Gate Eight: (The Sefirah of Binah) “HaShem/Elohi”m, the Lord, is my strength. He sets my legs [to be as swift] as deer; and He leads me upon my high places. To the Victor [I offer praise] with my songs.” -Habakkuk 3:19

The author says: In this Gate I have seen fit to explain the secret of the eighth name, called the Sefirah ofUnderstanding-Binah-בינה, which is written one way, but read another way. That is, it is written HaShem-יהו״ה, but pronounced and vowelized God-Elohi”m-אלהי״ם.

Know that since [in descending order] this name is the third of the three upper names that bond and adhere to the quality of Crown-Keter-כתר, it therefore binds all the Sefirot in a bond of emanation and drawing forth, and from this name the bestowal of light, emanation, and blessing, goes through all the conduits, until the seven lower Sefirot become blessed by the three upper Sefirot. Know that because it adheres here and there, though it is written with the letters of the Name HaShem-יהו״ה, it is pronounced Elohi”m-אלהי״ם. This is because it adheres to the world of complete mercies-Rachamim, that is, to the secret of the Crown-Keter, and two names adhere to the Crown-Keter, one to its right and one to its left. To the right is the name Ya”h-י״ה,¹ of wisdom-Chochmah. and to the left is the name written HaShem-יהו״ה but pronounced Elohi”m-אלהי״ם, this being the secret of Understanding-Binah.

footnotes: ¹ The Sefirah

Now, from this name the quality of judgement-Din begins to be drawn in the Sefirot. However, since it adheres to the world of mercy-Rachamim (Crown-Keter), it is not the quality of absolute judgment-Din. Therefore, in its written form it indicates mercy-Rachamim, but is pronounced in the form of judgment-Din. That is, it is written HaShem-יהו״ה but read Elohi”m-אלהי״ם. To those who delve into the secrets of the Chariot-Merkavah (composition) this is the secret of the bond of the quality of judgement-Din with the quality of mercy-Rachamim.

Know and have faith that this Name of HaShem-יהו"ה blessed is He, written HaShem-יהו"ה but pronounced Elohi”m-אלהי"ם, brings the quality of judgement-Din into all the Sefirot. Its seat (HaKis’eh-הכסא-86) is the title-Kinuy-כנוי-86 God-Elohi”m-אלהי״ם-86, that is, the quality of Might-Gevurah and Fear-Pachad. From this name (HaShem-יהו"ה, pronounced Elohi”m-אלהי"ם) influence comes to the left side, called God-Elohi”m-אלהי״ם. We therefore must awaken you to an important foundational principle, that wherever you find the title God-Elohi”m-אלהי״ם written in Torah, it sometimes hints at this Sefirah that is written HaShem-יהו״ה and read Elohi”m-אלהי״ם, called Understanding-Binah. A primary example of this is the verse,² “In the beginning God-Elohi”m-אלהי״ם created,” which refers to this Sefirah, as known to those who know intellect and delve to enter the secrets of the received knowledge (Kabbalah). However, this matter is very difficult to understand except through the true transmission of the received knowledge (Kabbalah), which is an oral Torah received from mouth to mouth.³-יהו"ה, the Name of the Essential Self of the Singular Preexistent Essential Being, blessed is He, and the secret of the Holy Tongue-Lashon HaKodesh (Biblical Hebrew), the language that comes out of His Great Name, by which He created his world, as it says (Psalms 33:9) “He spoke and it was, He commanded and it stood firm.” This Secret is the very essence of the Oral Torah that we received together with the Written Torah and has been transmitted from mouth to mouth in every generation. See at length in Ginat Egoz by our author, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), The Gate of His Title (Shaar HaKinuy). Also see Vol. 2 & 3 (The Letters of Creation, Parts 1 & 2), and Vol. 4 (The Vowels of Creation). However, I will hint at it, as follows:⁴-אלהי"ם is both written and pronounced Elohi”m-אלהי"ם in the verse “In the beginning God-Elohi”m-אלהי"ם created,” in reality, it refers to HaShem-יהו"ה and represents the Sefirah of Binah.

footnotes: ² Genesis 1:1 ³ This refers to the secret of the Name HaShem ⁴ In his great kindness, Rabbi Yosef Gikatilla, gave us direction, in that He already gave us the key to the puzzle by explaining the first verse, that though the title Elohi’m

“In the beginning God-Elohi”m-אלהי״ם created.”⁵ “These are the products of the heavens and the earth when they were created, on the day that HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם made the earth and the heavens.”⁶ “HaShem the Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] is my strength.”⁷ “HaShem-יהו״ה founded the earth-Aretz-ארץ with wisdom-Chochmah-חכמה, He established the heavens-Shamayim-שמים with understanding-Tevunah-תבונה.”⁸ The signs that includes the whole matter is what our sages, of blessed memory said:⁹ “Fifty Gates of Understanding were created in the world.”¹⁰ “With thirty-two pathways of wondrous wisdom-Chochmah, Ya”h HaShem-י״ה יהו״ה engraved.”¹¹-אלהי"ם is mentioned in the account of creation, all of which adhere to the same principle mentioned above about the verse, “in the beginning God-Elohi"m-אלהי"ם created.” That is, all 32-ל״ב times represent the Sefirah of Understanding-Binah, which generally is written HaShem-יהו"ה but pronounced Elohi”m-אלהי"ם.

footnotes: ⁵ Genesis 1:1 ⁶ Genesis 2:4 ⁷ Habakkuk 3:19 ⁸ Proverbs 3:19 ⁹ See Gate Two for further clarification. ¹⁰ Talmud Bavli, Rosh HaShanah 21b ¹¹ Sefer Yetzirah 1:1. The 32-ל״ב pathways refer to the 32-ל״ב times that the title God-Elohim

Whoever knows the intentions of these verses and signs will be able to understand the main principle, however it is not given to be grasped except by way of oral transmission from mouth to mouth. The secret of this principle includes the order of all the hidden worlds within which they are included. That is, the verse, “In the beginning God-Elohi”m-אלהי״ם created” includes the quality of Might-Gevurah, and “In the beginning God-Elohi”m-אלהי״ם created” includes the quality of Kingship-Malchut. This is because each of these Sefirot gave birth to the orders of the world, each of which includes the secret of the verse, “In the beginning God-Elohi”m-אלהי״ם created.” However, these matters are deep, and not everyone can enter their depth.

Whoever understands these primary principles will be capable of understanding the secret of the teaching,¹² “There are seventy facets to the Torah.”¹³ This being so, open your eyes and contemplate, for sometimes, in accordance to the hints we have provided, you will find it written God-Elohi”m-אלהי״ם and hinting at the Sefirah of Understanding-Binah. It sometimes hints at the quality of Might-Gevurah and refers to it, and it sometimes hints at the quality of Kingship-Malchut, when Kingship-Malchut is garbed in the vestment of Might-Gevurah. Now, all this applies when you find God-Elohi”m-אלהי״ם written simply, as is. However, if you find it juxtaposed to the word Hosts-Tzva’ot-צבאו״ת, such as in the verse,¹⁴ “God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, return us,” this refers to when the pillar of Majesty-Hod, on the left, adheres to the quality of Might-Gevurah, taking weapons of war and donning vestments of vengeance, as in the verse,¹⁵ “The vengeance-Kin’at-קנאת of HaShem of Hosts-יהו״ה צבאו״ת shall do this!” All this was hinted at before.

footnotes: ¹² Midrash Bamidbar Rabba 13:15 ¹³ See Zohar III (Vayikra) 20a ¹⁴ Psalms 80:8 ¹⁵ Isaiah 37:32

Wherever you find “The Living God-Elohi”m Chayim-אלהי״ם חיים” written, this refers to the secret of the quality of Foundation-Yesod, which draws life-Chayim-חיים from the Sefirah of Understanding-Binah. This is because the Sefirah of Understanding-Binah is called Eternal Life-Chayei Olam-חיי עולם, as will soon be explained. Thus, when the quality of Foundation-Yesod draws life-Chayim-חיים from the Sefirah of Understanding-Binah, it is named after it and thus is called the Living God-Elohi”m Chayim-אלהי״ם חיים. Similarly, when the quality of Kingship-Malchut receives beneficence, blessing and life from the quality of Foundation-Yesod, it too is called the Living God-Elohi”m Chayim-אלהי״ם חיים, as in the verse,¹⁶ “for My Name is in him.” However, wherever you find the words “other gods-elohim acheirim-אלהים אחרים,” understand it according to the breadth of explanations we already have provided, as there is no need to repeat them here.

footnotes: ¹⁶ Exodus 23:21

Now, about this Sefirah, written HaShem-יהו״ה and read Elohi”m-אלהי״ם, know that it enumerates and bonds the upper nine Sefirot in one bond. Moreover, it is the cause that unifies the tenth Sefirah (Malchut) with the ninth Sefirah (Yesod), and from it influence and blessing comes to the ninth Sefirah (Yesod). Now, this Sefirah called Understanding-Binah, is the secret of the revelation of the Hidden Name (HaShem-יהו"ה) in the creation of the world. All sevens are founded on it, the drawing forth of their emanation is dependent on it, and they yearn for it. That is, from the quality of Understanding-Binah to the quality of Foundation-Yesod, there are a total of seven Sefirot. This is because Understanding-Binah affects the bond between the three upper Sefirot and the seven lower Sefirot. It is the secret of the third of the upper Sefirot, and is the first from above to below, or the seventh from below to above in relation to the lower Sefirot, in that it is above the six lower Sefirot relative to the quality of Foundation-Yesod, excluding the quality of Kingship-Malchut, which is last.

Now, the secret of the bond of the nine upper Sefirot is when we begin counting from the Sefirah of Understanding-Binah in the following order: Understanding-Binah, Greatness-Gedulah, Might-Gevurah, Splendor-Tiferet, Victory-Netzach, Majesty-Hod, Foundation-Yesod. Wherever in Torah you find the Sefirah of Foundation-Yesod, which is seventh, it is in the following manner: Foundation-Yesod is the seventh below, and Understanding-Binah is the seventh above. The Sefirah of Understanding-Binah bonds the six lower Sefirot to the three upper Sefirot, and the Sefirah of Foundation-Yesod bonds the tenth Sefirah (Kingship-Malchut) to the nine upper Sefirot. Understand this well, for these are the two parts of the Chariot-Merkavah, and this is the secret of their bond and union, about which the verse states,¹⁷ “On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-u’Shmo Echad-ושמו אחד.”¹⁸-יהו"ה-26 In mentioning “One-Echad-אחד” twice, this verse hints at the secret of the two parts of binding and unifying the ten Sefirot, which is the secret of one in three, and one in the seven.

footnotes: ¹⁷ Zachariah 14:9 ¹⁸ One-אחד-13 and One-אחד-13 equals HaShem

Now that you are aware of this, know that wherever in Torah you find a count-Sefirah of seven, such as “seven years”¹⁹ or “seven times,”²⁰ it either refers to the secret of the Sefirot from Foundation-Yesod to Understanding-Binah or from Understanding-Binah to Foundation-Yesod. An example is the verse,²¹ “For six-Sheshet-ששת days did HaShem-יהו״ה make the heavens and the earth.” The verse specifies “six-*Sheshet-*ששת [days],” but does not say “in six-b’Sheshet-בששת [days].” Aside for those six (upper days), there are six mundane days (Chol-חול) that surround and encircle the quality of Foundation-Yesod, and are external to it, like external husks-Kelipot. They therefore are called the six mundane days (Chol-חול). In contrast, the six Sefirot from Understanding-Binah to the seventh, called Foundation-Yesod, are all holy (Kodesh-קודש) and not counted with the mundane (Chol-חול).

footnotes: ¹⁹ Deuteronomy 15:1 and elsewhere. ²⁰ Leviticus 25:8 and elsewhere. ²¹ Exodus 31:17

This matter is also very very deep and requires oral transmission from mouth to mouth. I nevertheless will hint at it, as follows: From above to below and from below to above, all the Sefirot are holy. That is, everything within the circle is holy-Kodesh-קודש, whereas everything outside the circle is mundane-Chol-חול. This is the secret of what our sages, of blessed memory, hinted in the Havdalah service, in that we recite, “Who separates between the seventh day and the six days of action,” and, “Blessed are You, HaShem-יהו״ה our God, King of the world, Who separates between the holy-Kodesh-קודש and the mundane-Chol-חול, between light-Ohr-אור and darkness-Choshech-חושך, between Israel and the nations.” Whoever understands this, understands the secret of what is external to the circle and what is internal to the circle. “He knows what is in darkness, and light dwells with Him,”²² and, “He had not yet made the earth and its externality-Chutzot-חוצות,”²³ referring to the seventy ministering angels of the nations who are positioned outside-Chutz-חוץ, whereas Israel are inside-Pneem-פנים, as in the verse,²⁴ “He encircled them; He gave them understanding,” and,²⁵ “When the Supernal One gave the nations their inheritance, when He separated the children of man, He set the borders of the peoples according to the number of the sons of Israel,” and,²⁶ “No stranger shall eat of the holy,” and,²⁷ “for HaShem’s-יהו״ה portion is His people,” and,²⁸ “The children of Israel shall make the Passover-offering in its appointed time,” and,²⁹ “From these, the islands of the nations were separated in their lands,” and,³⁰ “HaShem-יהו״ה said to Avram, ‘Go for yourself from your land, from your birthplace, and from your father’s house, to the land that I will show you. And I will make of you a great nation etc.”

footnotes: ²² Daniel 2:22 ²³ Proverbs 8:26 ²⁴ Deuteronomy 32:10 ²⁵ Deuteronomy 32:8 ²⁶ Leviticus 22:10 ²⁷ Deuteronomy 32:9 ²⁸ Numbers 9:2 ²⁹ Genesis 10:5 ³⁰ Genesis 12:1

The general matter is included in the Act of the Chariot (Ma’aseh Merkavah) of Yechezkel,³¹ “I saw and behold! There was a stormy wind coming from the north, a great cloud with flashing fire, and a brilliance (Nogah) surrounding Him,³²), and the fourth surrounding husk of brilliance-Nogah, which cause separation between the Jewish people and their Heavenly father, as discussed before. and from its midst, there was like the appearance of the eye of the Chashmal from the midst of the fire,” and,³³ “He made darkness His concealment, His shelter around Him – the darkness of water, the clouds of heaven. From out of the brilliance (Nogah) that is before Him, His clouds passed over, with hail and fiery coals,” and,³⁴ “A brilliance (Nogah) that was like the light of day; rays of light came from His hand to Israel; and there His hidden strength was revealed,” and,³⁵ “And I perceived that wisdom excels folly, as light excels darkness,”³⁶ and,³⁷ “The people that walked in darkness have seen a great light,” and,³⁸ “Though I sit in darkness, HaShem-יהו״ה is light for me,” and,³⁹ “For, behold, darkness may cover the earth and a thick cloud [may cover] the kingdoms, but upon you HaShem-יהו״ה will shine.”

footnotes: ³¹ Ezekiel 1:4 ³² That is, this verse (the stormy wind, the great cloud, and the flashing fire) refers to the three completely impure husks of evil (Shalosh Kelipot ³³ Psalms 18:12 ³⁴ Habakkuk 3:4 ³⁵ Ecclesiastes 2:13 ³⁶ See Zohar III (Tazriya) 47b ³⁷ Isaiah 9:1 ³⁸ Micah 7:8 ³⁹ Isaiah 60:2

Whoever knows the intentions of the secret in these verses and their hints, will be able to contemplate the secret depth of these things that we have mentioned. If you merit, you shall yet hear the received knowledge (Kabbalah) about these matters from mouth to mouth, and,⁴⁰ “whoever walks in darkness with no brilliance (Nogah) for himself, let him trust in the Name HaShem-יהו״ה.”

footnotes: ⁴⁰ Isaiah 50:10

Consider the order of the Havdalah prayer we recite on the departure of Shabbat, and you will find that, in it, our sages hinted at these matters. You will discover that the six mundane days (Chol-חול) are outside the circle, as are the nations, and as is darkness. That is, in the words, “Who separates between the holy-Kodesh-קודש and the mundane-Chol-חול,” the one is inner and the other is external. Similarly, in the words, “Between Israel and the nations,” one is inner and the other is external. Similarly, in the words, “Between light and darkness,” one is inner and the other is external, and in the words, “Between the seventh day and the six days of action,” one is inner and the others are external.⁴¹-יו״ד ה״א וא״ו, and in the section entitled The Twelve Tribes of Israel correspond to the Letters ה״ו ז״ח ט״י ל״נ ס״ע צ״ק. They stated,⁴² “Shabbat was given to the Jewish people privately, and the nations of the world have no portion in it,⁴³ as it states,⁴⁴ “It is an eternal sign between Me and the children of Israel,” such that the nations of the world have no portion in it. This is why in the prayers of Shabbat it was established for us to recite,⁴⁵ “And You, HaShem-יהו״ה our God, did not give it [the Shabbat] to the nations of the world, nor did You, our King, grant it as an inheritance to idolators, nor may the uncircumcised participate in its rest – for You have given it with love to Your people Israel.” Similarly, it states,⁴⁶ “Lest you raise your eyes to the heavens and see the sun, moon, and stars – all the hosts of the heavens – and be drawn astray and bow to them and worship them, which HaShem-יהו״ה your God has apportioned-Chalak-חלק to all the nations under the all the heavens.” The sign by which to remember this is the generation of the dispersion (Dor Haflagah) and the verse,⁴⁷ “When the Supernal One gave the nations their inheritance, when He separated the children of man, He set the borders of the peoples according to the number of the sons of Israel; For HaShem’s-יהו״ה portion-Chelek-חלק is His people.”⁴⁸) and on.

footnotes: ⁴¹ See at length in Ginat Egoz of our author, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2 (The Letters of Creation, Part I), in the section entitled The Three Letters Yod-Hey-Vav ⁴² Talmud Bavli, Beitzah 16a ⁴³ See Talmud Bavli, Sanhedrin 58b and elsewhere. ⁴⁴ Exodus 31:17 ⁴⁵ In the Amidah prayer ⁴⁶ Deuteronomy 4:11 ⁴⁷ Deuteronomy 32:8 ⁴⁸ See at greater length in Ginat Egoz by our author, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah

After having hinted at these deep matters, we will return to the intention of this Gate. Know that in every place in Torah that you find a count of sevens, such as,⁴⁹ “You shall count for yourselves… seven weeks, they shall be complete… you shall count fifty days,” and similarly,⁵⁰ “You shall count for yourself seven cycles of sabbatical years, seven years seven times,” they all refer to the seven Sefirot from Understanding-Binah to Foundation-Yesod. We begin in ascension from the Sefirah of Foundation-Yesod until the Sefirah of Understanding-Binah. Therefore, there are fifty days from the counting of the Omer (Sefirat HaOmer) until the giving of the Torah, and in the count of years, the fiftieth is the year of the Jubilee-Yovel-יובל. “Fifty Gates of Understanding-Chameesheem Shaarei Binah-חמשים שערי בינה were created in the world,”⁵¹ and,⁵² “The children of Israel were armed-Chamusheem-חמשים when they ascended from the land of Egypt,” and the redemption from Egypt is mentioned fifty-Chameesheem-חמשים times in the Torah,⁵³ “So that you will remember the day of your departure from the land of Egypt all the days of your life.” That is, “the days of our life-Yemei Chayeinu-ימי חיינו” refer to the count-sefirah of the seven Sabbaticals and the fifty days, about which it states,⁵⁴ “In this Jubilee-Yovel-יובל you shall return-Tashuvu-תשובו each man to his heritage,” and,⁵⁵ “He shall have redemption-Ge’ulah-גאולה, and in the Jubilee-Yovel-יובל he shall go out.”

footnotes: ⁴⁹ Leviticus 23:15-16 ⁵⁰ Leviticus 25:8 ⁵¹ Talmud Bavli, Rosh HaShanah 21b ⁵² Exodus 13:18 ⁵³ Also see Pardes Rimonim, Shaar 13, Ch. 1, where they are further cited and enumerated. ⁵⁴ Leviticus 25:13 ⁵⁵ Leviticus 25:31

Now, it is with the quality of Understanding-Binah, which is the secret of the Jubilee-Yovel-יובל, that we went out of Egypt, as we soon will explain with HaShem’s-יהו״ה help, blessed is He. Likewise,⁵⁶ “In the third⁵⁷ which is Understanding-Binah, as will be mentioned shortly. month from the Exodus of the children of Israel from Egypt,” the Torah was given. How so? It is with the Sefirah of Understanding-Binah that they went out of Egypt, as it states,⁵⁸ “The children of Israel were armed-Chamusheem-חמשים when they ascended from the land of Egypt.”⁵⁹-חמשים” is written without the Vav-ו and thus also bears the meaning, “fifty-Chameesheem-חמשים.” It is with the Sefirah of Greatness-*Gedulah-*גדולה that the sea was split, as it states,⁶⁰ “Israel saw the Great Hand-Yad HaGedolah-יד הגדולה,” the signs for which are the “Kindness to Avraham-Chessed L’Avraham,”⁶¹ and the verses⁶² [that form the Divine Name], “VaYisa-ויס״ע,” “VaYavo-ויב״א” and “VaYeit-וי״ט,”⁶³ as it states,⁶⁴ “And [He is] Great in Kindness-u’Gdal Chessed-וגדל חסד.”

footnotes: ⁵⁶ Exodus 19:1 ⁵⁷ The third refers to the third Sefirah ⁵⁸ Exodus 13:18 ⁵⁹ In the written Torah, the word “armed-Chamushim ⁶⁰ Exodus 14:31 ⁶¹ Micah 7:20 ⁶² Exodus 14:19-21 ⁶³ See before in Gate Five, as well as in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2 & 3 (The Letters of Creation, Parts 2 & 3). ⁶⁴ Psalms 145:8

The Torah was given with Might-Gevurah, as it states,⁶⁵ “God-Elohi”m-אלהי״ם spoke all these statements, saying, I am HaShem-יהו"ה etc.,” and,⁶⁶ “So now, why should we die, for this Great Fire-Aish HaGedolah-אש הגדולה will consume us.” Similarly, the verse states,⁶⁷ “In the third month from the Exodus of the children of Israel from Egypt, on this very day, they arrived at the Wilderness of Sinai.” That is, the Exodus from Egypt was with Understanding-Binah, which is the third Sefirah [from up down], and it was on that day that they arrived at the Wilderness of Sinai. Whoever knows the secret of these foundations will merit “to behold the sweetness of HaShem-יהו״ה and to visit in His Sanctuary,”⁶⁸ for “this is the whole purpose of man.”⁶⁹

footnotes: ⁶⁵ Exodus 20:1 ⁶⁶ Deuteronomy 5:21 ⁶⁷ Exodus 19:1 ⁶⁸ Psalms 27:4 ⁶⁹ Ecclesiastes 12:13

There thus were five Sefirot⁷⁰, Wisdom-Chochmah, and Understanding-Binah, mentioned above, as well as with Greatness-Gedulah and Might-Gevurah mentioned here. through which they merited the giving of the Torah and its five books, five corresponding to five. From then on, there is the Torah, the Prophets (Nevi’im) and the Scriptures (Ketuvim). The Torah is one [Sefirah].⁷¹, the Torah itself is the Sefirah of Splendor-Tiferet. The Prophets (Nevi’im) [are three Sefirot,⁷² of Victory-Netzach, Majesty-Hod, and Foundation-Yesod, as explained before and as will be mentioned again shortly. as it states],⁷³ “Have I not written for you three-Shaleesheem-שלישים?” The Scriptures (Ketuvim) are one [Sefirah, as it states],⁷⁴ “My dove, she is one,” and she receives nine lenses (Aspaklariyot).⁷⁵ of Kingship-Malchut which is the receptacle for the nine upper Sefirot.

footnotes: ⁷⁰ That is, the Crown-Keter ⁷¹ That is, corresponding to the above five Sefirot ⁷² That is, the three Sefirot ⁷³ Proverbs 22:20 ⁷⁴ Song of Songs 6:9 ⁷⁵ That is, the Sefirah

I now will hint at these matters. Which Sefirah brought about their exodus from Egypt (Mitzrayim-מצרים)? The one hinted in the verse,⁷⁶ “I will be with whomever I will be-Eheye”h Asher Eheye”h-אהי״ה אשר אהי״ה.” With which Sefirah did their cry ascend? With the one hinted in the verse,⁷⁷ “From the constraints (Meitzar-מיצר) I called out to Ya”h-י״ה,” and,⁷⁸ “They cried out, and their outcry ascended,” and,⁷⁹ “Who (Mee-מי) would not fear You O’ King of the nations?” With which Sefirah were they answered and went out? With the one hinted in the verse,⁸⁰ “Ya”h-י״ה answered me with expansiveness (Merchav-מרחב),” and,⁸¹ “He brought me out into a broad space (Merchav-מרחב); He released me, for He desired me,” and,⁸² “Their outcry because of the labor went up to God-Elohi”m-אלהי״ם,” and,⁸³ “The children of Israel were armed-Chamusheem-חמשים when they came up from the land of Egypt.” That is, the quality of Kingship-Malchut ascended and unified with the Sefirah of Understanding-Binah.

footnotes: ⁷⁶ Exodus 3:14 ⁷⁷ Psalms 118:5 ⁷⁸ Exodus 2:23 ⁷⁹ Jeremiah 10:7 ⁸⁰ Psalms 118:5 ⁸¹ Samuel II 22:20 ⁸² Exodus 2:23 ⁸³ Exodus 13:18

With which Sefirah was the sea split? With the one hinted in the verses,⁸⁴ [that form the Divine Name], “VaYisa-ויס״ע,” “VaYavo-ויב״א,” “VaYeit-וי״ט,” which is the kindness-Chessed of Avraham. With which Sefirah was the Torah given? With the one hinted in the verse,⁸⁵ “God-Elohi”m-אלהי״ם spoke all of these statements, saying,” and,⁸⁶ “The mountain was burning in fire-Aish-אש.” Which Sefirah is called the Written Torah? The one hinted in the verses,⁸⁷ “The Torah of Truth-Emet-אמת was in his mouth,” and,⁸⁸ “The judgments of HaShem-יהו״ה are true-Emet-אמת,” and,⁸⁹ “Give truth-Emet-אמת to Yaakov.” You thus find that the Written Torah, the Judgments of Truth-Mishpetei Emet-משפטי אמת, and Yaakov, are all of one stalk, which is the middle line-Kav HaEmtza’ee-קו האמצעי, about which it states,⁹⁰ “Israel, in whom I shall take Pride-Etpa’er-אתפאר,” and,⁹¹ “To make you supreme over all the nations the He made, for praise, for renown, and for Splendor-Tiferet-תפארת.”

footnotes: ⁸⁴ Exodus 14:19-21 ⁸⁵ Exodus 20:1 ⁸⁶ Deuteronomy 5:20 ⁸⁷ Malachi 2:6 ⁸⁸ Psalms 19:10 ⁸⁹ Micah 7:20 ⁹⁰ Isaiah 49:3 ⁹¹ Deuteronomy 26:19

What Sefirah did the Prophets (Nevi’im) make use of? With the one hinted in the verse,⁹² “For my eyes have seen the King, HaShem, Master of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת,”⁹³, Majesty-Hod, and Foundation-Yesod, as explained before. and,⁹⁴ “Have I not written for you three-Shaleesheem-שלישים?” In relation to the Scriptures (Ketuvim), it is the Sefirah hinted in the verse,⁹⁵ “My dove, she is one,” which is called the Treasury of Life-Otzar Chayim-אוצר חיים, and the Storehouses of Blessing-Ginzei Brachah-גנזי ברכה, which is the inheritance of the Jewish people.

footnotes: ⁹² Isaiah 6:5 ⁹³ This is inclusive of Victory-Netzach ⁹⁴ Proverbs 22:20 ⁹⁵ Song of Songs 6:9

Contemplate these deep hints and you will discover how good the inheritance of the Jewish people is in each of the ten Sefirot, and that the cause of the inheritance of all this goodness is the Sefirah of Understanding-Binah. The verse therefore instructs us,⁹⁶ “You shall count fifty-Chameesheem-חמשים days,” which includes the totality of Shabbat, which is the adhesion of the Sefirah of Kingship-Malchut to the Sefirah of Understanding-Binah. About this the verse states,⁹⁷ “For the Victor, with music, on the Eighth-Shmeeneet-שמינית,”⁹⁸ from Understanding-Binah is Kingship-Malchut. which is the secret of the verse,⁹⁹ “The eighth day-BaYom HaShemini-ביום השמיני shall be a [day] of cessation-Atzeret-עצרת for you,” and,¹⁰⁰ “On the seventh day-BaYom HaShevi’ee-ביום השביעי shall be a cessation-Atzeret-עצרת for HaShem-יהו״ה your God.”

footnotes: ⁹⁶ Leviticus 23:15-16 ⁹⁷ Psalms 6:1 ⁹⁸ That is, the eighth Sefirah ⁹⁹ Numbers 29:35 ¹⁰⁰ Deuteronomy 16:8

That is, the ninth (Foundation-Yesod) is His, whereas the tenth (Kingship-Malchut) is ours, being that it is our inheritance and portion.¹⁰¹ (Foundation-Yesod) and all the Sefirot above it are all HaShem’s-יהו״ה, whereas the tenth Sefirah, which relative to all the other Sefirot is the receptacle and recipient, is the Sefirah of Kingship-Malchut, That is, the Ingathering of Israel-Knesset Yisroel (Shechinah) as discussed before. When the tenth Sefirah (Kingship-Malchut) adheres and becomes united with the ninth (Foundation-Yesod), all the Jewish people, as one, then adhere to HaShem-יהו״ה , as it states,¹⁰² “You who adhere-HaDveikim-הדבקים to HaShem-יהו״ה your God, are all alive today.” Torah does not depart from its simple meaning,¹⁰³ but rather,¹⁰⁴ “HaShem-יהו״ה your God, shall you fear, Him shall you serve, to Him shall you adhere-Tidbak-תדבק,” and,¹⁰⁵ “Him you shall serve, and to Him shall you adhere-Tidbakun-תדבקון,” in that you shall surely adhere to Him, without a doubt. Now, about what our sages, of blessed memory, said,¹⁰⁶ “Is it possible for man to adhere to the Indwelling Presence of HaShem-יהו״ה, blessed is He, (the Shechinah)?” They revealed the answer in the continuation of their words, where they instruct man to adhere to Torah scholars, and as well-known, Torah scholars are called,¹⁰⁷ “Those who are educated in [the Name] HaShem-יהו״ה.”

footnotes: ¹⁰¹ That is, the ninth Sefirah ¹⁰² Deuteronomy 4:4 ¹⁰³ A common principle throughout Torah. ¹⁰⁴ Deuteronomy 10:20 ¹⁰⁵ Deuteronomy 13:5 ¹⁰⁶ Talmud Bavli, Ketubot 111b ¹⁰⁷ Isaiah 54:13

Doubtlessly, this is the secret of the adhesion of the tenth Sefirah (Kingship-Malchut) to the ninth Sefirah (Foundation-Yesod). For, whoever causes the union of the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah-Malchut) to the Sefirah of Foundation-Yesod-יסוד, certainly adheres to her, and she adheres to Foundation-Yesod-יסוד, and the two together, as one, adhere to HaShem-יהו״ה, blessed is He. We thus see that the verse does not depart from its simple meaning. After explaining this, we now must enlighten your eyes with the help of He “Who illuminates the earth and those who dwell upon it.”¹⁰⁸ in the morning (Shacharit) prayer. Know that the Sefirah of Understanding-Binah, which is written HaShem-יהו״ה but read Elohi”m-אלהי״ם, is the secret of the revelation of the three upper Sefirot, through which there is a revelation of the light of the Crown-Keter and the Supernal Desire, until the emanation, beneficence and blessings reach the quality of Foundation-Yesod, this being the secret of the seven Sefirot. The quality of Foundation-Yesod itself then turns to pour every kind of influence, emanation, and blessing into the quality of Kingship-Malchut, called the Lord-Adona”y-אדנ״י.

footnotes: ¹⁰⁸ Liturgy of the first blessing of the Shema

This is why the Sefirah of Kingship-Malchut is called “The daughter of seven-Bat Sheva-בת שבע,” meaning, that this Sefirah is sustained by the seven Sefirot above her, these being Understanding-Binah, Greatness-Gedulah, Might-Gevurah, Splendor-Tiferet, Victory-Netzach, Majesty-Hod, and Foundation-Yesod. She therefore is called “The daughter of seven-Bat Sheva-בת שבע.” She also is called, “The well of seven-Be’er Sheva-באר שבע,” meaning that she is the well-Be’er-באר that becomes filled with the seven Sefirot. Additionally, “The well of seven-Be’er Sheva-באר שבע” refers to the secret of the Sefirah of Understanding-Binah, in that it is the bestower of influence and emanation, in that from her there is a flow of all manner of beneficence to the seven Sefirot below her. In general, the principle is that “The well of seven-Be’er Sheva-באר שבע” is the secret of the Sefirah of Understanding-Binah, that pours blessings to the seven Sefirot below her. In contrast, “The daughter of seven-Bat Sheva-בת שבע” is the Sefirah of Kingship-Malchut, as she becomes filled with blessings from the seven Sefirot above her, and she then bestows blessings from above to below upon all beings.

You thus have learned that these two Sefirot, Understanding-Binah and Kingship-Malchut, bring about the revelation of the Supernal Crown-Keter Elyon and cause the bestowal of beneficence, blessing and sustainment to all novel beings in existence. The Sefirah of Understanding-Binah draws down the upper beneficence from its Source to the seven Sefirot below her, until the quality of Kingship-Malchut becomes filled with every kind of beneficence and blessing. The Sefirah of Kingship-Malchut then draws down every kind of blessing, beneficence and emanation from the Sefirot above her, thus sustaining all created beings, both those above and those below. This is because, as explained in the first gate, the Sefirah of Kingship-Malchut is the secret of the Great Sustainer who sustains all creation.

This being so, these two Sefirot, Understanding-Binah and Kingship-Malchut, are aligned and correspond to each other. It is from the quality of Understanding-Binah that all blessings come to the quality of Kingship-Malchut. This secret is hinted in the verse,¹⁰⁹ “A river-Nahar-נהר went out of Eden-עדן,” referring to the [river-Nahar-נהר] of Understanding-Binah which comes forth from the place of the Crown-Keter, through wisdom-Chochmah, which is called Desire-Ratzon, and the Understanding-Binah is called, “The expanse of the River-Rechovot HaNahar-רחובות הנהר.”¹¹⁰), Ch. 1 and on. The verse continues,¹¹¹ “to water the Garden-Gan-גן,” referring to the Sefirah of Kingship-Malchut, which receives every manner of beneficence and blessing that flows through the Sefirah of Understanding-Binah.

footnotes: ¹⁰⁹ Genesis 2:10 ¹¹⁰ Genesis 36:37; Also see Shaar HaYichud of Rabbi DovBer of Lubavitch, also known as a Tract on Contemplation (Kuntres HaHitbonenut ¹¹¹ Genesis 2:10

The verse then continues,¹¹² “And from there it separates-Yipared-יפרד,” meaning that from the Sefirah of Kingship-Malchut down, all beneficence that is bestowed separates to sustain all the creatures according to the appropriate judgement. This is because until the Sefirah of Kingship-Malchut is the secret of HaShem’s-יהו״ה true unity, blessed is He, but from the quality of Kingship-Malchut down, is the secret of the world of separation-Olam HaPirud-עולם הפירוד. About this the verse continues, “And from there it separates and becomes four headwaters.” This refers to the secret of the four camps from which all the bundles of all creations separated, those above and those below, those in the angelic world, and corresponding to them, those in the heavens and celestial spheres, and correspondingly, those on earth. They all are included in the secret of the four headwaters, which shall soon be explained with HaShem’s-יהו״ה help, blessed is He.

footnotes: ¹¹² Genesis 2:10

This being so, know and have faith that the Sefirah of Understanding-Binah and the Sefirah of Kingship-Malchut, are aligned to each other. When the Sefirah of Kingship-Malchut is in a state of repair, meaning, when the Jewish people fulfill Torah and mitzvot, the Sefirah of Understanding-Binah then appears, in order to bestow all manner of beneficence and blessings by way of the Sefirot, until the Sefirah of Kingship-Malchut become blessed and filled. The people of the world are then in a state of tranquility and security, and blessing is sent in the form of all kinds of food and sustenance, and we find it to be a state in which blessing-Brachah-ברכה adheres to the land-Aretz-ארץ. This is the meaning of the verse,¹¹³ “If you follow My statutes” and the order of all the blessings set forth there. If, however, they ruin the line and transgress the Written and Oral Torah, exchanging the laws and breaking the covenant, then the Sefirah of Understanding-Binah does not bestow blessings, and it becomes as if the Sefirot are in a state of lacking, since the source has ceased and withdrawn. In this case, the Sefirah of Foundation-Yesod returns to be gathered in and ascends to the source of its yearning, which is the Sefirah of Understanding-Binah, and the Sefirah of Kingship-Malchut is left alone and dry, lacking everything-Kol-כל. In such a case, the world is in such a state, that it is full with all kinds of curses, these being the matter of the curses mentioned in Torah. That is, because of the Jewish people, the Sefirah of Kingship-Malchut is smitten, as stated,¹¹⁴-אמא refers to the Sefirah of Understanding-Binah. “A foolish son is his Mother’s sorrow,” and,¹¹⁵ “It is because of your rebellious sins that your Mother was sent away.” When this happens, the Sefirah of Splendor-Tiferet¹¹⁶-יהו״ה is robbed of the river above her, called Understanding-Binah, and the Jewish people are sent away and separated, as in the verse,¹¹⁷ “He robs his father and drives out his mother – the son who shames and humiliates.” It similarly states,¹¹⁸ “Because of the evil, the righteous-Tzaddik-צדיק is gathered in.” Our intention here has already been explained in the previous Gates.¹¹⁹ It likewise states,¹²⁰ “A querulous person estranges the Master.”

footnotes: ¹¹³ Leviticus 26:3 ¹¹⁴ Proverbs 10:1 – The mother-Imma ¹¹⁵ Isaiah 50:1 ¹¹⁶ Which is the Name HaShem ¹¹⁷ Proverbs 19:26 ¹¹⁸ Isaiah 57:1 ¹¹⁹ That is, to understand the meaning of what is being hinted here, one must have a thorough understanding of what was explained in the previous gates and contemplate them. ¹²⁰ Proverbs 16:28

This being so, you thus find that all the yearning, lust, and desire of the Sefirah of Kingship-Malchut, is for the Sefirah of Understanding-Binah. The two are aligned with each other, and in the Jubilee-Yovel-יובל year, they unite in complete unity, at which point redemption-Ge’ulah-גאולה comes to the Sefirah of Kingship-Malchut, which is the secret of the land-Aretz-ארץ. About this the verse states,¹²¹ “In the entire land-Eretz-ארץ of your ancestral holding, you will give redemption-Ge’ulah-גאולה to the land-Aretz-ארץ.”

footnotes: ¹²¹ Leviticus 25:24

Now that you know this, contemplate wherever in Torah you find HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] juxtaposed to each other. Know and contemplate that these are the two aforementioned Sefirot. That is, one is the Sefirah of Understanding-Binah, which is written as HaShem-יהו״ה and read Elohi”m-אלהי״ם, and the other is the Sefirah of Kingship-Malchut, called Lord-Adona”y-אדנ״י. This is the secret of the verse,¹²² “HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] is my strength.”

footnotes: ¹²² Habakkuk 3:19

Be informed that when these two Sefirot unite, the world is in a state of repair, completion, and perfection.¹²³-יהו״ה-26 is united with His titles God-Elohi”m-אלהי״ם-86 and Lord-Adona”y-אדנ״י-65, the world is then in a state of the Garden of Eden-Gan Eden-ג״ן עד״ן-177 (26+86+65=177) Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), The Gate of His Title (Shaar HaKinuy), and The Gate of His Sanctuary (Shaar HaHeichal). For, all the conduits are in a state of repair, the Sefirot are in a state of union, and blessing is sent forth to the Sefirah of Kingship-Malchut, called the Lord-Adona”y-אדנ״י.

footnotes: ¹²³ That is, when His Name HaShem

However, this may be in one of two ways. That is, in some places you will find the verse written, “Lord HaShem-Adona”y HaShem-אדנ״י יהו״ה,” [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] as in the verse,¹²⁴ “Lord HaShem-Adona”y HaShem-אדנ"י יהו"ה [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] what will you give me.” In other places you will find it reversed, as in the verse, “HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] is my strength.”

footnotes: ¹²⁴ Genesis 15:2

The secret of the matter is that wherever the Sefirah of Kingship-Malchut adorns and perfects itself with the perfection of Torah and mitzvot below, it is called “Lord HaShem-Adona”y HaShem-אדנ״י יהו״ה” [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] in which “Lord-Adona”y-אדנ״י” takes precedence, in that it ascends from there to the level of Understanding-Binah, which is written HaShem-יהו״ה, but read as Elohi”m-אלהי״ם. This is like the matter of Avraham, who repaired and adorned the Ingathering of Israel-Knesset Yisroel (Shechinah) with mitzvot and good deeds, in order to pour blessings upon her from the beneficence and bestowal of Understanding-Binah. Avraham therefore said, “Lord HaShem-Adona”y HaShem-אדנ"י יהו"ה [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] what will you give me.”

Now, from where do we know that Avraham repaired and adorned the quality of Kingship-Malchut? From the verse that states,¹²⁵ “Because Avraham obeyed My voice, and kept My charge, My commandments, My decrees, and My Torahs.” It also is written,¹²⁶ “He planted a Tamarisk-Eshel-אשל in Be’er Sheva-באר שבע.” That is, he began replanting what Adam, the first man, had severed. Where did he plant them? In the Well of Seven-Beer Sheva-באר שבע. About this the verse states,¹²⁷ “God-Elohi”m-אלהי״ם ascended from upon Avraham,” and it states,¹²⁸ “And he built an altar there to HaShem-יהו״ה.”

footnotes: ¹²⁵ Genesis 26:5 ¹²⁶ Genesis 21:23 ¹²⁷ Genesis 17:22 ¹²⁸ Genesis 12:8 and elsewhere.

Now, because Avraham began fixing what was ruined and replanting what was severed, he began in saying, “Lord HaShem-Adona”y HaShem-אדנ"י יהו"ה,” [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם]. That is, he repaired the Sefirah of Kingship-Malchut to pour forth and draw that which comes down by way of the conduits from the Sefirah of Understanding-Binah. This is the secret of what our sages, of blessed memory, said¹²⁹ about the verse,¹³⁰ “For the sake of the Lord-Adona”y-אדנ״י.” They explained this to mean, “For the sake of Avraham who [was the first to] call You ‘Lord-Adon-אדון.’”

footnotes: ¹²⁹ Talmud Bavli, Brachot 7b ¹³⁰ Daniel 9:17

I will hint at the explanation of the matter, as follows: The verse states,¹³¹ “Let Your face shine upon Your desolate Sanctuary, for the sake of the Lord-Adona”y-אדנ״י.” In his words, “Let Your face shine upon Your desolate Sanctuary,” it is as though Daniel said, “I am only asking a small thing of You.” For, when Adam, the first man, sinned, he caused the complete withdrawal of the Indwelling Presence of HaShem-יהו״ה (the Shechinah). However, our forefather Avraham came and accepted Her upon his shoulders, and became a seat for the Supernal Chariot (Merkavah), as it states,¹³² “God-Elohi”m-אלהי״ם ascended from upon Avraham.” Then our teacher Moshe came and established a place for the Shechinah in the Tabernacle (Mishkan), as it states,¹³³ “There I will set My meetings with you.” Then, King Solomon came and established a permanent meeting place, as it states,¹³⁴ “I have surely built a house of habitation for You, the foundation of your dwelling forever.” When the Jewish people sinned and traveled ten journeys,¹³⁵ Daniel came and said, “These journeys are unlike the journeys caused by Adam, the first man. For, in the time of Adam, the first man, the Indwelling Presence of HaShem-יהו״ה, the Shechinah, had no fixed place at all, being that when Adam sinned, he caused the complete withdrawal of the Indwelling Presence of HaShem-יהו״ה, the Shechinah.”

footnotes: ¹³¹ Daniel 9:17 ¹³² Genesis 17:22 ¹³³ Exodus 25:22 ¹³⁴ Kings I 8:13 ¹³⁵ See Talmud Bavli, Rosh HaShanah 31a; Also see before in Gate Five.

However, from the time that Solomon built the Holy Temple, once there was an established place for the Indwelling Presence of HaShem-יהו״ה in the land, even though She sometimes withdraws, She is never completely uprooted from the place of Her holiness. This is as stated,¹³⁶ “This is My resting place forever and ever, here I will dwell, for I have desired it.” It similarly states,¹³⁷ “For HaShem-יהו״ה has chosen Zion; He has desired it for His habitation.” What is the meaning of the word “desired-Eevah-אוה”? This is like a person who is far away from the members of his household and lusts-Mit’aveh-מתאוה for them. Likewise, Solomon said,¹³⁸ “I have surely built a house of habitation for You, the foundation of your dwelling forever.” In other words, even though He sometimes withdraws, it is to here that He returns, as the verse states,¹³⁹ “Thus said HaShem-יהו״ה: I have returned to Zion, and I have made My dwelling in the midst of Jerusalem; Jerusalem will be called ‘The City of Truth-Emet-אמת,’ and the Mountain of HaShem, Master of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת [shall be called], ‘The Holy Mountain-Har HaKodesh-הר הקדש.’” Likewise, it states,¹⁴⁰ “I have betrothed you to Me forever.”

footnotes: ¹³⁶ Psalms 132:14 ¹³⁷ Psalms 132:13 ¹³⁸ Kings I 8:13 ¹³⁹ Zachariah 8:3 ¹⁴⁰ Hosea 2:21

Daniel thus said, “I am only making a small request of You, that You return to Your place that is sanctified to You, from which it is impossible for You to separate. For, although You have withdrawn from it, it nevertheless is sanctified to You.” He therefore said,¹⁴¹ “Let Your face shine upon Your desolate Sanctuary,” in that it certainly is Your desolate Sanctuary. That is, even though it is desolate and destroyed, it is Yours. In other words, when he said, “upon Your desolate Sanctuary,” this is like the verse that states,¹⁴² “And I will bring desolation to your Sanctuaries,” about which it is taught,¹⁴³ “Even though they are desolate, their sanctity remains.” Thus, it is about this that Daniel said, “Let Your face shine upon Your desolate Sanctuary.”

footnotes: ¹⁴¹ Daniel 9:17 ¹⁴² Leviticus 26:31 ¹⁴³ Talmud Bavli, Megillah 28a

What is the reason? Because, when upon the sin of Adam, the first man, Your Indwelling Presence withdrew, it did not have any fixed place. Our forefather Avraham, peace be upon him, established its place upon his shoulders, and because of this Daniel said,¹⁴⁴ “For the sake of the Lord-Adona”y-אדנ״י,” meaning,¹⁴⁵ “For the sake of the forefather, who was the first to called You ‘Lord-Adon-אדון,’” referring to Avraham. Thus, our forefather Avraham was able to adorn the Sefirah of Kingship-Malchut and unify HaShem-יהו״ה, blessed is He, in the world. This is the secret of the verse,¹⁴⁶ “Avraham was One-Echad-אחד, and he inherited the land-Aretz-ארץ.” That is, because he was unified and one-Echad-אחד in all his limbs, in unifying HaShem-יהו״ה, blessed is He, and declaring His Name in the world, and he established a place to teach and publicize His Kingship, he therefore was able to unify HaShem-יהו״ה, blessed is He.

footnotes: ¹⁴⁴ Daniel 9:17 ¹⁴⁵ Talmud Bavli, Brachot 7b ¹⁴⁶ Ezekiel 33:24

This is the secret of the verse,¹⁴⁷ “He proceeded on his journeys from the south to the House of God-Beit E”l-בית א״ל.”¹⁴⁸ Now, because our forefather Avraham repaired the path and unified the Sefirah of Kingship-Malchut with the Sefirah of Understanding-Binah, it is he who began to say, “Lord HaShem-Adona”y HaShem-אדנ"י יהו"ה,” [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] This is called a “fundamental principle-Binyan Av-בנין אב,”¹⁴⁹-בנין אב.” in that wherever in Torah you find the order written as “Lord HaShem-Adona”y HaShem-אדנ"י יהו"ה,” [pronounced Adona”y Elohi“m-אדנ"י אלהי"ם] it refers to the secret of the repair of the Indwelling Presence of HaShem-יהו״ה, blessed is He, from below, and its adornment and preparations to become unified with the Sefirah of Understanding-Binah. In contrast, wherever in Torah you find the order written as, “HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י,” [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] it refers to the secret of the bestowal of beneficence and emanation from Above to below, in that the Sefirah of Understanding-Binah bestows to all the Sefirot, until the Sefirah of Kingship-Malchut becomes full of every manner of beneficence, emanation, and blessing, such as indicated by the verse,¹⁵⁰ “HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] is my strength.”

footnotes: ¹⁴⁷ Genesis 13:3 ¹⁴⁸ See Shaarei Tzedek of Rabbi Yosef Gikatilla, Shaar 2; Also see Zohar I 84a. ¹⁴⁹ See the introduction to Sifra in the thirteen principles of exegesis of Rabbi Yishmael (recited at the beginning of the morning prayers). This has a double meaning, in that it also means, “The construct of a forefather-Binyan Av ¹⁵⁰ Habakkuk 3:19

Thus, the general principle is that wherever in Torah you find “Lord HaShem-Adona”y HaShem-אדנ"י יהו"ה,” [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] it is the secret of the preparation and adornment of the Indwelling Presence of HaShem-יהו״ה, the Shechinah, below, to unify with Understanding-Binah and to receive beneficence and emanation from Her. In contrast, wherever in Torah you find “HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י,” [pronounced Elohi”m Adona”y-[אלהי"ם אדנ"י it refers to the secret of the bestowal of beneficence drawn from Above to below. This is the secret of the verse,¹⁵¹ “Truth-Emet-אמת will sprout from the earth-Eretz-ארץ, and righteousness-Tzedek-צדק will peer from heaven-Shamayim-שמים.” What does the next verse say? “HaShem-יהו״ה, too, will give goodness-Tov-טוב, and our land-Artzeinu-ארצינו will yield its produce.”

footnotes: ¹⁵¹ Psalms 85:12

Contemplate the keys we have given into your hands in this Gate, for with them you will be capable of opening many Gates that are locked with multiple locks, and which not everyone merits to enter.

Now, in many places this Sefirah is called Understanding-Binah-בינה. The reason is because it is the secret of the Upper Interpreter-HaMeilitz HaElyon-המליץ העליון positioned between the upper Sefirot and the lower Sefirot, who emanates beneficence and blessing to the other Sefirot from the Supernal Crown-Keter Elyon. Through this Sefirah man contemplates the Primary Root of all roots, and the Foundation of all foundations.¹⁵²-יהו״ה, blessed is He. For, without Understanding-Binah, there is no way to enter the knowledge of HaShem’s-יהו"ה Singular Preexistent Intrinsic and Essential Being, blessed is He. It therefore is compared to a Trusted Interpreter (Meilitz HaNe’eman),¹⁵³-נאמן throughout My house,” and is called the Faithful Shepherd-Ra’ayah Mehemna or the Shepherd of Faith, as mentioned in the Fifth Gate, and as will be hinted in the next verse and mentioned shortly. as Moshe stated,¹⁵⁴ “I stand between (Bein-בין)¹⁵⁵-בין” also means “understand-Been-בין” and shares the same root as Understanding-Binah-בינה. That is, the quality of Understanding-Binah is positioned between the upper Sefirot and the lower Sefirot, and there is no path to attain the upper Sefirot except by way of Understanding-Binah-בינה which is positioned between-Bein-בין them. (Also see Shaar HaYichud of Rabbi DovBer of Lubavitch, known as The Tract on Contemplation-Kuntres HaHitbonenut, and The Key to Chassidus, translated as The Gate of Unity, Ch. 1-3.) HaShem-יהו״ה and you.”

footnotes: ¹⁵² Mishneh Torah, Hilchot Yesodei HaTorah 1:1 – That is, the knowledge of the Singular Preexistent Intrinsic and Essential Being HaShem ¹⁵³ Like Moshe, about whom it states (Numbers 12:7), “He is trusted-Ne’eman ¹⁵⁴ Deuteronomy 5:5 ¹⁵⁵ The word “between-Bein

Similarly, in reference to Shabbat, which is the secret of the Lower Interpreter-HaMeilitz HaTachton-המליץ התחתון,¹⁵⁶, culminating with the seventh Sefirah of Foundation-Yesod from below, and the seventh Sefirah from above, which is Understanding-Binah, as mentioned in Gate Two. the verse states,¹⁵⁷ “It is a sign-Ot-אות between Me (Beinee-ביני) and the children of Israel forever.” Now, the masters of the received knowledge (Kabbalah) already hinted that the Sefirah of Understanding-Binah is like the tongue-Lashon-לשון in the mouth.¹⁵⁸לשון” also means “spoken language,” which stems from Understanding-Binah, and therefore also shares the numerical value as the word “language-Safah-שפה-385” and is called the Upper Shechinah-שכינה-385. Also See the commentary of Rabbi Yitzchak of Acco to Sefer Yetzirah, Ch. 1; Pardes Rimonim, Shaar 23, Ch. 12 (“Lashon-לשון”). It indeed is truly so that it is like the tongue-Lashon-לשון in the mouth in several ways. Firstly, it is the secret of “The third verse [that reconciles contradictions].”¹⁵⁹ that reconciles all contradictions, and mediates between the upper three Sefirot and the lower seven Sefirot, as mentioned. Secondly, it is what affects the bonding of the upper three Sefirot, and their emanation and bestowal of blessing upon the seven lower Sefirot. Thirdly, without Understanding-Binah, no one can enter into knowledge of the Singular Preexistent Intrinsic and Essential Being of He Who precedes the world. Now, our teacher Moshe, peace be upon him, who is the Trusted Interpreter (Meilitz HaNe’eman), grasped forty-nine of the fifty Gates of Understanding-Binah. This is as our sages, of blessed memory, said,¹⁶⁰ “Fifty Gates of Understanding were created in the world, and all were given to Moshe, except for one.”

footnotes: ¹⁵⁶ The bond between the seven lower Sefirot ¹⁵⁷ Exodus 31:17 ¹⁵⁸ Just as the word language in English, comes from the Latin word for tongue, and means a spoken language, so too, in the Holy Tongue (Biblical Hebrew) the word “tongue-Lashon- ¹⁵⁹ See the introduction to Sifra in the thirteen principles of exegesis of Rabbi Yishmael (recited at the beginning of the morning prayers). That is, it is the third quality of Understanding-Binah ¹⁶⁰ Talmud Bavli, Rosh HaShanah 21b

Another reason it is called Understanding-Binah-בינה is because it is the secret of the birthing of sons-Banim-בנים and daughters-Banot-בנות, these being the secret of Binah-בינה and Tevunah-תבונה.¹⁶¹ It is because of this that,¹⁶²-נדרים relate to the Understanding-Binah, as discussed in the preceding Gates, and as will be mentioned shortly. “because of the sin of vows (Nedarim-נדרים) being unfulfilled, one’s children die, and because of the sin of vows-Nedarim-נדרים being unfulfilled, a person’s wife dies.” This is all measure for measure, since Understanding-Tevunah-תבונה is the place of vows-Nedarim-נדרים, as known to the Kabbalists. Those who know the composition of the organs and limbs know what our sages, of blessed memory, meant when they stated,¹⁶³ “The brain of the son is from the brain of the father.” All this is included in the secret of the Sefirot of Understanding-Binah and Knowledge-Da’at.¹⁶⁴ That is, from the place of Understanding-Binah there is a drawing forth from the brain by way of Knowledge-Da’at, passing through the spinal cord, until it reaches the place that is prepared for it. This is the secret of the verse,¹⁶⁵ “Lord-*Adona”y-*אדנ"י, open my lips and my mouth will speak Your praises-Tehilatecha-תהילתך.”¹⁶⁶-אדנ״י, which is the Sefirah of Kingship-Malchut, should open “my lips-Sefatai-שפתי” referring to the Understanding-Binah, and then “my mouth-Pee-פי” referring to Kingship-Malchut will draw forth (*Yagid-*יגיד also means to draw down) the influence of the Understanding-Binah, which is called “Your praises-Tehilatecha-תהילתך,” as will be mentioned later. Also see Beit Shaar to Shaarei Orah here; Tikkunei Zohar 34a; Pri Etz Chayim, Shaar HaAmidah, Ch. 2.

footnotes: ¹⁶¹ See Zohar III 291a; Also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 1-3 and the notes and citations there. ¹⁶² Talmud Bavli, Shabbat 32b – Also note that vows-Nedarim ¹⁶³ See Chidushei HaRashba to Menachot 35b, Tefillin; Also see Tikkunei Zohar 35a. ¹⁶⁴ See Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 1-3 and the notes and citations there. ¹⁶⁵ Psalms 51:17 ¹⁶⁶ That is, the intention of the verse is that Lord-Adona”y

This has all already been hinted in Sefer Yetzirah,¹⁶⁷ “He formed a covenant with him between the ten fingers of his hands, which is the covenant of the mouth (Brit HaPeh-ברית הפה), and He formed a covenant with him between the ten toes of the feet, which is the covenant of circumcision (Brit Milah-ברית מילה). The whole matter is hinted in short in the words,¹⁶⁸ “The covenant of the tongue-Milat HaLashon-מילת הלשון, and the covenant of the skin-Milat HaMa’or-מילת המעור.”¹⁶⁹-מילה also means “word” and both the covenant of the tongue and the covenant of the skin are referred to as “Milah-מילה.” In both cases, the issuance of words from the mouth and the issuance of seed, both bring forth progeny and revelation of the brain and mind, which is drawn forth by the Understanding-Binah-בינה. I shall explain with the verses,¹⁷⁰ “Who is wise-Chacham-חכם and will understand-Yaven-יבן these things; [who is] understanding-Navon-נבון and will know them-Yeda’em-ידעם.” That is, Understanding-Binah-בינה is positioned between wisdom-Chochmah-חכמה and knowledge-Da’at-דעת, and they unify to adhere to each other,¹⁷¹ that is positioned between the higher intellect of wisdom-Chochmah and the heartfelt emotions which are all included in Splendor-Tiferet, the essence of which is Knowledge-Da’at, as mentioned in the Fifth Gate. That is, Knowledge-Da’at-דעת refers to the matter of adhesion-Dveikut-דביקות, as in the verse (Genesis 4:1), “Adam knew-*Yada-*ידע his wife Chava and she conceived,” and as it states (Genesis 2:24), “Therefore shall a man… adhere-Davak-דבק to his wife so that they become as one flesh.” according to the secret of the verse,¹⁷² “With wisdom-Chochmah-חכמה, understanding-Tevunah-תבונה, and knowledge-Da’at-דעת.” This has therefore all been hinted at, and is the secret of the bond between the upper Sefirot and the lower Sefirot.

footnotes: ¹⁶⁷ Sefer Yetzirah 6:8; Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2 (The Letters of Creation, Part I), The Gate of the Motion of the Components, The Five that are Drawn from the Ten. ¹⁶⁸ Sefer Yetzirah 1:3 ¹⁶⁹ That is, the term circumcision-Milah ¹⁷⁰ Hosea 14:10 ¹⁷¹ That is, it is the quality of Understanding-Binah ¹⁷² Exodus 31:3

Now, sometimes this Sefirah is called the Jubilee-Yovel-יובל. We have already informed you that there are all kinds of freedoms and redemption that depend on this Sefirah. The reason is because all seven lower Sefirot are sometimes found to be affected by the ruination of the lower beings, God forbid, such that they are in a state that is as if there is a cessation of beneficence. This is as the verse in Isaiah states,¹⁷³ “Lord HaShem, Master of Legions*-Adona”y HaShem Tzva’ot*-אדנ״י יהו״ה צבאות [pronounced Adona”y Elohi”m Tzva’ot-אדנ"י אלהי"ם צבאות] declared that day to be for crying and eulogy, for baldness and for the donning of sackcloth.” Therefore, when people sin below, the Sefirah of Understanding-Binah diminishes her blessings, and it is then as though the other Sefirot must traverse various paths until they are gathered to ascend to the Sefirah of Understanding-Binah, which causes that those below remain in a state of destruction. However, when the lower Sefirot adhere to the Sefirah of the Jubilee-Yovel-יובל, drawing her beneficence and blessings below, then all kinds of freedom and redemption are found in all the Sefirot, and in all beings that are sustained by the Sefirah of Kingship-Malchut, that receives blessing from them.

footnotes: ¹⁷³ Isaiah 22:12

Know that in the coming future there will be a time that the righteous Tzaddikim will ascend until they adhere to the Sefirah of Understanding-Binah, which is the secret of the Coming World (Olam Haba-עולם הבא). They then will go forth to freedom and will be redeemed from every kind of destruction and all kinds of travails, according to the secret of the verse,¹⁷⁴ “Who redeems your life from destruction.” Corresponding to this quality and the promise that we are destined to enter the life of the Coming World (Olam HaBa-עולם הבא), we were commanded a number of positive and negative mitzvot, the reward of which is found solely with the Sefirah of Understanding-Binah, called the Coming World (Olam HaBa-עולם הבא) and called the Jubilee-Yovel-יובל, since through it we leave servitude to redemption, from a time of mourning to a day of rejoicing, from thick darkness to a great light.¹⁷⁵” section of the Haggadah.

footnotes: ¹⁷⁴ Psalms 103:4 ¹⁷⁵ See Talmud Bavli, Pesachim 116b and the liturgy of the “Lefikach

In this manner I will give you hints and if you merit, contemplate their primary root, which is the secret of Understanding-Binah-בינה, called the Jubilee-Yovel-יובל, being that with it everything will go forth to freedom. This is because whoever merits adhering to Understanding-Binah will never see worry or lacking, since She adheres to the innermost chambers of the upper Sefirot, where there is no worry or any lacking whatsoever. Whoever adheres to the Jubilee-Yovel-יובל is himself redeemed, since there is nothing, neither minister, nor angel, nor anything in the world surrounding the Jubilee-Yovel-יובל that can cause any damage whatsoever. It rather is solely the world of mercy-Rachamim.

This is because regarding the Sefirot of Greatness-Gedulah and Might-Gevurah, there are accusers who obstruct goodness from coming to the world. However, since the Sefirah of the Jubilee-Yovel-יובל is the world of mercy-Rachamim, it is called “a limitless inheritance-Nachalah Blee Meitzarim-נחלה בלי מצרים,”¹⁷⁶ and is the portion and inheritance of our forefather Yaakov, peace be upon him. That is, it is unlike the inheritance of Avraham, which has limitations, nor is it like the inheritance of Yitzchak, which also has limitations.¹⁷⁷ Thus, whoever merits to adhere to the Sefirah of the Jubilee-Yovel-יובל, shall have redemption-Ge’ulah-גאולה, being that absolutely nothing can restrain it, withhold it, or make accusations against it. This is the secret of the verse,¹⁷⁸ “Then you will delight in HaShem-יהו״ה, and I will mount you astride the heights of the earth; I will provide you with the inheritance of your forefather Yaakov, for the mouth of HaShem-יהו״ה has spoken.” This refers to the inheritance of the middle line-Kav HaEmtza’ee-קו האמצעי, which ascends and adheres to the world of mercy-Rachamim (Crown-Keter), whereas the “heights of the earth” remain below, being that they are the portions of Avraham and Yitzchak. Contemplate what we have conveyed in these hints and many Gates will opened for you.

footnotes: ¹⁷⁶ Talmud Bavli, Shabbat 118a ¹⁷⁷ About the limitations of the inheritance of Avraham and Yitzchak, as opposed to the inheritance of Yaakov, see at length in “Mehutam Shel Yisroel” by Rabbi Yoel Kahan, translated as “On The Essence of the Jewish People.” ¹⁷⁸ Isaiah 58:14; Also see Talmud Bavli, Shabbat 118a-b ibid.

Additionally, since this is so of the Sefirah of Understanding-Binah, it also is called the Expansiveness of the River-Rechovot HaNahar-רחובות הנהר, since it is an unlimited place and there is no accuser to restrain or obstruct the bestowal of goodness. Whoever merits to be entrenched and implanted in these places while in this world, “his fruit shall not cease and his leaves shall not wither.”¹⁷⁹ Why? Because, “He will be like a tree planted near water, which spreads out its roots along a brook and does not see when heat comes, whose foliage is ever fresh; it will not worry in a year of drought and will not stop producing fruit.” The reason that “it does not see when heat comes” and the like, is because there is no obstruction, accuser, or withholding in this place, since it entirely transcends the place of the seventy ministering angels. It therefore is called Expansiveness-Rechovot-רחובות, and about this the verse states,¹⁸⁰ “He brought me out into an expansive space-Merchav-מרחב.” Understand this very well.

footnotes: ¹⁷⁹ See Ezekiel 47:12 ¹⁸⁰ Samuel II 22:20

In the terminology of our sages, of blessed memory, this Sefirah is called Return-Teshuvah-תשובה.¹⁸¹-תשובה,” generally translated as “Repentance,” also means “Return,” in that one returns to the state of purity that preceded sinning. It also means an “Answer” or “Responsa” in that this quality of Understanding-Binah provides resolutions and answers to questions and doubts. (Also see Pardes Rimonim, Shaar 23, section on “Teshuvah-תשובה.” The reason is because the level of souls called Neshamot-נשמות are emanated from this place, the level of souls called Ruchot-רוחות are from the place of Splendor-Tiferet, and the level of souls called Nefashot-נפשות are from the Sefirah of Kingship-Malchut. They all are bound together [and ascend] until they all merit to unify with the Sefirah of Understanding-Binah. How so? The Nefesh level is bound to the Ruach, the Ruach is bound to the Neshamah, and the Neshamah is bound to the Sefirah of Understanding-Binah. However, if a soul-Nefesh sins,¹⁸²-נפש sins.” God forbid, and transgresses a sin for which the punishment is severance (Karet), it then becomes severed from the Ru’ach to which it adhered, and thus loses the bestowal of goodness. Moreover, since it has been severed from the Supernal Tree to which it adhered, it has no way by which to ascend to the Coming World (Olam HaBa-עולם הבא).¹⁸³ of Understanding-Binah, called the Coming World-Olam HaBa-עולם הבא, and is the World of Mercy-Olam HaRachamim-עולם הרחמים, as mentioned before, and as will be mentioned shortly. This is the secret of excision (Karet) mentioned in Torah, as in the verse,¹⁸⁴ “That soul-Nefesh-נפש shall be cut off from its people.”

footnotes: ¹⁸¹ The term “Teshuvah ¹⁸² See Leviticus 5:1, 17, 21 etc., which specify “When a Nefesh ¹⁸³ The Sefirah ¹⁸⁴ Genesis 17:14

However, if after having become repugnant, that soul returns, mends its ways and repairs its paths, she then returns to adhere to where she originally was cut off from, thus meriting to ascend to the Sefirah of Understanding-Binah, called the Coming World-Olam HaBa-עולם הבא. She then returns to the place that was lost to her. This then, is the secret of Return-Teshuvah-תשובה, as in the verse,¹⁸⁵ “He then would return-Teshuvato-תשובתו to Ramah,¹⁸⁶ for his home was there.” Thus, since the Nefashot-נפשות are bound to the Ruchot-רוחות, and the Ruchot-רוחות are bound to the Neshamot-נשמות, and the Neshamot-נשמות are bound to the World of Life-Olam HaChayim-עולם החיים, the verse therefore states,¹⁸⁷ “May my lord’s soul-Nefesh Adonee-נפש אדני be bound up in the bond of Life-Tzror HaChayim-צרור החיים.”

footnotes: ¹⁸⁵ Samuel I 7:17 ¹⁸⁶ The word Ramah-רמה also means elevated, and thus, this may be read as, “Then he returned to be elevated.” ¹⁸⁷ Samuel I 25:29

However, regarding souls-Nefashot that are severed from their place but have not returned, since they have been cut off and uprooted from the place of their planting, they are judged with various harsh punishments. They are cast hither and tither from one punishment to another, and from one affliction to another. About this the verse states,¹⁸⁸ “May He hurl away the soul of your enemy, as one shoots a stone from a slingshot-Kaf HaKela-כף הקלע.” The punishment known as the “slingshot-Kaf HaKela-כף הקלע” is like a stone swung from place to place in a slingshot. In the same way, a soul that is cut off from its place, is swung from place to place and from one harsh punishment to another harsh punishment. This is called the “slingshot-Kaf HaKela-כף הקלע.”

footnotes: ¹⁸⁸ Samuel I 25:29

In this manner, contemplate the matter of Repentance-Teshuvah-תשובה mentioned in Torah, which is the secret of the Return-Teshuvah-תשובה of the soul to the place from which it was uprooted, and its return to its place of tranquility, as in the verse,¹⁸⁹ “Return-Shuvee-שובי, O’ My soul-Nafshi-נפשי, to your tranquility.” And how should she return to her tranquility? Through the good remedies Torah established for every kind of sin and transgression, as stated in Torat Kohanim.¹⁹⁰ About this the verse states,¹⁹¹ “The Torah of HaShem-יהו״ה is perfect, it returns the soul-Meshivat Nefesh-משיבת נפש,” in that it truly returns the soul. For, if Torah had not made the paths of return-Teshuvah-תשובה known to us, there would be no way to return. However, the prophet cried out and said,¹⁹² “Return-Shuvu-שובו, O’ wayward children, and I will heal your waywardness.” And how do we know that the Sefirah of Understanding-Binah-בינה is the secret of Return-Teshuvah-תשובה? Because it is the fundamental principle-Binyan Av-בנין אב that applies throughout Torah,¹⁹³-בנין אב” mentioned before, which is one of the principles of exegesis. See introduction to Sifri and the principles of exegesis of Rabbi Yishmael recited at the beginning of the morning prayers. as it states,¹⁹⁴ “His heart will understand-Yaveen-יבין, and he will return-v’Shav-ושב and be healed.” This being so, contemplate the matter and understand that Return-Teshuvah-תשובה is the secret of the Coming World-Olam HaBa-עולם הבא.

footnotes: ¹⁸⁹ Psalms 116:7 ¹⁹⁰ That is, the book of Leviticus. ¹⁹¹ Psalms 19:8 ¹⁹² Jeremiah 3:22 ¹⁹³ “Binyan Av ¹⁹⁴ Isaiah 6:10

After having explained this important secret, we will return to our subject and tell you the order of steps in ascending in Repentance-Teshuvah-תשובה. That is, every single Jew who has been sold off, has a path by which to return, as the verse states,¹⁹⁵ “He shall have redemption-Ge’ulah-גאולה and shall go out in the Jubilee-Yovel-יובל.” It similarly states,¹⁹⁶ “In this year of the Jubilee-Yovel-יובל, each man shall return-Tashuvu-תשובו to his inheritance-Achuzato-אחוזתו.” That is, through the secret of the Sefirah of Understanding-Binah every soul is capable of returning and taking hold-Le’hit’achez-להתאחז of the place from where it was cut off. This is the meaning of the words, “each man shall return-Tashuvu-תשובו to his inheritance-Achuzato-אחוזתו,” in which the word “his inheritance-Achuzato-אחוזתו” means “his hold,” as in “taking hold” – Achizah-אחיזה.

footnotes: ¹⁹⁵ Leviticus 25:31 ¹⁹⁶ Leviticus 25:31

The Kabbalists also called this Sefirah the Upper Righteousness-Tzedek Elyon-צדק עליון, meaning to say, it is the Sefirah where the quality of judgment-Din begins, even though it itself adheres to the World of Mercy-Olam HaRachamim. This is the secret of the fact that the Upper Righteousness-Tzedek Elyon-צדק עליון is aligned with the Lower Righteousness-Tzedek Tachton-צדק תחתון. That is, the Sefirah of Kingship-Malchut is called the Lower Righteousness-Tzedek Tachton-צדק תחתון, and the two are aligned with each other, in that the Gates of Righteousness-Shaarei Tzedek-שערי צדק are aligned with the Gates of Understanding-Shaarei Binah-שערי בינה, in accordance to the secret of “Lord HaShem-Adona”y HaShem-אדנ״י יהו״ה,” [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם.

Now, because both Sefirot are aligned one opposite the other, and both are called Righteousness-Tzedek-צדק, the Torah therefore states,¹⁹⁷ “Righteousness-Tzedek-צדק, righteousness-Tzedek-צדק shall you pursue.” That is, you should pursue attaining the Gates of Righteousness-Shaarei Tzedek-שערי צדק, so that through them you may enter the Life of the Coming World-Chayei Olam HaBa-חיי עולם הבא, that is, the Upper Righteousness-Tzedek Elyon-צדק עליון. The verse therefore states, “Righteousness-Tzedek-צדק, righteousness-Tzedek-צדק shall you pursue,” and then explains, “So that you may live-Tichyeh-תחיה,” referring to the Upper Righteousness-Tzedek Elyon-צדק עליון, “And possess the Land-Aretz-ארץ,” referring to the Lower Righteousness-Tzedek Tachton-צדק תחתון, which is the secret of the Land of Israel-Eretz Yisroel-ארץ ישראל, as the verse states,¹⁹⁸ “She was full of justice-Mishpat-משפט, righteousness-Tzedek-צדק lodged in her.” Understand this well.

footnotes: ¹⁹⁷ Deuteronomy 16:20 ¹⁹⁸ Isaiah 1:21

Know and have faith that all who are destined to merit entering the Coming World-Olam HaBa-עולם הבא, will enter solely by way of judgement-Din. About this our sages, of blessed memory, said,¹⁹⁹ “On the Day of Judgement there will be three groups.”²⁰⁰, the second group consists to totally wicked-Resha’im, and the third group consists of the intermediates-Beinonim. It is in that place that the righteous Tzaddikim will receive reward that is beyond all comparison, limitation and measure. About this our sages, of blessed memory, said,²⁰¹ “Rabbi Chiyya bar Abba said that Rabbi Yochanan said, ‘All the prophets only prophesied about the days of Moshiach. However, about the Coming World-Olam HaBa-עולם הבא [it states],²⁰² ‘No eye has seen it O’ God-Elohi”m-אלהי״ם, except for You.’’”²⁰³ of Understanding-Binah, which is called God-Elohi”m-אלהי״ם, but written HaShem-יהו״ה, as mentioned before, no eye has seen it. Also see Zohar II 210b.

footnotes: ¹⁹⁹ Talmud Bavli, Rosh HaShanah 16b ²⁰⁰ That is, in the time of the resurrection and the coming world (see Rashi ibid.) there will be three categories of people. As it continues there, the first group consists of the perfectly righteous-Tzaddikim ²⁰¹ Talmud Bavli, Brachot 34b ²⁰² Isaiah 64:4 ²⁰³ That is, except for the Sefirah

The Kabbalists also called this Sefirah the Upper Shechinah-Shechinah Ila’ah-שכינה עילאה, since she receives beneficence and emanation from the Upper World, called the World of Mercy-Olam HaRachamim (Crown-Keter), and then bestows all manner of beneficence and emanation to the Sefirot below her. When the lower beings fulfill Torah and mitzvot, she then comes to be revealed and dwells within all the other Sefirot, bestowing beneficence, blessing, and goodness to all the Sefirot, and then the worlds become filled with goodness and blessing. Then, the Sefirah of Kingship-Malchut, called the Lower Shechinah-Shechinah Tata’ah-שכינה תתאה, also returns to pouring her blessings upon the lower beings and dwells within them, as the verse states,²⁰⁴ “And I will dwell within them-v’Shachanti b’Tocham-ושכנתי בתוכם,” and it states,²⁰⁵ “I will place My dwelling-Mishkanee-משכני within you.” All the worlds are then in a state of perfect repair, in a state of wholeness and rectification, without any lackings whatsoever.

footnotes: ²⁰⁴ Exodus 25:8 ²⁰⁵ Leviticus 26:11

However, if the lower beings ruin and trespass the boundaries of Torah and mitzvot, the Upper Shechinah-שכינה עילאה then withdraws. Upon her withdrawal, bestowal is withheld from the conduits, the luminaries become darkened, and the righteous-Tzaddik-צדיק is gathered in. The Lower Shechinah-שכינה תתאה then withdraws from the lower beings, and the Upper Shechinah-שכינה עילאה withdraws from the upper beings, and the world comes to be in a state of destruction.

Therefore, those who know how to appease their Maker, know to repair the path of the Shechinah and return Her to her proper place, by repairing the damaged conduits. The Upper Shechinah-שכינה עילאה then returns to emanate Her blessings upon the Sefirot, and the Sefirot then bestow the blessing to the Lower Shechinah-שכינה תתאה, and She too then returns to Her place, to pour Her blessings forth in the world.

In conclusion, when there is a withdrawal of the Upper Shechinah, there also is a withdrawal of the Lower Shechinah, and when there is the return of the Upper Shechinah, there also is a return of the Lower Shechinah. The known verse that hints at the secret of both is,²⁰⁶ “You shall know this day and set it upon your heart that HaShem-יהו״ה, He is the God-Elohi”m-אלהי״ם, in the heaven above-BaShamayim Mi’ma’al-בשמים ממעל” – referring to the Upper Shechinah – “and upon the earth below-Al HaAretz Mitachat-על הארץ מתחת” – referring to the Lower Shechinah, there is none else.” Lest you say that, God forbid, they are two different domains, know that they are one alone. The verse therefore states, “You shall know this day and set it upon your heart that HaShem-יהו״ה, He is the God-Elohi”m-אלהי״ם, in the heaven above and upon the earth below, there is none else.”

footnotes: ²⁰⁶ Deuteronomy 4:39

Now, whoever knows this secret will know the secret of the verse,²⁰⁷ “The [female] neighbors-Shecheinot-שכנות gave him a name, saying, ‘A son was born to Na’ami.’” This is because the child that was born was rooted primarily in the above-mentioned places, and therefore inherited the special inheritance between the two Shechinot-שכנות, [the upper Shechinah and the lower Shechinah]. This is the secret of the verse,²⁰⁸ “Mount Zion*-Har Tziyon*-הר ציון, the summit of the North-Tzafon-צפון,” and it states,²⁰⁹ “As the dew-Tal-טל of Hermon descends upon the Mountains of Zion-Harerei Tziyon-הררי ציון, for there HaShem-יהו״ה commanded the blessing-HaBrachah-הברכה – Life-Chayim-חיים is there forever,” and it states,²¹⁰ “Zion-ציון, this is the City of David-Eer David-עיר דוד.” Understand this well.

footnotes: ²⁰⁷ Ruth 4:17 – The verse refers to the birth of Oved, the father of Yishai, the father of David, to Ruth, as stated in the continuation of the verse. ²⁰⁸ Psalms 48:3 ²⁰⁹ Psalms 133:3 ²¹⁰ Samuel II 5:7

The Kabbalists also called this Sefirah the Source of Life-Mekor HaChayim-מקור החיים, since it draws the influence of life-Chayim-חיים to all novel beings from the World of Mercy-Olam HaRachamim (Crown-Keter). Because this Sefirah is the Source of Life-Mekor HaChayim-מקור החיים, the Sefirah of Splendor-Tiferet is therefore called the Tree of Life-Etz HaChayim-עץ החיים. That is, it is the Tree-Etz-עץ that draws Life-Chayim-חיים from the Supernal Source-מקור.

Thus, when it states,²¹¹ “The tree of life-Etz HaChayim-עץ החיים in the midst²¹²-תוך” means “In the center-bMetziyut-במציעות,” as translated by Onkelos according to the received knowledge of Kabbalah. of the Garden-Gan-גן,” this refers to the middle line-Kav HaEmtza’ee-קו האמצעי which pours life-Chayim-חיים into the Sefirah of Foundation-Yesod, called the Living God-E”l Chai-א״ל חי, and as explained before, is also called the God of Life-Elohi”m Chayim-אלהי״ם חיים. Therefore, when the Sefirah of Kingship-Malchut receives the influence of life-Chayim-חיים from the Source of Life-Mekor HaChayim-מקור החיים, by means of the Tree of Life-Etz HaChayim-עץ החיים, through the medium of the Living God-E”l Chai-א״ל, it too is called the Land of the Living-Eretz HaChayim-ארץ החיים, as it states,²¹³ “I shall walk before HaShem-יהו״ה in the Land of the Living-Artzot HaChayim-ארצות החיים.” Understand this well.

footnotes: ²¹¹ Genesis 2:9 ²¹² It was previously explained in the Fifth Gate that the word “midst-Toch ²¹³ Psalms 116:9

The sign by which to remember this is the verse,²¹⁴ “See – I have placed before you today the life-Chayim-חיים and the good-Tov-טוב.” However, if a person chooses the opposite, God forbid, the verse continues, “and the death-Mavet-מות and the bad-*Ra-*רע.” Several matters about this secret were already explained in the First Gate.

footnotes: ²¹⁴ Deuteronomy 30:15

Now, this Sefirah whitens-Malbenet-מלבנת the sins of the Jewish people and therefore is also called Atonements-Kippurim-כפורים. This is because it is the secret of that which is called Levanon-לבנון that adheres to the World of Mercy-Olam HaRachamim (Crown-Keter) and is entirely white-Lavan-לבן. It therefore whitens-Malbenet-מלבנת the sins of the Jewish people.²¹⁵-מלבין the sins of the Jewish people.” I will now explain. We already have informed you that as long as the Jewish people are righteous Tzaddikim, the Sefirah of Kingship-Malchut is adorned and united with the upper Sefirot, and is “like a bride who bedecks herself with jewelry.”²¹⁶ However, if the Jewish people ruin and trespass the boundary of Torah and mitzvot, God forbid, their stench then adheres to Her, and as it states,²¹⁷ “Because of your rebellious sins your Mother was sent away.” However, for the sake of His mercies and kindness, HaShem-יהו״ה, blessed is He, established one day of the year for the Jewish people to purify themselves and wash away their impurities, and He called that day the Day of Atonements-Yom HaKippurim-יום הכפורים. The reason it is called the Day of Atonements-Yom HaKippurim-יום הכפורים in the plural, is because on that day these two Sefirot – Understanding-Binah and Kingship-Malchut – unite as one. The Sefirah of Understanding-Binah is what purifies and washes away all kinds of contamination and impurity that the Jewish people imparted to the Sefirah of Kingship-Malchut. When these two Sefirot unite to transform the judgments of the Jewish people to merit and purity, they are called the Day of Atonements-Yom HaKippurim-יום הכפורים [in the plural].

footnotes: ²¹⁵ Talmud Bavli, Yoma 39b – “Why is the [Holy Temple] called Levanon-לבנון? Because it whitens-Malbeen ²¹⁶ Isaiah 61:10 ²¹⁷ Isaiah 50:1

I will give you a hint by which to understand this. The verse states,²¹⁸ “If your sins are like scarlet (Shanim-שנים), they will become as white (Yalbeenu-ילבינו) as snow.” The upper one is called Whiteness-Levanon-לבנון,²¹⁹, as mentioned before. whereas the lower one is garbed in Her Scarlet-Shanim-שנים garment,²²⁰-שנה” is of the root “change-Shinuy-שנוי,” and refers to the changes that the novel created beings undergo, that are brought forth from the thirty garments [“Shanim-שנים” in the plural] of Kingship-Malchut of the world of Emanation. and the Jewish people must transform Her Scarlet-Shanee-שני garment to Whiteness-Loven-לובן. This is why it is called the Day of Atonements-Yom HaKippurim-יום הכפורים [in the plural]. This is likewise the secret of the crimson strip that would turn white-Malbin-מלבין as a result of the atonements-Kippurim-כיפורים,²²¹ being that the Sefirah of Understanding-Binah would appear upon the Sefirah of Kingship-Malchut, to illuminate and purify Her of every impurity. This also is the secret of the goat that was pushed off the cliff on this day. Thus, since these two Sefirot are aligned corresponding to each other – and are the secret of the Upper Mother-Imma Ila’ah-אמא עילאה and the Lower Mother-Imma Tata’ah-אמא תתאה – and because on this day they would be engaged in purifying the Jewish people, it therefore is forbidden to engage in marital relations on the Day of Atonements-Yom HaKippurim,²²² of Kingship-Malchut with the Sefirah of Understanding-Binah, which is called the Coming World-Olam HaBa-עולם הבא, about which it states (Talmud Bavli, Brachot 17a), “In the Coming World there is no eating, drinking, procreation, or business negotiations etc.” Also see Zohar II 116a. though on Shabbat and Festivals it is permitted.²²³ of Splendor-Tiferet and the Sefirah of Kingship-Malchut. See Zohar III 81a and elsewhere. Those who know the hidden wisdom know that this secret is hinted in the verse,²²⁴ “Moreover, she indeed is my sister, my father’s daughter, though not my mother’s daughter; and she became my wife.”²²⁵ This is the secret of the Day of Atonements-Yom HaKippurim-יום הכפורים.

footnotes: ²¹⁸ Isaiah 1:18 ²¹⁹ That is, the Understanding-Binah ²²⁰ As previously explained in the Fifth Gate, the term “Year-Shanah ²²¹ See Talmud Bavli, Yoma 67a ²²² That is, Yom HaKippurim is the ascent and union of the Sefirah ²²³ On Shabbat and the Festivals, the union is between the Sefirah ²²⁴ Genesis 20:12 ²²⁵ See Zohar III 100b.

Now, in the terminology of our sages, of blessed memory, this Sefirah is called the Coming World-Olam HaBa-עולם הבא. Now, because this Sefirah is called Atonements-Kippurim-כפורים, as we explained, and is the secret of Life-Chayim-חיים, as we wrote, therefore on the Day of Atonement we pray, “Inscribe us for Life-Chayim-חיים in the Book of Life-Sefer HaChayim-ספר החיים,” literally referring to this Sefirah.

Now, several great scholars of these last generations stumbled in their knowledge and explanations of the Life-Chayim-חיים that we plead for from the day of Rosh HaShanah through the day of Yom HaKippurim. They could not find where to rest their hands and feet, and they therefore found it necessary to explain this matter with explanations that are far from the truth. However, the primary matter we pray for from the day of Rosh HaShanah through the day of Yom HaKippurim is to merit lives of purity, free from our sinful impurities, so that we may merit to be inscribed in the Book of the Righteous in the World of Life, called the Coming World-Olam HaBa-עולם הבא. Whether or not we will physically live or die that year, we nonetheless desire to be inscribed in the Book of the Righteous, called the Book of Life-Sefer HaChayim-ספר החיים, as in the verse,²²⁶ “All who are inscribed for life-Chayim-חיים in Jerusalem.”

footnotes: ²²⁶ Isaiah 4:4

Included in this, throughout the rest of the prayers, such as the Yaaleh v’Yavo sections of the prayers, and other sections, we also plead to be sustained throughout the entire year with good life and health, and that we should live and not die, just as we do on all the other Festivals and on Rosh Chodesh of each month. However, our primary intention in the words, “Recall us for life and inscribe us in the Book of Life,” recited from Rosh HaShanah through Yom HaKippurim, is only to be counted amongst the righteous Tzaddikim who are worthy of the Coming World-Olam HaBa-עולם הבא, regardless of whether we will physically live or die during the year.

This is the meaning of what our sages, of blessed memory, said,²²⁷ “Three books are opened on Rosh HaShanah. One for the completely righteous, one for the completely wicked, and one for intermediates.” Contemplate this Halachah according to our explanation well. Your eyes will see, your heart will rejoice, and many doubts will be removed from your mind. You then will be satisfied with this passage of Talmud, for in specifying the righteous-Tzaddikim, the wicked-Resha’im, and the intermediates-Beinonim, the sages meant precisely what we have said. That is, if we were to say that what they meant was to plead for physical life in this world, or that our physical life should be good, then not a single person who dies could be counted amongst the righteous-Tzaddikim, nor could it be said that whoever lives out the year, could be counted as wicked-Resha’im. Such a conclusion would uproot many important Torah principles from their place.

footnotes: ²²⁷ Talmud Bavli, Rosh HaShanah 16b

Rather, the true and straightforward reason that from Rosh HaShanah through Yom HaKippurim, they established that we recite, “Recall us for life and inscribe us in the Book of Life,” is for our transgressions to be atoned and for our sins to be forgiven, so that we may be inscribed with the righteous-Tzaddikim who are worthy of the Coming World-Olam HaBa-עולם הבא and are inscribed in the Book of Life-Sefer HaChayim-ספר החיים, regardless of whether or not we will physically live or die during the year. Remember this principle well, and pay no attention to any explanation that says otherwise.

Now, because this Sefirah is the World of Life, it is called the Coming World-Olam HaBa-עולם הבא. The reason is because it constantly draws its blessings forth and bestows its beneficence to the world every day, every hour, and every moment. This is as stated,²²⁸ “A river-Nahar-נהר issues out from Eden-עדן,” in which the word “issues out-Yotze-יוצא” [in the present tense] means constantly and unceasingly, as in the verse,²²⁹ “Like an issuance of water-Motzeh Mayim-מוצא מים (a spring) whose waters never fail.” It therefore is called the Coming World-Olam HaBa-עולם הבא, since it constantly is flowing and coming-Ba Tamid-בא תמיד.

footnotes: ²²⁸ Genesis 2:10 ²²⁹ Isaiah 58:11

Now, you may ask, “Did you not say that its blessings sometimes cease, such as when the people of the world sin?” Know, that our intention there was not that its blessings cease completely. Rather, what we meant was that if people correct their ways below, the Upper World then bestows its blessings without measure or end. All the conduits of the Sefirot then become full of every manner of beneficence and blessing, until the Sefirah of Kingship-Malchut bestows her blessings upon us in a way that is more than enough. However, if people below ruin their ways and deeds, the quality of Understanding-Binah – called the Coming World-Olam HaBa-עולם הבא – then withholds her beneficence and blessings, and does not pour them forth, except in a constrained (Tzimtzum) way, such that blessing is not found, except in a very diminished measure, just enough for the world not to be utterly and completely destroyed. It then is as if there is no blessing at all.

Moreover, even the diminished blessing that drips down from the Sefirah of Understanding-Binah, does not come by way of the conduits to the Sefirah of Kingship-Malchut, being that all the conduits are damaged, to the point that the Sefirah of Kingship-Malchut dries up. Rather, that little drip, leaks here and there through the cracks, in a way that no blessings are found there at all. This is analogous to water pipes that have become damaged and broken, so that whatever water flows through them leaks out on all sides through the breaches and cracks, and the pipes become ineffectual and of no benefit. Thus, whatever water actually reaches its proper destination is so diminished, that it is insufficient to water the soil, to drink, or to use in any way, and the world is found to be in a cursed state of being. Moreover, whatever water leaked out through the cracks and breaches of the pipes, goes to where it is unbefitting for it to go, and though it is a time of ruination, those unbefitting places receive vitality from it. About this the verse states,²³⁰ “Because of three things the earth trembles, and because of a fourth, she cannot bear it; Because of a slave who rules, because of a scoundrel who is sated with bread, because of a hateful [promiscuous] woman when she is married, and because of a maidservant who inherits [what belongs to] her mistress.”

footnotes: ²³⁰ Proverbs 30:21-24

If you understand the important principles being explained here, you will enter various inner chambers, and will understand why the Land of Israel is utterly desolate, whereas the lands of the nations are not fully destroyed.

Now, you may question this saying, “Is it not so that the primary recipient of these blessings is the Land of Israel, whereas all the lands of the nations are blessed through it, as it states,²³¹ “And in you all the families of the earth shall be blessed,” and it states,²³² “Who gives rain upon the surface of the land-Aretz-ארץ,” and only then continues, “and sends water upon the outer lands-Chutzot-חוצות.” Therefore, according to law and reason, if blessings and influence cease to be drawn to the Land of Israel, since the blessings of all other lands are dependent on her, shouldn’t the other lands be utterly destroyed?”

footnotes: ²³¹ Genesis 12:3 ²³² Job 5:10

Know that if not for the damage of the conduits which became breached and cracked, it truly would be so. However, since the conduits became damaged, cracked, and broken, the water leaks out from here and there, and from those leaks, the other lands are sustained. However, even so, no blessings are in those leaks, being that blessings only come to the other lands when they drink through the medium of the Land of Israel, as it states,²³³ “And in you all the families of the earth shall be blessed.” Understand this well.

footnotes: ²³³ Genesis 12:3

We thus have clarified a very great and important secret about the drawing forth of beneficence through the Sefirah of Understanding-Binah, and whether it is an auspicious time of Supernal desire, or a time of anger and ruination, you will behold hidden matters openly revealed before you. With the help of HaShem-יהו״ה, blessed is He, you will yet hear many more wondrous matters and pearls of wisdom about the other matters relating to the Coming World-Olam HaBa-עולם הבא. However, this should suffice for what needs to be explained in this book of ours.

Know, that this Sefirah is called the Great Shofar-Shofar Gadol-שופר גדול. This is because this Sefirah is called the Jubilee-Yovel-יובל, and is the Great Shofar-Shofar Gadol-שופר גדול through which slaves are freed. The sign for this is the fact that [the Shofar is sounded on] the Day of Atonement-Yom HaKippurim-יום הכפורים of the Jubilee-Yovel-יובל year.²³⁴ If you contemplate everything explained in this Gate about this Sefirah, called Redemption-Ge’ulah-גאולה, called Atonement-Kippurim-כפורים, called Jubilee-Yovel-יובל, and called Life-Chayim-חיים, you will understand the secret of the Great Shofar-Shofar Gadol-שופר גדול.

footnotes: ²³⁴ Leviticus 25:9-10

Now, as you already know from what was previously said, we left Egypt with this quality, and we are destined to be redeemed with this quality. I will now explain this further. As we already informed you, this quality is loftier than all the ministering angels of the nations, and is called,²³⁵ “The heights of the earth-Bamotei Aretz-במתי ארץ.” This is because all the ministering angels of the world only ascend and adhere to the Sefirot of Greatness-Gedulah and Might-Gevurah, which are lower than the Sefirah of Understanding-Binah. When the Jewish people were exiled, they were scattered in all the lands, and all the nations caused suffering upon them, as it states,²³⁶ “HaShem-יהו״ה will scatter you amongst all the peoples, from the end of the earth to the end of the earth.” This being so, when HaShem-יהו״ה, blessed is He, awakens to gather up the exiles of the Jewish people, He must awaken a quality upon them that transcends all the other nations. This is the Sefirah of Understanding-Binah.

footnotes: ²³⁵ Isaiah 58:14; Also see Talmud Bavli, Shabbat 118b ibid. ²³⁶ Deuteronomy 28:64

When HaShem-יהו״ה, blessed is He, will awaken this quality that transcends all the nations, their upper angelic ministers will all tremble and fall, and will have no place to stand, as it states,²³⁷ “And it shall be that on that day, that *HaShem-*יהו"ה will deal with the hosts of the heavens in the heavens and with the kings of the earth on the earth.” Therefore,²³⁸ “It shall be on that day that a Great Shofar-Shofar Gadol-שופר גדול will be sounded, and those who are lost in the land of Assyria and those who are cast away in the land of Egypt will come.” It similarly states,²³⁹ “And the Lord HaShem-Adona”y HaShem-אדנ״י יהו״ה [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] will sound the Shofar-שופר, and go forth with a southern tempest,” and the next verse continues,²⁴⁰ “HaShem, Master of Legions-HaShem Tzva’ot-יהו״ה צבאו״ת will protect them,” most certainly!

footnotes: ²³⁷ Isaiah 24:21 ²³⁸ Isaiah 27:13 ²³⁹ Zachariah 9:14 ²⁴⁰ Zachariah 9:14

Now, you might say, “If we were redeemed from Egypt with this quality, why then was the Shofar not sounded then?” The explanation is that during that exile, we were only under the dominion of Egypt. However, in this exile, in which we are under the dominion of all the supernal ministering angels and all of the families of the earth, it is necessary to awaken His great power over them, with thundering, great commotion, and the sound of the Shofar, as it states,²⁴¹ “I will be exalted, and I will be sanctified, and I will make Myself known before the eyes of many nations.”

footnotes: ²⁴¹ Ezekiel 38:23

You might then ask, “If so, being that they only are a single family, why was it necessary for HaShem-יהו"ה to redeem the children of Israel from Egypt with His great might?” Know, that the ministering angel of Egypt is the highest ministering angel of the nations. About this our sages, of blessed memory, said,²⁴² “Egypt is second only to the Land of Israel.” It therefore was necessary for HaShem-יהו"ה to perform signs and wonders, and to take them out with His great might and with a show of His greatness. Understand this well. I will hint at this matter further with the following verses,²⁴³ “As in the days when you left the land of Egypt I will show it wonders. The nations will see and be ashamed of all their unavailing power; they will place their hand over their mouth; their ears will become deaf.” These verses hint at the uprooting of the supernal ministering angels and the fall of the nations that are under their dominion.²⁴⁴) 261b

footnotes: ²⁴² See Talmud Bavli, Ketubot 112a; Introduction of the Rashba to Pirushei Agadot on Tractate Brachot, and elsewhere. ²⁴³ Micah 7:15-16 ²⁴⁴ Also see Zohar I (Hashmatot

After transmitting these important principles, we now will return to explaining the remaining matters. This Sefirah is sometimes also called Strengths-Gevurot-גבורות, as in the secret of the verse,²⁴⁵ “Who-Mee-מ״י can express the Strengths-Gevurot-גבורות of HaShem-יהו״ה.”²⁴⁶-מי-50” refers to the fifty gates of the Understanding-Binah, as discussed in the preceding Gates. Know that the quality of judgment-Din, which is called Might-Gevurah-גבורה and is the quality of the Fear of Yitzchak-Pachad Yitzchak-פחד יצחק, is only called Might-Gevurah-גבורה, in the singular. It is not called Strengths-Gevurot-גבורות [in the plural], since it is surrounded by many castigators and constraints (Meitzarim-מצרים), and when the Jewish people sin, it is not dominant, because the surrounding ministers have an opening to accuse, and it thus is weakened. This is the secret of the verse,²⁴⁷ “You have weakened-Teshee-תשי the Rock who gave birth to you,” and it states,²⁴⁸ “Awaken! Awaken! Don strength, O’ arm of HaShem-יהו״ה,” and it states,²⁴⁹ “Where is Your vengeance and your might-Gevurotecha-גבורתך?” All this is because the ministers of the nations are juxtaposed to the quality of Might-Gevurah-גבורה, and are the castigators who cause its might to be restrained. The prophet thus cried out and lamented about the quality of Might-Gevurah-גבורה, saying,²⁵⁰ “Judah has gone into exile because of suffering and great servitude. She dwelt amongst the nations, but found no rest; all her pursuers overtook her between the straits-Mitzarim-מצרים.” Indeed, she certainly is constrained.

footnotes: ²⁴⁵ Psalms 106:2 ²⁴⁶ That is, “Who-Mee ²⁴⁷ Deuteronomy 32:18; See Midrash Eichah Rabba 1:33 ²⁴⁸ Isaiah 51:9 ²⁴⁹ Isaiah 63:15 ²⁵⁰ Lamentations 1:3

All this is true of the qualities of Greatness-Gedulah and Might-Gevurah, which have limitations and constraints (Meitzarim-מצרים), as we have explained.²⁵¹ However, the Sefirah of Understanding-Binah is higher than all the ministering angels of the world and has no constraints (Meitzarim-מצרים). She therefore is called Strengths-Gevurot-גבורות [in the plural], since she conquers everything beneath her. This is the secret of the Great Shofar-Shofar Gadol-שופר גדול, as well as the reason for redemption and freedom. Thus, since she overpowers all the mighty, and none of the supernal ministers can engage with her, the verse declares,²⁵² “Who-Mee-מ״י can express the Strengths-Gevurot-גבורות of HaShem-יהו״ה.” About this the verse states,²⁵³ “The nations shall bless themselves through it, and through it they shall praise themselves.” Understand this very well, as it shall prove to be integral in various places. Know and understand the words established in our prayers,²⁵⁴ prayer. “Who-Mee-מי is like You, Master of Strengths-Gevurot-גבורות, and Who-Mee-מי is compared to You,” since a very great matter is hinted here.

footnotes: ²⁵¹ In the Fifth Gate. ²⁵² Psalms 106:2 ²⁵³ Jeremiah 4:2 – See Rashi and Radak there. ²⁵⁴ In the beginning of the Amidah

This Sefirah is also called Praise-Tehillah-תהילה. However, we must inform you of some principles connected to this matter. Know that of these two aligned Sefirot, called “HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] the upper one (Understanding-Binah) is called Praise-Tehillah-תהילה, and the lower one (Kingship-Malchut) is called Prayer-Tefillah-תפילה. This is because the upper one adheres to the beginning of all levels, and through it every kind of emanation, bestowal, blessing and life, comes forth. It therefore is called Praise-Tehillah-תהילה, in that, “We are obliged to thank, praise, laud, glorify, adore, exalt, magnify, and give eternal honor the One Who-Mee-מי performed all these miracles for us and took us out from slavery to freedom.”²⁵⁵ It therefore is called Praise-Tehillah-תהילה.

footnotes: ²⁵⁵ Liturgy of the Passover (Pesach) Haggadah; Also see Talmud Yerushalmi, Pesachim 10:4; Mishneh Torah, Hilchot Chametz u’Matzah 8:5 and elsewhere.

In contrast, the lower one (Kingship-Malchut) is called Prayer-Tefillah-תפילה. This is because the lower one adheres to the secret of prayer and supplication, necessitated by the sins and impurities of Her children, to whom She adheres. Therefore, the Sefirah of Kingship-Malchut is the secret of Prayer-Tefillah-תפילה. The sign for this is the verse,²⁵⁶ “And I am prayer-VaAnee Tefillah-ואני תפילה,”²⁵⁷-אני” is one of the titles of the Sefirah of Kingship-Malchut. and is the secret of the verse,²⁵⁸ “O’ God-Elohi”m-אלהי״ם, do not hold Yourself silent.”²⁵⁹-אלהי״ם here refers to the Sefirah of Kingship-Malchut. The verse may therefore be understood as, “Do not hold yourself silent from prayer and supplication, and from awakening below to affect an arousal from Above.” Also see Zohar I 77b.

footnotes: ²⁵⁶ Psalms 109:4 ²⁵⁷ As explained in the First Gate, the word “I-Ani ²⁵⁸ Psalms 83:2 ²⁵⁹ The title God-Elohi”m

Now, because Prayer-Tefillah-תפילה adheres to this quality (of Kingship-Malchut), the sages established that the gateway of all prayers is with HaShem’s-יהו״ה title Lord-Adona”y-אדנ״י which is unique to this. Therefore, they established that we begin all [Amidah] prayers with the words,²⁶⁰ “Lord-Adona”y-אדנ״י, open my lips, and my mouth will declare Your praises,” because this is the Gateway of all prayers, as explained in the First Gate.

footnotes: ²⁶⁰ Psalms 51:17; Talmud Bavli, Brachot 4b

In contrast, the Sefirah of Understanding-Binah, which adheres to the highest of all levels (Crown-Keter), and from which life, blessing, and every manner of emanation, sustenance and support, come from, is the secret of Praise-Tehillah-תהילה. That is, it is the matter of offering praise, glory and exaltations, thus glorifying and elevating HaShem-יהו״ה, blessed is He, for all the goodness, miracles and wonders, that He constantly does for us, being that this Sefirah is the secret of the emancipation to freedom-Cheirut-חירות and redemption-Ge’ulah-גאולה, as explained before. That is, with the appearance of this Sefirah wonders and miracles appear for the Jewish people.

Now, the secret of Prayer-Tefillah-תפילה is the matter of pleading for mercy; that HaShem-יהו״ה, blessed is He, should have mercy upon us, forgive our sins, save us from our troubles, provide for us with our needs, enliven us, guard us from every trouble and travail, and all other such matters. All these kinds of request adhere to the Sefirah of Kingship-Malchut and depend upon prayer-Tefillah-תפילה. However, the secret of Praise-Tehillah is that after HaShem-יהו״ה, blessed is He, has accepted our prayers, heard our voices, accepted our supplications, forgiven our sins, saved us from troubles, provided us with our needs, and protected us from every kind of destruction and travail, we are obligated to praise and exalt Him for all the goodness He has bestowed upon us. Thus, you now can see the difference between Praise-Tehillah-תהילה and Prayer-Tefillah-תפילה, and that Prayer-Tefillah-תפילה adheres to the Sefirah of Kingship-Malchut, whereas Praise-Tehillah-תהילה adheres to the Sefirah of Understanding-Binah, which is the secret of redemption, freedom, and every kind of salvation.

Therefore, all are fitting to pray, but not all are fitting to offer praise. That is, with Prayer-Tefillah-תפילה, each person can pray about his own problems. On the other hand, Praise-Tehillah-תהילה is reserved for giving thanks and praising HaShem-יהו״ה, blessed is He, for the great goodness that He does, and who (Mee-מי) is it that can arrange His praises? The verse therefore states,²⁶¹ “Praise-Tehillah-תהילה is fitting for the upright-Yesharim-ישרים.”

footnotes: ²⁶¹ Psalms 33:1; Also see Talmud Bavli, Sotah 9a

We now must awaken you to some important principles hinted by our sages about the matter of prayer. This is to inform us that not everyone is fitting to offer praise, nor is praise fitting at every time. Since this is a very great and lofty level, it states in the first chapter of Tractate Brachot,²⁶² “Rabbi Yehudah, the son of Rabbi Shimon ben Pazee said, ‘David said one-hundred and three chapters of Psalms without saying ‘Halleluyah-הללויה’ in any of them, until he beheld the downfall of the wicked, as it states,²⁶³ ‘Sins will cease from the earth, and the wicked will be no more; Bless HaShem-יהו״ה, O’ my soul, Halleluyah-הללויה!’”

footnotes: ²⁶² Talmud Bavli, Brachot 9b ²⁶³ Psalms 104:35

Now, contemplate the two great matters that our sages hinted here. Firstly, that it is inappropriate to mention the matter of Praise-Tehillah-תהילה except in a place that invites it, in other words, where HaShem-יהו"ה performed miracles and wonders and destroyed the wicked, as He did in Egypt, where Praise-Hallel-הלל was first said, as it states,²⁶⁴ “The song will be yours like the night that the festival was consecrated.”²⁶⁵). Secondly, that even though David indeed beheld many of HaShem’s-יהו״ה wonders, blessed is He, he did not fill his heart to offer praise-Hallel-הלל except about a matter worthy of praise-Hallel-הלל, for otherwise, it would be like a person who dons royal vestments while engaging in a lowly form of labor. Is there anything more degrading than this? Our sages, of blessed memory, therefore said,²⁶⁶ “Reciting the Great Hallel every day is tantamount to cursing and blaspheming [the Creator].” That is, because of the great loftiness of the Sefirah of Understanding-Binah, it is inappropriate to mention Her praises except in a fitting time and place. Thus, the prophet proclaimed and declared that not everyone is fitting to Praise-Tehillah-תהילה, as is states,²⁶⁷ “I am HaShem-יהו״ה, that is My Name; I shall not give My glory to another, nor My praise to graven idols-Pesilim-פסילים.” Now, would it ever arise in one’s mind that it at all is possible to give HaShem’s-יהו"ה Praise-Tehillah-תהילה to graven idols-Pesilim-פסילים? Rather, as well-known amongst the Kabbalists, the explanation is that all unbefitting prayers are called “Invalid-Pesulah-פסולה,” about which they had a received knowledge.²⁶⁸ That is, the explanation of the verse is that whosoever has not entered into the service of HaShem’s-יהו"ה Sefirah of Kingship-Malchut,²⁶⁹-יהו״ה Kingship, blessed is He, upon himself. which in a time of prayer is below, how then can he possibly enter before the highest of heights, before the Sefirah of Understanding-Binah? Rather,²⁷⁰ “Praise-Tehillah-תהילה is fitting for the upright-Yesharim-ישרים,” but not for those who are unfit and invalid-Pesilim-פסילים. Understand this well.

footnotes: ²⁶⁴ Isaiah 30:29 ²⁶⁵ Referring to the first night of Passover (Pesach ²⁶⁶ Talmud Bavli, Shabbat 118b ²⁶⁷ Isaiah 42:8 ²⁶⁸ This was explained in the Second Gate; Also see Zohar I 224b-225b ²⁶⁹ By accepting the yoke of HaShem’s ²⁷⁰ Psalms 33:1; Also see Talmud Bavli, Sotah 9a

Contemplate what we explained before in this Gate that the Neshamah level of the soul adheres to the Sefirah of Praise-Tehillah-תהילה, the Ru’ach adheres to Splendor-Tiferet, and the Nefesh adheres to Kingship-Malchut. Now, David explained this when he said,²⁷¹ “Let the whole *Neshamah-*נשמה praise Ya”h-י״ה, Halleluyah-הללויה.” Now, as well known amongst the Kabbalists, the name Ya”h-י״ה hints at the three upper Sefirot.²⁷²-י is the Crown-Keter, the Yod-י itself is Wisdom-Chochmah, and the letter Hey-ה is the Understanding-Binah. He therefore bound the Neshamah and Praise-Hallel-הלל with this name, and said, “Let the whole Neshamah praise Ya”h-י״ה.”

footnotes: ²⁷¹ Psalms 150:6 ²⁷² This was discussed before in Gate Five and also at the beginning of the Ninth Gate. Namely, the thorn of the letter Yod

Now, you might ask, “Does not another verse states,²⁷³ ‘Praise HaShem-יהו״ה O’ my soul-Nefesh-נפש’? We thus see that Praise-Hallel-הלל is bound to the Nefesh.” Know, that the Praise of the Neshamah is tied to the name Ya”h-י״ה, whereas the Praise of the Nefesh is tied to the Name HaShem-יהו״ה,²⁷⁴ of Splendor-Tiferet, which is the Vav-ו of the Name to which the Sefirah of Kingship-Malchut, which is the final Hey-ה is bound. being that the Sefirah of Kingship-Malchut is included in it, since it is the secret of the final Hey-ה of the Name HaShem-יהו״ה, blessed is He. Moreover, there are two types of Praise-Hallel-הלל, these being the complete Hallel-הלל and the incomplete Hallel-הלל. The complete Hallel is bound to the Sefirah of Understanding-Binah, where there are no lackings nor blemishes whatsoever, being that it transcends all the ministering angels and adheres to the World of Mercy-Olam HaRachamim (Crown-Keter). In contrast, the incomplete Hallel is bound to the Sefirah of Kingship-Malchut, being that it oftentimes is breached and blemished when the Jewish people sin and rebel. It thus is an incomplete Hallel, in which verses are skipped in its recital. This is the secret of the complete Hallel and the incomplete Hallel. Understand this well.

footnotes: ²⁷³ Psalms 146:1 ²⁷⁴ That is, the Sefirah

Now, about the recital of Hallel at the beginning of the new month (Rosh Chodesh), the sages stated that this custom was established because it is a time of Atonement-Kaparah-כפרה,²⁷⁵ prayer of Rosh Chodesh. Atonement-Kippur-כיפור in the singular refers to Kingship-Malchut. Also see Zohar III 100b being that the moon was blemished and has been renewed. However, the recital of Hallel for miracles and wonders, and for joyous occasions and goodness, such as the Hallel recited on Passover, Shavuot, and Sukkot; at such times there is the full appearance of the Sefirah of Understanding-Binah. For, about Passover the verse states,²⁷⁶ “The children of Israel were armed-Chamusheem-חמשים when they came up from the land of Egypt,”²⁷⁷-חמשים” is written without the Vav-ו and thus also bears the meaning, “fifty-Chameesheem-חמשים,” and refers to the fifty Gates of Understanding-Binah. and with it they were redeemed. About Atzeret [the biblical name for Shavuot] it states,²⁷⁸ “You shall count fifty days,” and this counting-Sefirah brought them to the giving of the Torah. Likewise, with the inclusion of the festival of Shemini Atzeret, the festival of Sukkot is eight days long, and as we already have informed you, this refers to the eight Sefirot counted beginning with the Sefirah of Understanding-Binah to the seven Sefirot below her, as hinted in the verse,²⁷⁹ “Distribute portions to seven, and even to eight.” It thus has been adequately hinted that the fifty and the eight are the same. Those who understand this should contemplate it.

footnotes: ²⁷⁵ See the liturgy of the Musaf ²⁷⁶ Exodus 13:18 ²⁷⁷ In the written Torah, the word “armed-Chamushim ²⁷⁸ Leviticus 23:16 ²⁷⁹ Ecclesiastes 11:2

However, about the eight days of Chanukah established by the sages,²⁸⁰, even though one might think that it is related to the Sefirah of Kingship-Malchut which is the Holy Temple-Beit HaMikdash-בית המקדש. the oil-Shemen-שמן comes from the Desire-Ratzon-רצון to the Sefirah of Understanding-Binah,²⁸¹-שמן refers to wisdom-Chochmah which comes from the Supernal Desire-Ratzon HaElyon-רצון העליון which is the Crown-Keter, as will be mentioned in the subsequent Gates. Also see Talmud Bavli, Menachot 85b that oil-Shemen-שמן relates to wisdom-Chochmah. and the Understanding-Binah is the secret of the Candelabrum-Menorah-מנורה and its lamps, as in the secret of the verse,²⁸² “Toward the face of the Menorah shall the seven lamps cast light.” That is, the Menorah and the lamps-Neirot are for “opening the eyes of the blind.”²⁸³ Therefore, open your eyes and see that the eight days of Chanukah are the secret of the matter, and are a great miracle and banner. Those who know the foundations of things, know that the miracle that happened with the oil was through the Sefirah of Understanding-Binah, being that the Sefirah of Understanding-Binah elicits the bestowal of the oil-Shemen-שמן from the Desire-Ratzon-רצון. Thus, the Candelabrum-Menorah, the Lamps-Neirot, and the Oil-Shemen, bear the secret of all the Sefirot. This secret is revealed in the Menorah of Zachariah, about which it states that there are²⁸⁴ “two golden presses which pour golden [oil] from themselves,” meaning that they do not need to bring oil-Shemen-שמן from elsewhere, but rather, the two olive presses²⁸⁵ and understanding-Binah. Also see Pardes Rimonim, Shaar 23, Ch. 18. pour forth oil from the two clusters of olives above them. Whoever understands this will understand the secret of the name Ya”h-י״ה, the secret of the verse, “Let the whole Neshamah praise Ya”h-י״ה,” and the secret of the complete Hallel recited on the eight days of Chanukah.

footnotes: ²⁸⁰ On which we recite the complete Hallel ²⁸¹ Oil-Shemen ²⁸² Numbers 8:2 ²⁸³ Isaiah 42:7 ²⁸⁴ Zachariah 4:12 ²⁸⁵ That is, wisdom-Chochmah

We thus have given you important, powerful, and deep hints, by which to contemplate the secret of Hallel-הלל, and the secret of every place in scripture that the word Praise-Tehillah-תהילה is used.

It is not without reason that the sages said,²⁸⁶ “Whosoever says [the Psalm], ‘A Praise of David-Tehillah LeDavid-תהילה לדוד’²⁸⁷” which is recited three times daily as part of our liturgy. every day, is assured to be a member of the Coming World-Olam HaBa-עולם הבא.” Very great things are hinted at here, because the secret of Praise-Tehillah-תהילה is itself the secret of the Coming World-Olam HaBa-עולם הבא, as explained earlier in this Gate.

footnotes: ²⁸⁶ Talmud Bavli, Brachot 4b ²⁸⁷ The “Ashrei

Now, do not question this by stating, “Did we not say that whoever recites the complete Hallel every day is tantamount to one who curses and blasphemes [his Creator]?” However, the complete Hallel is one thing, and Praise-Tehillah-תהילה is another thing. The complete Hallel is only recited for a known reason, whereas Praise-Tehillah-תהילה is the secret of arranging and ordering the Sefirah with Her legions and levels, but is not itself actually Hallel. They therefore stated that, “Whosoever says [the Psalm], ‘A Praise of David-Tehillah LeDavid-תהילה לדוד’ every day, is assured to be a member of the Coming World-Olam HaBa-עולם הבא.” In other words, whoever says this Psalm – which begins with a term of Praise-Tehillah-תהילה, and is the secret of the Sefirah of Understanding-Binah, in which there are a number of legions and levels in the alignment of the two Sefirot of Understanding-Binah and Kingship-Malchut – is assured to be a member of the Coming World-Olam HaBa-עולם הבא. Now, if you merit entering the inner chambers of the levels contained in this Psalm,²⁸⁸-Beit. See at length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1 and on. you will see and rejoice.

footnotes: ²⁸⁸ That is, the letters of the Aleph

Now that you know this, contemplate the secret of Kingship-Malchut, which is the Lord-Adona”y-אדנ״י, and is the secret of Prayer-Tefillah-תפילה, as explained in the First Gate, and is the Gateway to enter and reach the Sefirah of Praise-Tehillah-תהילה, which is eighth to it [in ascending order]. Thus, both were included in this single verse, that begins,²⁸⁹ Lord-*Adona”y-*אדנ"י, open my lips,” which is the secret of Prayer-Tefillah-תפילה, and continues, “And my mouth will speak Your praise-Tehilatecha-תהילתך.” In other words, “Should I merit to properly pray-Tefillah-תפילה, I then will be fit to appreciate Praise-Tehillah-תהילה,” as explained about the verse,²⁹⁰ “Praise-Tehillah-תהילה is fitting for the upright-Yesharim-ישרים,” and as explained about the verse,²⁹¹ “I am HaShem-יהו״ה; That is My Name; I shall not give My glory to another, nor My praise-Tehillatee-תהילתי to graven idols-Pesilim-פסילים.” Remember these principles about the matter of Praise-Tehillah-תהילה and Prayer-Tefillah-תפילה well.

footnotes: ²⁸⁹ Psalms 51:17 ²⁹⁰ Psalms 33:1 ²⁹¹ Isaiah 42:8

This Sefirah is the second letter of the Name HaShem-יהו״ה. That is, it is the secret of the first letter Hey-ה of the Name HaShem-יהו״ה, blessed is He. Now, we have already informed you in this Gate how these two Sefirot, Understanding-Binah and Kingship-Malchut, are aligned with each other through the eight Sefirot, and that throughout Torah, when they come together as one, they are called HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י].

Now, the secret of Understanding-Binah is that it is the Gateway to the upper Sefirot, and from it the seven lower Sefirot receive bestowal of blessing. This is likewise so of the Sefirah of Kingship-Malchut. It too is the Gateway to all ten Sefirot,²⁹²-יהו״ה, blessed is He, necessarily begins with the acceptance of the yoke of the Kingship-Malchut of HaShem-יהו״ה, blessed is He, without which one is in a state of rebellion against His Kingship. and through her all novel beings that exist in the world, both the upper ones and the lower ones, receive beneficence, blessing, sustainment, and existence.

footnotes: ²⁹² That is, all ascent in the service of HaShem

Now, the Sefirah of Kingship-Malchut is the receptacle for all the blessings coming from the Sefirah of Understanding-Binah, and they therefore are alike. That is, Understanding-Binah and Kingship-Malchut – are the secret of the two letters Hey-ה of the Name HaShem-יהו״ה, blessed is He. The first Hey-ה is Understanding-Binah, and the final Hey-ה is Kingship-Malchut. Now, Kingship-Malchut receives bestowal and blessings drawn from Understanding-Binah, as we explained. Therefore one is the secret of Shemitah-שמיטה, and one is the secret of the Jubilee-Yovel-יובל. One is the upper Shechinah-Shechinah Ila’ah-שכינה עילאה, and one is the lower Shechinah-Shechinah Tata’ah-שכינה תתאה. One is the upper mother*-Imma Ila’ah*-אמא עילאה, and one is the lower mother-Imma Tata’ah-אמא תתאה. One is the gateway to the upper Sefirot, and one is the gateway to the lower Sefirot. It is through the first letter Hey-ה that all the other Sefirot receive blessing, and it is through the final letter Hey-ה that all beings in existence receive blessing and sustainment. One is called Praise-Tehillah-תהילה, and the other is called Prayer-Tefillah-תפילה. One is called Atonement-Kippur-כיפור [in the singular], and the other is called Atonements-Kippurim-כיפורים [in the plural].²⁹³ This one is called the eighth-Sheminit-שמינית, and the other one is called the eighth-Sheminit-שמינית. That is, from above to below, Kingship-Malchut is the eighth, and from below to above, Understanding-Binah is the eighth, and as we have explained, the other two upper Sefirot are included in Understanding-Binah. As explained before, this is the secret of the verse,²⁹⁴ “The eighth day shall be a cessation-Atzeret-עצרת for you.”

footnotes: ²⁹³ Also see Zohar III 100b ²⁹⁴ Numbers 29:35

Take hold of a very important principle regarding these two Sefirot, Understanding-Binah and Kingship-Malchut. As we already informed you, these two are aligned with each other and receive blessings one from the other. Know now that these two are the secret of the “Benefactors-Parnaseem-פרנסים” and the signet of the entire Name HaShem-יהו״ה, blessed is He, is given into their hands.

The upper Hey-ה, which is Understanding-Binah, is the secret of the Upper Benefactor-Parnas HaElyon-פרנס העליון, in that all the Sefirot receive bestowal and blessings from it.²⁹⁵בינה is “Understanding-Binah of Understanding” (Binah SheB’Binah-בינה שבבינה) called “In-depth learning and contemplation – Hitbonenut-התבוננות, with the doubled letter Nun-נ. This awakens the Desire-Ratzon-רצון, which is the highest Sefirah (Crown-Keter-כתר), as well as insight-Wisdom-Chochmah-חכמה, drawing them into revelation. Moreover, Hitbonenut-התבוננות brings to Knowledge-Da’at-דעת, which, in turn, awakens the six emotive Sefirot, finally culminating with speech and action (Kingship-Malchut). This is why our sages, of blessed memory, concluded (Kiddushin 40b), “Study is greater, as study leads to action.” See Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity (also known as a Tract on Contemplation-Kuntres HaHitbonenut and the Key to Chassidut); Also see Mishneh Torah, Hilchot Yesodei HaTorah 2:2; Also see the Introduction to Imrei Binah of Rabbi Dovber of Lubavitch, translated as The Gateway to Understanding. You thus will find that the signet of the Name HaShem-יהו״ה is given into Her hands, for this is the name which is written HaShem-יהו״ה, but pronounced with the vowels of Elohi”m-אלהי״ם. It thus is called by His Name HaShem-יהו״ה, pronounced Elohi”m-אלהי״ם. Thus, it is the Name HaShem-יהו״ה pronounced according to the vowels [Elohi”m-אלהי"ם], being that Understanding-Binah bears the whole signet.²⁹⁶-יהו״ה, is Ya”h-י"ה, spelled Yod-Hey-י״ה, and bears the whole name HaShem-יהו״ה, in that when its letters are named, Yod-Hey-יו״ד ה״א-26, its numerical value is equal to the whole Name HaShem-*יהו״ה-*26. Thus, the first letter Hey-ה completes the name Ya”h-י״ה, which bears the whole Name HaShem-יהו״ה. Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah).

footnotes: ²⁹⁵ The essence of Understanding-Binah- ²⁹⁶ As known, the first half of the Name HaShem

The final Hey-ה, which is Kingship-Malchut, is the secret of the Great and Final Benefactor-Parnas HaGadol HaAcharon-פרנס הגדול האחרון, from Whom the world of the angels, their governors and camps, receive bestowal, sustainment, sustenance, and life. Likewise, it is from this Benefactor that the celestial world, the sun, moon and stars, as well as all the hosts of earth, including every metal, mineral, vegetation and living animals to their kind, all receive strength, sustainment, existence and life, according to what is appropriate for them from the Sefirah of Kingship-Malchut, which is the secret of the final letter Hey-ה of the Name HaShem-יהו"ה. You thus will find that the signet of the Name HaShem-יהו״ה is given into her hand. This is so in the fact that what is written is HaShem-יהו״ה, but what is pronounced is Adona”y-אדנ״י.

What you thus have learned is that in Torah, the Name HaShem-יהו״ה, blessed is He, bears two vowelizations. One is with the vowels of Elohi”m-אלהי״ם, this being the secret of the Understanding-Binah. Examples of this are in the following verses,²⁹⁷ “HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] is my strength,” and,²⁹⁸ “Adona”y HaShem-אדנ״י יהו״ה [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] whereby shall I know that I will inherit it?” The second is that anywhere in Torah that HaShem-יהו"ה is written alone, it has the vowels of Adona”y-אדנ״י [and is pronounce Adona”y-אדנ"י] which is the secret of Kingship-Malchut.

footnotes: ²⁹⁷ Habakkuk 3:19 ²⁹⁸ Genesis 15:8

If you contemplate this great principle that has been given into your hands, you will understand the secret of the two Hey’s-ה of the Name HaShem-יהו״ה, how they are aligned with each other, and how the keys of HaShem-יהו״ה are in their hands, this one above and this one below. For throughout Torah, the Name HaShem-יהו"ה is pronounced with one of these two vowelizations, and no more.

From here you will understand the secret of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, with the union of the two letters Hey-ה.²⁹⁹-יהו״ה אדנ״י or Adona”y HaShem/Elohi”m-אדנ״י יהו״ה in which there is a union of the upper and lower. That is, when The Name HaShem-יהו״ה-26 is united with His titles God-Elohi”m-אלהי״ם-86 and my Lord-Adona”y-אדנ״י-65, then the world is in its perfected state of the Garden of Eden-Gan Eden-ג״ן עד״ן-177, wherein the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah is openly revealed. Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), The Gate of His Title (Shaar HaKinuy), and The Gate of His Sanctuary (Shaar HaHeichal). They both have one intention,³⁰⁰ is One-HaShem Echad-יהו״ה אח״ד and His Name is One-u’Shmo Echad-ושמו אחד,” as will be mentioned momentarily. Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah) and on; Also see the Introduction to Imrei Binah of Rabbi Dovber of Lubavitch, translated as The Gateway to Understanding. in that the one draws from the other, and it is all a complete union (Yichud) of the Name HaShem-יהו״ה, blessed is He. Whoever knows to direct his intention in the secret of these two Hey’s-ה of the Name HaShem-יהו״ה, must direct his intention (Kavanah) at the time of the union (Yichud), for the complete union is found in both. About these two the verse states,³⁰¹ “On that day HaShem-יהו״ה will be One, and His Name One-u’Shmo Echad-ושמו אחד.” That is, he must intend to align this one-Zu-זו-13 with that one-Zu-זו-13,³⁰²-אחד-13 Above with the one-Echad-אחד-13 below, thus affecting the unification of the Name HaShem-יהו״ה-26. and align the Sefirot, this one-Zu-זו-13 with that one-Zu-זו-13. This is a fundamental principle for those who know the received knowledge (Kabbalah) of the unity of HaShem-יהו״ה, blessed is He.

footnotes: ²⁹⁹ That is, the union of the names HaShem/Elohi”m Adona”y ³⁰⁰ That is, “HaShem ³⁰¹ Zacharia 14:9 ³⁰² That is, the One-Echad

We thus have informed you that wherever in Torah you find a verse stating, “HaShem Adona”y-יהו״ה אדנ״י” [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] or “Adona”y HaShem-אדנ״י יהו״ה” [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] it is the secret of the two letters Hey-ה of the Name HaShem-יהו"ה. Having given the principles of this Gate into your hands, we now must enter the remaining Gates, for they are our intention in writing this book. For the sake of His mercies and kindness, may HaShem-יהו״ה, blessed is He, show us the way of Truth.

The following are the names and titles relating to the Sefirah of Understanding-Binah mentioned in this gate:

1. HaShem/Elohi”m-יהו״ה

2. Understanding-Binah

3. Jubilee-Yovel-יובל

4. Return-Teshuvah-תשובה

5. The Upper Righteousness-Tzedek Elyon-צדק עליון

6. The Well of Seven-Be’er Sheva-באר שבע

7. The Upper Interpreter-Meilitz Elyon-מליץ עליון

8. The Breadth of the River-Rechovot HaNahar-רחובות הנהר

9. White-Levanon-לבנון

10. Redemption-Ge’ulah-גאולה

11. The first Hey-ה of The Name-ה׳ ראשונה של שם

12. Encompassing-Socharet-סוחרת

13. Who-Mi-מי

14. Vow-Neder-נדר

15. The Upper Shechinah-Shechinah Ila’ah-שכינה עילאה

16. The Source of Life-Mekor Chayim-מקור חיים

17. Atonements-Kippurim-כפורים

18. Leah-לאה

19. The Coming World-Olam HaBa-עולם הבא

20. The Great Shofar-Shofar Gadol-שופר גדול

21. Strengths-Gevurot-גבורות

22. Praise-Tehilah-תהילה

23. The Upper Mother-Imma Ila’ah-אמא עילאה

24. Understanding-Tevunah-תבונה

25. The Large Stone-Even Gedolah-אבן גדולה

26. Counselor-Yo’etz-יועץ

27. The Tongue-Lashon-לשון

28. The Mouth-Peh-פה

29. Splendor-Pe’er-פאר

30. The Nose-Chutma-חוטמא

31. I-Anochi-אנכי

32. Life-Chayim-חיים

33. The Heights of the Earth-Bamatei Aretz-במתי ארץ

34. The Upper Sea-Yam Ila’ah-ים עילאה