Laila
de
Kalah
[The
Night
of
the
Bride]
125)
Rabbi
Shimon
was
sitting
and
studying
the
Torah
on
the
night
when
the
bride,
Malchut,
unites
with
her
husband.
On
that
night,
after
which—on
the
day
of
Shavuot—the
bride
is
to
be
with
her
husband
under
the
Huppah
[wedding
canopy],
all
the
friends,
who
are
the
members
of
the
bridal
chamber,
must
be
with
her
and
rejoice
with
her
in
the
corrections
that
she
is
corrected,
meaning
to
engage
in
Torah,
from
Torah
to
Prophets,
from
Prophets
to
Writings,
the
interpretations
of
the
texts,
and
the
secrets
of
the
wisdom,
for
these
are
her
corrections
and
adornments.
The
Bride
and
her
maidens
come
and
stand
on
their
heads,
and
she
is
corrected
in
them
and
rejoices
in
them
all
through
that
night.
The
next
day,
the
day
of
Shavuot,
she
comes
to
the
Huppah
only
with
them.
And
these
friends,
who
engage
in
the
Torah
all
night
long,
are
called
“members
of
the
Huppah.”
And
when
she
comes
to
the
Huppah,
the
Creator
asks
about
them,
blesses
them,
and
crowns
them
with
the
crowns
of
the
bride.
Happy
are
they.
Explanation:
There
are
two
meanings
to
it,
which
coincide.
1)
The
days
of
the
exile
are
called
“night,”
since
this
is
the
time
of
the
concealment
of
His
face
from
the
children
of
Israel.
At
that
time,
all
the
powers
of
separation
of
the
servants
of
the
Creator
dominate,
and
yet,
precisely
at
that
time,
the
bride
bonds
with
her
husband—through
Torah
and
Mitzvot
of
the
righteous,
who
at
that
time,
are
regarded
as
those
who
hold
the
Torah.
All
the
sublime
degrees
called
“secrets
of
the
Torah,”
are
revealed
by
them,
since
this
is
why
they
are
called
“those
who
make
them,”
for
they
seemingly
make
the
Torah.
It
follows
that
the
days
of
the
exile
are
called
“night,”
in
which
the
bride
bonds
with
her
husband,
and
all
the
friends,
who
are
the
members
of
the
bridal
chamber,
are
those
who
hold
the
Torah.
After
the
end
of
correction
and
the
complete
redemption,
it
is
written,
“For
there
shall
be
one
day,
which
is
known
to
the
Lord,
neither
day
nor
night,
when
in
the
evening
time
there
will
be
light.”
This
is
why
it
is
written
that
on
the
next
day,
the
bride
is
to
be
with
her
husband
under
the
Huppah,
for
then
BON
will
return
to
being
SAG,
MA
will
be
AB,
and
AB
is
regarded
as
the
next
day
and
a
new
Huppah.
At
that
time,
the
righteous
are
called
“members
of
the
Huppah,”
who
engage
in
Torah,
in
whom
there
is
no
action,
for
then
it
is
written,
“And
the
earth
shall
be
full
of
the
knowledge
of
the
Lord.”
And
since
those
righteous—through
their
good
deeds—raise
BON
to
being
SAG
by
their
extension
of
the
fear
from
the
past,
they
are
regarded
as
making
this
new
Huppah,
and
this
is
why
they
are
called
“members
of
the
Huppah.”
2)
The
night
of
Shavuot
is
called
“the
night
in
which
the
bride
bonds
with
her
husband.”
This
is
so
because
on
the
next
day,
she
is
destined
to
be
with
her
husband
under
the
Huppah,
on
the
day
of
Shavuot,
the
day
of
the
reception
of
the
Torah.
However,
it
is
the
same
matter
as
the
first
explanation
because
on
the
day
of
the
reception
of
the
Torah,
it
was
already
the
end
of
correction,
as
it
is
written,
“He
will
swallow
up
death
forever,
and
the
Lord
God
will
wipe
away
tears
from
all
faces.”
It
is
as
it
is
written,
“Harut
[carved]
on
the
tablets”;
do
not
pronounce
it
Harut,
but
Herut
[freedom],
since
freedom
from
the
angel
of
death
has
come.
However,
because
of
the
sin
of
the
calf,
they
corrupted
the
correction
once
again.
Thus,
the
day
of
the
reception
of
the
Torah
is
the
same
matter
as
the
end
of
correction.
It
follows
that
on
the
night
prior
to
the
reception
of
the
Torah,
all
the
couplings
of
the
days
of
concealment
in
her
ended,
and
this
is
why
that
night
is
regarded
as
the
night
in
which
the
bride
bonds
with
her
husband,
after
which
she
is
destined
to
be
with
her
husband
under
the
Huppah.
This
is
the
holiday
of
Shavuot,
in
which
there
is
the
end
of
correction
in
freedom
from
the
angel
of
death,
which
is
the
time
when
the
righteous—through
their
good
deeds—make
a
new
Huppah
for
the
bride.
It
is
easier
for
me
to
continue
the
explanation
in
the
first
form
of
explanation,
and
one
who
scrutinizes
will
be
able
to
copy
the
words
to
the
day
of
Shavuot,
since
they
are
the
same
issue.
All
the
friends
who
hold
the
Torah
are
called
“members
of
the
bridal
chamber.”
They
need
to
adhere
to
the
holy
Shechina,
who
is
called
“bride,”
through
the
whole
of
the
night
of
the
exile.
This
is
so
because
then,
during
the
days
of
the
exile,
she
is
corrected
through
those
who
hold
the
Torah
with
all
those
good
deeds
and
Torah
and
Mitzvot
that
they
do,
until
she
is
purified
from
good
and
evil.
And
she
is
available
for
those
who
engage
in
Torah,
in
whom
there
is
nothing
in
the
form
of
Assiya,
but
she
is
entirely
good
without
evil.
Hence,
those
who
hold
the
Torah—the
members
of
the
bridal
chamber—must
rejoice
with
her
over
this
great
correction
that
was
done
in
the
bride
through
them,
and
rejoice
with
her
in
the
corrections
that
she
is
corrected,
to
engage
in
Torah,
meaning
in
the
corrections
that
come
before
us:
from
Torah
to
Prophets,
from
Prophets
to
Writings,
the
interpretations
of
the
texts,
and
the
secrets
of
the
wisdom,
which
must
be
done
with
gladness.
It
follows
that
all
the
degrees
and
disclosure
of
the
secrets
of
Torah,
which
are
the
construction
of
the
Shechina
for
the
end
of
her
correction,
are
done
only
by
those
who
hold
the
Torah
during
the
exile.
Therefore,
all
those
degrees
and
levels
that
come
out
during
the
exile
are
called
“the
corrections
of
the
bride
and
her
decorations.”
These
are
the
ones
that
it
details
from
Torah
to
Prophets,
from
Prophets
to
Writings,
the
interpretations
of
the
texts,
and
in
the
secrets
of
the
wisdom.
HGT
is
Torah;
NH
is
Prophets;
Malchut
is
Writings;
Mochin
of
VAK
that
are
extended
to
her
are
the
interpretations
of
the
texts,
and
Mochin
of
GAR
that
are
extended
to
her
are
the
secrets
of
the
wisdom.
This
is
so
because
all
those
corrections
must
be
extended
to
the
bride
on
that
night,
in
which
the
bride
is
completed
for
the
end
of
correction,
which
is
the
day
of
the
Huppah.
“The
Bride
and
her
maidens
come
and
stand
on
their
heads,
and
she
is
corrected
in
them
and
rejoices
in
them
all
through
that
night.”
The
angels
that
clothe
the
posterior
vessels
of
Malchut
of
the
first
state
are
called
“maidens
that
serve
the
Shechina.”
The
Shechina
stands
on
their
heads—of
those
who
hold
the
Torah—as
it
is
said,
“And
on
my
head
is
the
Shechina
of
God.”
Along
with
her
are
the
maidens
that
serve
her,
and
she
rejoices
with
them
when
she
is
corrected
by
them.
“[She]
rejoices
in
them
all
through
that
night,”
meaning
that
the
entire
period
of
corrections
is
called
“night.”
“On
the
next
day,
the
day
of
Shavuot,
she
comes
to
the
Huppah
only
with
them,”
meaning
that
on
the
day
of
the
end
of
correction,
the
day
of
the
Huppah,
she
will
be
able
to
enter
the
Huppah
only
with
those
who
support
the
Torah,
who
built
and
established
her
as
much
as
was
needed—from
Torah
to
Prophets,
from
Prophets
to
Writings,
in
the
interpretations
of
the
texts,
and
in
the
secrets
of
the
wisdom.
And
this
is
why
they
are
called
“members
of
the
Huppah.”
It
is
known
that
the
end
of
correction
will
not
bring
anything
new
with
it.
Instead,
through
the
upper
light
of
Atik
Yomin,
all
the
MAN
and
MAD,
all
the
couplings
and
the
degrees
that
came
out
one
at
a
time
during
the
6,000
years
will
gather
into
one
coupling
and
one
great
and
precious
level.
By
this,
everything
will
be
corrected,
and
at
that
time,
the
bride
will
enter
the
Huppah.
And
the
Creator
asks
about
them,
about
anyone
who
ever
raised
MAN
for
a
high
coupling,
since
he
is
seemingly
sitting
and
waiting
for
all
of
them
to
assemble.
Thus,
He
asks
and
waits
for
everyone.
And
once
they
gather,
the
coupling
of
Rav
Pe’alim
uMekabtze’el
is
done,
and
He
blesses
them
and
crowns
them,
meaning
they
are
all
blessed
and
crowned
at
once.
And
then,
at
the
end
of
correction,
they
are
called
“the
crowns
of
the
bride.”
126)
Rabbi
Shimon
and
all
the
friends
were
singing
in
the
song
of
the
Torah.
Each
of
them
was
making
innovations
in
the
Torah,
and
Rabbi
Shimon
was
happy,
and
so
were
the
rest
of
the
friends.
Rabbi
Shimon
told
them,
“My
sons,
happy
are
you,
since
tomorrow
the
bride
will
come
to
the
Huppah
only
with
you,
since
all
those
who
are
making
the
corrections
of
the
bride
on
that
night
and
rejoice
in
her
will
all
be
registered
and
written
in
the
book
of
remembrance,
and
the
Creator
will
bless
them
with
seventy
blessings
and
crowns
from
the
upper
world.”
Explanation:
It
is
written,
“It
is
in
vain
to
serve
God,
and
what
profit
is
it
that
we
have
kept
His
charge?
Not
only
are
the
doers
of
wickedness
built
up,
but
they
also
test
God
and
escape.
Then
those
who
feared
the
Lord
spoke
to
one
another,
the
Lord
listened
and
heard,
and
a
book
of
remembrance
was
written
before
Him
for
those
who
fear
the
Lord
and
who
esteem
His
name.
‘They
will
be
Mine,’
says
the
Lord
of
hosts,
‘on
the
day
that
I
do
remedy.’”
We
should
understand
these
words.
When
they
said
to
each
other
and
spoke
such
contemptible
words
among
themselves,
“It
is
in
vain
to
serve
God,
and
what
profit
is
it
that
we
have
kept
His
charge,”
the
prophet
says
about
them,
“Then
those
who
feared
the
Lord
spoke
to
one
another,”
and
moreover,
they
are
written
in
the
book
of
remembrance
before
Him.
In
the
end,
when
the
great
coupling
of
Atik
Yomin,
Rav
Pe’alim
uMekabtze’el,
appears,
a
great
light
will
appear
in
all
the
worlds.
By
that,
every
flesh
shall
completely
repent
out
of
love,
and
it
is
known
that
one
who
is
rewarded
with
repentance
from
love,
his
sins
become
as
merits.
This
is
why
the
prophet
says
about
those
wicked
who
said
curses
and
swears
among
themselves,
saying,
“It
is
in
vain
to
serve
God,
and
what
profit
is
it
that
we
have
kept
His
charge.”
On
the
great
day
of
the
end
of
correction,
when
the
light
of
repentance
from
love
appears,
even
the
worst
sins
will
become
merits,
and
those
who
speak
will
be
regarded
as
those
who
fear
the
Creator.
At
the
end
of
correction,
as
the
prophet
said,
“‘They
will
be
Mine,’
says
the
Lord
of
hosts,
‘on
the
day
that
I
do
remedy,’”
meaning
on
the
day
of
the
end
of
correction.
For
this
reason,
there
is
necessarily
a
book
of
remembrance
before
Him,
in
regard
to
the
sins
and
transgressions
that
are
done
in
the
world,
for
He
needs
them
for
the
day
when
He
does
remedy,
for
then
they
will
become
merits
and
will
join
and
complete
the
level
of
light
of
the
end
of
correction.
This
is
the
meaning
of
what
is
written,
“And
a
book
of
remembrance
was
written
before
Him
for
those
who
fear
the
Lord
and
who
esteem
His
name.”
“‘They
will
be
Mine,’
says
the
Lord
of
hosts,
‘on
the
day
that
I
do
remedy,
for
I
need
them,
to
complete
the
level.’”
This
is
why
the
prophet
ends,
“And
I
will
spare
them
as
a
man
spares
his
own
son
who
serves
him,
for
then
they
will
be
precious
to
Me
and
dear
to
Me
as
though
they
were
from
among
those
who
serve
Me.”
“They
will
all
be
registered
and
written
in
the
book
of
remembrance”
comes
to
include,
for
even
the
sins
that
they
committed
will
then
be
registered
and
written
in
the
book
of
remembrance.
And
the
Creator
will
write
them
as
though
they
were
merits,
and
as
though
they
were
serving
Him
in
them,
as
the
prophet
wrote.
The
number
seventy
implies
to
Mochin
of
Hochma
and
GAR,
which
are
called
“crowns.”
A
blessing
is
for
light
of
Hassadim.
The
world
was
created
in
Bet,
in
Beracha
[blessing],
as
it
is
written,
“A
world
of
Hesed
[grace]
will
be
built,”
in
VAK.
It
also
says
that
at
the
end
of
correction,
the
light
of
Hassadim,
too,
will
be
in
seventy
crowns,
like
the
Hochma,
since
MA
and
BON
will
rise
to
AB
SAG,
and
this
is
the
meaning
of
the
Creator
blessing
them
in
seventy
blessings
and
crowns
from
the
upper
world
of
AB
SAG.
Hence,
at
that
time,
the
blessings,
too,
are
regarded
as
the
number
seventy.
127)
Rabbi
Shimon
opened
and
said,
“The
heavens
tell
the
glory
of
God.”
The
bride
awakens
to
enter
the
Huppah,
for
tomorrow;
she
is
corrected
and
shines
in
her
decorations
with
the
friends,
who
rejoiced
with
her
all
through
that
night,
and
she
is
happy
with
them.
128)
On
the
next
day,
several
multitudes,
armies,
and
camps
gather
to
her,
and
she
and
all
of
them,
all
those
armies
and
camps,
wait
for
each
of
those
who
corrected
her
in
the
engagement
in
Torah
on
that
night.
When
ZA
and
Malchut
join
together
and
Malchut
sees
her
husband,
ZA,
it
is
written,
“The
heavens
tell
the
glory
of
God.”
“Heaven”
is
the
bridegroom
who
enters
the
Huppah,
ZA,
who
is
called
“heaven,”
and
“tell”
means
that
they
shine
as
the
brightness
of
the
sapphire,
which
shines
and
glows
from
the
end
of
the
world
to
the
end
of
the
world.
Explanation:
The
day
of
the
end
of
correction
is
called
“tomorrow,”
as
it
is
written,
“To
do
them
today
and
to
receive
the
reward
for
them
tomorrow.”
The
multitudes
are
the
nations
of
the
land
that
do
not
serve
the
Creator.
The
armies
are
the
servants
of
the
Creator,
and
the
camps
point
to
the
upper
camps,
which
are
the
angels
that
accompany
the
souls,
as
it
is
written,
“For
He
will
give
His
angels
charge
over
you,
to
keep
you
in
all
your
ways.”
And
she
and
everyone
wait
for
each
one,
for
as
the
Creator
asks
about
each
one,
so
the
Shechina
waits
for
each
one.
Since
ZA
and
Malchut
joined
together,
Malchut
sees
her
husband,
since
she
cannot
see
her
husband
before
they
all
gather
and
are
dependent
on
each
other.
Heaven
is
the
groom
who
enters
the
Huppah
[wedding
canopy].
The
Zohar
explains
that
about
the
end
of
correction,
of
which
it
was
written,
“And
the
light
of
the
moon
shall
be
as
the
light
of
the
sun.”
It
says
that
heaven
is
the
groom
who
enters
the
Huppah
because
the
Creator
is
called
“heaven,”
and
at
the
time
of
the
end
of
correction,
He
is
called
“a
groom,”
as
it
is
written,
“And
as
the
bridegroom
rejoices
over
the
bride,
your
God
will
rejoice
over
you.”
Wherever
it
writes,
“And
the
Lord
came
down,”
it
is
a
matter
of
judgment
or
of
Gevura
because
it
indicates
to
a
descent
from
His
greatness
and
sublimity,
for
“Strength
and
gladness
are
in
His
place.”
However,
at
the
end
of
correction—when
all
the
flaws
and
sins
are
turned
into
merits,
it
will
be
made
clear
that
all
the
descents
were
but
ascents—the
Creator
will
be
called
“a
bridegroom,”
and
the
holy
Shechina
will
be
called
“a
bride.”
Kalah
[bride]
comes
from
the
word
Kilui
[end]
of
correction,
as
in
“Now
on
the
day
that
Moses
had
finished
[Hebrew:
Kalot]
setting
up
the
tabernacle,”
meaning
when
he
completed
the
work
of
the
tabernacle,
erecting
it.
The
word
Hatan
[bridegroom]
also
indicates
descent,
as
we
learn,
“Come
down
from
your
degree
and
marry
a
woman.”
However,
this
descent
is
greater
than
all
the
prior
ascents,
for
it
is
toward
the
bride—the
Shechina
at
the
end
of
correction.
A
Huppah
is
a
gathering
and
assembling
of
all
the
reflected
light
that
came
out
over
the
MAN
that
the
righteous
raised
in
all
those
couplings
of
the
Creator
and
His
Shechina,
which
appeared
one
after
the
other
during
all
days
and
times
of
the
6,000
years.
Now
they
have
all
become
a
great,
single
light
of
reflected
light
that
rises
and
hovers
over
the
Creator
and
His
Shechina,
who
are
now
called
“groom
and
bride.”
The
reflected
light
hovers
over
them
like
a
canopy
[Huppah].
For
this
reason,
at
that
time,
the
righteous
are
called
“members
of
the
Huppah,”
for
each
one
has
a
part
in
this
Huppah,
to
the
extent
of
the
MAN
that
he
raised
to
the
screen
in
Malchut
for
raising
reflected
light.
When
it
says,
“heaven,”
it
is
the
bridegroom
entering
the
Huppah.
This
refers
to
the
time
of
the
end
of
correction,
at
which
time
the
Creator
is
called
bridegroom
who
then
enters
his
Huppah.
It
says,
“tell,”
that
they
shine
as
the
brightness
of
the
sapphire,
which
shines
and
glows
from
the
end
of
the
world
to
the
end
of
the
world.
“Tell”
means
the
great
coupling
that
will
be
in
the
future,
from
the
words
“A
woman
tells
with
her
husband.”
Sapphire
is
the
name
of
the
Shechina,
from
the
words
“And
under
His
feet
was
as
a
pavement
of
sapphire.”
The
brightness
of
the
sapphire
means
the
reflected
light
that
she
raises
from
below
upwards.
“Illuminating”
refers
to
the
direct
light.
“Shining”
means
reflected
light,
and
through
this
great
coupling
that
is
done
at
the
end
of
correction,
which
is
a
gathering
from
all
the
couplings,
the
direct
light
and
reflected
light
in
this
coupling
shine
and
glow
from
the
end
of
the
world
to
its
end,
as
it
is
written,
“The
heavens
tell.”
129)
“The
glory
of
God”
is
the
glory
of
the
bride,
Malchut,
who
is
called
El
[God].
It
is
written,
“God
is
enraged
every
day.”
On
all
days
of
the
year,
she
is
called
“God,”
and
now
on
the
festival
of
Shavuot,
when
she
has
already
entered
the
Huppah,
she
is
called
“glory”
and
she
is
called
“God,”
which
indicates
glory
over
glory,
light
over
light,
and
governance
over
governance.
The
name
“God”
is
the
name
of
the
great
Hesed.
It
is
written,
“God
is
enraged
every
day.”
This
seems
to
be
the
opposite
of
Hesed.
The
thing
is
that
it
is
as
it
is
written,
“And
there
was
evening
and
there
was
morning,
one
day.”
The
holy
Shechina
is
the
small
light
for
the
governance
of
the
night,
and
it
is
called
“fear
of
heaven,”
since
the
righteous
must
raise
MAN
by
their
awakening
from
below
and
correct
her
with
the
screen
that
raises
reflected
light.
Then
the
abundance
is
drawn
from
above
downwards
and
not
otherwise.
It
is
written,
“God
has
done
so
as
to
fear
Him.”
It
is
so
because
there
cannot
be
awakening
from
below
and
raising
of
MAN
without
fear.
This
is
why
it
is
considered
that
she
governs
the
night,
since
through
the
deficiency
of
the
light,
which
is
the
night—which
includes
all
the
judgments
and
torments,
which
are
opposite
to
the
quality
of
day,
Hesed—there
is
fear
of
Him.
Were
it
not
for
the
fear,
the
measure
of
day
and
morning
would
not
appear.
It
is
written,
“And
there
was
evening
and
there
was
morning
one
day.”
The
night,
too,
enters
in
the
morning,
for
were
it
not
for
the
night,
there
would
be
no
morning;
it
is
impossible
without
it.
It
is
written,
“God
is
enraged
every
day”
because
the
quality
of
Hesed,
called
“God”
appears
only
through
the
night,
considered
enraged.
And
this
is
why
anger
is
considered
Hesed,
too,
for
Hesed
cannot
appear
any
other
way.
In
that
sense,
the
holy
Shechina
is
called
“God,”
as
well.
The
words
“Glory
of
God”
refer
to
the
glory
of
the
bride,
who
is
called
“God.”
And
“God
is
enraged
every
day”
because
it
is
impossible
to
have
a
day
without
the
anger
of
the
night.
On
all
days
of
the
year,
she
is
called
“God,”
for
so
it
is
on
the
six
days
of
action:
in
each
of
them
it
is
written,
“And
there
was
evening
and
there
was
morning
one
day”
or
“A
second
day,”
etc.
It
follows
that
the
night
falls
under
the
name
of
the
day;
hence,
on
the
six
days
of
action,
as
well
as
during
the
6,000
years,
it
is
called
“God,”
which
is
the
name
of
Hesed.
And
now
on
the
festival
of
Shavuot,
when
she
has
already
entered
the
Huppah,
she
is
called
“glory”
and
she
is
called
“God”
because
at
the
great
coupling
of
the
end
of
correction,
the
light
of
the
moon
will
be
as
the
light
of
the
sun,
as
it
is
written,
“When
in
the
evening
time
there
will
be
light.”
Thus,
her
degrees
are
doubled,
since
during
the
6,000
years
in
the
state
of
the
moon
she
was
as
it
is
written,
“and
there
was
evening
and
there
was
morning.”
And
now,
when
she
herself
has
become
as
great
as
the
sun,
who
is
ZA,
called
“glory,”
she
has
glory
over
glory,
for
she
has
now
become
the
essence
of
glory
because
she
grew
like
ZA.
It
is
the
same
with
“light
over
light,”
since
during
the
6,000
years,
too,
she
was
included
in
the
morning
light,
as
it
is
written,
“And
there
was
evening
and
there
was
morning
one
day.”
But
now
that
she
has
grown
like
the
sun,
she
becomes
the
essence
of
the
light,
and
it
follows
that
she
has
her
own
light
over
the
light,
in
the
incorporation
she
had
before.
It
is
the
same
with
“governance
over
governance”
because
during
the
6,000
years
she
had
governance,
which
was
governance
with
only
the
small
light,
for
the
governance
of
the
night,
but
now
she
was
given
the
governance
of
the
day,
as
well,
since
she
has
grown
like
the
light
of
the
sun,
which
is
for
the
governance
of
the
day.
By
this,
it
tells
us
that
we
must
not
be
mistaken
to
say
that
when
she
has
grown
to
be
as
the
light
of
the
sun,
her
own
degrees—which
she
had
during
the
6,000
years—are
canceled.
This
is
not
so.
Instead,
there
is
only
an
addition
here
to
her
own
degrees,
in
a
way
that
she
has
glory
over
glory.
130)
Then,
at
that
time,
when
the
heaven,
ZA,
enters
the
Huppah
and
comes
and
shines
for
her,
all
those
friends
who
established
her
in
the
engagement
in
Torah
during
the
night
become
known
there
by
their
names,
as
it
is
written,
“The
heavens
tell
the
work
of
His
hands.”
“The
work
of
His
hands”
are
those
with
the
token
of
the
covenant,
as
it
is
written,
“And
establish
for
us
the
work
of
our
hands,”
which
is
a
token
of
the
covenant,
imprinted
in
man’s
flesh.
Explanation:
Friends
are
those
who
hold
the
Torah,
in
which
there
is
Assiya
[also
“doing”],
which
is
good
and
evil.
And
even
those
parts
whose
evil
is
still
without
correction
are
known
by
their
names
of
holiness,
as
it
is
written,
“The
heavens
tell
the
work
of
His
hands,”
since
the
heaven
is
the
book
of
remembrance,
the
light
of
the
great
coupling,
which
yields
repentance
from
love,
when
sins
become
as
merits
for
them.
And
even
those
who
slandered,
it
will
be
said
about
them,
“Then
those
who
feared
the
Lord
spoke
to
one
another.”
It
follows
that
this
Assiya
[or
doing],
which
holds
the
Torah,
in
which
there
is
good
and
evil,
where
there
is
good
for
one
who
is
rewarded
and
bad
for
one
who
is
not
rewarded,
now
the
whole
of
Assiya
has
risen
into
being
holiness
and
has
became
the
work
of
the
hands
of
the
Creator.
This
is
because
the
heavens
tell,
“Then
those
who
feared
the
Lord
spoke
to
one
another,”
even
about
those
who
were
not
rewarded.
It
follows
that
all
the
friends
were
doing
only
holy
work,
for
they
were
establishing
her
for
the
Huppah,
and
they
are
all
known
by
their
names.
“And
establish
for
us
the
work
of
our
hands.”
It
seems
that
the
evidence
is
contradictory,
for
the
writing
says,
“The
work
of
our
hands,”
not
“The
work
of
His
hands.”
However,
he
does
not
bring
evidence
from
the
text,
but
only
that
the
token
of
the
covenant
is
called
“The
work
of
our
hands.”
“Establish
for
us”
is
the
foundation,
which
establishes
and
founds
the
entire
structure,
and
the
correction
of
the
foundation
[Yesod]
is
the
circumcision.
Thus,
the
token
of
the
covenant
is
called
“The
work
of
our
hands,”
since
we
remove
the
foreskin
from
the
Yesod
[foundation],
and
this
is
the
work
of
our
hands.
However,
this
is
only
prior
to
the
end
of
correction.
But
at
the
end
of
correction,
everything
will
be
revealed
as
the
work
of
the
hands
of
the
Creator,
and
He
Himself
will
be
the
one
removing
the
foreskin.
It
is
said,
“The
work
of
His
hands.”
These
are
the
ones
with
the
token
of
the
covenant,
since
then
the
Creator
Himself
will
remove
the
foreskin,
as
it
is
written,
“The
heavens
tell
the
work
of
His
hands.”
And
he
brings
evidence
to
the
correction
of
the
covenant,
which
is
now
called
“The
work
of
our
hands,”
from
the
words
“And
establish
for
us
the
work
of
our
hands.”
131)
Old
Rav
Hamnuna
said,
“Do
not
let
your
mouth
make
your
flesh
sin.”
One
must
not
let
one’s
mouth
cause
the
arrival
of
an
evil
thought,
and
cause
the
holy
flesh—in
which
the
holy
covenant
is
imprinted—to
sin.
If
he
does
so,
he
is
pulled
into
hell.
The
one
appointed
over
hell,
whose
name
is
Dumah,
several
tens
of
thousands
of
sabotaging
angels
are
with
him.
He
stands
over
the
door
to
hell,
and
he
has
no
permission
to
draw
near
to
all
those
who
kept
the
holy
covenant
in
this
world.
To
come
into
a
bad
thought
is
a
caution
that
each
person
should
watch
his
mouth—which
is
the
raising
of
MAN
through
Torah
and
prayer—so
it
is
in
complete
purity.
This
is
so
because
should
the
Sitra
Achra
have
any
grip
on
it,
the
Sitra
Achra
will
receive
his
MAN,
and
will
thus
bring
him
to
question
the
Creator,
meaning
alien
thoughts.
Then,
this
will
cause
the
holy
flesh—in
which
the
holy
covenant
is
imprinted—to
sin.
Through
the
thoughts,
he
pulls
the
foreskin
over
the
holy
covenant
and
the
holy
soul
falls
captive
in
the
hands
of
the
Sitra
Achra,
and
then
the
Sitra
Achra
pulls
his
soul
to
hell.
It
is
as
Rabbi
Elazar
said,
that
from
this
thing,
which
he
does
not
know
for
certain,
that
vain
firmament
called
Tohu
is
made,
and
he
falls
into
the
hands
of
Lilith.
Here,
however,
he
is
speaking
of
a
flaw
in
the
holy
covenant
specifically.
“And
cause
the
holy
flesh—in
which
the
holy
covenant
is
imprinted—to
sin,”
refers
to
the
holy
soul,
which
is
tied
and
kept
by
the
holy
covenant,
as
it
is
written,
“Out
of
my
flesh
shall
I
see
God.”
Literally,
out
of
my
flesh,
since
any
time
one
is
written
in
this
holy
inscription
of
that
token,
he
sees
the
Creator
from
within
him,
literally
from
within
him,
and
the
holy
soul
clings
to
him
by
the
token
of
the
covenant.
And
if
he
is
not
rewarded,
he
did
not
keep
this
token,
it
is
written
about
him,
“By
the
breath
of
God
they
perish.”
“This
will
cause
the
holy
flesh
to
sin,”
where
by
the
thoughts,
the
foreskin—Sitra
Achra—touches
the
holy
covenant
once
more.
By
that,
the
soul
of
God
immediately
departs
from
him.
This
is
why
it
is
said
in
The
Zohar
that
the
tree
yelled,
“Wicked!
Do
not
touch
me!”
since
the
tree
is
Yesod,
Ateret
Yesod,
the
tree
of
knowledge
of
good
and
evil.
That
appointee
over
hell,
his
name
is
Dumah.
Dumah
comes
from
the
word
Demamah
[silence],
since
he
takes
the
soul
of
life
from
him
and
leaves
him
in
silence,
which
is
death.
We
can
also
interpret
that
it
is
because
he
is
the
angel
that
brings
the
thoughts
to
the
sinner
and
makes
the
thoughts
of
the
Creator
similar
to
the
thoughts
of
a
woman-born
man.
As
long
as
one
understands
that
His
thoughts
are
not
our
thoughts,
nor
His
ways
our
ways,
that
a
thought
cannot
grasp
Him
whatsoever—neither
His
thoughts
nor
His
governance—he
will
not
even
conceive
that
it
is
possible
to
question
Him.
But
because
of
the
sin,
Angel
Dumah
lusts
after
him
and
brings
a
spirit
of
folly
into
him,
saying
that
a
woman-born
man
is
similar
to
the
Creator
in
mind
and
reason.
And
then
he
is
capable
of
all
sorts
of
thoughts,
and
he
pulls
him
into
hell.
Thus,
his
whole
power
is
in
the
name
Dumah,
as
we
bless,
“Who
is
like
You,
master
of
mighty
deeds,
and
who
like
[in
Hebrew:
domeh]
You,
a
king
who
puts
to
death
and
brings
to
life,”
meaning
that
in
failure,
in
“like
You,”
there
is
death,
and
in
understanding
that
there
is
nothing
like
Him,
there
is
life.
It
was
said,
“And
several
tens
of
thousands
of
sabotaging
angels
are
with
him.
And
he
stands
over
the
door
to
hell.”
This
is
so
because
the
thoughts
that
he
brings
to
a
person
are
tens
of
thousands,
countless,
and
they
are
all
on
the
door
to
hell.
That
is,
this
is
the
door
by
which
one
is
pulled
into
hell,
though
it
is
not
hell
itself.
“And
he
has
no
permission
to
draw
near
to
all
those
who
kept
the
holy
covenant
in
this
world.”
This
means
that
although
they
are
not
completely
clean,
and
there
is
still
doing
of
good
and
evil
in
them,
nevertheless,
if
they
keep
the
holy
covenant
in
a
way
that
he
will
never
come
to
question,
Angel
Dumah
has
no
permission
to
pull
him
into
hell.
132)
King
David
was
afraid
when
that
thing
happened
to
him.
At
that
time,
Dumah
came
up
before
the
Creator
and
told
Him,
“Lord
of
the
world,
it
is
written
in
the
Torah,
‘A
man
who
commits
adultery
with
another
man's
wife
...
shall
surely
be
put
to
death.’
And
it
is
written,
‘You
shall
not
have
intercourse
with
your
neighbor's
wife.’
David,
who
desecrated
his
covenant
with
lewdness,
what
is
he?”
The
Creator
told
him,
“David
is
righteous,
and
the
holy
covenant
stands
firm,
for
it
is
evident
to
me
that
Bat
Sheba
was
made
for
him
since
the
day
the
world
was
created.”
Explanation:
Even
though
he
did
not
sin,
as
we
learn,
“Anyone
who
says,
‘David
sinned,’
is
mistaken,”
he
was
still
afraid
as
though
he
had
actually
sinned,
due
to
Dumah’s
slander.
“It
is
written
in
the
Torah,
‘A
man
who
commits
adultery
with
another
man's
wife
...
shall
surely
be
put
to
death.’
And
it
is
written,
‘You
shall
not
have
intercourse
with
your
neighbor's
wife.’”
The
Zohar
brings
two
verses,
one
for
punishment
and
one
for
caution.
And
the
Creator
replied
to
him
that
David
did
not
have
a
wrongful
thought
because
Bat
Sheba
had
been
his
mate
since
the
creation
of
the
world,
thus
he
never
corrupted
his
covenant
and
the
holy
covenant
stands
firm.
When
he
lusted,
he
lusted
after
his
own.
The
reason
why
Uriah
took
her
before
David
is
that
Uriah
took
her
with
mercy
although
she
was
not
his.
We
should
understand
this.
Male
and
female
are
two
halves
of
a
body.
Thus,
if
she
is
half
of
King
David’s
body,
how
did
Uriah—who
had
no
relation
to
her—take
her?
The
thing
is
that
Bat
Sheba
is
truly
David’s
Nukva
since
the
day
the
world
was
created,
for
David
is
the
male
in
Malchut,
and
Bat
Sheba
is
the
female
in
Malchut.
However,
as
there
was
an
ascent
of
Malchut
to
Bina
at
the
time
of
Malchut’s
correction
for
the
emanation
of
the
worlds—where
there
was
an
ascent
of
Malchut
to
Bina—to
sweeten
her
with
the
quality
of
mercy—Bat
Sheba
needed
that
sweetening
in
GAR,
as
well.
Without
that
sweetening,
she
would
be
utterly
unfit
to
beget
the
soul
of
King
Solomon.
Uriah
the
Hittite
was
a
very
high
soul,
for
he
was
entirely
GAR,
as
his
name
proves,
Ohr
Yod-Hey
[Light
of
Yod-Hey],
for
there
was
nothing
from
the
phase
of
VAK
in
him,
which
is
Vav-Hey.
Hence,
to
sweeten
Bat
Sheba
with
the
quality
of
mercy,
Uriah—GAR—took
her,
and
she
was
sweetened
by
him.
Afterwards,
she
was
fit
for
the
kingship
over
Israel.
This
is
why
it
was
said
that
Uriah
took
her
with
mercy,
to
sweeten
her
with
mercy,
in
the
name
Yod-Hey
in
Uriah.
This
is
why
he
took
her
although
she
was
not
his.
133)
Dumah
said
to
him,
“If
it
is
revealed
before
You,
it
is
not
revealed
before
him.”
The
Creator
told
him,
“Moreover,
everything
that
happened
was
with
permission,
since
all
who
go
to
war,
none
of
them
goes
out
before
he
gives
his
wife
a
divorce.”
Dumah
told
Him,
“Thus,
he
should
have
waited
three
months,
but
he
did
not
wait.”
He
said
to
him,
“What
does
it
concern?
It
is
only
in
a
place
where
we
fear
that
perhaps
she
has
conceived.
But
it
is
revealed
to
Me
that
Uriah
never
drew
close
to
her,
for
My
name
is
signed
in
him
as
a
testimony,
for
it
is
written
‘Uriah,’
with
the
letters
Ohr
[light]
Koh
[Yod-Hey].
It
is
written
‘Uriahu,’
with
the
letters
Ohr
Yod-Hey-Vav.
My
name
is
sealed
in
him
as
a
testimony
that
he
never
made
intercourse
with
her.”
Explanation:
How
does
the
name
Yod-Hey
in
Uriah
testify
that
he
never
touched
Bat
Sheba?
In
the
allegory
of
Prophet
Nathan,
he
compares
David
to
a
rich
man,
and
Uriah
to
a
poor
man,
Bat
Sheba
to
the
poor
man's
lamb,
and
the
Sitra
Achra
to
a
wanderer.
It
is
written
that
the
poor
man
has
nothing
but
one
little
lamb,
since
Uriah
was
of
GAR
without
VAK.
It
is
written,
“Uriah,”
and
it
is
written,
“Uriahu,”
since
it
is
written
in
this
name
Uriahu—with
Yod-Hey-Vav—Yod-Hey
is
GAR,
Vav
is
VAK.
But
here
it
writes
only
Uriah,
without
the
Vav,
indicating
that
there
was
nothing
of
the
VAK
in
him,
but
Hochma
without
Hassadim.
This
is
why
he
is
considered
poor,
without
anything,
since
the
light
of
Hassadim
is
implied
in
“everything.”
It
is
written,
“Nothing
except
one
little
ewe
lamb
which
he
bought
and
nourished.”
This
is
Bat
Sheba,
which
he
bought.
This
indicates
that
she
is
not
part
of
his
soul,
but
he
only
bought
her
to
sustain
her
and
to
correct
her
with
mercy.
This
is
the
meaning
of
“Which
he
bought
and
nourished.”
It
is
also
written,
“And
she
grew
up
together
with
him
and
his
children.”
This
indicates
that
he
imparted
his
Gadlut
upon
him,
as
to
his
sons,
in
a
way
that
“She
would
eat
of
his
bread
and
drink
of
his
cup
and
lie
in
his
bosom.”
And
yet,
we
should
not
be
mistaken
to
think
that
he
approached
her,
too.
This
is
why
the
text
ends,
“And
was
like
a
daughter
to
him,”
not
as
a
woman.
Thus,
the
text
testifies
that
Uriah
did
not
draw
close
to
her.
But
The
Zohar
explains
why
he
did
not
draw
close
to
her,
and
therefore
says,
“It
is
written
as
Uriah
and
it
is
written
as
Uriahu,”
in
whom
My
name
is
signed,
as
testimony
that
he
never
had
intercourse
with
her,
meaning
the
name
Yod-Hey
without
Vav,
which
indicates
absence
of
Hassadim,
Vav.
This
is
the
reason
why
he
could
not
approach
her,
for
there
is
no
coupling
without
light
of
Hassadim.
It
follows
that
the
name
Yod-Hey
that
is
signed
in
his
name
testifies
that
he
was
unfit
to
make
a
coupling
with
her
at
all.
134)
Dumah
said
to
him,
“Lord
of
the
world,
this
is
what
I
said:
‘If
it
is
revealed
to
You
that
Uriah
did
not
lay
with
her,
is
it
revealed
to
him?
He
should
have
waited
three
months.
Moreover,
if
You
say
that
David
knew
that
he
had
never
laid
with
her,
why
did
David
send
him
away
and
commanded
him
to
have
intercourse
with
his
wife,
as
it
is
written,
‘Go
down
to
your
house,
and
wash
your
feet?’’”
135)
He
told
him,
“He
certainly
did
not
know,
but
he
waited
more
than
three
months,
since
it
was
four
months.
We
learned
that
on
the
fifteenth
of
Nissan,
David
sent
a
proclamation
through
all
of
Israel
to
go
to
war.
They
were
with
Yoav
on
the
seventh
of
Sivan,
and
went
and
destroyed
the
land
of
the
people
of
Amon.
They
were
detained
there
through
Sivan,
Tamuz,
Av,
and
Elul,
and
what
happened
with
Bat
Sheba
was
on
the
24th
of
Elul.
And
on
Yom
Kippur
[Day
of
Atonement],
the
Creator
forgave
his
iniquity.”
And
some
say
that
he
sent
the
proclamation
on
the
7th
of
Adar
and
that
they
gathered
on
the
fifteenth
of
Iyar,
and
what
happened
with
Bat
Sheba
happened
on
the
fifteenth
of
Elul.
And
on
Yom
Kippur,
he
was
told,
as
it
is
written,
“The
Lord
also
has
taken
away
your
sin;
you
shall
not
die,”
that
is,
you
shall
not
die
by
the
hand
of
Dumah.
Dumah
is
appointed
over
incest,
and
this
sin
was
atoned
for
him
on
Yom
Kippur.
It
follows
that
he
would
not
die
by
the
hand
of
Dumah.
However,
his
death
was
because
of
the
sin
with
Uriah,
which
he
killed
with
the
sword
of
the
people
of
Amon,
as
it
is
written,
“David
did
what
was
right
in
the
eyes
of
the
Lord,
and
did
not
deviate
from
anything
that
He
commanded
him
all
the
days
of
his
life,
except
in
the
case
of
Uriah
the
Hittite.”
136)
Dumah
said,
“Lord
of
the
world,
I
have
one
thing
in
regard
to
him:
He
opened
his
mouth
and
said,
‘As
the
Lord
lives,
surely
the
man
who
has
done
this
deserves
to
die.’
Thus,
he
sentenced
himself
to
death,
which
is
why
I
have
power
over
him
to
put
him
to
death.”
The
Creator
told
him,
“You
have
no
permission
to
put
him
to
death,
for
he
confessed
before
Me
and
said,
‘I
have
sinned
before
the
Lord,’
even
though
he
did
not
sin.
But
for
his
sin
with
the
killing
of
Uriah,
I
have
written
a
punishment
for
him
and
he
received
it.”
Promptly,
Dumah
returned
to
his
place
disappointed.
Explanation:
The
commandment
of
circumcision
is
connected
to
the
token
of
the
covenant,
the
name
Elohah
[God].
There
are
two
points
in
the
letter
Hey
in
the
name
Elohah,
Malchut:
judgment
and
mercy.
The
whole
correction
of
the
covenant
is
in
the
power
of
the
judgment
being
hidden
and
concealed,
and
the
mercy
being
open.
Then
the
name
Elohah
is
upon
him.
This
is
so
because
although
Malchut
is
there,
as
well,
on
which
there
was
the
first
restriction,
the
judgment,
from
which
all
the
external
ones
suckle,
still,
because
she
is
hidden
and
concealed,
and
only
the
quality
of
mercy
from
Bina
is
revealed,
the
external
ones
do
not
have
the
power
to
cling
to
her,
and
he
has
no
permission
to
approach
all
those
who
kept
the
holy
covenant
in
this
world.
However,
one
who
corrupts
the
covenant
discloses
the
judgment
in
Malchut,
in
the
letter
Hey
of
Elohah,
and
all
the
external
ones
immediately
approach
her
to
suckle
from
her,
since
she
is
their
lot
and
all
their
vitality.
Hence,
the
holy
soul,
meaning
the
name
Elohah,
immediately
departs.
David
was
from
the
Malchut
that
was
sweetened
with
the
quality
of
mercy.
Hence,
he
needed
extra
care
so
the
judgment
in
Malchut
would
not
be
revealed
in
him.
Thus,
by
saying,
“As
the
Lord
lives,
surely
the
man
who
has
done
this
deserves
to
die,”
sentencing
that
one
who
corrupts
the
covenant
of
giving
the
poor
man’s
lamb
before
the
wanderer,
who
is
the
Sitra
Achra,
his
sentence
is
death,
the
judgment
before
the
Sitra
Achra
appeared
in
him,
himself,
meaning
Angel
Dumah.
This
is
why
he
wished
to
grip
the
soul
of
David,
since
by
these
words
the
power
of
judgment
that
is
hidden
and
concealed
in
him
appeared.
This
is
the
meaning
of
what
Angel
Dumah
said,
“I
have
one
thing
in
regard
to
him:
He
opened
his
mouth
and
said,
‘As
the
Lord
lives,
surely
the
man
who
has
done
this
deserves
to
die.’
He
sentenced
himself
to
death
by
the
words,
that
he
sentenced
one
who
corrupts
the
covenant
to
death.
It
follows
that
he
sentenced
himself
to
death
because
by
that,
the
judgment
that
was
hidden
in
his
soul
appeared
and
hence,
I
have
power
over
him,
I
have
dominion
over
him,
to
suckle
from
his
soul.”
By
the
words
that
he
said,
he
sentenced
himself
to
death,
revealing
the
judgment
before
the
Sitra
Achra,
as
one
who
blemishes
his
covenant.
And
Angel
Dumah
wished
to
grip
his
soul
and
pull
it
to
hell.
But
the
Creator
said
that
he
had
already
confessed
and
repented
for
incest,
although
he
committed
no
sin
in
it
at
all.
This
is
why
the
repentance
of
sentencing
himself
to
death
helps
him,
and
hence
you
have
no
permission
to
draw
near
him.
“But
for
his
sin
with
the
killing
of
Uriah,
I
have
written
a
punishment
for
him
and
he
received
it.”
In
other
words,
for
the
sin
of
killing
Uriah
by
the
sword
of
the
children
of
Amon,
he
had
already
received
his
punishment
from
Me,
and
this
is
no
concern
of
yours,
for
you
are
appointed
only
over
incest.
Promptly,
Dumah
returned
disappointed
to
his
place,
the
door
to
hell.
137)
David
said
about
that,
“If
the
Lord
had
not
been
my
help,
my
soul
had
almost
dwelt
with
Dumah.”
“If
the
Lord
had
not
been
my
help,”
meaning
had
He
not
become
my
keeper
and
watchman,
in
regard
to
Angel
Dumah,
“Had
almost,”
as
the
measure
of
a
fine
thread
between
me
and
the
other
side,
it
was
as
that
measure
from
having
my
soul
dwell
with
Dumah,
with
Angel
Dumah
in
hell.
Explanation:
David
is
Malchut,
of
whom
it
is
written,
“Her
legs
go
down
to
death,”
because
she
is
the
Sium
[end]
of
Kedusha
[holiness],
from
which
the
Sitra
Achra
and
the
shells
are
sustained,
as
it
is
written,
“His
kingdom
rules
over
all.”
However,
when
Malchut
is
corrected
with
the
quality
of
mercy,
she
is
regarded
as
two
points:
The
point
of
judgment
from
herself,
and
the
point
of
mercy,
which
she
received
from
Bina.
Also,
the
judgment
in
her
is
hidden
and
concealed,
and
only
the
mercy
in
her
are
apparent.
Through
this
correction,
the
Sitra
Achra
has
only
a
very
thin
light
from
the
illumination
of
Malchut.
This
is
regarded
as
a
root,
and
it
is
sufficient
for
the
sustenance
of
the
shells,
but
they
have
no
power
to
expand
at
all.
This
root
is
also
called
“a
very
thin
thread,”
meaning
a
thin
root
for
the
sins.
It
is
as
we
learn,
“At
first,
it
is
like
spider-web,
and
later
it
becomes
as
cart-ropes.”
It
is
called
“thin”
because
it
is
judgment
that
is
hidden
and
concealed
at
the
point
of
mercy.
However,
one
who
blemishes
one’s
covenant
causes
the
point
of
judgment
in
Malchut
to
appear,
and
then
the
shells
approach
her
and
suckle
great
abundance
from
her,
receiving
strength
for
great
expansion.
And
one
who
does
it
loses
his
soul
in
the
hands.
And
when
he
is
rewarded
and
repents,
he
corrects
the
Malchut
in
the
correction
of
the
quality
of
judgment
once
again,
and
this
is
why
it
is
called
Teshuva
[“repentance,”
as
well
as
“return”].
It
has
the
letters
of
Tashuv
Hey
[let
Hey
return],
which
brings
her
back
to
her
place,
to
the
quality
of
mercy,
and
the
power
of
judgment
is
hidden
inside
of
her
once
more,
with
only
a
very
thin
light.
“If
the
Lord
had
not
been
my
help,”
becoming
a
keeper
and
watchman
over
me,
meaning
that
He
accepted
my
repentance
and
repelled
Angel
Dumah
to
his
place.
He
brought
Malchut
back
to
her
place,
to
the
quality
of
mercy,
and
left
only
a
very
thin
light
from
the
quality
of
judgment,
as
a
measure
of
fine
thread
that
there
is
between
him
and
the
Sitra
Achra.
In
other
words,
it
is
only
as
that
tiny
amount
that
must
remain
between
the
Malchut
to
the
Sitra
Achra,
to
give
her
sustenance
in
diminished
illumination,
called
“a
fine
thread.”
It
was
that
measure:
“My
soul
had
almost
dwelt
with
Dumah.”
And
this
measure
saved
me
from
falling
in
the
hands
of
Angel
Dumah.
Had
the
power
of
judgment
in
Malchut
not
returned
to
being
as
a
fine
thread,
I
would
have
already
been
in
the
hands
of
Dumah.
138)
For
this
reason,
one
must
keep
from
saying
things
as
did
David
because
he
cannot
say
to
Angel
Dumah
that
it
was
a
mistake,
as
it
was
with
David
when
the
Creator
defeated
him
in
the
sentence,
as
it
is
written,
“Why
should
God
be
angry
at
your
voice,”
meaning
that
voice
which
said,
“And
destroyed
the
work
of
your
hands”—meaning
the
holy
flesh,
the
holy
covenant
that
he
blemished
and
was
pulled
into
hell
by
Dumah.
Explanation:
There
are
two
phases
in
repentance:
1.
Repentance
from
fear,
when
sins
become
as
mistakes
to
him,
2.
Repentance
from
love,
when
sins
become
as
merits
to
him.
The
clarification
is
that
prior
to
the
end
of
correction,
as
long
as
the
force
of
judgment
is
required
in
the
world,
as
it
is
written,
“And
God
made
it
so
as
to
fear
Him,”
Malchut
must
keep
the
Sitra
Achra
at
least
in
the
measure
of
a
very
thin
light,
so
the
shells
and
the
Sitra
Achra
will
not
be
canceled.
Hence,
the
whole
correction
of
Malchut
is
in
two
points—mercy
and
judgment.
However,
the
judgment
is
concealed
and
hidden,
and
the
mercy
are
revealed,
since
by
that,
there
is
fear
in
it,
as
with
the
tree
of
knowledge
of
good
and
evil:
If
one
is
rewarded,
it
is
good.
If
he
is
not
rewarded,
it
is
bad.
It
follows
that
the
repentance
we
do
during
the
6,000
years
is
only
repentance
from
fear,
where
sins
become
as
mistakes
for
him.
This
is
so
because
through
the
repentance,
we
bring
Malchut
back
to
the
quality
of
mercy,
and
the
judgment
in
her
is
concealed
to
a
measure
of
a
very
thin
light
and
a
very
thin
thread,
since
Malchut
must
still
remain
in
the
quality
of
fear.
This
is
why
it
is
called
“repentance
from
fear.”
This
fine
thread
that
must
remain
is
called
mistakes,
since
for
one
who
errs,
it
is
not
a
sin
in
and
of
itself,
but
the
mistakes
bring
one
to
sin
deliberately.
This
is
so
because
one
does
not
sin
deliberately
before
he
fails
in
some
mistake,
and
here
it
is
this
fine
thread
that
remains
in
Malchut,
since
although
it
remains,
it
is
not
a
sin.
However,
because
of
this
hidden
judgment
we
come
to
sin.
This
is
why
it
was
said,
“It
begins
as
a
hair’s
breadth,”
a
fine
thread,
and
if
the
covenant
is
not
properly
kept,
it
becomes
“As
cart
ropes,”
since
the
quality
of
judgment
appears
in
Malchut.
This
is
why
it
is
said
that
Dumah
is
sitting
at
the
gate
to
hell.
It
is
a
force
that
is
a
fine
thread,
only
an
opening.
It
is
said
about
it
that
in
the
beginning
it
is
as
a
hair’s
breadth.
For
this
reason,
our
repentance
is
considered
as
though
our
iniquities
have
been
atoned
for
and
become
mistakes,
since
the
fine
thread
remains
and
can
bring
us
to
a
deliberate
act.
And
the
meaning
of
the
second
form
of
repentance,
which
is
from
love,
is
that
sins
become
as
merits.
For
this
reason,
one
must
keep
from
saying
things
like
David,
meaning
to
avoid
saying
something
that
could
cause
the
appearance
of
the
quality
of
judgment
in
Malchut,
as
did
David,
since
he
cannot
tell
Angel
Dumah
that
it
is
a
mistake,
that
he
is
not
sure
that
he
will
be
able
to
repent
immediately,
that
the
iniquity
will
be
atoned
into
a
mistake
for
him,
as
was
with
David,
whom
the
Creator
defeated
in
the
judgment.
David
did
that
which
was
right
in
the
eyes
of
the
Creator
all
of
his
life.
He
committed
no
sin
during
his
life,
except
in
regard
to
Uriah.
This
is
why
the
Creator
became
his
guardian
and
keeper,
and
immediately
assisted
him
in
repenting,
and
the
iniquity
became
as
a
mistake
to
him,
as
it
is
written,
“If
the
Lord
had
not
been
my
help,
my
soul
had
almost
dwelt
with
Dumah.”
But
the
rest
of
the
people
should
fear
that
they
will
not
be
able
to
say
before
the
angel
that
it
was
a
mistake
and
will
fall
into
the
hands
of
Dumah,
to
hell.
It
is
written,
“Why
should
God
be
angry
at
your
voice,”
at
the
voice
that
said,
“And
destroy
the
work
of
your
hands,”
meaning
a
holy
flesh,
the
holy
covenant
that
he
blemished,
and
he
was
pulled
into
hell
by
Dumah,
since
the
correction
of
the
holy
covenant
is
called
“The
work
of
our
hands.”
It
is
written
about
it,
“Establish
the
work
of
our
hands.”
And
the
holy
soul
is
called
“holy
flesh,”
as
it
is
written,
“Out
of
my
flesh
shall
I
see
God,”
where
by
the
disclosure
of
the
judgment
in
Malchut,
the
correction
of
the
covenant
is
corrupted
and
the
soul
is
pulled
into
hell
by
Dumah.
For
this
reason,
“The
heavens
tell
the
work
of
His
hands,”
and
for
this
reason
they
revolve
around
the
whole
article
of
Rav
Hamnuna
Saba,
which
he
presented
to
us.
After
that
correction
of
the
covenant,
in
its
reward
and
in
its
punishment,
it
is
clarified
in
it—and
for
which
it
is
called
“the
correction
of
the
covenant,”
“The
work
of
our
hands,”—the
end
of
correction
clarifies
regarding
that
day,
that
the
heavens
is
the
groom
who
enters
his
Huppah
with
the
bride.
Thus,
at
the
end
of
correction,
“The
heavens
tell
the
work
of
His
hands,”
for
then
it
will
become
known
that
all
those
corrections
are
not
the
work
of
our
hands
but
the
work
of
His
hands.
This
is
what
the
heavens
tell,
and
on
that
was
the
great
coupling
of
Rav
Pe’alim
uMekabtze’el
done.
Also,
“Tell”
means
the
disclosure
of
the
extension
of
the
abundance.
Know
that
this
is
the
whole
difference
between
this
world,
prior
to
the
correction,
and
the
end
of
correction.
Prior
to
the
end
of
correction,
Malchut
is
called
“the
tree
of
knowledge
of
good
and
evil,”
since
the
Malchut
is
the
guidance
of
the
Creator
in
this
world.
As
long
as
the
receivers
have
not
been
completed
so
they
can
receive
His
whole
benevolence,
which
He
had
contemplated
in
our
favor
in
the
thought
of
creation,
the
guidance
must
be
in
the
form
of
good
and
bad,
reward
and
punishment.
It
is
so
because
our
vessels
of
reception
are
still
tainted
with
self-reception,
which
is
very
limited
in
its
measure,
as
well
as
separates
us
from
the
Creator.
The
complete
benefit,
in
the
great
measure
that
He
had
contemplated
for
us,
is
only
in
bestowal,
which
is
pleasure
without
any
boundary
and
limitation.
But
reception
for
oneself
is
limited
and
highly
restricted
because
the
satiation
promptly
puts
out
the
pleasure.
It
is
written,
“The
Lord
has
made
everything
for
His
own
purpose,”
meaning
that
everything
that
occurs
in
the
world
was
created
from
its
inception
only
to
bestow
contentment
upon
Him.
Thus,
people
engage
in
worldly
affairs
in
complete
contrast
to
how
they
were
initially
created,
since
the
Creator
is
saying,
“The
whole
world
was
created
for
Me,”
as
it
is
written,
“The
Lord
has
made
everything
for
His
own
purpose,”
and
“Everyone
who
is
called
by
My
name,
I
have
created
for
My
glory.”
And
we
say
the
complete
opposite
because
we
are
saying,
“The
whole
world
was
created
only
for
us.”
We
want
to
devour
all
the
abundance
of
the
world
into
our
bellies,
for
our
own
delights,
and
for
our
own
glory.
Thus,
it
is
no
wonder
that
we
are
still
unworthy
of
receiving
His
complete
benefit.
For
this
reason,
His
guidance
of
good
and
evil
has
been
prescribed
for
us,
with
guidance
of
reward
and
punishment,
for
they
are
interdependent
because
reward
and
punishment
result
from
good
and
evil.
When
we
use
the
vessels
of
reception
contrary
to
how
they
were
created,
we
necessarily
feel
that
the
actions
of
Providence
are
against
us.
It
is
a
law
that
the
creature
cannot
receive
disclosed
evil
from
the
Creator,
for
it
is
a
flaw
in
the
glory
of
the
Creator
for
the
creature
to
perceive
Him
as
an
evildoer,
for
this
is
unbecoming
of
the
complete
Operator.
Hence,
when
one
feels
bad,
denial
of
the
Creator’s
guidance
lies
upon
him
and
the
superior
Operator
is
concealed
from
him
to
that
same
extent.
This
is
the
greatest
punishment
in
the
world.
Thus,
the
sensation
of
good
and
evil
in
relation
to
His
guidance
brings
with
it
the
sensation
of
reward
and
punishment,
for
one
who
exerts
to
not
part
from
faith
in
the
Creator
is
rewarded
even
when
he
tastes
a
bad
taste
in
Providence.
And
if
he
does
not
exert,
he
will
have
a
punishment
because
he
is
separated
from
faith
in
the
Creator.
It
follows
that
although
the
Creator
does,
is
doing,
and
will
do
all
the
deeds,
it
still
remains
hidden
from
those
who
sense
good
and
evil,
since
at
the
time
of
evil,
the
Sitra
Achra
is
given
the
strength
to
conceal
His
guidance
and
faith.
Thus,
one
comes
to
the
great
punishment
of
separation
and
becomes
filled
with
heretical
thoughts.
And
upon
repentance,
one
receives
the
corresponding
reward
and
can
adhere
to
the
Creator
once
again.
However,
by
the
guidance
of
reward
and
punishment
itself,
the
Creator
has
prepared
it
so
that
ultimately,
we
will
be
rewarded
with
the
end
of
correction
through
it,
that
all
the
people
will
obtain
the
corrected
vessels
of
reception
in
order
to
bestow
contentment
upon
their
Maker,
as
it
is
written,
“The
Lord
has
made
everything
for
His
own
purpose,”
as
they
were
initially
created.
At
that
time,
the
great
coupling
of
Atik
Yomin
will
appear,
we
will
come
to
repentance
from
love,
all
the
sins
will
be
turned
into
merits,
and
all
the
bad
into
great
good.
At
that
time,
His
private
Providence
will
be
revealed
throughout
the
world,
for
all
to
see
that
He
alone
did,
does,
and
will
do
all
those
deeds
and
actions
from
before.
This
is
because
now,
once
the
evil
and
the
punishments
have
become
benefits
and
merits,
it
will
be
possible
to
attain
the
one
who
does
them,
for
they
have
now
become
fitting
for
the
work
of
His
hands.
Now
they
will
praise
and
bless
Him
for
those
imaginary
evils
and
punishments
at
the
time.
This
is
the
main
point
of
the
essay,
for
thus
far
the
corrections,
too,
were
regarded
as
the
work
of
our
hands
because
we
received
rewards
or
punishments
for
them.
However,
at
the
great
coupling
of
the
end
of
correction,
it
will
be
revealed
that
both
corrections
and
punishments
were
all
the
work
of
His
hands,
as
it
is
written,
“The
heavens
tell
the
work
of
His
hands.”
This
is
so
because
the
great
coupling
of
the
firmament
will
say
that
everything
is
the
work
of
His
hands,
and
He
alone
did,
does,
and
will
do
all
the
deeds.
139)
For
this
reason,
“The
heavens
tell
the
work
of
His
hands”
are
the
friends
who
bonded
with
the
bride,
Malchut,
by
engagement
in
Torah
on
the
night
of
Shavuot,
and
those
of
hers
who
have
the
token
of
the
covenant,
who
are
called
“The
work
of
His
hands.”
He
mentions
and
registers
each
one.
Who
is
the
firmament?
It
is
the
firmament
in
which
are
the
sun,
the
moon,
the
stars,
and
the
signs.
And
this
is
called
“the
book
of
remembrance,”
which
mentions
and
registers
them,
and
writes
them,
so
they
will
be
the
members
of
His
palace,
and
so
He
will
always
do
their
will.
Explanation:
Yesod
of
ZA,
in
which
the
coupling
for
disclosing
all
the
upper
places
and
degrees
was
done—which
are
the
sun,
the
moon,
the
stars,
and
the
signs—is
called
“firmament.”
It
is
written
about
it,
“And
God
placed
them
in
the
firmament
of
the
heavens.”
And
when
they
all
stand
in
it,
they
rejoice
with
each
other.
Then
the
moon
diminished
herself
before
the
sun,
and
since
then,
everything
that
the
sun
takes
is
only
so
as
to
illuminate
to
the
Nukva,
and
not
to
himself,
as
it
is
written,
“To
give
light
upon
the
earth.”
Commentary:
All
the
upper
lights
were
placed
in
the
firmament
of
the
heaven,
in
Yesod
of
ZA.
They
all
stand
in
it,
and
he
happily
makes
a
coupling
with
the
Nukva,
who
is
called
“earth,”
and
he
gives
her
all
those
lights,
as
it
is
written,
“To
give
light
upon
the
earth.”
At
that
time,
it
is
considered
that
the
Malchut
is
smaller
than
the
sun,
ZA.
However,
at
the
end
of
correction,
the
light
of
the
moon
will
be
as
the
light
of
the
sun,
and
the
light
of
the
sun
will
be
sevenfold,
as
the
light
of
the
seven
days.
At
that
time,
Malchut
will
not
be
smaller
than
ZA
but
will
grow
to
be
as
ZA
during
the
six
days
of
creation,
and
ZA
himself
will
rise
sevenfold
than
the
six
days
of
creation.
This
will
be
at
a
time
when
it
is
written,
“Will
swallow
up
death
forever.”
And
then
it
is
written,
“On
that
day,
the
Lord
will
be
one
and
His
name
One,”
for
the
firmament,
ZA,
HaVaYaH,
who
is
called
“sun.”
“His
name”
is
the
Nukva,
who
receives
from
Him,
the
moon.
During
the
6,000
years,
which
receive
from
the
six
days
of
creation,
it
is
not
disclosed
to
them
that
He
is
one
and
His
name
One,
since
the
moon
is
smaller
than
the
sun,
ZA,
HaVaYaH.
The
Katnut
of
Malchut
is
corrected
in
Assiya
because
there
is
good
and
evil
in
it,
reward
and
punishment.
Also,
there
is
a
big
difference
between
“He”
and
“His
name.”
In
“His
name,”
Malchut,
the
couplings
come
one
at
a
time,
at
times
bonded
and
at
times
separated.
But
at
the
end
of
correction,
when
death
is
swallowed
up
forever,
it
will
be
“The
Lord
[HaVaYaH]
is
one
and
His
name
One,”
since
“His
name,”
the
Nukva,
will
once
more
be
precisely
like
the
light
of
ZA:
all
good
without
any
bad
at
all.
Also,
private
Providence
will
appear
in
her,
as
it
is
written,
“The
light
of
the
moon
shall
be
as
the
light
of
the
sun.”
Hence,
at
that
time,
the
Nukva
will
be
called
“a
book
of
remembrance,”
since
Malchut
is
called
“a
book,”
for
the
deeds
of
all
the
people
in
the
world
are
inscribed
in
her,
and
Yesod
of
ZA
is
called
“remembrance”
because
it
remembers
the
deeds
of
the
world
and
studies
all
the
ancient
creatures,
for
they
are
all
imparted
upon
by
him.
During
the
6,000
years
prior
to
the
end
of
correction,
the
book
is
alone
and
the
remembrance
is
alone,
at
times
bonded
and
at
times
separated.
But
at
the
end
of
correction,
both
these
degrees
will
become
one,
as
it
is
written,
“The
Lord
is
one
and
His
name
One.”
And
then
Malchut
herself
will
be
called
“a
book
of
remembrance,”
for
they
are
literally
one
because
the
light
of
the
moon
has
become
as
the
light
of
the
sun.
In
the
firmament,
there
are
the
sun,
the
moon,
the
stars,
and
the
signs,
meaning
the
Yesod
of
ZA,
in
which
all
the
lights
in
the
world
come
out,
and
in
which
they
exist.
He
gives
them
to
Malchut
while
she
is
smaller
than
him,
and
while
she
is
still
not
considered
“The
Lord
is
one
and
His
name
One.”
He
is
called
“a
book
of
remembrance,”
and
he
himself
will
also
be
the
Malchut
of
the
end
of
correction,
who
will
therefore
be
called
“a
book
of
remembrance,”
for
then
Malchut
will
receive
the
full
essence
of
ZA.
And
this
firmament,
who
is
called
“remembrance,”
will
then
be
called
“a
book
of
remembrance,”
Malchut
herself,
who
is
called
“a
book.”
And
the
remembrance,
which
is
the
firmament,
will
literally
be
one
with
her,
as
it
is
written,
“On
that
day
the
Lord
will
be
one
and
His
name
One.”
140)
“Day
to
day
pours
forth
speech,
and
night
to
night
reveals
knowledge.”
This
means
a
holy
day,
from
among
those
upper
days
of
the
King,
from
the
Sefirot
of
ZA,
which
are
called
“days,”
praising
the
friends
who
engaged
in
Torah
on
the
night
of
Shavuot,
and
each
tells
his
friend
that
thing
which
he
said.
This
is,
“Day
to
day
pours
forth
that
speech”
and
praises
him.
And
“Night
to
night”
means
that
each
degree
that
governs
in
the
night,
the
Sefirot
of
Malchut
praises
the
other,
and
that
knowledge
is
that
each
receives
from
his
friend.
And
for
all
the
wholeness,
they
have
become
friends
and
lovers.
Explanation:
Once
he
explains
that
“The
heavens
tell
the
work
of
His
hands”
is
the
book
of
remembrance,
the
writing
explains
“You
have
said,
‘It
is
in
vain
to
serve
God;
and
what
profit
is
it
that
we
have
kept
His
charge,
and
that
we
have
walked
in
mourning
before
the
Lord
of
hosts?’
...
Then
those
who
feared
the
Lord
spoke
to
one
another,
and
the
Lord
listened
and
heard
it,
and
a
book
of
remembrance
was
written
before
Him
for
those
who
fear
the
Lord
and
who
esteem
His
name.
‘They
will
be
Mine,’
says
the
Lord
of
hosts,
‘on
the
day
that
I
perform
My
Segula
[remedy/merit],
and
I
will
have
compassion
over
them
as
a
man
has
compassion
for
his
own
son
who
serves
him.’”
You
find
that
they
tell
each
other
that
same
thing
that
He
said,
“It
is
in
vain
to
serve
God;
and
what
profit
is
it
that
we
have
kept
His
charge
...
and
a
book
of
remembrance
was
written
before
Him
for
those
who
fear
the
Lord
and
who
esteem
His
name.”
This
is
because
the
Creator
will
have
compassion
over
them
as
one
has
compassion
for
his
son
who
serves
him,
meaning
only
on
the
day
when
I
perform
Segula—the
day
of
the
end
of
correction.
This
is
so
because
prior
to
the
end
of
correction,
before
we
qualified
our
vessels
of
reception
to
receive
only
in
order
to
give
contentment
to
our
Maker
and
not
to
our
own
benefit,
Malchut
is
called
“the
tree
of
knowledge
of
good
and
evil.”
This
is
so
because
Malchut
is
the
guidance
of
the
world
by
people’s
actions.
And
since
we
are
unfit
to
receive
all
the
delight
and
pleasure
that
the
Creator
had
contemplated
in
our
favor
in
the
thought
of
creation,
we
must
receive
the
guidance
of
good
and
evil
from
the
Malchut.
This
guidance
qualifies
us
to
ultimately
correct
our
vessels
of
reception
in
order
to
bestow
and
to
be
rewarded
with
the
delight
and
pleasure
He
had
contemplated
in
our
favor.
Our
sensation
of
good
and
evil
causes
reward
and
punishment,
too,
since
the
sensation
of
evil
causes
separation
from
faith
in
the
Creator.
It
follows
that
if
one
exerts,
during
one’s
bad
feeling,
not
to
blemish
his
faith
because
of
that,
and
to
keep
the
Torah
and
Mitzvot
in
wholeness,
he
is
rewarded.
And
if
he
does
not
succeed
in
the
test
and
receives
separation,
he
is
filled
with
evil
thoughts.
It
is
known
that
we
learn
about
such
thoughts
that
the
Creator
punishes
for
them
as
for
an
act.
It
is
written
about
it,
“To
grip
the
house
of
Israel
by
their
hearts.”
It
is
also
known
that
the
righteousness
of
the
righteous
will
not
save
him
on
the
day
of
his
transgression.
However,
this
concerns
only
those
who
ponder
the
beginning.
Yet,
sometimes
the
thoughts
prevail
over
a
person
until
he
wonders
about
all
the
good
deeds
he
has
done
and
says,
“What
profit
is
it
that
we
have
kept
His
charge,
and
that
we
have
walked
in
mourning
before
the
Lord
of
hosts?”
At
that
time,
he
becomes
a
complete
wicked
because
he
ponders
the
beginning
and
loses
all
the
good
deeds
he
had
done
by
this
bad
thought,
as
it
is
written,
“The
righteousness
of
the
righteous
will
not
save
him
on
the
day
of
his
transgression.”
This
is
why
repentance
is
helpful,
although
this
is
already
regarded
as
beginning
to
serve
the
Creator
anew,
as
a
newly
born
infant,
whose
righteousness
from
the
past
has
completely
vanished.
Often,
the
guidance
of
good
and
evil
causes
us
ascents
and
descents,
each
according
to
what
he
is.
You
should
know
that
for
this
reason,
each
ascent
is
regarded
as
a
separate
day
because
due
to
the
great
descent
that
he
had,
doubting
the
beginning,
during
the
ascent
he
is
as
a
newly
born
child.
Thus,
in
each
ascent,
it
is
as
though
he
begins
to
serve
the
Creator
anew.
This
is
why
each
ascent
is
considered
a
specific
day,
and
similarly,
each
descent
is
considered
a
specific
night.
It
is
written,
“Day
to
day
pours
forth
speech,”
a
holy
day,
from
among
those
upper
days
of
the
King.
In
other
words,
on
each
ascent
that
a
person
had,
when
he
clung
to
the
upper
days
of
the
Creator,
the
friends
are
praised
and
each
tells
his
friend
that
thing
that
he
said.
This
is
so
because
through
the
great
coupling
at
the
end
of
correction,
they
will
be
rewarded
with
repentance
from
love,
for
they
will
complete
the
correction
of
all
the
vessels
of
reception,
so
they
will
be
only
in
order
to
bestow
contentment
upon
the
Creator.
In
that
coupling,
all
of
the
great
delight
and
pleasure
of
the
thought
of
creation
will
appear
to
us.
At
that
time,
we
will
evidently
see
that
all
those
punishments
from
the
time
of
descents,
which
brought
us
into
doubting
the
beginning,
were
the
things
that
purified
us
and
were
the
direct
causes
of
all
the
happiness
and
goodness
that
have
come
to
us
at
the
time
of
the
end
of
correction.
This
is
so
because
were
it
not
for
those
terrible
punishments,
we
would
never
have
come
to
this
delight
and
pleasure.
Then
these
sins
will
be
inverted
into
actual
merits.
“Day
to
day
pours
forth
speech”
means
that
each
ascent
prior
to
the
end
of
correction
is
one
of
those
upper
days
of
the
King,
which
praise
the
friends.
Thus,
now
it
reappears
in
all
the
magnificence
of
its
wholeness,
which
belongs
to
that
day,
and
praises
the
friends
who
keep
the
Torah
with
that
thing
which
each
said
to
the
friends,
which
is
“It
is
in
vain
to
serve
God;
and
what
profit
is
it
that
we
have
kept
His
charge,”
which
at
the
time
inflicted
great
punishments.
This
is
because
now
they
have
been
turned
into
merits,
since
the
entire
wholeness
and
happiness
of
that
day
would
not
be
able
to
appear
now,
in
that
grandeur
and
magnificence,
were
it
not
for
those
punishments.
This
is
why
those
who
speak
those
words
are
regarded
as
“Those
who
fear
the
Lord
and
who
esteem
His
name,”
as
actual
good
deeds.
This
is
why
it
was
said
about
them,
too,
“I
will
have
compassion
over
them
as
a
man
has
compassion
for
his
own
son
who
serves
him.”
It
is
said,
“Day
to
day
pours
forth
that
speech”
and
praises
it.
This
is
so
because
all
those
nights
are
the
descents,
the
suffering,
and
the
punishments
that
arrested
the
adhesion
with
the
Creator
until
they
became
many
days
one
after
the
other.
Now,
once
the
night
and
darkness
have
become
merits
and
good
deeds,
as
well,
the
night
shines
like
the
day
and
darkness
like
light,
there
are
no
more
arrests,
and
all
6,000
years
unite
into
a
single
great
day.
Thus,
all
the
couplings
that
came
out
one
at
a
time
and
disclosed
ascents
and
descents
that
were
separate
from
one
another
have
now
assembled
into
a
level
of
one
sublime
and
transcendent
level
of
coupling,
which
shines
from
the
end
of
the
world
through
its
end.
It
is
written,
“Day
to
day
pours
forth
that
speech”
because
the
word
that
separated
between
one
day
and
the
next
has
now
become
a
great
praise
and
praises
it,
for
it
has
become
a
merit.
Thus,
they
all
became
one
day
for
the
Lord.
When
it
is
said,
“And
night
to
night,”
it
refers
to
all
the
degrees
that
govern
at
night,
praising
each
other,
to
that
knowledge
that
each
receives
from
his
friend.
This
is
because
all
those
words
and
sufferings
that
are
called
“nights,”
for
which
the
degrees
became
discrete,
one
at
a
time,
now
they,
too,
shine
like
the
day,
since
they
have
all
gathered
and
become
a
single
receptacle
for
the
great
knowledge
that
fills
the
whole
earth
with
the
knowledge
of
the
Lord.
It
follows
that
each
night
for
itself
would
remain
in
the
dark,
had
it
not
come
into
a
gathering
with
all
the
nights,
since
each
night
receives
its
share
in
the
knowledge
only
out
of
the
bonding
with
the
rest
of
the
nights,
hence
each
night
is
regarded
as
revealing
knowledge
to
the
other,
for
it
would
be
fit
to
know
only
in
combination
with
another.
And
each
degree
that
governs
at
night,
meaning
each
night,
which
has
now
been
completed
into
being
a
receptacle
for
the
knowledge
of
the
Creator,
praises
one
another.
It
follows
that
each
one
praises
his
friend
because
of
that
knowledge
that
he
received
from
his
friend,
since
the
part
of
the
knowledge
that
each
received
is
from
his
friend,
through
the
bonding
with
his
friend,
the
night.
He
would
not
receive
unless
by
bonding
with
his
friend,
since
only
all
of
them
together,
assembled,
became
worthy
of
receiving
that
great
knowledge.
This
is
why
it
was
said,
“And
for
all
the
wholeness,
they
have
become
friends
and
lovers,”
for
in
the
great
wholeness
that
they
received
together,
all
the
nights
become
loving
friends
to
one
another.
141)
“There
is
neither
speech,
nor
are
there
words;
their
voice
is
not
heard.
Their
line
has
gone
out
through
all
the
earth,
and
their
words
to
the
end
of
the
world.”
It
is
written,
“There
is
neither
speech,
nor
are
there
words,”
meaning
utterances
and
words
from
other
worldly
matters,
which
are
not
heard
before
the
holy
King,
and
He
does
not
want
to
hear
them.
But
those
matters,
“Their
line
has
gone
out
through
all
the
earth,
and
their
words
to
the
end
of
the
world.”
Those
matters
make
a
line
from
the
dwellers
of
above
and
from
the
dwellers
of
below.
From
these
things,
the
firmaments
are
made,
and
from
those
things,
from
that
praise,
the
earth
is
made.
And
should
you
say
that
those
things
roam
one
place
in
the
world,
the
writing
says,
“And
their
utterances
to
the
end
of
the
world.”
Explanation:
Thus
far,
we
spoke
of
the
worst
punishments
and
sufferings,
which
are
separation
from
faith
in
the
Creator.
The
Zohar
says
that
punishments
and
sufferings
from
other
things
in
the
world,
from
personal
transgressions,
and
from
torments
of
hell,
and
bodily
torments,
etc.,
which
fill
the
whole
of
this
world,
gather
and
are
included
in
this
great
coupling,
as
well.
It
is
written
about
it,
“It
shall
come
to
pass
that
as
the
Lord
delighted
over
you
to
prosper
you
and
multiply
you,
so
the
Lord
will
delight
over
you
to
make
you
perish
and
destroy
you.”
This
is
so
because
they
all
gather
and
become
a
great
light,
turning
into
merriment
and
great
joy.
It
is
said,
“There
is
neither
speech,
nor
are
there
words,”
from
the
rest
of
the
mundane
matters,
which
are
all
the
sufferings
of
this
world.
They
are
not
heard
before
the
holy
King,
as
they
turn
into
merriment
and
joy.
He
does
not
wish
to
hear
them
so
he
will
not
lust
after
hearing
them,
since
out
of
their
inversion
into
merriment
and
joy,
the
holy
King
will
lust
after
them
and
will
crave
to
hear
them.
In
other
words,
the
memory
of
any
sorrow
and
pain
from
past
times
will
now,
at
the
end
of
correction,
cause
great
joy
and
pleasure.
It
is
written
about
it,
“‘In
those
days
and
at
that
time,’
declares
the
Lord,
‘search
will
be
made
for
the
iniquity
of
Israel,
but
there
will
be
none.’”
This
is
so
because
when
they
turn
into
merits,
they
will
cause
such
contentment
that
the
iniquities
from
past
times
will
be
sought
so
as
to
joke
about
them,
but
they
will
not
be
found.
That
is,
it
will
seem
to
us
that
they
no
longer
exist
in
their
real
form,
as
they
were
in
the
past.
And
it
is
said,
“He
does
not
wish
to
hear
them,”
meaning
that
there
is
no
utterance
and
no
speech,
that
it
will
not
return
to
them
with
a
desire
and
a
craving
to
hear
them,
since
now
they
have
all
become
holy
and
faithful
lights.
This
great
level
that
rises
in
the
great
coupling
from
all
the
souls
and
all
the
deeds
at
the
end
of
correction—good
or
bad—is
regarded
as
a
line
and
a
pillar
of
light
that
shines
from
the
end
of
the
world
to
its
end.
This
is
the
great
unification,
as
it
is
written,
“The
Lord
will
be
one
and
His
name
One.”
And
it
was
said,
“But
those
matters,
their
line
has
gone
out
through
all
the
earth,”
since
the
level
that
comes
out
on
those
matters,
which
are
every
kind
of
suffering
and
punishment,
illuminates
from
the
end
of
the
world
to
its
end,
meaning
throughout
the
land.
It
was
said,
“From
the
dwellers
of
above
and
from
the
dwellers
of
below.”
This
matter
is
sublime
indeed,
and
I
will
exert
to
clarify
it
as
best
as
I
can.
We
should
know
that
in
eternity,
the
order
of
time
is
not
as
it
is
in
this
world.
It
follows
that
when
the
Creator
contemplated
creating
the
world,
all
the
souls
with
all
their
conducts
were
already
created
in
Him—through
the
end,
in
the
complete
wholeness
that
is
required
of
them,
to
receive
all
the
pleasure
and
delight
that
He
had
contemplated
to
delight
them.
In
Him,
the
future
is
like
the
present,
and
future
and
past
do
not
apply
to
Him.
Now
you
will
understand
the
words
“The
Creator
showed
Adam
HaRishon
each
generation
and
its
teachers,”
as
well
as
to
Moses.
This
seems
perplexing.
Since
they
have
not
been
created
yet,
how
did
He
show
them?
However,
it
is
written
that
all
the
souls
and
all
their
conducts
through
the
end
of
correction
have
already
come
out
before
Him
in
reality.
They
are
all
present
in
the
upper
Garden
of
Eden,
and
from
there
they
come
down,
clothing
bodies
in
this
world,
each
in
its
time.
The
Creator
showed
them
to
Adam
HaRishon
from
there,
as
well
as
to
Moses,
and
to
all
who
were
worthy
of
it.
This
is
an
extensive
matter
and
not
every
mind
can
bear
it.
This
is
why
it
is
said
in
The
Zohar
that
as
they
unite
in
one
above,
she
unites
in
one
below,
since
the
level
of
the
great
coupling
of
the
end
of
correction—as
it
is
written,
“The
Lord
will
be
one
and
His
name
One”—this
level
has
already
come
out
above—all
the
souls
and
all
the
deeds
in
the
world,
which
will
be
created
through
the
end
of
correction,
in
relation
to
His
eternity,
for
the
future
is
as
the
present
to
Him.
It
follows
that
this
pillar
of
light—which
shines
from
the
end
of
the
world
through
its
end,
which
will
shine
at
the
end
of
correction—is
already
standing
in
the
upper
Garden
of
Eden
and
shines
before
Him
as
it
will
appear
to
us
at
the
end
of
correction.
This
is
why
it
says,
“One
opposite
one,”
since
the
Creator
is
one.
In
the
end
of
correction,
the
two
levels
will
shine
one
opposite
the
other,
and
then
“The
Lord
will
be
one
and
His
name
One.”
And
it
was
written,
“Those
words
make
a
line
from
the
dwellers
of
above
and
from
the
dwellers
of
below,”
a
line
that
shines
from
the
dwellers
of
above
and
from
the
dwellers
of
below,
one
opposite
the
other.
This
is
so
because
that
level
shines
from
the
dwellers
of
above—which
are
the
souls
who
are
all
in
the
upper
Garden
of
Eden—and
shines
from
the
dwellers
of
below—which
are
all
the
souls
once
they
have
actually
been
dressed
in
a
body
in
this
world
and
arrived
at
the
end
of
correction.
In
other
words,
those
two
levels
shine
at
the
end
of
correction
together,
and
then
His
oneness
is
revealed,
as
it
is
written,
“The
Lord
is
one
and
His
name
One.”
It
tells
us
so
we
will
not
err
in
thinking
that
this
pillar
of
light
that
shines
in
the
upper
Garden
of
Eden
extends
and
illuminates
at
the
end
of
correction
in
this
world.
To
that,
it
tells
us
that
it
is
not
so.
Rather,
the
firmaments
are
made
from
those
things
because
this
level
comes
out
on
Yesod
of
ZA,
who
is
called
“a
firmament.”
For
this
reason,
there
is
still
this
distinction
in
all
the
couplings,
where
the
level
first
comes
out
from
the
firmament
and
above,
and
then
illuminates
to
the
receivers
from
the
firmament
and
below.
The
level
that
comes
out
from
the
firmament
and
above
is
called
“heaven,”
and
the
level
that
is
received
from
the
firmament
and
below
is
called
“earth.”
When
the
line
of
light
unites
the
dwellers
of
above
and
the
dwellers
of
below,
there
still
remains
the
distinction
between
the
upper
Garden
of
Eden
and
the
dwellers
of
this
world.
This
is
so
because
only
the
dwellers
of
the
upper
Garden
of
Eden
receive
the
level
of
the
coupling
that
comes
out
from
the
firmament
and
above,
for
the
firmaments
are
made
of
these
things,
meaning
a
new
heaven
for
the
dwellers
of
above.
Only
the
brightness
that
extends
from
the
firmament
and
below
is
received
by
the
dwellers
of
below,
and
it
is
called
“a
new
land.”
This
is
what
concludes
that
praise,
meaning
that
the
dwellers
of
below
obtain
only
the
praise
and
the
brightness
that
extend
from
heaven
to
earth.
And
should
you
say
that
those
matters
are
in
one
place,
since
it
was
explained
that
the
coupling
was
done
like
all
the
couplings,
where
from
the
firmament
and
above
it
extends
to
from
the
firmament
and
below,
it
is
therefore
possible
to
err
and
say
that
it
is
only
a
thin
line,
which
rises
in
one
place.
It
is
written
about
it
in
the
act
of
creation,
“Let
the
waters
...
be
gathered
into
one
place,”
meaning
only
to
the
internality
of
the
worlds,
which
reaches
only
Israel,
and
not
to
the
externality
of
the
worlds.
But
he
says
that
it
is
not
so,
but
they
rather
they
wander
in
the
world,
that
the
light
wanders
and
fills
the
world
from
the
end
of
the
world
to
its
end.
It
is
written
about
it,
“And
their
utterances
to
the
end
of
the
world,”
meaning
even
to
the
externality
of
the
worlds,
that
it
reaches
the
nations
of
the
world,
as
well,
as
it
is
written,
“And
the
earth
shall
be
full
of
the
knowledge
of
the
Lord.”
142)
And
since
firmaments
were
made
of
them,
who
is
in
them?
He
repeated
and
said,
“In
them
He
has
placed
a
tent
for
the
sun.”
That
holy
sun,
ZA,
there
is
his
chamber
and
his
dwelling
place
is
in
them,
and
he
is
crowned
in
them.
Since
he
says
that
the
pillar
of
light
comes
out
of
the
firmament
and
above,
and
only
a
praise
of
them
extends
from
the
firmament
and
below,
we
should
ask,
“Who
is
using
that
pillar
of
light?
Who
is
in
them?”
He
replies
that
ZA,
the
sun,
crowns
and
places
his
abode
in
this
pillar
of
light,
for
he
crowns
in
this
pillar
as
though
under
a
Huppah
[which
also
means
canopy],
since
a
tent
means
that
there
is
a
canopy
above
it,
as
it
is
written,
“In
them
He
has
placed
a
tent
for
the
sun.”
143)
Since
ZA
is
present
in
those
firmaments
and
is
crowned
in
them,
he
is
as
a
groom
coming
out
of
his
Huppah,
delighted
and
running
through
those
firmaments,
going
out
of
them
and
coming
in,
running
into
another
tower
in
another
place.
It
emerges
from
the
end
of
the
heaven,
coming
out
from
the
upper
world
and
arriving
at
the
edge
of
the
heaven
above,
Bina.
Its
time
is
the
end
of
the
heaven
below,
Malchut,
the
time
of
year
that
surrounds
all
the
endings
and
was
tied
from
the
heaven
to
this
firmament.
Commentary:
Here
it
implies
a
great
and
terrible
secret—the
emergence
of
the
sun
from
its
sheath,
from
its
Huppah.
Once
the
great
coupling
was
done
in
those
firmaments,
in
a
Huppah,
he
comes
out
of
those
firmaments
into
another
tower
in
another
place,
in
Malchut,
who
is
called
“The
name
of
the
Lord
is
a
strong
tower,”
since
then
the
Malchut
rises
and
unites
with
Him
as
one.
The
end
of
the
Malchut
is
called
“the
time
of
the
year.”
Prior
to
the
correction,
the
shells
called
“the
end
of
days”
would
grip
there,
but
now,
after
the
end
of
correction
there
is
still
the
need
to
correct
that
specific
phase.
This
is
done
by
the
emergence
of
the
sun
from
its
sheath,
as
it
is
written,
“A
groom
coming
out
of
his
Huppah,”
illuminating
and
comes
in
another
tower,
the
Malchut.
And
then
it
is
written,
“It
rejoices
as
a
strong
man
to
run
his
course,”
for
it
runs
in
that
same
tower,
“and
its
time
to
the
other
end
of
them,”
for
it
shines
from
the
edge
of
the
heaven
above,
through
all
the
ends
in
Malchut,
to
correct
this
time
of
the
year
of
the
end
of
the
heaven
below.
“Its
time”
is
the
edge
of
the
heaven
below,
Malchut,
the
time
of
the
year
that
surrounds
all
the
endings,
since
this
correction
completes
the
correction
of
all
the
endings
in
Malchut.
By
this
she
was
tied
from
the
heaven
through
this
firmament,
meaning
that
Malchut
receives
the
illumination
of
the
end
of
the
heaven
from
above
through
this
firmament
of
ZA.
144)
“And
there
is
nothing
hidden
from
its
heat,”
from
that
time
of
the
year
and
from
the
time
of
the
sun,
which
circles
on
each
side.
“And
there
is
nothing
hidden”
means
that
there
is
no
one,
from
among
all
the
upper
degrees,
who
will
hide
from
it;
they
would
all
turn
and
come
to
it,
and
each
one,
there
was
no
one
to
be
hidden
from
it.
“From
its
heat”
means
that
it
heats
up
and
returns
to
the
friends
while
they
are
in
complete
repentance.
All
this
praise
and
all
this
merit
is
because
of
their
engagement
in
the
Torah,
as
it
is
written,
“The
Torah
[law]
of
the
Lord
is
whole.”
This
is
so
because
after
the
great
coupling,
hiding
and
concealment
occurred
in
all
the
upper
lights.
Hence,
this
new
coupling
is
necessary
in
another
tower,
as
it
is
written,
“And
its
time
to
the
other
end
of
them,”
meaning
it
reopens
all
the
upper
lights
that
were
hidden
due
to
the
canceling
of
the
BON,
prior
to
its
ascent
to
SAG.
“And
there
is
nothing
hidden
from
its
heat,”
from
that
time
and
from
the
time
of
the
sun,
which
surrounds
on
all
sides,
since
this
coupling
of
the
time
of
the
sun
with
the
time
of
the
year
corrects
the
endings
of
Malchut
on
all
sides,
in
every
aspect
until
it
is
sufficient
for
the
complete
correction,
when
BON
rises
and
becomes
SAG
again,
which
is
a
complete
correction
in
every
aspect.
After
that,
“There
is
nothing
hidden,”
none
of
the
upper
degrees
are
hidden
from
it,
since
all
the
degrees
and
the
upper
lights
that
would
turn
and
come
to
it
become
revealed
in
complete
disclosure
once
again;
they
would
all
turn
and
come
to
it.
And
each
one,
there
is
no
one
to
hide
from
it,
since
all
the
degrees
and
upper
lights
return
and
come
to
it
slowly
until
nothing
is
hidden
from
it.
It
is
said,
“From
its
heat”
since
it
heats
up
and
returns
to
them
while
they
are
in
complete
repentance.
This
means
that
the
above
disclosure
does
not
happen
in
a
minute,
since
the
time
of
the
sun
gradually
shines
until
it
is
heated
up
sufficiently
for
complete
repentance,
when
the
wicked
are
sentenced
in
it
and
the
righteous
are
healed
by
it.
And
then
he
is
rewarded
with
the
above-mentioned
great
revelation.
145)
HaVaYaH
is
written
six
times
here.
They
are
six
verses,
from
the
verse
“The
heavens
tell”
to
“The
law
of
the
Lord
is
whole.”
This
is
why
it
writes
Beresheet
[In
the
beginning],
in
which
are
six
letters
[in
Hebrew].
“God
created
the
heaven
and
the
earth”
are
six
words
[in
Hebrew].
The
other
verses,
from
the
verse
“The
law
of
the
Lord
is
whole”
to
“Who
are
nicer
than
gold”
are
only
opposite
the
six
times
HaVaYaH
that
is
written
in
them.
However,
the
six
verses
themselves
are
not
explained.
The
six
verses
from
the
verse
“The
heavens
tell”
to
“The
law
of
the
Lord
is
whole”
are
because
of
the
six
letters
in
the
word
Beresheet.
The
six
names
are
because
of
the
six
words
that
are
here,
which
are
“God
created
the
heaven
and
the
earth.”
Explanation:
Every
degree
that
appears
in
the
worlds
first
comes
in
letters,
at
which
time
it
is
still
unknown.
Afterwards
it
comes
in
combinations
of
words,
and
then
what
is
in
the
degree
becomes
known
in
216
letters
and
seventy-two
words.
The
six
letters
in
the
word
Beresheet
already
include
the
entire
existence
of
heaven
and
earth
in
their
six
letters.
However,
they
are
still
unknown
because
they
are
only
implied
in
the
letters,
without
any
combinations
of
words.
Afterwards
there
are
six
words
[in
Hebrew]:
“God,
created,
the,
heaven,
and
the,
earth.”
And
here
what
is
contained
in
the
word
Beresheet
becomes
revealed,
for
they
are
the
heaven
and
the
earth
and
what
fills
them.
Similarly,
we
must
understand
the
six
verses
from
the
verse
“The
heavens
tell”
to
“The
law
of
the
Lord
is
whole,”
where
it
is
still
the
beginning
of
the
disclosure
of
the
end
of
correction,
when
it
is
still
in
letters,
as
in
the
six
letters
in
the
word
Beresheet.
The
complete
disclosure
of
the
end
of
correction
begins
from
“The
law
of
the
Lord
is
whole”
onward,
where
there
are
six
names
and
each
name
indicates
an
attainment,
to
show
that
only
after
the
complete
repentance,
as
it
is
written,
“And
there
is
nothing
hidden
from
its
heat,”
all
the
combination
of
words
that
were
in
the
great
coupling
of
the
end
of
correction
are
revealed
in
six
names.
It
is
about
that
that
it
writes
Beresheet
[In
the
beginning],
in
which
there
are
six
letters.
“God
created
the
heaven
and
the
earth”
are
six
words.
About
the
six
verses
and
six
names,
the
six
letters
in
Beresheet
are
written
in
the
Torah,
where
heaven
and
earth
disappear.
And
in
six
words
they
are
disclosed:
“God,
created,
the
heaven,
and,
the
earth.”
So
are
the
six
verses
from
“The
heavens
tell”
to
“The
law
of
the
Lord
is
whole,”
the
great
coupling
of
the
end
of
correction
has
not
been
completely
disclosed.
Only
after
the
words
“And
there
is
nothing
hidden
from
its
heat”
did
the
six
names
become
revealed.
In
those
six
names
comes
the
whole
of
the
great
disclosure
of
the
end
of
correction
to
its
fullest
and
in
whole.
The
other
verses
correspond
only
to
the
six
times
the
name
HaVaYaH,
since
the
verses
that
are
written
after
“And
there
is
nothing
hidden
from
its
heat”
through
the
end
of
the
psalm,
imply
the
six
names
that
are
written
in
them.
It
follows
that
the
six
verses
are
because
of
the
six
letters
that
are
here,
and
the
six
names
are
because
of
the
six
words
here.
This
means
that
six
verses
from
the
verse
“The
heavens
tell”
to
“The
law
of
the
Lord
is
whole”
are
as
the
six
letters
of
Beresheet,
which
are
not
completely
disclosed.
And
the
six
names
in
the
words
from
“The
law
of
the
Lord
is
whole”
to
the
end
are
as
the
six
words
“God,
created,
the
heaven,
and,
the
earth,”
which
have
reached
their
completion
here.
It
comes
to
tell
us
that
in
the
six
verses,
their
degree
is
still
not
revealed,
and
they
are
like
the
six
letters
of
Beresheet.
But
after
the
six
other
verses,
in
which
there
are
six
names,
they
arrive
at
the
desired
disclosure.
146)
While
they
were
seated,
Rabbi
Elazar,
his
son,
and
Rabbi
Abba
came
in.
He
told
them,
“Indeed,
the
face
of
the
Shechina
has
come;
this
is
why
I
called
you
Peni’el,
which
has
the
letters
of
Pnei
El
[the
face
of
God],
for
you
saw
the
face
of
the
Shechina
face-to-face.
And
now
that
you
know,
and
He
has
revealed
to
you
the
verse
of
Benayah
son
of
Yehoyada,
it
must
be
a
word
of
the
holy
Atik,
Keter.”
And
also
the
following
text
“And
he
struck
the
Egyptian
man.”
And
that
one,
which
is
the
most
hidden,
they
said
that
he
is
the
holy
Atik.
Commentary:
This
refers
to
the
matter
of
the
donkey
driver,
who
revealed
the
soul
of
Benayah
son
of
Yehoyada,
for
which
Rabbi
Shimon
called
them
Peni’el.
The
soul
of
Benayah
son
of
Yehoyada
is
a
level
that
is
destined
to
appear
at
the
end
of
correction.
This
is
why
they,
too,
experienced
the
covering
and
concealment
of
all
the
upper
lights,
as
is
written
here
in
the
coupling
of
the
time
of
the
sun
in
the
time
of
the
year,
for
then
they
were
rewarded
with
all
the
lights
once
more.
This
is
what
Rabbi
Shimon
revealed
to
them,
the
verse
of
Benayah
son
of
Yehoyada.
He
hinted
to
them
that
they
have
already
been
rewarded
with
the
six
verses
of
“The
heavens
tell,”
and
they
are
already
in
the
six
names
in
the
other
verses.
This
is
so
because
while
they
attained
the
soul
of
Benayah
son
of
Yehoyada
through
that
donkey
driver,
their
attainment
was
still
not
revealed,
since
at
that
time,
they
were
in
the
six
verses,
and
this
is
why
they
had
undergone
that
path
of
miracles
and
tokens.
But
now
the
soul
of
Benayah
is
known
and
revealed
to
them.
It
was
said,
“And
now
that
you
know,”
and
he
revealed
to
them
the
verse
of
Benayah
son
of
Yehoyada,
it
is
certainly
a
matter
of
the
holy
Atik.
And
the
following
text,
as
well,
since
the
soul
of
Benayah
son
of
Yehoyada
is
the
word
of
Atik,
meaning
the
great
coupling
of
Atik
Yomin,
which
they
knew
then,
as
well.
But
you
also
know
the
following
verse—that
“He
struck
the
two
Ariels
of
Moab,”
and
he
struck
the
Egyptian
man.
All
those
verses
are
a
word
of
Atik,
too,
and
that
one
which
is
the
most
hidden,
they
said,
meaning
Atik
Yomin,
is
the
most
concealed.
147)
This
verse,
“And
he
struck
the
Egyptian
man,”
is
explained
elsewhere,
on
another
degree.
“And
he
struck
the
Egyptian
man,
a
man
of
great
stature
five
cubits
tall.”
It
is
all
one
matter.
That
Egyptian
is
that
famous
one
of
whom
it
is
written,
“Very
great
in
the
land
of
Egypt
in
the
eyes
of
the
servants
of
Pharaoh
and
in
the
eyes
of
the
people,”
for
he
was
great
and
honorable,
as
that
old
man
revealed.
Commentary:
That
verse,
which
Rav
Hamnuna
Saba
explained,
“He
struck
an
Egyptian
man,
a
man
of
vision,”
is
explained
at
another
degree,
according
to
the
words
in
Chronicles,
“And
he
struck
the
Egyptian
man,”
and
it
is
all
one
matter.
The
two
verses
are
one
matter,
for
it
is
written,
“He
struck
an
Egyptian
man,
a
man
of
vision,”
and
it
is
written,
“And
he
struck
the
Egyptian
man,
a
man
of
great
stature
five
cubits
tall.”
Both
are
one
matter,
and
it
refers
to
Moses
in
different
wording.
148)
This
verse
is
clarified
in
the
upper
seminary.
A
man
of
virtue
[also
measure];
it
is
all
one.
A
man
of
vision
and
a
man
of
measure
are
all
one,
since
he
is
the
Sabbath
and
the
Sabbath
zone,
as
it
is
written,
“You
shall
also
measure
outside
the
city.”
It
is
also
written,
“You
shall
do
no
wrong
in
judgment,
in
measurement.”
Hence,
he
is
a
man
of
measure.
And
he
is
truly
a
man
of
virtue:
his
length
is
from
the
end
of
the
world
to
the
end
of
the
world.
So
was
Adam
HaRishon.
And
if
you
say,
“But
it
is
written,
‘Five
cubits
tall,’”
these
five
cubits
were
from
the
end
of
the
world
to
the
end
of
the
world.
Commentary:
It
is
the
seminary
of
the
Creator.
Rabbi
Shimon
said
about
this
seminary,
“I
saw
noble
men,
and
they
are
few.”
There
is
a
seminary
below,
which
is
the
seminary
of
Matat.
He
says
that
this
verse,
which
the
Saba
clarified,
is
clarified
in
the
upper
seminary.
A
man
of
vision
refers
to
the
degree
of
Moses,
of
whom
it
was
said,
“There
has
never
been
another
prophet
such
as
Moses,”
as
it
is
written,
“In
vision,
and
not
in
riddles.”
A
man
of
measure
is
also
named
after
the
vision,
but
a
measure
of
that
vision,
since
the
measure
of
that
vision
is
from
the
end
of
the
world
to
its
end.
Vision
and
measure
are
akin
to
the
Sabbath
and
the
Sabbath
zone:
the
Sabbath
zone
is
the
end
of
the
measure
of
the
Sabbath.
However,
during
the
6,000
years,
the
measure
of
the
Sabbath
zone
is
restricted
to
2,000
cubits.
After
the
end
of
correction,
the
Sabbath
zone
will
be
from
the
end
of
the
world
to
its
end,
as
it
is
written,
“And
the
Lord
will
be
king
over
all
the
earth.”
A
man
of
vision
and
a
man
of
measure
are
all
one,
since
it
is
the
Sabbath
and
the
Sabbath
zone.
It
is
written,
“You
shall
also
measure
outside
the
city,”
and
it
is
written,
“You
shall
do
no
wrong
in
judgment,
in
measurement.”
Thus,
the
matter
of
measure
is
the
end
of
the
boundary
of
the
matter.
Similarly,
a
man
of
measure
indicates
the
end
of
the
boundary
of
the
Sabbath
after
the
end
of
correction—from
the
end
of
the
world
to
its
end.
“And
he
is
truly
a
man
of
measure.”
A
man
of
measure
means
the
owner
of
that
very
quality
[in
Hebrew,
Midah
means
“quality”
as
well
as
“measure”],
that
the
quality
does
not
control
him,
but
rather
he
controls
the
quality
and
executes
it
according
to
his
will
and
desire.
This
was
Adam
HaRishon
prior
to
his
sin
with
the
tree
of
knowledge—his
length
was
from
the
end
of
the
world
to
its
end.
He
shone
from
the
end
of
the
world
to
its
end,
as
the
measure
of
the
Sabbath
zone
after
the
end
of
correction.
These
five
cubits
were
from
the
end
of
the
world
to
the
end
of
the
world,
since
those
five
cubits
are
ten
Sefirot,
which
are
essentially
only
KHB
TM,
which
will
expand
from
the
end
of
the
world
to
its
end
after
the
end
of
correction.
149)
“And
in
the
hand
of
the
Egyptian
was
a
spear,”
as
it
is
written,
“As
a
weaver's
beam,”
which
is
the
staff
of
God
that
was
in
his
hand,
etched
in
the
engraved
and
explicit
name
in
illumination
of
letter-combinations,
which
Bezalel
and
his
seminary—which
is
called
“weaver”—engraved.
It
is
written,
“He
has
filled
them
with
wisdom
of
the
heart
to
do
every
work
of
an
engraver
and
a
thinker
...
in
fine
linen,
and
a
weaver.”
And
in
that
staff,
the
name
that
was
engraved
on
all
sides
was
shining
in
illumination
of
the
wise,
who
engraved
the
explicit
Name
in
forty-two
Behinot
[discernments/manners].
And
henceforth,
the
verse
is
as
the
old
man
explained
above,
happy
is
he.
Commentary:
The
letter-combinations
for
the
holy
names
are
called
“weaving.”
Like
a
weaver
who
weaves
the
threads
into
a
garment,
the
letters
join
and
combine
into
words
of
the
holy
names,
which
mean
holy
attainments.
It
says
that
with
the
staff
of
God
that
was
in
Moses’
hand,
those
letter-combinations
of
the
explicit
Name
were
engraved,
which
Bezalel
and
his
seminary
engraved
in
the
work
of
the
tabernacle.
This
is
why
the
staff
of
God
is
called
“a
beaver’s
beam,”
after
Bezalel,
who
was
called
“a
weaver.”
A
“beam”
is
like
light,
and
the
weaver
is
Bezalel,
implying
that
the
light
of
the
letter-combinations
of
the
explicit
Name
was
as
the
light
of
the
explicit
name
which
Bezalel
engraved.
This
is
why
it
was
said,
“in
illumination
of
letter-combinations,
which
Bezalel
engraved.”
Before
the
end
of
correction,
the
staff
did
not
shine
on
all
sides,
since
there
was
a
difference
in
it
between
the
staff
of
God
and
the
staff
of
Moses.
It
is
written
about
Moses’
staff,
“Stretch
out
your
hand
and
grasp
it
by
its
tail
...
and
it
became
a
staff
in
his
hand.”
Thus,
it
did
not
shine
on
all
sides.
However,
after
the
end
of
correction
it
shines
on
all
sides.
It
was
said
that
in
that
staff,
the
engraved
name
was
shining
on
all
sides
with
illumination
of
the
wise,
who
would
engrave
the
explicit
name
in
forty-two
Behinot,
since
the
explicit
name
that
was
engraved
in
the
staff
illuminated
on
all
sides,
as
in
“Death
shall
be
swallowed
up
forever.”
Hence,
it
illuminated
equally
on
all
sides,
and
the
light
of
the
name
that
was
engraved
on
the
staff
was
illumination
of
Hochma
of
the
name
Mem-Bet.
150)
Sit,
O
dear
ones,
sit,
and
we
will
renew
the
correction
of
the
bride
on
this
night.
Anyone
who
bonds
with
her
on
that
night
will
be
kept
all
through
that
year,
above
and
below,
and
will
complete
his
year
in
peace.
It
is
written
about
them,
“The
angel
of
God
camps
around
those
who
fear
Him
and
will
rescue
them.
Taste
and
see
that
the
Lord
is
good.”
There
are
two
interpretations
to
that,
and
both
are
true:
1.
Because
the
day
of
the
giving
of
the
Torah
is
the
illumination
of
the
end
of
correction,
when
death
is
swallowed
up
forever
and
there
is
freedom
from
the
angel
of
death,
it
is
fitting
to
exert
in
drawing
this
light
in
its
time,
on
the
day
of
Shavuot.
This
is
so
because
it
is
the
nature
of
the
lights
that
they
are
renewed
in
their
season,
and
even
now
he
will
be
assured
that
he
will
complete
his
year
in
peace
and
will
have
freedom
from
the
angel
of
death.
2.
This
refers
to
the
actual
time
of
the
end
of
correction.
Here,
the
meaning
of
the
words
“Will
complete
his
year
in
peace”
is
that
Malchut
is
called
“year,”
and
out
of
the
renewal
of
the
lights
of
those
who
keep
the
Torah
after
the
end
of
correction,
he
will
be
guaranteed
to
correct
the
year,
Malchut,
in
full.
This
is
so
because
the
renewal
of
the
lights
of
those
who
keep
the
Torah
is
called
“the
night
correction
of
the
bride,”
who
is
Malchut,
called
“a
year.”
By
that
he
will
complete
his
year
in
peace,
complete
the
year
in
peace,
in
the
full
perfection.