תיקוני הזוהר באנגלית 150 שיעורים

With the help of Heven we are continuing with theshort lessons of the English

version of Tikunei Hazohar (daf hayomi) lesson #….

 להורדת 150  שיעורים- תיקוני הזהר באנגלית : Tikunie Hazohar 127 shurim

          The First Tikun

#1     בראשית  “In the beginning”,ב' ראשית  (ב' is the beginning), “This is the gate to Hashem, the righteous shall enter through it" (Psalms 118:20).  This is the gate (other version: fear) of the righteous that have permission to enter there.  (other version: And others) They who are not (Page 18A) righteous, are sent away from there.  In it is imprinted, formed, and engraved the forms of the upper and lower beings.  The form of man is imprinted there, which is the image of man.  There, the imprint of the lion is to the right.  The imprint of the ox is to the left, and the imprint of the eagle is in the middle.  And the secret of the topic, “and the image of their faces, the face of man, and the face of the lion to the right to the four of them…" (Eze. 1:10).  (other version: four faces to the four of them) To each Chayah there are four faces.  These are the four letters of the holy name י-ה-ו-ה that shines into them.  The king of all the Chayot is אדם man (45), the name יוד-הא-ואו-הא (45), they equal the same gematria.  The “form of the man” this is the holy Shechinah, because she is in his form.

#2     She is his seal (other version: form) about this it says, “place me like a seal on your heart" (Songs 8:6).  So says the Shechinah (other version: Jews in exile) "even though you retreated upward (other version: from the world) your image will not leave me forever."  Like the seal which the Master of the Seal attached with his imprint in that place, it is recognizable and the image of that seal does not go away.  Therefore the Jewish people say (other version: the Jews in exile say) “place me as a seal on your heart” like the imprint of the arm tefilin which are for the heart.  Like a seal on the arm, like the tefilin of the head which have straps that hang to all sides, on the heart and on the arm.  Through them the Jews are sealed as the holy nation of Hashem.  Furthermore “place me as a seal” this is the seal of the sign of the holy covenant, and it is the sign of the covenant of the holy Shabbat and holidays.

#3     “Because strong like death is love” (Songs 8:6).  Strong¹ is the separation of Hashem and the Shechinah from the Jews, like the separation of the neshamah, ruach, and nefesh (types of souls) from the body.  Furthermore “Because strong like death is love”, when the Jews unify the name of Hashem in love, and say “The one who chooses the Jewish nation in love”².  Hard like Sheol³ is the jealousy of Hashem upon them.  At the time when the Jews go out from exile, Hashem at that time will be jealous, revengeful, and a man of anger.   Shooting tongues of fire, at that time will be awakened the left side in his streams of fire, tongues of fire, streams of fire of י-ה and burn down many palaces and houses of idol worship, and he will take revenge on Amalek, who he swore by the two letters of his holy name, which are י-ה to take revenge on them.  As it is written, “And he said, because their hand on the chair of י-ה” (Exo. 17:16).  And this is the tongues of fire, the streams of fire of י-ה.

          And the Jews say, Master of the World, even though we are in exile far away from you, “place me as a seal on your heart” and don’t take away from us your image, your seal, which is your Shechinah.  Because of her you remember us in the exile.  Certainly, the seal of Hashem is the Shechinah.

          בראשית ברא “In the beginning he created” (Gen. 1:1), ב', certainly with it the Torah was started with a ב'.  And that is בראשית   ב' ראשית ⁴.  The letter ב'  certainly is the treasury of everything, about it is said, “The fear of Hashem is (man's) treasure” (Isa. 33:6).

#4

(Other Version: Second Tikun)

בראשית   (in the beginning) many times in the Torah there is a beginning, and each one is explained in it’s place.  The first one is, “Hashem acquired me as the beginning of paths” (Prov. 8:22) this is the Torah that has cantelation notes, vowel points, and letters.  And many positive and negative commandments, they all come from the name י-ה-ו-ה.  As it is written, “This is my name forever…” (Exo. 3:15) שמי (350) (my name) with the letters י-ה (15)⁵ equals three hundred sixty five⁶ זכרי (237) (my remembrance) with the letters ו-ה (11)⁷ equals two hundred forty eight⁸.  Three hundred sixty five comes from the left side, from the fear of Gevurah, the fear of Yitzchak.

Second Tikun

(other version: Third Tikun)

#5     בראשית  “in the beginning” there (in the word בראשית) is יראת  (fear)¹.  What is left over from these letters? שב (return) and the secret of the matter, Return (Page 18B) in the fear of Hashem.  If there is no fear there is no wisdom, as we have explained (Avot 3:17), "if there isn’t fear there is no wisdom", because fear is the treasury of wisdom, it is it's hideaway, it is it's hideout, it is the house of the king.²

This is theThird Tikun Like this:

          בראשית  is the words ראש בית  (the head of the house) and the secret of the topic, “Through wisdom is built a house” (Prov. 24:3).  He who wants to see the king, has no permission to see him except inside his house¹.  And the secret of the matter, wisdom is not known except inside it’s house.

#6     Like this, the middle pillar which is י-ה-ו-ה is not known to a prophet or a seer except in it’s palace, which is the name א-ד-נ-י, and the secret of the idea, “And Hashem in his holy palace” (Hab. 2:20) (other version: “בקודש  [in holiness] you have been seen” [Psalms 63:3] בקודש [in holiness] [412] is the gematria of בית  [house] [412]).  It includes seven palaces, from the seven lands.  About it said David, “I will walk in front of Hashem in the land of the living” (Psalms 116:9).  And the middle pillar includes seven heavens.  About it David said, “The heaven, heaven is for Hashem” (Psalms 115:16).  And there is no knowledge at all of the King and his garments, and his rectifications that are done to man in this world, until the King enters into his house and palace which is the letter ב'² about it is said, “because my house is called a prayer house to all nations” (Isa. 56:7).³

          He who is a man with the image of the middle pillar, it says about him, the prayers of a person are not answered unless in a synogouge as the masters of the Mishnah have stated (Brachot 6A), "He who guards the covenant, is called a complete man".  And there within (the word) בראשית  (is the words) ברית אש (covenant of fire) he guards it from the fire of gehinom.  However he who studies the Torah and guards it, is called a man in the image of above.  As it is written, “כתפארת Like the beauty of a man that dwells in a house” (Isa. 44:13)⁴.  Come and see anyone who guards the sign of the covenant, his image is sealed in the Shechinah and the Tzadik⁵.  He who studies the Torah, his image is sealed in the middle pillar⁶.

#7

Fourth Tikun

          בראשית, it is written, “Open for me the gates of Righteousness, I shall enter there and praise Hashem” (Psalms 118:19).  “Open for me” these are the two eye lids, that open and close.  About them it says, “And the כרובים¹ spread their wings upwards” (Exo. 25:20), these are the two כרובי eye lids.  “spread their wings” these are the eye lids.  Furthermore, “open for me the gates of Righteousness” these are the two eyes.  At the time that these (other version: eyes) are looking straight forward, it says about them, “and their faces each one to his friends” (Exo. 25:20).  At the time they are not looking straight forward, the crooked snake is there.  About this it says, “because death separates…” (Ruth 1:17), (other version: “and he separates between brothers” (Hoshea 13:15).)

          The three colors in the eye are the three fathers, it says about it, “These are the heads of their fathers’ houses” (Exo. 6:14).  The pupil of the eye is small and thin, this is the Shechinah which is partners with the fathers.  About it is said, “Guard me like the apple of the eye” (Psalms 17:8).  All of this is in the secret of בראשית  (in the beginning), there (is the word) ראשי  (my head) and there (is the word) בת (daughter)².

#8     Rabbi Shimeon arose on his feet and said, “Master of the World open up my eyes to look above”.  The words “I will enter through בם (them) (42)” (Psalms 118:19),  are the forty two letters of the Shem Hamoforesh.  (one must) Know each and every letter (Page 19A) properly.  “In the beginning … … and the land was chaos and void”³ these are⁴ א-ב-ג-י-ת-ץ  ק-ר-ע-ש-ט-ן  נ-ג-ד-י-כ-ש  ב-ט-ר-צ-ת-ג  ח-ק-ב-ט-נ-ע  י-ג-ל-פ-ז-ק  ש-ק-ו-צ-י-ת Blessed is his honorable name, his kingship forever and ever.   Each and every letter has a saying and has a path.  There are ten sayings and thirty two paths, and they all come from א-י-ה.  This is “אבא בם אודה י–ה” “I will enter there, and praise Hashem” (Psalms 118:19).  The name א-י-ה (16) is the gematria אודה  י-ה (16). ⁵ (other version: י-ה is Chochmah and Binah, א' is the supernal Keter), and these are the seven sefirot, that are included in these seven names⁶.

#9     All of them include the daughter of seven⁷.  There is not a sefirah from all the sfirot that has permission to bring forth blessing and to give sustenance to the lower realms except through the daughter of seven⁸, because she is the knot of all the sefirot.  If the sefirot are woven outside of her there is a seperation.  Therefore there is no permission for any sefirah to bring forth blessing to any place except her, in the direction of the the lower realms.  Therefore it says, “don’t praise a wise man in his wisdom… because with זאת this”⁹ (Jer. 9:22), “With זאת this Aahron will come to the Holies” (Lev. 16:3).  There is no permission granted to a prophet or a wise man to know any supernal knowledge except through her¹⁰.  Because of this it says, “And Moshe arose to Hashem” (Exo. 19:3).  And David said because of this, “I will not give sleep to my eyes, or a doze to my eyelids, until I find a place for Hashem” (Psalms 132:4-5).  That is the completness of man, the completeness of the unification, the completeness of the Holy Name, the completion of each and every sefirah.

Fifth Tikun

#10   בראשית is the words בּ' ראשית the point within the palace¹, and this point is the concealed mind².  In the mean time Eliyahu came to Rabbi Shimeon and said to him, “My teacher, my teacher behold the בּ' is opened.  If so how is the mind concealed within it³"?  Inside the head (level) of permission of the king⁴, the shining lantern of darkness⁵, when you measure the flow⁶, there comes out from this point⁷ a line, a hidden spark, that mind is like this ם, at first it is a closed מם when the line comes forth which is the ו from the measurement⁸, it is opened and made into a בּ' .  And this is בראשית (which contains the words) בּ' ראשית the point within the palace.⁹

          When it is the closed ם' it is the large ם' from (the verse) “לםרבה המשרה” (Isa. 9:6) (to increase the realm) (other version: למרבה [to increase] [277] is the gematria of the word עזר[helper], and the word זרע [seed] [277], in that palace they plant seeds according to its rectification¹⁰, the word המשרה  [realm] [550] is the gematria of the word תקון [rectification] [556] when you count the [five] letters and [one for] the word¹¹, and this is the large מם) and it is made into a ring¹².  Because of this it is said to the bride “Be married to me with this ring ם”.  About her it is said, (the closed mind is) tied to a mass (the female), and locked into a ring ¹³.  She is not white, red, black, and not yellow, and not any color at all ¹⁴.  When she comes forth to shine¹⁵ she is made into colors (other version: seven colors) that shine.

#11   The secret of the matter, “He adorns himself with light like a garment” (Psalms 104:2).  When he is adorned with light and it doesn’t flow, it is closed up, it is called אויר  (air), which is אור (light) concealed in the letter י', the point inside the palace.  When the י' of אויר (air) comes forth, then is revealed אור (light).  This is, “And Hashem said let there be light” (Gen. 1:3).  Five times the word אור (light) is mentioned in the workings of creation, it is the (upper) ה'¹⁶.  It says about it, “Who has measured the water in the palm of his hand…” (Isa. 40:12), this is the right hand, which is white.  “And meted out heaven with a span” this is the left hand, which is red, “and measured the dirt of the land in a large vessel” this is the body, the middle pillar, the color yellow (green).  “And weighed the mountains with a scale, (Page 19B) and the hills with a balance-scale” these are the two truthful pillars¹⁷.  And this letter ה' comes forth to shine into the five colors, which are the five times the word light is mentioned.  י' is it’s amount, the upper ה' is the five times the word light,  the lower ה' is the five colors that shine into the five lights.  When the upper ה' is drawn down to shine to the lower ה' with it’s five colors (other version: lights), immediately is drawn down the letter ו' to her.  And this is “spreading the heaven like a blanket” Certainly when she shines in her colors it says, “and I look at it to remember the covenant of the world” (Gen. 19:16).  To see her with her adornments, like a bride that is adorned for her husband, immediately is “spread the heavens like a blanket” because her husband has come to her.

#12   This is the secret of the measuring line which is the ו, from that amount which is י' and after she takes the holy name, she makes an amount from below to above¹⁸.

          Just like the point (which is the letter) י' is an amount to the ten curtains, it is an amah¹⁹ from the place of the letter ו' which includes ten amot as it is written, “ten amot is the length of a beam” (Exo. 26:16), this is the י'.  The amah is the upper ה', and half an amah is the lower ה'.  The length of one curtain is the ו'.  Why is the lower ה'  called half an amah?  Because it is called the split matzah²⁰ the bread of a poor person.

          This point when it rises to go up to the א' which is the concealed air, it is called a Kametz.  The concealed fist because, “the Kohen will measure a fistful with a full fist” (Lev. 2:2).  It is the concealed mind, the closed ם', what is it’s key? It is the Petach which is the ו'²¹, and it is hanging like this ????? when it is separated from the dot, it is certainly an opened line.

#13   Spread on the head of the Chayah is the spark of the Kametz, as it is written, “and the image on the head of the Chayah, a firmament (line)” (Eze. 1:22).  What is this Chayah? This is the Malchut which is a dot under the line like this א (other version: ָ).  What is the line?  This is the tzadik, and this is the Chayah which is under the G-d of the Jews.  And the head of the Chayah is under the Netzach and Hod.

          There is an upper Chayah like this א which is the upper י on top of the line, which is the upper mind.  (other version: This is the name א-ד-נ-י the upper crown) The crown on the head of everything (other version: of the bride) her line is the upper ו'.  And this is the crown of the Tiferet, her heads are the two arms.

          There is a crown on the head of Father and Mother.  This is certainly sure the supernal Keter.  Her upper heads are Father and Mother.  Which is י' in every place, her tip is upwards, her back is in the middle, and her end is downwards.  Which includes the letters of the Shem Hamoforesh.

          Her head is supernal in the secrets of the cantelation notes, and her back is in the middle, in the secret of the (other version: inclusion of the) letters, which is a body for both of them²².  Her point is downwards in the secret of the vowel points, and downwards is the point called feminine waters²³.  And above is male waters²⁴.  The line in the middle of them like this א²⁵ about this it says, “And he divided between (this) water and (that) water” (Gen 1:6).

#14   This is a disagreement for the sake of heaven, which in the end will enter lasting peace and unification in both of them.  And it is not a disagreement that separates, like the argument of Korach and his folowers against Aahron.  This disagreement is for the sake of heaven, because the lower waters are crying and saying “we want to be in front of the King Supernal of all Supernalness.” And they ask to be raised upwards.  The firmament (line) divides between them.  Until the Supernal of Supernalness places them equal. י'  to this side, and י' to this side, and a ו' in the middle.  Like this יוי which is an א.  Like this everyone is close to the supernal of supernalness.  And the secret of the matter, “And Hashem made the two great lights” (Gen. 1:16).  They were equal as it is written, “And it will be the light of the moon wiil be like the light of the sun” (Isa. 30:26).

          Come and see, Kametz is closed with the letter י' from every side, above, middle, and downwards.  This is the closed fist in the three sefirot.  It is opened through the five times the word light.  Which are the five supernal fingers, which is the upper ה'.  (Page 20A) Which is the five אָאֵאֹאִאֻ which is אור אור אור אור אור (light)²⁶.  Five times, the five lights of the workings of creation.  Their vowel points are אָאֵאֹאִאֻ which are five that equal ten.²⁷

#15   The secret of the matter, “Behold we were bundling sheaves in the field, and my bundle arose and stood up straight” (Gen. 37:7), this is the א with the Cholem which is above all the vowel points, with a straight stance, through it Yosef arose (other version: looked) in his dreams²⁸.  And so to Yaackov as it is written, “And I dreamt and behold, there was a ladder from the ground and it’s head reached heaven" (Gen. 28:12).  This is the א which is the head²⁹. “Behold the angels of Hashem were ascending and descending on it”  The masters of the Mishnah have said two going up and two going down, and they are אָאֵאִאֻ³⁰.

          This letter which is the אלף with the Cholem is in the middle³¹ (other version: like this ו') this is the supernal Keter that surrounds the head of the middle pillar.  When the Shechinah rises towards (other version: because of this, “Your bundles surrounded and bowed down to my bundle” [Gen. 37:7],) it says about this Keter, “the stone the builders threw away became the foundation stone” (Psalms 118:22).  It is the stone that was hewn without hands.  As it is written, “a hewn stone without hands…” (Dan 2:34), because there was not found the place from which it was hewn, the holy angels ask “where is the place of his honor to respect him” And they don’t find the place, until they say “Blessed is the glory of Hashem from his place.” (other version: in the meantime an elder there said “Teacher, Teacher this is about the lower Shechinah, she is not there except in emanation and this is the hewing of a stone.  Because it is a decree of the king, and through her is decreed light judgement, this is the last judgement, and the crown of the Malchut is called a sefirah, but in the lower worlds there is no sefirah that is complete except for her.)

#16   This stone³² is a segulah for kings³³, it is the conversation (singing) of the ministering angels.  The conversations of the Chayot, Serafim, and the Ofanim, the conversations of all the supernal and lower beings.  Knowledge of the sun and the moon in their times, (other version: through it there is) a time and moment for everything³⁴.

          All the cantelation notes, and vowel points, and the letters are included there.  The voice, speech, and thought (other version: and the talking that comes from the thought) are included there.  It is the Crown of the Torah, the crown of the Kehuna, and the crown of the kingship.  It is the Tagim³⁵ like this ש³⁶.  About this stone Rabbi Akiva said to his students (Chagigah 13B), “When you reach the clear marble stone (in heaven) don’t say water, water.”

          It is the tip of all the letters. בּ Like this דּ.  The tip to each and every letter, it’s length is a ו'.  From above to below, and from below to above.  And the secret of the matter, “From one side of heaven to the other side” (Deut. 4:32).  And this secret, “to you Hashem is the Gedulah (Chesed), Gevurah, and the Tiferet… to you Hashem is the kingship” (Chron. 1 29:11), this is the Malchut which is בכל (in everything)³⁷.

          It is the chirping of the holy birds, that it says about it, “Because the bird of heaven will carry up the voice” (Ecc. 10:20) The chirping of all the birds are the holy souls that chirp many prayers, the conversation of the Chayot is the ת'ח'³⁸ therefore it says, “And Yitzchak went out to converse (pray) in the field" (Gen 24:63).  There is no talking except for prayer.

#17   Because of this it says, (other version: the nighttime prayer is voluntary) The morning prayer is obligatory (other version: which is private property).  Nightime prayer is voluntary (other version: public property which has no permanence) which is under the authority of the night (other version: including) itself.  Therefore there is no permanence in the night which is similar to the exile³⁹.  (other version: which is the public property, that through it, “all the animals of the forest creep” (Psalms 104:20), they are all the light of the world that enters in her.) but sometimes she is found there, and sometimes she is  not found there.

          Meritworthy is he who meets her, like Yaackov, as it says about him, “He met in that place and rested there because the sun went down” (Gen 28:11), until the husband came and guarded her and rested there with her.  From there and on they set it⁴⁰ as an obligation.

          However on the Shabbat it is private property which is in the jurisdiction of her husband.  And it is not like the nighttime when she is alone in her own jurisdiction.  As it is written, “How is it she sits alone” (Lam. 1:1).

#18   Because Yaackov brought her close to her husband through his meeting⁴¹, certainly he made her an obligation⁴².  When the sun comes in the morning it says about it, “Because the sun, and the shield of Hashem our G-d” (Psalms 84:12).  It also says, “And the sun arose” (Gen. 32:32), from there and on she is tied with him, which is the knot of the arm tefilin.  She is tied to him so she can not leave him forever.  From the left side she is tied through the arm tefilin, which is on the left arm.  From the right side she places the crown on his head, the head tefilin.  And this is in the daytime she is tied to (Page 20B) her husband, as it says about it “In the morning you can't find me.” However during the night time which is the exile, she is away from her husband, she is in her own domain, it says about it, “Don’t become involved with the kingship”⁴³.  Therefore David said “I will not give sleep to my eye… until I find a place for Hashem”⁴⁴ (Psalms 132:4-5).

          Until here is the secret of the Kametz, which is the secret of the upper and lower mind, which is the point in the domain of her husband who is the ו', a line⁴⁵.  The Petach without a dot is it’s own domain⁴⁶, and a point without a Petach is it’s own domain⁴⁷.  Just like the letters are male and female, the vowel points are also male and female.  However the letters compared to the vowel points are like a body to the ruach soul.  And so too, the vowel points of the ו', like the Cholem, Chirek, Shurek, the Cholem is above the ו' and forms a ז'.  The Chirek is below and forms the tale of the ג'.  The Shurek is in the middle and is the tip of the ד', the tip that is in the middle.  They are all one, “I am the first and the last and besides me the is no other god” (Isa. 44:6).⁴⁸

#19   The Shvah, what does it symbolize? When the Ofan⁴⁹ is with the other Ofan.  These are the big luminary⁵⁰ and the small luminary⁵¹, they are the body and the circumcism, to receive the sun and the moon, to receive the upper and lower Mother.

          “And behold, there was one Ofan on the ground next to the Chayot” (Eze. 1:15), this is the point under the Segol, which is the lower dot⁵² “next to the Chayot” they are the Tzairi, which is the two great luminaries.

          Also the Shurek⁵³ is inside the Ofanim.  One Ofan above, and one Ofan below, and a middle pillar inbetween them.  “and behold one Ofan was on the ground” this is the Chirek, which is downwards.  Each dot is a י', each line is a ו'.

          יְ-הֹ-וָ-ה Shvah, Cholem, Kametz.  The Shvah is judgement, Kametz is mercy, (they are) left and right, from there the Torah was given which is the middle pillar.  At the time when⁵⁴ Shvah, Kametz, Cholem it hints to “Because he  חשק(desires) me I will save him” (Psalms 91:14),⁵⁵ “Only in the forfathers does Hashem חשק desire” (Deut. 10:15).

#20   From the side of the letter א' which is the letters יוי (26) that equals י-ה-ו-ה (26), Hashem and his name were alone in the Keter, before the world was created, until (the idea) arose in his mind to create man, which is the י' on top of the א', there is a tip above, and a point below.  Through the vowel points of the letters one can know all the sefirot.  There are nine vowel points, and in them are יד fourteen points, about this it says, “And the Jews will go out with a lofty יד (hand)” (Exo. 14:8).  This is to correspond with the fourteen joints of the five fingers.  There are two lines⁵⁶ one from the Kametz and one from the Petach, to correspond to the two arms.  Each point is equal to a section, which is an amount⁵⁷, and each line is equal to an amah⁵⁸, or a rod, or line that measures⁵⁹.

#21   The cantelation notes are from the Keter, which are at the top of the middle pillar.  The vowel points are from the brain⁶⁰, which is the blessing on the head of the tzadik, like we have said, “Blessing to the head of the tzadik” (Prov 10:6).  These are the three drops that come out of the brain down to the covenant of the circumcism.  The letters from the side of the upper Mother⁶¹ and all of them are included in the Malchut⁶².  The vowel points to the letters are like a soul to the body, the body is like a horse to the chariot.  The letters are open to the vowel points to receive them.  About this it says, “And their wings were spread upward” (Eze. 1:11) to receive the vowel points.  And the vowel points in every place are called the voice from heaven⁶³.

#22   The cantelation notes are weapons of war.  Rafah⁶⁴ is above the letters⁶⁵.  About this is said, “And the form on top of the Chayah was a firmanent (line), like the awesome ice spread over their heads from above” (Eze. 1:22).  "Spread" this is the Rafah, spread on the head of the Chayot, which is certainly (other version: י-ה-ו-ה the four) letters, Dagesh⁶⁶ is inside the letters, like this, יּ-הּ-וּ-הּ.  Rafah is outside the letters like this יֹ-הֹ-וֹ-הֹ⁶⁷, they are like the muzzle and bridle of the letters⁶⁸.  Through them the Chayot run and return, they run through the Dagesh, and return through the Rafah.

The Sixth Tikun

#23  (Page 21A) בראשית, Rabbi Shimeon arose (ov: opened up) and said to Eliyahu (ov: and Eliyahu said), “I swear to you by the Holy Malchut¹ which has fallen into exile, take ownership of her that she does not leave us.  Because the Shechinah and her soldiers are guarding you.  ²The ministering angels which it says about them, “the Arelim are crying outside” (Isa. 33:7), crying outside the palaces, there is nobody to receive the prayers of the Jews.  Many birds chirp in prayer towards their mother which is in the nest of the land which guards you.”  All of them³ are called birds, by the name “the bird’s nest” which is the holy Mother.  It says about it, “When there is a bird’s nest in front of you” (Deut. 22:6).  About this it says, “also a bird finds a בית house” (Psalms 84:4).  This is the ב' from בראשית, that it says, “through wisdom is built בית a house” (Prov. 24:3).⁴   “A free bird also has a nest” this is the supernal Mother which is Yovel⁵.  It says about it, “and you shall call a freedom upon the land” (Lev. 25:10).  At the time when the bird finds a house which is the holy temple, and builds it and sets it up.  Immediately the free bird which is the upper Shechinah finds (ov: it is found for) her nest above (ov: from above).

#24   Immediately “which she places her chicklets” (Psalms 84:4), these are her six children, the six sefirot⁶, which are the six days of creation, all of them fly to her, through many holidays⁷, times⁸, and good days⁹.  And the chicklets which is Yisroel below, they all fly with her during the exile, when they are eggs, that they have no wings to fly from the positive commandments, it says “don’t take the mother with the children” (Deut. 22:6).

If so what is “when you chance upon a nest” (ibid.)?  Rather when the Shechinah has no place to dwell regularly, she comes sometimes.  This is the saying (Brachot 6B) “anyone who sets a regular place for praying…”, according to how the souls act, the Shechinah dwells upon them accordingly.  A soul which regularly prays and studies Torah, it is a regular place for the Shechinah to dwell.  However a soul that does not regularly pray or study Torah, only sometimes he invites her, so she only dwells on him sometimes, this is “when you chance upon a birds nest in front of you” (ibid.).

#25   That soul (other version: That Prayer) certainly is the “birds nest” (other version: also the soul of a man is called the “birds nest”), the body is the nest of the soul, the souls are her escorts and are called “her friends, the virgins that go after her” (Psalms 45:15), only sometimes they dwell in bodies which is their nest.  In the time when there is no people regularly  in the shuls and the study halls, that is (when it says) “when you shall chance upon a birds nest in front of you” (Deut. 22:6).

Furthermore the upper birds nest is the throne.  And her nest below is מטט-רון about this it says, “ונקה לא ינקה” (Num. 14:18), (does not clear the guilty) there (within these words is the word) קן (nest) and he is קנא (jealous) and נוקם (revengeful) during the time when there is not found a קינא (a nest) for her¹⁰ to dwell. “on the way” this is what it says, “they died in the wilderness on the way leaving Egypt” (Josh 5:4), furthermore “on the way” this is the burial site of Rachel which is in the section about guests¹¹.  About this it says, “Who gives in the wilderness a hotel for guests” (Jer. 9:1). These (guests) are the two Meshiachs that will pass through there when they come to redeem the Jews.

#26   “In any tree” this is the tree of life that it says about it, “the tree of life are for those that hold onto it” (Prov. 3:18).  About it is said, “the tree in the field is a man” (Deut. 20:19), also “any tree” this is the tzadik which is, “a fruit tree which makes a fruit of its own kind” (Gen 1:11).  This is the day of Shabbat where there is a unification of the Shechinah with Hashem, from there she (other version: he) has pleasure, about this is said, “And it shall be like a planted tree by brooks of water which gives forth it’s fruit in it’s time” (Psalms 1:3), this is the time of the tzadik which is the night of the Shabbat¹².  From the tzadik flies many blissful Jewish souls during the eve of the Shabbat which is called (other version: by this name they are called) new faces¹³.

#27   “Chicklets” these are the scholars of the Torah, because of them the Shechinah dwells on the Jews.  “Or eggs” these are the babies of the house of Raban, which because of them the Shechinah dwells on the Jews.  And these are the masters of the verses, during the time when they are involved in the Torah or the commandments which are Hashem and the Shechinah, they cause them to be united, and they inherit from there souls, which are called sons of Hashem, because the masters of the verses and the masters of the Mishnah are from her (the Shechinah's) wings (Page 21B) because of this “The mother squats on the chicklets or on the eggs” (Deut. 22:6).  She squats on them through her four wings, it says about them, “and four wings” (Eze. 1:6) the (other version: babies) the small faces are nurtured.  These are the four faces to each and every side, and on them the Mother squats.  Sometimes she is on them and sometimes she goes away from them.  But children who are from her innards (other version: that it says about them “my innards are moved for him” [Jer. 31:19]) children of love which she moves her innards for them, they are the masters of the Kabbala.  It says about them, “don’t take the mother with the children” (Deut. 22:6).   The mother never leaves them forever.

#28   Certainly Hashem is the Torah, and the Shechinah is the commandments, meritworthy is the person who is involved with them and unites them.  “Remember” and “Guard” they are Hashem and the Shechinah, meritworthy is he who unifies them on the day of Shabbat, which is the Yesod, and in love and fear of י-ה, which is Father and Mother.

(Ov: “Remember” and “Guard”) These correspond to the tefilin of the head (which is the letter) , and the tefilin of the arm (the letter) , male and female.  Merit worthy is he who unifies them through¹⁴ in fear and love.  At the time when the Jews are involved with the written Torah and the oral Torah, through love and fear, it says about them, “don’t take the mother with the children” (Deut. 22:6)¹⁵.  At the time when they are not involved with them¹⁶ in love and fear, it says about them, “You shall surely send away the mother” (Deut. 22:7)¹⁷.

#29   When the Jews are guarding the Shabbat through “Remember” and “Guard” in fear and love it says about it, “Don’t take the mother with the children” (Deut. 22:6).  If not¹⁸ it is written, “you shall surely send” (Deut. 22:7)¹⁹, two sendings²⁰, at the time when the Jews are unifying Hashem, through the arm tefilin and the the head tefilin in fear and love, it says about them, “don’t take the mother with the children” and if not²¹, “you shall surely send”.  At the time when they fulfill the commandment of the covenant of the circumcism, and they remove the orlah²², and they do the priyah²³ with fear and love, it says about them, “don’t take the mother with the children”.  If they don’t²⁴ “you shall surely send away the mother”.  At the time when they are unified with their soul mate through marriage and the seven blessings, which is their unification in holiness and blessing, it says about them “don’t take the mother with the children”.  If they don’t²⁵ “you shall surely send away the mother”.

#30   When the Jews are in exile in a foreign control, they are not unified with their soul mates in mariage and the seven blessings, which is their unification in holiness and blessing, and in the place where holiness dwells there is evil, and the place where blessing dwells there are curses, in the place where there is unification there is seperation, this causes exile to the Shechinah, she is sent away from her place and her nest, which is Jerusalem, as it is written, “and through your sins she was sent with you” (Isa. 50:1).  Two sendings “” “you shall (surely) send send” one for the first temple, one for the second temple.

If you will say Hashem²⁶ does not get sent away (other version: that he dwells with us) therefore the verse says, “like a bird wanders from the nest so too, a man wanders from his place” (Prov. 27:8)²⁷, to guard us during the exile from the control of the nations, as it is written “I am Hashem he is my name and my honor I will not give to to another)” (Isa. 42:8).   (to another) this is another god²⁸ this is Sam, “to the carved idols” these are the ruling angels over the seventy nations.

#31   Therefore Hashem is the king locked in bonds, he is locked with them²⁹ through the head tefilin, which is the beauty of the head, because the head tefilin are in the place of the bond of the brain³⁰,  this is “locked in bonds” (Song. 7:6), he is bound to them through the tefilin of the arm in the knot of the arm, and this is what is written, “your beauty bound upon you” (Eze. 24:17), because he is bound to them²⁹ in the exile, it says (Brachot 5B), “there is no bound person who can free himself from jail” and the Shechinah is his jail, because of her love he is locked to her, and the secret of the topic, “like a bundle of fragrances, my beloved will dwell between my breasts” (Song. 1:13)³¹.

#32   Therefore he who wants to grasp (understand) the king, he has no permission except through the Shechinah, as it is written, “don’t praise…because with this…” (Jer. 9:22-23)³².  When Aahron would enter into the holy of holies on the Day of Atonement, with her³³ he entered as it is written, “with this will Aahron enter into the holy” (Lev 16:3), which is the time to do for Hashem, and Moshe because of her was sustained in the world (other version: this world after he died) as it is written, “And this is the blessing…” (Deut. 33:1).  And through her he made ten plagues on Pharoah, as it is written, “Only because of this I have let you endure” (Exo. 9:16).  By Yaackov because he knew that all of the desire of the king is through her, he commanded his sons about her, not to come before the king except with her, and all their requests through prayers and supplications to the king should be made through her, as it is written “And this is what their father spoke to them…” (Gen. 49:28). (Page 22A)  And David because he knew all the desire, strength and power of the king are with her he said, “if there shall camp…in this I have trust” (Psalms 27:3).  It says about it, “His kingship³⁴ rules over everything” (ibid. 103:19) he who does not place his heart³⁵ also³⁶ about this³³ it says, “and the fool does not understand this” (ibid. 92:7)³².

#33   When the Jews enter before the king with supplications, they say to her³³ “where has your beloved gone” (Song. 6:1), which it says about it “my beloved ran away” (ibid. 8:14), “where has your beloved turned away, we are looking for him with you” (ibid 6:1).  With many requests in prayers and supplications³⁷, "because of you he will come down to us, he did not leave us, except for that we didn’t give you enough honor.  Because of you he is bound to us all the six days".  This is what is written, “³⁸will be closed during the six days of creation, and on the day of Shabbat it will be opened, and on the beginning of the month it will be opened” (Eze. 46:1).  Behold, the Shechinah will be closed from him²⁶ during the weekdays, like a sealed rose.  On the day of the Shabbat, on the beginning of the month, and on holidays she will be opened, in order to receive the sweet smells and fragrances, and to give as an inheritance, souls and delights to her children.

#34   Woe to those people, that trap Hashem with them in exile³⁹, and the Shechinah is also trapped with them, as it says, “there is no trapped person who can free themselves from the jail.”  And here redemption is repentance, the supernal Mother, which depends on them.  The fifty gates of freedom are with her, to represent the fifty times there is mentioned the going out of Egypt in the Torah.  This is, “He looked כה וכה (this way and that way) (25 and 25)” (Exo. 2:12).  Through these fifty letters he unifies twice every day in the recital of Shema which has כה וכה (25 and 25) letters.  “And he saw there was no man” to awaken her⁴⁰ inside of them⁴¹.

#35   She watches from the windows, it says about them “I'm pleading you ask Hashem to have mercy” (Malachi 1:9), to her³³, about her is said, “Please Hashem heal her please” (Num. 12:13), the medicine is through his hands, which is the spread hand to receive the repenters.  “And he saw there was no man” (Exo. 2:12), this is “at the side of the window she looked out, and she sobbed” (Judges 5:28), like a truaah⁴² which is sobbing.  As it says, “And Noach opened the window of the ark which he made” (Gen. 8:6), this was on the day of Atonement, because the ark of Noach was the supernal Mother, it’s window was the middle pillar, through it came the light, and the Torah is light, and it is the hidden light.

“And he looked to this side and that side” (Exo. 2:12), “Gaze from the lattice” (Song. 2:9), these are the ten days of repentance.  “And he saw there was no man”. Furthermore “He watches from the windows” these are the windows of the shul.  The father and son are bound in the jail (ov: shul), and every day he watches them and gives them sustenance.

#36   “And he looked this way and that way” if there was someone who is aroused to do repentance to break their jail.  As it is written, “to tell the captured, escape, to tell those in the darkness, reveal yourself” (Isa. 49:9), “he looked this way and that way and he saw there was no man” (Exo. 2:12), “Only men who were turned in their own way” (Isa. 53:6), in their own deeds, in their own paths, “every man for his own gain, to all ends” (ibid. 56:11).  To gain more in this world, to inherit this world, and they are not from that place that it says about them, “Men of valor, that fear G-d, men of truth that hate gains⁴³” (Exo. 18:21).  Rather all were screaming in prayers on the day of Atonement like dogs.  "Give, give us money, forgiveness, atonement, and life, seal us for life", and these are the brazen souls, like dogs.  They are the nations of the world, that scream for themselves, and they are not shame faced.  There were none who called to him⁴⁴ in repentance, to return the Shechinah to Hashem, who was far from him, to return her to him.  They were similar to dogs, as it says, “And they mixed with the nations and learned their ways” (Psalms 106:35).  These were the mixed multitude⁴⁵.  Every good deed they did was only to benefit themselves.

#37   Furthermore, they asked for, sustenance, clothing, and the time, this is the time for relations (they asked for), as it says, “food, clothing, and relations he should not withhold” (Exo. 21:10).  There was nobody who asked for sustenance which is the Torah, clothing of the Shechinah, which is the upper Mother, as it says, “Don’t abandon the Torah of your mother” (Prov. 1:8).  “Clothing” (Page 22B) this is the clothing of the tzitzit, and his wrapping and the⁴⁶ of the arm as it says, “The prayer of a poor man, because I am wrapped” (Psalms 102:1).  “And the time” this is the recital of Shema in its proper time.  With these three⁴⁷ they didn’t (ask) do for the Shechinah, “and she goes out free without כסף money” (Exo. 21:11), they have no כסוף embarrassment from the Shechinah, they are brazen.  Furthermore “without כסף money” they won’t have any portion in the כסוף hidden world in the world to come.

"Someone like this⁴⁸ Hashem will make him come back again three times with a strong⁴⁹" (Job 33:29).  Because of this “because it is his only garment” (Exo. 22:26), this is the first reincarnation⁵⁰, “it is his garment for his skin” this is his second reincarnation⁵¹, “in what will he sleep” this is his third reincarnation⁵².  These are the three garments, the three coverings of the three colors of the eye, which are garments for the pupil of the eye which is the neshamah.

#38 About these three it says, "three times a year all your males shall be seen" (Exo. 23:17), to represent the three colors (ov: times) these are the three colors of a flame, that it says about them, "And the angel of Hashem appeared to him in the burning flame inside the bush" (ibid. 3:2), "and apeared" this is the first color, "in a burning flame inside the bush" this is the second color, "And he saw the bush burning in fire" this is the third.  These three represent the three colors of the eye.  "In a burning flame" this is the pupil of the eye, at the time when the three colors of the eye shine, these represent the three colors of the rainbow.  Immediately "and when you see⁵³ it is a remembrance of the covenant of the world" (Gen. 9:16), at that time, "because eye to eye you will see, when Hashem returns Zion" (Isa. 52:8).

‎          The light of the eye is the middle pillar, the pupil of the eye is it's house, when the cloud is removed from the pupil of the eye.  As it says, "you covered yourself in a cloud…" (Lam. 3:44) which is the confusion^{54 55} of the eye, this is the big Rome.  In the future the upper Shechinah will say to Hashem, "why do you stand outside, and אנכי I have cleared the house" (Gen. 24:31), this is the "אנכי, I" of the redemption from Egypt.  Even though no bounded person can free himself (ov: from jail) this is the Shechinah, she is locked up in exile, the upper Shechinah will redeem her, as it is written, "if he redeems you, great he redeemed, if he does not want to redeem you, I will redeem you, Hashem lives, lay down until the morning" (Ruth 3:13), this is the right hand spread to receive repentance.  This thing⁵⁶ does not depend on anything except on repentance, the supernal right side of the Shechinah.
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#39   In that time the upper Shechinah will be "like an eagle arousing its קנו nest…" (Deut. 32:13), which is Jerusalem⁵⁷, the‫ קן ו‪, the nest to the ו‪⁵⁸ "upon her chicklets she hovers, she spreads her wings and takes them, lifts them with her claws" (ibid.), as it is written, "and I shall place them on the wings of eagles and I will bring them to me" (Exo. 19:4).

At the time the Shechinah is in exile it says, "and the dove did not find rest…" (Gen. 8:9), however on Shabbat and holidays, at that time she is united with her husband, and many extra souls come down with her, to dwell with the Jews, as it is written, "And the Jews guarded the Shabbat for their generations" (Exo. 31:16), merit worthy is he who sets up for her a fine dwelling in his heart, and pleasant vessels through his limbs, and a good women which is his neshamah soul, because of her the upper Shechinah, which is the soul of all the living⁵⁹ dwells upon him⁶⁰.  Hashem⁶¹ rests with one, and relaxes with one.  With the upper Shechinah he rests upon them, with the lower Shechinah he relaxes them, and he gives them extra souls.  
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These are "her virgin companions that go after her" (Psalms 45:15), that come with her, and many of their angels, rulers, and helpers, come with them.  There are seventy⁶², which comes from "remember" "and guard", this is ויכלו‪ (gematria 72) with the included⁶³ seventy two.  These souls are called guests, because they don't dwell with the Jews, only on Shabbat, when Shabbat leaves they all go back to their places.  
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And the neshamah soul that is from the side of the upper Shechinah is called the chicklets, and the nefesh soul from the side of the lower Shechinah are called eggs.  This is the secret of "he spreads a covering of peace upon us"⁶⁴, The supernal Mother who is the covering of peace that is spread over them, and peace with her⁶⁵.  As it says, "Therefore, I give him my covenant of peace" (Num. 25:12).  There is a סוכה‪ (covering) below⁶⁶ (which is) כו הס‪⁶⁷ י־א־ה־ד־ו־נ־ה־י‪^{68 69}.  סוכת‪ (covering) of peace (is the letters) כוס  ת‪ (the cup) (and ת‪) is the Tiferet^{70 71}.  (Page 23A) In that time⁷² those sons are in the authority of Hashem, and a voice comes forth and proclaims "don't take the mother with the children" (Deut. 22:6).  Immediatly after the "remember" and "guard" of the Shabbat leave, and the night of the first day of the week comes, a second voice comes forth, "you shall surely send" (Deut. 22:7).             #40

Furthermore "when you find a bird nest in front of you" (Deut. 22:6), this is the Succah which is the supernal Mother "in any tree" as it is written "and you shall take for yourselves on the first day a beautiful fruit from the tree⁷³" (Lev. 23:40), the chicklets are the seven days of Succot, or the eggs⁷⁴ which make the seven circles⁷⁵, and the secret of the matter "the female surrounds the male" (Jer. 31:21)⁷⁶.  (ov: This is the secret "and seven women will grab one man" (Isa. 4:1), this is Hashem and the Shechina⁷⁷.)

The “beautiful fruit of a tree” (Lev. 23:40), is the lower Mother, the “tree” is the lulav (palm branch), (ov: לו לב 32 paths) which is the esrog (citron)⁷⁸.  One must shake it to the six sides, the four directions and up and down, to arouse the letter ו'⁷⁹, and three shakings to each side equals eighteen.  ⁸⁰Once (at the blessing of) the shaking of the lulav, once (ov: twice) ⁸¹ “Please Hashem”, and the two other times at “Praise Hashem” the first one and the last one.  These shakings bring down from above⁸² to below⁸³ the seventy two nations⁸⁴.  After we win over them we say “אני והו הושיעה נא” (I and He please save us) two times, which is the ואו from והו, ⁸⁵  א-נ-י ו-ה-ו ⁸⁶ from the verses ויסע ויבא ויט, at that time “don’t take the mother with the children” (Deut. 22:6). ^{87 88 89}

Eggs are from the place of the Ofanim, the chicklets are from the place of the youth מטט־רון‪, children from the place of the throne, which is the succah of peace, which is the nest of the Shechinah.  The upper Mother her nest is in the throne⁹⁰, through the upper three sefirot.  The middle pillar includes six sefirot, it's nest is through מטט־רון‪⁹¹.  The lower mother's nest is the Ofan⁹² as it says, "behold there was one Ofan on the land" (Eze. 1:15).                       #41

Furthermore the Shechinah from the place of the throne⁹⁰ is called the eagle, and from the place of the youth⁹¹ (ov: Chayah) (is called the) the dove, from the place of the Ofan⁹² (is called) the bird, and the Shechina⁹³ is in the form of man in that place.

Furthermore "you shall surely send" (Deut. 22:7), come and see there is an angel that rules over oaf birds which are the nefesh souls who are called birds, and her name is סנדל־פון‪, at the time when the Jews are fulfilling this commandment⁹⁴, the mother goes divorced, and the children crying, he (this angel) learns (tells over the) merit on behalf of his birds^{95 96}, and he says to Hashem, behold it is written about you, "and he has mercy on all his creations" (Psalms 145:9), why did you make a decree on this bird to be divorced from it's nest, and מטט־רון‪ learns (tells over the) merit on behalf of his birds, which are the ruach souls that fly into people.  From the throne is the neshamah souls.  From the Chayah is the ruach soul, and from the Ofan is the nefesh souls, and they are in Beriyah, Yetzirah, Asiyah.
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On the Shabbat and Holidays, the neshamah, ruach, and nefesh come down upon them through the way of Atzilut⁹⁷, which is the holy ruach spirit⁹⁸ from the ten sefirot, each angel learns merit upon his birds, which are the souls that fly to people, at the time when the Jews are fulfilling this commandment, all the ruling angels learn merit upon their birds.  And what does Hashem do? He gathers all of his troops, and he says, "Behold, all the ruling angels of the lower birds learns (tells over the) merit on behalf of his birds, that he rules upon, and none of you learn merit upon my children, the Jews, my first born Yisroel, and upon the Shechinah which is in exile because her nest which is Jerusalem is destroyed, and her children are in exile under the rulership of hard rulers, of the nations of the world.  And there is no one who asks for them mercy, and to learn merit upon them".  At that time Hashem cries and says, "for me, for myslef I do" (Isa. 48:11), "and I will do for my name's sake" (Eze. 20:14), through this it awakens mercy upon the Shechinah, and on her children in exile.^{99      #42}

Rabbi Eleazar got up and said, "Behold before the Jews and the Shechinah were exiled, what was (the need) of them fulfilling the commandment of the sending of the bird"¹⁰⁰?  Rabbi Shimeon said to him, in order to awaken mercy upon those nefesh, ruach, and neshamah souls that are wandering in exile, through reincarnation, divorced from their bodies that have been destroyed^{101 102}.  About this it says, "Hashem built worlds and destroyed them", because their bodies were left destroyed from this, and it holds back the blessings from above and it causes, "and the river is destroyed and dried" (Isa. 19:5).  So have we taught, when the first temple was destroyed, it was said "and the land was chaos and void" (Gen 1:2). (Page 23B) When the second temple was destroyed it was said "and the darkness was on the face of the abyss" (ibid.).  Therefore these souls that were created before the world was created and they have no body¹⁰³, in order to awaken mercy upon them, we fulfill this commandment.  He said to him, Father, if so a Torah scholar who is from the side of the mind, as it says, "the Jews went up into his mind to be created"¹⁰⁴, the Torah is the son of the Torah scholar¹⁰⁵, if so, his wife, why does she need yibum¹⁰⁶?  Behold the Masters of the Mishnah did not make a difference between a Torah scholar and an ordinary person.  He said to him, my son, certainly she needs yibum, for those souls that go naked¹⁰⁷ from the six days of creation.¹⁰⁸

#43           He said to him, behold it is written, "He shall not switch it, and he shall not change it…" (Lev. 27:10).  Because this wife is the holy of holies, can her nest (ov: bag) be to he who is not from her type as it is written, "the land shall produce, living animals each to it's own kind" (Gen 1:24), and she can't attach except to her own type.  He said to him, my son, reincarnations are in the secret of connecting¹⁰⁹, like one who grafts a tree with another tree which is not the same type, like one who grafts this tree with that tree, but the main thing is, if he "switches it", it needs to be a holy one with another holy one. There are trees that are from the side of impurity which is evil, therefore it says, "he shouldn't switch it whether good with bad or bad with good" (ibid.), this is the secret of the tzadik who it is bad for him and the wicked man who it is good for him.¹¹⁰  However "if you switch it, then it will be it and it's substitute will be holy" (Lev. 27:33), with this we graft holy with holy, and we recieve this one with this one¹¹¹, and the secret of the topic, "the loops should correspond" (Exo. 26:5), each type to it's type, this is the tzadik and it is good for him.  When this soul that is holy¹¹² does not find its type¹¹³, it says about it, "and the dove did not find a resting place for her feet" (Gen. 8:9).      #44
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This is the secret of the birds nest, as it says, "you shall surely send away the mother" (Deut. 22:7), and she goes wandering from her nest, "and all of these come back three times with a strong one" (Job 33:29)¹¹⁴, to represent the three sendings of the dove¹¹⁵, when she finds a place to dwell, it says, "and she did not return to him again" (Gen. 8:12) (ov: what is again?) to come again in a mixture^{116 117}.

Because of this (the commandment of) sending away the bird is with all holy birds (ov: and not with impure birds) which are souls that are wandering divorced, to awaken mercy upon them, and what is written about them, “also a bird finds a house” (Psalms 84:4), this is the first reincarnation which is the nefesh.  “And the free bird has a nest” (ibid.), this is the second reincarnation, the ruach.  “Which she places her babies within” (ibid.), this is the third reincarnation, the neshamah.  (ov: In her reincarnation  “your altars of Hashem of Hosts") therefore, “שלח תשלח you shall surely send” (Deut 22:7), to represent the nefesh and the ruach¹¹⁸, “the mother” to include the neshamah, as it says, “and through your sins she was sent with you” (Isa. 50:1), את the mother, (the word)את  (is there to teach) to include the third reincarnation.

#45   Because of this, he who receives guests, which are extra souls, which are grafted onto him on the eve of the Shabbat, ¹¹⁹ with happy bright faces (ov: shining bodies) in bliss, in the delight of this world.   When the Nehama, ruach, nefesh come out of their body from this world, so too they are received in the world to come.¹²⁰  And it says about them, “also a bird finds a house…” (Psalms 84:4).  Meritworthy is he who receives guests with his complete will, as if he receives the face of the Shechinah, according to the measurement that he measured, through it he is measured.  Rabbi Eleazar his son came and kissed his hand, and all the friends¹²¹ bowed down in front of him and they said to him, “if we didn’t come to the world except just to hear these words it would have been enough”    #46.

In the meantime Eliyahu came down from above, with many troops of souls, and many angels surrounding him, and the supernal Shechinah as a crown upon them, a crown on the head of each tzadik, at that time a voice in a melody was awakened from the upper tree.  And many birds that are souls dwell on those branches, as it is written, “the tree grew and was powerful” (Dan 4:8).  And it¹²² said this, “Teacher, teacher, you are the powerful growing tree in the Torah, in your branches which are the holy limbs, so many birds dwell there, the holy souls (which are with you) are like how it is above, as it says, “and in it’s branches dwell the birds of heaven” (ibid. 4:9) and many people below will receive sustenance¹²³ from this (Page 24A) collection¹²⁴ of yours, when it is revealed below¹²⁵ in the last generation at the end of days and because of it¹²⁶, “and you shall call it a freedom in the land…” (Lev. 25:10)¹²⁷.

Eliyahu opened up and said, when the Shabbat and holidays come, and the Jews are under the rulership of the Sam and the seventy ruling angels¹²⁸ and they are paining the Jews, a voice come forth from heaven to them¹²⁹, and tells them, ירא בשת (fear of embarrassment) and this is¹³⁰  בראשית you should have embarrassment from heaven and this is (ov: בראשית) ¹³¹.                                #47

Seventh Tikun

בראשית (“in the beginning” contains within it the letters) ירא בשת (the fear of embarrassment) woe to Sam, when Hashem comes to redeem the Shechinah and the Jews his children, he will prosecute him, and the seventy nations, and their ruling angels, on every pain that they pained the Jews in exile, because before the Jews were exiled it was revealed before Hashem, in the future the Jews would be under their rulership (ov: to come out of their rulership) and (Hashem) showed him and the seventy ruling angels under his control, the reward they would receive if they would honor the Jews in exile, as it is written, “And Hashem blessed the house of the Egyptian (Potiphar) because of Yosef” (Gen. 39:5).  He and his seventy ruling angels didn’t give them any honor, rather they treated the Jews and the Shechinah disgracefully¹.  They told them every day, “Where is your G-d” (Psalms 42:4)?  Because of this a voice comes down to him from heaven every day and says ירא בשת (fear embarrassment) you should be embarrassed from the Shechinah (that you treated her like this).  ירא שמים (fear of heaven) you should be embarrassed from Hashem who is (called) Heaven, as it is written, “And you listen, the Heaven…²” (Kings 1 8:32), and this is (ov: בראשית).³      #48

Eight Tikun

בראשית, (the letter) ש' (represents) שמים (heaven) (ov: the fear of heaven) ירא בית (the fear of) his (house)¹, which is the ראש בית (the head of the house)² to fear him (Hashem) in his house (ov: this is בראשית).  He (sam) and his ruling angels don’t have fear from him (from Hashem) and they destroyed his house, the first temple, and the second temple, therefore, “The moon shall be humiliated” (Isa. 24:23), which is the snake, the promiscuous women. “and the sun ashamed” which is gehinom, the snake the promiscuous women destroyed the house of the Shechinah, and the sun is the gehinom the poison of death that burnt the palace.

And in the time when Hashem builds them like at first, as it is written, “Hashem builds Jerusalem” (Psalms 147:2), at that time “the moon will be humiliated and the sun ashamed” (Isa. 24:23).  When?  When י-ה-ו-ה צבאות (Hashem of Hosts) rules, the first temple was made (ov: built) by the hands of man therefore they (were able to) rule upon it, therefore, “if Hashem didn’t build a house it was built for nothing” (Psalms 127:1), therefore the last building (temple) will be (built) through the hands of Hashem and it will last, about this is said, “greater will be the honor of this last house more than the first” (Chag. 2:9).

#49   In that time when the upper and lower building (temple) will be built through the hands of Hashem, it is said about the upper and lower Shechinah, “and it will be, the light of the moon will be like the light of the sun” (Isa. 30:26)³. “And the moon will be humiliated, and the sun ashamed” (Ibid. 24:23)⁴, which are the females of sam, because sam did not fear from Hashem who is Heaven, and his mate did not fear from the Shechinah who is the Land it says about them, “the heavens shall disappear like smoke and the land shall become old like a garment” (ibid. 51:6).  It is (reffering to) sam and his mate ⁵.                                  #50

Ninth Tikun

(Page 24B) בראשית (is the letters) ירא שבת (the fear of the Shabbat) which is the Shechinah, is says about this, “he who makes her mundane will surely die” (Exo. 31:14), the enemies entered into her void which is the Holy of the Holies¹ as it says about them, “the temple of Hashem they made impure” (Num. 19:20), "they desecrated her rulership and her leaders" (Lam. 2:2), and the maidservant entered in the place of her mistress, which is the menstruant, maidservant, non jewess, and prostitute, and they made her (the Shechinah's) place impure, where used to be the pleasure of the Shechinah, a voice would come down and say, ירא שבת (fear the Shabbat) and she did not do this, but "desecrated her kingship and her leaders" (ibid.), and the Shechinah ran away from there.  At that time² “laughed at her destruction” (Lam. 1:7), and the maidservant said, "isn’t this like what Sarah did to her maidservant", as it is written, “from Sari³ my mistress I am escaping” (Gen 16:8).  Hashem said (to the maidservant) “daughter of the wicked sinner, even though Sari (Sarah) sent her away, I had mercy upon her and her sons, and you didn’t do this⁴ rather you caused (ov: you gave back) bad in the place of good.  I swear to wipe out the evil kingship from the world, and there won’t be happiness in front of me until they are destroyed from the world (the evil).  At that time then there will be happiness in front of me as it is written, “And in the destruction of the wicked he rejoices” (Prov. 11:10).         #51

Tenth Tikun

בראשית (contains within it the letters) שיר תאב (a desirable song) this song is praised more than all the other songs, תאב desirable more than all the songs, about this it says, "the song of songs which is to Shlomo, to the king who peace is to him" (Song. 1:1), as we have explained, this song when is it awakened?  At the time when Sam is destroyed and his ruling angels, the wicked of the world.  In that time (ov: the song) "then ישיר will sing Moshe" (Exo. 15:1), it is not written "and שיר then sang" rather (it is written) "ישיר will sing" as we have explained.

And this song (starts) with (the word) אז it arises in the mouth¹ (ov: where does it arise? in the mouth שיר א־ל ²).  However the song³ is certainly the wisdom of Shlomo.  In that time⁴ "and the wisdom of Shlomo increased" (Kings 1 5:10)⁵, (ov: in that time "and the world was filled with the knowledge of Hashem" [Isa. 11:9]).

And who will raise her⁶ to her place?  This is Moshe, and the secret of the matter "then will sing Moshe" (Exo. 15:1).  With what will he raise her⁶?  With the telisha Q this tag of the telisha is the (letter) י'⁷ (from the word) ישיר (will sing), and the (letter) ה' from the (name) משה will raise up^{6 8} (ov: it is the י' ⁹ שיר [song] and goes up onto the ו' through the ה' of the [name] משה) and it dwells on the head of the ו' and makes a tag (which forms the letter) ז'¹⁰. And raises her⁶ until the place from where she was hewn¹¹.

#52   When you raise⁶ towards the upper י' (Chochmah) it is called the שיר (song) which is male, and when you lower her towards the ה' (Binah) it is called שירה¹².  As it is written, "Then ישיר will sing Moshe and the children of Yisroel this שירה (female song) to Hashem…" (ibid.), about this it says, "the stone that was thrown away by the builders…¹³" (Psalms 118:22), which is the stone which smashed the image of idol worship.  At that time that it smashes the image of idol worship, of the form of evil, it says about it, "and the stone which smashed the image of idol worship became a tremendous mountain, and filled the whole land" (Dan 2:35), as it is written, "the whole world is filled with his glory" (Isa. 6:3) and it arose until you could not find it's place, because of this the angels asked, "where is the place of your honor to praise him" and they don't find her size¹⁴ until they say, "blessed is the honor of Hashem from his place" (Eze. 3:12), because she arose until the Ein Sof¹⁵  which is the י' the head of the א'.¹⁶

How does (the Shechinah) rise?  Through the middle pillar which is the ו', (she becomes) the crown on his head, when the crown goes up upon the head it says about it, "the women of valour is her husband's crown" (Prov. 12:4) when she descends under him she is called his soul mate, his unique one (Page 25A) she is the tag (the tip) which is above, the tips¹⁷ of the Torah scroll, because of her it says (Avot 1:13), "he who uses the tips¹⁸ will be switched¹⁹".  This is the vowel point of the Kametz, which is the lower part of the א' like this ??.  When in unification it is above like this???, it is the tag crown on the Torah scrolls.  On the bottom like this??, is the vowel points of the Torah, because of this it says, "he tells over from the beginning the ending" (Isa. 46:10).

#53   When she is inbetween the Chayot they say, "His place²⁰ turns its attention with mercy for his nation" when she arises away from them, they ask, "where is the place of his honor to praise him"?  At that time that she rises all the Chayot "softened their wings" When does she arise above, when the Jews stand in the amidah²¹ as it is written, "when they stood²² they softened their wings" (Eze. 1:24), she rises all the way to the Ein Sof, to ask for sustenance from the Supernal of all Supernalness, when she descends, she descends to fill everything with all good, at that time, the Chayot open their wings towards her (ov: to receive her in bliss) with many songs and praises.

And in which place does she descend?  Through the letter ו' which is the middle of the א'²³ (ov: the middle pillar) because of it they call שמע ישראל (Listen Yisroel) שיר אל (the song of G-d)²⁴.  At the time she descends what is written about the Chayot, "And I heard the sound of their wings" (ibid.).

Eliyahu arose and said, "Teacher, teacher return²⁵, certainly when she is arising, all the Chayot sing to her with many songs and praises, and she rises over everybody until the Ein Sof, as it is written, "Many daughters have been valourous but you arose higher than all of them" (Prov. 31:29).

#54   Until Yisroel down below calls her through the recital of the Shema to come down to him.  And who calls her?  Her soul mate which is the ו', ישראל Yisroel the Elder, and this is שיר אל (song of G-d) his song, for if he doesn't call her to him she wouldn't come down to him.

At that time that she descends, we tie her down through the tefilin of the arm, which is tied to him.  And the secret of the matter, "and his soul was tied toghether with his soul" (Gen. 44:30).  And the knot of both of them is the Shurek down below, and above is the shalsheless²⁶, the tefilin on the head.  In the secret of the cantelation notes it is called a movement, from the place of the vowel points (it is called) unification.  One must lengthen her through the movement (ov: through the Truaah) which is the revia²⁶ until (she reaches) the Ein Sof up above, and one needs to lower her down through the Chirek until no limit to draw her upon all the lower (worlds).

With the Shurek one must unite her with her husband, and the Cholem is the tip (crown) on his head, and the Chirek is the throne under him, and with the Shurek is the unification with him like this וִֹּ.  When she is above she is a crown on his head, and she is the daughter (ov: descends) under his feet, and she is united with him in his bossom she is made into a Shurek his knot.  And when it is needed to smash the klippot²⁷ which are the shadows, she is then the Shvah (ov: smash) the tavir²⁶, and through it, "you shall surely smash their images" (Exo. 23:24).

#55   However, her unification is through the vowel point Shurek וּ which is the Yesod, the eighteen worlds, the eighteen blessings of the prayer (of Shemona Esray). At the time when they are in one unification, the Jews need to stand in the silent prayer (Shemona Esray).  And the secret of the matter, "he brought her in silence" (Pesachim 56A).  Therefore when the Jews stand in the amidah, to arouse upon her the eighteen blessings in silence, to shower upon her blessings.  It says about the Chayot, "when they stood they softened their wings" (Eze. 1:24), so we don't hear (ov: the sound of) their wings.  Just like Chana which it says about her, "and her voice was not heard" (Sam. 1 1:13).

#56   Like this, the Jews need to unify with their soul mate, in silence, in humbleness, in fear, in trembling, trepidation, and shame.  As the ancient ones mentioned (Nedarim 20B) (one who has relations should act) as if he is coerced by שד demons²⁸ this is the (letters) שד from (the name of Hashem) ש־ד־י, at that time he (the demon) is taken away from the gate, and this is the secret of the mezuzah, which it says about it, "you shall write it on the מזזות door posts of you house" (Deut. 6:9).  The word מזוזת  is the letters זז מות (go away death).  If his voice is heard²⁹, imeddiately, "by the doorway squats sin" (Gen 4:7).  And not only that but, he also has very little faith, and not for nothing did the ancient ones say (Brachot 24B), "anyone who hears his voice during his prayer (of Shemona Esray) he is one of those who have a small amount of faith".³⁰

#57   At the time when Hashem and the Shechinah are unified, all the Chayot receive blessings this one from that one, and all of them are in holiness, therefore they³¹ established marriage (lit. holiness) and blessings for the bride, to receive the blessing, the holiness and the unification of Hashem, behold the Jews need that their unification is done in holiness and blessing, then all their sustenance is blessed and is in holiness.  There is no holiness with less than ten which is the י' (Page 25B) because the ring is the י' like this ם³² through it the bride is married, and we need to raise her through her finger, which is in the form of the ו' and is made into a ז' 33 and we need two witnesses which represent theה' ה' ³⁴.  When the ring is on the top of the finger it forms a ז', at that time we need to bless her with the seven blessings which the bride inherits.

#58   At the time that they are unified, "kiss me with the kisses of the mouth" (Song. 1:2).  What are the kisses of the mouth?  The two lips of him and the two lips of her³⁵  which are the four wings of the Chayot, which it says about them, "and there were four wings to each one of them" (Eze. 1:6), and when they are added toghether, the two faces of him and the two faces of her, and the four arms of both of them, it says about them, "and four faces to one, and four wings to one of them" (ibid.), these four faces are (the name) י־ה־ו־ה  and the four wings are (the name) א־ד־נ־י, united toghether like one (is the name) י־א־ה־ד־ו־נ־ה־י.

When these letters are united they are called the חשמל Chasmal,³⁶ חיות אש ממללן (the fiery Chayot [angels] that speak) sometime they are queite, sometimes noisy, and because of this they said, "Greater is the one who answers אמן (Amen), more than the one who made the blessing" (Brachot 53B).  Because they are uniting the groom and bride, eight letters like one.³⁷

#59   These are the four Chayot (ov: these are the name א־ד־נ־י ) which is the lion, ox, eagle, and man.  The lion receives upon itself the י'³⁸ in the brain, and at the time that he is to the right, as it says, "and the face of the lion to the right of the four of them" (Eze. 1:10), (then) "the one who wants to become wise leans to the south".  The ox is to the left to represent the heart, (it is the letter) ה' (which is) the הבל breath of the לב heart³⁹, there is the ה'⁴⁰ "from the north, gold comes" (Job 37:22), at the time that the ה' is in the heart, (then) "the one who wants to become rich leans to the north" (Prov. 14:4).

(The letters)  י־ה is fear and love, Father and Mother, the right and left arm, (this is the word) ויעבר (and he passed over) is Chesed and Gevurah⁴¹.  (The word ויעבר) is the gematria of the seventy two names and the two hundred sixteen letters of the seventy two names⁴² this is the secret of ויעבר (it is the same letters as the word) עיבור which includes both of them^{43 44}.

#60   (The letter) ו' is the Torah that dwells in the mouth, and through breath of the mouth⁴⁵, flies on the eagle⁴⁶, because the eagle is the nose, and it's two wings are the two lips, about this is said, "because the bird of heaven will raise up the voice, and the master of wings will tell over the matter" (Ecc. 10:20), this is the middle pillar.  The Chochmah and Binah are hidden in the mind and the heart in love and fear, and the Torah without fear and love does not fly upward⁴⁷ (ov: with this eagle) and in the Keter depends children, life and money of man.  (The Keter, Long Face) is the source flow of everything, (in the Small Face which is the Jews) it does not depend on the source flow.  Therefore they (the Rabbi) said (Moed Katan 28A), "children, life, and money, these things don't depend on merit".  Only in the source flow these things depend, because Chesed kindness is merit.⁴⁸

#61   The small ה'⁴⁹ is the form of man, through it is completed י־ה־ו־ה. And she (ov: ה') the holy Malchut, is the commandment, the action of the commandments, which dwells in the רמח two hundred forty eight limbs, and it says about the Torah and the commandments "and the revealed is for us" (Deut. 29:28)⁵⁰.  The Torah and commandments without fear and love is not able to arise and stand in front of י־ה.

It⁵¹ includes everything, and for everything⁵² is the אדם (man) (45),⁵³ יוד־הא־ואו־הא (45) this is the מחשבה mind54 which raises everything until the Ein Sof.  In the Malchut everything is completed above and below.

#62   It⁵¹ includes (everything) from the four sections of the recital of the Shema⁵⁵, which is the רמח two hundred forty eight words (when) including the (three words) אל מלך נאמן (G-d the truthful king), and in order not to cause a division⁵⁶, they enacted that the Leader (Chazan) repeat⁵⁷ י־ה־ו־ה  א־ל־ה־י־כ־ם  אמת and when the Jews say the Shema certainly the (ov: masters of the) Chayot lower their wings, in which place?  In the corners of the mitzvah⁵⁸ which it says about them, "on the four corners of your garment which you are covered by" (Deut. 22:12), which is like the coat of the efod⁵⁹, and the bells and the pomegranates are to represent the chuliyot⁶⁰, and knots⁶¹  the bottom of the meeil⁶² are to represent the corners of the mitzvah.⁶³

(The Tzitzit contain) these ה' knots to represent (the first five words of Shema) שמע ישראל י־ה־ו־ה א־ל־ה־י־נ־ו י־ה־ו־ה "Listen Yisroel, Hashem is our G-d, Hashem is one" (Deut. 6:4), and these are to represent the five strings of the harp of David which he would play upon.  The thirteen Chuliyah (sections of three loops) equal the gematria אחד (one)⁶⁴.  Because the sound of the music goes up with the word אחד (one), and this is eighteen with the (thirteen) Chuliyot and the (five) knots, to each side⁶⁵, equals seventy two, and this is, "and he set his throne up in חסד Chesed" (Isa. 16:5), (the word) חסד (equals the gematria) seventy two.  Anyone who is clothed with the wrapping of the commandment⁶⁶, it is as if he set up the throne for Hashem.  This is י־א־ה־ד־ו־נ־ה־י to each one there is four faces and four wings⁶⁷ it equals sixty four, plus the eight letters י־א־ה־ד־ו־נ־ה־י it equals seventy two.  With the corners of the mitzvah (Page 26A) we learn a secret, it has eight strings on each side, to represent the four faces and the four wings of each Chayah and in small gematria of Chanoch⁶⁸ (the word) אז (8) (lit. Then) equals (the name) ש־ד־י (8) (the words) אז ישיר "then he will sing" (Exo. 15:1), on every side⁶⁹.  And the masters of the Mishnah said (Menachot 39A), "anyone who wants to (make) less (chuliyot) he shouldn't (make) less then seven, and anyone who wants to add he shouldn't add more then thirteen (chuliyot)", these seven are to represent the seven days of creation, that hint to the seven names א־ב־ג־י־ת־ץ …⁷⁰.  About this is said, "the Serafim (type of angel) were standing above him, six wings, six wings to each one" (Isa. 6:2), with them they raise the prayer upwards, there is forty two (wings)⁷¹ to represent the forty two times it mentions (Hashem's name) in the arm tefilin and the head tefilin, about this is said, "and all the nations of the land will see that the name of Hashem…" (Deut. 28:10).

#63   These are the adornments of the bride, the tefilin of the head is the gold crown on the head of the bride, and the arm tefilin is the bracelet, when the bride is arranged in her adornments, we need to call the groom to her.  As it is written, "Listen Yisroel" (ibid. 6:4), this is the chupah⁷².  The holy nation needs to stand before them during the Amidah, with the chazan⁷³ to bless them with seven blessings⁷⁴, and to sanctify the groom and bride at first with marriage (lit. holiness) and when the holy nation and the chazan stand to bless them, the holy Chayot that were making music with their wings, soften their wings.

The ש' of the Tefilin is the supernal Mother, about this it says, "And all the nations of the world will see that שם י־ה־ו־ה (the gematria 366) the name of Hashem, you are called by and they will fear you" (ibid. 28:10).  (The letter ש' spelled out) שין equals the gematria three hundred sixty, and (add) the ה' (5) of the weak hand it (equals) three hundred sixty five⁷⁵, plus the two hundred forty eight (positive) commandments that are included in the two hundred forty eight words of the recital of the Shema in the four sections (of the Shema), (toghether they equal) this is six hundred thirteen⁷⁶, about this is said, "this is שמי my name forever and this is זכרי my rememberance for generation to generation" (Exo. 3:15), שמי (my name) (350) with the (first two letters of Hashem's name) י־ה (15) equals three hundred sixty five (negative commandments), זכרי (my rememberance) (237) with the (last two letters of Hashem's name) ו־ה (11) equals two hundred forty eight (positive commandments) and all toghether is six hundred thirteen (commandments of the torah), the Torah is the name of Hashem (י־ה־ו־ה ).

#64 Furthermore the Tzitzit is the throne, (through the) tefilin Hashem descends upon the throne, because (the Jews) call to him through the recital of the Shema.  When Hashem sits upon the throne, we need to stand for him through the prayer of the Amidah.  His three legions come through the melodies, songs, and songs of praises.

At that time that he is on his throne, what do we say? (ov: it is written about it) "G-d the king who sits on the throne of mercy and rules with kindness" this rectification is for completely righteous, they set up the throne for Hashem through the Tzitzit, and they bring him down through their tefilin, and they stand before him in prayer.  For the middle people⁷⁷ the tzitzit and the tefilin are like an ox to a yoke, and a donkey to a burden.  And on Shabbat it says about them, "in order you rest your ox and donkey" (Exo. 23:12), for the wicked this⁷⁸ is the tying up to all their accusers, which is the ten lower crowns79, because Hashem created this one to equal this one⁸⁰.  However the lower crowns are the shells (evil) compared to the supernal crowns, that they⁸¹ are enclothed within the ten letters⁸² (ov: in prayer) (ov: in exile) to subjugate the lower crowns under them^{83 84}.                          #65

At the time the righteous are set up with the corners of the mitzvah (tzitzit) and the tefilin they subjugate under them the lower crowns, (ov: when the king comes) in that time the king will enter his  היכל(65) (palace) which is (the name) א־ד־נ־י (65) like this י־א־ה־ד־ו־נ־ה־י⁸⁵ this is the king in the palace, he who wants to ask requests can enter, therefore, “א-ד-נ-י My Master open up my lips” (Psalms 51:17).  With the first three⁸⁶ a person sets up his praises, like a servant that sets up his praises to his master, in these three⁸⁷ is written down all the merit.  In the last three⁸⁶ it is sealed, therefore a person needs to be⁸⁸ like a servant that has received his portion from his master and is going away⁸⁹.  There⁸⁸ she⁹⁰ is the place of reception, the seal of the bond (ov: truth) it is the holy Malchut.

In the middle⁸⁶ one needs to ask⁹¹, because there is ו'  ו'⁹², one master of  writing, and one master of the seal, they are the upper ו' and the lower ו', which include twelve parts.  The first three (blessings) is the head and the two arms, the last three is the body and the two thighs.  ⁸⁸Here one takes leave from the king, because of this one needs to give (ov: to return) three steps backwards and the secret of the matter, “and he gathered his legs on the bed” (Gen. 49:33).⁹³        #66

Eleventh Tikun

(Page 26B) בראשית  (contains with it the letters) ברא שית (created six) what are these?  The six palaces (ov: to represent the six days of creation) א-ל-ה-י-ם is the supernal Mother (Binah) which is above (these six palaces)¹, she is the seventh palace, just like the upper mother sends forth six, likewise the lower Mother sends forth six.  And what are they?  את השמים ואת הארץ (the heaven and the earth) and these are the six vessels which it says about them, “because six days Hashem made the heavens and the earth” (Exo. 20:11).  The lower palaces are vessels to the upper palaces².

When the Jews are praying, all of these palaces are opened to them, and now in the exile it says about them (Brachot 32B), “all the gates are locked” and the Shechinah is outside her palace, and Hashem is outside his palace, and the angels that rule over prayer are outside their palaces.  As it is written, “those Arealim angels are crying outside” (Isa. 33:7), and the prayers have no place to enter, and this is, “all the gates are locked, but the gate of tears is not locked”.  There is nobody who can open up the gates until the master of tears comes.  As it says, “And she opened and she saw the child, and the youth was crying” (Exo. 2:6) and there is no palace that is opened except through him.  And this is, “And she opened” certainly "and she opened" (ov: that she opened this) palace for him (ov: as it is written, “My master open up my lips” [Psalms 51:17]³).  With what did he open it up? With tears, as it is written, “and behold the baby was crying” and immediately “and she had mercy on him” (Exo. 2:6).            #67

Furthermore "and she opened" is when the Jews open up⁴ in repentence, through crying, imeddiatly (the verse says) "and she had mercy on him" (ibid.), and this is, "through crying he will come" (Jer. 31:8), through the merit of their crying (ov: tears) (to be saved) they will be gathered from the exile (ov: בכי [cry] [is the gematria 32] לב [heart] [also gematria 32]⁵, [the letter] י' [is in the form of] tears and the small י' [is in the form] the pupil of the eye).

This palace of tears, there is no permission to open it except through tears⁶.  There is a palace of melodies, and there is no permission to open it except through melodies.  Therefore David attached to that palace of melodies, as it is written, "and it was when the musician played melodies" (Kings 2 3:15).  There is a palace of light, that is not opened unless one is involved with the light of the Torah.

There is a palace of prophecy  (ov: of love) which is not opened unless one is a wise man, stong, and rich.  There is a palace of fear, which is called the palace of fear, it is not opened except to one who has fear (of Hashem).  There is a palace of poor people, which is not opened except to poor people who are wrapped⁷, praying in front of Hashem (ov: with the wrapping of the commandment of tzitzit and tefilin) about them⁸ it is said, "a prayer for the poor person because he is wrapped" (Psalms 102:1).

#68   There is a gate for the righteous, that is not opened except for the righteous⁹, as it is written, "this is the gate to Hashem, the righteous enter in it" (ibid. 118:20), and this is the gate of the tzadik, the life of the worlds, which it says about it, "and never have I seen a tzadik forgotten, and his children asking for bread" (ibid. 37:25), and now in the exile it says about it, "the tzadik is lost" (Isa. 57:1).  What is lost? He has lost the queen, and it says about it, "and the river was destroyed and dried up" (ibid. 19:5), "destroyed" about the first temple, and "dried up" about the second temple, because he doesn't have from himself, the poor people are screeming in the eighteen blessings of the prayer¹⁰ for the eighteen worlds.  Because the flow and the blessing (ov: of all the blessings) went away from there, and there is nobody to give them, and the other gates are closed, and the gate of the tzadik is destroyed and dried up, just like a poor person is destroyed and dried up, and the secret of the matter, "the waters under the heaven should be gathered in one place and then the dryness can be seen" (Gen. 1:9).¹¹

#69        There is no gate that is open except for the gate of tears.  What is the בת daughter of the eye (the pupil)?  The tear comes out from there, about this is said, "guard me like the apple of the בת daughter of the eye (pupil)" (Psalms 17:8).  In this is, "behold the child cries" (Exo. 2:6), towards Hashem that he should have mercy upon him in exile, as it is written, "You, will raise, and have mercy upon Zion" (Psalms 102:14), because it is the flaming fire that Moshe saw in the bush.  As it is written, "And the angel of Hashem appeared to him in a בלבת flaming fire, from within the bush" (Exo. 3:2)¹².  This is (the letters) בת (daughter) from the word בראשית, and this is בראשית.    #70

Twelfth Tikun

(Page 27A) בראשית is the first saying of everything, it includes all the ten sayings, it is the לב thirty two (times the name) א-ל-ה-י-ם (is written) in the work of creation (ov: ברית אש the covenant of fire¹) and from the left side it was given, which is Gevurah the red fire, therefore it says, "בלבת אש in a flaming fire" (ibid.)².  And Moshe was from the side of the Levi, specifically from his side³, and why was it revealed to him in the bush? To show it⁴ is in pressure between the thorns (in exile), and even with all this the bush⁵ was not consumed⁶, because the roses, which are her children, who are the Jews, they in the future would be in exile between the mixed multitude which are the thorns.  This is the secret, "Because I will make an end to all the nations which I have forced you there, and you I will not completly wipe out" (Jer. 46:28).

#71   He⁷ showed him⁸ the reward of the bride (ov: of the Shechinah) she is the flaming fire inbetween the thorns which are the wicked⁹.  When they pressure the Shechinah and the Jews, their reward is the bride¹⁰.  The Shechinah, the bride goes forth from between them, the groom comes for her, and this is the reward for the pain of the bride, and he will redeem us from the exile because of her.  And the pain of the exile from the mixed multitude to the Jews quickens the redemption, and their easiness (on us) pushes off the redemption, because of this it was shown to Moshe through the flaming fire inside the bush, surrounded by thorns.

When he came close to see this phenomenom, Hashem said to him, "don't come close, take off your shoes" (Exo. 3:5), this is a hint to separate from his body, which is the shoe, to encloth himself in another body¹¹, when he would come close.  There is one who says it is talking about his wife, and it all is truth this one and that one¹².

#72   And then he showed him the Holy Temple, which is the building of a man that in the future would be destroyed, and would be build a different time through the hands of Hashem.  As it is written, (ov: "the primordial G-d is a dwelling place" [Deut. 33:27], "The temple of Hashem he established with his hands" [Exo. 15:17]). "Greater will be the honor of this temple the last one more than the first" (Chag. 2:9).  Because it says about it, "And I will be for it, says Hashem, a wall of fire surrounding" (Zech. 2:9), as it says about the Holy temple, "Hashem builds Jerusalem" (Psalms 147:2).

And it says there by Adam, "And Hashem G-d formed the side which he took from the man" (Gen 2:22), this is Chochmah, "and he brought it to the man" this is the middle pillar, the level of Moshe, and this side peice is certainly the bride of Moshe.  About this is said, "And the angel of Hashem appeared to him in a flaming fire" (Exo. 3:2), which is the singular daughter, from her comes forth the light of the Torah.

#73   Like this it says, "and she opened, and she saw the child" (ibid. 2:6), "and she saw" this is the Shechinah, he cried because of her, immediatly "and she had mercy upon him" and this is, "with crying they will come and through supplications I will bring them" (Jer. 31:8).  With supplications certainly, to fulfill, "through tremendous mercy I will gather you" (Isa. 54:7).

At this time, all the Chayot are aroused in a voice, and the birds chirp in a song, to receive the daughter in bliss of the melodies, to recieve the marriage (holiness) from the groom, which is, "Holy, holy, holy…" (ibid. 6:3).  And there is no holiness with less then ten, and marriage (holiness) is from the side of Chochmah which is the י', "Holy are the Jews to Hashem, the first of his crop" (Jer. 2:3).  Certainly the first, and they are blessed with the seven blessings from the side of supernal Mother which is blessing¹³ about this is said, "to place a blessing upon your house" (Eze. 44:30).  The seven blessings are; in the morning, two in front of her and one in back of her, in the nighttime there are two in front of her and two in back of her, and these are the seven sefirot that are included with the groom and bride.  This is (the verse) "Listen Yisroel…" (Deut. 6:4), behold here is holiness, blessing, and unification¹⁴.  In that time David will be aroused by his harp, that played by itself with the ten types of song.  The first one is אשרי (praise song) and this is בראשית¹⁵.                    #74

Thirteenth Tikun

בראשית there (within it is the word) אשרי and this is "אשרי merit worthy is the man" (Psalms 1:1), and this is (the name of Hashem) א-ה-י-ה אשר א-ה-י-ה¹, it is the head of all (Page 27B) heads, about it is said, "the head upon you is like Carmel" (Songs 7:7), and this is the head tefilin, "and the locks of your head is like royal purple" (ibid.), this is the arm tefilin, and through it they praise the daughter with this אשרי, as it is written, "I am in אשרי happiness, because daughters have אשרוני praised me" (Gen. 30:13).

He who merits to enter there, "who didn't go in the counsel of the wicked" (Psalms 1:1), which is the bad advice from the tree of knowledge of good and bad, "and in the path of sinners don't stand" (ibid.) what is this path of sinners?  It is what is said, "so is the way of the promiscuous women, she eats and wipes her mouth…" (Prov. 30:20), "in the group of scourners don't sit" (Psalms 1:1), who is the group of lazy people?  This is Lil, the mother of the mixed multitude, which she contaminates like a mentruant where she sits, and so too the mixed multitude contaminate like a mentruant where they sit, (and they contaminate) the Righteous that dwell inbetween them.

#75   He who attaches to this אשרי which is the Keter (crown) and the head of the Torah, it says about it, "and he will be like a planted tree on the side of the water" (Psalms 1:3), this is the tree of life, as it says about it, "and his leaves never wither" and this is the first rectification^{2 3}.

The Second (song) is שיר (song) this is Chochmah, (which is the letters) שר י' (the ruler of the י') and the three Yuds are י'  י'  י' these are the begining, end, and middle of the letter י'⁴, and these are hinted to in the consealed name which is יוד-הי-ואו-הי⁵ with these three King David praised the daughter of the king, as it is written, "שיר למעלות song of ascents" (Psalms 121:1)⁶, certainly there are ל' thirty heights, these are thirty levels, through them the daughter rises to the Father (Chochmah)⁷.

#76   Through the five strings of the harp, which is the five times that (the name) י-ה-ו-ה is mentioned in this psalm.  The first one is "Help is from Hashem" (ibid.), the second is "Hashem is your guard", the third one is, "Hashem is your shade", the fourth one is, "Hashem will guard you from all evil", the fifth one is, "Hashem will guard your going out and your going in".  And through them the king says (ov: the king comes) to the bride, "raise up your voice the daughter of waves" (Isa. 10:30) the daughter of ten wheels⁸ that rises to יוד-הא-ואו-הא through the ten types of song⁹.

And in the four Chayot that raise (ov: which is) י-ה-ו-ה (ov: יוד-הא-ואו-הא) through the song which is single, doubled, tripled, and quadrupled which is י-ה-ו-ה¹⁰, it's sound goes up like the waves of the sea¹¹, and the waves of the supernal sea are these ten wheels, about it is said, "your hands are גלילי rolls of gold studded with crystal" (Songs 5:14), which is in the two arms of the daughter¹².

#77   And in these six parts, which are the six levels of the throne, six steps to the chair, when the ו'¹³ rises in them¹⁴, the Serafim are aroused to him, to recieve him with their wings.  As it is written, "the Serafim standing from above, six wings…" (Isa 6:2).  He who rises on their wings, and flies with them which is the ו', which includes the six words of the unification "Listen Yisroel" because of this is said, "because the bird of heaven…¹⁵" (Ecc. 10:20).

When the daughter rises, she rises in the two arms which is Chesed and Gevurah.  In them are the six parts which is the ו', and the secret of the matter, "the left (hand) under my head, and the right (hand) hugging me" (Song. 2:6).

When this song goes up, (ov: with the supernal Keter) it goes up with these six words which is "Listen Yisroel…¹⁶" (Deut. 6:4), when it descends, it descends with six (words), which is, "Blessed-is his honorable-name-his kingship-forever-and ever".  And the song when it rises it rises with six, when it descends, it descends with six, about this it says, "your thighs are pillars of שש (six)" (Song. 5:15)¹⁷.

#78   And the ten wheels is the י¹⁸, which is to represent the ten fingers that hit¹⁹ in the song, five with five, which is ה' ה', that rise in the י', through the six levels which is the ו', through it they rise and descend, which is like the ladder, which it says about it, "behold the ladder was set into the ground…and behold the angels of G-d were rising and descending on it" (Gen. 28:12).  And all toghether י-ה-ו-ה  יוד-הא-ואו-הא²⁰ is the יד (hand) (14)²¹ "and David played music with his יד (14) hand" (Sam. 1 19:9).  ו' is the body, ה' ה' are the wings, it's head is the י', through it rises the sound of the song.

Furthermore the ו' is the Menorah, the ה' ה' are "the three branches of the Menorah to each side…" (Exo. 25:32), ו' is the Menorah in the middle, and the candle on its head is the י', when it is placed upon the ו' it makes a ז' (7) and the secret of the matter, "and will shine the seven candles" (Num. 8:2).

#79    To represent the Menorah which is the ו', and the six branches of the Menorah is the ה' ה', (they are) six ו'²², and the secret of the matter, "seven seven cups" (Zech. 4:2), until it rises²³ to יד fourteen which is (the names) י-ה-ו-ה  יוד-הא-ואו-הא and this is, "and David would play music with his יד (14) hand" (Sam. 1 19:9), the יד to represent the יד²⁴  to raise the (ov: small) ה' in the letter ו' and afterwards to raise the ו' in the י' which is six times ten, until it equals sixty, and these are the letters that are attached in the recittal of the Shema²⁵, because of this they (the Rabbis) said (Brachot 15B), "anyone who places space between the attached they cool down (Page 28A) for him gehinom".  And about Shlomo is said, "Behold this is the bed of Shlomo, sixty strong men surround it" (Song. 3:7) these²⁶ guard (ov: carry) his bed, to represent "sixty are the kingships" (ibid. 6:8), these are males²⁶, and these are females²⁷, these of the recital of the Shema that Moshe set up are males, these of Shlomo are females, and these (females) are a place of reception to these (males), the levels of Shlomo are a place of reception to those levels of Moshe, and when they are united they are all one, שלמה Shlomo is switched around למשה to Moshe (they are the same letters).

#80   In the rectification of the four letters, the song is rectified (ov: is tied toghether) about this is said, "behold the angels of Hashem…²⁸" (Gen. 28:12), two rise which is the י-ה and two descend which is ו-ה, so too the waves of the sea (ov: day) arise in ten, which is יוד-הא-ואו-הא and the four Chayot, when the daughter rises in שיר song, the eagle takes the י' in her mouth and on her head, ו' in her body, ה'  ה' in her wings.  אדם (man) (gematria 45) (is the name) יוד-הא-ואו-הא (45) rides upon all of them²⁹, "and the form of their faces was the likeness of man" (Eze. 1:10), this rises above everything, "and the face of the lion to the right of the four of them" (ibid.), this is the י-ה-ו-ה, and the face (ov: it is) of the ox, and the face (ov: it is) the eagle, they are the chariot to the name י-ה-ו-ה, and the man is on all of them.

#81   At the time that he rises with all these rectifications, he praises her, as it is written, "your lips are like a thread of scarlet, and they speak pleasantness" (Song. 4:3), this is the two types of song that King David praised, אשרי (Keter) and שיר (Chochmah).

The third (type of song) is ברכה (blessing), this is the upper Shechinah (Binah) about this is said, "my soul will bless Hashem" (Psalms 103:1), from her a man is given his neshamah of life, as it says there are five rectifications, just like Hashem gives sustenance to the whole world, so too the neshamah sustains the whole body.  Just like Hashem sees yet cannot be seen, so too the neshamah sees yet cannot be seen.  Just like Hashem sits in the inner chambers, so too the neshamah sits in the inner chambers.  Just like Hashem fills the whole world (ov: the land with his honor), so too the neshamah fills the whole body. Just like Hashem judges the whole world, so too the neshamah judges the body.  And the secret of the soul is that it is comparable to Hashem, this is Binah, (which is the letters) מי (50) (who) about this is said, "to מי who will you liken me and compare me to" (Isa. 40:25), "to מי" certainly³⁰.  Behold the masters of the Mishnah have stated, these five things, five things certainly, because it is from the upper ה' (the Binah).

#82   And all of these rectifications are in the heart, as the master of the Mishnah have said³¹, "the heart understands, the heart sees, the heart hears", this is three, ה' is five, (ov: breath) and wind of the mouth³² that raises up the voice, the saying, and the speech this is ו', the arteries of the heart are like soldiers that go after the king, and the secret of the matter, "wherever the spirit (wind) would go they went" (Eze. 1:12), so too the arteries of the heart are led by the wind (ruach) (ov: just like the upper world) here you have the ruach in the heart that comes forth from the left ear of the heart, and this is the north³³  wind which hit (played) on the harp of David.  With this wind it hits into the five strings of the harp, which are the five wings of the lungs, and through the galut the voice rises to the heart, and it is the fire that consumes, from the right ear of the heart which is towards the  liver, and from it comes speech, as it is written, "behold all of my words are like fire" (Jer. 23:29).  If it were not for the wings of the lungs that blow on the heart, it would burn the whole body.  The mind in the heart³⁴ this is the י', becasue the ה' ה' are the saying and the speech, ו' is the voice that includes everything.³⁵

#83   The fourth (type of song)³⁶ is מזמור psalm and this is the right arm, as it is written, "מזמור A psalm, sing to Hashem a new song because wonders he has done, let his right hand save us" (Psalms 98:1), about this is said, "your right hand saves us" (ibid. 60:7), this is in the exile with the Shechinah, and he supports her.  And the secret of the matter, "and the arm of Hashem to whom has it been revealed" (Isa. 53:1), and through it is the vow of redemption, as it is written, "Hashem swore in his right hand, and in his arm is his power" (ibid. 62:8), and further, "by the life of Hashem lay down until the morning" (Ruth 3:13).

And why is it called the arm of Hashem, because the palm of the hand is the י' (ov: יוד) the five fingers is the ה', the pole of the right is the arm (which is the letter) ו', the shoulder is the ה', and this is the middle pillar which is connected to the right, to raise of the Shechinah in exile, and Moshe is in the form of the middle pillar, as it says about him, "he caused his right arm to be with Moshe the arm of the Tiferet" (Isa. 63:12),³⁷ which is the splitting of the water of the Torah for the seed of Avraham which is the right³⁸ in order to make for him an everlasting name.  (Page 28B) And he (Moshe) became attached to the ה' of Avraham, which is the five books of the Torah, and through it Moshe became complete, and immediatly after he became complete the right arm was revealed to him, and this is, "and the arm of Hashem to whom has it been revealed" (ibid. 53:1).

#84   Fifth (type of song is the)³⁹ נגון melody (ov: which is the גן garden that hangs)⁴⁰ because from this melody rises up many melodies, alumot (a angel from the Malchut who rules over שיר song and נגון melody) from the left side, because  from there the north wind would descend upon the harp of David and would play upon it.  As it is written, "And it was when the musician played music…" (Kings 2 3:15).

From there comes forth thunder, as it is written, "and the thunder of his strength who can understand?" (Job 26:14), and from there "the earth is comeplety broken" (Isa. 24:19), through the Truaah from the side tilting towards Chesed.  "the world is completly crumbled" (ibid.), through the Tekiah, "The world is completly shaken" through the Shevarim.  At that time (of the redemption) the three fathers will be tied to the Gevurah, and they will blow a Truaah, Shevarim, Tekiah and through that "the world will comeplety be broken…" And this will be in the end of days, and all these signs will take place in the land of Israel, because there is Chevron, which is where the Fathers are buried.

#85   The Sixth (type of song is)⁴¹ הללויה Halleluyah (praised is Hashem), Halleluhu הללוהו this is ה"ו⁴², about this is said, "the night of guarding is for Hashem" (Exo. 12:42), and this is the middle pillar, and the secret of the matter, "Listen, praise, and say, Hashem save your nation the remnant of Yisroel" (Jer. 31:6), to fulfill the verse, "like the days you left Egypt I will show you wonders" (Micha 7:15).

And the secret of the matter, "מה שהיה הוא שיהיה what he was (at first) he will be (again)" (Ecc. 1:9),⁴³ and in it, "ממכון שבתו השגיח from the place he dwells he watches" (Psalms 33:14),⁴⁴ because he is in the form of the middle pillar, in that time will be fulfilled the secret of the Mishnah which says⁴⁵ one can eat (Chametz, evil) all of the fourth (hour, millenium), and let it hang⁴⁶ all of the fifth (hour) this is the fifth millenium, and you burn it in the begining of the sixth (hour) which is the sixth millenium.

#86   In order not to separate between the sixth⁴⁷ which is the middle pillar and between the seventh⁴⁸ which is his soul mate, one needs to destroy all the sour dough and chametz (leaven)⁴⁹, which is the mixed multitude, in order not to see it between the sixth which is the ו' and the seventh, as it says about it, "seven times a day I praise you" (ibid. 119:164). Because the mixed multitude separated between the sixth and the seventh at the giving of the Torah, like we have said, "And the nation saw that Moshe was בשש delayed" (Exo. 32:1), as we have explained (the word) בשש⁵⁰, in the sixth hour they made the Calf and they separated between the ו-ה which is between the sixth and seventh, so too Hashem will separate them (from the Jews) between the sixth and the seventh.

Because of them, there is split matzah, poor man's bread, certainly it is poor, in that time it will be complete just like its partner which is complete matzah, as it is written, "And it will be the light of the moon will be like the light of the sun…" (Isa. 30:26).  And why is it split מצה matzah?  Because the ו', her leg⁵¹ has gone away to be a מצוה commandment⁵².  The split matzah is left with the ד', because of this the split matzah is a ד'⁵³, the complete matzah is the ה'⁵⁴ because of this we say the complete Hallel⁵⁵ and the non complete Hallel on Pesach⁵⁶ in order to represent the complete matzah and the split matzah.

#87   And we say Maror (bitterness) because the ו' has separated from the ה' and this caused "and they made their lives bitter" (Exo. 1:14), there is מרור and there is מרה as it is written, "call me מרה because ש-ד-י Hashem has made me bitter" (Ruth 1:20) in קשה hard work in קשיא questions⁵⁷, with חמר material in קל וחמר (a conclusion inferred from a lenient law to a strict one), between the nations of the world.

And who caused this?  The י' from the name ש-ד-י which is the imprint of the covenant that Moshe gave to the mixed multitude, because of this Moshe went down from his level, as it is written, "go, descend because your nation is corrupt" (Exo. 32:7), it says your nation not my nation.  Through his hands in the future the Shechinah will be united with Hashem, because he separated them he needs to unify them, to rectify what he sinned, all the friends arose and kissed him, and they said, "If we didn't come to the world except to hear these words it would have been enough".

#88   The Seventh (type of song is) נצוח (eternity song)⁵⁸ which is the נצח victory of the Jews, about this is said, "Also נצח the eternal one (victorious) of Yisroel will not lie" (Sam. 1 15:29), about this is said, "a למנצח for the conductor on the Ayelet Hashachar⁵⁹" (Psalms 22:1), "for the conductor on the sheminit^{59 60}" (Psalms 12:1).  What is the eight?  This is Hod, and the Netzach is above it.

The eigth (type of song is) הודאה thanks song, and through it David would praise הודו a thanks to Hashem, and this is certainly Hod, "למנצח הודו" "For the conductor a praise" in it (Hod) is hinted Netzach and Hod, and these are miracles.  Through it Moshe praised (the song) אז and then (8) as it is written, "then will sing Moshe" (Exo. 15:1), because it is the Hod splender that was given to Moshe, "and then you will call and Hashem will answer" (Isa. 58:9).  It is (ov: these are) the eight days to the circumcism, and afterwards is the covenant which is the Yesod⁶¹ the tzadik of the world and through it is revealed the י' (Page 29A) of the מילה circumcism, the tenth to the ten Sefirot.  The Hod is the eight days of Chanukah, for twenty four days ⁶² which is the words "ברוך שם כבוד מלכותו לעולם ועד Blessed is his honorable name, his kingship forever and ever"⁶³.  Immediatly, "it had an olive leaf that it had torn off in its mouth" (Gen. 8:11)⁶⁴.  The twenty five dwells with the Jews on the twenty fifth of Kislev⁶⁵, these are the twenty five letters of the (upper) unification "Listen Yisroel…" (Deut. 6:4)⁶⁶ and this is חנוכה (it can be formed into) חנו  כה they rested on the twenty fifth⁶⁷.

#89   However it is said about Netzach "and the ark landed in the seventh month" (Gen. 8:4), ⁶⁸ because in נצח Netzach is hinted נח Noach the צדיק tzadik ⁶⁹ and through it "the water became very strong" (ibid. 7:19).  When the Jews don't guard the covenant of the circumcism the nations of the world over power them (ov: which is the treacherous water) and when they guard it, it is said about them, "And the water would go and become less" (ibid. 8:5), until the tenth month which is the י' of the מילה circumcism, which is the Malchut, the tenth of the ten sefirot (ov: and this is, "my rainbow I have placed in the cloud" (ibid. 9:13), this is the covenant).

And יעקב Yaackov in that month⁷⁰ it says about him, "and he limped on his thigh" (Gen. 32:32), because the י' flew away from him, and he was left with עקב ankle, and the secret of the matter, "he will smash your head, and you will bite his ankle" (ibid. 3:15).  When the Succah is completed in his month, it says about Yaackov, "and Yaackov came complete" (ibid. 33:18), and Yaackov certainly is in the form of the middle pillar, from the outside.  Behold Moshe is also from there⁷¹, except from the inside, this one is from the body (Yaackov), and this one (Moshe) from the soul, therefore there are two thighs of the (ov: complete) middle pillar which are Netzach and Hod.

#90   And when will the middle pillar be comlpete?  When it is unified with the Shechinah, as it is written, "And Yaackov traveled towards Succah and he ויבן (built) there a house" (Gen. 33:17).  As it is written, "ויבן And Hashem G-d formed (built) the צלע side" (ibid. 2:22), in that time that he is unified with her, "and Yaackov came complete" (ibid. 33:18), at that time the סוכה Succah will be complete, כו הס (26) (65)⁷², י-א-ה-ד-ו-נ-ה-י.

Rabbi Eleazar arose and said, "Father, Father why is it said on the first day of Succot , "and you shall take for yourselves on the first day, a beautiful fruit from a tree" (Lev. 23:40)?  He said to him, "My son, weapons of war are taken in the right hand" and with these weapons of war the Jews are sealed to be victorious in their judgement⁷³. (It is like an example) a story of a king that made a judgement and a war against seventy nations, and he did not know who would win the judgement, he said look at those that are sealed with weapons of war in their hands, and you will know who will win the judgement.   "And you shall take on the first day a beautiful fruit of the tree" (ibid.) this is the Esrog (citron), which is the Shechinah, the heart, which is the main part of all the limbs of the body, which are the three Hadasim (myrtles), the Lulav (palm branch), and the two branches of Aravah (willows)⁷⁴, the heart is in the middle, and the limbs surround around it, because of this the Esrog is the Shechinah, and so have said the masters of the Mishnah (Sucah 34B), "If it lost it's pestle⁷⁵ (ov: Pitom) if it had growth on the majority of it, it is disqualified⁷⁶.  It is similiar to the Shechinah which it says about her, "all of you is beautiful my beloved, and there is no blemish upon you" (Song. 4:7).

#91   Branches of the date palm is the lulav, about it is said (Sucah 29B), "if it is split it is diqualified"⁷⁶, because this represents being cut from the roots (ov: because the Lulav is the knot and the unification of everything).  One makes a blessing upon it on the first day of Succot, because it is the knot and unification of everything, the eighteen worlds, which is to represent the eighteen vertebres of the spine, therefore the masters of the Mishnah have stated (Midrash Rabah Parshas Emor), "the Lulav is similiar to the spine". And the secret of the Lulav, "the tzadik like a date palm will spread out" (Psalms 92:13), and this is, "because כל everything is in the heaven and earth" (Chron. 1 29:11), and Unkelos translates, "it unifies the heaven and the earth".⁷⁷

One needs to shake it eighteen times in the six directions⁷⁸, which is the seal (ov: of the inclination), "east is י-ה-ו …"⁷⁹.  There are six Havayot that have eighteen letters⁸⁰.  And all of them are hinted to in the Book of Formation (1:13) in the six sides.   And so have the masters of the Mishnah have said (Sucah 37B), "you put it forth and bring it back to He who the four directions of the world is his, one raises it and lowers it to He who the heavens and the earth are his".

#92   The three hadassim is the body and the two arms⁸¹, which represent the eye and the eye lids, the two branches of the aravah represent the two thighs⁸², and they represent the two lips, and when they are all in one bond with the lulav which is the spine, it is written, "I said I will אעלה go up in the date palm" (Song. 7:10), א-אתרוג ע-ערבה  ל-לולב  ה-הדס all of them make (ov : to represent) the four species of the chariot, the one who rides upon it is the י-ה-ו-ה. (Page 29B) And one needs to make a circle around, just like by the altar, and to who?⁸³  To the גן garden⁸⁴ which we planted these roots in it, and the secret of the matter, "the נקבה female surrounds the גבר man" (Jer. 31:21), the נקבה female is the נ' from (the word) גן, the גבר male is the ג' from (the word) גן garden, (the word) גן (53) includes the fifty three orders of the written Torah, plus the seven days of succot, this is sixty to represent the sixty tractates⁸⁵.

The day of Shemini Atzaret⁸⁶ is a holiday within itself, in it is the spring of the Torah, to water the tree, which is planted in the garden, and it's roots and branches are like the "axis of the world" (Isa. 40:20),  all  the axisses are leading to her??

#93   The ninth (type of song is) רנה joyful song⁸⁷, and this is "and the righteous will joyfully sing to Hashem" (Psalms 33:1).  This is the level of the tzadik the life of the worlds, from there is רנה joyful song, and through it is the redemption, as it is written, "the tzadik will sprout" (Jer. 23:5), "and from under him will sprout" (Zech. 6:2), specifically from under him , she who is tenth of everything, and the tzadik takes from the left, and the middle pillar from the right, as it is written "from his right hand he gave them the fiery Torah" (Deut. 33:2).  (ov: אלף-הא-יוד-הא  יוד-הא-ואו-הא  יוד-הי-ויו-הי  יוד-הי-ואו-הי  אלף-הא-ואו-הא יוד-הה-וו-הה  אלף-דלת-נון-יוד )⁸⁸

At that time when both names are like one, the daughter of the king is aroused, through Song of Songs, Mishly- Proverbs, and Koheles-Ecclesiastes, which is the "three thousand parables" (Kings 1 5:12), which is three י', which is the three drops from the mind that come down from the י' (ov: ו' ).  And to where is it drawn to?  To the tzadik, which is the rainbow of the covenant, and what was small he makes big, and the secret of the matter, Shofar Holech , Pezar Gedol (big), when does it shoot it's arrow when it looks like this ????.

#94   Rabbi Shimeon opened up and said, supernal ones, you are ready and on the alert with weapons of war against the snake, which it's nest is in the great mountains, it killed the first man and all the generations afterwards.  Because of this an announcment comes forth everyday and says, "He who kills this snake who's nest is in the great mountains, he will be given the daughter of the king" which is prayer, she sits on the tower, as it says, "the tower of strength is the name of Hashem, the tzadik runs there and is saved" (Prov. 18:10).

In the meantime the Faithful Shepard⁸⁹ came, with many flocks, oxen, and sheep, and a staff in his hand.  He raised his eyes to the tower, and there came (ov: and he saw) one hidden man and tzadik was his name, he was sitting on the tower,a bow in his hand, and he was shooting arrows at the snake, and this is the Pazar Gedol, and the it was insignificant to the snake.

#95   And the bow is the toungue of the mouth, the nut of the bow⁹⁰ is the mouth, and the string⁹¹ of scarlet this is the lips, the string of the bow (ov: Chesed) through it the tzadik shoots arrows, which are the words of prayer, towards the snake, and it is insignificant to the snake, not because of the weakness of the tzadik the life of the worlds, rather because of the weakness of the one who throws them which is the tzadik which is lower then him (ov: the other tzadik besides him) when he is not complete, because of this it is insignificant to him⁹².

Until the Faithful Shepard⁸⁹ came, and he took one arrow and threw it at him (the snake) this one after this one through prayer, (ov: as it is written) "until an arrow peirces through his liver" (Prov. 7:23), of the snake which is Sam the other god⁹³, because there is his foundation and his main point, because of this the liver is anger.  What makes it have anger?  From the gallbladder that is attached to it, and this is the poison of death his female (counterpart), his tail, the diaphragm (which is attached to) the liver, she is called the diaphragm, because after she does promiscuoness, she gives portions to her husband. The tail, it is his maidservant (ov: messenger) through the gallbladder she angry.  With the tail he kills, the gallbladder is his face, and the diagphragm is his tail.  Just like man that he made first his face and then his tail, this man is called evil, this one is like this one⁹⁴, this is (ov: the first) man which was taken from the tree of life, and this is the man who was taken from the tree of death.

#96   After "the arrow peirced his liver" (ibid.), seed shot like an arrow to the bride, י' is the seed that is drawn from him and this is the ז' and it says about it, "as if I were to shoot at a מטרה target" (Sam. 1 20:20), and this is the daughter of the pupil of the eye, the place of reception of the seed which is certainly the ז'.  What is מטרה?  It is Yerach Ben Yomo (the one day old moon) ???, the holy moon, certainly the מטרה target is to the pupil of the eye the small point (ov: small light) inside, to her he sends arrows with the love of the eyes, מטרה is certainly the Shechinah, which she protects the Jews from the evil snake Sam.

#97   And who (Page 30A) protects her?  It says, "don't fear from the fear of the night, nor by the arrow that flies during the day" (Psalms 91:5), "with his pinions he will cover you" (ibid. 91:4), this is the limb from the חי living⁹⁵ the tzadik.  "And under his wings you will protected" (ibid.), this is ה'  ה', because the letter ז' is his limb which includes the י' ו'⁹⁶, his body is the ו', his head is the י',  his wings is ה' ה', because of this "and under his wings you will take cover, and his truth will be your shield and armour" (ibid.).  "Your shield and armour" this is the upper Shechinah and the lower Shechinah, "his truth" this is the middle pillar, his head is the upper wisdom, the tzadik is in his shadow and in his image, meritworthy is he who guards the covanant of the circumcism and the Torah which is the middle pillar, both of them will protect you, one in this world , one in the next world.                               #98

Fourteenth Tikun

בראשית about this is said "the first fruits of your land you shall bring to the house of Hashem your G-d, don't boil a goat in the milk of it's mother" (Exo. 23:19).  Come and see supernal Chochmah about it is said "sanctify for me every first born" (ibid. 13:2), because all first fruits are named after it, and the Shechinah from there is called the first born.  Certainly about Chochmah is said, "all the first fruits of everything" (Eze. 44:30), and the first born son of her is the first of everything, this is the ו' the middle pillar.

"The first fruits of your land" (Exo. 23:19), this is the two truthful pillars.  What is "your land"?  This is the lower Shechinah, which is "כל all your first fruits of everything" which is כל¹, from the side of the tzadik which is כל.  And the Shechinah is the land with which is grown and sprout trees, about this is said, "the tzadik will sprout" (Jer. 23:5), which is the fruit tree, a big, powerful tree, the middle pillar, the grass and lawn, which is the Torah scholars who from there grow in the garden, because they are the oral Torah.

#99   And who waters and saturates (ov: and make grow) these trees, grasses, and lawns?  The spring of the garden, which is Chochmah, "the first of all the first fruits of everything" (Eze. 44:30).  From where does this spring of water come from?  From the house of Hashem as it is written, "and a spring will flow from the house of Hashem" (Joel 4:18), because of this, "the first fruits of your land you shall bring to the house of Hashem your G-d" (Exo. 23:19), and also the first of your flock and your lambs, as it is written, "and the first of theshearing of your flock you shall give him" (Deut. 18:4).

And next to² "the first fruits of your land…" (Exo. 23:19)³ "you shall not boil a goat in the milk of it's mother" what does this have to do with this?  Rabbi Shimeon arose on his feet and opened up with a loud voice and said, "Eliyahu, Eliyahu come down here with the permission of your master, and enlighten our eyes which our blind from this matter, so we don't come to eat meat and milk".

In the meantime Eliyahu came down and didn't wait, the Holy Lantern⁴ said, this secret certainly is the secret of "don't plow with an ox and a donkey toghether" (Deut. 22:10).  When the firstborn which is the Jews, the middle pillar, don't come to the house of Hashem, their milk is mixed with their meat, and it causes a mixture of the ox with the donkey, and this is the kilayim⁵, a species which is not from his species.

#100 Rabbi Shimeon said, "Eliyahu, Eliyahu, behold the ox is from the side of purity, and the donkey is from the side of impurity, this is kilayim⁵ of good and bad, however milk is from the side of purity⁶, and meat is from the side of purity^{7 8}?"  He said to him,⁹ Certainly, however this secret is known through the verse, "The land shall produce forth living creatures according to their species" (Gen. 1:24), even though they are from the side of purity, everything is (created) male and female, and there are pairs, and he who takes from what is not from himself, that son that is a mixture from both of them, about him is said, "don't boil a goat in the milk of it's mother" (Exo. 23:19).¹⁰

The Holy Lantern4 said, certainly here is something in its place.  And this is the clarification of the matter, and it is, "You shall not delay¹¹ your fullness offering¹² nor your heave offering¹³" (ibid. 22:28), as we have said, lest someone else will come before you through (Hashem's) mercy¹⁴.  This sin is if a man will mix his first drop (of seed) with relations with a mentruant, maidservant, non-Jewess, or a prostetute, this causes that another person will take his soul mate, it is 'a deed to compensate a deed'¹⁵ (Page 30B) because of this, "the first fruits of the land bring to the house of Hashem your G-d, don't boil a goat in the milk of it's mother" (Exo. 23:19).  Because that son is a mixture which came forth from kilayim, from a wife that is not his (soulmate), she is equal to him¹⁶. Therefore if he merits to a helper, a soul mate who helps him in the Torah in the commandments in fear and love, his helper in this world and in the world to come.  If not¹⁷, another (women) who is not from his type¹⁸, will be his compensation¹⁹, to make him lose out from these two worlds, all of this he caused because he didn't guard his first drop (of seed) for his soul mate.

#101 Even with all of this if he returns in repentance about this it says, "and he returns and I will heal him" (Isa. 6:10).  And I will give him his soul mate as it says, "it will be a healing to your navel" (Prov. 3:8), this is the form of the Torah, which is the medicine and it is life, as it is written, "the tree of life are for those who hold onto it" (ibid. 3:18).  And his wife is in his form, as it is written, "see life with the wife you love" (Ecc. 9:9), the Torah is good, as it is written, "For a good doctrine I have given you" (Prov. 4:2), and his wife is in his form as it is written, "if you find a women you have found good" (ibid. 18:22).  In the very end, ten (types) of wording were said about this, and these ten the friends have talked about.^{20              #102}

Fifteenth Tikun

בראשית this is the Jews as it is written, "The Jews are holy to Hashem the first of his crop" (Jer. 2:3), the first without any mixture at all, because they are holy, they don't have any connection to another species, because they are holy.  Because they don't have any mixture they need to guard themselves for their soul mate which is the ה' because of this¹, the first תבואת ה' crop of the ה'.  They have no blemish as it is written, "and Yaackov was a complete man" (Gen. 25:27), he didn't have any extraneous material (ov: it needs to be guarded) this fruit is worthy of kingship, because of this, "whoever eats them is guilty, evil shall come upon them, the word of Hashem" (Jer. 2:3).

#103 This is the tree of life, his fruit is the medicine of life, his soul mate, she is guarded in this world and the world to come, about this is said, "and take גם also from the tree of life and eat from it and live forever" (Gen. 3:22), (the word) גם (is written) to include his soulmate, his medicine of life, and he will guard her in this world and the world to come. He who wants to take someone's² soulmate like Uriah that came before David³, it says about it, "anybody who eats them is guilty, and evil will come upon them, the word of Hashem" (Jer. 2:3).

The soul mate of the tzadik is the guarded matzah, for the complete rich matzah, and who causes this, that his soul mate the guarded matzah should be for him, because he guarded his drop (of seed).  He who blemishes his drop, his soul mate is called the split matzah, the poor man's bread.  And the secret of the matter, he who wastes bread or with peices of bread, which are drops like the size of an olive (ov: that have in them an olive's amount) poverty runs after him, rather he needs to guard his drops, not to throw them in a place that doesn't need it.  Because of this the masters of the Mishnah have said (Bava Metziah 59A), "honor your wife in order that you become rich" and the way you honor her is by guarding your first drop, that there should not be extraneous material.

#104 The extraneous material of Avraham and Yitzchak caused the nations of Esav and Yishmael to enslave their children (the Jews) in the exile. Their⁴ test was through fire and the knife, it saves them (the Jews) from the burning and the slaughter of them⁵.

Yaackov because he didn't have any extraneous material, it says about his children in the exile, "And Yisroel dwells securely solitarly, like (the blessing) of Yaackov" (Deut. 33:12).  It says here "securely, בדד solitarly", and it says there about the going out of the exile, "Hashem בדד alone guided them and there was no strange god with them" (ibid. 32:12), there was not mixed with his children the mixture of (insincere) converts.  Because of this we don't recieve converts in the time of Mashiach⁶.  About the seed of Yaackov it is said, "a grape vine traveled from Egypt" (Psalms 80:9), just like a grape vine can't be grafted with another species, so too his seed guard the sign of the covenant, and they don't recieve a grafting from another species.  Anybody who guards the covenant merits to kingship, (Page 31A) like Yosef and Yisroel because they guarded the covenant they merited to kingship, and it says about them (Shabbat 67A) "all the Jews are children of kings".  And Moshe because he guarded the sign of the covenant it says about him, "And it was in Yeshurun a king" (Deut. 33:5), meritworthy is he who guards the covenant.   #105

Sixteenth Tikun

בראשית this is חלה challah¹, as it is written, "the first of your dough shall be Challah a donation of Terumah" (Num. 15:20), as we have said, "Adam was the Challah of the world".  And from where do we know that Challah is the first?  The verse prooves it, as it is written, "the first of your dough shall be Challah a donation of Terumah to Hashem" (Num. 15:20).  What is Challah?  It is these seven species:² wheat, barley, grapes, figs, pomegranates, olive oil of the land, and honey, which is honey of dates.

חטה wheat is the tree which the first man ate from, and he didn't take from there the Challah, because of this the (holiness) did not fall out on the (letter) ה'^{3 4}, and dwelled upon it the ח' ט'⁵, and caused death.

#106 And the Challah is the Shechinah, it includes these seven species, in this was the sin of the first man, the drop which is the י', the dough needs to have the Challah taken from it, and immediatley they fell upon upon that drop, and he gave seed that was included with both which is the ו' and the secret of the matter, "הא here is seed for you" (Gen. 47:23).

#107 Because of this Challah is certainly a commandment given to the wife, because of her Adam who was the Challah of the world died.  She needs to separate Challah, and to take it from her dough, which is her drop, to return it to man.

She suffocated (ov: extinguished) his flame, it says about it, "the candle of Hashem is the soul of man" (Prov. 20:27), she needs to light it for the night of Shabbat⁶ with the awakening of the fire of love to her husband.  And the secret of the matter, "tremendous waters can not extinguish the love" (Song. 8:7), and the awakening of the warmth of the night of Shabbat from the wife, needs to be in love and fear, and this is "a women when she will become pregnant and give birth to a male" (Lev. 12:2).

This is the spilling of the blood of man, the throwing of his blood, and with all of this, she needs to guard him from the blood of a mentruant, because of this these three things a women needs to be careful, about the laws of Niddah⁷, Challah⁸, and lighting the candle⁹, until here is the secret of wheat, because from there is Challah, חטה¹⁰ wheat is the secret of the twenty two letters of the Torah.            #108

 

Seventeenth Tikun

בראשית about this is said, "The first of the Maaser of your crops" (Deut. 18:4), (ov: produce) this is the Malchut which is Maaser¹ it is the tenth of the ten sefirot, because of her we give Maaser, and the straw a shaff which are the clothing of the wheat, in this world are exempt from Maaser.  He who wants to take Maaser from חטה wheat he needs to clean it from straw and shaff which is the (letters) ח'  ט', which leaves the ה' clean , at that time he shoots the drop which is the י'.

Just like this with the relations of man, he needs to clean his drop from חטא sin which is the evil inclination, so his seed will be clean with the ה', as it is written, "הא here is  seed for you" (Gen. 47:23).

#109 However in the world to come the wheat which is clean, it and it's clothing, it is the twenty two letters of the Torah.  Because of this, by המוציא Hamotzi², the owner of the house needs to be careful with the ה' so it will be clean without any extraneous material, and there are to Esron³ the verse says, "עשר תעשר A tenth you shall surely give" (Deut. 14:22). Why?  In order to tie her with the two arms, which are the Kohen and the Levi, which is the first Maaser to the Levi, and the Maaser from the Maaser to the Kohen.  Because all of the sefirot go up to ten (ov: with the Shechinah) until they equal one hundred⁴ and it is made into a Terumah to all one hundred, because of this the amount (Page 31B) of תרומה Terumah is תרי ממאה two from one hundred⁵ to represent the two tablets of the Torah.  Which is the Torah which was given in forty days, and this is תורה מ' (Torah forty)⁶ and in this all of the sefirot are made into Esronim (tenth measurements).  The three fathers are the three Esronim, and the two truthful prophets is the "Esron Esron a tenth measurement, a tenth" (Num. 28:29).

 

 

 

 

 

 

 

 

#110

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 was a miracle done, a carob tree and a spring of water appeared, and 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 Rectificational 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 בראשית  (In the beginning).

Rabbi Shimon arose and opened up words 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. Then 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.

#111 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 Meshiach.

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). The light that shines in the sky is Chochmah (Wisdom).  The 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).  A 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.

#112 And these are the souls from those enlightened which 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.

And 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 that shine in the moon and about them it is written “And G-d put them in the firmament of the heaven to shine on the land” (Gen 1:17).

#113 And this is the firmament that is above the Chayot angels and 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 רקיע (firmament) to the word עיקר (the main, the most important) and the foundation of the (upper) chariot upon it stands the Chayot and the Throne of the (upper) chariot and about this is said, “The tzadik is the foundation of the world” (Prov. 10:25), because of the upper tzadik (Page 1B) the hidden world exists.  And because of  the lower tzadik the revealed world exists.

Behold the people who do righteousness for 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 fathers³ for there is no public less than three⁴.  “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 Sefirot.  From there the Jews are called Kings, Righteous, Visioners, Prophets, Masters of Torah, Strong Ones, Kind Ones, Understanders, Wise Ones, and Heads of the Thousands of Jews.⁵

#114 And 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 collection⁶.  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 את the mother and the children you can take” (Deut 22:7).  The word את comes 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), because 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 is sent away after them⁸.

#115 Furthermore “so too a איש man 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 righteous man 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), that 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.

#116 Merit worthy are those, the people that sit in the yeshiva, the masters of  Midrash, masters of Torah. Because "also the bird finds a house" (Psalms 84:4), the house that it is heard within it the words of Torah.  Because in the place where there is Torah, which is the middle pillar, also the bird¹² finds a house there.  Because of 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 Kabbalah.

#117 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 kabbalah it is said "don’t take the mother with the children" (ibid.).  Our understanding doesn't comprehend the Shechinah like these masters of Kabbalah. And these¹⁴ make for her and Hashem 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 with, which are the positive commandments; certainly the eggs do not.  Because of this it says about them, for the mother "you shall surely send away the mother."

And further more while they were talking about these things an elder was sent to them¹⁵, and he told them, it is written “and the children you shall take for yourselves.”  The elder said, every time the word את is mentioned it comes to include¹⁶.  Because of this it didn’t say and the children you shall take for yourselves but rather it says ואת to include the chicklets.  But it didn’t say "the children you should take for yourselves".  He said to him blessed are you, Holy Lantern, that this is certainly.  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. That 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 it is her private place and house, there is no motel but according to the man that makes it for her, because of this the attribute of kindness was given to Avraham.

#118 The strong men are from the side of strength. That gives strength to their master to subjugate the servant under his master and the maidservant under her mistress in 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 angrier because of "Navel (a scoundrel) when 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, afterwards 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.

#119 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 מלילה night" (Isa. 21:11)?  (This is the words) ליל ה' (the night of (ה'¹⁷ “The night of guarding is for Hashem” (Exo. 12:42).¹⁸  And because of her it says anyone who learns Torah at night Hashem 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 from the side of Netzach and Hod¹⁹ in them is included the two names which are י-א-ה-ד-ו-נ-ה-י there is eight letters to represent the eight books of the prophets. And “prophets” that is another two²⁰ 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).

#120 Furthermore, those who study Torah for its sake, and guard its commandments which are the six hundred thirteen commandments that hang from the name י-ה-ו-ה like grapes from a cluster. In order to unify through them the name of Hashem with the Shechinah, 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 את the mother” (ibid. 22:7).  (The word) את (is needed) 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 children²² with the Shabbat Queen, and with Hashem who is the day of Shabbat.  He who fulfills “and honors him, by not doing his own ways” (Isa. 58:13), it is "honor your father and your mother” (Exo. 20:12).

#123 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) בן י-ה ²³.  That is what is written “Because he is your life and lengthened days” (Prov. 4:13).  Because "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 Hashem 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 that 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 of faith is Binah (understanding), and about this it says (ov: in everyplace) here "don’t take the mother".  “You shall surely send away the mom” 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 Torah” (ibid. 1:8).

#124 Furthermore those that guard the sign of the covenant²⁵ in its boundaries which is eight days²⁶.  And to guard the sign of Shabbat within its boundaries, which isי' י'   from the name י-א-ה-ד-ו-נ-ה-י²⁷ because 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 those that are not found each day with these two signs which are the sign of the tefilin and the sign of the covenant (Page 2B) of the circumcism, and on Shabbat (the two signs are) the sign of the covenant and the sign of Shabbat.  It is written about them “surely send away the mother”.

And if you will ask why do you need both on each person every day?  So you can't find the Shechinah which is the letter י' from the name א-ד-נ-י by herself without Hashem who is the letter י' from the name י-ה-ו-ה.  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 השמימה" “(Who will raise us up to heaven)” (Deut. 30:12), in the first letters of the words it spells out מילה (circumcism), in the ending letters of the words it spells out the name י-ה-ו-ה.  The tefilin are female that is why it says “And it shall be unto you a sign on your hand²⁸" (Exo. 13:16), meaning your left weak hand.

#125 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 covering which the mother covers her children.  Her chicklets are the three hadasim²⁹ and the two aravot³⁰ and the lulav³¹.  Or eggs which are the esrogim³² each one it’s 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 sucah symbolizes the Mother that covers them.  This is eight³³ to represent the name י-א-ה-ד-ו-נ-ה-י which equals the same numerical value as סוכה (91) כו הס.  ³⁴ And those that 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.  In order for there to be a complete ten sefirot it is done through each and every shaking of the palm branch and the other species in each and every commandment³⁵.

#126 And 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 he saw a bird which the sea reached up to it's ankles³⁶” and who was this bird?  One of those chicklets or one of those eggs.  Chicklets that are like flowers that they haven't finished their fruit³⁷ from below to above³⁸.  Or from the six children³⁹ which are from above to below⁴⁰ under the Upper mother.  The eggs are from the side of the lower mother⁴¹ because she is an egg.  Chicklets are from the side of the tzadik (which are) from below to above⁴².  ⁴³It was not from⁴⁴ rather (it was one of) these fledglings, its name is tzadik (Yesod), one pillar from the ground to heaven⁴⁵.  “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 it's ankles" of that bird⁴⁷.

Like this י'  is ten, ה' is five⁴⁸ ten times five equals fifty. Ten within each Sefirah from these five sefirot from Chesed until Hod. Yesod takes everything and is called כל (50) (everything) which includes within it these fifty. And the lower throne is the Salt Sea⁴⁹ the throne of judgment.

The Oaf bird which is his bird is the angel מ-ט-ט-ר-ו-ן about this it says “because the bird of heaven will raise up the voice” (Ecc. 10:20).  The voice which is the recital of Shema, which includes the six week days and he rules over them and he takes that voice and flies on it until the middle pillar, which is “the voice of Hashem on the water” (Psalms 29:3), and 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.

#127         “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 which it says about it, “blessings to the head of the tzadik the life of the worlds” (Prov. 10:6), and the prayer is the speech that he rides upon. And this is the chariot for him during the weekdays, and this is the Shechinah, and this is the name א-ד-נ-י.  And the voice rides within the mouth, which is the name י-ה-ו-ה.  The secret of speech is, “My master open up my lips and my mouth will tell over your praises” (Psalms 51:17), this is the chariot for both of them like this י-א-ה-ד-ו-נ-ה-י (91).  This rises up the מלאך (angel) (91) which is 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 during the six week days.  But on the Shabbat day these two names don’t rise, which are 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 raise 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 prayer⁵¹.  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 answered the angel from amidst the fire from heaven and said “These, these are the workings of the chariot”.  Then gathered the administrating angels like the party of a groom and bride.  The Faithful Shepard⁵² said, “Blessed are you the Holy Lantern⁵³ because you said these words and unified through them the Holy one blessed be He and the Shechinah”.

Eliyahu the prophet stood up for the honor of Hashem and the Shechinah, and arose with him the all the other prophets. And they made for him⁵⁴ a nest through this collection⁵⁵, and all the camps that go divorced following Hashem and the Shechinah to unify them through this collection, to find comfort for those camps of souls that are sent away because⁵⁶ of the Shechinah because she is by herself (as it is written) “how does she sit by herself” (Lam. 1:1).  And to find comfort for the camps of Hashem as it says “Those Arraelim angels crying outside” (Isa. 33:7), the angels of peace a bitter crying, and there is no peace but Hashem.

⁵⁷Arose to unify them (all the souls and angels) 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).  This is what is called the book of the Zohar. They know how to serve their master, and to bring forth names from the names of Hashem and the Shechinah through mystical intention.  And to unify them through the voice of the Shema, and the speech of prayer⁵¹. Which are the two names י-א-ה-ד-ו-נ-ה-י⁵⁹ that within them are contained all the Havayot⁶⁰ and nicknames and the ten sefirot.

Many angels that are 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, all of them "their faces and wings were divided" (Eze. 1:11), at the mouth to receive these names י-א-ה-ד-ו-נ-ה-י⁶³ whether during Shema, or Shemona Esray, or Songs, Praises, and Thanks. Each mentioning⁶⁴ that comes out from the mouth in every place⁶⁵ and every talking⁶⁶ one must meditate speech is in the name א-ד-נ-י  and voice is in the name י-ה-ו-ה, 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, it 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 which is the letter י the sefirah of Keter (Crown). The Double song is the letters י-ה, the sefirot of Chochmah (Wisdom) and Binah (Understanding). Tripled song is the lettersי-ה-ו, the sefirot Chesed (Kindness), Gevurah (Strength), Tiferet (Beauty). Quadrupled song is the letters י-ה-ו-ה, the sefirot Netzach (Victory), Hod (Splendor), 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 this talking is a sin he has acquired.

And why do we tie them together, the word אח ³⁹ with the letter ד' ⁴¹ (4) ⁷⁰ he includes four Parshiot^{71 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 י and there are two knots, which are the knots of the head tefilin and the left arm tefilin. These ⁷³ are the י  and י  from the name י-א-ה-ד-ו-נ-ה-י .  י-ה-ו-ה is the four parshiot of the tefilin “And all the people of the land will see the name of Hashem…” (Deut. 28:10).  The name א-ד-נ-י is the four compartments of the tefilin.  The name א-ה-י-ה אשר א-ה-י-ה   (21+21) are within the Teffillin.  Twenty one names for the head tefilin and twenty one names for the arm tefilin. And this is the supernal Mother⁷⁴, tefilin of the master of the world we call her.  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 to him we say "Shema Yisroel" (he is) the son of the elder of elders, and this is the supernal Chochmah. And after his name we name the middle pillar, Yisroel ישראל ⁷⁵ שיר א-ל.  שיר is to the left side which is the song of the Levites.  א-ל is to the right side which is the Kohanim, the middle pillar is (Page 3B) Yisroel ישראל   which includes both of them.

Chochmah descends through the blessing of the Kohanim on the right side, therefore the one who wants to become wise leans to the south ⁷⁶. Mother ⁷⁷ descends through the holiness of the Levi from the left side.  Therefore the one who want to become rich leans to the south ⁷⁸.  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, in which place? In Shemona Esray. In it is included the eighteen blessings and through it is unified the two names like one which is (the name) י-א-ה-ד-ו-נ-ה-י  and the connection of these two names needs to be done in quietness. 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.  Because there is the "quiet thin voice" (Kings 1 19:12), the holy of holies is the shemona esray because there the king comes.

When with a tremendous wind,  through noise, and fire you hear the wings of the Chayot, the king does not come.  Only with a thin quiet voice, that comes after the loud wind of the fire, which is the fourth of them⁷⁹.  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 י from the name ה-ו-ה-י, and it is the י from א-ד-נ-י, there comes the king⁸⁰ who is י-ה-ו-ה.  Every Havaya⁸¹ that the letter ה rules over the ו, and the letter ה over the letter י this 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, Sinai⁸² who is able to say things before you?” With the small quiet voice in your mouth comes the king. ⁸³ “Eliyahu get up and set up the clothing of the King and the Queen because you are a Kohen, arrange for Hashem 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 mercy though the name of י-ה-ו-ה.  There is nobody who can forgive forbidden relationships except for him⁸⁴.  Four garments of gold all of them judgment from the side of א-ד-נ-י, nobody can forgive idol worship except for her⁸⁵.  The maidservant rules in the place of the mistress⁸⁶.

Like his name is his throne, so too is his garment, and he did not clothe himself in these garments until now from the time the holy temple was destroyed.  As its 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, merit worthy is the person who corrects her throne through his prayer, and through his mitzvot. Because they are from there⁸⁷ the throne is blemished from them⁸⁸.  And the name י-ה-ו-ה goes away from there because he doesn’t dwell in a blemished place as is written, “Any man that has a blemish shall not come close” (Lev. 21:21).  Also here where there are blemished souls Hashem does not dwell with them.

Merit worthy is he who completes his soul, so the name י-ה-ו-ה can dwell with him and he makes a throne for Him⁸⁹.  Merit worthy is the mouth that unifies Hashem with the Shechinah which is the Torah of Hashem⁹⁰.  Merit worthy is he who clothes the king and the queen with the ten sefirot of Beriyah⁹¹ which are included in the name י-א-ה-ד-ו-נ-ה-י.  Like his name is his garment.

One that sets up the horse for him it says about him “You are compared to a horse of the chariots of Pharaoh, beloved” (Song. 1:9), which is his chariot.  Shabbat and holidays are the clothing of the king which is the ten sefirot of Beriyah.  The weekdays are the clothing of the ten groups of angels that serve the ten sefirot of Beriyah.

The ten sefirot of Aztilut⁹², He rules in them, He and His bones are one with them, he and his life is one with 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 over Everything shines (ov: descends) into the ten sefirot of Aztilut, and into the ten sefirot of Beriyah and into the ten groups of angels⁹⁴, and into the ten wheels of the firmament⁹⁵, and doesn’t change in any place⁹⁶ (Page 4A) Ezekiel the prophet arose to reveal these visions in front of the Shechinah. It says about them “and the form of the Chayot was the appearance of burning coals” (Eze. 1:13), through the vowel points of the Torah and the cantelation notes of the Torah. About the letters it says “and the form of the Chayot", "were of the appearance of 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, "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 which are the cantelation notes that are (like) vowel points⁹⁸.  The lower Chayot are the vowel points of the letters like this הֶ this is a Segolta⁹⁹ above, which are the three upper Chayot which symbolize י'  י'  י' which are the first letters to the names י-ה-ו-ה   י-ה-ו-ה    י-ה-ו-ה.  This is Hashem rules (lit. is the king), Hashem ruled, Hashem will rule forever.  The faces of the three upper Chayot are Chesed, Gevurah, Tiferet.   Below is the segol¹⁰⁰ which are the lower Chayot, their faces are Netzach, Yesod, and Hod (Sefirot lit. victory, foundation, and splendor). Which hint to יברכך י-ה-ו-ה, יאר י-ה-ו-ה, ישא י-ה-ו-ה   (literally Hashem will bless, Hashem will shine, Hashem will turn)¹⁰¹. The middle point is the Chayah whose his name is Adam (man), like this הּ, "she goes in-between the Chayot" which are the three upper ones and the three lower ones like this הֶ.

She is the fourth to each set of three and the seventh to all six.  The secret to the three lower Chayot, about them is hinted to (in this verse) “And it was in the thirtieth שנה year" (Eze. 1:1)¹⁰².  The middle point is hinted to by “in the fourth (month)”, which is the four faces of the man, the upper Chochmah¹⁰³ כח מה (lit. the power of what)¹⁰⁴. 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 like this הֶ.

“On the fifth day of the month” this is the letter ה' (5) which is the name א-ל-ה-י-ם  ¹⁰⁵ כנוי ¹⁰⁶ to the name י-ה-ו-ה and it is also the throne because הכסא (the throne) (86) equals the same gematria as א-ל-ה-י-ם (86).

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 (who is 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 form of the king exactly. The sefirot of Beriyah are the seal of the king.  The sefirot of Yetzirah and the angels which are the Chayot they are the form of the seal in wax.  Because of this it says in the visions of Ezekiel, “Its form like the vision of a man” (ibid.).  And it says the form of the Chayot, and not the actual Chayot. Like someone who never saw the king, a person who was from a village who asked to see the king, so they drew the form of the king on a tablet or paper.

(Ov: There is a point that the whole world hangs under it.   Like the sun under the firmament looks like to people below like the vowel point, Kametz¹⁰⁸ and it is many times bigger than all the land¹⁰⁹.  Then certainly the vowel points of the Torah according to their height they look like 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 (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 מטט-רון¹¹² in the form of the tzadik¹¹³ the foundation of the worlds. The river of Denar is from the side of Gevurah.  The river of Plagav is from the side of Chesed, the division of water.  This is¹¹⁴ the river of Kevar כבר.  What is כבר?  It is the angel מטט-רון, who is the רכב chariot¹¹⁵ 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 חי (life) (18) of the worlds he includes חי myriads (18,000) of chariots.  This is “the chariots of Hashem are two myriads, two thousand שנאן angels" (Psalms 68:18)¹¹⁸.  As the Rabbis of the Mishnah have taught (Avodah Zarah 3B) two thousand שאינן that are not from the two myriad (20,000).  Every myriad is ten thousand.  Two myriads is twenty thousand, two (thousand) שאינן that are not^{119 120}. We are left over with (Page 4B) eighteen thousand that descend with מטט-רון to receive the eighteen blessings of the Shemona Esray of the Jews, to raise them before Hashem, in the חי (18) worlds, which is the tzadik foundation of the world. Blessings to the head of the tzadik.

“And I was in the exile” this is the Shechinah.  Open up the השמים (heaven), the (letter) ה' (five) is the five רקיע heavens of the second day¹²¹. (This is the letter) ה' of (the word) השמים¹²².  In it is imprinted the vision (other version: the Chayot) which their source is the name יוד-הי-ואו-הי¹²³ (other version:   יוד-הא-ואו-הא) (and) י-ה-ו-ה ¹²⁴. “And I saw the visions of א-ל-ה-י-ם” (Eze. 1:1), ¹²⁵ five ¹²⁶ “light” אור on the first day (of creation).  Which is equal to the first ה' ¹²⁷ which includes the five times it says light ¹²⁸. Which is "אָאֵאֹאִאֻ פִּתּוּחֵי חוֹתָם holy to Hashem" (Exo. 28:36) ¹²⁹.

Every א' is seen as the name א-ה-י-ה.  These vowel points ¹³⁰ equal the gematria (of the name) אלה-ים (86) In 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 אָאֵאֹאִאֻ represent the seven planets, three to here and three to there.  The sun (חמה) in 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 (קמצו)” (Lev. 2:2).  Kametz¹³³ is a י' (other version: הָ) when he opens up¹³⁴ it is the five points it is a ה', the five fingers, with them are opened up the fist, which is the י', which are the fifty gates of freedom¹³⁵.

The letters י-ה   equal the word חלם which is in the middle, And Chirek equals וה' ¹³⁶ ו'  is the arm, ה' is the shoulder.  Kametz (the fist) is the fourteen יד' (hand) sections of the hand ¹³⁷.  And this is, “And he said because the hand is on the chair of G-d (י-ה)” (Exo. 17:16).  This hints to the name י-ה-ו-ה א-ל-ה-י-נ-ו י-ה-ו-ה ¹³⁸. And the five fingers of the left hand are fourteen sections which represent the name  כ-ו-ז-ו   ב-מ-ו-כ-ס-ז   כ-ו-ז-ו ¹³⁹ there are twenty eight (כח') which it says about it. “And now has enlarged the כח (power) of Hashem” (Num. 14:17).  And this equals the letters אי'ה או'ה (which equals) כח' (28).  This hints to "the supernal Throne of Glory from primordial time" (Jer. 17:12).

Immediately after they go away¹⁴⁰.  “And he went without כח energy before the chaser” (Lam. 1:6).  Because of this the rabbis of the Mishnah have stated “Anyone who answers אמן יהא שמיה רבה  (True, His great name shall be blessed for ever and ever) with all his power they rip up his bad decrees of seventy years”.  This is talking about the seventy years after one thousand two hundred years after the temple was destroyed¹⁴¹, and some say from the time the Tamid sacrifice was discontinued¹⁴².  Because from the level of Yaackov comes the end of the redemption, that is the level of truth.  As it is written “Give truth to Yaackov” (Micha. 7:20), תתן אמת ליעקב  ^{143 144} is the acronym for אלף מאתים תשעים one thousand two hundred ninety, and there are those that add two ¹⁴⁵ “Hashem is close to those who call out, to those who call out באמת in truth” (Psalms 145:18), ¹⁴⁶ “To know in the land (בארץ) your path” (ibid. 67:3), ¹⁴⁷. Also here the land (א'רץ) is אלף  רץ one thousand two hundred ninety, to fulfill through it אמת מארץ תצמח “truth from the land will sprout” (ibid. 85:12).  Because when ¹⁴⁸ outside ¹⁴⁹ the amount א'רץ ¹⁵⁰ But the bad decree ¹⁵¹ is for seventy years.

Another subject, “and the enlightened”, these are the vowel points, “will shine” shine into the letters.  The vowel points are round and 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 form of the Chayot looked like burning coals” (Eze. 1:13).  These are the vowel points of the Torah, which are nine.  From 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 יוד-הא-ואו-הא.  And through them ¹⁵² they were created.  And the four letters of the name י-ה-ו-ה shine into the four Chayot, and from them ¹⁵² they were created.

The name י-ה-ו-ה is the middle pillar, truth ¹⁵³.  And the Shechinah is the truthful Torah.  Through her was created the throne which is the name א-ל-ה-י-ם.  This is “In the beginning was created א-ל-ה-י-ם” (Gen. 1:1).  In the Torah which is the “beginning” created the Throne which is the name א-ל-ה-י-ם. Behold the word הכסא (the throne) (86) equals the gematria of א-ל-ה-י-ם   (86).

There is the Torah of Beriyah and the Torah of Aztilut.  The Torah of Beriyah is “Hashem acquired the first of his path” (Prov. 8:22).  The Torah of Aztilut is “The Torah of Hashem is complete” (Psalms 19:8).  And also “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 Aztilut is “Torah of Hashem”?  It hangs from Hashem’s name¹⁵⁴.  So have we learnt “This is my name שמי forever” (Exo. 3:15).  שמי (my name) with י-ה ¹⁵⁵ equals three hundred sixty five ¹⁵⁶.  זכרי (my remembrance) with ו-ה ¹⁵⁷ equals two hundred forty eight ¹⁵⁸.  The Gematria of Torah (תורה) is six hundred eleven, when with the commandment “I am your G-d” and “you shall have no other G-d” (Page 5A) there are six hundred thirteen ¹⁵⁹.  This is the ב' that was added to the Torah.  “This is the Torah of אדם (45) man.” It is the name יוד-הא-ואו-הא (45) which is connected to “the wise will inherit honor” (Prov. 3:35).  As the 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 Yaackov servants” (Lev. 25:55).  And from the side of ¹⁶² Atzilut, “children are you to Hashem” (Deut. 14:1).  Above everything, Supernal above everything, which there is no other god above or 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 בסופה" "And 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) י' from the name א-ד-נ-י ¹⁶⁵ יראה  (fear) of Hashem. These four letters are her outer keys.  The letter י' of the name י-ה-ו-ה is wisdom.  These four letters of this name are the keys to the inner chamber.  Therefore when we pray shemona esray we first say   “א-ד-נ-י   (my master) open my lips” ¹⁶⁶.  Afterwards we seal it with the name י-ה-ו-ה ¹⁶⁷ in the brachah “Blessed are you י-ה-ו-ה  the shield of Avraham”.  Likewise we put the vowel point Shvah in the name י-ה-ו-ה which is ¹⁶⁸ fear, 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), שמי (my name) with the letters י-ה equals three hundred sixty five andזכרי  (my remembrance) with the letters ו-ה equals 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'ט' (The taken time)¹⁷⁷.

These are the six orders of the Mishnah in a symbolistic 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 come at all times to the holy…” (Lev. 16:2).  “Warehouse” is from the side of the middle pillar¹⁸¹.  “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; אמן which is the name י-א-ה-ד-ו-נ-ה-י ¹⁸⁴.  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.

“Times” is from the place of Hod which is the order of Moed¹⁷¹.  From him is¹⁸⁵ (Pesachim 12A) "we eat all of the fourth, let it hang all of the fifth, and burn it in the 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).  Do not be from those which it says about him, “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 there 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 handwork of man’s hands¹⁸⁸.  There is nothing lacking more than this that his 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 Hashem, it is as if for him the world was created.  Therefore in the word בראשית (In the beginning) ¹⁹¹ ירא-בשת (fear-embarrassment)¹⁹².  For fear with 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 בשת (shame) to the word שבת (Shabbat).  The word בראשית (in the beginning) (is the words) ירא שבת (the awe of Shabbat) one should not break 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 hand²⁰⁰. 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 him²⁰⁵.  But he is (also) praised in front of Hashem.  As it is written “Grace is falseness, 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 ביראת ²⁰⁶.

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 הברה (the pit) “and הבור the pit was empty” (ibid. 37:24).  הברה (the pit) is the evil female, בור (pit) is the male, and בור  (ignoramus) 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 י-ה-ו-ה. 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 תורה is²¹⁴ six hundred eleven, from two sides 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 commandments²¹⁵.  Therefore all the Torah and its commandments were given from both sides²¹⁶.  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 this there is a man that is called the lower ה'^{223 224}.  They have said about this first he is in the thought²²⁵, and last is the deed²²⁶.  Therefore the Rabbis have said, “The Jews went up in²²⁷ mind to create.” As it says about this, “You are man”²²⁸ also here Tiferet which is י-ה-ו-ה  is the first to the mind which is the upper Chochmah²²⁹.  And the last to deed is the י' from the name א-ד-נ-י which 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, “א-ד-נ-י my 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 mind must come before the commandment. There the Rabbis have said, One must have kavana²³³ of the mind when praying the first blessing²³⁴.  If one did not have kavana during the first blessing he must return to the beginning.  Therefore one must have fear from the side of the Shechinah first 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, “אז (Then) will sing the trees of the forest” (Chron. 1 16:33).

Answered an angel from heaven and said, “These, these are the workings of the markava (chariot).” From this אז (then) (comes forth) the seventy two names which are חסד Chesed (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, מ"ה (45),  יוד-הא-ואו-הא (45), מוריד הטל (to bring down the dew) to shine to the (lower)  ה'²³⁷.

He²³⁸ includes the first three blessings and the last three blessings of the shemona esray²³⁹.  These are the ten sefirot of בלי מה  nothing (lit. without what)²⁴⁰ which represent the two names י-ה-ו-ה  א-ד-נ-י  and their eight letters²⁴¹, which are  “ten, ten spoons of the holy shekel” (Num. 7:86), the כ' from the word כתר (crown), ten from (Page 6B) the lower Shechinah א-ד-נ-י, from below to above from אני to אין ²⁴².  Ten from above to below from the middle pillar which is the name י-ה-ו-ה.  Therefore כ' includes them ²⁴³.

In the end of the redemption it is said “Jumping on the Mountains” (Song. 2:8), מדלג על ההרים this is מ"ה, there is no mountains except for the forefathers which are their²⁴⁴ chariots. Also here “leaping over the hills” מקפץ על הגבעות ²⁴⁵, these are the mothers, א-ה-י-ה   א-ד-נ-י. At that time, “Then will sing Moshe” (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 Supernal 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 his²⁵⁰ domain, a singular domain²⁵¹.

The name א-ד-נ-י is a chariot to the name י-ה-ו-ה and is wrapped within it.  Like this, י-ה-ו-ה is wrapped within (the name) א-ה-י-ה  to create the world. However the name י-ה-ו-ה is a chariot to the master of the supernal Keter (crown).  Therefore it says “אין ²⁵² There is no holiness like Hashem” (Sam. 1 2:2).  Supernal over Everything, hidden and concealed in the Keter, and from him shines light on the name י-ה-ו-ה, the י' is the Chochmah, ה' is the Binah, ו' includes six sefirot²⁵³, ה' is the Malchut, and this is the flow from above to below.  Also his light flows on the י' from (the name) א-ד-נ-י from below to above until the Ein Sof אין סוף²⁵⁴ which is hinted to (in the letters) א-י-ן ²⁵² from (the name) א-ד-נ-י.  Therefore י' and י' from the name י-א-ה-ד-ו-נ-ה-י is "ten, ten spoons" which is כ' from 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 י' he formed the world to come, and through the letter ה' he formed this world, as it is written, “Through י-ה, י-ה-ו-ה formed the worlds” (ibid. 26:4).

The root of all the names is the name יוד-הי-ויו-הי ,י-ה-ו-ה, יוד-הא-ואו-הא, י-ה-ו-ה each letter יוד represents the name י-ה-ו-ה.  Each א' represents the name א-ה-י-ה above, and a א-ד-נ-י below. ²⁵⁵ Here the name י-ה-ו-ה  he 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  י-ה-ו-ה  and his nickname are not one, as it is written, “Anyone that calls out in my name for my honor, I have created him” (ibid. 43:7)²⁵⁷.  There are Sefirot that are called by the name י-ה-ו-ה   and other sefirot called by א-ד-נ-י, and through those of א-ד-נ-י 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 seal²⁵⁸ 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) the vision of a circle 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 hidden and revealed is known by you, in the revealed forms²⁶².  In the concealment of the eyes is the image of the King and the Queen.  Then certainly, certainly he who has no form at all²⁶³.  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 world²⁶⁴ 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), א' like 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 א this upper point is like the Cholem²⁶⁶, the supernal Keter (crown) which rides upon י-ה  which is Chochmah and Binah,  which is the gematria חלם Cholem²⁶⁷.  “And under his feet like the work of sapphire stone” this is the Chirek²⁶⁶ which is the Malchut, “The world is my footstool.”  It is under ו-ה which is the gematria of חרק Chirek²⁶⁸.  The letter א equals י-ה-ו-ה   יוי ²⁶⁹.

Furthermore the firmament is the middle pillar which includes the name י-ה-ו-ה .  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 א “that stretches the heavens alone” (Isa. 44:24).  Who stretched it?  The Supernal over Everything alone, alone without a second (entity) to help him.

Second²⁷⁰  “And on the form of the chair the vision of the form of a man above” (Eze. 1:26), this is the יֶוְדֹ-הִאֻ-וּאֻו-הָא   Which include nine vowel points, and the tenth is the Shechinah which includes all of them, and includes the א, there is not a man without an א, and everything is the middle pillar, which is the י-ה-ו-ה  which includes the א, it is the Shem Hamoforesh²⁷¹ which includes the א to show if your heart runs, return back to your place (ov: to one).

Third²⁷⁰ “like the appearance of a housing of fire surrounding" (Eze. 1:27), this is 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 נגה  (glowing fire) “because my house will be the house of prayer for all nations” (Isa. 66:7).   Which is the fire surrounding from the side of Gevurah, which is the ב, the second day, on which Gehinom was created.  א is 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.  ואו ²⁷³ to the right side אחד ²⁷³.  לב ²⁷⁴ to the left side which is יוד-הא-הא  ^{274 275}.

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 upper ה' is 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.

Seventh²⁷⁰ “like the vision of the rainbow” (Eze. 1:28), the rainbow is the tzadik the foundation of the world.  Like his form below is the angel מטט-רון, 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) it’s form Ezekiel saw from below, and not actual Chochmah (wisdom).

When he reached the vision 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, and if the visions of below ²⁷⁸ are like this, certainly how much more the upper visions of the world of Beriyah, even more certainly the visions of Aztilut.

In the secret of the letter א you find the ²⁷⁹ Cholem, Chirek, and Shurek like this וִֹּ.  Which is the wheel that switches around to six sides, above, below, and to the four sides, switch to the right and it testifies about the Supernal above Everything that there is no other god to the right side of the world, switched around to the left and it testifies about him²⁸⁰, like this every side testifies on His²⁵⁰ 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 ו includes three points, up down and middle that testify.  And (ov: the three [points] below) testify (ov: to the lower [worlds]) that Supernal 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 ו which testify about the Supernal over Everything there is no other god to all six sides except for him.  Behold there are nine points that are included in the letter ו inside the letter א.  And the letter א completes the amount to ten, in it²⁸² 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 them²⁸³.  Petach in²⁸⁴ Gematria equals יוד (20), as it is written “open up your hands (ידך) and give sustenance to all living creatures that you will” (Psalms 145:16), as we have said don’t read ידך but rather  read יודוך  (your two י' yuds) these are י'  י'   from the name י-א-ה-ד-ו-נ-ה-י.  And from what place are they opened (other version: are the keys) in the firmament which is the vowel point Petach  (פתח) which is the key (מפתח) that includes א-ה-ד-ו-נ-ה   which are the six letters in-between the letters י'  י'.  And two י' Yuds with a line which is the letter ו', equals the gematria י-ה-ו-ה.

Kametz is a firmament²⁸⁵ and a point, this is the letters י' and ו', it is a gathering of all the other vowel points, which is the gematria sixteen, which are the sixteen faces of the Chayot. Therefore it includes all the other vowel points.

Tzairi equals ו'  ו', and under the tzadik is the two points י'  י' the two great lights²⁸⁶ which is the letters ו'  ו'  י'  י'  which equal thirty two.  These are the thirty two wondrous paths of Chochmah.  And the vowel point under the ר' from the word צרי  Tzairi is a י'   which are the ten sefirot which all together is forty two.  Therefore through the tzairi the world was formed²⁸⁷.  And he formed there the tzairi, 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 אדם man (45).

Shvah, also here it says “The bigger light to ruler 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 אדם (45) like this the gematria of it is ו' ²⁸⁸ plus the three points and a line, י'  י'  י'  ו'   equals thirty six plus the ו' vav is forty two. With the three letters equals forty five.  The secret of the topic “And they ask to me what מה (45) is your name, what מה ²⁸⁹ 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 equals eighteen²⁹⁰ which is the letters ו'  ו'  ו'   from ויסע  ויבא  ויט .  Plus the three points י'  י'  י'   all together equal forty eight. Plus the four letters from the word סגול  equals חמד (52), plus the kollel²⁹¹ equals חמה (53) sun.  The face of Moshe was like the face of the sun.

Cholem חלם  without spelling it with the ו' ²⁹² equals the gematria י-ה ²⁹⁰ plus the three points²⁹³ equals forty five which is the Shem Hamoforesh יוד-הא-ואו-הא,  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 א-ל-ה-י-ם” (Psalms 8:6)²⁹⁴.  And below²⁹⁵ of the angels these are the forty nine faces of purity from the angel מטט-רון ²⁹⁶ who is the חלם of the angels^{297 298}.

Shurek   שֻרֵק²⁹⁰ equals the letter ו', and the five points (50), ²⁹⁹ fifty six, (plus) the three letters and the kollel equals sixty³⁰⁰ “סוד the 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 שמחה  an 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), the tzadik, the foundation of the world in it is the secret of the second Shurek with the addition of the ו' equals forty two³⁰³.

Furthermore Kametz, the masters of grammar have said about it, 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 this a son needs to work for his father and mother to make himself like a servant, a helper, a chair, and a pedestal under them.  This is like the sefirot this one to the other one.  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 messenger ship and is a tail to him, but in his own place he³⁰⁴ is a king.

The secret of the Kametz, it’s amount is fourteen²⁹⁰ plus the three points (30) and the line (6) equal fifty נ'.  מ' which is from מלך king³⁰⁵ which hints to the four yuds from the names יוד-הי-ואו-הי  יוד-הא-ואו-הא   (other version: four yuds from  יוד-הי-ויו-הי)  And not for nothing does it call it³⁰⁶ 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 ווי' (22), which is²⁹⁹ forty two.  (this is the verse) “כי בי חשק ואפלטהו” "because he desires me I will save him" (Psalms 91:14),³⁰⁸ “Open for me the gates of righteousness and I will we enter בם” (ibid. 118:19), (the word) בם equals forty two. "כי בי חשק ואפלטהו"  “because he desires me I will save him”,  חשק hints to the vowel points ח' Chirek, ש'  Shvah, ק'  Kametz from the  name  אָ-בְ-גַ-יִ-תָ-ץְ  the Kametz is the fist (Page 8A) closed in the letter yud י',  Petach opens it 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 בם and praise Hashem י-ה”.  And it is said about the פתח Petach it is said about it “פתחו Open 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 through 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, to guide them to every side, to the right, left, in front, or backwards.

The cantelation notes are the neshamah, the vowel points are the ruach, and the letters are the nefesh. These are guided by these, and these after these.  The letters are guided by the vowel points, and the vowel points are³⁰⁹ 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 placed the letters, 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 ה' are above, from the side of the daughter the ה' are below.) From the side of father the י' are above, from the side of the daughter the י' are below,  from the side of son the ו'   are above  like this ו'ו'י'.  From the  side of Father the ו' are below like this י'ו'ו'.  The ה' of Mother look like this ה'ה'ו'  ה'ה'י'.  The ה' of the daughter look like this י'ה'ה'  ו'ה'ה',  so is 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 י' is the foundation stone of the building, the letters י'  י'  from³¹⁰ י'י'ה'  י'י'ו'  ו'י'י'   through them³¹¹ “complete stones will build the altar of Hashem your G-d” (Deut. 27:6), this is the ה'. The letter ו' is the plank and the pillars to support the house.  Therefore the unison of the three letters בית   which represent,   ב – the building, י' – is the יסוד foundation of building, ת' – (represents) תפארת beauty³¹², They are; the ב' is the Malchut, י' the 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). ת'   is the sefirah Tiferet as it says, “Like in harmony 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 יוד', higher then twenty it is the כ' ³²¹ the כתר Keter, who is Supernal of 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 יוד which is the letter כ' ³²¹ כתר.   Higher then Keter, there is no man of the chariot dwelling there, inside the Succah, because no eye can see there.

And the source for these Havayot is the gematria of Chesed חסד (72), through them³²² one builds the building from Chesed.  The source of these Havayot is the name יוד-הי-ויו-הי which equals seventy two Havayot and is the gematria חסד (kindness).  All of them are stone, beam, and a building which is built by both.  And these are the seventy two Havayot that come out from יוד-הי-ויו-הי:  (Page8B)

 

יהו-היו-ההי-ההו-הוה-יהה-יוה-יוה-והי-הוי-ההו-ההי-היה-והה-ויה-ויה-הוי-והי-ווה-ווי-ויו-הוי-היו-הוה-יוה-ויה-ווי-ווה-והו-יוו-יהו-יהו-ויה-יוה-ייו-ייה-יהי-ויי-והי-והי-היו-יהו-ייה-ייו-יוי-היי-הוי-הוי-יהי-היי-ההי-ההי-היה-יהה-ייה-ייה-הוה-והה-ווה-ווה-והו-הוו-ההו-ההו-ויו-יוו-ייו-ייו-יוי-ויי-ווי-ווי

 

^{323 324}

The name י-ה-ו-ה : It’s  י'    is 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' .  Merit worthy 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 אֱ-לֹ-הִ-י-ם, which is it’s sheath, Therefore Binah has the vowel points of the name א-ל-ה-י-ם   like this יֱ-הֹ-וִ-ה as 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 spirits is tied up and doesn't have permission to escape, merit worthy 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" (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 sin’s in order to kill them.

Also here one needs to pass him from heaven to earth, like when it was passed from the sun to the moon.  Just like this one must pass over 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 one must switch 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 servants³²⁹, 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 is³³⁰ “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 them³³¹ 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 ה'   is 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 ו'  the 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 י' this is unification יחוד.  Therefore  with the timing of both of them, he who talks mundane words in-between³³⁵ he has sinned.  And he makes a separation between the ו-ה which is the middle pillar and the Malchut.

Tefilin of the head of Hashem³³⁶ who is ו' is 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"ה  is 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"ה is 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, “והיה And it will be on that day Hashem will rule over the whole world (Zech. 14:9)” And three times יד (hand) (14) are the forty two (times) it mentions Hashem's name in the tefilin of the hand and head.

יד Hand 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 ש' of the tefilin is a Halachah (rule) given to Moshe at Har Sinai ³³⁸ ש'  that has three heads, and the ש' !!!!  that has four heads.  To 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.

And Tiferet is bound in the letter יוד'   , with the lower ה'.  "And his soul was tied toghether with his soul" (Gen. 44:30).  And he is tied toghether with the letter י' from 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), לו is (read when) spelled with a ו'  ³⁴², לא צר (he is not pained) is wittten with an א' ³⁴³, at the time when he is with the Jews then certainly לא צר (there is no pain).  There is no pain except the יצר הרע (evil inclination). “The stranger who comes close shall die” (Num. 1:51).

The secret of the matter “כי בי Because he desires me I will save him” (Psalms 91:14). כי בי  is the gematria of the forty two names of Hashem in the tefilin ³⁴⁴. “I will 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” (Isa. 58:9). י-ה-ו-ה  are within the four boxes of the tefilin of the head which are the four letters א-ה-י-ה .  “And Hashem shall answer” י-ה-ו-ה  is within the four houses of the tefilin of the hand which is the name א-ד-נ-י  .  And if you say there is not in the hand tefilin four boxes rather only one, which is the fifth the weak hand, this is certainly.  It is the fifth (Page 9B) and the fourth, fourth to the³⁴⁶ י-ה-ו the weak hand.  י-ה-ו is the name א-ה-י-ה  and they equal twenty one, including the four letters it equals twenty five.  The ה' from the name י-ה-ו-ה  is the fourth (letter) to the name י-ה-ו, and the fifth (letter) to the name א-ה-י-ה , which is the four compartments, and it³⁴⁷ is the fifth compartment³⁴⁸.

 

 

Furthermore א-ה-י-ה  י-ה-ו-ה (86) equals the gematria א-ל-ה-י-ם  (86) which includes the five houses of the tefilin, the name י-ה-ו-ה  is the four parshiot³⁴⁹.  י'  is the parsha³⁵⁰ “Sanctify for me” (Exo. 13:2), which is Chochmah, ה' is the parsha “Behold when you bring” (Exo. 13:11) this is Binah, these are the right and the left, which are Chesed and Gevurah.  ו'   is the Parsha “Listen, Yisroel” (Deut. 6:4), which is Tiferet, which includes the six words of the unification³⁵¹.  The lower ה'   which is the parsha “Behold if you will listen” (Deut. 11:13), which is the Malchut, the lower Shechinah.

There are three straps, Netzach, Hod, and Yesod.  Yesod is the strap that ties together ואו with 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 ה'   is 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 י'.  Which is the letters ה' and י' from the name א-ל-ה-י-ם.  Five times³⁵² ה' in the letter י' it is fifty.  In the five sefirot, Yesod is כל (everything) (50) which takes everything³⁵³ and gives it as an inheritance to the כלה  (bride)³⁵⁴, (Because) כל ³⁵⁵ כלה ³⁵⁶.

The lower letter ה'   is 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 מקרן (a horn) is written missing the letter יוד, this is the strap of the arm tefilin of the Master of the World.

(The letter) כ' is 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 כי-ה-ו-ה like 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 ה'  are 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). י' is 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 הויה there are in the nighttime.

There are those that say Havayot in the middle are like this י-ה-ה-ו  ³⁵⁸.  י'  is the parsha “sanctify for me”, ה'   ה'   are the parshiot “behold when you will bring”, and “If you will listen”.  ו'  is the parsha “Listen Yisroel”.  The name ה-ו-י-ה has ו' י' in the middle.  The name י-ה-ה-ו has the letters ה' ה' in the middle.

The permutation of the twelve Havayot, is known to everyone.  And they are י-ה-ו-ה, י-ה-ה-ו, י-ו-ה-ה  which are hinted to in the name יוד-הי-ויו-הי  (72)³⁵⁹.   This name is the source of all the letters, and the source of them is in the vowel points used in the verses, יִ-הַ-וְ-הָ   “Happy will be the heavens, and the land will rejoice" (Psalms 96:11) “ישמחו השמים ותגל הארץ”.  The source for the vowel points of the name is יִ-הַ-הַ-וְ, "The one who boasts will boast about the contemplation and knowledge (of me)" (Jer. 9:23) “יתהלל המתהלל השכל וידוע”.  The name יְ-וּ-הַ-הַ, "tenons, for the second wall of the Mishkan" (Exo. 26:19-20) “ידותיו ולצלע  המשכן השנית”

Three ו' are in this name יוד-הי-ויו-הי.  ³⁶⁰ ו-ה-י-ה, ו-ה-ה-י, ו-י-ה-ה  and their vowel points come from these verses, “ויראו אותה שרי פרעה” "And the officials of Pharoah saw her" (Gen. 12:15) for the name וַ-הֹ-יָ-הַ .  For the name וּ-הַ-הַ-יְ the verse “ודבש היום הזה  י-ה-ו-ה” "and honey, this day, Hashem" (Deut. 26:15-16).  For the name וַ-יֹ-הָ-הַ is the verse “וירא יושב הארץ הכנעני” "And the Canaanite inhabitants of the land saw (Gen. 50:11).  The names ה-ו-ה-י, ה-י-ו-ה, ה-ה-י-ו    their source is in the verses: הֶ-וֵ-הֹ-יִ from the verse “וכל זה איננו שוה לי” "All of this is not worth it for me" (Ester 5:13).  The name הָ-יְ-וְ-הּ from the verse “המר ימירנו והיה הוא” "(if he) substitutes then it (and it's substitute)" (Lev. 27:33).  The name הִ-הְ-יְ-וַ  from the verse “עירה ולשרקה בני אתנו ” "(he will tie) his donkey (to the vine) and to the vine branch the children of the donkey" (Gen 49:11). ה-י-ה-ו, ה-ו-י-ה, ה-ה-ו-י. The name הַ-יִ-הִ-וְ comes from the verse “לי-ה-ו-ה אתי ונרוממה שמו” "(declare the greatness) of Hashem with me, and let us exalt his name" (Psalms 34:4).  The name ה-וֹ-יָ-ה from the verse “הנה יד י-ה-ו-ה הויה” "behold the hand of Hashem is upon" (Exo. 9:3), ³⁶¹.  The name הּ-הִ-וָ-יִ from the verse “וצדקה תהיה לנו כי” "and it will be a merit for us because" (Deut. 6:25).

All verses, that these are Havayot come from the beginning letters or ending letters, whether it be a verse from the Torah, Prophets, or the Writing, you are able to punctualize them with their vowel points (from the verse).  Also like this all the Havayot that are made of three letters, you can put the vowel points from the verse onto it. Like this יִ-הְ-הִ the source for this is “כי י-ה-ו-ה יהיה בכסלך” "Hashem 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 יֶ-הֶ-וֶ-הֶ מֶלֶך, יַ-הַ-וַ-הַ מַלַך, יִ-הְ-וֹ-הְ יִמְלֹךְ   the 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 "וקרא זה" (12) "and called out to this one" (Isa. 6:3), to receive the twelve faces of the three Chayot. “אל זה” (12) (to 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 יוד-הי-ואו-הי ³⁶⁷.  Every י'   is the face of a י-ה-ו-ה.  The letter א' is "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 ה' above³⁶⁹ the י', or a ה' above³⁶⁹ the ו' , it is female.  Any Havaya that the two ה' are like one in the middle they are sisters, like this י-ה-ה-ו.  Any Havaya that the י' and the ו' are like one in the middle, like this ה-י-ו-ה (ov: הויה), they are brothers, because “brothers sit toghether” (Deut. 25:5).  The two ה' are like one “and they both traveled” (Ruth 1:19).  The י' and the ו'   are 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 י-ה-ה-ו. The ה' which is the supernal Mother rises towards the letter י' which is the Olah sacrifice.   The ה' which is the daughter descends to the letter ו'   as “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.  ה-ו-ה-י  is 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 מה what is your name and what is it to me" (Exo. 3:13),³⁷²  Moshe switched around the name like thisמה שמו מה לי ³⁷³ ה-ו-ה-י, and it’s vowel points הָ-וְ-הָ-יִ.  The Egyptian who disrespected the name and said what is his name and what can he possibly do to me? To 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 permutations, placed after it is the sixth and seventh rectification, because they are attached with the fifth rectification.)

The fifth rectification: (The word) בראשית ³⁷⁵ בת ראשי (daughter 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 י' of the name א-ד-נ-י, a precious stone which includes all the colors.  Because the י'   from the name י-ה-ו-ה   does 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 י-ה-ו-ה  is like a soul in the body of a man.  Or like a candle in a palace.

The letter י' from the name א-ד-נ-י is 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 י'  from the name א-ד-נ-י ³⁷⁶.  Ruby is from the side of Gevurah.  Topaz is from the right side.  Agate is from the middle pillar, which is the name אלף-דלת-נון-יוד which includes within it twelve colors ³⁷⁷, and all of them are tripled through the fathers³⁷⁸, 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 י,  י-ה,  י-ה-ו,  י-ה-ו-ה.  These ten letters equal seventy two lights which shine into seventy two colors.

חשק ³⁸¹ חלם, שבא, קמץ  these are the vowel points from the name צְ-בָ-א-וֹ-ת.  They are Netzach, Hod, Yesod, and they all shine into the precious stone, the Malchut which includes all segulahs.  The שבא is a reddish color of Gevurah which Hod receives from it.  קמץ is 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 אהבה  (love) (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 חסד (72) (kindness), which equals seventy two in gematria.  To represent the Shem Hamoforesh³⁸² of ויסע ויבא ויט , the ואו  (13) from it is the gematria (of the word) אחד (13) (lit. 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, the one who gives over his life when reciting the word אחד³⁸³ because 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 the love for your master.   In that time he is tied together with the word אהבה (love) (13) which is the word בראשית  ³⁸⁵ and 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 it³⁸⁶ 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).  And 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 He³⁸⁹ 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 master³⁸⁹.  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 י-ה-ו-ה³⁹⁰ Malchut, 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 of Hashem.

The תורה (Torah) which is³⁹¹ six hundred eleven, was given to the Jews from both³⁹² this is the middle pillar³⁹³, from it's 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 שמי (350) with י-ה (15) is three hundred sixty five. זכרי (237) with ו-ה  (11) is two hundred and forty eight³⁹⁴.  She³⁹⁵ is in his shadow, in his form.

Furthermore the seventh rectification, “the enlightened will shine” They (are those) that know in the word בראשית the third commandment, which is the covenant of the circumcism.  The word בראשית ³⁹⁶ ברית אש, and the covenant is the י', and with the word  אש(fire) it forms the word איש (man).  And also the letter ה' with (the word) אש is the female³⁹⁷.  About these two fires it says, at first (before the sin) their clothing of light (the first clothing of man before they sinned was made of light), (even) the ankle of man made the sun look weak.

The (blessing of) “the creator of the light of the flame” which is said at Havdallah³⁹⁸, the י-ה from 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  which he created from the light of the flame, ⁴⁰⁰ 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.  Therefore⁴⁰⁴ 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 (diference) 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 them⁴⁰⁷ 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 באורים (through 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   י'of the word ש-ד-י is the ring on the neck of the ש-ד (demon) which is the evil inclination⁴¹⁰, the ring of a chain.  Therefore the name ש-ד-י is imprinted in the covenant of the circumcism, and imprinted in the mezuzah⁴¹¹.  (Which causes) all of them⁴¹² 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 ש-ד, 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 ו' is the body of the sword, the letters ה' ה' are 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 רומח (sword) (254), which includes the six words of the unification⁴¹⁵ and the two hundred forty eight words^{416 417} “Hashem” “our G-d” “is truth” it is the slingshot, it says five stones are a ה' and we make one stone from the letter י' and 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 אברהם (248) Avraham who equals the gematria רמח two hundred forty eight, and with the letter ו' of the middle pillar⁴²⁰ it is made into the word רומח (sword) (254).  The slingshot is the upper ה' which is to the left side, the letter י' is the stone of the slingshot, they are the י-ה of the tefilin⁴²¹.  And (this is) everything⁴²² י-ה (15) with the word שמי (350) (my name) equals three hundred sixty five⁴²³ the word זכרי (237) (my remembrance) with the letters ו-ה (11) equals two hundred forty eight⁴²⁴.

He who guards the י' through 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 covenant 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 him⁴²⁹ shall be his portion.  It is as if he ties him⁴³⁰ to make an Olah offering to avodah zarah⁴³¹.  That son or daughter⁴³² 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, as 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), and to receive the brain it is “on the fourth year it shall be, all of it’s 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 itself⁴⁴⁰, 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 “In the beginning” this 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 world⁴⁴⁵ when one takes from the upper Chochmah which is the beginning then it is called on it’s name⁴⁴⁶.  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 breech⁴⁴⁸, 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, and 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 explained⁴⁵³ 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 י' ⁴⁵⁵ which is one daughter, which is under the ה' of the name א-ל-ה-י-ם, ⁴⁵⁶ the letter י' from the name א-ד-נ-י, and the letter י' from the name ש-ד-י she includes all the nicknames, and all the Havayot, like the name ה-ו-ה-י or like this⁴⁵⁷.  The letter י' should be under the letter ה' in 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 face⁴⁵⁹, 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 her⁴⁶¹.  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 me⁴⁵⁰" (Jer. 9:22).  Therefore Yaackov taught it to his sons, and gave them a tradition⁴⁶² 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 inside⁴⁶⁷ 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 חוֹלֵם which is filled with a  ואו⁴⁷⁸ it's letters equal the gematria⁴⁷⁹  א-ה-י-ה.  And the three sparks⁴⁸⁰ equals the gematria⁴⁷⁹ י-ה-ו-ה which is twenty six and it’s four letters.  The gematria of them toghether י-ה-ו-ה א-ה-י-ה ⁴⁸¹ נא (please)⁴⁸² in the secret⁴⁷⁹ י-ה-ו-ה ⁴⁸³ the three י' י' י' and it’s segulah is (the verse) "א-ל נא רפא נא לה" "Please Hashem heal her please" (Num. 12:13), "אנא י-ה-ו-ה הושיעה נא" "Please Hashem save us please" (Psalms 118:25)⁴⁸⁴.  The name א-ה-י-ה is twenty one כ"א which is an acronym for the words כ-כתר (Chaf-Crown), א-אין סוף (Aleph-No end)⁴⁸⁵  as it says, “There is none holy like Hashem” (Sam. 1 2:2).

The Cholem is a segulah⁴⁸⁶ for a dream⁴⁸⁷ as it says, “And I dreampt ויחלם and behold a ladder reached from the ground to heaven” (Gen. 28:12).  Also the Cholem⁴⁸⁸ causes to מוחל (be forgiven), the sins of the Jews⁴⁸⁹.  חלם missing⁴⁹⁰ equals in small gematria the letters הי (15) from the name א-ל-ה–י-ם and the three dots⁴⁹¹ is the letter ל' from the name א-ל-ה-י-ם, there is left over the letters אם as 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 בראשית.  ירא שבת (the 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, prostetute, 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 it⁴⁹⁸, “And the land was chaos and void” (Gen. 1:2).  Which 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 bites of pain to himself.   Therefore David said the verse “Save me from the sword, my soul from the hands of the only dog” (Psalms 22:21).  This is the סמ' (the evil one) who is trapped in a collar, by those who tie him up through the sign of their Teffilin.  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 singular Shabbat, She is the domain of unification in the world.  Her height is the ten letters of the Shem Hamoforesh יוד-הא-ואו-הא   And her width is four⁵⁰¹ י-ה-ו-ה. The pleasure ענג  of the Shabbat when switched around turns into pain נגע .  He who has the chance and does not do it⁵⁰² it⁵⁰³ is turned into the נגע disease of leporasy, 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 leporacy.  He returns in repentance, and the Kohen purifies him, this is (Michoel) מיכאל the high Kohen, the angel which is under the hand of Chesed.

The word ענג (pleasure) comes from the verse “נהר יוצא מעדן להשקות את הגן” "A river comes forth from Eden to water the garden" (Gen. 2:10).  This is the pleasure of the souls.  The letter ו' is the river, that comes forth from Eden, from inbetween the letters י-ה.  There is no Eden except the supernal Keter which is wonderous 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 this⁵⁰⁴, he brings the טל (dew) to descend upon himself which is the name יוד-הא-ואו ⁵⁰⁵.  This is the dew טל which brings the resurection 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 טל  dew 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 live.)

(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 בראשית (in the beginning). There⁵⁰⁶ בית (house), 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, masters of Kabbalah, 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 in these letters is formed and woven, because through them they were created.

“Shine”, these are the vowel points that shine in the letters.  And through them shine the stars in the firmament of 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 garden⁵¹⁰, “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 מראות “visions”?  מר  אות  (the 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 them⁵¹² 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 ב'  from the word בראשית  (in the beginning),  ב' ⁵¹³בית  (house), the holy temple, from there shines all the letters,  the beginning vowel point in the palace is like this בּ, 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 ספיר sapphire⁵¹⁴ tenth to them.

And these are those that shine into the letter ב', which is the supernal holy temple, and they⁵¹⁵ are called ספירים Sapirim⁵¹⁶ their name⁵¹⁷, “The heavens מספרים tell over the honor of Hashem” (ibid. 19:2).  After they tell over the honor of Hashem⁵¹⁸ they are called the ten sefirot of בלי מה without what (nothingness), (the name) יוד-הא-ואו-הא (45) (מה) descends into them, to shine within them.  They are called by his⁵¹⁹ name, and all these sefirot shine into the letters.  And from the letters which come from them is built⁵²⁰.  Which is the ב' like 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'  ו'  which 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 truth⁵²¹.  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 י' which 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'  ו'    equal the gematria of חי (18) (life), which is the “tzadik foundation of the world”.  ה'   ה'   when 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, it’s 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 בראשית (which is the word) ב' ראשית (two heads) in it "the enlightened shine", “like the shining” is the name א-ל-ה-י-ם and it is the gematria of הכסה (the throne) (86).

In the meantime the elder returned to talk like at first, “Holy Lantern, return⁵²⁵, 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 לב heart?  He who is the wise in wisdom, and in it’s לב (32) paths, which are included in the שש six 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 א-ל-ה-י-ם in 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, “בראשית ברא א-ל-ה-י-ם את השמים ואת הארץ" “In 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  כח(power) (28) from the chaser (enemies)” (Lam. 1:6), therefore we say in kadish⁵³³, “And now is enlarged the כח י-ה-ו-ה (power of Hashem)”⁵³⁴ to represent the other twenty eight letters that are in these seven words⁵³⁵,  "יהא שמיה רבא מברך לעלם ולעלמי עלמיא" (“may 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 which is י-ה-ו-ה א-ל-ה-י-נ-ו י-ה-ו-ה, and the hint is the night before the fourteenth⁵³⁶ we check for chametz⁵³⁷ by the light of a candle, with these fourteen letters⁵³⁸ swore, as it is written, “Because יד (hand) (14) on the throne of י-ה Hashem” (Exo. 17:16).⁵³⁹

The elder got up and said, “Holy Lantern, certainly these fourteen are Purim⁵⁴⁰.  It falls out on the fourteenth or the fifteenth⁵⁴¹.  This is  י'ד י'ה  (14, 15), 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 body⁵⁴⁵.  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 fourteen⁵⁴⁶, Purim is on the fourteenth, Pesach on the night of the fourteenth⁵⁴⁷, 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 creation (the Mishkan which is the upper Shechinah is Binah includes the six lower sefirot of Small Face), which are the two arms Chesed and Gevurah, and the body the middle pillar (Tiferet), and the two thighs the two truthful prophets, and the tzadik the sign of the covenant inbetween.  The Mishkan which is the lower Shechinah (Malchut) includes within it all the rectifications of the body.  The side of the Mishkan is the angel מטט-רון.  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 ארון Ark certainly is the heart, the נור fire that burns includes the thirty two paths (ארון backwards is נור a fire and the א when formed like this יווי equals the thirty two paths.  It is the Shabbat, which is the upper Shechinah, which (it's root) is the Torah of the wise man (Chochmah), and from it (the Binah) the heart understands.  It is the extra soul of the Shabbat, which is the freedom of the Shabbat.  Because of her (the Shabbat) the masters of gehinom don’t rule over the world (the fires of gehinom don’t burn on Shabbat).  What is the gehinom in the body?  This is the liver, which is the copper altar to pass it out (to cancel the fire of gehinom) 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 Sucah 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 south (which is to the right when facing east).”  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” (which is the right side when facing east).  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" (the north is to the left when facing east).  And Binah dwells upon her, as it says about her, “the blessing of Hashem makes one rich” (Prov. 10:22).  And when it (the menorah) 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 truthfull 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.  The body, it says about it “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 ד'  of the word אחד  (one), and she is the four faces of each Chayah.

Because from her the four letters shine, which are י-ה-ו-ה  , she is the image of a אדם (45) man which is  יוד-הא-ואו-הא   (45).  These ten letters are the height of this body, which is the Mishkan.  About him (ov: her) it is said, “ten amos are the lenth 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 parzuf (a spiritual classification of level or type) of a person is recognized through the face of a person (Whichever one of these four a person looks more alike he is spiritually from that place.  All human beings fall into the category of one of these four types).  And this is “recognization 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 mazael 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, מיכאל, גבריאל, רפאל, נוריאל  (Michoel, 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 אחהע, בומף, גיכק, דטלנת, זסשרץ .  They serve in the mouth through the twenty two letters.  Through them is the pronunciation of the speech of prayer to praise of 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 חמה  (female sun) is the female compared to the שמש (male sun).  The לבנה (female moon) is female compared to the ירח (male moon).  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, tounge, 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 אִאֻאֵאֹאַ  letters  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 from (corresponding to) 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". כה    (25) letters it says about them, “כה  (so) shall you says to the house of Yaakov" (Exo. 19:3).  And the כד twenty four letters include within them the twenty four books (of the Tanach)  which is the כד (vessel) 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 י-ה .

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 דך (24) (In exile the word כד is switched around to דך.) in the twenty four books, even though he is destroyed and dried up it says about him, “do not let the oppressed return דך ashamed" (Psalms 74:21), "Do not let return the דך opressed" this is the tzadik, blessed is his honorable name and kingship forever, דך in 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 כדכד rubies for your windows" (Isa. 54:12).  This poor person is דך downtrodden and his soul mate דכה, which is the "כדה pitcher on her shoulder" (Gen. 24:15), כד ה' (the vessel of ה') which 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 את the Jews" (Num. 6:23), את specificly (there is never an extra word in the Torah so what extra does this word את teach us?) With what will they be blessed and filled?  With the letter ו' which 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 אות (sign) (when you add the letter ו' to the word את it forms the word אות).

כה is the upper mother, the sea of the Torah, ו' is the river that comes forth from there, and from it is filled the כד vessel which is the lower Shechinah.  And from him, she is watered during the exile.  First she was watered from her (the Malchut received so much shefa from the Binah she was able to give to others) 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 לגמליך (camels) 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 גמולי those weaned from milk of, to old for the breasts" and it says about them “Her two breasts are like the two deers the twins of a gazelle" (Song. 6:6).  These are the two tablets of the Torah.

כה (25) is the upper Shechinah, because of her the Jews went out from Egypt, like we have said, “כה (so) 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 כד twenty four letters of the first unification of the morning.  And twenty four letters of the unification of the night.

כה כד Twenty five and twenty four (letters of the unification) 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 מטט-רון.  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 משנה Mishnah (viceroy) of the king" (Ester 10:3), like this מִשְנָה (Page 14B) the מִשְנֶה viceroy 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 (the talmud). 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 עלמות (maidens) but rather עולמות (worlds).  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, meritworthy is he who merits her in this world, because the halachah is the escort of the queen, which is the kabbalah.  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 (recieved) 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 משנה Mishnah which is the angel מטט-רון rules, 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 (his place) who is the young one, in the 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, מטט-רון, he is the workings of the chariot, about this it says (Chagigah 11B), “we don’t expound about the chariot even ביחיד (to one)” What is ביחיד?  In the unification of the world (Hashem doesn't unify with the Shechinah through מטט-רון), "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) (when a tzadik through his Torah draws down the Chochmah, Binah, and Daat into מטט-רון then he is worthy to learn the secrets of the chariot).  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" (when Small Face and the Shechinah are in seperation) but only in the unification of the world (when Small Face and the Shechinah are in unification).  Her chariot is the angel מטט-רון which is the body of the Shechinah (when the angel מטט-רון is filled with the Chochmah, Binah, and Daat he is a body and a chariot for the Shechinah and through him the Shechinah is unified with Small Face).

The Shechinah is מה (45) and called the name יוד-הא-ואו-הא (the Malchut is the gematria and number of all the names) because she includes the ten sefirot, her chariot is the angel מטט-רון about this it says, “the chariots of Hashem are two myriads, thousands of שנאן angels" (Psalms 68:18).  What is שנאן, (it is an acronym for) ש-שור נ-נשר א-אריה ן-אדם  (ox, eagle, lion, man, the ן represents the Malchut and the man represents the Malchut).  This is the secret of the מרכבה (chariot) it is certainly (the words) רכב מה (the chariot of מה, the name of Hashem mentioned earlier which equals the gematria 45).

And the angel מטט-רון he 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 לב (heart) as it says the heart understands, and it (the heart) is to the left.  Therefore the masters of the Mishnah said (Yoma 21B), "the table was in the North" (the table in the temple was in the north which is the left when facing east) (the table and the heart are both on the left side).

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 menorah (of the temple) was in the south (which is the right side when facing east).  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 sides (the three souls).  Which is the bond of one unification, which is “The נר (candle, represents נ-נפש ר-רוח nefesh and ruach) of Hashem is the neshamah of a person" (Prov. 20:27).

This servant (מטט-רון) 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) עריות illicit relationships to three”  What are עריות illicit 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 seperation.  Therefore we don’t expound about illicit relationships to three (we don't want to expound to three people by illicit relationships because we don't want the three types of evil to be unified and use the three people as vessels to do damage because odd numbers are unity and even numbers are seperation therefore we can teach to two because two keeps them separated).  And the work of creation is opposite, we don’t expound the work of creation to two, so we don’t make a seperation, but in to one person, which is in one unification.  Because of this, a person should not eat two (types of food), nor drink two (types of drinks) (Pesachim) (because by a meal from the side of holiness one does not want to cause seperation by eating or drinking even amounts of types of food.)

"We don’t (expound) the chariot to one", because an individual doesn’t have a partner which is מטט-רון.  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 deeds (Malchut).  When is she (used as a chariot for his deeds)?  When she (the Malchut) includes the Chochmah, Binah, and Daat.  Which is the name י-ה-ו.  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 ה' of (the word) “הששי” (the 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 (if one draws these three sefirot down into the Malchut) we expound the workings of the chariot to an individual.  And without these three (if one doesn't draw these three sefirot into the Malchut) he does not make the unification.  And this is the secret, Hashem above (in the upper worlds) is one with the Shechinah.

When he is below with the angel מטט-רון without the Shechinah, he is changed (his name is changed) (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 מטט-רון is the second to the king (when the Shechinah is enclothed within him, one should not mix up Hashem with this angel even though he is so great).  When the Shechinah is without her husband, this angel is her viceroy (second in charge to her) And 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 uma (Jewish maidservant)" (Exo. 21:7).  This "man" is Hashem, the "daughter" is the Shechinah, to become an "uma" (maidservant) this is the mate of the angel מטט-רון, which is the name מיטט-רון with an extra יוד (when the Shechinah becomes the maidservant she is called mate of the angel מטט-רון).  The evil maidservant is the uma of the mixed multitute (the erring Jews).  In order that the evil maidservant and her children do not recognise her,  she (the Shechinah) is covered with her servant (מיטט-רון), 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 (when the Shechinah is enclothed in the servant) “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 י-ה-ו-ה Hashem will go out in front of you" (Isa. 52:12), י-ה-ו-ה specificially, 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 that (that the Jews are the) “seed which Hashem blessed" (Isa. 61:9).

Hashem will remove himself from all his nicknames, and from the chariots of  מטט-רון   which is the names כ-ו-ז-ו   ב-מ-ו-כ-ס-ז   כ-ו-ז-ו   , מ-צ-פ-ץ   (both of these names symbolize judgement, the longer name comes from the name that comes from the letters that come after the name י-ה-ו-ה א-ל-ה-י-נ-ו י-ה-ו-ה and the name מצפץ is the name י-ה-ו-ה in the cipher of AtBash), 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 א-ד-נ-י , the name of this chariot (the name that is enclothed in the chariot of א-ד-נ-י) is י-ה-ו-ה .  The (word) כנוי  (nickname) (86) is (the gematria) א-ל-ה-י-ם  (86), which equals the gematiaא-ה-י-ה    א-ד-נ-י (86).  He (the name א-ל-ה-י-ם) is a nickname of these two names, and through them he is covered (in the future his nickname won't be א-ל-ה-י-ם but will be the names א-ה-י-ה א-ד-נ-י).

א-ה-י-ה (21) is the gematria י-ה-ו  (21).  The letter ו'  includes the six sides, through them (the six sides are represented by the six permutations of the name י-ה-ו) the six sides are sealed.  They are: י-ה-ו   ה-ו-י   ו-ה-י  ו-י-ה   ה-י-ו   י-ו-ה. The name י-ה-ו  takes 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 (right)”. (Page 15B) The name ה-ו-י  takes 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 (left)”.  The name ו-ה-י faces the east, and it takes the middle pillar (Tiferet), and through it is sealed children.  The name ו-י-ה  is takes the right leg, and it looks upwards, and through it is sealed life.  The name ה-י-ו  is 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 י-ו-ה   faces towards the west through the tzadik, who is the Eiruv (the boundary made for Shabbat), because there all the soldiers are mixed.  And it includes the eighteen letters which are:  י-ה-ו   ה-ו-י   ו-י-ה   ה-י-ו   י-ו-ה   ו-ה-י   these are the eighteen letters that through them are called the eighteen worlds, and the tzadik through them is called the חי  (life) (18) of the worlds.

All these Havayot originate from the supernal Mother, which is חיים  (life),  and the tzadik is named after her חי  (life).  The חיות Chayot (living angels) of the chariot are named after her.  Because the supernal Mother is חיים life.  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 י-ה-ו-ה  called complete.  She is called seven times י-ה-ו-ה    י-ה-ו-ה    י-ה-ו-ה   י-ה-ו-ה   י-ה-ו-ה   י-ה-ו-ה   י-ה-ו-ה (The Malchut is the lower ה' of the י-ה-ו-ה and she completes the six permutaions of י-ה-ו and she adds an extra י-ה-ו-ה  for herself.) In them is כח  (power) twenty eight letters that it says about them, “And now is made great the כח (power) (28) of י-ה-ו-ה" (Num. 14:17).  And from these seven names she is called the בת  שבע   Daughter of Seven, it says about this, “seven times a day I praise you because of your righteous judgements" (Psalms 119:164).

There are thirty two times י-ה  in the thirty two names of א-ל-ה–י-ם , these are the thirty two paths of Chochmah, the letter א'  (can be divided into two י' י' one on top and one on the bottom and the diagonal line can be made into two ו'  ו'  next to each other, all together the gematria is thirty two) with the name י-ה  isאיה מקום כבודו   (where 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 א'  is the form of the hidden palace, which is the word אנכי  (I) (81) which equals the gematria כסא (81) (chair).  It is formed with the vowel points, which are like the stars that shine in the heaven, and through them are formed the Neshamas, ruachs, and nefeshs, 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 head (on the heade of the line).  Downwards the letter א'  is divided like this ?????? (an image of a second kametz) which is the moon under the firmament.  And both of them (the two kametz) look like this ????????? (other version: ?????????) When the bad angel Sam wants to look at her from below (looking at our sins), she (the Shechinah, the lower kametz) looks upwards, and she covers her face from him (to be protected), and she turns her face to him downwards (the upper face of the kametz can't be harmed by the evil and turns it’s face downwards towards the evil), and he is distanced from her (the two kametzes look like this  ???, after he comes she turns her face inside and looks like this ??? or when she is the form of an א she looks like this ???).

At that time “Blow in that month the shofar (a trumpet made of a horn of a kosher animal) 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 י-ה-ו-ה  (26), because the letter א'  equals the gematria (26) י'   above, י'   below, and ו'  in the middle.  And he protects her as it is written, “I am Hashem he is my name…" (Isa. 42:8) (this is the explanation of the kametz).

The letter ב'  is a palace for the dot, and it’s roof  is the firmament (other version: curtain) which is a פתח  ַ  about this it says, “He spreads the heavens like a curtain" (Psalms 104:2).  Which is the ו'  which covers the upper, lower, and middle point, like this וִֹּ (other version: א)  (other version: בּ). (this is the explanation of the petach)

The letter צ : the two dots of the letter צ  is a tzairi.  The two heads of the צ  are the two (heads) of the ע  (this is the explanation of the tzairi, and also the shvah is hinted here possibly through the two heads of the letter ע).  The ש   has  three heads, which is the segol, and the three dots of the Shurek (this is the segol and shurek).  The letter ז  (other version: ו ) It’s head is the Cholem (a ו' with a dot on top forms a ז'), (a ו' with a) chirek (forms a ג'), and a shurek with a ו  has a point inside (a ו' with a dot in the middle is a shurek וּ).  The chirek, is the point of the letter ג  (this is the explanation of the Cholem, chirek, and shurek).  And everything is hinted to in the letter א .  The upper point (of the letter א') is a Cholem, the lower point is a chirek, in the middle (of the א' is a ו' which has a dot like this וּ) is the shurek (all toghether the א' looks) like this וִֹּ.  Furthermore the two points of the letter א  is the tzairi, and the shvah.  They are in another form א ???.  Like: י  above, ו  in the middle, and ד below.  The letter א  (other version: ד) has 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 ו' is the six steps of the throne, the ס' is 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" (the order of the explanations of vowel points we just discussed was in the order needed for the explanation, not in the order of the letters).  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 (judgement) all of them entered backwards, because the left arm (Gevurah) is תשרי  (the letters are backwards starting from the letter ת).  This is the word בראשית  (in the beginning) it is the letters בא  תשרי  (meaning in the beginning the letters came in opposite order in front of Hashem).  Because the attribute of judgement 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 toghether the right side and the left side, and then He created the world through them.

He took אב from the normal order, and he took תשר from the backwards order, and he placed with them the letter י  from 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 אבי  represents אשר בידו נפש כל חי (that there is in his hand the nefesh soul of all living). The letter ת  represents  תורה   י-ה-ו-ה   תמימה  (the Torah of Hashem is constant), ש represents שבת (Shabbat), ר represents ראשית  חכמה  יראת  י-ה-ו-ה

(The beggining 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 אב (Father) (the Father is the sefirah of Chochmah which we mentioned above "the beginning of Chochmah…").   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 that it is built (the third temple), 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” Imeddiately after it is built it says, “And Hashem said let there be light" (Gen. 1:3).  Because all the letters shine there (in the temple which is the ב).  Even though the light is the letter א  (the word for light is אור which starts with the letter א) his light shines into the ב with the five lights (the five times the word אור light is mentioned on the first day) which is the upper ה'  (5) of the holy name (י-ה-ו-ה).

The letter ג' is the pillar that supports the house, which is גמילות good kind deeds.  It is the support to the letter ד'  which is דַלֻת  (דלוּת) (poor).  And in which place does it (the ג') support her (the ד') in the exile גלותא (The word גלותא starts with the letter ג' and ends with the letter א' which is the gematria ד' which turns the word into דלוּת or the word דַלֻת because the vowel וּ can be switched with the vowel  ֻ which means poor which is the Shechinah in exile.  When the Shechinah is redeemed and the ת' of גלותא is turned into a ה' the word is turned into גאולה which is the redemption).  א' supports and shines to the letter ב', the letter ג'  does kindness with the letter ד', and with what? The letter ג'  is the גלגל  (wheel), 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 בתרשיש (crystal)" (Songs 5:14).  What is בתרשיש?  It is בתרי  שש (in two six) and they are in the two arms the big one and the strong one (Chesed and Gevurah), through them the Torah was started with the letter ב'.  In them are the six sections (of the two arms, each arm has three sections), which are the six letters of the word בראשית  (in the beginning), which are included in the middle pillar which is the ו', about this we say, “וירא  ראשית  לו” “And he chose the first portion for himself” The word לו  represents לאות  ו' (to the letter ו') "Because there the portion of the lawgiver is hidden" (Deut. 33:21).

The letter ד'  is the דלת (the door) of the house of Jerusalem.  ו' is 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) (this verse uses the plural tense for gates).  Therefore this דלת door has two roofs (the two ו' which which form the ד').  And they are the two arms without (other version: and each one has) the letter ו'  (which forms a leg to make the ד' into a ה') which are the six sections.  She is דלת  (poor) (when missing the extra ו' which forms the ה') and this is, “דלותי  ולי  יהושיע"  "I was poor and he saved me" (Psalms 116:6) (by adding a ו' to form a ה').  And the letter ד'   is the דרועה arm which has in it two amot (cubits).  The letter ה'  is the completion of the two arms and the body which includes the three fathers.  ו'  is 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 (brighter) like the light of the seven days (of creation)" (Isa. 30:26).  And this is the completeness of the sun and the moon which are ה'  ה' .  Because it is the letter ז'  which includes the letters י'  ו'  (the letter ז'  is formed by the letter י' on top of the letter ו').  Because of this there is זכור ושמור  (remember and guard when talking about the Shabbat). זכור (remember) from the side of the upper ה' .  And the word שמור  (guard) from the side of the lower ה' .

The letter ח'  has three roofs and they are ו'  ו'  ו'   which includes חי  (18) worlds.  ח'  interprets good dreams through the letter ט' (ח' represents the word חלום dream and the letter ט' represents the word טוב good to turn the dream into a good dream).  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” (these are the words that are said when doing the prayer to nullify bad dreams), certainly from there it comes.  Because the letter ט'  is the ninth sefirah when counting from above to below (the Yesod). The letter ח'  is the eighth sefirah when counting from below to above.  The letter ח'  (Page 16B) is from the side of the letter א' .  The letter י'  is the tenth sefirah, the tenth of an eifah (type of measurement which represents the Malchut).  When the letter ח'  comes down to her they form the word חי (life). When the letter י'  rises to the letter כ'  it is called the (other version: upper) כתר Keter (crown).  About this it says, “Keter (the crown) is given to you” “י-ה-ו-ה   א-ל-ה-י-נ-ו” this is Father (Chochmah) and Mother (Binah).  “many angels of above” these are the souls which are angels from the side of the Malchut.  “Toghether everyone will sanctify you threefold” the “sanctify” certainly is the Shechinah. “you threefold” these are the three fathers  (Chesed, Gevurah, Tiferet) which are “Holy, holy, holy, Hashem of Hosts”.  What is “Hosts” these are the two truthful prophets (Netzach and Hod) “fills all” this is the tzadik (Yesod), “the land with his honor” this is the Shechinah (Malchut) which is the "sanctify", it says about this, “there is no holiness with less then ten”  and this is the כ'  from the word כתר (crown).

The letter ל'  is “and I had a dream a there was a ladder reaching the ground" (Gen. 28:12), this is the lower Shechinah (the letter ל'  looks physically like a ladder, it is the tallest letter).  “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 ל'  and 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 ס' they rise through it, because she is a סנה  (bush) (in the time of exile) (but in the time of the redemption) she is a סלם (ladder)  to arise through the letter ל'. The letter ע', through it one looks and awaits (for the redemption).  And the secret of the matter “And every עין (eye) will await.” (to see the redemption) The letter פ' , from it comes, “and every tounge 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 למלך   king" (Zech. 14:9), למלך  (the king) certainly with the letter ל'. In that time it will be fulfilled, “every פה mouth and every tongue will give beauty (other version: splendor and beauty) to your kingship.”

The letter צ'  in that time it says “צדקה  charity will exalt a nation" (Prov. 14:34).  And there is no charity except for  צלותא prayer, as we have stated.  And she is the supernal Mother which descends to צדק  (justice) and makes it צדקה  (charity) (other version: צדיק righteous one).  And it includes י-ה  in both of them צדיק  and צדקה .  The letter ק'  in that time will raise up the קולות (voices) of prayer, voices of Torah.  In that time it will be “הקול   קול  יעקב” “the voice is the voice of Yaackov" (Gen. 27:22).

The letter ר' is “ראשון  (the first ones) to Zion (will proclaim) behold they are here and I will send a herald (of good tidings) for Jerusalem" (Isa. 41:27).  The  letter ש'  is “שלום peace, 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 “תם complete 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, Rabbai 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 (book) 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 (book) permission was given to Eliyahu (the prophet) to agree with them (to be part of the book).  And all the masters of the upper and lower yeshivah (study hall), and all the soldiers of the supernal angels, and the lofty souls, to be with them in agreement and willfuly, like one (unit toghether).

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 seperation in you.

And these ten Sefirot, they go in order, one long, one short, and one inbetween, 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 (the circumcism), 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 kingship (the Keter of the lower level is the Malchut of the higher level). 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 יוד-הא-ואו-הא  which 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 supernalness, 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 upper (worlds) and the lower (worlds), and how you are known from the upper (worlds) and the lower (worlds), 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 lower (realms).  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 judgement and mercy, which are righteousness, and judgement, according to the deeds of man.  Din (judgement) is Gevurah (strength, left side), mishpat (judgement) is the middle pillar.  Righteousness is the holy Malchut.  The scales of righteousness are the two truthful pillars, the deciding (arrow of the scale) 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 judgement, and not known mishpat (judgement) which is mercy, and you don’t have any of these attributes at all.

Arise Rabbi Shimeon make new words (of Torah) from your hands (your own unique words of Torah), 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 Chevron (Adam, Avraham, Yitzchak, Yaackov, Chavah, Sarah, Rivkah, and Leah), and the faithful Shepard (Moshe) 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.

Imediatly 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) (יוד-הא-ואו ) (39)".  The (lower letter) הא is the Shechinah in the exile.  Her completion, and her life is the טל (dew) (the upper part of the name).  And this is יוד-הא-ואו . And the הא is the Shechinah which is not from the number of טל  (39).  But the יוד-הא-ואו  equals the gematria of thirty nine טל.  Which fills the Shechinah from the flowing of all the supernal (water) sources.  Immediatley 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.

Rabbi Shimeon opened up and said, “In the begining Hashem created” “the סוד (secret) of Hashem are for those who fear him, and his covenant, he will make known to them" (Psalms 25:14).  סוד (secret) (70) these are the seventy times (other version: faces) which the word בראשית  (in the beginning) is explained in this section (book).

 

 

 

 

 

 

 

 

 

 

 

Introduction:

1. This book is called the Rectificational Zohar because it makes a rectification on the soul of the reader.

2. the throne of glory

3. Avraham, Yitzchak, and Yaackov

4. because there are three forefathers

5. These represent the ten sefirot counting from the Malchut up to the Keter.

6. book

7. Small Face

8. to protect them in exile

9. The tzadik should go wandering after the Shechinah like Small Face.

          10. people who don't study the Torah properly

11. from their places

12. the Shechinah

13. the house

14. masters of Kabbalah

15. the soul of an ancient tzadik

16. to add something to what it is saying, because there is no extra word in the Torah

17. Isaiah is asking Hashem what will happen in the night, which is the exile of the Shechinah and this is ליל ה' the night of the lower ה' of Hashem's name which is in exile.

18. Hashem will guard the Jews and the Shechinah during the exile.

19. victory and splendor

20. The word "prophets" is plural meaning two.

21. the Shechinah

22. by fulfilling the commandment, honor your father and mother

23. The name י-ה is the Father and the Mother, one inherits these two worlds by honoring Father and Mother which is honoring the Shabbat and holidays, and בן is the world one inherits through the Torah.

24. These three worlds are; the lower garden is Mother, the world to come is the upper garden which is Father and the mundane world is Small Face which is the son.

25. sexual organ

26. On the eighth day a baby receives his circumcism which represents the eight letters of this name י-א-ה-ד-ו-נ-ה-י.

27. The two י' י' represent the sign of the circumcism and the sign of the Shabbat.

28. femenine

29. myrtle branches

30. willow branches

31. palm branch

32. citrons

33. the three hadasim, two aravot, one lulav, one esrog, and the Succah

34. These letters כו הס which are the gematria 26 and 65 which represent the two names י-ה-ו-ה  א-ד-נ-י whose gematria are also 26 and 65 they form the name י-א-ה-ד-ו-נ-ה-י .

35. each of the four times we shake them

36. "and it's head was in heaven…"

37. A fruit tree has flowers and the tree doesn't finish growing it's fruit until the flowers fall off.

38. The chicklets and flowers are like the Mayin Nukvin the female waters which rise and through this it arouses the Mayin Dochrin the male waters to descend and bring Shefa.

39. Small Face

40. They bring down the Mayin Dochrin the male waters.

41. Malchut

42. Mayin Nukvin

43. The bird Rabah Bar Bar Chanah saw

44. the other eggs or children

45. This fledgling is from the sefirah of Yesod which reached all the way up.

46. The Mother spreads her Shefa down to five sefirot below her, Chesed, Gevurah, Tiferet, Netzach, and Hod and each of these five contain ten sefirot which all together equal fifty.

47. The upper Mother who is the sea spreads down to the Netzach and Hod which are the ankles of the tzadik who is the Yesod which receives the Shefa from these two sefirot.

48. the י' of Father is included in the ה' of Mother which makes

49. Dead Sea

50. these two names

51. Shemona Esray

52. Moshe

53. Rabbi Shimeon

54. Hashem

55. the Zohar

56. of the exile

57. Eliyahu

58. people who study Kabbalah

59. The voice is the name א-ד-נ-י and the speech is the name י-ה-ו-ה.

60. names of G-d

61. type of angel

62. Chariot

63. Their four faces represent the four letters of the name י-ה-ו-ה, their four wings represent the name א-ד-נ-י and they raise up the voice and speech which are these two names that come from man's mouth.

64. of Hashem's name

65. in any of the places mentioned above

66. when one talks or during study of the Torah

67. mystical intention

68. The real way of unifying these names is not just through saying them, one must use his mind to draw the Ein Sof into these names.

69. the Shechinah

70. This forms the word אחד one which is the last word of Shema.

71. of Shema

72. The tefilin have four scrolls in it, why does he need her who is the ד' if he already has the aspect of the ד' which is the four scrolls and four Parshiot within?

73. knots

74. The name for Mother is אם which is the gematria 41 with the kollel it equals the 42 names that are within the head and arm tefilin and it is the gematria of the two names of א-ה-י-ה.

75. which is divided into

76. right side when facing east

77. Binah

78. left side

79. the four barriers of the vision of Ezekiel to get to the prophecy

80. to unify with the Malchut who is the name א-ד-נ-י

81.  the names of Hashem

82. Moshe

83. And Moshe replied to Eliyahu

84. Small Face, through the four white garments and repentance, one is forgiven

85. The Malchut, through the four gold garments and repentance one is forgiven

86. When people do idol worship, but when people do repentance it returns the kingship to the mistress.

87. The souls of the Jews come from the throne.

88. when they sin

89. for Hashem

90. Through the studying of the Torah which comes out from the mouth one unifies them.

91. one of the spiritual worlds and the word literally means creation

92. one of the spiritual world and the word literally means emanation

93. In the world of Beriyah is where evil is mixed with the good, therefore Hashem and his garments are not one because Hashem is only good.

94. Yetzirah

95. Asiyah

96. In all these worlds the Ein Sof shines, however, depending on the vessels of that world the function of the light changes.

97. the letters

98. This is the segolta which is a cantelation note which is formed from vowel points.

99. one of the cantelation notes

100. one of the vowel points

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101. These three words each start with a י' which are the three י' of the lower Chayot which are the three dots of the segol just like the three י' of the upper Chayot form the three dots of the segolta.

102. Each of the Chayot is a sefirah and each sefirah contains ten sefirot within it, the three Chayot equal thirty, and the word שנה year is the gematria 355 and hints to the idea that we are talking about sefirot because it is the same gematria as ספירה sefirah 355.

103. which forms the words

104. מה equals 45 which is the gematria of אדם man

105. which has five letters and is the gematria of 86

106. is a nickname, also the gematria 86

107. these Chayot

108. The vowel point Kametz looks like this ָ , the dot is the sun which is under a line which is the firmament.

109. which are the letters

110. The vowel points of the Torah look smaller than the letters because they are dots from our point of view but really they are like the sun to the earth, many times bigger then the letters.

111. The holiday of the Jewish new year

112. one of the high holy angels, who is

113. the righteous one

114. what was meant by

115. which is the same letters as כבר Kevar

116. type of angel

117. The word רכב chariot is the same letters as כרוב and the extra ו' represents the middle pillar.

118. Notice this verse comes from verse 18 which is חי also from psalm 68 which is gematria חיים which its root is also חי.  The Torah we just learnt is about 18 and 18,000, from here we see everything is connected even the number of the verse that the rabbis chose to teach the Torah is connected to the Torah they teach.

119. from these twenty thousand

120. the literal translation of שנאן is angels but if one adds a י' to the word it is שאינן which means that are not, this is a common practice of the Rabbis to make a play on the words in order to bring forth the secrets of Torah.

121. On the second day of creation the word רקיע heaven is mentioned five times.

122. the fifth word in the Torah

123. one of the ways to spell out Hashem's name

124. these are the secret of the Gevurot

125. this name has five letters which represent the

126. times the Torah says

127. of Hashem's name י-ה-ו-ה

128. which represent the five Chasadim

129. Each א represents one of the five times the word אור light is mentioned on the first day of creation and the five vowel points are the five Chasadim.

130. on the five aleph's each dot equals 10 and the kametz equals 10 for the dot and 6 for the line

131. in these five א

132. The three points above are the Kametz which is Keter which has one dot and the Tzairi which is Binah has two dots and they are called above because they come before Cholem and their sefirot are above the Tiferet which is the Cholem, the three dots below are the Chirek which is Netzach and the Shurek which is Hod they are considered below because they come after the Cholem and their sefirot are lower than Tiferet which is the Cholem, here the Zohar is counting the Shurek as if it has two dots rather than the normal three dots, it normally has three dots so it won’t be confused with the Shvah but one can also count it with two dots like this place in the Zohar then we have seven dots and a line.

133. his fist looks like

134. his fist

135. multiply the five fingers by the fist which is ten

136. חלם in simple gematria equals י-ה: ח' equals eight, ל' equals three, ם' equals four, all together fifteen which is י-ה.  Chirek:  ח' equals eight, ר' equals two, ק' equals one, all together eleven which is the gematria of וה.

137. The word קמץ equals יד fourteen in small gematria.

138. The fourteen letters represents the fourteen sections of the right hand.

139. This name is the fourteen sections of the left hand which is formed from the name of the fourteen sections of the right hand, one must take the letter that comes after each letter of the first name, example: י' becomes the letter כ' and the letter  ה' becomes the letter ו', all together.

140. the twenty eight letters

141. because then is the time when the Meshiach process and the pains of Meshiach start.

142. which is 1,290 years

143. which is the gematria one thousand two hundred and ninety with the Kollel

144. and the word אמת

145. it is hinted to in the verses

146. here is the acronym for 1,290 with a ב' attached to it which equals two

147. the word בארץ equals 1,292 when you count the א as one thousand

148. the Jews are

149. in exile

150. in exile for more then 1,290 years then the redemption will be a complete one

151. of the pains of Meshiach

152. these letters

153. the sefirah Tiferet

154. In the verse the word Torah is next to the word Hashem.

155. first two letters of Hashem's name

156. negative commandments

157. the last two letters of Hashem's name

158. positive commandments

159. which are the 613 commandments of the Torah

160. from the world of Beriyah

161. from the world of Aztilut

162. the Torah of

163. then he receives

164. This verse in the Torah can be read a different way by connecting the words את והב and removing the letter ת' it then reads "love in the end".

165. symbolizes the  י'from

166. to unlock the outer gates

167. to unlock the inner gates

168. the vowel that symbolizes

169. "a warehouse of salvation, wisdom and knowledge, the fear of Hashem is his treasury…”

170. lit. seeds, one of the six tractates of the Mishnah

171. lit. holidays

172. lit. women

173. lit. damages

174. lit. Holiness

175. lit. Purity

176. the fear of Hashem

177. This is an acronym for the names of the six orders of the Mishnah זרעים, מועד, נשים, נזיקין, קדשים, טהרות  Zeraim, Moed, Nashim, Nezikin, Kedoshim, Taharot.

178. Hashem dwells there

179. Hashem dwelling there

180. he has not gained anything

181. Tiferet

182. Netzach

183. righteous one

184. both have the same gematria, 91

185. The word הוד is the letters, ד' – 4, ה' – 5, ו' – 6 which hint to what the Rabbis said.

186. the south represents the side of Chesed

187. The right side and eternity (Netzach) are next to each other in the verse to show the Netzach is with the Chesed and both are from the right side.

188. A person's body is formed from his Father and Mother and the soul is from Hashem.

189. one’s body

190. his parents wasted their effort on him

191. it forms the words

192. someone who is embarrassed of sin, is sin fearing

193. embarrassment causes fear of Hashem

194. of the Torah for improper use

195. taken out of the world

196. for his own needs

197. How much more so he who breaks the Shabbat, for his own needs and not for Hashem, is making use of the crown for his own purposes.

198. to sin

199. he who is

200. in public

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201. of Hashem

202. root

203. humbleness

204. to get to the level of humbleness

205. Hashem that he merited to this level

206. literally in fear, Gematria: 613

207. the klippah of the male pit

208. Torah

209. his fear

210. when his fear comes from studying the Torah

211. his Torah and fear of Hashem

212. know

213. Hashem

214. the gematria

215.  תורה = 611, plus love and fear equals 613

216. one can fulfill every commandment through love or fear

217. The Malchut which is the commandments of the Torah also contains the aspect of love and fear of the commandments.

218. The Torah which is wisdom is greater than the deed which is the fear which is Malchut.

219. the opposite of what we have said in another place

220. within the right context

221. which is the Torah

222. which is a ו'

223. of Hashem’s name

224. man has two parts to him the soul and the body

225. from his soul

226. from his body

227. Hashem's

228. like Small Face

229. the secrets of the Torah

230. the revealed Torah

231. From the side of the revealed Torah one must place fear of Hashem before his wisdom.  However from the side of the secrets of the Torah one must place his wisdom first then he can merit to the real fear of Hashem.

232. A feminine name for Hashem which is the first words of Shemona Esray.

233. spiritual intention

234. of the Shemona Esray

235. tzitzit, which has seventy two chuliyot and knots together

236. One tenth of the gematria of the letters מת from the word אמת equals 44, then add the letter א from the word אמת and it equals 45 which equals the name מה.

237. The first letters of the words מוריד הטל (bring down the dew) are the letters מה'  which is 45, the same gematria of the name יוד-הא-ואו-הא.  The word “dew” in Hebrew is טל  which is the gematria 39, the upper part of the name of Hashem יוד-הא-ואו  which shines down to the last letter of the name ה"א which is the land.

238. Small Face

239. Small Face receives shefa from Mother and gives over shefa to the Nukvah which is the Malchut.

240. the ten sefirot are the ten letters of the name יוד-הא-ואו-הא

241. these two names plus their eight letters equal the gematria of the ten

242. אני (I) is the lower Shechinah the Malchut which is raised up to the word אין (nothingness) which represents the sefirah of Keter the highest of the sefirot.

243. ten sefirot from below to above, and ten sefirot from above to below

244. the sefirot's

245. the first letters of this verse when spelled out is מם הא (86) which is the names א-ה-י-ה and א-ד-נ-י

246. Shemona Esray

247. from the world of Beriyah

248. from the world of Aztilut

249. Hashem

250. Hashem's

251. there is only one ruling power which is Hashem

252. the word for Keter and Ein Sof

253. Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod

254. infinite light, the highest possible level of description of Hashem's light

255. The upper part of the א' represents the name א-ה-י-ה, the lower part of the א' represents the name א-ד-נ-י.

256. Hashem created all the nicknames

257. In the verse, the word “my name” represents the world of Atzilut, and the words “for my honor I have created him” represents the world of Beriyah.

258. of the king

259. he saw a vision

260. an angel that is talked about in the workings of the chariot

261. Moshe

262. Through looking at the visions through their forms, a step down from the real vision it is then called revealed.

263. Ein Sof, is also in the concealment of the eyes

264. The Ein Sof has no form nor any vision that can contain it in a revealed way, therefore it is called the concealment of the world, because the Ein Sof is hidden in everything and can't be seen in a revealed way in any form or vision.  Everything, even all visions are not actually the image of Hashem they are physical representation of the form of the image.

265. the first vision

266. one of the vowel points

267. י-ה which is the gematria 15 is the gematria of חלם in small gematria

268.  ו-ה which is the gematria 11 equals חרק in small gematria

269. The upper part of the א' is a י' which equals 10, the lower part is a י' which equals 10, and the middle piece is a ו' which equals six, together they equal twenty six which is the gematria of י-ה-ו-ה and is the form of י ו י.

270. vision that Ezekiel saw

271. the ultimate name of Hashem

272. Chesed and Gevurah

273. gematria 13

274. gematria 32

275. Both sides together form the name יוד-הא-ואו-הא  which is the gematria 45, which is the Gematria אדם (man) which it said earlier includes both sides.

276. the fourth and fifth vision

277. When counting from Chesed the sefirah Netzach and Hod are the fourth and fifth sefirah down.

278. from the world of Yetzirah

279. vowel points of

280. that there is no other god

281. The א  is the first letter and the gematria one and testifies to Hashem's unity.

282. the letter א

283. to explain more

284. small

285. line

286. sun and moon

287. With the fourty two letter name of Hashem which formed the world.

288. in small gematria Shvah equals six

289. the gematria of the name יוד-הא-ואו-הא

290. in small gematria

          291. one added for the word

292. like this חולם

293. three י'

294. the first of the fifty gates is named א-ל-ה-י-ם

295. on the level

296. the first two letters of his name is מט which equal 49

297. Just like the Cholem is on top of the letters the angel מטט-רון is above all the other angels.

298. Chirek חרק plus the gematria of it's letters equals in small gematria וה (11) and it has three dots י' י' י  which is thirty nine together this equals forty one.

299. together they equal

300. which is the letter ס' which represents

301. is represented

302. From Chochmah until Malchut there are nine Sefirot

303. שוּרֵק in small gematria equals twelve plus it's three vowel points equals forty two.

304. the Shvah

305. מ'  and נ'  equal 90 which is the gematria מלך king

306. the Kametz

307. The vowel points are kings in their places but the Kametz is king over all of them.

308. the words כי בי  equals the gematria forty two

309. guided

310. the name

311. is fulfilled

312. a mixture of materials

313. from the top

314. the concept of

315. the Shemona Esray

          316. from a bow to Hashem

317. when saying the word

318. the Shabbat boundary

319. the horizontal plank that makes an eiruv kosher

320. a measurement about two feet

321. which represents

322. the Havayot

323. With these names of Hashem if one were to take these letters and arrange them in groups of four letters using the same order of letters, they spell out the different ways of permeating Hashem's name.  If one looks at the different permutations he will find a pattern to the permutations:

 

יהוה-יוהה-יההו-הוהי-ההיו-היוה-והיה-ויהה-וההי-היהו-ההוי-הויה-

הויו-היוו-הווי-ויוה-ויהי (ווהי)*-והוה (והיו)*-יוהו-יהוו-יווה-והוי-וויה-ויהו-

ויהי-והיי-וייה-יהיו-ייוה-יוהי-היוי-הויי-הייו-יויה-ייהו-יהוי-

יהיה-ייהה-יההי-היהי-ההיי-הייה-

הוהו-ההוו-הווה-והוה-ווהה-וההו-

ויוי-וויי-וייו-יויו-ייוו-יווי

 

In the name there are three letters that are mistaken.  The Rabbis have forbid me to print the real name because of the tremendous holiness of this name and the secrets of the Torah can only be revealed to those who are worthy.  In the Tikunei Zohar printed with the explanation of the Vilna Gaon, they wrote, because of the tremendous holiness of this name they refuse to print it.

324. Further in the text, the Zohar starts to talk about the different permutations of the name י-ה-ו-ה  and it mentions they are linked to the name יוד-הי-ויו-הי.  The vowel points on these letters come from the verses of ויסע, ויבא, ויט , which has the other 72 triplet name hidden within it.

          325. in the morning

326. evil inclination

327. the evil one

328. recompense

329. in the spiritual world

330. said on Rosh Hashanah, New Year

331. these six sides

332. the snake

333. the two straps of the tefilin

334. the six words of Shema

335. the arm and head tefilin while putting them on

336. Small Face

337. To show the ה' which is the head tefilin come before and is on top of the ו' which is Small Face.

338. the giving of the Torah

339. heads of the ש

340. kings court

341. This verse is written as לא צר (he is not pained) yet we read the verse as לו צר (he is pained).

342. To show Hashem's pain for the Jews when they are in exile and they are pained.

343. When Hashem is with the Jews and the Shechinah, then he has no pain.

344. of the head and arm

345. to Hashem

346. three letters of

347. the letter ה'

348. the box of the arm which has only one compartment

349. the writing within the tefilin

          350. section

351. includes the lower six sefirot of Small Face

          352. when you multiply the letter ה' with the letter י'

353. The sefirah of Yesod includes within it the five sefirot above it Chesed, Gevurah, Tiferet, Netzach, Hod and each sefirah contains ten sefirot within it, all toghether they equal fifty.

354. the word used for Malchut

          355. representing the Yesod gives over the shefa to the Malchut who is called the

356. by adding a ה' to the word כל

357. the lower level of Binah

          358. the ה' which are female are in the middle

359. This is a hint to what we talked about previously in the Zohar, the 72 triplets can be divided into 54 four lettered names that all go in order of the permutations.

360. they represent these three names

361. in another place this permutation has the vowel points; הַ-וּ-יִ-הַ

362. the Havaya is before the word

363. in the word after them

364. These three Havayot have twelve letters which represent the twelve permutations of the name י-ה-ו-ה, each Havaya represents four Havayot.

365. The four faces of each Chayah is the name י-ה-ו-ה the four wings of each Chayah is the name א-ד-נ-י.

366. There are eight strings of tzitzit on each side which is thirty two strings together which represent the sixteen faces and sixteen wings of the four Chayot.

367. which has three י'

368. The א' from this name is the fourth Chayah and it is the face of man.

369. comes before

370. the five gevurot of Mother which are mayan nukvin to Father

371. the five gevurot of Malchut which are lowered to become mayan nukvin for Small Face

          372. which is the name in proper order

373. which ending letters form the name

374. in order to sweeten the judgment that comes from the Havaya that is taken from the ending letters, (Belar)

375. from it is formed the word

376. it includes the three pillars which are the three colors

377. from the twelve letters of the name

378. the letter י' of the name א-ד-נ-י includes the three pillars

379. special power

380. it's user will effect people to love him

381. symbolizes the vowel points

382. the 72 triplet name

383. when reciting the Shema

384. to love Hashem

          385. 13 in small gematria

          386. to the verse of בראשית

387. Hashem's

388. for Hashem

          389. Hashem

          390. Small Face for the

          391. the gematria

          392. love and fear; 611 + love and fear = the 613 commandments

393. when the Torah includes both love and fear

394. we have mentioned this earlier

395. the Malchut

          396. contains within it the words

397. forms the word אשה women

398. the ending ceremony of Shabbat

399. because the skin of light left them

400. the new clothing of skin

401. One of the punishments given to the wicked, angels come and beat him while he is in his grave.

402. wicked

403. to find food to survive

404. the Rabbis

405. to cancel out the power of the evil

406. the different levels of souls within the body

407. to have the garment of light

408. by Moshe

409. study hall

410. the letter י' is round like a ring of a chain

411. a commandment in the Torah to place a scroll with Shema written upon it on the doorpost

412. demons

413. from fright

414. in order to pray

415. the six words of Shema

416. of Shema

417. when counting the three words added at the end

418. a cantelation note

419. which shoots seed like an arrow

420. the six words of the unification of Shema

421. the box is a ה' and the knot is the letter י'

422. it includes all the 613 commandments

423. negative commandments

424. positive commandments

425. a measurement which is about 1.5 to 2 feet

426. he will be protected and won't have any problems

427. the piece of flesh which is cut off at a circumcism

428. a person born from an adulterous union

429. the snake

430. the mamzar

          431. strange worship, idol worship

432. who is a mamzar

433. of idol worship

434. evil, shell

435. forbidden like someone uncircumcised

436. one must travel to Jerusalem to eat it

437. The first three years of the fruit tree represents the three klippot and the fourth year is the brain within.

438. laws of what to do

439. "for those that hold onto it"

440. These are questions that bring forth the Halachah of the secrets of the Torah.

441. these are types of klippah which is the shell, the bark of a tree that have a good smell.

442. Rabbi Chaim Vital says in Pri Etz Chaim (The Fruit of the Tree of Life) in the Gate of the Guidance of Learning P. 83A-B "My teacher would say, he who is spicy, very quick, and an expert in learning in depth (specifically learning Talmud in depth), it is good that he should study one to two hours a day and no more, in order to smash the shell of the klippot.  However he who is not so quick and it is hard for him to study in depth, it is better he should study in depth the inner levels of the matter, which is the fruit rather than studying in depth the klippot (the outer levels of the Torah).  He should study in depth and involve himself with midrashim, stories, and specifically the Zohar and the books of Kabbalah."  When one studies the Talmud in depth and uses his mind to solve the questions he smashes apart the evil which is the shell around the Halachah.  One who is not so good at studying Talmud in depth, he should study other topics in depth which he will comprehend better.  There Rabbi Chaim Vital says this type of person should rather spend his time learning Zohar and Kabbalah in depth.  The questions that arise from studying Zohar or Kabbalah in depth is what the Tikunei Zohar is talking about when it mentions there is a type of Halachah which its questions are like the tree itself.  However the Tikunei Zohar mentions, no one can eat from the bread of the Torah which is the true Halachah until they throw away the questions by solving them, and this is the higher level, to sweat and toil to solve the questions, then one merits to the fruit within.

443. Hashem created the wisdom to be the beginning of creation, and afterwards for it to create the Malchut.

444. some letters have a line coming from it's top, it is like a crown on the letter

445. whoever makes use of the crown for his own use will be switched out of this world, killed.

446. the name is called the lower Chochmah

447. the oral Torah comes from Gevurah

448. when attacked by the evil inclination

449. to fight the evil inclination

450. the Malchut

451. from both, Zair Anpin and Nukvah

452. the ten commandments that were spoken

453. in the Bahir

454. the Malchut contains the Malchut of each of the ten sefirot

455. of the name א-ל-ה-י-ם

456. she is also the category of

457. the other permutations of the name of Hashem

458. Hashem

459. outer face

460. One must have keys to the gate in order to enter through them to Hashem.

 

461. only through the Malchut, the imagination

462. a teaching

463. the outer keys on how to draw upon oneself the power of the Shechinah

464. through the power of the Shechinah he would be able to overpower the enemy

465. in the Keter of the Malchut is the fear of Hashem which is the place of his soul root

466. from the enemy, only from Hashem

467. the holy of holies

468. the power of the Shechinah

469. with the Shechinah

470. rising sacrifice

471. burnt offering

472. in order to be redeemed

473. the Jews asked Hashem to send the Shechinah in exile with them to guard them

474. because of the pain of the Shechinah that is with the Jews in exile I will redeem them

475. Yaackov blesses Yehudah with the power of the Shechinah.

476. her effect, usage

477. one of the cantelation notes, three dots, like an upside down Segol

478. in small gematria equals twenty one

479. of the name

480. dots of the of the word Cholem, each dot equals ten

481. equals the word

482. 26 + 4 letters + 21 = 51

483. which equals

484. the Cholem spelled with the ואו and the three dots it usage is to cause healing and salvation

485. term used for infinite light of Hashem

486. a remedy for good luck

487. to have a good dream meditate on the name of Hashem with the vowel point Cholem on each letter

488. meditating on the name of Hashem with the vowel points of the Cholem

489. because the word חולם has the same letters as מוחל to be forgiven

490. the letter ו'

491. on the word  חֹלֵםCholem

492. The letters אם symbolizes Binah as we see this verse can be read as "Because אם you shall Binah" as we know that the name א-ל-ה-י-ם is one of the names that represent Binah which is Mother, and the word אם means mother.

493. forbidden mixture of wool and linen

494. another forbidden mixture

495. so the other sefirot don't fall down below her

496. a blemished Kohen from a forbidden relationship

497. brings the evil within her domain

498. next to the verse "In the beginning"

499. of the arm tefilin

500. an ox that gored three times

501. the four letters of

502. observe the Shabbat

503. ענג the pleasure

504. the thirty nine lashes

505. equals the gematria thirty nine

506. in the word בראשית is the word

507. Why did

508. Divine Spirit

509. synagogue

510. shine the cantelation notes

511. Hashem

512. the letters

513. represents the word

514. and she is the

515. the vowel points

516. because they shine like sapphire and they get

517. from the verse

518. give their light to the Malchut

519. Hashem's

520. the Malchut

521. Netzach and Hod

522. the names of the two pillars

523. there are three ו' which equal the gematria eighteen

524. the traveling temple, before the permanent one was made

525. continue telling us the secrets of the Torah

526. continue talking about the Mishkan and the works of creation

527. holy souls of the Jews await you

528. candelabra

529. hinted to

530. how to permeate the letters

531. through the thirty two paths

532. in the first verse of the Torah

533. a prayer

534. Rabbi Chaim Vital writes in Shaar Kavanot this verse should not be said at kadish, and this text is not really from the Tikunei Zohar.

535. of kadish

536. of the month of Nisan

537. leavened bread

538. Hashem

539. Hashem swore until the rememberance of Amalek is wiped out his name won't be complete.

 

540. A holiday celebrating the miracle when Hashem saved the Jews from the wicked Haman.

541. depending where you live

542. month

543. of the month

544. Pesach

545. the torso and the covenant

546. the fourteen of the right hand, left, and the body

547. when we do the searching

548. this is when we do the Pesach sacrifice

549. the secret meaning of the verse

550.

551.

552.

553.

554.

555.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Notes:

First Tikun:

1. it is very hard

2. This quote is from the blessing before the recital of Shema in the morning prayers.

3. This is one of the pits of Gehinom.

4. The word בראשית can be turned into the word ב' ראשית  "ב' is the beginning”.

5. first two letters of Hashem's name

6. negative commandments

7. the last two letter of Hashem's name

8. positive commandments

Second Tikun:

1. these four letters are contained within the word בראשית

2. The fear hides the wisdom, one must fear Hashem then he merits to wisdom.

Third Tikun:

1. the house of the king is the fear of Hashem

2. The word בית house starts with the letter ב', also the letter ב'  looks physically like a house.

3. One can't see Hashem, but when he enters his palace which is the Malchut, it represents Hashem's actions that Hashem has done, then only after the fact one can know what Hashem has done.

4. A person who studies Torah is usually found in the house, the study hall, he draws upon himself the sefirah of Tiferet which is the Torah.

5. the Malchut and the Yesod

6. the Tiferet

Fourth Tikun:

1. angels on top of the ark

2. these two words are contained within the word בראשית

3. first 42 letters of the Torah

4. the 42 letter name of Hashem

5. The verse אבא בם אודה י-ה can also be read as בם (the 42 letters) will come through אודה י-ה which is the name א-י-ה and this is the intention of what the Zohar mentioned that the 42 letters comes from the word א-י-ה.  Also א-י-ה (16) is the gematria אודה (16), and it is the gematria of א(ודה) י-ה when the א' is an acronym for אודה and this symbolizes that the letter א' which is the sefirah Keter contains within it the letters ודה and the letters וד is the gematria of the letter י', the letter י' is Chochmah, and the letter ה' is Binah, because the Keter contains the Chochmah and Binah.

6. the forty two lettered name is divided into seven names each with six letters

7. the Malchut

8. the sefirah of Malchut

9. Malchut

10. in the Malchut

Fifth Tikun:

1. it is the dot within the letter בּ

2. Chochmah which is the dot within the letter ב'

3. the letter ב' is open on one side

4. with permission of the king to explain

5. This is the root of Gevurah which is where all evil comes from, however it is necessary in order to measure amounts of spiritual energy to the lower worlds because without this the lower worlds can be destroyed from too much spiritual energy.

6. of how much the lower worlds can handle

7. the dot inside the letter ב'

8. The letter ו' is the flow of spiritual energy that is limited through the sefirah of Gevurah.

9. This is hinted to in the word מקום where the קו the line (ו') is in the middle of the two letter מם when the קו the letter ו' comes out of the closed ם' it turns into the opened מ' which is also symbolized by the fact the קו the line is surrounded on both sides by מם which is like a circle around the קו which is the letter ו'.

10. what is needed to rectify the world

11. The two words למרבה and זרע each equal the gematria 277, when one adds them together plus one kollel (for the inclusion of the word) for each of the two words it equals the word תקון (556).  277 + 277 + 2 = 556

12. A square ring like this   ??? which is formed by four ד' which represents the four brains of Father; Chochmah, Binah, Chesed, and Gevurah.

13. she is locked to the closed mind, the male

14. when she is a mass

15. through the unification

16. of the name י-ה-ו-ה

17. Netzach and Hod

18. After receiving the holy name which is the energy from above she can now raise her energies.

19. a cubit, about two feet

20. unleavened bread

21. the petach is a sideways ו'

22. The letters are a body for both the vowel points and the cantelation points.

23. energies that rise upwards towards Hashem

24. energies that descend from Hashem to the lower worlds

25. the upper י' is the male waters, the lower י' is the female waters

26. the five א' represent the five אור on the first day

27. There are five letters with vowel points, but when counting the dots there are seven dots and the Kametz is made into three dots, as mentioned above, top, middle, bottom, which represent the sefirah Keter which includes in it the Chochmah and Binah, as we have explained earlier.

28. the vowel point Cholem חלם means a dream, and it can be used to intrepet dreams

29. of all the letters, because it is the first letter

30. these are the two א' that come before the א' with the Cholem, and the two א' that come after

31. the middle א of the five א’s is the Aleph with the Cholem

32. the Malchut

33. One whose soul root is in the Malchut is likely to become a king or a leader

34. One must know the times and dates of the sun and moon and the constellations to calculate auspicious times to pray for certain things.

35. the points on the letters

36. all of these should be thought about and used to praise Hashem in prayer

37. The Malchut is within every letter and every sefirah.

38. תפילות חול the weekday prayers

39. in the exile we are always wandering, there is no permanence

40. the evening prayer

41. by instating the evening prayer

42. to pray the evening prayer

43. Don’t come in front of the kingship (Malchut) during the night which is judgment without the studying of Torah.

44. by studying Torah

45. The dot of the Kametz is the wife which is next to the line of the Kametz which is the husband.

46. a male alone

47. a female alone

48. They all represent the Malchut in different places.

49. literally wheel, type of angel

50. the sun

51. the moon

52. of the Segol

53. the vowel point Kibutz

54. Hashem's name has the vowel points

55. The word חשק is the beginning letters of the vowel points ח' –  חרקChirek, ש' – שרק Shurek, ק' – קמץ Kametz.

56. in the vowel points

57. the letter י'

58. a measurement called a cubit

59. the letter ו'

60. Chochmah

61. Binah

62. The cantelation notes come from the Keter of the Father, the vowel points come from the seven lower sefirot of Father, the tagim, the tips of the letters come from the Keter of Mother, and the letters come from the seven lower sefirot of Mother, which is Binah (Ari Z"l Etz Chaim).

63. literally the daughter of the voice

64. comes from side of mercy

65. In the ancient times they used to make the sign of the Rafah like a line widthwise across the top of the letter.

66. comes from the side of judgment

67. should look like  י-ה-ו-הNIKUD!!

68. The letters are the horse to the chariot, and the bit is above the horse like the Rafah, and the bridle is in the mouth of the horse like the Dagesh.

Sixth Tikun:

1. the Shechinah

2. Who are her soldiers?

3. the Jews

4. The letter ב' from בראשית represents the ב' from בית a house which is the בית המקדש the holy temple.

5. the 50th year of the fifty year cycle

6. the six sefirot of Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod

7. Succot, Pesach, Shevuot

8. Rosh Hashana and Yom Kipur

9. the days of Chol Hamoed, the in-between days during Succot and Pesach

10. the Shechinah

11. When there is no righteous in the generation for the Shechinah to dwell upon them, the Shechinah dwells with the righteous in the grave and specifically at the tomb of Rachel.

12. The time is when the tzadik has relations which is once a week on the Shabbat night which is Friday night.  The "fruit" in the verse is the new souls being brought to the world, a "it's time" is the time when Hashem and the Shechinah are unified, which is on Shabbat night.

13. new souls

14. the recital of the Shema

15. Every time the Zohar mentions this verse here, it is saying they are the beloved of the Shechinah who the Shechinah will never leave.

16. the written and oral Torah

17. They are not the beloved of the Shechinah and she goes away from them.

18. they don’t guard the Shabbat

19. This verse has the double language of sending  "שלח תשלח".

20. one for the upper mother, and one for the lower mother

21. they don’t unify Hashem with the arm and head tefilin with fear and love it says

22. the skin that is removed when the circumcism is performed

23. the pulling back of the skin and the exposing the membrum

24. do the covenant of the circumcism it says

25. unify with their soul mate in holiness it is written

26. Small Face

27. Hashem's Small Face is sent to wander in exile with us

28. idol worship

29. the Jews

30. the three empty spaces of the brain

31. during the exile Small Face stays with the Shechinah to guard her

32. The word זאת (this) in each of the verses represents the Shechinah.

33. the Shechinah

34. the Malchut, Shechinah

35. to understand

36. like Pharaoh

37. we tell the Shechinah

38. this gate which is the Shechinah

39. Because of their sins Hashem must go with them to protect them.

40. the Mother, the attribute of repentance

41. inside the Jews to shine into Small Face and the Malchut in order to bring and awaken the redemption (Gra, Belar)

42. one of the sounds of a shofar which is a crying like sound of repentance

43. of money

44. to Hashem

45. the converts to Judaism who were not sincere

46. tefilin

47. requests of holiness

48. who doesn’t do for the Shechinah

49. soul in order to help rectify his soul

50. only his nefesh comes back

51. the ruach comes back

52. the neshamah comes back

53. the rainbow

54. which covers over the eye

55. The word in Hebrew means is the name of the ailment when the white part of the eye mixes with the other colors of the eye.

56. the redemption

57. the Malchut

58. the Malchut is the nest for the letter ו' which is the Tiferet

59. all the souls come from her

60. neshamah

61. Small Face

62. ten angels for each of the seven lower sefirot, as mentioned in Zohar Chadash on Song of Songs P. 68 look in appendix for list of names

63. with the inclusion of one for "guard" and one for "remember" the seventy angels equal the gematria of

64. part of the nighttime prayer

65. The Yesod of Father is enclothed within the Mother and through his power the Mother spreads over her children.

66. in the Malchut

67. 26 and 65 which are the names י־ה־ו־ה‪ and א־ד־נ־י‪ which is the name

68. this name equals the gematria 91 which is the gematria of 65 and 26

69. the name א-ד-נ-י represents the Malchut

70. The ת‪ represents תפארת‪ (Tiferet) and the כוס (cup) is the Malchut, this similar to what we mentioned earlier about the word קנו  קן ו‪ the nest of the ו'‪ which is also the Malchut and Tiferet.

71. When the Tiferet and Malchut unite it is called peace, which is the secret of the name י-א-ה-ד-ו-נ-ה-י which is the name י-ה-ו-ה, the Tiferet united with the name א-ד-נ-י, the Malchut.

72. on Shabbat

73. esrog

74. which are physically roundish

75. around the Torah in the middle of the Shul

76. The Torah represents the Tiferet which is the male, and the circles that we make by walking around the Torah scroll, it is the female that surrounds the male.

77. The Shechinah receives seven portions from the seven lower sefirot, when we make seven circles, through them she holds onto Small Face which is Hashem.

78. The letters לב which means the heart which comes from the word לולב, the palm branch, represents the esrog because the esrog physically looks like the heart and it represents it spiritually.

79. which is the gematria six which represents the six directions

80. We do this procedure of eighteen shakes

81. at the words in Hallel

82. from their level

83. lowering their level

84. The eighteen shakings at four different times equals seventy two shakings which subjugates the seventy two nations.

85. the ו' which equals six is the six letters from the names

86. from the seventy two triplet name, see the appendix

87. Another way to explain this: the name ו-ה-ו is found twice in the seventy two triplet name and when one says the verse twice he has six name which represents the ו' the Zohar is talking about.  Another way: the names א-נ-י ו-ה-ו have six letters which represent the six directions and when one deducts the ו' from א-נ-י ו-ה-ו they are left with א-נ-י ה-ו which equals the gematria seventy two which explains how these two names include all the other seventy two names and subjugates the seventy two nations.

88. Another way: the word ואו rather than representing the letter ו' it is also an acronym for ו-וה"ו א-אנ"י ו-וה"ו which are the first, middle, and last name of the seventy two triplet name which represents the inclusion of all the names and subjugates the seventy two nations (R. Peretz Auerbach).

89. Some of the kavanot for the lulav and the hakafot circles around the Torah are in the appendix.

90. Beriyah

91. Yetzirah

92. Asiyah

93. from the world of Atzilut

94. sending the mother bird in order to take the eggs

95. the nefesh souls

96. he tells over the merit of his birds in order to arouse mercy upon them

97. On Shabbat these three souls come down from the world of Atzilut instead of from the worlds of Beriyah, Yetzirah, and Asiyah.

98. divine inspiration

99. The secret of sending the bird, the angel over this bird comes to Hashem asking mercy for his bird that is now wandering, and Hashem replies why don't you ask for mercy for the Jews and the Shechinah who are wandering just like your bird.  This arouses Hashem's mercy for the Jews and causes Him to redeem us.

100. The whole commandment depends on the exile of the Jews and the redemption, before the Jews were exiled what did this commandment represent?

101. it brings mercy upon souls that are going through reincarnation which is like exile

102. Since the sin of Adam there are many souls that fell into the klippot which is the evil which is the same as exile, only through many reincarnations they purify themselves enough to come out from the klippot which is their exile.

103. their body was destroyed through the sin of Adam

104. the world was created for the Jews to fulfill the Torah

105. When a Torah scholar learns new Torah it is considered as if he has a son.

106. When a person dies without children his brother marries his wife to bring children into the world to continue the name and soul of his brother?

107. they have no body

108. When the Torah scholar's wife undergoes yibum the body of the son born to her can be used as a clothing for those wandering souls that have no body.

109. Souls are put together in different mixtures before being sent back in reincarnation.

110. There are souls that were bad in a previous reincarnation and now in this reincarnation they are good, however they are still punished for their past sins.  This is the tzadik and it is bad for him.  There is a soul who was a tzadik in a previous reincarnation and now in this reincarnation he is bad however he doesn't get punished because he has merit from him past reincarnation, this is the wicked who it is good for him.  The Ari z"l explains in Shaar Hagilgulim (The Gate of Reincarnation) this means there are souls that are grafted mostly good and a little bad and most of his life he is good however, there are a few sins that he falls into because of the little evil attached with his holy soul, this is the tzadik who it is bad for him.  There are souls mostly evil with a little good mixed with them, therefore they mostly sin however there are a few good deeds they do in their life due to the little good mixed with his soul, this is the wicked who it is good for them.

111. they help each other's soul grow

112. this soul who was a tzadik in his first reincarnation

113. it is put in a body of a wicked person

114. A soul needs to come back three times in reincarnation in order to rectify the nefesh, ruach, and neshamah, and even sometimes with "a strong one", a strong neshamah which is a tzadik in order to help the rectification.

115. which are mentioned in parshas Noach

116. in a reincarnation

117. When this soul finds a tzadik to attach to, and is rectified there is no need for it to come back again in reincarnation.

118. The two words שלח תשלח represents the nefesh and the ruach.

119. he needs to receive them

120. Exactly how they greeted the extra souls of the Shabbat the same way they are greeted in the world to come.  There is a story of the Ari z"l: "A person needs to wear white clothes on Shabbat, and not any other color, and I received from my teacher (the Ari z"l) according to the color and tint of ones clothes that he wears on Shabbat in this world, so too, he will wear exactly that in the world to come constantly, after his death, on the day of Shabbat.  And he told me, one time at Kabalat Shabbat (a special prayer done which escorts in the Shechinah and the extra souls) it was revealed to him the a soul of a wise man that died during his life.  And he saw him wearing black clothes, and he said to me, because in this world he used to wear black clothes on Shabbat, therefore, now they are punishing him there, that after his death he must wear black clothes, even on Shabbat." (Shaar Kavanot, The Gate of Intentions, the topic of washing face, hands, and feet P. 30)

121. of the group, the students

122. the voice

123. their rectification

124. the Zohar

125. in this world

126. the studying of the Zohar

127. Meshiach will come and save the Jews.

128. of the nations of the world

129. to Sam and his ruling angels

130. these letters are contained within the word

131. the sixth tikun connected with the seventh tikun

Seventh Tikun:

1. If the nations would have given the Jews honor in the exile, they would have been blessed.

2. "do, and judge your servants…" This verse proves that Heaven is a name for Hashem, by the way it asks Heaven to judge a treats it like Hashem.

3. the connection of the seventh tikun with the eighth tikun

Eighth Tikun:

1. these letters when rearranged are the same letters as בראשית

2. also from the word בראשית

3. the good sun and moon

4. the evil sun and moon

5. Sam and his mate are the evil heaven and earth, and Small Face and the Shechinah are the holy Heaven and Earth.  In the time to come, there will be no more evil and all the evil will be destroyed, therefore this verse is talking about the destruction of the evil heaven and earth.

Ninth Tikun:

1. after the Shechinah left her place the enemies entered there

2. that the Shechinah went away, the maidservant

3. Sarah before Hashem changed her name.

4. have mercy on the Jews

Tenth Tikun:

1. raises the Malchut

2. these words form the word ישראל

3. the song of songs

4. in the future

5. the Malchut will rise even more

6. the Malchut

7. (the telisha is a cantelation note however it resembles a tag because it goes on top of the letter, and it is in the form of a circle which is a י' and is on top of a line which is a ו' like this Q Gra, Shaar)

8. The letter ה' from the name משה has a telisha on it, and that telisha is what raises up the Malchut.

9. of the word

10. The letter י' from the word ישיר (will sing) goes up on top of the ו' and forms the letter ז' of the word אז (and then).

11. until the Keter (Gra, Shaar)

12. which is the female tense of song

13. "became the cornerstone"

14. they don't know how high she has grown

15. never ending, the highest level of light which has no end

16. The stone represents the Shechinah that came out from Egypt, the place of evil.  After she arises to the level of Chochmah and descends down to Binah, she descends further to the Malchut, where she destroys the evil through the power she received from Chochmah by the fact she came out from the evil in Egypt.  Once all the evil is destroyed she can spread out and rise all the way up to the Keter.  This is what the Zohar was hinting to earlier when it was talking about "Then will sing" which brings the Shechinah up to the Chochmah and then down to destroy the evil and in the future through Song of Songs to go all the way up to the Keter, but only by the fact that she destroyed all the evil through "Then will sing".  This is the meaning of "Then will sing" which is future tense even though it already happened, because its destruction of evil is a necessity for the future, when she will rise all the way up to the Keter.

17. that are on the letters

18. the crowns of the letters, because they are on top of the letters like crowns

19. from this world to the next world

20. "ממקומו his place turns its attention with mercy for his nation" the word ממקומו his place can be read ממקום ו' from the place of the ו', which is the middle pillar  from which she rises and descends.

21. literally: the standing, the Shemona Esray, a prayer which has nineteen blessings, which one must stand for

22. hint to the Amidah

23. the א' is the letters יוי the middle of the א' is a ו'

24. the letters שיר אל are the same letters ישראל

25. to what you were saying

26. one of the cantelation notes

27. the evil, literally: shells

28. A righteous person who has relations is only doing it because Hashem commanded him.  It is comparable as if he was forced.  This is needed in order to raise up the physicality to the spiritual realm.

29. at the time of relations, and at the time of prayer of the Shemona Esray

30. As the Ari z"l talks about in Shaar Kavanot, the gate of intentions (meditations) one who's voice is heard in the Shemona Esray gives a place where the evil side can hold onto his prayers.

31. the Rabbis

32. The י' is the sefirah of Chochmah and it is a point which its inside is hollow and rounded, the outside is square.  It is made of four ד' as we mentioned on page 19A of the fifth Tikun.

33. The י', the ring, which is a dot, goes on top of the finger which is the ו' and forms a ז'.

34. The ring is the י', the finger is the ו', and the two witnesses are the ה' ה' together they represent the name י-ה-ו-ה.

35. as mentioned in Zohar Chadash Shir Hashirim , Song of Songs, when explaining about the word  אהבה "love" ???? Look UP EXPLAIN

36. which is the acronym for

37. The gematria of אמן is 91 which is the same gematria as י-א-ה-ד-ו-נ-ה-י.  The Ari Z"l says in Shaar Kavanot, The Gate of (Mystical) Intentions, at the end of the Amidah, the second to last word is בשלום which is the gematria 378 which is the same gematria of the word חשמל and the kavana (mystical intention) is to meditate on the name י-א-ה-ד-ו-נ-ה-י which we mentioned here is called the חשמל.  Also the last word of the Amidah is אמן which is the gematria 91 which is the same gematria of the name י-א-ה-ד-ו-נ-ה-י.

38. Chochmah

39. The word for breath is הבל which can be switched to the word ה' לב meaning the letter ה' is the לב which is the heart.

40. from the Binah which is the north

41. The word ויעבר is divided into the two words עב ריו, which are the gematria of 72 and 216.  The number 72 is the gematria חסד Chesed.  The number 216 is the gematria גבורה Gevurah.

42. Each of the seventy two names contains three letters which equals 216 letters.

43. both the Chesed and Gevurah

44. According to the Ari Z"l in Shaar Kavanot (The Gate of [Mystical] Intention) and the Rashash the kavana (mystical intention) of the word ויעבר is the meditation of the name יוד-הי-ויו-הי which is the gematria 72. The name יוד-הי-ואו-הי which is the gematria 63, plus the 10 letters of the name it equals 73.  The name יוד-הא-ואו-הא which equals the gematria 45, plus the simple form of the name י-ה-ו-ה which equals 26, together they equal 71.  The name י,י-ה,י-ה-ו,י-ה-ו-ה which equals the gematria 72.  All of these names together equals the gematria 288 which is the gematria  ויעבר.  An explanation to why these names are  the way they are and what they represent is found in Etz Chaim (The Tree of Life) by the Ari Z"l.

45. The Torah that comes out of the mouth.

46. the Tiferet

47. to the Keter

48. If these three things would depend on merit most of the world would not be meritous enough and the world wouldn't last.

49. the second ה' of the name

50. The Torah and commandments everyone can see us do them, they are the ו' ה' of the name.  However the fear and love that needs to go along with the Torah and commandments are hidden, and only Hashem knows them.  They represent the י' ה' of Hashem's name.  Therefore the Torah and commandments which is the ו' ה' cannot rise up to the י' ה' without fear and love.

51. the Malchut

52. for the Shefa to come down man needs to raise up the name יוד-הא-ואו-הא

53. which is the gematria of the name

54. The word מחשבה the mind can be made into the words חשב מה which means to think of מה which literally means "what" which represents nullification, the state of consciousness of nullification.

55. The four sections of Shema are שמע, והיה, ושמתם, ויאמר  "Listen", "And it will be", "And you shall place", "And he said".

56. between the blessing of "chooses the Jewish nation in love" and the Shema

57. the three words at the end of the Shema

58. The corners of the mitzvah is the tzitzit which is the commandment to place fringes on a four sided garment.  The Hebrew word for corner, כנף is the same word for wings, this teaches us the commandment to wear tzitzit connects us to the spiritual root of the wings of the Chayot angels.

59. a garment which the Cohen wore

60. The chuliyot are groups of three windings of the strings of the tzitzit which are fringes on the corners of a four sided garment

61. of the tzitzit

62. a special robe worn by the Cohen

63. The word מעיל the robe worn by the Cohen is the gematria 150 which is the same gematria of כנף which is the corner.  This teaches us the similarity the Cohen's robe had to the corners of the mitzvah which is the tzitzit.

64. the sixth word which is the last word of the Shema

65. to each side of the four corners of the garment, the are eighteen chuliyot and knots on each corner times four corners equals seventy two

66. the talit which is the same as tzitzit but is larger and goes over the clothing rather than under the clothing

67. Each of these eight letters has four faces which is thirty two faces and each one has four wings which is thirty two wings.

68. Small gematria comes from the lower world of Yetzirah where Chanoch is in charge.

69. the word אז represents the eight strings on each side and the word ישיר in small gematria equals seven to hint to what the Rabbis are going to say (Gra, Belar)

70. The forty-two letter name of Hashem in the world of Yetzirah, א-ב-ג י-ת-ץ, ק-ר-ע ש-ט-ן, נ-ג-ד י-כ-ש, ב-ט-ר צ-ת-ג, ח-ק-ב ט-נ-ע, י-ג-ל פ-ז-ק, ש-ק-ו צ-י-ת.

71. Each of the seven names of the forty two lettered name of Hashem has six letters, each letter representing a wing of a Seraf, and each name represents a Seraf.  The Ari z"l explains in Shaar Kavanot (The Gate of [Mystical] Intention) in the chapter of Discussions of the Morning Prayer p. 85, the first two letters of each name one meditates those two wings cover the face of the Seraf, the middle two letters of each name one meditates those two wings cover the feet of the Seraf, and with the last two letters of each name one meditates those two wings the Seraf uses to fly to the world of Beriyah from the world of Yetzirah.

72. the canopy set up for a wedding

73. the leader of the prayers

74. One must stand with the chazan during the amidah which is the shemona esray, during the chazzan's repetition of the shemona esray, and during the seven blessings given to a bride and groom under the chupah canopy.

75. representing the three hundred and sixty five negative commandments, add the inclusion and it equals three hundred sixty six the gematria of the words שם י־ה־ו־ה "the name of Hashem"

76. the amount of commandments in the Torah

77. the people who are not completely righteous

78. the tefilin

79. on the evil side

80. as it seems but really the good side is greater

81. the ten upper crowns

82. of the name of Hashem יוד-הא-ואו-הא

83. the upper crowns

84. In the exile the upper crowns need to be enclothed within the name יוד-הא-ואו-הא in order to survive the exile without being damaged by the evil.  By going down into the exile they can subjugate the ten lower crowns.

85. Hashem is the name י־ה־ו־ה and enters into the היכל palace which is the gematria 65 which is the same gematria as the name  א־ד־נ־י , which unites the two names.

86. blessings of the Shemona Esray

87. first three blessings

88. during the last three blessings

89. He needs to be happy and thank Hashem, because once it is sealed it is as if it has already happened.

90. the Malchut

91. for what he wants

92. These two ו' ו' are the gematria 12, which represent the 12 middle blessings of the shemona esray.

93. The legs represent the lower three sefirot Netzach, Hod, and Yesod.  The last three blessings also represent the lower three sefirot.

Eleventh Tikun:

1. the lower six sefirot of Small Face

2. The verse mentions the six days of the week which represents the heaven and the earth, therefore the heaven and earth are the six palaces.

3. The name אדני which is the gematria 65 is the same gematria as היכל palace.  In this verse we see that when one interchanges these two words the verse hints to the idea of opening the palace.

4. renew themselves

5. The word for crying and heart are the same gematria to show crying comes from the heart.

6. The sefirah of Binah can't open up the palace except for those who cry sincerely.

7. in the tallit

8. the poor people

9. There are seven palaces, the seventh palace  is the palace of tears which is the sefirah of Binah.  The palace of song is the sefirah of Tiferet.  The palace of light is the sefirah of Chesed.  The palace of prophecy is two palaces which are the two sefirot Netzach and Hod.  The palace of fear is the sefirah of Gevurah.  The palace of poor people is the sefirah of Yesod, which is connected to the Malchut.  The gate of the tzadik is the gateway to the palace of poor people, as we see the Zohar talks about the gateway of the tzadik being similar to the poor person.

10. of Shemona Esray

11. When the waters which are the spiritual sustenance are gathered in one place, in the Yesod, they can flow to the Malchut and the land can be seen.  (Gra, Belar)

12. The word בלבת is divided into two words, בת which we are discussing, and the word לב (heart) which we will mention in the upcoming Tikun.

Twelfth Tikun:

1.  these letters form the word בראשית.

2.  The word בלבת contains the letters לב which means heart which is from Binah which is to the left side and it is the gematria thirty two which represents the thirty two names of א-ל-ה-י-ם which are from the left side.  The letters בת is the Malchut, which is also from the side of judgment.

3. from the side of Gevurah

4.  The bush is the Shechinah, which is the בת daughter from the word בלבת.

5. the Shechinah

6. by the flame

7. Hashem

8. Moshe

9. The reward of the Shechinah is to burn up the thorns, which is the wicked.

10. The Shechinah is separated from them.

11. made from the chashmal

12. In Parshas Chukas in the Zohar P. 180A, when Moshe was commanded to take off his shoes, Hashem was asking him to separate from his wife in order to be attached with the upper Shechinah.

13.  Holiness comes from the Father which is Chochmah, and Blessing comes from Mother which is Binah.

14. After the groom and bride receive holiness and blessing they unify through the verse "Listen, Yisroel…", which is the verse of unification.

15. The word אשרי is contained within the word בראשית and will be explained in the upcoming Tikun.

Thirteenth Tikun:

1. The middle word אשר comes from the word אשרי and also the word ראש head comes from this word.

2. of the songs

3. this Tikun is the Keter

4. The letter י' has a point on top, a point on the bottom, and the body of the י' itself is the middle, or the middle point can be the middle point that comes downwards directly under the upper point.

5. This name contains three י', the top י' represents the first י' of the name, the middle י' represents the middle י' of the name, and the lower י' represents the last י' of the name.

6. The word למעלות can be divided into ל  (30) מעלות ascents.

7. The daughter is at the Malchut of Asiyah, she climbs ten sefirot to the Malchut of Yetzirah, which is the son, then she climbs another ten sefirot to the Malchut of Beriyah which is Mother, then she climbs ten more sefirot to the Malchut of Atzilut which is the Father.

8. The waves are similar to wheels because just as the waves go up and down, so too a wheels turns from up to down and back to up again.  The wheels represent the ten sefirot, because the sefirot are circular like wheels.

9. This name has ten letters which represent the ten types of song.

10. The name י-ה-ו-ה looks like this י, י-ה, י-ה-ו, י-ה-ו-ה when it is singled, doubled, tripled, and quadrupled containing ten letters which represent the ten types of music.

11. The Rabbis even 2000 years ago knew that sounds and music are like waves of the sea, which are sound waves.

12. Each arm has three sections to it, and both arms together have six sections, this is hinted to in the word תרשיש which can be made into the words תרי שש which means "two, six" as we mentioned earlier, two arms which contain six sections.

13. Small Face

14. the two arms of the Daughter

15. "will raise up the voice…"

16. "Listen-Yisroel- Hashem-is our G-d-Hashem-is one"

17. The legs have three sections each, the right leg is Netzach which raises the song, the left leg is Hod which lowers the song, together they are six sections which are the pillars of שש.

18. A wheel is the form of  a י', and a י' is the gematria ten which represents these ten circles.

19. hit the strings to make music

20. There are two aspects to the waves of the music, there is the aspect of the four letters of the י-ה-ו-ה and there is the aspect of the ten waves of music which are the ten fingers that play the music, which is the ten letters of the name יוד-הא-ואו-הא.  Together these two names have fourteen letters which represent the יד which is the hand and is the gematria fourteen.

21. The fourteen letters of these names of Hashem represent the hand which is the gematria fourteen.

22. The stem itself is a ו' and the six branches are each a ו', together there are seven ו'.

23. It is doubled because of the doubled language in the verse.

24. the fourteen letters of the two names represent the "seven seven cups"

25. There are sixty letters within the prayer of Shema that are doubled letters, they are pairs of the same letters next to each other.  One must meditate to separate them from each other through the Chasadim that come down through the recital of the Shema.  These sixty letters of Shema are the males of Moshe which are the six lower sefirot divided into the ten sefirot for each sefirah, which forms sixty.  The sixty females are the sixty warriors that guard the king Solomon's bed (Shaar, Belar).  One can find a listing of the sixty letters in the appendix.

26. the strong men

27. the kingships

28. "go up and down"

29. the Chayot

30. The neshamah you can compare to Hashem.

31. there are five rectifications

32. the fourth rectification

33. the left side when facing east

34. the fifth rectification

35. In Shaar ruach Hakodesh (The Gate of Divine Spirit) by the Ari z"l in the beginning part of the book he talks about the voice, speech, and breath, and how the different levels of prophecy come out from them.

36. the sefirah of Chesed

37. Tiferet is the middle pillar.

38. Avraham represents the sefirah of Chesed which is to the right.

39. the sefirah of Gevurah

40. The word גן is the letters that come from the word נגון.

41. the sefirah of Tiferet

42. The last two letters of הללוהו are the letters ה"ו.  The letter ו' comes after the letter ה', which represents the Small Face which is the ו' protecting the Malchut which is the ה' from the klippot, the evil.

43. The first letter of the words spell out משה Moshe to hint to us just like Moshe was the first redeemer, in the end his soul will be the redeemer.

44. also in this verse, the first letters of the words spell out Moshe

45. talking about the eve of Pesach a hint to the eve of the redemption

46. One can own it but he must not eat it.

47. Small Face

48. the Malchut

49. Se'or and Chametz which represent evil.

50. can also be read as "in six"

51. the leg of the ה'

52. The word מצה if one added a ו' to it, it would form the word מצוה, that is why the מצה is poor because it is missing the ו'.  This is explained in Shaar Kavanot The Gate of (Mystical) Intention by the Ari z"l in the section about Pesach.

53. The letter ד' when spelled out is the word דלת which means poor, it is the split matzah which is missing the letter ו'.

54. a ד' with a ו' form the letter ה' like this ???

55. on Pesach

56. during the intermediate days of the holiday

57. of the Torah

58. the sefirah of Netzach

59. a type of musical instrument

60. the word sheminit literally means "eight"

61. the ninth sefirah

62. The first twenty four days of the month of Kislev were filled with pain in order to correct the lower unification (Shaar).  The twenty fifth day of Kislev is the first day of Chanukah, and the holiday lasts for eight days.

63. This phrase has twenty four letters in it and it is the lower unification of Shema.

64. On Chanukah we burn olive oil in the menorah.

65. This is talked about it in Shaar Kavanot, The Gate of (Mystical) Intention by the Ari z"l in the section of kavanot Chanukah.  The upper unification contains three unifications within it, all together they consist of twenty five letters they are: י-א-ה-ה-ו-י-ה-ה, י-א-ה-ל-ו-ה-ה-י-ם, י-א-ה-ד-ו-נ-ה-י.  These three unifications equal the gematria 250 which equals the word נר candle.  One meditates on these names when one says the word נר when reciting the blessing over lighting the candles of Chanukah.

66. The verse, "Listen, Yisroel…" contains twenty five letters in it, which is the upper unification.

67. This is talked about it in Shaar Kavanot, The Gate of (Mystical) Intention by the Ari z"l in the section of kavanot Chanukah. The כו (26)  חנה  (63) which is the gematria of the two names י-ה-ו-ה (26) יוד-הי-ואו-הי  (63).  One should meditate on these two names when reciting the word חנוכה in the blessing over lighting the candles of Chanukah.

68. Netzach is the seventh sefirah down from Keter.

69. The word נצח contains within it the name נח.  And the צ from the word נצח represents the word צדיק.

70. In the month which he fought against the angel of Esav.

71. from the middle pillar

72. The word סוכה (91) can be divided into the letters כו הס (65) (26) which is the gematria of the name י-א-ה-ד-ו-נ-ה-י.  This name is a combinahtion of the two names, י-ה-ו-ה (26) and א-ד-נ-י (65).

73. On the day after Succot ends on Hoshana Rabah  the Jews are judged for the third time and double sealed.  The Ari z"l mentions this in Shaar Kavanot in the section for Hoshana Rabah.

74. The Ari Z"l says in Shaar Kavanot, the three hadasim are the sefirot Chesed, Gevurah, and Tiferet, they are bound to the lulav one on the right, one on the left, and one in the middle.  The two aravot are Netzach, and Hod, they are bound to the lulav one on the right and one on the left.  The lulav is the Yesod, and the esrog is the Malchut.

75. A pestle looks like a pitom which is on the opposite side from where the esrog grows on the tree.

76. to be used for the commandment

77. The lulav is long and reaches all the way up to the heaven and down to the earth to unify them, it is the tzadik which is from the Sefirah of Yesod, which is the word כל everything as we have mentioned earlier in the Zohar.

78. three times in each direction

79. All of this was mentioned earlier in the introduction P. 15B.

80. The havayot have three letters instead of the normal four letters, the Ari z"l says one must meditate on these names and draw it down into your chest which is the last ה' of  the name, and completes the havaya.

81. Chesed, Gevurah, Tiferet

82. Netzach and Hod

83. do we draw down the energy to

84. the Malchut

85. of the Mishnah

86. The eighth day of Succot, is Shemini Atzeret which is viewed as a holiday by itself.

87. the Yesod

88. Here is missing all of the text of the tenth type of song which is tefilah which is the Malchut.  These names don't have a connection to our topic and they can be found in the Tikunim of the Zohar Chadash.

89. Moshe

90. The place where the arrow goes on the bow is called the nut of the bow.

91. of the bow

92. the snake

93. He pretends to be another god, but really there is only one G-d.

94. The evil is a copy of the good.

95. One is forbidden to eat a piece of a living animal, the Zohar is making a play on the meaning, here it means a limb from the חי which is the tzadik.

96. The letter י' on top of a ו' forms the letter ז'.

Fourteenth Tikun:

1. The word  כל represents the Yesod which is the tzadik.

2. in the same verse

3. it is written

4. Rabbi Shimeon Bar Yochai

5. the forbidden mixture of two different species

6. when from a ritually clean animal

7. when from a ritually clean animal slaughtered according to halachah

          8. Why is it considered a spiritually illegal mixture if they both are from ritually clean animals?  It seems it should be permissible.

9.  Eliyahu to Rabbi Shimeon

10. Everything has a male and female aspect, from an animal the meat is from the male aspect and the milk is from the female aspect and these two have a separate way to correct their spiritual sparks therefore one can't eat them together because they are an illegal spiritual mixture.

11. from marrying a women

12. a hint to marrying a women

13. a hint to one's seed

14. Hashem might have mercy on someone else and give them what is yours.  Specifically one's soul mate, if one sins and does not repent Hashem can give his soul mate away to someone else.

15. Through the same way one sins, he is punished.

16. This women he took for a wife is what he deserved according to how many sins he had and how much repentance he did.

17. he did not repent and merit his real soul mate

18. not his soul mate

19. for his sins

20. These ten types of wording are the ten types of happiness, which are mentioned at the seven blessings for a bride and groom.

Fifteenth Tikun:

1. Instead of one reading the word in the verse תבואתה his crop, one should read the word as תבואת ה' the crop of the ה', and the ה' represents the soul mate.

2. someone else's soul mate

3. Uriah took Bat Shevah who was really David's soul mate.

4. Avraham's and Yitchak's

5. of Esav and Yishmael

6. They won't be sincere converts, they will only convert to partake in the reward.  The secret of the matter is, Meshiach will only come when all the sparks of the nations have been rectified and raised up, through them converting.  Once all the sparks have been rectified and raised up through conversions and Meshiach comes there is no need for more converts, therefore the rabbis won't accept more converts once Meshiach comes.

Sixteenth Tikun:

1. The bread taken from the dough as a present to the Cohen.

2. These seven species are like the Challah of food, a higher level of food.

3. the Malchut

4. The holiness of the Malchut was not rectified by itself.

5. The letters חט which represent the evil connected to the letter ה' which is the Malchut and they formed the word חטה.

6. before the Shabbat starts

7. mentruant laws

8. removing the offering to the Cohen from bread one bakes

9. of Shabbat

10. which is the gematria twenty two

Seventeenth Tikun:

1. which is a donation of one tenth

2. the blessing made on bread

3. a tenth measurement

4. The ten sefirot each contain within themselves ten sefirot so they are really one hundred.

5. the Hebrew words are similar

6. the same letters as תרומה