Seven Halls in the Garden of Eden

1) When the Creator created the world, He engraved engravings of the faith, Malchut, inside the lights in the upper secrets, meaning He raised Malchut to Bina. It follows that He engraved that engraving that was in Malchut in the upper Sefirot of Bina, too. This is the association of the quality of mercy of Bina in the judgment of Malchut, which the Emanator did for the purpose of building the world. He engraved above, in Bina, and engraved below, in Malchut, and it is all one, for the two engravings that He engraved were of one form—that of Bina. He made the lower world, Malchut, such as the upper world, Bina, and He made them one opposite the other equally, so the two of them would be one and would rise in one unification.

It is so because the lower ones, whose root is Malchut—the quality of judgment, which has been restricted from receiving the upper light into it—are therefore unfit to receive the upper light like their root, Malchut. Hence, the lower ones could not exist and achieve the goal for which they were created. Therefore, the Creator associated the quality of mercy, Bina, in the quality of judgment in Malchut. That is, He raised Malchut into Bina and Malchut was engraved as the quality of Bina, obtaining a receptacle in which to receive the upper light like Bina.

Once Malchut was associated with Bina, He created all the lower ones from her. By that, the lower ones were made fit to receive all the upper Mochin. He made the lower world, Malchut, like the upper world, Bina, and Malchut became fit to receive the upper light, like Bina. One stands opposite the other equally. While Bina is in Katnut, Malchut is also in Katnut because of her.

Hence, when Bina returns to her Gadlut, Malchut obtains Gadlut, as well, like her. The two of them were established in this way, so they would both be in one unification. And once the Malchut has been established like Bina, the soul [Neshama] of Adam HaRishon emerged from her, as well as all the lower ones, and they, too, were fit to receive all the lights in Bina.

2) In the manner that the Creator created the world—by associating the quality of mercy of Bina—the Creator also created the soul of Adam HaRishon, for the soul of Adam HaRishon, too, received that association of the quality of mercy by which the world, Malchut, was created. For this reason, he, too, obtained all the upper lights in Bina, like Malchut.

It is written, “And they, like men, have transgressed the covenant,” since the Creator crowned Adam HaRishon with high crowns, with Mochin of GAR, and created him with the six edges of the world, with Mochin of VAK, so he would be complete in everything. All creations feared and dreaded him because when Adam HaRishon was created, he was created in the upper form, and the creation would look at that form and fear and dread it.

3) Afterwards, the Creator admitted him into the Garden of Eden to be refined there in sublime delights. The high angels would surround him and serve him, and inform him of the secrets of their Master. When the Creator admitted him into the Garden of Eden, he saw all the high secrets and all the wisdom, and he looked from there so as to know and to look at the glory of his Master. Adam HaRishon had all that because he had been created in the upper form of Bina.

4) There are seven halls and sections above, which are the upper faith, Bina, and seven halls below in Malchut, such as the halls of above, in Bina. They are six such as above, which correspond to six Sefirot HGT NHY, and one hall is hidden and concealed atop them from above, opposite the Sefira Bina. All those halls of Malchut, even the six lower ones, are as the upper one, in the form of Bina, since in each of those halls there is such as above and such as below, so they are included in the upper form, Bina, and in the lower form, Malchut. In those halls was the abode of Adam HaRishon.

5) After Adam HaRishon had been expelled from the Garden of Eden, the Creator set them up for the souls of the righteous, to play with them in the effulgence of His high glory, as befits them. Each of those halls was established such as above, Bina, and such as below, Malchut, since the name “hall” relates primarily to Malchut, for the ten Sefirot KHB TM are called by the names root, bones, body, garment, and hall. Thus, Malchut is called a hall. However, once Malchut rose and included in Bina, then Bina is also called a hall, like Malchut.

This is so with respect to the vessels. But with respect to the light, the hall relates primarily to Bina and not to Malchut, since Malchut has nothing of her own, and the name hall indicates that she has already obtained the degree, the full measure of light that she is fit to receive during the 6,000 years.

This is why it was said in The Zohar that Beresheet has the letters of Barah Sheet [Aramaic: created six], six halls. Elokim is the seventh hall, and so they are seven halls below. It was not said, “Created six halls,” Elokim [God], the seventh hall, since Beresheet is Asher [that] which came out of Resheet [beginning], AA, whereby the ascent of Malchut of AA to Bina of AA to the Rosh, Bina of AA came out of the Rosh to his Guf, losing the GAR and becoming VAK without a Rosh, and the Rosh became Asher. That state was implied in Beresheet, the letters of Barah Sheet, who created in Bina VAK without a Rosh.

Therefore, the halls have not yet come out there because they do not come out during the Katnut. Rather, afterwards, when the Mochin of Gadlut came out and the letters ELEH of Bina returned to the Rosh, completing the name Elokim in Bina, Bina became the seventh hall. Then the VAK that preceded Bina’s exit received their correction from the seventh hall, too, which is GAR, Neshama-Haya-Yechida, and VAK became six halls. In this way, all seven halls come out at once after the extension of the GAR. Thus, initially the halls came out only in Bina, where the six halls came out in the matter of Barah Sheet, VAK of Bina, Asher that came out of Resheet, while the seventh hall is GAR of Bina.

After that, the ZON received those Mochin, too, and seven halls came out in ZON, as in Bina. And so they are seven halls below, in ZON, receiving from the seven halls of Bina. So although with respect to the vessels, the name hall is primarily in Malchut, with respect to the light it is still to the contrary—the name hall is primarily from Bina.

The seven halls and sections are above in Bina because there is where they initially come out. Halls are GAR, and sections are VAK. The seven halls below, in Malchut, are as the halls of above, in Bina, for afterwards, the ZON receive Mochin of GAR from Bina, and seven halls are established below, in ZON, as well.

And since the seven halls of Bina divided into GAR and VAK—as in the matter of Barah Sheet [created six], the six halls, Elokim being the seventh hall—therefore here, too, they are six halls in the Nukva, as the six halls in Bina, and the seventh hall is above them, as in Bina. In this way, the six lower halls are the Malchuts in the six Sefirot HGT NHY in Nukva, and the seventh hall is the Malchut in Bina of Nukva, who is GAR of halls, as in the seven halls of Bina.

Those two kinds of halls are so with respect to the whole, but in particular, there are two kinds of these halls in each Partzuf and in each degree. The seven upper halls are from Chazeh and above, which is the phase of AVI in that Partzuf, and the seven lower halls from Chazeh and below are considered ZON in that Partzuf. Those seven halls are seven halls in the Garden of Eden, in which was Adam HaRishon’s abode.

And after Adam HaRishon was expelled from the Garden of Eden, from the seven halls in the Garden of Eden, the Creator established them for the souls of the righteous to play with in the effulgence of the upper glory, as befits them. Each of these halls was established as above, Bina, and as below, Malchut. There is an upper Garden of Eden from Bina, and a lower Garden of Eden from Malchut. Both are equal, and The Zohar speaks of the lower Garden of Eden but implies the upper Garden of Eden, too.

The halls, too, are included in one another. As there are seven halls in general, each hall contains those seven, too, and they are divided into three phases: 1) NHY, 2) HGT, 3) the seventh hall, GAR, in each hall in particular.

Seven Halls in the Garden of Eden

The First Hall, Yesod

6) The first hall is the place that was established below to be as above, meaning Yesod in Malchut that was established in her place below to be as Bina. The friends have already discerned that it is of the laws of the Garden of Eden that all the phases in her must be as they are in the upper one, in Bina, and the Malchut of the quality of judgment will not be distinguished there at all.

The eye does not control her because the point of Malchut was concealed inside and is unseen, and only the point of the quality of mercy is seen in her, except for the souls of the righteous, as they are engraved above and below, for they are completed from both Bina and Malchut. They are worthy of obtaining the point of Malchut. Moreover, through her they obtain looking at their Master and delighting in the high delights.

7) Those who attain the Malchut in the halls are the righteous who did not replace the glory of their Master with other gods, who obtain the Malchut, as it is written, “A virtuous woman is the crown of her husband.” It is so because faith, Malchut, means that one who obtains her is rewarded with clinging to one’s Master, always fearing Him, not straying to the right or to the left.

One must not go after other gods, who are called “a woman of harlotry,” as it is written, “To keep you from a strange woman, a foreign one who makes her words smooth.” One is rewarded with all that only through Malchut, hence the merit of those righteous who attain her is very great.

The righteous are nourished by the arm. But the rest of the people cannot attain her because they need the quality of mercy. For this reason, her quality was concealed inside and is unseen, and only the point of the quality of mercy is revealed in her.

There are only six halls, HGT NHY, in which there is attainment. There is no attainment in the seventh hall, and they are regarded as ten Sefirot because the first hall, the hall of Yesod, includes Malchut within it, and the last, upper hall, the hall of Bina, includes the GAR within it, KHB. Here The Zohar explains the first hall from below upward, the hall of Yesod.

8) That hall stands in the upper form, which is Bina, because when the souls of the righteous depart from this world, meaning pass on into their world, they enter those halls in the lower Garden of Eden, and each one sits there for the entire time that the soul needs to sit there.

It is so because the souls of the righteous are the light of Bina because the light of Bina is called Neshama [soul]. Thus, when the righteous passes, the soul needs to rise to the upper Garden of Eden, Bina. Yet, because it was clothed in a body in this world, who is from Malchut of the quality of judgment, she was impressed by it and even after her passing, she cannot rise to her place, to the upper Garden of Eden because she must be purified from the body from which she was impressed. For this reason, the lower Garden of Eden has been prepared for her, which is essentially from Malchut, related to the Guf [body], as it is primarily from Malchut. But it is also related to the Neshama because it is included in the form of Bina.

9) In each hall in the lower Garden of Eden, there are forms such as above, Bina, and such as below, Malchut. Therefore, although the soul is not yet purified from the Guf, she can enter there because there is the form of Malchut there, related to the Guf, while the soul herself, who is considered Bina, can enter there as there is also the form of Bina there.

There, in the lower Garden of Eden, the soul dresses in garments similar to her garments in this world, which is the Guf, and she is delighted there for the entire duration that she needs to be delighted with the lights in order to be completely purified from the scum of the Guf, until the time comes when the soul can rise to the upper place as she should, when all the impressions of the body that clothed in her in this world cease from her. Then she can rise up to her place in the upper Garden of Eden as she should.

Each soul is from Bina and must rise to her root, to the upper Garden of Eden. And out of that clothing in which the soul is clothed, she sees high forms, from Bina, to regard the glory of their Master. That is, that clothing, which is similar to the clothing of this world, also consists of upper forms, of Bina. This is why the soul can obtain the upper lights from Bina through it, and regard the glory of her Master.

10) In this hall there are upper lights to regard, and the souls of the proselytes who converted stand there. The souls of the proselytes enter there to regard the upper glory, and there they clothe in one clothing of light which illuminates and does not illuminate. It is so because through the lights in that hall, the righteous look and give to the souls of the proselytes who are there so the souls may enter and receive from the upper glory once they clothe in one clothing of light that illuminates and does not shine.

In other words, there are two acts as one in this light: 1. It illuminates to those who are worthy of it. 2. It does not illuminate; it darkens to those who are unworthy of it.

That clothing causes them joy that they were rewarded, and they are worthy of it. That hall is surrounded by gems and gold. The lights of the right are called “gems,” and the lights of the left are called “gold,” as it is written, “From the north comes gold.”

11) There is a door there, which descends opposite the door to Hell. From there the proselytes look at all those wicked idolaters who did not convert and did not enter the token of the covenant of holiness. They are expelled by angels of destruction who chase them away with burning fire, and the proselytes see and are happy for having converted and been rid of that harsh judgment.

12) Three times a day they shine from the upper light and play there. By that, The Zohar implies the lights of GAR that are drawn into that hall, for as there are three phases, NHY HGT and GAR in the halls in general, there are these three phases in each hall, too:

1. NHY in that hall are the upper lights to regard, where the souls of the proselytes who converted stand.

2. HGT are the lights of gems and gold.

3. GAR are the one of whom it was said here, “Three times a day they illuminate from the upper light and play there,” thus implying lights of GAR.

Above them are Ovadia the proselyte and Onkelos the proselyte, and the rest of the proselytes who are equally important, who converted.

As was explained regarding this hall in the lower Garden of Eden, so is the quality of the lower hall in the upper Garden of Eden, where the souls rise when they can rise to be crowned there, once they have been long enough in the lower Garden of Eden.

Seven Halls in the Garden of Eden

Second Hall, Hod

13) That hall stands inside the first hall and illuminates from the first hall. There are all the precious stones here, which surround it because it is the first phase of the lights of the hall, the lights of NHY, which are only lights of Hassadim, called “precious stones.” These lights are primarily of the first hall, a hall surrounded by gems. However, by the halls’ mingling with one another, the lights of the precious stones are also in the second hall.

This is why it was said that this hall illuminates from the first hall. Here there are all the precious stones that surround it because by this hall receiving the illumination of the first hall, there are also the lights of the precious stones here.

14) Within that hall is one light that consists of all four colors HB TM, which illuminates from above downward. The lights of the first phase were only the colors of Hassadim, lights of NHY, but here all the colors illuminate, even the color of Hochma. They are considered lights of HGT that are in this hall, which is the second phase here.

It was said that a light that consists of all the colors, HB TM, illuminates from above downward. It is so because the unification is for VAK, which are the four directions—south, north, east, and west—called HB TM, above and below, which are NH. In each degree, the illumination of Netzah illuminates the four directions HB TM from below upward, from Chazeh and above. The Hod illuminates the HB TM from above downward in each degree because it extends their illumination from the Chazeh and below through the Sium [end] of the degree. Thus, Netzah is regarded as above, and Hod as below.

The hall of Hod illuminates from above downward because Hod extends HB TM from above downward. In this hall are all those who suffered torments and illnesses in this world to be corrected in complete repentance, who thanked and praised their Master each day, and never canceled their prayer.

It is the nature of a man who is concerned with being corrected before the Creator to see himself as full of deficiencies. It enables him to always pray for complementing his deficiencies. However, he cannot thank and praise the Creator because in his mind, he has nothing for which to thank and praise. If he overcomes and always thanks and praises the Creator each day for the great kindness toward him, he necessarily feels satisfaction in his state, and again he cannot pray and complain to the Creator about his deficiencies.

Thus, exertion in prayer removes him from praises and thanks, and exertion in praises and thanks removes him from prayer. The merit of those righteous was that they were complete on both sides: they were thanking and praising their Master each day, yet they did not lose the power of prayer, never canceled their prayer, and always suffered torments and pain to correct their works, and prayed to the Creator. This is why they were rewarded with entering the hall of Hod in the Garden of Eden.

15) Within that hall, inside the second phase of HGT, are all those righteous who sanctify the name of their Master with all their might, and answer with all their might, “Amen, may His great name be blessed.”

The third phase of the hall is GAR, awarded to those righteous who were rewarded with sanctifying the name of the Creator with all their might, and answering with all their might, “Amen, may His great name be blessed.” Those are the ones who are inside the insides of that hall since HGT of this hall are inside the NHY of the hall, and GAR of the hall are inside the HGT of the hall. Thus, GAR of the hall are inside the insides of the hall, and that light that is in HGT of the hall, which includes all the colors HB TM, illuminates to the righteous who are in GAR of the hall, too.

By that light which they receive from HGT of the hall, they stand and see other lights, which are attained and unattained within them. That is, for the greatness of that light, they cannot attain it in full. Rather, it is as though it is attained, yet unattained by them. Above the righteous stands the Messiah. He comes in and stands among them, bringing down the light for them so they may attain it.

Seven Halls in the Garden of Eden

Third Hall, Netzah

16) The Messiah travels from the second hall and enters the third hall, and all those who suffered illness and pain more than those in the second hall are there to be corrected. This is why they were rewarded with entering the third hall. This is the first phase in this hall, NHY.

The second phase is all those infant students who did not complete their days and died prematurely, meaning they did not taste the taste of sin. Hence, those pure souls rise for MAN and extend the lights of the second phase of that hall, HGT.

The third phase is all those who mourn the ruin of the Temple and shed tears. They extend the lights of GAR to this hall, and therefore sit at the GAR of the hall. All those three phases of souls of the righteous are in that hall, and the Messiah comforts them, illuminating his lights to them.

In the hall of Hod, the Messiah brings down the lights for them. Yet, here it is said, “Comforts them”; it does not say, “Brings down to them.” It is so because only lights of Hod extend from above downward, but the lights of Netzah illuminate only from below upward, hence it does not say, “Brings down to them,” meaning from above downward, as this is customary only in the hall of Hod.

Seven Halls in the Garden of Eden

Fourth Hall, Tifferet

17) Once he is completed with all the lights in the third hall and travels from that hall, he can enter the fourth hall, Tifferet. There, there are all the mourners of Zion and Jerusalem with all those who were killed by other idol worshipping nations, all the other nations besides the people of Israel, since there is great Kedusha in those who were killed by other nations. It is so much so that their souls rise for MAN and extend the high lights in this hall and are rewarded with them, and the mourners of Zion and Jerusalem are connected to them, as well. The Messiah—who sees the mourners of Zion and Jerusalem, and the slain of the nations—begins to cry, and all those presidents from David’s seed hold him and comfort him.

This relates to the Messiah Son of Joseph, from Malchut from Chazeh of ZA and below, who is called Rachel, and whose ascent is only up to the fourth hall, Tifferet, and only up to the place of Chazeh in that hall, and not above the Chazeh. But the presidents, the descendants of David, are from Malchut from Chazeh of ZA and above. Therefore, when the Messiah Son of Joseph comes to the hall of Tifferet, he receives lights and is comforted by the presidents from the seed of David—who are from above the Chazeh in this hall—and is completed by them. Here is the first phase in this hall, NHY.

18) The Messiah weeps again, a second time, until the voice comes out and unites with the voice of the Messiah, and his voice rises. It is so because the voice of the weeping of the Messiah Son of Joseph is the voice of Malchut below the Chazeh. Hence, the judgments have a grip on his voice, and he is unfit to rise for MAN until the voice of Bina comes down from above and unites with the voice of the Messiah.

At that time, the voice of the Messiah rises in a coupling of voice and speech, and is detained there until the beginning of the month. That is, it rises and is included in a coupling of voice and speech, ZON in the hall of Bina, and is detained there as MAN until the Mochin of Rosh are extended to the Nukva, who is called “month.” By that the Nukva is corrected and is called “the beginning of the month.”

When he descends from Bina, several lights and kinds of effulgence descend with him, illuminating to all those halls, and healing and light come to all the ones who were slain by the nations of the world, and the sick and tormented who suffer with the Messiah to draw the redemption.

19) At that time, the Messiah dresses in a garment of kingship. All those who were slain by the idol worshipping nations are engraved and inscribed in that garment of kingship, and that garment of kingship of the Messiah rises to Bina, above, and is engraved inside the upper garment of kingship of the king, ZA, who clothes Bina.

In other words, the slain by the idol worshippers in the garment of kingship of the Messiah are engraved in the upper garment of kingship where those who suffer most from illnesses and pains are engraved, and both become MAN for the upper coupling of ZON. The upper light is drawn by them to that hall, and the Creator is destined to clothe in that garment of kingship of the Messiah, to sentence all the nations of the world, as it is written, “He will judge among the nations, will fill them with corpses,” which will be in the end.

But prior to that, the Messiah’s garment of kingship is sweetened by its connecting to the Creator’s garment of kingship. Then both rise for MAN together, an upper coupling is made on them, and they extend their lights. Finally, the Messiah returns and descends from the place of the coupling and comforts the souls. Also, lights and pleasures to be delighted in come down with him, and several angels and Merkavot [chariots/structures] come down with the Messiah, each of which carries a garment for all those souls of those who were slain by the idol worshipping nations. That whole time when the Messiah ascends and descends, the souls are refined there.

“Refined” means that they receive the lights of Eden, illumination of Hochma, which is received only from below upward. Hence, the souls are refined—receiving illumination of Hochma—only when the Messiah goes up and comes down. At that time, the illumination is in a state of from below upward. But once the Messiah has come down, they cannot be refined because then they need to extend the Eden from above downward, but it is received only from below upward. This explains the second phase in the hall of Tifferet, the lights of HGT in that hall.

20) Inside that hall, in the insides of HGT in the hall, the ten appointed ministers stand at a superior degree. These are Rabbi Akiva and his friends. All of them rise in an ascent inside the mirror of above, the illuminating mirror, and illuminate in the effulgence of the upper glory. It is written about them, “Neither has the eye seen a God besides You.” This is the third phase, GAR of that hall.

Seven Halls in the Garden of Eden

Fifth Hall, Gevura

21) In the fifth hall are all those of complete repentance, who repented their sins, and who have been redeemed from them, meaning who made repentance from love and their sins became as merits. Then they were redeemed from the sins they sinned because they were given additional merits because of them, and their souls went out in purity. Also, all those who sanctified the name of their Master, who took upon them devotion in His honor, are also in this hall.

At the hall door stands Menashe, King of Judah, who made complete repentance for his sins, and the Creator accepted his repentance and dug him a digging under the throne to receive him. That is, He hid him—as if inside a digging—from the eyes of the slanderers so they would not slander him. This is the NHY of that hall.

22) Inside the NHY of that hall are those with immense repentance, who grew stronger in their repentance until their souls went out, out of rancor for their bad deeds, and they delight each day in the upper Eden. This is the HGT in that hall. Three times a day the light enters that hall in which the souls are refined, each as befits it. Those three times are the three lines on which the lights of GAR are drawn in that hall.

Each is burned by the light of the other’s canopy, whether below or above, whether in the lower halls or in the upper halls. The merit of the righteous is not the same for all. Each has his own canopy, and one cannot touch the canopy of the other who is higher than him because he will be burned by it as though he had touched fire.

23) That hall stands above all those lower halls, and even complete righteous in the lower halls cannot enter that hall and attain it. That hall, Gevura, is a higher degree than all the halls, except for the degree of the Hassidim [pious], the hall of Hesed [mercy], which is the highest degree of all, even more than that hall of Gevura.

Seven Halls in the Garden of Eden

Sixth Hall, Hesed

24) That hall is the hall of the Hassidim, whose quality is “What’s mine is yours; what’s yours is yours,” meaning to bestow and to not receive. That hall is superior to all the halls because the degree of Hesed is the highest of the six Sefirot HGT NHY. This is a hall that stands above all the halls. It is impossible to be rewarded with this hall prior to being completed in all the degrees in the halls below. It is considered as though it were supported and standing atop their degrees.

It is the hall of the right because the degree of Hesed is regarded as the right line, and there is no one to attain it except those holy Hassidim, and all those who love their Master with great love. At the door of the hall stand all those who make unifications for their Master each day, who extend each day the revelation of His uniqueness from Ein Sof to the Sefirot and to all the worlds. They are the first to rise from there to higher halls, who first rise to the Hassidim in that hall. This is considered NHY in that hall.

25) Above that door, above the lights of NHY, stands Abraham, the Creator’s right, Hesed. By another door stands Isaac, who was tied on the altar, and who was a complete offering before the Creator. He is Gevura. By another door inside the hall stands Jacob, a whole man, with the twelve tribes surrounding him and the Shechina atop them. They are the lights of HGT in that hall, since Abraham, Isaac, and Jacob are HGT.

26) When Israel are in trouble, the three fathers awaken and evoke the Shechina to protect Israel. Then the Shechina rises and is crowned above, receiving GAR, which are called “crowns,” and she protects Israel. It is so because the Shechina cannot protect Israel until she obtains Mochin of GAR, and by the awakening of the fathers, HGT. That is, by HGT of ZA rising and becoming HBD, they extend GAR to the Shechina.

Here are lights of GAR of the hall. As there are halls in the lower Garden of Eden, there are corrected halls in the upper Garden of Eden. These are the faith, Malchut, since Malchut in completeness is called “faith,” and each hall is considered Malchut.

Seven Halls in the Garden of Eden

Seventh Hall, Bina

27) All the halls connect and crown in one hall—the seventh one—which is more hidden and concealed than all the other halls, since that hall is GAR. It was said Beresheet, Barah Sheet [created six], six halls. Elokim is the seventh hall. Elokim is Mochin of GAR, the seventh hall. In the middle of that hall stands another hall, in which there are many colors: green, white, red, and black. When the souls must rise in a degree, they enter that hall to the pillar in it. One who befits that color in the pillar ascends in it; one who befits another color ascends in that; each ascends through the color in the pillar that befits it.

Explanation: During the second restriction, TNHY of each degree descended to the degree below it. NHY of Keter of Atzilut descended to AVI, NHY of AVI to YESHSUT, NHY of YESHSUT to ZA, NHY of ZA to Malchut of Atzilut, and NHY of Malchut of Atzilut descended to GAR of the world of Beria. Also, NHY of GAR of Beria descended to ZA of Beria, NHY of ZA to Malchut of Beria, and NHY of Malchut of Beria to GAR of the world of Yetzira. Likewise, the NHY of each degree in the world of Yetzira descended to the degree below it, until NHY of Malchut of Yetzira descended to GAR of the world of Assiya. So was it in the particular degrees of Assiya.

Thus, NHY of Malchut of Atzilut are clothed in GAR of Beria, NHY of Malchut of Beria in GAR of Yetzira, and NHY of Malchut of Yetzira in GAR of Assiya, meaning in the seventh hall in the Garden of Eden, the hall of GAR. The core of NHY is the middle line in them, which is Yesod. That Yesod of the upper one that exists in each lower one is called “a pillar,” and is inside each and every degree from Keter of Atzilut through the end of Assiya.

When the upper one gives Mochin to the lower one by raising its NHY back to his place, the lower one—who is attached to those NHY—rises with them to the place of the upper one and receives there Mochin. Thus, that pillar, the NHY of the upper one, is regarded as the one through which each lower one rises to the place of the upper one.

There are four colors in that pillar—white, red, green, and black, HB TM. Those ascents of the lower one that ascends to the upper one through the pillar are not all at once. Sometimes only the white color rises, sometimes the red color, too, sometimes also the green color, and sometimes the black color, too. There are many degrees in each color.

In the middle of that hall, the seventh hall of the Garden of Eden of Assiya, stands one pillar—Yesod of Malchut of Yetzira—which includes NHY of Yetzira, and in which there are many colors, many degrees. In all, they are four degrees—green, white, red, and black, HB TM. Green is Tifferet, white is Hochma, red is Bina, and black is Malchut. When the souls need to rise in degree, they enter that hall to the pillar in it, and the one who befits that color in the pillar ascends in it. One who befits another color ascends in that.

When the souls are worthy of rising above Assiya, they rise within that seventh hall, each ascending to its corresponding phase in the pillar. The one belonging to the white color, Hochma, rises through the white color in the pillar. If the soul is from Bina, it ascends through the red color in the pillar, each according to what fits it.

Here it speaks of a general ascent from world to world, which is only through the pillar in the seventh hall. However, there is a particular pillar within each hall through which the lower one rises to the upper one, meaning the NHY of the upper hall that are clothed in the lower one.

28) Those six halls are for the section of the souls. But the seventh hall is not for the section of the souls, but for the ascent of the souls through the pillar in it. There is attainment only in six halls, but not in the seventh hall, GAR, for in each GAR there is no attainment.

Also, all six halls are as six. We have no attainment even in the third phase of each hall, which is GAR, but only in the NHY HGT in each hall. This is why it is written Beresheet, the letters of Barah Sheet [created six], indicating that there are six degrees above in Bina herself, and there are six degrees below, HGT NHY of the ZON, which are called “six days of work.” It is all one matter: in every place, VAK—both VAK of the lower ones and VAK of GAR—are equal and we have attainment in them. We have no attainment anywhere in the GAR.

29) There were two Temples, the first Temple and the second Temple. The first was the upper one, Bina, and the second was the lower one, Malchut. There are also two letters Hey in the name HaVaYaH. The first Hey is Bina, and the bottom Hey is Malchut. There are six degrees above and six degrees below, and it is all one matter. The first Temple and the second Temple are one with the first Hey and bottom Hey, Bina and Malchut.

The upper Bet is Bet of Beresheet, the first Temple, Bina, opening gates to all the sides, since they are included in one another—Malchut, the second Temple, is included in Bina, the first Temple. By that, Bina opened gates to all the sides, including six sides of herself and the six sides in Bina. That is, because of the ascent of Malchut and her inclusion as one with Bina, Bina opened the six sides of Malchut, so she is fit for reception of Mochin, like her.

The word Resheet indicates that then Bina became Resheet [first], entering the count of the structure, ZON, which are called “the structure of the world.” She is considered the first degree, giving Mochin to ZON and to the worlds BYA due to her inclusion as one with Malchut. But the degrees that preceded her are still not considered Resheet, which is what the word Beresheet [in the beginning] in the beginning of the Torah indicates. Bet indicates the upper Bait [Temple], Bina. Resheet indicates that she became the first to bestow Mochin upon the worlds.

Also, the word Resheet in Beresheet indicates that Bina became first in the count. The Mochin of the number and the count are Mochin of illumination of Hochma, and they begin from Bina and not above her.

30) Beresheet is the whole, Malchut, the face of a man, a form in which all forms in reality are included, as it is written, “It is the image of the appearance of the glory of the Lord.” It is an image in which six other degrees are seen, where through Malchut, the Mochin of illumination of Hochma are drawn to the VAK in Bina because “image” and “seeing” indicate Hochma.

This is Beresheet, whose letters are Barah Sheet [created six], as through Malchut’s ascent to Bina, VAK were made in Bina. Also, she raises MAN and causes them Mochin of illumination of Hochma. When VAK of Bina entered the image, Malchut, she corrects herself, raising MAN to show them, to extend to them the disclosure through the Mochin of illumination of Hochma, to work in those Mochin the crafts of the world, the Mochin of illumination of Hochma, from whom comes the whole of reality in the six days of work.

Although all the Mochin come from Bina, they are still essentially Malchut because through Malchut’s ascent to Bina, VAK of Katnut of Bina—implied in the matter of Barah Sheet—were carved. Also, their Mochin of Gadlut are only through Malchut because there is no disclosure of Mochin of illumination of Hochma except in the place of Malchut from Chazeh of ZA and below. This is why she is called “lower Hochma,” as Hochma appears only in her. It follows that the Gadlut of the Mochin is also because of Malchut.

It cannot be said that the crafts of the world, Mochin of Hochma, come from the Malchut. This is why it is written Barah Sheet, indicating the praise of VAK of Bina because they make their craft at the degree of Malchut. That is, it mustn’t be mistaken that the intention is that the Mochin themselves come from Malchut because this is what is implied in Beresheet, Barah Sheet, indicating that the VAK in Bina are the ones who work, since Malchut has nothing of her own. Rather, it means that all the praise and greatness of the VAK are because they work through the Malchut, which is why the Mochin are named after the Malchut.

31) It is written, “The buds have appeared on the earth; the time of singing has arrived.” The buds imply the six degrees HGT NHY. “Appeared on the earth” means in Malchut because they are forms to be seen on this degree. This means that they are not seen on any degree but Malchut. This is why it is written, “Appeared on the earth,” for the buds appear only on the earth, in Malchut. “The time of singing has arrived” indicates that then, after the instilling of the Shechina—who is called “nightingale” [a songbird]—with the Mochin of Hochma, it is time to praise and glorify.

This is why Malchut is called “psalm.” It is written, “A psalm for David.” It is not written, “For David, a psalm,” indicating that first, the Shechina was instilled upon him, and then he recited the psalm. Thus, Malchut is called a “psalm.” First, through the instilling of the Shechina, he obtained Mochin of Gadlut, and then he sang and praised. This is the meaning of “The time of singing has arrived,” meaning that the Shechina, called “nightingale,” first came to him, and then he sang and praised. “The time of singing has arrived” means that after the obtainment of the Mochin comes the time to praise.

32) The upper world, Bina, is hidden, and all her words are hidden, even her ZAT, since she is in the upper one, in GAR of Bina, who is the day in which all the days are included. GAR of Bina is called “a day in which all the days are included” or “a day that walks with all the days.” It is so because “day” means Hesed. As she is the root of all the Hassadim in the worlds, she is called “a day in which all the days are included,” and she never receives Hochma, as it is written, “Because He desires mercy [Hesed].”

However, ZAT of Bina receive illumination of Hochma to impart to ZON, and even ZAT of Bina are also regarded as the hidden world. And although they receive Hochma and give to ZON because they are in Bina, the disclosure of Hochma is not at all in her own place but in the place of ZON.

When AA created and took Bina outside his Rosh, he took out only those six, VAK of Bina, and not GAR. And because it is hidden, meaning that all his words are hidden because Bina is hidden in GAR and in VAK, this is why he said Beresheet, the letters of Barah Sheet, implying the six upper days, VAK of Bina, and did not say who created them—those six days implied in Beresheet. It is so because they are a high and hidden world, since they are VAK of Bina, who is hidden, for the illumination of Hochma does not appear in its own place.

33) Afterwards, he disclosed and said—in the bottom Assiya, in ZON—who said, “Who created them?” since it is a world that is revealed. He said, “God created the heaven and the earth,” ZON. It is so because in the upper world, VAK of Bina—implied in Beresheet, Barah Sheet—it does not say who created it because it is a hidden world. But in the lower world, ZON, called “heaven and earth,” it is written that Elokim, Bina, created the heaven and the earth because they are the revealed world in which the Hassadim appear through the Mochin of illumination of Hochma.

This is why it is not written that He created in concealment, meaning created the heaven and the earth in concealment, since they are the revealed world. This is why it is written, “God created.” Indeed, God, which is a revealed name, created them, since the name Elokim indicates the completeness of the Mochin in illumination of Hochma.

The first world, Bina, is in concealment because it is the upper world. The lower world, ZON, is revealed because the work of the Creator is always in concealment and in disclosure. So is the meaning of the holy name, hidden and revealed, since Yod-Hey of the name HaVaYaH, HB, is concealed because there is no attainment in GAR, and Vav-Hey of the name HaVaYaH are revealed, ZON, as there is attainment in them. So it is in every work of the Creator on all the degrees—GAR of the degree is concealed, and VAK of the degree is revealed.

34) “The heaven and the earth.” The word Et [the] of “The heaven” comes to include the bottom heaven, below. And the word “the” of “And the earth” comes to include in it the earth of below, included because all works in the lower earth are as the upper earth.