## Sulam on Zohar, Introduction

###### Sulam on Zohar, Introduction 83:1
[Sulam on Zohar, Introduction 83:1](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:1)

פג) **ובגין דעגולא ורבועא** וכו': ומשום שהעגול והרבוע הזה הם **שבתותי**, שתיהן כלולות **בשמור**, שכתוב שבתותי **תשמורו**. אבל שבת העליון לא נכלל בשמור, אלא ב**זכור**, כי מלך העליון, שהוא בינה, הושלם בזכור. וע"כ נקראת הבינה מלך שהשלום שלו, כי השלום שלו, הוא זכור. ועל כן אין מחלוקת למעלה.

**The Sefaria Sulam, 2023:**
**83. “And because this circle and square, etc.”**
**And because this circle and square are “My Sabbaths” they are both incorporated in “keep** [*shamor*]**,” as it is stated: “Keep** My Sabbaths**”** (Leviticus 19:30)**. However, the higher Shabbat is not incorporated in “keep” but in “remember** [*zakhor*]**,” since the supernal king,** which is *Bina*, **was completed in “remember.” For this reason, the *Bina* is called a “king who has peace,” as his peace is “remember.”**¹,” which shares its linguistic and conceptual root with the word *hushlam* in the previous line, meaning “completed.” In fact, “peace,” while colloquially used as a translation for *shalom*, is actually less accurate a translation than alternative words like “harmony,” “wholeness,” and “completeness.” In this context, since *Bina* was completed through “*zakhor*,” it is called the “king who has completeness.” **Therefore, there is no dispute above.**

footnotes:
¹ The Hebrew word for “peace” is the word “shalom


###### Sulam on Zohar, Introduction 83:2
[Sulam on Zohar, Introduction 83:2](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:2)

פירוש. **אשתאר שבת אחרא** וכו': ה"ס המלכות דמלכות, הנק' נקודה אמצעית, שאינה מקבלת מוחין גם ביום השבת, בהיותה סוד המנעולא עצמה, וכל המוחין באים רק בסוד המפתחא, שהיא היסוד דמלכות, (כנ"ל אות מ"ב), וכיון שלא קבלה מוחין הוית בכסופא.

**The Sefaria Sulam, 2023:**
Explanation: **“Another Shabbat was left, etc.”** This is the mystical meaning of the *Malkhut* of *Malkhut*, which is called “the middle point.” [This aspect of *Malkhut*] does not receive brains even during the day of Shabbat, as [this aspect] itself is the mystical meaning of the *manula* (lock), and all the brains come only in the mystical meaning of the *miftaḥa* (key), which is *Yesod* of *Malkhut* (as stated in section 42, above). Since [the *Malkhut* of *Malkhut*] did not receive brains, it was in a state of shame.


###### Sulam on Zohar, Introduction 83:3
[Sulam on Zohar, Introduction 83:3](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:3)

וז"ש **אשתאר שבת אחרא דלא אדכר** דהיינו הנקודה האמצעית שלא נזכרה, שלא קבלה מוחין **והוה בכסופא** והיתה בבושה. **אמרה קמיה** וכו', היא טענה, הרי **מיומא דעבדית לי**, דהיינו בתחילת אצילותי בעולם אדם קדמון, **שבת אתקרינא**, היו כל המוחין מושפעין על ידי, כי בא"ק לא היתה מלכות אחרת רק נקודה אמצעית והיא לא נתמעטה רק בעת צמצום ב', לעולם האצילות.

**The Sefaria Sulam, 2023:**
This is the meaning of the statement: **“Another Shabbat was left, which was not mentioned.”** This is the middle point that was not mentioned, which did not receive brains **and was ashamed. “She said before Him etc.” –** she claimed: **“Since the day You made me,”** that is, at the beginning of my emanation in the world of *Adam Kadmon*, **“I have been called Shabbat.”** All the brains were bestowed through me, as there was no other *Malkhut* in [the level of] *Adam Kadmon*, but merely the middle point, and it was diminished only during the second constriction, in the world of *Atzilut*.


###### Sulam on Zohar, Introduction 83:4
[Sulam on Zohar, Introduction 83:4](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:4)

ועוד טענה **ויומא לאו איהו בלא ליליא**. וה"ס נפלא מאד כי טענה, הרי אפילו ביום הראשון כתוב, ויהי ערב ויהי בקר יום אחד, שהיחוד מתגלה על יום ולילה יחד. וא"כ למה לא נזכר לילה בשבת בראשית, כי ביום השביעי דמעשה בראשית לא כתוב לילה. **אמר לה** וכו', הכוונה היא, שהקב"ה אמר לה, **שבת אנת** לעתיד באלף השביעי, ביום שכלו שבת **ושבת קרינא לך**, היינו מיומא דעבדית לך, בעולם א"ק כנ"ל.

**The Sefaria Sulam, 2023:**
She further contended: **“And there is no day without a night.”** This is a most wondrous mystical insight, as she argued that even on the first day it is stated: “And there was evening and there was morning, one day” (Genesis 1:5), [indicating] that the unity is revealed over day and night together. If so, why wasn’t night mentioned on the Shabbat of creation, as “night” is not written on the seventh day of the act of creation. **“He said to her...”** that is, the Holy One, blessed be He, said to her: **“You are Shabbat”** for the future, in the seventh millennium, on the day that is all Shabbat, **“and I called you Shabbat,”** that is, from the day I made you in the world of *Adam Kadmon*, as stated.


###### Sulam on Zohar, Introduction 83:5
[Sulam on Zohar, Introduction 83:5](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:5)

**אבל הא אנא מעטר** וכו', היינו שהקב"ה העלה אותה, שתשמש בג"ר של הפרצופין, (כמ"ש לעיל אות מ"א), כי היא נתקנה למלכות דאו"א עלאין, בסוד אוירא דלא אתידע, ע"ש. ואו"א עי' נק' קדש קדשין, ונמצאת גם היא בסוד קדש עלאה.

**The Sefaria Sulam, 2023:**
**“However, I am hereby crowning you etc.”** In other words, the Holy One, blessed be He, raised her up, so that she would serve in the first three of the *partzufim* (as stated in section 41, above). She was established as *Malkhut* of *Abba* and *Imma Ila’in*, in the mystical meaning of “unknown air; see there. *Abba* and *Imma Ila’in* are called “the holy of holies,” and thus she too is in the mystical meaning of the supernal holiness.


###### Sulam on Zohar, Introduction 83:6
[Sulam on Zohar, Introduction 83:6](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:6)

וז"ש **אעבר כרוזא ואמר מקדשי תיראו** כי בכח תיקונה באו"א עלאין נעשית בסוד מקדש שה"ס **מקדשי תיראו**. ונמצא עתה שהרויחה המלכות עטרא עלאה, יותר משהיתה לה בעולם א"ק, כי שם היתה משמשת בסיום הספירות במקומה, ועתה עלתה לשמש במקום ג"ר, באו"א עלאין הנק' קדש קדשין, וז"ש **הא אנא מעטר לך בעטרא עלאה יתיר**.

**The Sefaria Sulam, 2023:**
**“He issued a declaration, saying: ‘Fear My sanctuary. ’”** Through the establishing [of *Malkhut*] in the *Abba* and *Imma Ila’in*, [this *Malkhut*] is in the mystical meaning of a sanctuary, which is the mystical meaning of: “Fear My sanctuaries.” Thus, the *Malkhut* has now earned a supernal crown, more than it had in the world of *Adam Kadmon*. [In the world of *Adam Kadmon*, the *Malkhut* was serving at the place of the bottom end of the *sefirot*, in [the usual] place [of *Malkhut*], whereas now [*Malkhut*] has risen to serve in the place of the first three [*sefirot*, in *Abba* and *Imma Ila’in*, who are called “holy of holies.” He accordingly states: **“I am hereby crowning you with the highest crown.”**


###### Sulam on Zohar, Introduction 83:7
[Sulam on Zohar, Introduction 83:7](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:7)

וז"ש, **ודא שבת דמעלי שבתא, דאיהי יראה** וכו', המלכות נק' **יראה**, כי עליה היה הצמצום שלא תקבל למדתה, ואינה משמשת באו"י מלמעלה למטה לבחינת עצמה אלא רק באו"ח בלבד, בהיותה מתוקנת במסך ברתת וזיע שלא יעבור האור מהמסך ולמטה. (כנ"ל אות נ"ו ד"ה וכלהו ע"ש). ועתה בעליתה לקדש עלאה דאו"א, **שריא בה יראה** עלאה, כי הוי"ה עלאה דאו"א שורה בה, וה"ס הלילה של יום השבת שנתקנה עתה כטענתה: **ויומא לאו איהו בלא ליליא**. וז"ש **ודא שבת דמעלי שבתא**. ונכללה מדת לילה גם ביום השבת.. וז"ש **ומאן איהו**, מאן איהו היראה דשריא בה, **דקב"ה אכליל ואמר אני ה'**, כי הוי"ה עלאה דאו"א נכלל בה ואמר אני הוי"ה. ובכדי לפרש זה. מביא המאמר ששמע מאביו.

**The Sefaria Sulam, 2023:**
[The *Zohar*] continues: **“This is the Shabbat of Shabbat eve, which is fear etc.”** The *Malkhut* is called **“fear,”** as the constriction was performed upon *Malkhut*, so that it should not receive according to its measure. ² [*Malkhut*] does not use the direct light [that flows] from above downward for itself, but only the returning light, because [*Malkhut*] is established with a partition, with startling and fright, so that the light will not pass from the partition downward (as stated in section 56, above, s. v. *Ve-kulhu*; see there). ³ Now, upon the ascent [of *Malkhut*] to the supernal holiness of [*Abba* and *Imma Ila’in*], a supernal **“fear resides”** in [*Malkhut*], since the supernal *Havaya* of *Abba* and *Imma* then resides in [*Malkhut*]. This is the mystical meaning the Shabbat eve that was now established, in accordance with her claim, **“there is no day without a night,”** and **“this is the Shabbat of Shabbat eve.”** The attribute of night is also incorporated in the day of Shabbat. He then asks: **“What is he”;** what is the fear that resides in it? **“That which the Holy One, blessed be He, incorporated together and said, ‘I am the Lord’,”** since the supernal *Havaya* of *Abba* and *Imma* is incorporated in [*Malkhut*], and [the Torah] stated, “I am the Lord.” In order to clarify this, he cites a teaching that he heard from his father.

footnotes:
² This refers to the first constriction
³ “Startling and fright” is a phrase often employed in Torah texts to imply great intensity or precision, as a result of spiritual awe or fear.


###### Sulam on Zohar, Introduction 83:8
[Sulam on Zohar, Introduction 83:8](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:8)

וביאור הדברים הוא כי תמונת העגול מורה, שהאור מאיר שם באפן שוה בכל מקום ואין שם בחינת דין כלל שיארע משום זה איזה שינוי במדת ההארה. ותמונת המרובע מורה, שיש שם בחינת דינים, שבסבתם יש להבחין בין ימין לשמאל, ובין מזרח למערב. וע"כ נבחן הראש שהוא בצורת עיגול כלפי הגוף שהוא ברבוע. כי בג"ר שהוא הראש אין דינין ובגוף יש דינין, שבסבתם יש בגוף ימין ושמאל פנים ואחור.

**The Sefaria Sulam, 2023:**
The explanation of these things is that the image of the circle conveys that the light shines there equally in all places, and there is no aspect of judgment there at all, on account of which any change should occur in the measure of illumination. ⁴ The image of the square conveys that there is an aspect of judgment there, because of which it is possible to differentiate between right and left, or east and west. ⁵ This is why the head is regarded as in the shape of a circle, relative to the body, which is a square. For in the first three [*sefirot*], which is the head, there are no judgments, whereas there are judgments in the body, as generally there is right and left in the body, front and back. ⁶, as well as the physical head and body of a human being. The head is a circular shape, and is a unit, while the body is far more linear and dispersed, with multiple regions and aspects.

footnotes:
⁴ The concept of judgment refers to limitations and boundaries. The imagery of a circle is intended to convey the concept of light that is uniform, shining equally everywhere with no limitations or differences in its illumination.
⁵ The presence of boundaries resulting from these judgments means there are differences in the quality of the light “here” versus “there.” The very presence of these kinds of distinctions and differences in the light give rise to relativity and areas, left and right, east and west, and other spatial comparisons.
⁶ This concept refers to the conceptual head and body of the partzufim


###### Sulam on Zohar, Introduction 83:9
[Sulam on Zohar, Introduction 83:9](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:9)

וכבר ידעת סוד השבת, שהזו"ן עולים ומלבישים לאו"א, שהם בחי' **שבת עלאה ושבת תתאה כלילן כחדא**, כנ"ל. ושבת עלאה שהוא בחינת או"א, נבחן לבחינת **עגולא**. ושבת תתאה שהיא בחינת זו"ן שהם בחינת גוף, נבחן לבחינת **רבועא**. וע"כ בשבת, הזו"ן שברבועא עולים ונכללים באו"א שהם בחי' עגולא. וז"ש **שבתותי, דא עגולא ורבועא דלגאו ואינון תרין** דע"כ אומר הכתוב **שבתותי**, לכלול ב' שבתות: שבת עליון שהוא **עגולא, ורבועא** שבתוכו, שהוא שבת תחתון שעלה ונכלל בו.

**The Sefaria Sulam, 2023:**
Now, you already know the mystical meaning of Shabbat, that [*Ze’er Anpin*] and *Nukba* ascend and enclothe *Abba* and *Imma,* forming] the aspect of **“the higher Shabbat and the lower Shabbat are incorporated together,”** as stated above. The higher Shabbat, which is *Abba* and *Imma*, is considered the aspect of **“circle,”** while the lower Shabbat, which is [*Ze’er Anpin*] and *Nukba*, the aspect of the body, is considered the aspect of **“square.”** Accordingly, on Shabbat the [*Ze’er Anpin*] and *Nukba* of the square ascend and are incorporated in the *Abba* and *Imma*, which are the aspect of circle. He thus states: **“*Shabbetotai* is the circle and square within it, which are two.”** This is why the verse states **“My Sabbaths** [*Shabbetotai*],” in order to include two Shabbatot: The higher Shabbat, which is a **“circle,”** and the **“square”** inside it, which is the lower Shabbat that ascended and was incorporated within it.


###### Sulam on Zohar, Introduction 83:10
[Sulam on Zohar, Introduction 83:10](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:10)

והנה המוחין דחכמה נק' **ע' שמהן** או ע' עטרין, כי עין רומזת לחכמה. ומתוך שאין המוחין הללו מתגלים אלא ע"י עלית השבת התחתון להעליון, נמצאים המוחין מתחלקים על שניהם: חציים לשבת העליון, וחציים לשבת התחתון. ולכן יש **בויכלו ל"ה תיבין** שהן חצי המוחין שבשבת העליון, ובקדוש עצמו יש ג"כ ל"ה תיבין הרומזות לחצי המוחין שבשבת התחתון. ואלו הם המוחין **שכנסת ישראל** שהיא המלכות הנק' שבת, **מתעטרא בהו**.

**The Sefaria Sulam, 2023:**
Now, the brains of *Ḥokhma* are called **“seventy names,”** or “seventy crowns,” as *ayin* [70] alludes to *Ḥokhma*. Since these brains are revealed only through the ascent of the lower Shabbat to the higher one, the brains are thus divided between the pair of them: Half of them to the higher Shabbat and half of them to the lower Shabbat. Consequently, “[the passage of] **‘and they were finished’ consists of thirty-five words,”** which are half of the brains in the higher Shabbat, while Kiddush itself contains thirty-five words, alluding to the half of the brains that are in the lower Shabbat. These are the brains that **“the Assembly of Israel,”** which is the *Malkhut* that is called Shabbat, is **“crowned.”**


###### Sulam on Zohar, Introduction 83:11
[Sulam on Zohar, Introduction 83:11](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:11)

וזהו שאומר, **ובגין דעגולא ורבועא דא**, וכו', כלומר, כיון שהעגולא והרבועא כלילן יחד ב**שבתותי**, נמצאים גם המוחין דעגולא בבחי' **שמור** כמו הרבועא. ואע"פ ששמור מורה על בחינת דין וגבול, שצריכין להשמר ממנו. ובשבת עלאה, שה"ס עגולא אין בו דין, כמ"ש להלן, מ"מ מתוך התכללותו כחדא בשבת דרבועא, נוהגת גם בעגולא בחינת **שמור**.

**The Sefaria Sulam, 2023:**
[The *Zohar*] continues: **“And because this circle and square etc.”** In other words, since the circle and the square are together incorporated in **“My Sabbaths,”** it follows that the *brains* of the circle are also in the aspect of **“keep,”** like the square, ⁷) refers to the laws of the Sabbath that restrict a person from certain activities during the Sabbath. These are limitations (judgments) and they are associated with the word *shamor* and the concept of the square. In contrast, the word *zakhor* (remember) refers to the positive commandments of the Sabbath, the actions in which a person should actively engage in order to celebrate the Sabbath. These are associated with the circle. even though “keep” indicates *judgment* and a boundary from which one should keep his distance. In the higher Shabbat, which is a circle, there is no *judgment (as stated below). Nevertheless, due to* its mingling together with the Shabbat of a square, the aspect of **“keep”** also applies to the circle.

footnotes:
⁷ “Keep” (shamor


###### Sulam on Zohar, Introduction 83:12
[Sulam on Zohar, Introduction 83:12](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:12)

**דהא שבת עלאה, הכא לא אתכליל בשמור**: כי שבת עלאה עצמו נכלל ב**זכור** ולא ב**שמור**, כי מלכא עלאה בזכור אסתיים, ואין בו בחינת דין כלל שיהיה ראוי לומר עליו **שמור**, כי אין שמור נוהג רק בנוקבא. אמנם מבחינת מה ששבת עלאה נכלל בשבת התחתון נוהג **שמור** בתרוייהו יחד, אבל לא בשבת העליון בפני עצמו.

**The Sefaria Sulam, 2023:**
**“However, the higher Shabbat is not incorporated in ‘keep. ’”** The higher Shabbat itself is incorporated in **“remember”** rather than **“keep,”** since the supernal king was completed in “remember,” and contains no expression of judgment at all, that it should be suitable to say **“keep”** about him, as “keep” applies only to the *Nukba*. Nevertheless, with respect to the incorporation of the higher Shabbat in the lower Shabbat, **“keep”** applies to both of them together, although not to the higher Shabbat by itself.


###### Sulam on Zohar, Introduction 83:13
[Sulam on Zohar, Introduction 83:13](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/83:13)

**ושלמא דיליה זכור איהו ועל דא לית מחלוקת לעילא**: כי מלכא עלאה ה"ס הבינה דאסתיים בי', שה"ס מאני דכורא, (כנ"ל אות י"ז ע"ש), שזה מורה שאין שם בחינת **מחלוקת** כלל, דהיינו בלי משהו דין, כי ע"כ נק' בשם עגולא. (כנ"ל ד"ה ובגין). אבל שבת תחתון ה"ס מ"ה, דאסתיים ב**ה'** וע"כ אית בה מחלוקת, דהיינו ימין ושמאל, וע"כ נק' רבועא.

**The Sefaria Sulam, 2023:**
**“As his peace is ‘remember. ’ Therefore, there is no dispute above. ’”** The supernal king is the mystical meaning of the *Bina* that was completed with [the letter] *yod*, which is the mystical meaning of the male garments (as stated in section 17 above; see there). This indicates that there is no aspect of **dispute** there at all, that is, it is without any judgments, for this is why [this Shabbat] is called “a circle” (as explained above). However, the lower Shabbat, which is the mystical meaning of *Ma*, was completed with [the letter] *heh*, and therefore there is [the aspect of] dispute in [this lower Shabbat], that is, right and left. ⁸ For this reason, it is called a “square.”

footnotes:
⁸ The concept of “dispute” here is the synonymous with the previous concepts of judgments and differences. When all is uniform, there are no differences, hence no “disputes.” Relative differences give rise to dispute between different areas.