Bnei Baruch Kabbalah Academy

Fire and water are Yod-Hey. Wind and dust are Vav-Hey, MA and BON. However, all this is after the association of the quality of mercy with judgment. The water themselves were divided into Hey in the upper water and Hey in the lower water, which is the main HaVaYaH de SAG. There is a division between them because fire, water, and wind are primarily the quality of mercy, and the quality of judgment in Hitkalelut [inclusion].

The fire is the vital source (KLA). It is the difference between life, which is warm, and death, which is cold. Also, Chaim [life] from the word Chom [heat/warmth], and man is nourished from it as in the sleep.

Water is primarily the quality of mercy, and the quality of judgment in Hitkalelut. Two times Mi-Mi, the water basis and the acid basis. Hence, the basis of water is suitable for light and for lighting, and the acid basis, from the words Hometz-Yayin [vinegar-wine] Chom-Etz [warmth of the tree], since the power of judgment operates there in Hitkalelut. Hence, man is nourished by it without effort, since there is no excessive effort in upper Ima.

Wind is the pillar that decides between fire and water and ascends up to Keter. Hence, it is considered the vital root, in which there is also the fire, as well as water, and it is the rising and adorning together. For this reason, man is nourished by it in a perpetual and never ending Zivug [coupling]. There is no effort in its nourishing, but it rather extends by itself.

Dust is primarily the quality of judgment, and the quality of mercy in Hitkalelut. Hence, man is not nourished by it directly, as with the water and wind, but by plowing, sowing, and harvesting, and the thirty-nine works, as it is written, “By the sweat of your brow you shall eat bread.”

These are the scrutinies in the thought, as in “a work of craftsmanship,” since the water and wind are primarily the quality of mercy. Hence, there is no work of craftsmanship there since the scrutinies are done by themselves without effort.

Conversely, in the dust there is very little of the quality of Ima and the quality of mercy, and it constantly requires effort to recognize it and sort it.

This is the meaning of eyes, ears, nose, and mouth being the roots, which are called Hushim [senses], as it is written, “the sons of Dan: Hushim” and “Hushai the Archite,” and as in “My ear heard and confirmed it; my eye saw and coveted it.”

The eyes and the ear are AB SAG, Yod-Hey, fire and water. Hence, waste that emerges from the eyes are the tears, as in tearing, which is the association that is revealed in the ear, as in living water. The waste of the ear blocks the hearing.

Nose and mouth are Vav-Hey, MA and BON, wind and dust. There are two holes in the nose, Nukvin de Pardashka. From one there is life, and from one there is the Life of Lives. The first is the mercy and adornment, and the second is the rising. Waste that emerges from the nose is in plural form, which is not so in the eye and the ear. The mouth is dust, and the BON, where the teeth grind the food with great effort, and its waste is more than all of them, and it is the saliva of the mouth.

During sleep, a person closes his eyes and lies completely devoid of any level. This is as in “shuts his eyes from looking upon evil.” Hence, at that time he can be nursed from the Highest of High, which is the fire basis (KLA in falling). At that time, one of his ribs is taken from him, etc.

Chalom [dream], from the words Chol-Em [sand-mother], and Helev [fat] comes from Chol-Av [sand-father]. Chol-Av is the Helbona [incense] and the prayer from the criminals of Israel who said, “How will we help for we will harm it, and they made a secular Temple, since it emerged from their noses and became loathed.”

Chalom is the fire basis, which Lochem [fights] against the water and makes it boil, and “A foolish son is his mother’s woe,” for then all the bloods gather together to the heart, and impure and pure are there together. Hence, when he wakes up from his sleep, his end is in pure blood that pours out from the heart to all the organs. This is the meaning of “I awoke for the Lord supports me,” as in the Samech [Hebrew letter, and also “support”], meaning from upper Ima, (since sleep is the final Mem, YESHSUT).

This is the meaning of “I am asleep but my heart is awake,” since “The voice of my beloved knocks, ‘Open for me,’” which is the nourishing from the basis of fire. “I arose to open,” as in the Samech, as said above, for this is why there is no Nun in Ashrey [happy are they], which is “falling,” because of the Samech of awakening.

This is the meaning of “liquid myrrh on the handles of the lock,” meaning that because the handles of the lock were carved from one of his ribs during sleep, meaning Ima, it is now possible for the light to breach and break through the lock that was made, which is the meaning of “putting to death and reviving, and brings forth salvation,” for it is impossible anyhow.

This is the meaning of “How fair are your feet in shoes,” meaning of Ima, similar to Moses’ “Take your shoes off your feet,” which is the meaning of “For the place on which you stand,” the place of Moses, the Yesod de Abba, whose place is Yesod Ima, and she was certainly a land of holiness.