are the palaces and the forms of the garden of Eden. All
of them are formed and woven with the letters.
The letter ‫ 'א‬is the form of the hidden palace, which is the word ‫( אנכי‬I) (81)
which equals the gematria )81( ‫( כסא‬chair). It is formed with the vowel points, which are
like the stars that shine in the heaven, and through them are formed the Neshamot,
ruachot, and nefeshot, of the righteous.
And it’s form is like this ???????? this is the image of the kametz ָ which is a dot
and a line. The dot is a star, as it says about this, "The path of a star from Yaackov"
(Num. 24:17). The line is "And a scepter will arise from Yisroel". The dot is the star of
the sun which shines in the heaven, the crown on his head624. Downwards the letter ‫ 'א‬is
divided like this ?????? 625 which is the moon under the firmament. And both of them 626
look like this ????????? (other version: ?????????) When the bad angel Sam wants to
look at her from below627, she628 looks upwards, and she covers her face from him629, and
she turns her face to him downwards630, and he is distanced from her631.
At that time "Blow in that month the shofar632 in the concealment for our holiday"
(Psalm 81:4). In which month? In the month in which the moon is covered, and who is it
that covers her, the name )26( ‫ה‬-‫ו‬-‫ה‬-‫י‬, because the letter ‫ 'א‬equals the gematria (26) ‫'י‬
above, ‫ 'י‬below, and ‫ 'ו‬in the middle. And he protects her as it is written, "I am Hashem
he is my name…" (Isa. 42:8)633.
The letter ‫ 'ב‬is a palace for the dot, and it’s roof is the firmament (other version:
curtain) which is a ‫ ַ פתח‬about this it says, "He spreads the heavens like a curtain"
(Psalms 104:2). Which is the ‫ 'ו‬which covers the upper, lower, and middle point, like
this ִֹ‫( ּו‬other version: ‫( )א‬other version: ‫)ּב‬.634
The letter ‫ צ‬: the two dots of the letter ‫ צ‬is a tzairi. The two heads of the ‫ צ‬are
the two (heads) of the 635 ‫ע‬. The ‫ ש‬has three heads, which is the segol, and the three
dots of the Shurek636. The letter ‫( ז‬other version: ‫ ) ו‬It’s head is the Cholem637, 638
chirek639, and a shurek with a ‫ ו‬has a point inside640. The chirek, is the point of the letter ‫ג‬
641
. And everything is hinted to in the letter ‫ א‬. The upper point642 is a Cholem, the lower
point is a chirek, and in the middle 643 is the shurek644 like this ֹ‫ ִּו‬. Furthermore the two
points of the letter ‫ א‬is the tzairi, and the shvah. They are in another form ‫??? א‬. Like: ‫י‬
above, ‫ ו‬in the middle, and ‫ ד‬below. The letter ‫( א‬other version: ‫ )ד‬has a point on the
top, and a point below, and a point in the middle, which is the segol, and the shurek, three
points, all of them is the ‫א‬. Other letters have palaces, and are coverings to these letters.
And all of them are woven (Page 16A) and formed in the throne. The ‫ 'ו‬is the six steps of
the throne, the ‫ 'ס‬is the sixty wheels of the throne. The letters of the Torah it says about
them (Pesachim 6B), "there is no earlier or later in the Torah"645. However in the throne
everything is set up as it is seen fit. And this secret has been given over to those who are
wise hearted.
Another topic: "And the Enlightened will shine" these are the letters in which they
have a mind to enter before the king, each one according to it’s rectification. From the
side of Gevurah (judgment) all of them entered backwards, because the left arm 646 is ‫תשרי‬
647
. This is the word ‫( בראשית‬in the beginning) it is the letters 648‫בא תשרי‬. Because the
attribute of judgment was used to create the world. Therefore they entered in backwards
order. But we have mentioned that the world was created from the right side, and the
letters entered in order? The secret of the matter, "I have said the world shall be built
with Chesed" (Psalm 89:3). Therefore when the letters entered in backwards order, and
then in order, Hashem did not want to create with them the world, until he put them
together the right side and the left side, and then He created the world through them.
He took ‫ אב‬from the normal order, and he took ‫ תשר‬from the backwards order, and
he placed with them the letter ‫ 'י‬from his name, and He created through them the world.
In order the building should last (other version: for himself) and they are ‫ אבי תשר‬. The
letters ‫ אבי‬represents ‫( אשר בידו נפש כל חי‬that there is in his hand the nefesh soul of all
living). The letter ‫ ת‬represents ‫ה תמימה‬-‫ו‬-‫ה‬-‫( תורה י‬the Torah of Hashem is constant), ‫ש‬
represents ‫( שבת‬Shabbat), ‫ ר‬represents ‫ה‬-‫ו‬-‫ה‬-‫( ראשית חכמה יראת י‬The beginning of
wisdom is the fear of Hashem.) And out of all of these Hashem didn’t want to start only
with the letter ‫ב‬. Because it is the building of the ‫( אב‬Father)649. The building of the
world, and from there he began to start, because in the future through it he would build
Jerusalem. Like you say, "The builder of Jerusalem is Hashem" (Psalms 147:2). "If
Hashem didn’t build a house then for nothing it is built" (Psalms 127:1). Also the
building of the Torah and the world in the future would be through the letter ‫ ב‬. And on
it the world lasts. And in that time which it is built 650, it is like in that time the world is
being created and built. And this is "In the beginning Hashem created" (Gen. 1:1). But
when the first temple was destroyed it was as if the world was chaos and void. And this
is "and the land was chaos" Immediately after it is built it says, "And Hashem said let
there be light" (Gen. 1:3). Because all the letters shine there 651. Even though the light is
the letter 652 ‫ א‬his light shines into the ‫ ב‬with the five lights653 which is the upper )5( '‫ ה‬of
the holy name (‫ה‬-‫ו‬-‫ה‬-‫)י‬.
The letter ‫ 'ג‬is the pillar that supports the house, which is ‫ גמילות‬good kind deeds.
It is the support to the letter ‫ 'ד‬which is )‫( דַ לֻת (דלּות‬poor). And in which place does it 654
support her655 in the exile ‫ א‬.656‫ 'גלותא‬supports and shines to the letter ‫'ב‬, the letter ‫ 'ג‬does
kindness with the letter ‫'ד‬, and with what? The letter ‫ 'ג‬is the ‫( גלגל‬wheel), and in it all
the letters spin around in many cylinders of gold. This is what is written, "his hands are
cylinders of gold studded with ‫( בתרשיש‬crystal)" (Songs 5:14). What is ‫ ?בתרשיש‬It is
‫( בתרי שש‬in two six) and they are in the two arms the big one and the strong one 657,
through them the Torah was started with the letter ‫'ב‬. In them are the six sections658,
which are the six letters of the word ‫( בראשית‬in the beginning), which are included in the
middle pillar which is the ‫'ו‬, about this we say, "‫" "וירא ראשית לו‬And he chose the first
portion for himself" The word ‫ לו‬represents ‫( 'לאות ו‬to the letter ‫" )'ו‬Because there the
portion of the lawgiver is hidden" (Deut. 33:21).
The letter ‫ 'ד‬is the ‫( דלת‬the door) of the house of Jerusalem. ‫ 'ו‬is the pillar that
supports the door (other version: the ‫)'ב‬. It is the door of the two gates as it says about it,
"open for me the gates of righteousness" (Psalms 118:19) 659. Therefore this ‫ דלת‬door has
two roofs660. And they are the two arms without (other version: and each one has) the
letter 661 '‫ ו‬which are the six sections. She is ‫( דלת‬poor)662 and this is, "‫" "דלותי ולי יהושיע‬I
was poor and he saved me" (Psalms 116:6)663. And the letter ‫ 'ד‬is the ‫ דרועה‬arm which has
in it two amot664. The letter ‫ 'ה‬is the completion of the two arms and the body which
includes the three fathers. ‫ 'ו‬is the unification of the completion of the letter ‫'ד‬, which is
the moon.
When it shines in her, it says about it, "And it will be, the light of the moon will
be like the light of the sun, and the light of the sun will be seven times 665 like the light of
the seven days666" (Isa. 30:26). And this is the completeness of the sun and the moon
which are ‫ 'ה' ה‬. Because it is the letter ‫ 'ז‬which includes the letters 667 '‫י' ו‬. Because of
this there is ‫ זכור‬.668 ‫( זכור ושמור‬remember) from the side of the upper ‫ 'ה‬. And the word
‫( שמור‬guard) from the side of the lower ‫ 'ה‬.
The letter ‫ 'ח‬has three roofs and they are ‫ 'ו' ו' ו‬which includes )18( ‫ חי‬worlds.
‫ 'ח‬interprets good dreams through the letter 669'‫ט‬. As we have explained good dreams
comes from the place of the letter ‫ 'ט‬, which surrounds her. As we have explained, "you
saw a good dream"670, certainly from there it comes. Because the letter ‫ 'ט‬is the ninth
sefirah when counting from above to below 671. The letter ‫ 'ח‬is the eighth sefirah when
counting from below to above. The letter ‫( 'ח‬Page 16B) is from the side of the letter ‫ 'א‬.
The letter ‫ 'י‬is the tenth sefirah, the tenth of an eifah672. When the letter ‫ 'ח‬comes down
to her they form the word ‫( חי‬life). When the letter ‫ 'י‬rises to the letter ‫ 'כ‬it is called the
(other version: upper) ‫ כתר‬Keter (crown). About this it says, "Keter (the crown) is given
to you" "‫ו‬-‫נ‬-‫י‬-‫ה‬-‫ל‬-‫ה א‬-‫ו‬-‫ה‬-‫ "י‬this is Father673 and Mother674. "many angels of above" these
are the souls which are angels from the side of the Malchut. "Together everyone will
sanctify you threefold" the "sanctify" certainly is the Shechinah. "you threefold" these are
the three fathers675 which are "Holy, holy, holy, Hashem of Hosts". What is "Hosts" these
are the two truthful prophets676 "fills all" this is the tzadik677, "the land with his honor" this
is the Shechinah678 which is the "sanctify", it says about this, "there is no holiness with
less then ten" and this is the ‫ 'כ‬from the word ‫( כתר‬crown).
The letter ‫ 'ל‬is "and I had a dream a there was a ladder reaching the ground"
(Gen. 28:12), this is the lower Shechinah679. "And it's head reached to the heaven" this is
the upper Shechinah. "And behold the ‫מלאכי‬angels of Hashem" this is the letter ‫ 'מ‬.
They ascend through the letter ‫ 'ל‬and they descend through the letter ‫'נ‬. It says about it,
"How did you fall from heaven the glowing morning star" (Isa. 14:12), it says about it,
they descend through it.
However with the letter ‫ 'ס‬they rise through it, because she is a ‫( סנה‬bush)680 she is
a ‫( סלם‬ladder) to arise through the letter ‫'ל‬. The letter ‫'ע‬, through it one looks and
awaits681. And the secret of the matter "And every ‫( עין‬eye) will await682". The letter ‫'פ‬,
from it comes, "and every tongue will praise you". In the time when she goes up to her
place, because now not every tongue praises you. Not until the verse is fulfilled, "And it
will be when Hashem is the ‫ למלך‬king" (Zech. 14:9), ‫( למלך‬the king) certainly with the
letter ‫'ל‬. In that time it will be fulfilled, "every ‫ פה‬mouth and every tongue will give
beauty (other version: splendor and beauty) to your kingship."
The letter ‫ 'צ‬in that time it says "‫ צדקה‬charity will exalt a nation" (Prov. 14:34).
And there is no charity except for ‫ צלותא‬prayer, as we have stated. And she is the
supernal Mother which descends to ‫( צדק‬justice) and makes it ‫( צדקה‬charity) (other
version: ‫ צדיק‬righteous one). And it includes ‫ה‬-‫ י‬in both of them ‫ צדיק‬and ‫ צדקה‬. The
letter ‫ 'ק‬in that time will raise up the ‫( קולות‬voices) of prayer, voices of Torah. In that
time it will be "‫" "הקול קול יעקב‬the voice is the voice of Yaackov" (Gen. 27:22).
The letter ‫ 'ר‬is "‫( ראשון‬the first ones) to Zion683 behold they are here and I will
send a herald684 for Jerusalem" (Isa. 41:27). The letter ‫ 'ש‬is "‫ שלום‬peace, peace from far
and close, says Hashem and I will heal them" (Isa. 57:19). To the distant so they should
come close, that the close shall come closer (other version: the distant shall go further).
The letter ‫ 'ת‬, it is "‫ תם‬complete is your punishment the daughter of Zion, no more will
you be exiled" (Lam. 4:22).

A Different Introduction:
(Page 17A) "In the beginning Hashem created..." It is written "the enlightened
will shine like the shining of the firmament..." (Dan. 12:3), they are Rabbi Shimeon the
son of Yochai and the friends, Rabbi Eliezar his son, Rabbi Abba, Rabbi Yosi, Rabbi
Chiya, Rabbi Yitzchak, and the rest of the group of friends. They shine a light (other
version: that which they are shining) above "like the shining of the firmament". What is
"like the shining?" It is when they made this collection 685 they gave permission on it from
above, and they called it the Book of the Zohar. "And those who teach righteousness to
the public" will be many like the stars forever, their light shall not become darkened
forever and ever. At that time that they collected together this collection 685 permission
was given to Eliyahu686 to agree with them687. And all the masters of the upper and lower
yeshiva688, and all the soldiers of the supernal angels, and the lofty souls, to be with them
in agreement and willfully, like one689.
Eliyahu opened up and said, Master of the world you are one and not countable.
You are loftier more than all the supernal, more hidden than all the concealed, there is no
mind that can grasp you. You are the one who brings forth ten rectifications, and we call
them the ten sefirot, you control through them hidden worlds that are not revealed, and
revealed worlds. And through them you are hidden from man. And you are the one who
ties them and unifies them. Because you are inside, anyone who separates one from its
partner from these ten, it is as if he makes a separation in you.
And these ten Sefirot, they go in order, one long, one short, and one in-between,
and you are the one who controls them, and there is nobody who controls you, not above
and not below, and not from any side. You made for them garments, from there flies
souls to man (other version: of man). And many bodies you made them which are called
the body compared to the garments that cover them. And we call these rectifications:
Chesed (kindness) the right arm. Gevurah (strength) the left arm. Tiferet (beauty) is the
body, Netzach (victory) and Hod (splendor) are the two legs. And Yesod (foundation) is
the ending of the body, the sign of the holy covenant 690, Malchut (kingship) is the mouth,
which we call the oral Torah. Chochmah (wisdom) is the brain which are the thoughts
inside. Binah (understanding) is the heart through it the heart understands. About these
two it is written, "The secrets are for Hashem our G-d" (Deut. 29:28). The supernal
Keter (crown) is the crown of the kingship691. About this it says, "he tells over from the
beginning the end" (Isa. 46:10), and it is the housings of the tefilin inside is the name
‫הא‬-‫ואו‬-‫הא‬-‫ יוד‬which is the length of Aztilut, it is the watering of the tree in it arms and
branches (other version: and in it’s face) like the water that waters the tree, and it grows
from that watering.
Master of the world, you are the most supernal of all supernals, the cause of all
causes, which waters the tree through this flowing. That flowing is like the soul to the
body which is life to the body. In you there is no imagination, and there is no image from
everything that is inside and outside. And you created Heaven and the land, and you
brought forth the sun, the moon, the stars, and the constellations. And in the land, trees,
grass, and the garden of Eden, (other version: and herbs), animals, birds, fish, and man, in
order to know through them the supernal things, and how you control through them the
upper692 and the lower692, and how you are known from the upper 692 and the lower692, and
there is no one who knows you at all.
(Page 17B) Except for you there is no singleness (other version: unification) in
the upper and lower692. And you are known as the Master of Everything, and all the
sefirot each one has a name which is known, and from them are called the angels. And
you don’t have a known name, because you fill all the names, and you are the completion
of everything, when you leave from them, all the names are left like a body without a
soul.
You are a wise but not with wisdom that is known, and you understand but not
with understanding that is known, you have no known place, only to show your strength
and your power to man. And to show them how you control the world in judgment and
mercy, which are righteousness, and judgment, according to the deeds of man. Din693 is
Gevurah694, mishpat693 is the middle pillar. Righteousness is the holy Malchut. The
scales of righteousness are the two truthful pillars, the deciding 695 of righteousness is the
sign of the covenant. Everything is to show how you control the world. But you don’t
have known righteousness which is judgment, and not known mishpat693 which is mercy,
and you don’t have any of these attributes at all.
Arise Rabbi Shimeon make new words696 from your hands697, because you have
permission (other version: has been granted to you) to reveal hidden secrets through you,
that which has not been given permission to reveal by another man until now.
Rabbi Shimeon opened and said, "to you Hashem is the greatness and the
strength…" (Chron. 1 29:11). The supernal ones listen, these are the sleepers of
Chevron698, and the Faithful Shepard699 awake from your sleep. "Awake and sing,
dwellers of the ground" (Isa. 26:19). These are those righteous that are from the side that
it says about them, "I am sleeping and my heart is awake" (Songs 5:2). And they are not
dead, therefore it says about them, "Arise and sing …" Arise, faithful Shepard you and
the fathers to awaken the Shechinah which sleeps in the exile, until now all the righteous
are sleeping, and a sleep in their youth.
Immediately the Shechinah gave (other version: awakened) three voices to the
faithful Shepard, and said to him, get up faithful Shepard, that about you is said, "the
voice of my beloved pounds" (Songs 5:2), on me with his four letters. And he says with
them "Open for me my sister, my beloved, my dove, my complete one" (Songs 5:2).
Because, "Complete is your punishment the daughter of Zion, no more shall you be
exiled" (Lam. 4:22).
"That my head is filled with dew" (Songs 5:2), what is "filled with dew"? Rather
Hashem says you think, from the day the holy Temple was destroyed, that I entered my
house, and I entered my dwelling place, it is not like that because I didn’t enter all the
time you were in exile. Behold you have a symbol "that my head is filled with ‫טל‬
(dew)700". The701 ‫ הא‬is the Shechinah in the exile. Her completion, and her life is the ‫טל‬
(dew)702. And this is ‫ואו‬-‫הא‬-‫ יוד‬. And the ‫ הא‬is the Shechinah which is not from the
number of )39( ‫טל‬. But the ‫ואו‬-‫הא‬-‫ יוד‬equals the gematria of thirty nine ‫טל‬. Which fills
the Shechinah from the flowing of all the supernal (water) sources. Immediately the
Faithful Shepard arose, and the holy fathers along with him. Until here is the secret of
the unification, from here and on is the first section of the secrets of the
Torah.
( ‫ סוד‬Rabbi Shimeon opened up and said, "In the beginning Hashem created" "the
of Hashem are for those who fear him, and his covenant, he will make known to )secret
these are the seventy times (other version: faces) )70( )secret( ‫ סוד‬.them" (Psalms 25:14)
.is explained in this section685 )in the beginning( ‫ בראשית‬which the word