The Sling-Stone

200) Rabbi Shimon opened and said, “Listen, O upper ones, and gather, O lower ones, dwellers of the seminary of above and of below. Elijah, I adjure you, take permission from the Creator and come down here, for a great war has come to you. Hanoch, Matat, come down here, you and all the dwellers of the seminary under you, for it is not for my own glory that I did this, but for the glory of the Shechina.”

Commentary: Those righteous ones, the authors of The ‎Zohar, and especially Rabbi Shimon, their thoughts and words were in actual deeds, for according to the quality of the innovations in the Torah that they discovered, the upper degrees were promptly set up and arranged after them in actual fact. That is, the righteous build worlds with their innovations in the Torah.

Rabbi Shimon prepared himself here to fight with the primordial serpent and subdue him through the unification of the sling-stone, and to open a door for the people of the world, so they, too, would know how to subdue the serpent.

Also, it is known that one cannot correct in a place where he is not present. Thus, Rabbi Shimon had to be at that time in the place where the serpent was, so he would be able to subdue him. To be certain that he would not be at risk in that lowly place, he asked for assistance from Elijah, Matat, and from the dwellers of the seminary of above and of below.

201) Rabbi Shimon started with the emphasis [also taste] called Zarka. He said that we must raise the prayer to that certain place, like the sling-stone that is slung toward a specific target, and one is careful not to miss the target. Likewise, during the prayer one should aim one’s thought to Keter, who is an included and crowned stone. Keter is translated as inclusive. Also, Atara is Keter [crown, in Aramaic]. By that he implies the two ascents of Nukva of ZA, who is called “a stone”: 1) an ascent to an equal level up to Keter of ZA. In that regard he calls it “an included stone.” 2) An ascent to Ein‎ ‎Sof, by which she takes the quality of a crown at the head of a righteous and becomes fit to receive the Mochin ‎of face-to-face. In that regard, he refers to it as a crowned stone.

One should aim in those two intentions that are implied in the emphasis Zarka. One should raise one’s thought and aim in the prayer, in Keter, which is an included and crowned stone. It was said about her, the Nukva, “All who make upright, make upright by a name,” meaning that the Nukva must be raised to the place from which she was taken.

In the beginning, the Nukva was with ZA on an equal level, and her level was through Keter of ZA, and both were using the same Keter, as it is written, “And God made the two great lights.” This is a state of two Partzufim. Afterwards, the moon, Nukva, diminished because of her complaint: “Two kings do not use the same crown [Keter],” and then she returned to being a dot under Yesod of ZA and rose to AVI for an Ibur. AVI rebuilt her in the anterior Ibur Yenika Mochin, as it is written, “And He took one of his ribs, and the Lord God built the rib which He took from the man.”

The Nukva should be raised to the place from which she was taken because after the diminution of the moon, we must correct her through prayer. The first correction is to raise her once again to an equal level with ZA, so they will both be using the same Keter, as she was before AVI took her during the diminution of the moon, as it is written, “And He took one of his ribs,” which made her subsidiary to ZA.

Each day, in the intention of the prayer, we should draw Mochin ‎and rebuild the Nukva of ZA, who each day returns to being, as it is written, a virgin whom no man has known. The order of the construction is that we should draw to her two kinds of Mochin—posterior ‎Ibur-Yenika-Mochin, and anterior Ibur-Yenika-Mochin. First, three kinds of posterior ‎Ibur-Yenika-Mochin ‎‎of ZA should be drawn to her: 1) Ibur, Mochin ‎of NHY, 2) Yenika, Mochin of HGT, 3) Mochin, meaning Mochin of GAR on an equal level until the Keter of ZA.

Afterwards, we should aim to draw to her the three phases of the anterior Ibur-Yenika-Mochin‎, which come to her through the construction of AVI. This is why it was said that the Nukva must be raised to the place from which she was taken, meaning to draw to her the posterior Ibur-Yenika-Mochin of ZA, when her level grew up to Keter, as she was before AVI took her from there. It was said about her, “All who make upright, make upright by a name,” meaning that Malchut ‎does not have an upright level, equal with ZA, unless in the Mochin of the posterior ‎of ZA before she was diminished. Afterwards, he extends to her the anterior Ibur-Yenika-Mochin through a prayer.

202) In that place, when he raises her to her husband, on an equal level to the Keter of her husband, he will not stop even if a serpent were wrapped around his heel. Although it was written of him, “And you will bruise his heel,” still that stone implied in the letter Yod of Yaakov [Jacob]—for Jacob has the letters Yod-Akev [heel], of which it was said, “From there the stone of Israel shepherds”—he will not stop raising her to the place from which she was taken by his power.

Although the serpent has a grip in the Nukva, as it is written, “And you will bruise his heel,” which the Creator said to the serpent, and as it is written, “With which they have reproached the footsteps of Your Messiah, Lord.” It is also written, “The iniquity of my heels,” with the letters Akev [heel]-Yod. However, Jacob the patriarch corrected it, raising it to his head, as it is written, “And he took of the stones of the place,” meaning the Yod, who was at the end of the heel, “And placed it under his head,” from the head of Akev to Bina, who is the head of Tifferet, called Jacob, since Jacob has the letters Yod-Akev.

By that she was sweetened up to phase Nukva to Israel, which has the letters Li ‎Rosh [“I have a head,” comprised of the letters of Israel], and it is written about her, “From there the stone of Israel shepherds.” Through that ascent, he became certain that he will not stop because of the grip of the serpent and will be able to raise her to the place from which she was taken, to Keter of ZA.

Once he returned her to the level of Keter ZA, the middle pillar, he must raise her from the middle pillar through Ein‎ ‎Sof. When he lowers her from Ein‎ ‎Sof, it is said of the Nukva, “All who kneel, kneel in ‘Blessed.’” Once he aims in his prayer to draw to the Nukva ‎the ‎posterior Ibur-Yenika-Mochin and her level was equaled to that of Keter ZA, he must aim to raise her to Ibur once more, and to draw to her the anterior ‎Ibur-Yenika-Mochin‎, to raise her up to Ein‎ ‎Sof. Then she is built by AVI, as it is written, “And the Lord God built the rib and brought her to the man,” ZA.

When he lowers her from Ein‎ ‎Sof ‎and she returns to ZA, as it is written, “And [He] brought her to the man,” it is said of the Nukva, “All who kneel, kneel in ‘Blessed,’” meaning that her level was diminished by a new construction from Ein‎ ‎Sof. It is so because kneeling indicates bowing of the head and smallness of level, for now the Nukva became annulled before ZA and has nothing of her own except what her husband gives her. But in the beginning, when she was in the posterior ‎Mochin‎, although she did not need ZA and was as big as him, she still could not be in that state due to a lack of blessing, the light of Hassadim, for this is the meaning of her complaint.

But now, after the new construction from Ein‎ ‎Sof, “And the Lord God built the rib,” although her level was diminished in kneeling, she was blessed with the level of Hassadim ‎in which the light of Hochma ‎clothed, as well. This is the intimation “All who kneel,” that the whole matter of the kneeling of the Nukva is because he kneels in “blessed,” where through the kneeling, she obtained the blessing from the upper blessing. By that she received the Mochin ‎of face-to-face and became fit for a coupling with ZA face-to-face.

This is why it was said that she should be raised through Ein‎ ‎Sof ‎and through endlessness, and will not part her from ZA, neither above nor below. By drawing the posterior Ibur-Yenika-Mochin‎, the Nukva unites with ZA below, and by drawing the anterior Ibur-Yenika-Mochin‎, she unites with him above.

203) Sometimes he is her husband, the letter Vav, implying the righteous Yesod that includes six joints of the two thighs NH, and then the Nukva descends to him for a coupling in the two thighs NH, for there are three joints RTS in the Sefira Netzah, the right thigh, and three joints RTS in the Sefira Hod. The righteous Yesod decides about them in the middle and includes both of them. It is called Vav after the six joints in them.

Here The ‎Zohar explains the order of the posterior Ibur-Yenika-Mochin that should be drawn, for she gradually grows. The first coupling is called “the level of NHY,” Ibur. Sometimes he is her husband, the letter Vav, implying Tifferet, who includes six joints of the two arms, RTS of Hesed and RTS of Gevura. At that time, the Nukva grows and ascends in the two arms at the level of Yenika. Sometimes ZA is her husband when he stands between AVI. At that time, he is called “the son of Yod-Hey,” and the Nukva must be raised there for a coupling in him, to the level of Mochin ‎that she obtains from ZA. At that time, she grows and rises up to his Rosh.

Sometimes he is her husband at the level of Keter, in the shape of Aleph, which is Vav between two letters Yod, Yod above and Yod below [א]. Aleph includes ten Sefirot: KH above, Bina and TM below. The Nukva must be raised to him, and she grows with him on a completely equal level through Keter. This is the whole of the growth of the Nukva.

However, she obtains this level only in the state of posterior. When the Nukva ascends and grows up to Keter, it is written about her, “The stone which the builders loathed has become the cornerstone” since she obtained the level of Keter, considered the cornerstone. This explains the order of the posterior ‎Ibur-Yenika-Mochin‎.

204) When she rises to the Rosh of all the Roshim [pl. of Rosh], to RADLA, Ein‎ ‎Sof, the angels ask about her, “Where is the place of His glory, to admire Him?” That is, her ascent from the middle pillar to Ein‎ ‎Sof to receive Ibur-Yenika-Mochin ‎of face-to-face, as it is written, “And the Lord God built the rib.”

This explains the two kinds of Ibur-Yenika-Mochin ‎that must be extended for the Nukva during prayer—posterior Ibur-Yenika-Mochin and anterior ‎Ibur-Yenika-Mochin‎. And when the Nukva ascends to ZA, when she is in the form of the letter Aleph, she becomes a Keter there in the Rosh of the Aleph. When she descends from there, she descends in Aleph and becomes a dot below the Vav in the Aleph, for the Aleph includes ten Sefirot: Vav in the middle, the Parsa, the upper Yod, Keter and ‎Hochma, the bottom Yod, Bina and ZON from of Chazeh ‎of ZA and below, NHY.

When she rises to the Aleph through the posterior ‎Mochin‎, she is Keter at the Rosh of the Aleph because she ascends through the upper Yod where there is Keter of ZA. When she descends, it is done through the anterior Ibur-Yenika-Mochin‎. And when she is diminished, she descends below Chazeh of ZA and can no longer rise above the Parsa of ZA and equalize with him through Keter. This is considered that she descends below the Vav, the Parsa, and becomes the bottom Yod, and all that she receives is through ZA, her husband. When the Nukva ascends, she is called “Keter in tastes.” When she descends, she is called “a dot.” When she unites with ZA, she is Vav Shuruk [וּ].

The ‎Zohar implies how the Nukva ascends and descends and unifies similar to the shape of Aleph. First, she unites with him in Shuruk, [וּ], receiving from him the left line, posterior ‎Ibur-Yenika-Mochin. It is so because for herself, the Nukva is built only from the left of ZA. At that time, she grows and ascends up to the level of Keter over ZA and receives there from the tastes of ZA.

Afterward, she receives anterior Ibur-Yenika-Mochin from Ein‎ ‎Sof ‎through the construction of AVI and descends to the dots of ZA. At that time, she descends below the Vav in the Aleph, for then she becomes the bottom Hochma ‎because the tastes are Keter, dots are Hochma. When she unites with him in Shuruk [וּ], she becomes Vav in the Aleph, and when she rises up to Keter, she is considered the upper Yod. When she descends, she is regarded as the bottom Yod. He calls the ‎ posterior ‎Mochin ‎“tastes,” and he calls the ‎anterior Mochin “dots,” since tastes ‎is called “movement,” on the part of the dot of unification.

When she is Keter over the Rosh of ZA, she is called “the letter Zayin,” where the form of Vav is ZA, and the Nukva is Keter on the head of the Zayin [ז]. The token of the covenant, Yesod of ZA, consists of that letter Zayin, for she is the seventh of all. Yesod of ZA has a crown on his head, like the letter Zayin, a crown on the head of the righteous, from his incorporation with the Nukva from the time when she rose to the Rosh of the Aleph to be the level of Keter of ZA.

In that regard of the Zayin, Malchut ‎is called “seventh,” meaning on the Sabbath day. She is also the seventh quality of ZAT, since she is seventh to everything, both above the Chazeh, as Keter for ZA, as it is written, “A virtuous woman is her husband’s crown,” as well as below the Chazeh, as Ateret Yesod.

205) That stone, the Malchut—Nukva—is the construction of all the worlds. It is written about it, “A perfect and just stone shall be unto you.” It is a measure between each Sefira, and every Sefira rises with it to be ten Sefirot. Its measure is Vav.

Light does not extend from Ein‎ ‎Sof ‎unless by coupling by striking ‎from the upper light on the screen ‎in the vessel of Malchut. For this reason, the Nukva is regarded as the construction of all the worlds, for without the screen ‎that was established in her, all the worlds would be in Tohu veBohu [unformed and void, or chaos]. She is the Sium [end] of every illumination because once the illumination expands in ten Sefirot ‎from above downward through her phase, which is restricted from receiving light, she stops the illumination and ends.

Thus, Malchut ‎becomes a measure between each Sefira, ending the illumination of each Sefira ‎and thus separating between each and every Sefira. Also, she is the tenth Sefira in each Sefira.

The measure that Malchut ‎measures in each Sefira through coupling by striking ‎on the five phases ‎of her screen ‎is Vav. She extends light as the measure of Vav of HaVaYaH ZA. The measure relates to the actual light that is measured. A measure is only a boundary.

Through Malchut, each cubit becomes ten cubits of length between each Sefira, as it is written, “Ten cubits shall be the length of a board,” and between everything she makes one hundred Sefirot, ten between each two Sefirot. Ten times ten is one hundred, since there is no degree without ten Sefirot, which are included in one another.

Thus, each degree contains one hundred Sefirot, and each Sefira is separated from the other by Malchut’s force of Sium. Thus, there are necessarily 100 Malchuts in each degree. When we invert the letters of Me’ah [100], they become the letters of Amah [cubit]. This indicates that all of these 100 boundaries are from only one cubit, Malchut.

206) Each measure that Malchut ‎measures is called “a world,” meaning a degree in itself, and each is Yod Vav, indicating the extent and measure. Vav is the weight of the light. Yod is the measure of the light. That is, Vav implies the actual light being weighed, or which is measured by the screen ‎in Malchut. Yod implies only the boundary of the light, not itself.

The extent of the measure is five cubits to the length and five cubits to the width, corresponding to the measure of each firmament, whose span is 500 parasangs to the length and 500 parasangs to the width.

That is, the Sefirot ‎are included in one another, hence when ten Sefirot ‎KHB TM come out of the coupling by striking, they are included in one another and expand five times KHB TM side by side, becoming five phases ‎to the length, KHB TM from above downward, and five phases ‎to the width, five times KHB TM that are added to the width, side by side. Thus, they are five to the length and five to the width.

They correspond to the firmament, in which there are also five hundred parasangs to its length and five hundred parasangs to its width for the same reason, since on the part of Bina, each phase is regarded as one hundred, and five phases ‎are five hundred, included in one another. Hence, there are five hundred parasangs in it to its length, as well as to its width, and they are two letters Hey in the name HaVaYaH—the first Hey implying the width, and the bottom Hey implying the length.

207) The level of Partzuf ‎ZA is explained in the letters HaVaYaH. Vav of HaVaYaH ‎indicates Tifferet, heaven, meaning Tifferet of ZA. His five firmaments are the bottom Hey of HaVaYaH, which are called “the [Hey] heaven,” meaning the additional letter Hey that indicates those five firmaments included in ZA, who is called “heaven.” The five upper firmaments are called “heaven’s heaven,” meaning there are five firmaments above Chazeh of ZA, and five firmaments below his Chazeh, which are the letters Hey in the name HaVaYaH. The first Hey implies the five upper firmaments, and the bottom Hey implies the five lower firmaments.

Vav of HaVaYaH, Tifferet, which includes five firmaments, is itself considered a sixth firmament to them, sixth to the five firmaments above the Chazeh, sixth to the five firmaments below the Chazeh. However, above the Chazeh ‎he is called Tifferet, and below the Chazeh ‎he is called Yesod.

Yod of HaVaYaH ‎is Malchut ‎who becomes a seventh firmament for them, a Keter [crown] over the Rosh [head] of Vav. The letter Zayin that rose in a Keter on its head and became a Yod over the Vav, which is the seventh firmament both for the firmaments above Chazeh of ZA and for the firmaments below his Chazeh. However, above it is Keter on his head, Yod of HaVaYaH ‎in the level of ZA, and below it is a crown on the head of the righteous. They are seven in seven—seven firmaments above Chazeh of ZA, and seven firmaments below his Chazeh, making fourteen firmaments on his level.

This is the level of Partzuf ‎ZA in the four letters HaVaYaH. His five Sefirot ‎HGT NH are five firmaments, and being divided at the Chazeh ‎into two Partzufim, he has two times five firmaments. The five firmaments above the Chazeh ‎are the first Hey of HaVaYaH, and ZA himself—who includes them—is the sixth firmament, Vav of HaVaYaH. Malchut—who rose and became a crown over his head, as it is written, “A virtuous woman is the crown of her husband”—is Yod of HaVaYaH, the seventh firmament above the Chazeh.

The five firmaments below the Chazeh ‎are the bottom Hey of HaVaYaH. Yesod, who includes them, is the second Vav, implied in the filling Vav-Vav. He is a sixth firmament below the Chazeh. That same Malchut ‎above the Chazeh, the seventh firmament, Yod of HaVaYaH, becomes a seventh firmament here, as well, Ateret Yesod, a crown on the head of a righteous. Yod at the Rosh of everything and Yod at the Sof of everything, which are two letters Yod in the combination of the name YAHDONHY—seven firmaments above and seven firmaments below, where each one that is below receives from its corresponding phase ‎above.

So are the countries. There are seven countries over seven countries overlapping like onion skins that circle each other on all sides. ZA and his Nukva are called “heaven and earth.” As the level of the heaven, ZA, which are seven firmaments over seven firmaments, so is the level of Partzuf ‎Nukva, called “earth.” She has seven countries corresponding to the seven firmaments of ZA, and for the same reason explained in ZA, they are above her Chazeh ‎and they are below her Chazeh. The seven above the Chazeh ‎receive from the seven firmaments of ZA above the Chazeh, and the seven below the Chazeh ‎receive from the seven firmaments below Chazeh of ZA.

All the firmaments, the seven above the Chazeh ‎and the seven below the Chazeh ‎are implied in the two eyes, since the three colors in the eye—white, red, and green—are three Sefirot HGT. The white color is Hesed, the red color is red tendons in her, Gevura, and the green color is Tifferet. The two eyelids are NH, the upper one is Netzah ‎and the lower one is Hod. The eye itself, which includes them, is Yesod. The black dot in the middle of the eye is Malchut, thus seven Sefirot ‎HGT NHYM in the eye. The seven on the right eye are the seven above the Chazeh, and the seven on the left eye are the seven below the Chazeh.

208) Yod of HaVaYaH, Malchut, who rose to Keter over the Rosh of ZA, is considered a small world. Vav of HaVaYaH, Tifferet, is considered a long world. Anyone who wishes to ask his wishes for the long world should prolong his prayer, and anyone who prays to the short world should make his prayer short. It is as we learn that in a place where it is said to be brief, meaning in the Yod, he is not permitted to prolong. To be brief in the prayer means like Moses who prayed a short prayer, “Please God, please heal her,” for his prayer was at the dot of Yod of HaVaYaH, who is a short world.

The Yod of HaVaYaH is Malchut ‎who rose to Keter on his Rosh. She is built entirely from the left line of ZA, the dot of Shuruk. The light of Hochma ‎in that Yod cannot illuminate in her due to lack of clothing in Hassadim. Therefore, that Yod is considered a short world, since the light of Hochma ‎in her is too short to spread below. Vav of HaVaYaH, Tifferet, is the line that decides between the two lines—right and left—and clothes them in one another, sustaining the illumination of both. The right line illuminates from above downward, and the left line from below upward. Hence, Vav is considered a long world because his illumination spreads to the lower ones. This is the intimation that the Yod is short-legged, and the Vav has a long leg.

He brings evidence to the matter from Moses’ two prayers—one prayer was very short, “Please God, please heal her,” and the other was very long, lasting 40 days and 40 nights. This is why Moses was so brief in his prayer, since his prayer was at the dot of Yod, the Malchut ‎in Keter over his Rosh, the left prior to the sentencing of the Vav. Hence, Moses was brief in his prayer because Hochma ‎does not spread in Yod before she is included in Vav of HaVaYaH, and he prolonged only in the letter Vav of HaVaYaH.

209) In a place where it is said to prolong, he is not permitted to be brief. This is from the side of the letter Vav. Moses’ fall was in the letter Peh, meaning Mem [40 in Gematria] days and Mem nights, which together are Peh [80 in Gematria]. Everything is the two letters Peh Vav in the word “VaEtnapel [And I fell down] before the Lord as on the first forty days and forty nights.” It is all Mem, two letters Mem, one is open and the other closed, and the dot of Yod extended through their middle, creating the combination Mayim [Mem-Yod-Mem, water].

Once The ‎Zohar explained the extension of the Mochin ‎of Nukva in posterior ‎and anterior in general, it explains the three lines of Nukva in four phases: tastes, dots, letters, and time. First, it explains them with respect to the letters. It says that they are the Peh Vav of “And I fell down,” and the Yod in the middle of the two letters Mem in the word “water.”

When the Nukva is in her Katnut, without Mochin, she is built in the letter Bet, where her north side is broken open implying that she lacks the Mochin ‎of the north side, which is Bina. When ZA begins to build her, he first extends to her the Mochin ‎of his left line, the Mochin ‎from the dot of Shuruk. Then it is considered that the Vav extends from the left line of ZA to the Nukva, who is in the shape of Bet, and fences her north side.

Now she is considered the shape of the Mem that is closed from all directions. The Bet of Beresheet is a dot in his hall, Nukva of ZA. It is written about her, “A locked garden is my sister, bride, a locked spring, a fountain sealed up.” She is sealed in the letter Vav because when the Vav extends to the Nukva, the letter Bet, what is found is that her previously being Bet, she has now become a closed Mem, which is a wine kept in its grapes.

This means that the extension of the Mochin ‎of the left line of ZA is considered the letter Vav, which fences the breach of the north side of the Bet, and becomes a closed Mem, since those Mochin ‎extend from the dot of Shuruk, which is a hidden light before it receives the illuminating garment of glory. This is why the Nukva is blocked and can no longer illuminate to the lower ones. However, because there is no absence in the spiritual, it is considered that the previous form of the Nukva, the letter Bet, remains now, as well, once she has become a closed Mem, and becomes the right line in her, as though the Hassadim ‎are extended from the right line of ZA. But because of the Mochin ‎of the left, which are in the form of closed Mem [ם], the Bet on the right receives the form of the Mem, but not a blocked, but only an open Mem [מ].

Thus, now she has two lines: the right line is a Mem that is open in Hassadim, and the left line is a closed Mem that does not illuminate. The right line is an open Mem, forty days, and the left line is a closed Mem, forty nights. As long as the lines do not unite with one another, both are still regarded as lacking wholeness, which is called “falling.” Therefore, when Moses extended those two lines—right and left—to the Nukva, he said about them, “And I fell down before the Lord as in the first forty days and forty nights.” And because they lack perfection, he said about them, “And I fell down,” implying falling.

Falling is in the letter Peh, in the two letters Mem—the open and the closed—which are Peh (80) in Gematria, in whom there is falling. It is so because everything is a matter of Peh Vav that Moses talked about in the words “And I fell down.” Thus, the two lines—Vav of the left line of ZA, who makes the two letters Mem, Mem [מ] days and Mem [ם] nights, which are Peh—are still considered falling because they lack the unification of right and left. [מ] [ם] Yod [י], a dot in the middle, became water.

Therefore, we must extend the dot of Yod between the two letters Mem. This is the middle line extended over the screen ‎of the dot of Hirik, creating the combination “water,” which indicates light of Hassadim, which opens Mochin ‎so they may illuminate to the lower ones from above downward.

On the part of Hesed, so the lights of Hassadim ‎may open in the Nukva, we should prolong the prayer forty days and forty nights, and then extend Yod in their middle, and then the Hassadim ‎in the right line of Nukva illuminate and appear. This explains the three lines of Nukva in the letters: the open Mem being the right line, the closed Mem is the left line, and the letter Yod between them is the middle line.

210) In the holy name, HaVaYaH ‎ascends on the fourth playing [singing of a tune] of the tastes. We should prolong in playing this movement in the Revii [fourth] over the name HaVaYaH ‎in the blowing. The place to be brief is on the side of Gevura, in the movement of Shevarim [pieces], where there is the playing of Tvir in the tastes. Medium means that they neither prolong nor are they being brief. This is the Trua [trumpeting], the middle pillar, the middle line, the playing of Shalshelet [chain] in the tastes.

The ‎Zohar explains the three lines of Nukva, how they are implied in the tastes. The Revii [fourth] in the tastes ‎is the right line, light of Hassadim. For this reason, we must prolong with the name HaVaYaH ‎punctuated with this emphasis [also taste]. In the blowing of the Shofar, it is the Tekiah [blowing], which implies right, Hassadim, since the light of Hassadim ‎is the place where one needs to prolong. The Tvir in the tastes ‎is the left line, Gevura. Hence, we must be brief in her. In the blowing of the Shofar, it is the Shevarim [pieces], implying Gevura.

The Shalshelet [chain] in the tastes ‎is the middle line, which decides and unites the two lines—right and left, short and long—with one another, thus becoming medium, including both. For this reason, it is neither long nor short, and it is the middle pillar, the middle line. In the blowing of the Shofar, it is the Trua [trumpeting], implying the middle line, the playing of Shalshelet in the tastes. This is why the middle line is called Shalshelet [chain], as it is like a chain to both of them, to the right line and to the left line, for it ties them and unites them in the shekel of the sanctuary.

211) Corresponding to the Revii [fourth] in the tastes, which ascends in its tune, there is the dot of Holam in the dots [used also for punctuation], Hesed. The Shevarim [pieces] are Tvir in the tastes, corresponding to the dot of Shva in the punctuation. On Revii one should raise one’s pitch, and on Tvir one should lower the pitch, as it is Gevura. In Aramaic and in the holy tongue, Tvir means Shevarim. Because the pitch needs to be lowered, it is regarded as a broken voice, which is called Shevarim ‎or Tvir.

The trumpeting [Trua] is the middle line, called Shalshelet, Yod, extending between the two letters Mem of forty days and forty nights. It is Segolta in the tastes, where through the middle line, Trua, and Shalshelet and Yod, the right line appears in full, which is called Segolta in the tastes.

(There is no Item 212.)

213) Zarka, Makaf [dash] Shofar, going Segolta. Zarka means that the Nukva is thrown [Zorek means throwing] to that place from which she was taken, which is Ibur-Yenika-Mochin of posterior ‎before AVI built her. Makaf [dash] Shofar is an extension of Ibur-Yenika-Mochin of anterior by raising her to Ima, who is called Shofar. Makaf means conjunction [in grammar]. Shofar is Ima. Going Segolta is disclosure of light of Hassadim ‎on the right line of Nukva, since the Mochin of anterior go and disclose the Segolta of tastes ‎in all its wholeness. That coupling of going Segolta is done in secret, for in the lower Shechina it is written, “And her voice will not be heard.”

The dot of right is Holam, the line of Hesed, is the Lord is king. The dot of left is Shuruk, Shva, the line of Gevura, is the Lord was king. The middle dot is Hirik, the deciding line, is the Lord will be king.

He explains the three lines in past, future, and present tenses:

The right is the Lord is king, with Segol, present, since the illumination of the right is the place in which it was said to prolong, to extend it down to this world. This is why it is implied with a king punctuated with Segol [Melech], present, since the corporeal ones do not touch the past or the future, but only the present moment.

The left—of which it was said to be brief because its illumination is hidden and does not reach down to this world—is implied in “Was king” [Malach], punctuated with Kamatz. This means that He was king in the past, and the lower ones cannot touch the past, hence they must be brief.

The middle dot, the deciding line—will be king in the future—is medium, and it is guaranteed to reach this world at the end of correction.

The Revii [fourth] in tastes ‎is to raise the pitch.

The Tvir [Aramaic: broken] in the tastes ‎is to lower the pitch.

The Shalshelet [chain] in the tastes ‎grips the two lines like a chain and unites them with one another, and then extends their illumination down like the Revii in the tastes, with which the melody is prolonged in the word. It is a single dot, like the Holam. The Shalshelet, which unites the two lines with one another, extends the illumination of the Revii of the tastes from above downward to this world, meaning the disclosure of illumination of Hassadim ‎on the right lines.

There is no dot in the ‎dots that does not have its corresponding one in the tastes [also emphases]. Opposite Segol in the dots is the Segolta in the tastes. Opposite Shva is Big Zakef in the tastes. In all of them, you will find dots corresponding to the tastes, to anyone who knows the hidden secrets. By that he is telling us that there are different relations in comparing the dots to the tastes, for which one cannot compare them unless he knows the hidden secrets.