Gate One: (The Sefirah of Malchut) “My Lord-אדנ"י, open my lips and my mouth shall speak Your praises.”–- Psalms 51:17

The foundation of wisdom and the essence of the received knowledge-Kabbalah¹-יסוד החכמה ועיקר הקבלה,” the first letters of which are the Name HaShem-יהו״ה. is to trust in the faithfulness of *HaShem-*יהו"ה, blessed is He.²-אמונת ה׳ יתברך האמן” are the name Eheyeh-אהי״ה. If your thoughts go in His Presence,³-אם דרך נכוחה ידרכו” are the name Adona”y-אדנ״י. “Then you will walk on your way securely and your foot will not stumble.”⁴

footnotes: ¹ The opening words to this section begin “Yesod HaChochmah V’Ikar HaKabbalah ² The first letters of each of these words, “Emunat HaShem Yitbarach HaAmen ³ The first letters of each of these words, “Im Derech Nechochah Yidrechu ⁴ Proverbs 3:23

The first of the holy names, in ascending order, is HaShem’s-יהו"ה title Adona”y-Lord-אדנ"י.⁵-יהו"ה quality of kingship-Malchut-מלכות. King Solomon, peace be upon him, said,⁶ “Guard your foot when you go to the house of God.” In this, he informs us that a person should examine himself and be cautious when he wants to pray before *HaShem-*יהו"ה, blessed is He, and to see and understand whether there are prosecutors and obstructions to his prayers being accepted. He must clear the path and remove any stumbling blocks that may be in the way.

footnotes: ⁵ That is HaShem’s ⁶ Ecclesiastes 4:17

This is analogous to a person who goes to the royal court of the king to make a request. He needs to be zealous in knowing whether there is obstruction or danger on the way. Besides this, he must take into consideration how many gates there are in the palace of the king, one more inner than the other, and be familiar with the gatekeepers who are appointed to guard them, to be beloved by them all and to know if there is any amongst them who despises him, so that he can make peace with him.

Besides this, he should contemplate and be aware of the clothing he is wearing, whether it is fit to enter the court of the king wearing such garments, as it states,⁷ “For it is forbidden to come to the king’s gate dressed in sackcloth.” Besides all this, he should examine whether he is worthy of speaking before the king and the ministers and officers present before Him; whether there are any amongst them who will object to his request, and whether he can bear to be delayed in the palace of the king for an hour or two.

footnotes: ⁷ Esther 4:2

Our rabbis, of blessed memory, found it necessary to awaken us to this, and therefore informed us of a very important principle when they said,⁸ “The earthly kingdom is similar to the heavenly kingdom.” That is, if it is necessary to be careful about all the above matters when entering into the presence of an earthly king of flesh and blood, how much more is this so of a person who enters to greet the face of the King, King of kings, the Holy One, blessed is He, He Who is blessed and exalted.

footnotes: ⁸ Talmud Berachot 58a

A person should understand and know, that from the earth to the firmament there is no empty space, but rather, it all is teaming with legions and multitudes. Of these, there are those who are pure, kind and compassionate. However, below them are many impure creatures who accuse and cause damage. They all exist hovering in the air and from the earth to the firmament there is no place empty of them. Rather, it all is filled with multitudes, good ones and bad ones, those who are for life and those who are for death.

The Song of Obstructions,⁹ which is founded on this principle, thus states, “He who sits in the refuge of the Most High, dwells in the shade of the Almighty. I will say of *HaShem-*יהו"ה, He is my refuge and my fortress; my God in whom I trust. For He will deliver you from the ensnaring trap, from devastating pestilence. He will cover you with His pinion and you will be protected under His wings; His truth is shield and armor. You shall not fear the terror of night, nor the arrow that flies by day, nor the pestilence that walks in gloom, nor the destroyer who lays waste at noon. A thousand may fall victim at your side and a myriad at your right hand, but it shall not reach you. You will only glance with your eyes and behold the retribution of the wicked etc.”¹⁰

footnotes: ⁹ Psalm 91 ¹⁰ This Psalm and the various legions of destructive forces described by each of the terms in this Psalm are elucidated at greater length in Derech Chayim of Rabbi DovBer of Lubavitch, the Mittler Rebbe, translated as The Path of Life.

Now, all these legions between the earth and the heavens, are like a person who walks in a place of danger. So too, to ascend to the firmament, one’s prayers must pass through these camps. If one is meritorious, robbers will not attack his prayers, but if he is not meritorious, many obstacles and destructive forces will attack him on the way.

In response to this, King David, peace be upon him, composed his songs-*zemirot-*זמירות, in order to clear the path for the prayers to pass. This is because all those camps are like a cloud that obstructs the prayers from ascending. About this it states,¹¹ “You have covered Yourself in a cloud that prayer cannot penetrate.” However, now that David came and composed songs-zemirot-זמירות, when a person recites these songs-zemirot-זמירות, then these destroyers, spoilers and obstructers withdraw and go away. They are called songs-zemirot-זמירות from the term “machete-mazmer-מזמר,” as in the verse,¹² “He will cut down the young branches with machetes-*mazmerot-*מזמרות.” About this scripture states,¹³ “Your statutes were like machetes-zemirot-זמירות for me in the house of my fears-megurai-מגורי.” This is to say that in those places on the way that I was in fear and terror-magor-מגור, I scattered and cut through them with those machetes-zemirot-זמירות (songs).

footnotes: ¹¹ Lamentations 3:44 ¹² Isaiah 18:5 ¹³ Psalms 119:54. This verse is usually translated, “Your statutes were music to me in my house of residence.”

In the same manner it states,¹⁴ “When the morning stars sang-ron-רן in unison and all the (angels who are called the) sons of God-Bnei Elohim-בני אלהי"ם trembled-Yari’oo-יריעו.” The songs that are called *Rinah-*רינה are the songs of the morning. It is then that all the forces of harsh judgment, who are called the sons of God-Bnei Elohi”m-בני אלהי"ם are scattered and tremble. The word “trembled-Yari’oo-יריעו” here is related to the verse,¹⁵ “Trembling, trembling-Ro’ah Hithro’a’ah- רעה התרעעה will be the land.”

footnotes: ¹⁴ Job 38:7 ¹⁵ Isaiah 24:19

It therefore is necessary for a person to prepare himself for prayer and properly direct his thoughts, in a manner that his prayer will not be obstructed and his request will not return emptyhanded. About this our sages, of blessed memory stated,¹⁶ “A person should always take stock of himself. If he is able to focus his heart, he should pray, but if not, he should not pray,” meaning, if in his prayer he is able to focus on HaShem’s-יהו"ה title that pertains to his prayer, he should pray, but if not, he should not pray.

footnotes: ¹⁶ Talmud Bavli, Berachot 30b

We now have informed you that the root of faith and the foundation of unity is to understand His titles; in that all His holy titles, mentioned in Torah, are included in His four-letter Essential Name *HaShem-*יהו"ה, blessed is He, which is compared to the trunk of the tree, whereas all His other titles are like the root or branches, or treasuries and storehouses, each of which has a specific function that differs from the others.

This is analogous to a treasury that has many chambers, each of which is designated for specific things. In one chamber precious stones and pearls are stored, in another chamber silver is stored, in another gold, in another various foods, in another various drinks, and in another various garments. If a person needs food, but does not know in which chamber food is to be found, though the chambers are stocked with all manner of goodness, he can die of starvation, not because his request has been denied, but only because he does not know which chamber contains his needs.

It literally is the same way in the comprehension of *HaShem’s-*יהו"ה holy titles, blessed is He. There are titles that are appointed over prayer, mercy and forgiveness. There are those appointed over tears, those appointed over difficulties and troubles, those over food and livelihood, others over might, kindness or grace. If a person does not know to concentrate in his prayers on that title that is the key to his needs, who is it that caused his prayer to be ineffectual in fulfilling his want, only his ignorance and lack of understanding.

About this, the verse states,¹⁷ “A person’s foolishness corrupts his way, but his heart is angered at *HaShem-*יהו"ה.” In truth, *HaShem’s-*יהו"ה hand is opened to all, however, because of foolishness, that is, ignorance of which treasury contains his needs, he returns emptyhanded and entertains an evil thought in his mind, that *HaShem-*יהו"ה is withholding his needs and desires. However, this is not so. It is rather his foolishness that withholds it from him, in that he is unaware of which treasury holds his needs. About this the verse states,¹⁸ “Your sins have turned these away, and your transgressions have withheld goodness from you.”

footnotes: ¹⁷ Proverbs 19:3 ¹⁸ Jeremiah 5:25

Therefore, a person should traverse the ways of Torah and know the intentions of HaShem’s-יהו"ה holy titles, in a way of being proficient in His titles and their intentions. Then, if he needs to ask or request something of *HaShem-*יהו"ה, blessed is He, he should focus on HaShem’s-יהו"ה title that is appointed over his need. Not only will all his desires be fulfilled, but more so, he will be beloved above and delightful below, and will thus inherit both this world and the coming world.

Now that we have delivered these principles into your hand, in that they are like a foundational principle of what will be explained in this book, we must enter into the clarification of *HaShem’s-*יהו"ה holy titles found in Torah, each according to its intended meaning, with *HaShem’s-*יהו"ה help, blessed is He.

Know that HaShem’s-יהו"ה first title, in ascending order, which is closest to all the creatures and through which we enter into the presence of the King, *HaShem-*יהו"ה, blessed is He – and except for this title, there is no way in the world to behold the countenance of the King, blessed is He – is the title **Lord-Adona”y-אדנ״י. How so? Know that the Singular Name *HaShem-*יהו"ה, blessed is He, indicates the Singular Intrinsic and Essential Being, our Creator, blessed is He, and everything depends on it. However, the first gate and key through which we enter from below into the presence of *HaShem-*יהו"ה, blessed is He, is His title Lord-*Adona”y-*אדנ"י, which is the last level, in descending order, from *HaShem-*יהו"ה, blessed is He. Everything above, up until and including the title Lord-*Adona”y-*אדנ"י, constitutes the foundation of the true and complete unity,¹⁹ as will later be explained with *HaShem’s-*יהו"ה help.

footnotes: ¹⁹ The world of Emanation-Atzulut

Everything below this is the world of division and separation.²⁰-אדנ״י refers to the aspect of kingship-Malchut of the world of Emanation-Atzilut. The three worlds of Creation-Briyah, Formation-Yetzirah, and Action-Asiyah that are below it, are called the worlds of division and separation (Olam HaPirud). This is the secret of the verse,²¹ “A river went out of Eden-עדן to water the garden-Gan-גן and from there it divided and became four heads.” These refer to the four encampments of the Indwelling Presence of *HaShem-*יהו"ה, the *Shechinah-*שכינה, that are below the Lord-*Adona”y-*אדנ"י, blessed is He, which is His last title in descending order.

footnotes: ²⁰ That is, this title Lord-Adona”y ²¹ Genesis 2:10

Now, this title Lord-*Adona”y-*אדנ"י is like a treasury and storehouse for all the various kinds of influence and emanation of types of vitality that are drawn from *HaShem-*יהו"ה, blessed is He, through all the channels and conduits, so that we find three names positioned corresponding to each other; His title Lord-*Adona”y-*אדנ"י below, His name *HaShem-*יהו"ה in the middle and His title *Eheyeh-*אהי"ה above.²²-אדנ״י corresponds to HaShem’s-יהו"ה quality of kingship-Malchut, as mentioned before, and is below. The (lower) name HaShem-יהו״ה, corresponds to the quality of beauty-Tiferet, and is central. The title Eheyeh-אהי״ה corresponds to the crown-Keter, and is above. However, as mentioned before and as explained at length in Rabbi Yosef Gikatilla’s foundational work, Ginat Egoz (translated as HaShem Is One), these are all dependent upon the Singular Preexistent Intrinsic and Essential Name HaShem-יהו״ה, blessed is He, which is called the Unlimited One-אין סוף and is the upper Name HaShem-יהו"ה. This is explained there as follows: The sum of the first two letters of these names is כ״ו-26 and the sum of the last two letters of these names is פ״ו-86. They are thus drawn from the power of the name *HaShem-*יהו"ה-26, both in its simple form כ"ו and in its spoken form Chaf Vav-כ"ף ו"ו. We therefore find that these names are all unified in and dependent upon the unique name *HaShem-*יהו"ה-26. Examine the first half of each of these names and discover that together they attest to HaShem- כ״ו-יהו"ה-26 and are also the initial letters of כ"ף ו"ו as follows: אהי"ה 1 + 5 = 6 יהו"ה 10 + 5 = 15 אדנ"י 1 + 4 = 5 Total 26 Now examine the second half of each of these names and discover that together they attest to פ"ו-86, which are the last letters of כ״ף ו״ו, as follows: אהי"ה 10 + 5 = 15 יהו"ה 6 + 5 = 11 אדנ"י 50 + 10 = 60 Total 86 Altogether their sum total is כ"ף ו"ו-112, the numerical value of HaShem God-יהו"ה אלהי"ם as follows: יהו"ה = 26 אהי"ה = 21 אדנ"י = 65 Total 112 יהו"ה אלהי"ם = 112 From His title *Eheyeh-*אהי"ה all kinds of influence of emanation are emanated from the source called, “the Unlimited One-Ein Sof-אין סוף,” by way of degrees until His name *HaShem-*יהו"ה, blessed is He, and from the name *HaShem-*יהו"ה all the channels and influence are drawn to His title Lord-*Adona”y-*אדנ"י.

footnotes: ²² That is, the title Lord-Adona”y

His title Lord-*Adona”y-*אדנ"י is like a warehouse that houses all the King’s treasures and is the great provider for the totality of all creatures. It nourishes and sustains all through the power of *HaShem-*יהו"ה that is within it. By its mouth they go out and by its mouth they come in to adhere to the name *HaShem-*יהו"ה, blessed is He, and there is no way, angle or manner of adhering to the name *HaShem-*יהו"ה, except through His title Lord-*Adona”y-*אדנ"י.²³-יהו״ה is entirely beyond fathom and grasp, and is thus ineffable, as previously mentioned. Therefore, this title is the treasury of His unique Name *HaShem-*יהו"ה and is the **Sanctuary-Heichal-היכל within which *HaShem-*יהו"ה dwells.²⁴-אדנ״י-65 is called the Sanctuary-Heichal-היכ״ל-65 within which the Name HaShem-יהו״ה-26 and the explanation of His Unity, “HaShem is One-יהו״ה אח״ד-39” are concealed. Thus, when the term “Sanctuary-Heichal-היכ״ל-65” is used in the Torah in reference to HaShem-יהו״ה, it is a reference to His title Lord-Adona”y-אדנ״י-65. An example of this is the verse (Habakkuk 2:20), “But when Hashem-יהו״ה is in the Sanctuary-Heichal-היכל-65 of His holiness, the entire earth is silent-Hass-הס-65 before Him.” (See at greater length in Ginat Egoz translated as HaShem is One, Vol. 1, The Gate of the Sanctuary – Shaar HaHeichal.) Therefore, throughout Torah, we generally pronounce His title Lord-*Adona”y-*אדנ"י in place of His name *HaShem-*יהו"ה. This is to say that whoever seeks *HaShem-*יהו"ה will find Him in His title Lord-*Adona”y-*אדנ"י.

footnotes: ²³ That is, the Name HaShem ²⁴ As Rabbi Yosef Gikatilla explained at length in his foundational work, Ginat Egoz, the title Lord-Adona”y

This being so, know that *HaShem-*יהו"ה, blessed is He, has נ"ד-54 squared names that are combinations-צירוף of the name *HaShem-*יהו"ה, blessed is He, totaling רי"ו-216 letters. These נ"ד-54 names are the secret of the power that is drawn forth to everything that exists in the world with the coming into being of all novel beings. They are like the soul of the רי"ו-216 letters of the verses²⁵ “WaYisa-*ויסע-*and it moved,” “WaYavo-*ויבא-*and it came” and “WaYet-ויט-and he stretched forth.” Everything in the world is included in these נ"ד-54 names and they provide the needs of all creatures through HaShem’s-יהו"ה title Lord-*Adona”y-*אדנ"י.²⁶

footnotes: ²⁵ Exodus 14:19, 20, 21 ²⁶ See the explanation of Rabbi Avraham Abulafia in Ohr HaSechel and Sitrei Torah, as well as explanation of Rabbi Moshe Cordovero in Pardes Rimonim, Shaar 21, Ch. 11.

This being so, the letters of His title Lord-*Adona”y-*אדנ"י indicate the matter of His governance and dominion. How so? Its letter *Aleph-*א is the secret of the title *Eheyeh-*אהי"ה above, its letter *Yod-*י is the secret of the name *HaShem-*יהו"ה who dwells within it, and its letters *Dalet Nun-*ד"נ are the secret of the נ"ד-54 names of being-Havayah-הוי"ה, which are the secret of all the kinds of influence, emanation and existence to all creatures in the world. From this we find that all governance and control is in the hand of the Lord-*Adona”y-*אדנ"י. It therefore is a term that indicates HaShem’s-יהו"ה Lordship-Adnoot-אדנות. That is, this title is the Lord of the whole earth by the power of *HaShem-*יהו"ה who dwells within it.

Moreover, since no creature in the world has a way to enter into the presence of HaShem-יהו"ה, blessed is He, except through it, and all petitions, requests and pleas for mercy do not enter except by the hand of His title Lord-*Adona”y-*אדנ"י, the sages therefore instituted that we initiate the Amidah prayer with the words,²⁷ “Lord-*Adona”y-*אדנ"י, open my lips and my mouth will speak Your praises.” This is because this verse specifically mentions His title Lord-Adona”y-אדנ"י, spelled *Aleph-*א *Dalet-*ד *Nun-*נ Yod-י, and is essential here. Thus, through this title our prayers enter the presence of *HaShem-*יהו"ה, blessed is He and blessed is His name.

footnotes: ²⁷ Psalms 51:17

Now, since *HaShem-*יהו"ה, blessed is He, influences all kinds of influence and emanation into His title Lord-*Adona”y-*אדנ"י and all the treasures and wealth of the King are within it - all of which enter and are gathered and stored in it and from there they spread out to fulfill the needs of all the creatures – it therefore is similar to a Pool*-Breichah-*בריכה that the stream flows into. From this pool, water is provided to water the garden and for the purpose of drinking and other needs. Therefore, the Torah refers to His title Lord-Adona”y-אדנ"י by the term, Blessing-Brachah-ברכה. This is because the word blessing-Brachah-ברכה is related to the word pool-Breichah-בריכה.

Through this title, our forefather Yaakov, peace be upon him, blessed his children. He inherited it from his father Yitzchak and Yitzchak inherited it from his father Avraham, and HaShem-יהו"ה, blessed is He, gave this title over to our forefather Avraham, peace be upon him, in order to open the gates of the Lord-*Adona”y-*אדנ"י and give him and all the inhabitants of the world all their needs.

*HaShem-*יהו"ה thus gave this blessing-Brachah-ברכה over into Avraham’s hand. This is the meaning of the verse,²⁸ “I will bless you and magnify your name and you will be a blessing-Brachah-ברכה.” *HaShem-*יהו"ה did not say, “You will be blessed,” but rather, “You will be a blessing-Brachah-ברכה.” It is as if He was saying, “Behold, the blessing-Brachah-ברכה is given over into your hand. Take whatever you want of it. Moreover, I am not only giving you permission to take for yourself, but rather, you can give to whosoever you wish of all the inhabitants of the world.” This is the meaning of the next verse,²⁹ “And in you all the families of the earth shall be blessed.” That is, whosoever desires to partake in any measure of this blessing-Brachah-ברכה, cannot receive except through your hand, for behold, it is given into your hand and is yours.

footnotes: ²⁸ Genesis 12:2 ²⁹ Genesis 12:3

Therefore, our sages of blessed memory, stated³⁰ that the first one to call *HaShem-*יהו"ה by the title Lord-*Adona”y-*אדנ"י was our forefather Avraham, peace be upon him, when he said,³¹ “Lord HaShem-Adona”y HaShem-אדנ"י יהו"ה [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] what will you give me etc.,” for he asked all his requests from the great Name *HaShem-*יהו"ה through His title Lord-*Adona”y-*אדנ"י. Now, after Avraham, Yitzchak inherited it, as it states,³² “And it was, that after the death of Avraham, God blessed his son Yitzchak.”

footnotes: ³⁰ Talmud Bavli, Berachot 7b ³¹ Genesis 15:2 ³² Genesis 25:11

It was concerning this blessing that Esav and Yaakov quarreled. Moreover, it is the right of the firstborn that Esav sold to Yaakov. Later, Yitzchak confirmed the sale when he sent Yaakov to Padan-Aram. This is what he meant when he told him,³³ “Get up and go to Padan-Aram and God who is Self-Sufficient-*El Shaddai-*א"ל שד"י will bless you and give you the blessing of Avraham, to you and your descendants with you.” Thus, by saying, “to you and your descendants,” the blessing-Brachah-ברכה was given as an inheritance exclusively to Yaakov and his descendants alone.

footnotes: ³³ Genesis 28:2

Therefore, when Yaakov was about to depart from this world, he opened up this blessing-Brachah-ברכה to the twelve tribes, for each tribe to take his portion of this blessing as an inheritance. This is the meaning of the verse,³⁴ “And this is what their father said to them and he blessed them; he blessed each man according to his blessing.” What does it mean, “each man according to his blessing?” Lest you think that he blessed any one of them according to his own opinion, know that this is not so. Rather, he gave each and every tribe what was appropriate for him from this pool-Breichah-בריכה, not according to his own opinion, but according to the opinion of the blessing-Brachah-ברכה itself.

footnotes: ³⁴ Genesis 49:28

Before the children of Israel entered the land, our teacher Moshe, peace be upon him, blessed them with this blessing-*Brachah-*ברכה. This is the meaning of the verse,³⁵ “And this is the blessing-Brachah-ברכה that Moshe, the man of God, blessed the children of Israel before his death.”

footnotes: ³⁵ Deuteronomy 33:1

What we find from all this, is that HaShem’s-יהו"ה title Lord-*Adona”y-*אדנ"י is the secret of the blessing-Brachah-ברכה and that this blessing enriches whosoever adheres to it, free of sorrow and worry. This is the meaning of the verse,³⁶ “It is the blessing of *HaShem-*יהו"ה that enriches, and He adds no sorrow with it.” Now, since HaShem’s-יהו"ה title Lord-*Adona”y-*אדנ"י is like a storehouse for receiving the influence of all the various blessings and kinds of emanation and is like a pool-Breichah-בריכה and receptacle, it therefore is of the same terminology as the sockets-*adnei-*אדנ"י of the tabernacle courtyard, within which the pillars were inserted.

footnotes: ³⁶ Proverbs 10:22

We find that one-hundred silver sockets*-Adnei Kesef*-אדנ"י כסף were made for the tabernacle, as written,³⁷ “One hundred sockets-Adanim-אדני"ם of one hundred talents, one talent for each socket-Aden-אדן.” These one-hundred sockets-Adanim-אדני״ם of the tabernacle are like one-hundred pools that become filled from the great pool-Breichah-בריכה called Lord-*Adona”y-*אדנ"י.

footnotes: ³⁷ Exodus 38:27

A Jew is thus obligated to make one-hundred blessings (Brachot-ברכות) every day, in order to draw down influence to each of them.³⁸Prayer book is specifically designed to include 100 blessings throughout the morning, afternoon and evening services and the blessings over food and drink. Since one-hundred blessings*-Brachot*-ברכות come in the name of the Lord-*Adona”y-*אדנ"י from these pools-*breichot-*בריכות, therefore, if even a single blessing-*brachah-*ברכה is missing, it causes damage and brings about blemish.

footnotes: ³⁸ Talmud Bavli, Menachot 43b; Midrash Bamidbar Rabba 18:21; Tur and Shulchan Aruch, Orach Chayim 63. The Siddur-

This matter depends on the secret of אי"ק בכ"ר-1,10, 100 – 2, 20, 200 etc., which is the secret of Kohen, Levi, Israel-כהן לוי ישראל and is the secret of the three levels of the soul, nefesh-נפש, ruach-רוח, neshamah-נשמה. According to this principle, King David, peace be upon him, said,³⁹ “My soul, bless *HaShem-*יהו"ה.” Through the secret of the three upper orders, he stated that the blessing is dependent on the soul. That is, the nefesh-נפש level of the soul, which corresponds to Israel, must make one-hundred blessings every day. Then, ten of the one-hundred, which is a tithe, reach the ruach-רוח level of the soul that corresponds to Levi. Then, from the ten that are for Levi, one is given to the neshamah-נשמה level of the soul, which corresponds to the Kohen.

footnotes: ³⁹ Psalms 103:1

We thus learn that if the soul of a Jew does not make one-hundred blessings every day, the neshamah-נשמה level of his soul will not receive even a single blessing. This is because the ruach-רוח level of the soul, which corresponds to Levi, did not receive its ten blessings, this being the secret of the Levites who receive the tithe from Israel. They in turn give a tithe of one blessing to the Kohanim from the ten that they received. This is the secret of the tithes of the Levites and Kohanim, as written in the Torah.

It therefore states,⁴⁰ “HaShem-יהו"ה spoke to Moshe saying, ‘Speak to the Levites and say to them, when you take from the children of Israel the tithe that I gave to you from them as your inheritance, separate a gift-offering to HaShem-יהו"ה, a tithe of a tithe.” The secret of the tithe of a tithe is the secret of אי"ק-1, 10, 100. That is, if the one-hundred are lacking, the ten are lacking, and if the ten are lacking, the one is lacking.

footnotes: ⁴⁰ Numbers 18:25-26

Therefore, a Jew must be zealous to make one-hundred blessings (Brachot-ברכות) every day, and if he is missing one, God forbid, he causes blemish. These one-hundred blessings are similar to the one-hundred silver sockets-Adnei Kesef-אדנ"י כסף from which the influence of the Lord-*Adona”y-*אדנ"י spreads forth on all sides to the one-hundred pools-breichot-בריכות.

Now, sometimes Torah calls HaShem’s-יהו"ה title Lord-*Adona”y-*אדנ"י by the term **Well-Be’er-באר. This is because, as said above, it is like a well of living waters within which all manner of influence and emanation from above accumulate. About this, the verse states,⁴¹ “A well of living waters and flowing streams from Lebanon.” As long as the Jewish people are righteous and make one-hundred blessings every day, as is proper, this well-Be’er-באר becomes filled with living waters from the influence of the supernal emanation. They then are all wealthy and brimming with all goodness, drawing forth living waters according to their needs.

footnotes: ⁴¹ Song of songs 4:15

It sometimes is also called, **The Well of Seven-Be’er Sheva-באר שבע, since seven streams are drawn to it by way of the foundation of the world-Yesod Olam-יסוד עולם, from the seven supernal levels.⁴² contains the six emotive Sefirot above it, that it receives through the quality of foundation-Yesod, as well as its own stature, thus totaling seven. Alternatively, the seven upper levels, to which Kingship-Malchut is the eighth, is the quality of Understanding-Binah, and the six emotive Sefirot that receive emanation from it, as will be explained later in the appropriate Gates.

footnotes: ⁴² That is, the quality of kingship-Malchut

Now opposite this well-Be’er-באר, there is another well-*Be’er-*באר on the outside, along with several other wells filled with snakes and scorpions, that are called, “strange wells-*Be’erot Nochriyot-*בארות נכריות,” about which it states,⁴³ “For a harlot is a deep pit and a strange woman is a well of trouble-*Be’er Tzarah-באר צרה.” All those who are completely wicked and are drawn after severe transgressions do not merit to draw from The Well of Seven-Be’er Sheva-*באר שבע, but rather fall into the well of troubles-Be’er Tzarah-באר צרה of the strange woman.

footnotes: ⁴³ Proverbs 23:27

The Lord-*Adona”y-*אדנ"י hinted about this when the Jewish people sinned in this matter, as the prophet declared,⁴⁴ “For My people have committed two evils. They have left Me – the source of living waters – to excavate many broken cisterns (Borot Borot Nishbarim-בארות בארת נשברים) for themselves that do not hold water.” That is, a well of trouble (Be’er Tzarah-באר צרה) has no solid ground, for its walls continuously crumble and its waters dissipate. Instead, it becomes filled with snakes and scorpions. David hinted at this when he said,⁴⁵ “Let not the well-Be’er-באר close its mouth over me.”

footnotes: ⁴⁴ Jeremiah 2:13 ⁴⁵ Psalms 69:16

Sometimes HaShem’s-יהו"ה title Lord-Adona”y-אדנ"י is called by the term Sea-Yam-ים. This is because all the various kinds of pools-Breichot-בריכות of influence and emanation are drawn to it like rivers. This is the secret of the verse,⁴⁶ “All the rivers flow into the sea-HaYam-הים.”⁴⁷-הי״ם-55” is representative of the ten base letters and numerals, א״ב ג״ד ה״ו ז״ח ט״י which equal “The Sea-HaYam-הי״ם-55” in numerical value. All compositions are borne by these ten base letters and numerals, as explained there at length. (See Ginat Egoz translated as HaShem Is One, Vol. 2, The Letters of Creation, section entitled “The Drawing Forth of Action from the Letters to Elohi”m-אלהי״ם.”)

footnotes: ⁴⁶ Ecclesiastes 1:7 ⁴⁷ As Rabbi Yosef Gikatilla explains in his foundational work Ginat Egoz, the term “The Sea-HaYam

Now, the term sea-Yam-ים refers to the seabed that contains the water, as the verse states,⁴⁸ “As the waters cover the seabed-Yam-ים.” It also states,⁴⁹ “And He called the ingathering of the waters, seas-Yamim-ימים. Clearly, the receptacle of the waters is called the sea-Yam-ים. From within this sea-Yam-ים many camps of angels were created and many different species that the waters within it swarmed with, all of which are supernal chariots and encampments.

footnotes: ⁴⁸ Isaiah 11:9 ⁴⁹ Genesis 1:11

Scripture hints at this when it states,⁵⁰ “Behold this great and wide sea-Yam-ים, countless creeping creatures are there, creatures great and small.” Within this sea are many ships with many oarsmen and many banners waving from the ship mastheads. Moreover, many kinds of waves and whirlpools revolve within it. Scripture states about this sea,⁵¹ “There ships travel.”

footnotes: ⁵⁰ Psalms 104:25 ⁵¹ Psalms 104:26

Now, on the edge of this sea there is a certain place called the End Sea-*Yam Sof-*ים סוף, located near the border of the area of the known land in the quality of the Lord-*Adona”y-*אדנ"י. It is from this place that judgment descended upon the Egyptians and they drowned in the sea of reeds-Yam Soof-ים סוף below. This is the secret of the verse,⁵² “For *HaShem-*יהו"ה fought for them in Egypt.”

footnotes: ⁵² Exodus 14:25

The sages of the inner wisdom sometimes refer to this quality, called the Lord-*Adona”y-*אדנ"י, as the Sea of Wisdom-Yam HaChochmah-ים החכמה, because all the various kinds of wisdom and emanation drawn from the supernal wisdom fall into it and all who are wise of heart draw from it. *HaShem-*יהו"ה, blessed is He, gave of this quality to Solomon, as it states,⁵³ “And *HaShem-*יהו"ה gave wisdom to Solomon.”

footnotes: ⁵³ Kings 5:26

When Solomon entered the sea of wisdom, he was given the power to know and understand the orders of how the upper and lower beings are arranged, and nothing was withheld from him. Through the power of HaShem’s-יהו"ה title Lord-*Adona”y-*אדנ"י he sat upon the throne of *HaShem-*יהו"ה and ruled over the upper and lower beings, because the wisdom of God was within him, to do justice.

Sometimes HaShem’s-יהו"ה title Lord-Adona”y-אדנ"י is called by the term **All-Kol-כל. This is because everything-*Kol-*כל is in it and nothing is lacking.⁵⁴כל-50” is the same as “Sea-Yam-ים-50,” as explained in Ginat Egoz ibid. Additionally, the term “All-*Kol-*כ״ל” is the final permutation of the two-letter roots in the Aleph-Beit, (in that it is the final permutation of the 231 gates (רל״א שערים) in the final order of A”T Ba”Sh-א״ת ב״ש), and is thus likewise indicative of kingship-Malchut, the final Sefirah that receives all-Kol-כ״ל. (See Ginat Egoz translated as HaShem Is One ibid.) This is because all types of influence and emanation and all kinds of blessings and existence flow into it. It therefore is called All-Kol-כל because it contains everything. Whatever in the world a person needs should not be requested from any other godliness or place, since everything is included in this title of HaShem-יהו"ה, blessed is He. Rather, from this place, whoever asks receives, each person according to his desire and will, if he calls HaShem-יהו"ה in truth.⁵⁵-יהו״ה is close to all who call upon Him, to all who call upon Him in truth.” Moreover, based on principles that will later be explained with the help of HaShem-יהו"ה, HaShem’s-יהו"ה quality of Foundation-*Yesod-*יסוד is also called All-*Kol-*כל.

footnotes: ⁵⁴ It should additionally be pointed out that the numerical value of the term “All-Kol- ⁵⁵ Psalms 148:18 – “קרוב יהו״ה לכל קראיו לכל אשר יקראהו באמת – HaShem

As explained above, HaShem-יהו"ה, blessed is He, gave this quality called All-Kol-כל as a gift to Avraham, being that it is the foundation of the blessing-Brachah-ברכה and the pool-Breichah-בריכה. The Torah hints to this when it states,⁵⁶ “And *HaShem-*יהו"ה blessed Avraham in all-BaKol-בכל.” From Avraham it was given over to Yitzchak, as it states,⁵⁷ “And I ate from all-MiKol-מכל before you came, and I blessed him.” It was then transferred from Yitzchak to Yaakov, as it states,⁵⁸ “For God has been gracious with me and I have all-Kol-כל.” That is, Yaakov said to Esav, “Lest it enter your mind that what I have given you caused a lacking for me, know that all the keys to the supernal blessing-Brachah-ברכה have been given over into my hand and that it includes all-Kol-כל.” This is the meaning of his words, “I have all-Kol-כל. Thus, I lack nothing as a result of giving to you.”

footnotes: ⁵⁶ Genesis 24:1 ⁵⁷ Genesis 27:33 ⁵⁸ Genesis 33:11

Sometimes, HaShem’s-יהו"ה title Lord-*Adona”y-*אדנ״י is called by the term Stone-Even-אבן, since it is the foundation of all constructs in the world, and because all beings that exist in the world depend upon it and are in need of it. It is referred to as The Cornerstone-Even HaRoshah-אבן הראשה,⁵⁹-אבן הראשה) with cheers of ‘Grace! Grace!’ for it.” from which all the multitudes of the upper and lower hosts came forth in the act of creation (Ma’aseh Bereishit). It is called a Brilliant Stone-Even Sapeer-אבן ספיר,⁶⁰ since it receives all the colors from the levels above it. In addition, in the creatures it affects a thing and its opposite, at times for goodness and at times for evil, to enliven or to put to death, to smite or to heal, to impoverish or to make wealthy and the like. This is hinted at in the verse,⁶¹ “See now that I-Ani-אני, I am He, and no god is with Me. I-Ani-אני put to death and I bring to life, I have struck down and I will heal, and there is no one who can rescue from My hand.”⁶²-אני is one of the subtitles of the title Lord-Adonay-אדנ״י in the Torah, and thus relates to the quality of HaShem’s-יהו״ה kingship, blessed is He. This is also hinted at in the shared letters of the term “I-Ani-אנ״י,” which has the numerical value of 61, has three letters and is one word (ד-4), thus totaling 65, which is the numerical value as “Lord-Adonay-אדנ״י-65.”

footnotes: ⁵⁹ Zachariah 4:7 – “Who are you, O’ great mountain? Before Zerubbabel, become a plain! He will bring out the cornerstone (Even HaRosha ⁶⁰ Ezekiel 1:26 ⁶¹ Deuteronomy 32:39 ⁶² As will soon be explained, the term I-Ani

Moreover, this is because this quality draws the strength of the Sefirot and draws forth all kinds of emanations and blessings to itself. Then, after it draws forth from the blessings Above, it turns and bestows sustenance and nourishment to all beings below, each according to what is appropriate for him. About this the verse states,⁶³ “The Stone-Even-אבן that the builders despised has become the cornerstone.” This is because Avraham, Yitzchak and Yaakov took their portions of the chariot (Merkavah) in the Sefirot that are above it. It is only when David came, that he held on to it and took it as his quality in the Divine chariot (Merkavah). About this the verse states, “has become the cornerstone.” For, it is to this Divine quality that all faces in all novel existence turn to, whether the upper creatures or the lower creatures, whether those levels above it or those levels below it. Those that are above it, turn to it to draw down their strength and bestowal of goodness and blessings, and those that are below it, turn to it to plead for their sustenance, nourishment, and the sustainment of their existence. This then, is the mystery of what is meant by the words, “the cornerstone-Rosh Pinah-ראש פנה,” and is similarly the meaning of the verse,⁶⁴ “Into what are its bases-Adaneha-אדניה sunken, or who laid its cornerstone-Even Pinatah-אבן פנתה?” It is this quality that sustains the Jewish people, as indicated by the verse,⁶⁵ “From there He shepherded the stone of Israel-Even Yisroel-אבן ישראל.”

footnotes: ⁶³ Psalms 118:22 – “אבן מאסו הבונים היתה לראש פנה.” ⁶⁴ Job 38:6 – “על מה אדניה הטבעו או מי ירה אבן פנתה” ⁶⁵ Genesis 49:24

However, this stone-Even-אבן yearns, desires, and sets its entire purpose for another, loftier stone than it, and from that stone all kinds of emanations come to it. These two stones are very precious to the Jewish people, as indicated by the verse,⁶⁶ “You shall take the two Shoham stones-Avnei Shoham-אבני שהם and engrave the names of the sons of Israel upon them.” The meaning of this mystery is hinted in the verse,⁶⁷ “Lord HaShem-Adona”y HaShem-אדנ"י יהו"ה [pronounced Adona”y Elohi”m-אדנ"י אלהי"ם] what will you give me etc.”⁶⁸-אדנ״י refers to the quality of the Sefirah of Kingship-Malchut. When the Name HaShem-יהו״ה follows immediately after the title Lord-Adonay-אדנ״י in the Torah, the Name HaShem-יהו"ה is pronounced as Elohi”m-אלהי״ם,” and is a reference to the quality of the Sefirah of understanding-Binah, as will later be explained. That is, the Indwelling Presence of HaShem-יהו״ה (Shechinah) draws from Above to below and is drawn from below to Above.

footnotes: ⁶⁶ Exodus 28:9 ⁶⁷ Genesis 15:2 ⁶⁸ That is, the title Lord-Adona”y

Opposed to this stone-Even-אבן is another stone called, “a large stone-Even Gedolah-אבן גדולה,”⁶⁹ and when it covers the mouth of the well-Be’er-באר, Israel is subjugated beneath it,⁷⁰-אבן נגף.” (See also Psalms 91:12.) “until the coming of the executor of judgment, when I will deliver him [into his hands].”⁷¹ This is indicated by the verse,⁷² “Yaakov came forward and rolled the stone-Even-אבן off the mouth of the well-Be’er-באר,” and is the meaning of the mystery of the Torah portion,⁷³ “Yaakov journeyed to Sukkot,” and the section in Prophets that states,⁷⁴-יהו״ה will be King over all the land; on that day HaShem-יהו״ה will be one and His Name one.” “Behold, a day is coming for HaShem-יהו״ה.”

footnotes: ⁶⁹ Genesis 29:2 ⁷⁰ Also see Zohar I 151b that this is a reference to the evil inclination which is called (Isaiah 8:14), “a stumbling stone-Even Negef ⁷¹ Ezekiel 21:32 ⁷² Genesis 29:10 ⁷³ Genesis 33:17 ⁷⁴ Zachariah 14:1 – That is, the era of the true and complete redemption upon which (14:9), “HaShem

Now, the Divine quality indicated by the title Lord-Adonay-אדנ״י is sometimes called by the term, The Holy Temple-Beit HaMikdash-בית המקדש, since it is the home within which the Singular Name HaShem-יהו״ה dwells,⁷⁵-יהו״ה is ineffable and is thus read with the title Lord-Adona”y-אדנ״י when reading to Torah or praying (However, there are exceptions when it is read as Elohi”m-אלהי״ם, as mentioned in a previous note and as will be explained fully later). and because HaShem-יהו״ה, blessed is He, sanctified Mount Moriah. Mount Moriah was thus sanctified as the portion of the Lord-Adona”y-אדנ״י and the Holy Temple-Beit HaMikdash-בית המקדש was built upon it, as indicated by the verse,⁷⁶ “A foundation of Your dwelling-place that You, HaShem-יהו״ה have made – The Sanctuary of the Lord-Mikdash Adona”y-מקדש אדנ״י that Your hands established.” Thus, this Name would dwell within it.

footnotes: ⁷⁵ As mentioned previously, the Singular Name HaShem ⁷⁶ Exodus 15:17

Additionally, all the forms of the Holy Temple and all its chambers, sanctuaries, treasuries, and halls, all corresponded to the forms of the mystery of the title Lord-Adonay-אדנ״י, similar to what we stated before about the mystery of the form of the organs of man. However, when the Jewish people sinned, and the Indwelling Presence of HaShem-יהו״ה, blessed is He, was withdrawn, the Holy Temple was destroyed.

However, when Daniel came and prayed before HaShem-יהו״ה, blessed is He, for the Holy Temple be rebuilt, He focused on this quality and stated,⁷⁷ “Let your face shine upon Your desolate Sanctuary-Mikdashecha-מקדשך for the sake of the Lord-Adona”y-אדנ״י,” specifically with the spelling *Aleph-*א *Dalet-*ד *Nun-*נ Yod-י.⁷⁸ In other words, it was as if he was saying, “Rebuild the Holy Temple, which is the throne and sanctuary for HaShem’s-יהו"ה title Lord-Adona”y-אדנ״י.”

footnotes: ⁷⁷ Daniel 9:17 – “והאר פניך על מקדשך השמם למען אדנ״י” ⁷⁸ See Avodat HaKodesh 2:2

Now, regarding what our sages of blessed memory, expounded in Tractate Brachot,⁷⁹ “The verse should have said, ‘For Your sake,’ rather than ‘For the sake of the Lord-Adona”y-אדנ״י.’ Rather, what is meant is for the sake of Avraham, who called You ‘Lord-Adon-אדון.’” Indeed, this is true and certain. For, it is this Divine quality that guarded over Avraham and fought his wars, which is the mystery of the verse,⁸⁰ “He with his servants deployed against them at night and struck them,” and is the mystery of the verse,⁸¹ “Who inspired the one from the east,⁸²-יהו״ה, blessed is He, helped Avraham in his war against the kings, so will He help Avraham’s offspring in the future. (See Rashi and Radak to Isaiah 41:2.) whose every footstep was accompanied by righteousness-Tzedek-צדק,” as will be explained about the term, “righteousness-*Tzedek-*צדק,” with the help of HaShem-יהו״ה, blessed is He.

footnotes: ⁷⁹ Talmud Bavli, Brachot 7b ⁸⁰ Genesis 14:15 ⁸¹ Isaiah 41:2 ⁸² That is, this is a reference to Avraham who was from Canaan to the east, and that just as HaShem

Sometimes, this Divine quality is called by the term, the Indwelling Presence of HaShem-יהו״ה, Shechinah-שכינה. For, from the time that the Tabernacle (Mishkan-משכן) was built, it always dwelt with the Jewish people, as stated,⁸³ “And they shall make a Sanctuary for Me – and I will dwell (V’Shachanti-ושכנתי) within them.”

footnotes: ⁸³ Exodus 25:8

Now, there is a very important principle that you must know. Know now, that at the beginning of the creation of the world, the essential root of the Indwelling Presence of HaShem-יהו״ה, the *Ikkar Shechinah-*עיקר שכינה, was in the lower worlds.⁸⁴ For, the arrangement of all the creatures was according to their levels – those that are upper corresponding to those that are upper, and those that are lower corresponding to those that are lower. Thus, the Indwelling Presence of HaShem-יהו״ה (*Shechinah-*שכינה) dwelt in the lower worlds.

footnotes: ⁸⁴ Midrash Shir HaShirim Rabba 5:1

Now, when the Indwelling Presence of HaShem-יהו״ה was below, the heavens and earth were as one, as indicated by the verse,⁸⁵ “And the heavens and the earth and all their hosts were finished-*Vayechulu-*ויכלו.” That is, they were “intermingled-Nishtaklelu-נשתכללו,”⁸⁶-נשתכללו” is of the same root as “finished-Vayechulu-ויכלו.” satiated and filled with each other, in that all the channels and sources acted in a manner of perfect completion, thus affecting a drawing down of influence from Above to below. It thus is understood that HaShem-יהו״ה, blessed is He, fills the worlds from Above to below, as hinted in the verse,⁸⁷ “Thus said HaShem-יהו״ה: The heavens are My throne and the earth is My footrest.” We thus find that HaShem-יהו״ה, blessed is He, dwelt in equal harmony amongst the upper and lower beings.

footnotes: ⁸⁵ Genesis 2:1 ⁸⁶ Midrash Esther Rabba 7:11 – The word “intermingled-Nishtaklelu ⁸⁷ Isaiah 66:1

However, when Adam sinned the lines were ruined, the conduits were broken, the pools-Breichot-בריכות ceased, the Indwelling Presence of HaShem-יהו״ה was withdrawn and the bundle unraveled. Then, when Avraham, Yitzchak and Yaakov came, they began drawing down the Indwelling Presence of HaShem-יהו״ה and they repaired three thrones, thus drawing down the Indwelling Presence of HaShem-יהו"ה to a degree, by making their bodies into seats for the Indwelling Presence of HaShem-יהו״ה, blessed is He.

However, the Indwelling Presence of HaShem-יהו״ה (*Shechinah-*שכינה) was not drawn down to the earth as a permanent dwelling, but only as a temporary dwelling, and it thus hovered above them. This is the meaning of the verse,⁸⁸ “God-Elohi”m-אלהי״ם ascended from upon Avraham,” meaning, “from upon Avraham” in the most literal sense. Similarly, about Yaakov the verse states,⁸⁹ “Then God-Elohi”m-אלהי״ם ascended from upon him.” About this, our sages, of blessed memory, stated,⁹⁰ “Our forefathers were the Divine Chariot (Merkavah).” However, from this we find that, in their times, the *Shechinah-*שכינה hovered in the air and did not finding a resting place for the soles of her feet in the earth, as it was at the beginning of creation.

footnotes: ⁸⁸ Genesis 17:22 ⁸⁹ Genesis 35:13 ⁹⁰ Midrash Bereishit Rabba 47:6

Then, our teacher Moshe, peace be upon him came, and all Israel with him. They made the Tabernacle (*Mishkan-*משכן) and its vessels, they repaired the damaged conduits, rearranged the lines in their proper order, fixed the pools-Breichot-בריכות and drew forth living waters from the place they are drawn from, thus returning the *Shechinah-*שכינה, the Indwelling Presence of HaShem-יהו״ה, to dwell in the lower worlds. However, this was only affected in the space of the Tent (Ohel), but not actually in the ground of the earth itself, as it was at the beginning of creation. This is the meaning of the verse,⁹¹ “And they shall make a Sanctuary for Me – and I will dwell within them.”

footnotes: ⁹¹ Exodus 25:8

We thus find that the Indwelling Presence of HaShem-יהו״ה was like a traveler going from place to place. It is for this reason that the verse states, “and I will dwell within them-B’Tocham-בתוכם,” and not, “and I will dwell below.” Rather, it specifies “within them-B’Tocham-בתוכם,” like to a traveler who goes from place to place. In other words, it is as if He is saying, “Wherever the Jewish people go, I will go with them and dwell within them.” However, the Shechinah-שכינה was not affixed to a place of permanence. This is the meaning of the verse,⁹² “When the Ark would journey, Moshe would say, ‘Arise, HaShem-יהו״ה, and let your foes be scattered, let those who hate You flee from Your Presence.’” David was anguished over this and desired to establish a permanent place for the Indwelling Presence of HaShem-יהו״ה below.

footnotes: ⁹² Numbers 10:35

This is the meaning of the verses,⁹³ “How he swore to HaShem-יהו״ה and vowed to the Mighty One of Yaakov, ‘If I enter the tent of my home; if I go upon the bed that is spread for me; If I allow my eyes to sleep, my eyelids to slumber; before I find a place for HaShem-יהו״ה, resting places (Mishkanot-משכנות) for the Mighty One of Yaakov.’” The Psalm then continues,⁹⁴ “For HaShem-יהו״ה has chosen Zion; He has desired it for His habitation. This is My resting place forever and ever, here I will dwell, for I have desired it.”

footnotes: ⁹³ Psalms 132:2-5 ⁹⁴ Psalms 132:13-14

Thus, because David wished to establish a dwelling place for the Indwelling Presence of HaShem-יהו״ה, the Shechinah-שכינה, and stated,⁹⁵ “Arise, HaShem-יהו״ה to Your resting place, You and the Ark of Your might,” his thoughts were deemed upright before the Indwelling Presence of HaShem-יהו״ה. Therefore, HaShem-יהו״ה, blessed is He, responded by sending His prophet Nathan and said to him,⁹⁶ “Go and say to My servant, to David: ‘Thus said HaShem-יהו״ה: Will you build Me a house for My dwelling? For I have not dwelt in a house from the day I brought the children of Israel up from Egypt to this day; I have moved about in a tent and a Tabernacle. Wherever I moved about amongst all the children of Israel, did I say a word to one of the leaders of Israel, whom I have appointed to shepherd My people Israel, saying, ‘Why have you not built Me a house of cedar etc.?’’”

footnotes: ⁹⁵ Psalms 132:8 ⁹⁶ Samuel II 7:5-7

Elsewhere it is written,⁹⁷ “Inasmuch as it has been in your heart to build a Temple for My Name, you have done well by having this in your heart. You, however, shall not build the Temple. Rather, your son, who will emerge from your loins – he will build the Temple for My Name.” What then did King David do? He prepared “silver, gold, copper, and iron, wood and Shoham stones and stones for setting, emeralds, tapestries, and all kinds of precious stones and marble stones – in abundance.”⁹⁸

footnotes: ⁹⁷ Chronicles II 6:8-9 ⁹⁸ See Chronicles I 29:2

He set all the plans in order for the Temple, all its rooms and storehouses, its stairs and rooms, the courts and the main hall, the sanctuaries, and all the rest of the plans of the Temple, including its courtyards and chambers. He received all of it through the Holy Spirit (Ru’ach HaKodesh), such as the forms of each particular place and the amounts of silver, gold and precious stones, and all other things necessary to it, each according to precise measure and balance. All of it was according to the order of the compositions and for the needs of the Indwelling Presence of HaShem-יהו״ה, the Shechinah.”

This is as stated,⁹⁹ “David then gave his son Solomon the plans for the Hall and its structures, storage rooms, upper chambers and inner rooms, and for the Chamber of the Ark-Cover, and the plans for all that he had with him by the Holy Spirit – for the courtyards of the Temple of HaShem-יהו״ה and for all the chambers all around, for the storage rooms of the Temple of God, and for the treasuries of the consecrated items, as well as the plan for the divisions of the Priests (Kohanim) and the Levites, and for all the work of the service of the Temple of HaShem-יהו״ה, and for all the vessels for the service of the Temple of HaShem-יהו״ה. Gold was by the weight of gold, for all the vessels of each kind of service, for all the silver vessels by weight, for all the vessels of each kind of service. The weight of the gold for the golden candelabra and their golden lamps was according to the weight for every candelabrum and its lamps; and so for the silver candelabra, according to the weight for each candelabrum and its lamps, according to the function of each of the candelabra; and gold by the weight for the tables of the stacks for each table, and likewise silver for the silver tables; and pure gold for the forks, the bowls, and the tubes; and for the golden basins according to the weight of each basin; and [silver] for the silver basins according to the weight of each basin; and refined gold for the Altar of Incense by weight; and for the image of the Chariot, the golden Cherubim that spread out [their wings] and covered the Ark of the Covenant of HaShem-יהו״ה. Everything is in writing, by the hand of HaShem-יהו״ה, which He gave me to understand to know – all the works of the plan.”

footnotes: ⁹⁹ Chronicles I 28:11-19

We thus clearly see that David, peace be upon him, arranged all the forms of the Holy Temple and the weight of each specific thing, according to the word of HaShem-יהו״ה, blessed is He, and that it all corresponds to the likeness of the Supernal Chariot (Merkavah), the throne and dwelling of the Shechinah, the Indwelling Presence of HaShem-יהו״ה. Subsequently, Solomon came and built the Holy Temple, organizing all its orders and forms, as set forth for him by his father David, peace be upon him. The Indwelling Presence of HaShem-יהו״ה then descended and dwelt in its eternal home.

About this the verse states,¹⁰⁰ “Then Solomon said, “HaShem-יהו״ה said that He would dwell in the thick cloud. I have surely built a house of habitation for You, the foundation for Your dwelling forever.” Similarly, the verse states,¹⁰¹ “So now, HaShem-יהו״ה, God of Israel, cause Your word that You spoke unto Your servant David to come true. Would God truly dwell on earth with man? Behold, the heavens and the heavens of the heavens cannot contain You; surely not this Temple that I have built.” The verses then continue,¹⁰² “Now, arise HaShem-יהו״ה God, to Your resting place, You and the Ark of Your might! HaShem-יהו״ה God, do not turn back the request of Your anointed one; remember the righteousness of Your servant David!” The verse then continues and relates,¹⁰³ “When Solomon finished praying, the fire came down from heaven and consumed the burnt-offering and the feast-offerings, and the glory of HaShem-יהו״ה filled the Temple.”

footnotes: ¹⁰⁰ Kings I 8:12-13 ¹⁰¹ Chronicles II 6:17-18 ¹⁰² Chronicles II 6:41-42 ¹⁰³ Chronicles II 7:1

We thus discover that the Shechinah returned to rest in the earth, in its eternal dwelling. Then all the conduits and drawings forth of influence returned to bestow beneficence and blessing in the Holy Temple. This is as stated,¹⁰⁴ “So the dew of Hermon descends upon the mountains of Zion, for there HaShem-יהו״ה has commanded the blessing (Brachah-ברכה). May there be life forever!” Similarly, the verse states,¹⁰⁵ “Out of Zion, the consummate beauty, God appeared.”

footnotes: ¹⁰⁴ Psalms 133:3 ¹⁰⁵ Psalms 50:2

Then, from the Holy Temple, all the conduits were drawn to all the lands, to all the seventy families of the earth, which correspond to the seventy heavenly ministers of the nations. From Jerusalem they would be granted their portions, as written,¹⁰⁶ “All the families of the earth shall bless themselves by you.”

footnotes: ¹⁰⁶ Genesis 12:3

Now, because Solomon knew the ways by which the bestowal of beneficence is drawn from Jerusalem to all places, he therefore stated,¹⁰⁷ “I made for myself gardens and orchards and planted every kind of fruit tree in them.” Now, is it indeed possible that every kind of tree in the world grew in a single place? However, Solomon knew which vein was drawn to Cush¹⁰⁸ and therefore planted peppers there, and the same is true of every direction and side.¹⁰⁹ About this the verse states,¹¹⁰ “Out of Zion, the consummate beauty, God appeared.” That is, Zion-ציון refers to the foundation of the world.¹¹¹-ציון-156 has the same numerical value as Yosef-יוסף-156 and refers to the quality of foundation-Yesod-יסוד, as will be explained in the next gate. We thus find that the Shechinah, the Indwelling Presence of HaShem-יהו״ה, sends forth the blessing-Brachah-ברכה from the Holy Temple (Beit HaMikdash-בית המקדש) in the appropriate measure according to each land.

footnotes: ¹⁰⁷ Ecclesiastes 2:5 ¹⁰⁸ Ethiopia ¹⁰⁹ See Rashi citing Tanchumah to Ecclesiastes 2:5 – “Shlomo with his wisdom recognized the veins of the earth, which vein goes to Cush, and there he planted peppers [which normally do not grow in the land of Israel]; which one goes to a land of carobs, and there he planted carob trees. For, all the veins of the earth come to Zion, from where the world was founded, as it states (Ps. 50:2), ‘Out of Zion, the consummate beauty.’ Therefore, it is stated, ‘every kind of fruit tree.’ This is found in Midrash Tanchumah.” ¹¹⁰ Psalms 50:2 ¹¹¹ That is, Zion-Tziyon

We must now inform you that the Shechinah-שכינה is unique to the Jewish people alone. This is as stated,¹¹² “And they shall make a Sanctuary for Me – and I will dwell (v’Shachantee-ושכנתי) within them.” Similarly, the verse states,¹¹³ “They shall know that I am HaShem-יהו״ה their God, who took them out of the land of Egypt to rest My Presence (l’Shachnee-לשכני) within them.” It is similarly written,¹¹⁴ “I will place My Dwelling (Mishkanee-משכני) within you.”

footnotes: ¹¹² Exodus 25:8 ¹¹³ Exodus 29:46 ¹¹⁴ Leviticus 26:11

The secret of this has already been explained to you, which is that this refers to the Sanctuary-Heichal-היכל within which HaShem-יהו״ה, blessed is He, dwells. HaShem-יהו״ה, blessed is He, thus tells the Jewish people, take my dwelling within which I dwell, and I shall never depart from you. Even though you may become impure, my Indwelling Presence (Shechinah) shall not separate from you. This is as written,¹¹⁵ “that dwells with them (HaShochen Eetam-השוכן אתם) amid their impurities.” Thus, when HaShem-יהו״ה, blessed is He, gave the Jewish people this gift, and the Indwelling Presence of HaShem-יהו״ה dwelt within them, all the treasuries of HaShem-יהו״ה, blessed is He, all His storehouses and chambers, and all bestowals of beneficence and emanations of blessings, were given into the hands of the Jewish people.

footnotes: ¹¹⁵ Leviticus 16:16

He transferred the keys of each specific treasury into the hand of the Jewish people, so that they could open them and receive the bestowal of beneficence and blessings from the Indwelling Presence of HaShem-יהו״ה, the Shechinah. About this the verse states,¹¹⁶ “I will walk within you, I will be a God unto you and you will be a people unto Me.”

footnotes: ¹¹⁶ Leviticus 26:11

That is, it is as if the Shechinah-שכינה is the dwelling (Mishkan-משכן) and collateral (Mashkon-משכון) of the Holy One, blessed is He, that is given into the hands of the Jewish people. However, when the Jewish people sinned before Him and the Holy Temple was destroyed, this collateral (Mashkon-משכון) of His was then given as security (m’Mashkeno-ממשכנו) into the hands of the Jewish people and accompanies them in their exile. This is the meaning of the verse,¹¹⁷ “These are the reckonings of the Tabernacle, the Tabernacle of Testimony (Mishkan HaEidut-משכן העדות).”¹¹⁸-שכינה) within them.”

footnotes: ¹¹⁷ Exodus 38:21 ¹¹⁸ See Rashi to Exodus 38:21 – “It is a testimony to the Jewish people that the Holy One, blessed is He, overlooked their transgression with the golden calf, and nevertheless manifested His Indwelling Presence (Shechinah

About this, our sages, of blessed memory, stated,¹¹⁹ “The Jewish people are beloved to the Holy One, blessed is He, and wherever they were exiled, the Indwelling Presence of HaShem-יהו״ה accompanied them. When they were exiled in Egypt, the Shechinah-שכינה was with them, as it states,¹²⁰ ‘Did I not appear to the family of your ancestor when they were in Egypt, [enslaved] to the house of Pharaoh?’ Similarly, it is written,¹²¹ ‘I shall descend with You to Egypt.’ When they were exiled to Babylon, the Shechinah was with them. This is as stated,¹²² ‘Because of you I was sent to Babylon.’ When they were exiled to Elam, the Shechinah, was with them. This is as stated,¹²³ ‘I will place My throne in Elam.’

footnotes: ¹¹⁹ See Midrash Bamidbar Rabba 7:10; Sifri Bamidbar 84; 161:5 and elsewhere. ¹²⁰ Samuel I 2:27 ¹²¹ Genesis 46:4 ¹²² Isaiah 43:14 ¹²³ Jeremiah 49:38

When they were exiled to Edom, the Shechinah, was with them, as it states,¹²⁴ ‘Who is this coming from Edom… This One, who is majestic in His raiment, girded with His abundant strength.’

footnotes: ¹²⁴ Isaiah 63:1

When they return, the Indwelling Presence of HaShem-יהו״ה will be with them, as it states,¹²⁵ ‘Then HaShem-יהו״ה your God will return with your captivity and have mercy upon you, and He will gather you in from all the peoples to which HaShem-יהו״ה your God, has scattered you.’” As our sages, of blessed memory, stated,¹²⁶ “The verse does not state ‘He will bring back-v’Heishiv-והשיב’ but states, ‘He will return-v’Shav-ושב.’ This teaches us that the Holy One, blessed is He, will return with them from the exiles.” Similarly, the verse states,¹²⁷ “From Lebanon, come with Me, My bride.”

footnotes: ¹²⁵ Deuteronomy 30:3 ¹²⁶ Talmud Bavli, Megillah 29a ¹²⁷ Song of Songs 4:8

Rabbi Meir says:¹²⁸ This is analogous to a king who tells his servant, if you seek me, you will find me with my son, as it states,¹²⁹ “That dwells with them (HaShochen Itam-השוכן אתם) amid their impurities.” That is, even “if they contaminate My Dwelling (Mishkanee-משכני) that is within them.” Similarly, it states,¹³⁰ “They shall not contaminate their camps, within which I dwell (Shochen-שכן).”

footnotes: ¹²⁸ See Midrash Lekach Tov, Numbers 35:34 (our versions cite Rabbi Nathan). ¹²⁹ Leviticus 16:16 ¹³⁰ Numbers 5:3

Likewise, it states,¹³¹ “You shall not contaminate the Land in which you dwell, in whose midst I rest, for I am HaShem-יהו״ה who dwells within the children of Israel.” Now, throughout all of Torah this Divine quality is called The Meeting Tent-Ohel Mo’ed-אהל מועד. The general reason is because it is the house of HaShem-יהו״ה and He dwells (Shochen-שוכן) within it. The verse thus states,¹³² “He called to Moshe, and HaShem-יהו״ה spoke to him from the Meeting Tent-Ohel Mo’ed-אהל מועד, saying.” That is, to whomever HaShem-יהו"ה speaks, He speaks to him through this Meeting Tent-Ohel Mo’ed-אהל מועד.” In regard to Moshe, peace be upon him, the difference is that he would enter into the Tent and speak to HaShem-יהו״ה face to face,¹³³ as it states,¹³⁴ “When Moshe arrived at the Tent of Meeting to speak with Him,” in which Targum translates the term “Tent-Ohel-אהל” as “Dwelling-Mishkena-משכנא,” which is a reference to the mystery of the Shechinah, the Indwelling Presence of HaShem-יהו״ה. The term “Meeting-Mo’ed-מועד” means “a house of meeting and readiness-Beit Va’ad-בית וועד,”¹³⁵ meaning that HaShem-יהו״ה is always readily found there. It is specifically His meeting place, as it states,¹³⁶ “It is there that I will set My meetings with you.”

footnotes: ¹³¹ Numbers 35:34 ¹³² Leviticus 1:1 ¹³³ Numbers 12:7-8; ¹³⁴ Numbers 7:89 ¹³⁵ See Rashi to Exodus 33:7 ¹³⁶ Exodus 25:22

Now, at times this Divine quality is called by the term Righteousness-Tzedek-צדק. That is, since the Indwelling Presence of HaShem-יהו״ה was always present in Jerusalem, because it was chosen as His eternal home, He therefore stated,¹³⁷ “She was full of justice, righteousness-Tzedek-צדק lodged in her.” Now, about the matter of righteousness-Tzedek-צדק, know that this quality is called the Lower Court of Judgment-Beit Din Shel Matah-בית דין של מטה, which receives its influence from the Upper Court of Judgment (Beit Din Shel Ma’alah-בית דין של מעלה), which is the Divine quality of judgment (Gevurah) and fear (Pachad) and is called by the title God-Elohi”m-אלהי״ם.

footnotes: ¹³⁷ Isaiah 1:21

Thus, at times, when it becomes filled with and draws from HaShem’s-יהו"ה quality of judgment (Gevurah) and fear (Pachad), this quality is called by the title God-Elohi”m-אלהי״ם. It then affects judgment and justice in the world, whether for war or for peace, whether for hunger or for satiety, whether for death or for life, whether for illness or for health, and the same applies to all judgments rendered in the world. They are drawn from this quality as it receives and draws from the attribute of judgment (Gevurah) and fear (Pachad). It is this Divine quality that fights the wars of HaShem-יהו״ה, “encircled by sixty warriors, all of them trained in warfare, skilled in battle,”¹³⁸ to annihilate, kill and destroy, to lay waste to lands, to uproot kingdoms and to affect reckoning and retribution.

footnotes: ¹³⁸ Song of Songs 3:7-8

Thus, it is into the hands of the quality called “righteousness-Tzedek-צדק” that a number of camps and troops, called “men of war (Anshei Milchamah-אנשי מלחמה)” are given. Included in them are those who have spears, bows and arrows, swords and ballistic stones, with which to engage in battle, to uproot and annihilate. It is this Divine quality that accompanied our forefather Avraham, peace be upon him, in the war of the kings. It is this quality that obliterated them before him and through which he was victorious in the war. This is as stated,¹³⁹ “Who inspired the one from the east,¹⁴⁰ whose [every] footstep was accompanied by righteousness-Tzedek-צדק? Who delivered nations to him and subdued kings [before him]? Who made [his enemies] be like dust [before] his sword; like straw blown about [before] his bow?”

footnotes: ¹³⁹ Isaiah 41:2 ¹⁴⁰ As mentioned before, this is a reference to Avraham who was from Canaan to the east. (See Rashi and Radak to Isaiah 41:2.)

At times, this Divine quality is called by the term, The sword that avenges breaches of the covenant-Cherev Nokemet Nekam Brit-חרב נוקמת נקם ברית. It is this quality that always dwells in Jerusalem (ירושלם).¹⁴¹-ירושלם-586 refers to the fear of HaShem-יהו״ה, blessed is He, and is thus equal to “perfect fear-Yirah Shalem-ירא״ה של״ם-586” (See Midrash Bereishit Rabba 56:10). It afflicts Israel constantly, like an ever-present judge always ready to render judgement. When this quality would afflict them, it would exact them of their debts and their willful sins and transgressions, until they all became righteous-Tzaddikim. Because of this, they stated that this quality is called righteousness-Tzedek-צדק, since it exacts and cleanses them of their sins, thus making them righteous (Matzdeket-מצדקת). This is why the verse states,¹⁴² “Those who dwell [in Jerusalem-ירושלם] will not say, ‘I am sick’; the people dwelling there shall be forgiven of sin.”

footnotes: ¹⁴¹ Our sages, of blessed memory, explain that the name Jerusalem-Yerushalayim ¹⁴² Isaiah 33:24

The meaning of this verse is, “Let the inhabitants of Jerusalem-ירושלם not say, ‘Why are we always sick with afflictions?’ For, this Divine quality, which is called The Court of Righteous Judgment-Beit Din Tzedek-בית דין צדק dwells there always and desires to make them meritorious, by exacting the debt of all their sins and iniquities, so that they will be righteous-Tzaddikim and worthy of life in the coming world. This is the meaning of the words, “The inhabitants [of Jerusalem-ירושלם] will not say, ‘I am sick’; the people dwelling there shall be forgiven of sin.” This is also expressed in the verse,¹⁴³ “You alone did I know from amongst the families of the earth; therefore I will hold you accountable for all your iniquities.”

footnotes: ¹⁴³ Amos 3:2

Now, because this Divine quality called “righteousness-Tzedek-צדק,” always rendered judgments in Jerusalem-ירושלם, our sages of blessed memory, stated,¹⁴⁴ “No one would lodge in Jerusalem-ירושלם with sin upon his hands, as it states,¹⁴⁵ ‘righteousness-Tzedek lodges in her.’” Thus, this quality is the gatehouse through which to enter before HaShem-יהו״ה, blessed is He. It is this quality that discerns between the righteous and the wicked, and does not grant the wicked permission to enter. When he was at peace with this Divine quality, David rejoiced, and through it, he would enter to greet the face of HaShem-יהו״ה, blessed is He. This is the meaning of the verse,¹⁴⁶ “And I, in righteousness-Tzedek-צדק shall I behold Your face.”

footnotes: ¹⁴⁴ Midrash Bamidbar Rabba 21:21; Pesikta d’Rav Kahanah 5:17 ¹⁴⁵ Isaiah 1:21 ¹⁴⁶ Psalms 17:15

At times, this quality draws from HaShem’s-יהו"ה qualities of kindness (Chesed) and mercy (Rachamim). That is, it becomes filled with mercy (Rachamim) toward the Jewish people, and thus brings judgment in a way of kindness and mercy. This kind of judgment is called justice-Mishpat-משפט, and is intermingled with kindness (Chesed) and mercy (Rachamim). About this, the verse states,¹⁴⁷ “She was full of justice-Mishpat-משפט, righteousness-Tzedek-צדק lodged in her.” It is similarly written,¹⁴⁸ “Righteousness-Tzedek and justice-Mishpat-משפט are the foundation of Your throne, kindness and truth precede Your face.” About this quality the verse states,¹⁴⁹ “Chastise me HaShem-יהו״ה, but with justice-Mishpat-משפט, not with Your anger, lest You diminish me.”

footnotes: ¹⁴⁷ Isaiah 1:21 ¹⁴⁸ Psalms 89:15 ¹⁴⁹ Jeremiah 10:24

However, this quality is unique to the court of the land of Israel, as written,¹⁵⁰ “He who judges-Yishpot-*ישפט Teiveil-*the inhabited land with righteousness-Tzedek-צדק.” On the other hand, the other nations of the world are judged by the Upper Court, which is called “fairness-Meisharim-מישרים,” as the verse concludes, “He will judge-Yadin-ידין the regimes with fairness-Meisharim-מישרים.”

footnotes: ¹⁵⁰ Psalms 9:9

To explain, the courts of Law that judge the nations of the world, do not judge them with kindness (Chessed) and mercy (Rachamim), but rather, in fairness, that is, in a manner of measure for measure. There is no forgiveness for their sins and iniquities. Rather, they are literally judged measure for measure, whereas, the quality of “righteousness-Tzedek-צדק” is unique to the Court of the Jewish People, as it states,¹⁵¹ “Judges and officers shall you appoint in all your cities, that HaShem-יהו״ה your God, gives you for your tribes; and they shall judge the people with righteous justice-Mishpat Tzedek-משפט צדק.”

footnotes: ¹⁵¹ Deuteronomy 16:18 – ״שפטים ושטרים תתן לך בכל שעריך אשר יהו״ה אלהי״ך נתן לשבטיך ושפטו את-העם משפט-צדק.”

Similarly, Torah states,¹⁵² “Righteousness-Tzedek-צדק, righteousness-Tzedek-צדק shall you pursue, so that you should live and possess the Land that HaShem-יהו״ה your God gives you.” The verse repeats the phrase, “Righteousness, righteousness-Tzedek Tzedek-צדק צדק,” referring to the Upper Righteousness (Tzedek Elyon) and Lower Righteousness (Tzedek Tachton), which are the secret of the names Lord God-Adona”y Elohi”m-אדנ״י יהו״ה.¹⁵³-אדנ״י (the title of kingship-Malchut) is followed by the name HaShem-יהו״ה in Torah, the Name HaShem-יהו״ה is pronounced with the title Elohi”m-אלהי״ם, (and refers to the quality of understanding-Binah, as will be explained later). The verse thus continues, “so that you will live,” corresponding to the first “righteousness-Tzedek-צדק,” which is the Upper Righteousness, and then continues, “and possess the Land that HaShem-יהו״ה your God, gives you,” corresponding to the second “righteousness-Tzedek-צדק,” which is the Lower Righteousness.

footnotes: ¹⁵² Deuteronomy 16:20 ¹⁵³ As previously mentioned, is the title Lord-Adona”y

Now, because this quality called “righteousness-Tzedek-צדק” receives from the Upper Court and judges the Jewish people, it therefore is called Lord-Adona”y-אדנ״י. It was specifically our teacher Moshe, peace be upon him, who requested this Divine quality for the Court of the Jewish people, as he said,¹⁵⁴ “If I now have found favor in Your eyes, my Lord-Adona”y-אדנ״י, let the Lord-Adona”y-אדנ״י go amongst us – for it is a stiff-necked people, and You shall forgive our iniquity and error, and make us Your heritage.”

footnotes: ¹⁵⁴ Exodus 34:9

The other nations, however, are judged by the Upper Court, and their dues are collected at the hands of an angel or heavenly minister. Moreover, the heavenly minister or angel is incapable of absolving them of their sins or changing the decree. This is as stated,¹⁵⁵ “Behold! I send an angel before you to protect you on the way… Beware of him – hearken to his voice, do not rebel against him, for he will not forgive your iniquities.” In contrast, about the quality of righteousness-Tzedek-צדק, which is the quality of the Lord-Adona”y-אדנ״י and is the court of the Jewish people, it states,¹⁵⁶ “To the Lord-Adona”y-אדנ״י our God, belong compassion and forgiveness, for we have rebelled against Him.”

footnotes: ¹⁵⁵ Exodus 23:20 ¹⁵⁶ Daniel 9:9

Similarly, the verse states,¹⁵⁷ “O Lord, listen-*Adona”y Shma’ah*-אדנ״י ש׳מעה; O Lord, forgive-*Adona”y Slachah*-אדנ״י ס׳לחה, O Lord, be attentive-*Adona”y Hakshivah*-אדנ״י ה׳קשיבה and act, do not delay.” The explanation is as follows: Know, that there are three-hundred and sixty-five (*שס״ה-*365) negative commandments, for which a Jew stands in judgment and for which payment and retribution is exacted from him. These negative commandments are equal in number to the three-hundred and sixty-five (*שס"ה-*365) days of the year, throughout which it is possible for him to transgress them. We thus find that every day, a Jew stands in judgment for his deeds.

footnotes: ¹⁵⁷ Daniel 9:19 – ״אדנ״י ש׳מעה אדנ״י ס׳לחה אדנ״י ה׳קשיבה״

Nevertheless, HaShem-יהו"ה is merciful in His Divine quality of Lordship-Adona”y-אדנ״י, and through it, we receive forgiveness for all transgressions and sin. Because of this, we find the Lord-Adona”y-אדנ״י mentioned three times in this verse, juxtaposed to the three-hundred and sixty-five (*שס״ה-*365) days, corresponding to the number of negative commandments.

Now, when HaShem-יהו"ה desires to decree judgment upon the Jewish people through this quality, it becomes filled with kindness (Chessed) and mercy (Rachamim). Thus, it is often the case that the quality of judgment (Din) is overturned to the quality of mercy (Rachamim). This is as stated,¹⁵⁸ “How can I hand you over, Ephraim, or deliver you, Israel? How can I render you like Admah or make you like Zevoim? My heart has been overturned; My mercies have altogether been aroused.”

footnotes: ¹⁵⁸ Hosea 11:8

Thus, if the Jewish people do not want to return in repentance to HaShem-יהו״ה, blessed is He, it becomes impossible for the judgment not be meted out, and this quality of HaShem-יהו"ה is pained about it. Nevertheless, even though this Court, which is called “righteousness-Tzedek-צדק,” metes out judgment and justice to the Jewish people, He judges them like a father who disciplines his son with mercy, as written,¹⁵⁹ “For HaShem-יהו״ה admonishes the one He loves, and like a father, He placates the child.”

footnotes: ¹⁵⁹ Proverbs 3:12

Now, because this Divine quality is the Court of the Jewish People, and is what exacts retribution from them, therefore, throughout Torah, it is called, I-Anee-אני.¹⁶⁰-אני” is an acrostic for the words of the verse (Psalms 94:1), “HaShem is a God of retribution-El Nekamot HaShem-א״ל נקמות יהו״ה.” (See Me’or Yosef to Shaarei Orah.) At times it admonishes and warns the Jewish people not to sin, that they should stand in fear of judgment before it, since it is not possible that justice will not to be executed by it. It is in this regard that throughout the Torah it states,¹⁶¹ “You shall fear your God, I am HaShem-Anee HaShem-אני יהו״ה.” In other words, it is as if the verse is saying, “You must have fear and trepidation of My judgment, even though it is judgment (Din) mingled with mercy (Rachamim).” It is upon this foundation that the verse states,¹⁶² “If despite this you will not heed Me, and you behave with indifference toward Me, I will behave toward you with the fury of indifference; I will chastise you, even I-*Anee-*אני, seven ways for your sins.” The conclusion of the verse, “seven ways for your sins-Sheva Al Chatoteichem-שבע על חטאתיכם,” is because this quality is called “the well of seven-Be’er Sheva-באר שבע,” and has wells that are filled with fear, might, and judgment. These are the wells of Yitzchak, as is written,¹⁶³ “He went up from there to the well of seven-Be’er Sheva-באר שבע.”

footnotes: ¹⁶⁰ The term “I-Ani ¹⁶¹ Leviticus 19:14; 19:32; 25:17 ¹⁶² Leviticus 26:27-28 ¹⁶³ Genesis 26:23

It is Yitzchak who draws the judgments, which are the seven streams,¹⁶⁴. to the quality of the Lord-Adona”y-אדנ״י – some of which are aspects of judgment and some of which are aspects of mercy. About this the verse states,¹⁶⁵ “See now that I-Anee-אני, I-Anee-אני am He, and no god is with Me. I-Anee-אני put to death and I bring to life, I struck down and I-Anee-אני will heal, and there is no rescuer from My hand.”

footnotes: ¹⁶⁴ That is, the seven emotive Sefirot ¹⁶⁵ Deuteronomy 32:39

Now, because this Divine quality is what avenges and affects retributions on behalf of the Jewish people, and fights their wars, it was therefore this quality that actualized the plague of the death of the first-born in Egypt, and it is this quality which was used to bring them out of Egypt by the strength of the Upper Righteousness (Tzedek Elyon) that is upon it, and which is called the Jubilee-Yovel-יובל.¹⁶⁶ of understanding-Binah, as will be explained later.

footnotes: ¹⁶⁶ This refers to the quality of the Sefirah

When it actualized the plague of the death of the firstborn, it was not accompanied by an angel, nor a minister, nor anything else. This is as stated,¹⁶⁷ “I shall go through the land of Egypt on this night, and I shall strike every firstborn in the land of Egypt, from man to beast, and against all the gods of Egypt I shall mete out punishment – I am HaShem-Anee HaShem-אני יהו״ה.”

footnotes: ¹⁶⁷ Exodus 12:12

Our sages, of blessed memory, expounded¹⁶⁸ upon this verse and explained that, “I shall go through the land of Egypt – I-Anee-אני and not and angel; and I shall strike every firstborn – I-Anee-אני and not a Seraph, and against all the gods of Egypt I shall mete out punishment – I-Anee-אני and not an emissary; I am HaShem-Anee HaShem-אני יהו״ה – I-Anee-אני am He, and there is no other.” The Torah therefore warns the Jewish people informing them, “It is with this quality that I redeemed you and it is with this quality that I judge you.”

footnotes: ¹⁶⁸ Liturgy of Passover Haggadah; Sifri Devarim 301:18; Yalkut Shimoni Exodus 12; Ramban to Exodus 12:12 and elsewhere.

This is as written,¹⁶⁹ recital. “I am HaShem-Anee HaShem-אני יהו״ה your God, who took you out of the land of Egypt,” and then continues to the conclusion of the verse and repeats, “I am HaShem-Anee HaShem-אני יהו״ה your God.” As you can see, this verse both begins and ends with “I am HaShem-Anee HaShem-אני יהו״ה,” once for mercy (Rachamim), and once for judgment (Din).

footnotes: ¹⁶⁹ Numbers 15:41; Conclusion of the third paragraph of the Shema

Now, because it is with this Divine quality that HaShem-יהו״ה, blessed is He, rules over all creatures in the world, and He is the great benefactor that all forms are in need of, the Torah calls this quality by the term Kingship-Malchut-מלכות. This is because all the matters of the King, HaShem-יהו״ה, blessed is He, and all His deeds are actualized through this Divine quality. About this it is written,¹⁷⁰ “For Kingship (Meluchah-מלוכה) belongs to HaShem-יהו״ה and He rules the nations.”

footnotes: ¹⁷⁰ Psalms 22:29

The matters of Kingship (Meluchah-מלוכה) and Lordship (Adanoot-אדנות) both indicate dominion and rule, except that the name Lord-Adona”y-אדנ״י, which is the title of Lordship (Adanoot-אדנות), indicates and attests to the manner that the bestowal of influence and strength from the title Eheye”h-אהי״ה and the name HaShem-יהו״ה is received.¹⁷¹-דן is encompassed and surrounded by kindness and mercies, with the Aleph-א of the Name Eheye”h-אהי״ה and the Yod-י of the Name HaShem-יהו״ה, and in addition the letters א״י-11 are equal to ו״ה-11 of the Holy Name HaShem-יהו״ה, which is the aspect of mercy. (See Ginat Egoz, translated as HaShem Is One, Vol. 1, The Gate of the Sanctuary (Shaar HaHeichal), and Vol. 3 (The Letters of Creation), section on the motion of the letters ו״ה.)

footnotes: ¹⁷¹ That is, the judgment-Dan

In contrast, the title Kingship-Malchut-מלכות indicates the manner of dominion and rule by the power of judgment that comes forth from the power of the name Lord-Adona”y-א*דנ״י.* That is, it is the aspect of the two-hundred and sixteen (רי״ו-216)¹⁷²-ירא״ה-216 and might-Gevurah-גבור״ה-216. letters that constitute the fifty-four (ד״נ-54) names of being-Havayah-הוי״ה that are manifest in the name Lord-Adona”y-אדנ״י, as hinted in the verse,¹⁷³ “Dan-*ד״ן-*54 shall judge-Yadin-ידין His people.”

footnotes: ¹⁷² The two-hundred and sixteen (רי״ו-216) letters that constitute the aforementioned fifty-four (ד״ן-54) names, are equal to fear-Yirah ¹⁷³ Genesis 49:16

Now, because this Divine quality avenges breaches of the covenant- Nokemet Nekam Brit-נוקמת נקם ברית, and since King Saul did not completely execute its command,¹⁷⁴ he was rejected by it and it was given to David. It thus is called, The Kingdom of the House of David-Malchut Beit David-מלכות בית דוד. This Divine quality always accompanied David, fighting his battles, and vanquishing his foes. It is in regard to this that he said,¹⁷⁵ “I pursued my foes and overtook them, and did not return until they were destroyed. I struck them down and they could not rise, they fell beneath my feet.” It is to this Divine quality that David adhered, and it is from it that he inherited the Kingship-Malchut-מלכות. It is through it that he would supplicate and prostrate to HaShem-יהו״ה, as he states,¹⁷⁶ “To You, HaShem-יהו״ה, I would call, and to the Lord-Adona”y-אדנ״י I would appeal.” It is with this quality that he would wage battle with his enemies, as he states,¹⁷⁷ “Arouse Yourself and awaken to my judgment; my God and Lord-Adona”y-אדנ״י, to my quarrel,” and similarly he states there,¹⁷⁸ “You have seen HaShem-יהו״ה, do not be mute; O Lord-Adona”y-אדנ״י, be not far from me.” It is to this quality that he yearned, as he states,¹⁷⁹ “O Lord-Adona”y-אדנ״י, to You is all my yearning,” and similarly he states,¹⁸⁰ “Because for You, HaShem-יהו״ה do I wait; You will answer, O Lord-Adona”y-אדנ״י, my God.” He likewise stated,¹⁸¹ “And now, for what do I hope, O Lord-Adona”y-אדנ״י? My longing is to You.” In all his times of trouble, he would adhere to this Divine quality, as he states,¹⁸² “On the day of my distress, I sought the Lord-Adona”y-אדנ״י,” and similarly,¹⁸³ “Show me favor, O Lord-Adona”y-אדנ״י, for to You do I call all day long.” Thus, because this Divine quality is in exile together with the Jewish people, we recite,¹⁸⁴ prayer liturgy. “May the Kingship of the House of David-Malchut Beit David-מלכות בית דוד, Your anointed one, be speedily restored to its place.”

footnotes: ¹⁷⁴ To destroy and eradicate Amalek (See Samuel I 15). ¹⁷⁵ Psalms 18:38-39 ¹⁷⁶ Psalms 30:9 ¹⁷⁷ Psalms 35:23 ¹⁷⁸ Psalms 35:22 ¹⁷⁹ Psalms 38:10 ¹⁸⁰ Psalms 38:16 ¹⁸¹ Psalms 39:8 ¹⁸² Psalms 77:3 ¹⁸³ Psalms 86:3 ¹⁸⁴ In the Amidah

Now, sometimes this Divine quality is called by the term Eagle-Nesher-נשר. The reason is because it is at times wealthy, and filled with all manner of goodness, when the Jewish people are righteous, affecting the drawing forth of influence from the higher levels into it. They thus draw forth various types of beneficence, emanations, blessings, kindness, and mercies, from all the Sefirot that are above it.

However, when the Jewish people stray from the ways of HaShem-יהו״ה, blessed is He, then this quality is lacking, and becomes poor and impoverished, “like an elm tree with wilted leaves, and like a garden with no water.”¹⁸⁵ It then becomes like a tree that has shed (Nosher-נושר) all its fruit, at which time the Jewish people are impoverished and lowly, despised and abandoned to disgrace and derision. It then is called by the term “Nesher-נשר” of the same root as¹⁸⁶ “a tree that sheds-Masheer-משיר its fruit.”

footnotes: ¹⁸⁵ Isaiah 1:30 ¹⁸⁶ Talmud Bavli, Shabbat 67a

Let me further awaken you to the explanation of this mystery, as follows: I have already informed you that the Essential Root of the Indwelling Presence of HaShem-יהו״ה, the Ikar Shechinah, is in the earth. The verse by which to remember this is,¹⁸⁷ “the earth is My footrest.” Thus, when the Indwelling Presence of HaShem-יהו״ה (Shechinah) receives beneficence from the blessings that are above, it is called¹⁸⁸ The gathering of the waters-Mikveh HaMayim -מקוה המים. In contrast, when it does not receive blessings, it is called, Dry land-Yabashah-יבשה.¹⁸⁹ The verse by which to remember this is,¹⁹⁰ “God called the dry land-Yabashah-יבשה earth-ארץ and the gathering of waters-Mikveh HaMayim-מקוה המים He called, Seas-ימים.’” Thus, when this quality is dry-Yeveishah-יבשה and lacking, the Jewish people are in a state of hunger and thirst, naked and lacking everything, and they are shed (Neshurim-נשורים) of it. For, the Jewish people are like the leaves, whereas this quality is like the body of the tree.

footnotes: ¹⁸⁷ Isaiah 66:1 ¹⁸⁸ Genesis 1:10 ¹⁸⁹ Genesis 1:9 ¹⁹⁰ Genesis 1:10

This quality is sometimes prosperous and sometimes lacking, sometimes full and sometimes empty. This is the mystery of the verse,¹⁹¹ “He was like an eagle-Nesher-נשר arousing its nest, hovering over its young.” When the Jewish people return to HaShem-יהו״ה, blessed is He, in repentance, they renew this quality to be as an eagle-Nesher-נשר, as it was at first. When they repair the conduits and bestow beneficence of blessings toward it, then it becomes filled to the brim, renewed and prosperous. About this the verse states,¹⁹² “Bless HaShem-יהו״ה Who satisfies your mouth with goodness, so that your youth is renewed like the eagle-Nesher-נשר.”

footnotes: ¹⁹¹ Deuteronomy 32:11 ¹⁹² Psalms 103:5

Now, this Divine quality called “eagle-Nesher-נשר” possesses several eagles-Nesharim-נשרים,¹⁹³-נשרים-600” shares the same numerical value as the names of the two angels “Metatron and Sandalfon-מטטרון וסנדלפון-600,” both of whom are called eagles-Nesher-נשר, in that they uplift the prayers and souls of the Jewish people, as in the verse (Exodus 19:4), “I have borne you on the wings of eagles-Nesharim-נשרים and brought you to Me.” The angel Metatron-מטטרו״ן is the primary angel of the world of Formation-Yetzirah, whereas Sandalfon-סנדלפו״ן is the primary angel of the world of Action-Asiyah. (See Me’or Yosef to Shaarei Orah, citing Kohelet Yaakov, Section 350.) who have several wings. They are called, “the eagles of the Chariot-Nishrei HaMerkavah-נשרי המרכבה,” and they all protect the Jewish people by spreading their wings over them, saving them from various troubles.

footnotes: ¹⁹³ It is pointed out that the term “eagles-Nesharim

It is this eagle-Nesher-נשר and all its camps that are called, “the eagles of the Chariot-Nishrei HaMerkavah-נשרי המרכבה,” who protected the Jewish people in Egypt, taking them out of bondage. This is the mystery of the verse,¹⁹⁴ “You have seen what I did to Egypt; that I have borne you on the wings of eagles-Nesharim-נשרים and brought you to Me.” All these camps called “the eagles of the Chariot-Nishrei HaMerkavah-נשרי המרכבה,” become elevated and filled when the Jewish people ascend in the study of *HaShem’s-*יהו"ה Torah and the fulfillment of His commandments-mitzvot. However, they are caused to descend and become lacking when the Jewish people are distant from the study of Torah and the fulfillment of the commandments-mitzvot.

footnotes: ¹⁹⁴ Exodus 19:4

Now, because this quality must necessarily be bound to the Divine qualities that are above it, so that their beneficence and blessings can come to it, HaShem-יהו״ה, blessed is He, granted the Jewish people the strength and power to affect this bond between this quality and those that are above it. This is the mystery of the phylactery of the hand-Tefillah Shel Yad-תפלה של יד.” It is about this that the verse states,¹⁹⁵ “Bind them as a sign upon your arm and let them be as ornaments between your eyes.” Thus,¹⁹⁶ “whosoever recites the morning Shema recital without donning phylacteries-Tefillin, it is as if he is testifying falsely against himself.” There is therefore no way by which his prayer can enter, since the prayer-*Tefillah-*תפילה is dependent upon the phylactery-Tefillah-תפילה.

footnotes: ¹⁹⁵ Deuteronomy 6:8 ¹⁹⁶ Talmud Bavli, Brachot 14b

This is to say that the prayer-Tefillah-תפילה of his mouth is dependent upon the phylactery-Tefillah-תפילה of the hand. It is the phylactery-Tefillah-תפילה of the hand that opens the gateways in the morning, so that all the prayers of that day can enter before HaShem-יהו״ה, blessed is He. It is thus necessary that one don phylacteries-Tefillin-תפילין for the Shema recital of the morning. Our sages, of blessed memory, therefore established that a person must first recite the Shema and only afterwards stand in prayer.¹⁹⁷ prayer follows the Shema recital. This is because it is the phylactery of the hand-Tefillah Shel Yad-תפילה של יד, accompanied by the Shema recital, that opens the gateways of prayer (Shaarei HaTefilah). Therefore, the Shema recital precedes the Amidah prayer-Tefillah.

footnotes: ¹⁹⁷ That is, the Amidah

However, on Shabbat and Holidays prescribed by Torah, the donning of phylacteries-Tefillin is not necessary. This is because, on those days, there are several other wondrously great matters and all the gates are open. This is analogous to the fact that when a person has the king himself, he has no need for the king’s signet. Thus, Shabbat and the Holidays, which themselves are called a “sign-Ot-אות,”¹⁹⁸ are sufficient, so that on those days we do not need to¹⁹⁹ “bind them as a sign-Ot-אות.”

footnotes: ¹⁹⁸ Exodus 31:13 and elsewhere. ¹⁹⁹ Deuteronomy 6:8

Now, the term that is used as a sign for this Divine quality throughout the Torah, the Prophets, and the Scriptures (TaNa”Ch) is the word, Thus-Koh-כה. Since this quality is the opening to all levels above it, it therefore is the mystery of the Holy Spirit (Ru’ach HaKodesh) through which the prophets enter the world of prophecy. The prophets therefore made use of it to a great degree. This is why we often find the prophets referring to the Indwelling Presence of HaShem-יהו״ה, the Shechinah, by this title. That is, they would often say, “Thus-Koh-כה says HaShem-יהו״ה.”²⁰⁰

footnotes: ²⁰⁰ See Exodus 4:22 and elsewhere.

Now, as we already informed you regarding this Divine quality, it was our forefather Avraham, peace be upon him, who began to return it down below. It is he who began to call in the name of the Lord-Adona”y-אדנ״י,²⁰¹ when he said,²⁰² “Lord God-Adona”y Hashem/Elohi”m-אדנ"י יהו"ה what will you give me.” The Holy One, blessed is He, responded that amongst all the orders of the stars and all the other hosts of the world, whether in the supernal worlds or the lower worlds, none can bear seed without the power of this Divine quality called “Thus-*Koh-*כה.” For, this is the gate of prayer, and through it all must enter to entreat and supplicate before HaShem-יהו״ה, blessed is He, to affect changes to the power of the constellations (Mazalot).

footnotes: ²⁰¹ Talmud Bavli, Brachot 7b ²⁰² Genesis 15:2

It is this Divine quality that can transform the quality of judgment to mercy, and exchange death for life, exchange illness for health, exchange barren for fertile. For, all is dependent upon it, and it is thus called, The Opening of the Wellsprings-Petach Eynayim-פתח עינים.²⁰³-עינים” means both “eyes” and “wellsprings.” Thus, since everything is dependent upon the Divine quality called, “Thus-Koh-כה,” HaShem-יהו״ה, blessed is He, answered Avraham,²⁰⁴ “Thus-*Koh-*כה shall your offspring be.”

footnotes: ²⁰³ Genesis 38:14 – The term “Eynayim ²⁰⁴ Genesis 15:5

In other words, it is as if He said to him, “Through this quality you may enter to the Source of all sources and to the Wellspring of all effects, until you reach the place called the Supernal Crown (Keter Elyon), which is the *Mazal-*מזל over all the constellations-*Mazalot-*מזלות, since it is from it that living waters flow-Nozel-נוזל to all the constellations-Mazalot-מזלות. It is in this manner that you shall bear seed. It is upon this Mazal-מזל that even the Torah Scroll in the Sanctuary is dependent, and not like the misconceptions of those who err and believe that these matters depend on the constellations-Mazalot-מזלות of the stars. Rather, it is as our sages, of blessed memory, taught²⁰⁵-מזל will be explained later in the appropriate Gates. in the chapter entitled “One who was traveling on Friday and night fell,” wherein they included and expounded many awesome and wondrous matters.

footnotes: ²⁰⁵ Talmud Bavli, Shabbat 156a-b – That is, there is no constellation for the Jewish people, and they do not fall under the dominion of the stars and constellations, as expounded upon at length there. The matter of this upper flow-Mazal

Now, because this quality was inherited by our forefather Avraham, as stated,²⁰⁶ “and you shall be a blessing-Brachah-ברכה,” and then concludes,²⁰⁷ “HaShem-יהו״ה blessed Avraham with everything-בכל,” HaShem-יהו״ה thus needed to bestow the Jewish people with the keys to open this pool-Breichah-בריכה. He thus bestowed the Priests (Kohanim) with the Supernal keys to draw forth blessings, beneficence, and emanations from all the Upper levels and Supernal Sefirot into this pool-Breichah-בריכה called “Thus-Koh-כה.”

footnotes: ²⁰⁶ Genesis 12:2 ²⁰⁷ Genesis 24:1

He thus commanded the Priestly blessing and said,²⁰⁸ “Speak to Aharon and his sons, saying: Thus-Koh-כה shall you bless the children of Israel.” For, it is when this quality is blessed and becomes filled, that beneficence and emanations come to the Jewish people. The sign for this is hinted in the continuation,²⁰⁹ “Let them place My Name upon the children of Israel, and I-Anee-אני shall bless them.”

footnotes: ²⁰⁸ Numbers 6:23 ²⁰⁹ Numbers 6:27

Similarly, about this mystery of the Priestly blessing with the quality called “Thus-Koh-כה,” David, peace be upon him, said,²¹⁰ “All Your works shall thank you, HaShem-יהו״ה, and Your devout ones will bless You-Yevarchuchah-יברכוכה,” which specifically concludes with “Koh-כה” filled with the letter Hey-ה.²¹¹-יברכו**כה” of this verse is specifically spelled with the suffix *Koh-*כ״ה, rather than the normal spelling “will bless You-Yevarchucha-יברכוך.” It is as if he is saying,²¹² “Thus-Koh-כה shall you bless.”

footnotes: ²¹⁰ Psalms 145:10 ²¹¹ That is, the word “will bless You-Yevarchuchah ²¹² Numbers 6:23

As mentioned before, this refers to the phylactery-Tefillah of the hand, about which Torah states,²¹³ “And it shall be as a sign upon your arm-Yadichah-ידכה,” also concluding with “Koh-כה” filled with the letter Hey-ה.²¹⁴-ידך” the Torah specifies “your arm-Yadichah-יד**כה,” concluding the word with “Thus-Koh-כה.” The reason that we bind the phylactery-Tefillah of the hand on the left arm, is because it is from the Divine quality of the left – which is the attribute of fear and might – that we draw strength to the quality of “Thus-Koh-כה.” Therefore, since it was this quality called “Thus-Koh-כה” that would wage the battles of David, peace be upon him, he therefore stated,²¹⁵ “With You-b’Khoh-בכה I can rush a barrier, with my God I can scale a wall,” specifying, “with You-b’Khoh-בכה,” filled with the letter Hey-ה, and not the normal spelling “with You-Becha-בך.” In other words, it is with the strength of this quality that David smote and pursued all his enemies. Moreover, it is this Divine quality that waged the war of our forefather Avraham, peace be upon him, against the kings, as we explained regarding the term “righteousness-Tzedek-צדק.”

footnotes: ²¹³ Exodus 13:16 ²¹⁴ That is, rather than the normal spelling of the term “your arm-Yadicha ²¹⁵ Samuel II 22:30

Now, it is this Divine quality that introduces novel wonders and miracles into the world, such as the ten plagues that afflicted Egypt, that were wrought through this quality. However, I must enlighten your eyes as to the reason for this. Know then, that our sages, of blessed memory, already stated that the land of Egypt is second to the Land of Israel, and that the heavenly minister of Egypt is one of the greater heavenly ministers of the nations.²¹⁶ Therefore, this heavenly minister took the portion of the firstborn, that is, the first of the constellations (Mazalot), which is the constellation Aries-Taleh-טלה. It rises in the month of Nissan, which is the first of the months, and is thus likened to the firstborn of the twelve constellations. This is as stated,²¹⁷ “This month shall be for you the beginning of the months, it shall be for you the first of the months of the year.”

footnotes: ²¹⁶ See Recanati to Miketz 1 and elsewhere. ²¹⁷ Exodus 12:2

Now, Pharaoh was devoted and adhered to his heavenly minister, and had no portion in the Name HaShem-יהו״ה, blessed is He, but only in the heavenly minister that was apportioned to him. It was thus necessary for HaShem-יהו״ה, blessed is He, to send him a message by the hand of our teacher Moshe, peace be upon him, to inform him that there is a Lord of the world who rules over all the heavenly ministers and all the hosts of the world, namely, HaShem-יהו״ה, blessed is He, and that the children of Israel are his portion and heritage. He thus warned him that he must send the children of Israel out of Egypt, since they are not the portion of any constellation or star, but are the heritage of HaShem-יהו״ה Himself, blessed is He.

HaShem-יהו״ה thus informed Moshe that there is no path by which to enter the knowledge of His Name HaShem-יהו״ה, blessed is He, unless He opens the first gateway for him, which is “Thus-Koh-כ״ה.” The revelation of the Name HaShem-יהו״ה, blessed is He, is specifically through it, since it is HaShem’s-יהו"ה sanctuary and dwelling. This is the meaning of the verse,²¹⁸ “God answered Moshe, ‘I shall be as I shall be-Eheyeh Asher Eheyeh-אהי״ה אשר אהי״ה,’ and He said, ‘Thus-Koh-כה shall you say to the children of Israel, ‘I shall be-Eheyeh-אהי״ה has sent me to you.’” In the verse that follows, HaShem-יהו"ה repeated this a second time, as it states,²¹⁹ “God further said to Moshe, ‘Thus-Koh-כה shall you say to the children of Israel, ‘HaShem-יהו״ה, the God of your forefathers, the God of Avraham, Yitzchak, and Yaakov, has sent me to you. This is My Name forever, and this is My remembrance from generation to generation.’’”

footnotes: ²¹⁸ Exodus 3:14 ²¹⁹ Exodus 3:15

However, we must understand the meaning of the words, “This is My Name” and “this is My remembrance.” Although there are many primary principles and mysteries hidden in this passage, the one primary principle is as follows:

The words, “This is My Name” refer to HaShem-יהו״ה. Therefore, the next word, “forever-Le’olam-לעלם” is written in Torah without the letter Vav-ו. This is to inform us that we must “conceal-Le’alem-לעלם” the Name HaShem-יהו״ה when we read it.²²⁰ That is, we are forbidden to pronounce it according to its letters, which is only permissible to do in the Holy Temple. This is as stated,²²¹ “In the Holy Temple, [the priest] utters the Name as it is written, but in the rest of the country it is pronounced by its title.” Thus, the word, “My remembrance-Zichree-זכרי,” refers to His title Lord-Adona”y-*אדנ״י-*65, which is the sanctuary-*היכל-*65 of HaShem-יהו״ה, and is the title by which to call to Him.²²²). This is to say that wherever we find the Name HaShem-יהו״ה in Torah, we must pronounce it using His title Lord-Adona”y-אדנ״י. About this our sages, of blessed memory, stated,²²³ “The Holy One, blessed is He, said: I am not read as I am written. Rather, I am written HaShem-יהו״ה, but I am read Lord-Adona”y-אדנ״י.”

footnotes: ²²⁰ Talmud Bavli, Kiddushin 71a ²²¹ Mishnah Makkot 7:6 ²²² See at length in Ginat Egoz translated as HaShem Is One, Vol. 1, The Gate of His Sanctuary (Shaar HaHeichal ²²³ Talmud Bavli, Pesachim 50a

Therefore, when He wrote the term, “Thus-Koh-כה” in these two verses which include Eheyeh-אהי״ה and HaShem-יהו״ה, He informed us that “Thus-Koh-כ״ה” is the opening through which to enter them both. This accords with what we already have informed you in our previous explanations. Namely, that there are three names: Eheyeh-אהי״ה is above, HaShem-יהו״ה is central and Adona”y-אדנ״י is below. Thus, we refer to His Name HaShem-יהו״ה with His title Lord-Adona”y-*אדנ״י-*65, which is His sanctuary-Heichal-היכ״ל-65. This is why in these two verses that mention Eheyeh-אהי״ה and HaShem-יהו״ה the term “Thus-Koh-כה” is used.

Therefore, when Moshe went to Pharaoh as HaShem’s-יהו״ה emissary, blessed is He, he began with the word “Thus-Koh-כה,” since it is the opening by which to enter the Name HaShem-יהו״ה, blessed is He. This is as written,²²⁴ “Afterwards, Moshe and Aharon came and said to Pharaoh, ‘Thus-Koh-כה said HaShem-יהו״ה, the God of Israel, ‘Send out My people etc.’” The next verse continues,²²⁵ “Pharaoh replied: ‘Who is HaShem-יהו״ה that I should heed His voice to send Israel out? I do not know HaShem-יהו״ה.” Moshe therefore responded, “If you do not know HaShem-יהו״ה, then what you must know is that the first gateway through which one enters the knowledge of Him, is His Divine quality called, ‘Thus-Koh-כה.’”

footnotes: ²²⁴ Exodus 5:1 ²²⁵ Exodus 5:2

Through this Divine quality the heavens and earth were created, and through this quality wondrous signs and awesome plagues are brought upon all who sin and rebel against Him.” He therefore said,²²⁶ “You have not heeded until now-Ad Koh-עד כה; Thus-Koh-כה says HaShem-יהו״ה, ‘Through this shall you know that I am HaShem-יהו״ה; Behold, with the staff that is in my hand I shall strike-Makeh-מכה.’”

footnotes: ²²⁶ Exodus 7:15-16

In other words, each plague-Makah-מכהwas brought about through the quality of Koh-כה, and in truth, each plague constituted five plagues, as that is the decree of judgment.²²⁷ It therefore was this Divine quality itself through which the plague of the death of the firstborn was wrought, being that the god of Egypt is like the firstborn of all the other heavenly ministers of the nations, and as written,²²⁸ “Strike the main beam and the side posts will quake.”

footnotes: ²²⁷ See Haggadah Shel Pesach, section on the ten plagues. ²²⁸ Amos 9:1

Now, if a person transgresses many of the prohibitions of Torah, the quality of “Koh-כה” is summoned to strike and smite him, in vengeance for all the sins that he transgressed. HaShem-יהו״ה, blessed is He, therefore commanded that the transgressor should receive lashes at the hand of the earthly court, for the two-hundred and seven (*ר״ז-*207)²²⁹-מכה רבה, and your brother will be degraded in your eyes.” The term great-Rabah-רבה has a numerical value of 207, and hints at this. (Also see Rabbeinu Bahya to Deuteronomy 25:3.) kinds of transgressions, that the transgressor of which, receives forty lashes.²³⁰ The reason for this is so that the Jewish people will not come to receive their lashes at the hands of this Divine quality called Koh-כה, since it’s lashes are much harsher and fiercer than the lashes administered by the earthly court.

footnotes: ²²⁹ The number of negative commandments, the violation of which results in lashes being administered is 207-רז. As will soon be explained, this is derived from the verse regarding the administering of lashes, which states (Deuteronomy 25:3), “Forty shall he strike him, he shall not add; lest he additionally strike him beyond these with a great blow-Makah Rabah ²³⁰ Deuteronomy 25:3

Now, because “an ox knows its master and a donkey knows its master’s trough,”²³¹ when this Divine quality strikes sinners, it strikes them with the ox (Shor-שור) and the donkey (Chamor-חמור). It therefore is fitting that the straps used by the earthly court to administer lashes be of the hide of an ox and donkey.²³² For, when this Divine quality draws from HaShem’s-יהו"ה quality of might (Gevurah) and fear (Pachad) and becomes filled with them, it then destroys countries and smites all the people of the world.

footnotes: ²³¹ Isaiah 1:3 ²³² Talmud Bavli, Makkot 23a – “A certain Galilean interpreted before Rav Chisda: It is written (Isaiah 1:3), ‘An ox knows its owner and a donkey its master’s trough; but Israel does not know, My nation does not contemplate.’ The Holy One, blessed is He, said: Let the one who recognizes his master’s trough come and exact retribution from one who does not recognize his master’s trough.”

HaShem-יהו״ה therefore commanded the Jewish people, telling them to guard themselves regarding this quality of Koh-כה, lest it become filled with the anger and wrath of the Divine quality of fear (Pachad) and might (Gevurah). Rather, we must draw forth mercy and blessing to it, lest it destroy the world. This is the meaning of the words,²³³ Thus-Koh-כה shall you bless the children of Israel.” In other words, it must be in a way of drawing forth blessings, kindness, and mercy to this quality, so that they will be blessed by it, and guard themselves against the opposite, since the lashes rendered by this Divine quality are extremely harsh.

footnotes: ²³³ Numbers 6:23

The verse therefore states,²³⁴ “Forty shall he strike him, he shall not add.” What is the meaning of the words “he shall not add”? It is as if to say, if the sinner receives the forty lashes, then he shall not come to receive lashes at the hand of the quality of Koh-כה, which possesses various additional punishments beyond the lashes administered by man. About this the verse continues, “Lest he additionally strike him beyond these, a great blow-Makah Rabah-מכה רבה.” That is, if he does not receive the forty lashes in this world, he then shall come to receive lashes from the “great blow-Makah Rabah-מכה רבה.” About this our sages, of blessed memory, taught, “Do not read, ‘a great blow-Makah Rabah-מכה רבה,’ but rather read, ‘from the great Koh-מכ״הרבה.’”²³⁵ An additional sign by which to remember this, is that the term “great-Rabah-רבה-207” hints at the two-hundred and seven (ר״ז-207) prohibitions of the Torah for which one is administered lashes. About the precision of the words, “Forty shall he strike him, he shall not add,” our sages, of blessed memory, also taught²³⁶ that this means forty minus one, all of which depends on the written law.

footnotes: ²³⁴ Deuteronomy 25:3 ²³⁵ Also see Rabbeinu Bahya to Deuteronomy 25:3 ibid. ²³⁶ Talmud Bavli, Makkot 22b

Now, when our teacher Moshe, peace be upon him, came to inform Pharaoh of the plague of the death of the firstborn, he hinted that it would be actualized through the Divine quality of Koh-כה. He therefore stated,²³⁷ “Thus-Koh-כה said HaShem-יהו״ה, ‘At about midnight I shall go out in the midst of Egypt. Every firstborn in the land of Egypt shall die etc.’” It is about this that our sages, of blessed memory, stated,²³⁸ “I shall go out in the midst of Egypt – I-Anee-אני, and not and angel; and I shall strike every firstborn – I-Anee-אני, and not a Seraph, etc.”

footnotes: ²³⁷ Exodus 11:4-5 ²³⁸ Liturgy of Passover Haggadah; Sifri Devarim 301:18; Yalkut Shimoni Exodus 12; Ramban to Exodus 12:12 and elsewhere.

Now, in the Act of Creation (Ma’aseh Bereishit), this quality is called The Tree of Knowledge-Etz HaDa’at-עץ הדעת. It is in this quality that Adam sinned and caused the withdrawal of the Shechinah – the Indwelling Presence of HaShem-יהו״ה. For it receives all the colors of all the upper qualities, as we have informed you, and then affects the lower worlds according to the powers drawn to it from the levels above it, whether for life or death, whether for good or evil. Because of this the Torah states,²³⁹ “And the Tree of the Knowledge of good and evil.” If it is good, why then is it called evil? And if it is evil, why then is it called good? Rather, in fact, it is called the Tree of Knowledge-Etz HaDa’at-עץ הדעת, and for those who know the hidden mysteries of the Name HaShem-יהו״ה, blessed is He, it is knowledge-Da’at-דעת. That is, this quality is the tree of HaShem-יהו״ה that is called knowledge-Da’at-דעת, which is His sanctuary and dwelling. Through it, He sends forth roots and strength of blessing and emanation, and it is from there that HaShem-יהו״ה brings forth all manner of goodness to the Tree of Knowledge-Etz HaDa’at-עץ הדעת.

footnotes: ²³⁹ Genesis 2:9

That is, they are all drawn to it through the quality called “righteousness-Tzedek-צדק” which is called “good-Tov-טוב.”²⁴⁰-יסוד which will be explained in the next gate. If there is a stoppage in the conduits that come forth by way of righteousness-Tzedek-צדק, God forbid, then it instead draws from the Divine quality of harsh judgment from the left side, which introduces things that are evil into the world. This then, is the meaning of “good and evil.”

footnotes: ²⁴⁰ That is, the quality of foundation-Yesod

Now, Adam, the first man, sinned in thought and was punished with death. The verse by which to remember this is,²⁴¹ “See – I have placed before you today the life and the good, and the death and the evil.” Similarly, it is written,²⁴² “But they, like Adam, transgressed the covenant-Brit-ברית.” However, what covenant was ever formed with Adam? Rather, it is in the covenant of circumcision-Brit-ברית that he sinned.²⁴³ Thus, this quality that avenges breaches of the covenant-Nokemet Nekam Brit-נוקמת נקם ברית,” exacts retribution from all those who transgress any of the sexual prohibitions written in the Torah, as we have yet to awaken you to, with the help of HaShem-יהו״ה, blessed is He.

footnotes: ²⁴¹ Deuteronomy 30:15 ²⁴² Hosea 6:7 ²⁴³ Talmud Bavli, Sanhedrin 38b, 44b; Tikkunei Zohar 112b

When this Divine quality draws forth supernal blessings, beneficence, and emanations from the Tree of Life-Etz HaChayim-עץ החיים, by means of the quality called, the Living God-El Chai-אל חי, it then is called, The Land of the Living-Eretz HaChayim-ארץ החיים. Those who have passed on and are buried in the Land of Israel, which is uniquely tied to this quality, will be the first to be brought back to life in the resurrection of the dead.²⁴⁴ Moreover, whosoever does good deeds, keeps HaShem’s-יהו"ה Torah and mitzvot-commandments, and adheres to this Divine quality through guarding the purity of his limbs, as explained in the introduction, is called, “alive,” even after passing from this world. The verse by which to remember this is,²⁴⁵ “And Benayahu the son of Yehoyada was a valiant man-Ben Ish Chay-בן איש חי,” which is written, “living-Chay-חי,” though it is read “valiant-Chayil-חיל,” since the two matters are intertwined and integral to each other. Thus, whosoever adheres to this quality merits eternal life.

footnotes: ²⁴⁴ See Talmud Bavli, Ketubot 111a ²⁴⁵ Samuel II 23:20

This is as stated,²⁴⁶ “You who adhere to HaShem-יהו״ה, your God, are all alive today.” Regarding what our sages, of blessed memory, expounded in the Talmud on this verse,²⁴⁷ “But is it possible to adhere to the Indwelling Presence of HaShem-יהו"ה etc.,” that too is all true, and they came to add to this.

footnotes: ²⁴⁶ Deuteronomy 4:4 ²⁴⁷ Talmud Bavli, Ketubot 111b; Midrash Vayikra Rabba 25:3; Mishneh Torah, Hilchot De’ot 6:2 and elsewhere.

However, know that HaShem-יהו״ה, blessed is He, stated in His Torah,²⁴⁸ “HaShem-יהו״ה your God shall you fear, Him shall you serve, and in His Name shall you swear,” and it states,²⁴⁹ “HaShem-יהו״ה your God shall you fear, Him shall you serve, to Him shall you adhere, and in His Name shall you swear.” Similarly, it states,²⁵⁰ “You who adhere to HaShem-יהו״ה your God, are all alive today.” Therefore, know and trust that there indeed is truth to the mystery and form of the purity of one’s limbs, and that it indeed is possible for a person to attain adhesion (Deveikut) to the Indwelling Presence of HaShem-יהו״ה, even though “He is a consuming fire.”²⁵¹Nevertheless, this is a fire in which those who adhere to the Shechinah, the Indwelling Presence of HaShem-יהו״ה, indulge and delight, provided they are of pure soul, which is called “the flame of HaShem-יהו"ה.”²⁵²-יהו״ה.” It is through this adhesion that they kindle the flame of their soul. It is to the Indwelling Presence of HaShem-יהו״ה, that the soul adheres and yearns for, as will soon be explained, with the help of HaShem-יהו״ה, blessed is He.

footnotes: ²⁴⁸ Deuteronomy 6:13 ²⁴⁹ Deuteronomy 10:20 ²⁵⁰ Deuteronomy 4:4 ²⁵¹ Deuteronomy 4:24 ²⁵² Proverbs 20:27 – “The soul of man is the flame of HaShem

Now, at times this Divine quality is called The Book of Life-Sefer HaChayim-ספר החיים. This is because it is a repository within which life is drawn from the Supernal Life that is called the “Life of the Coming World.” This life is drawn to it from HaShem’s-יהו"ה Divine quality called the Living God-El Chai-אל חי and is analogous to a book in which one writes. So it is with this quality. All forms are given depiction in it, each to their kind, whether for death or for life, as written,²⁵³ “I-Anee-אני put to death and I bring to life.” Similarly, it is written,²⁵⁴ “Everyone who is inscribed for life in Jerusalem,” because this quality is also called Jerusalem-Yerushalayim-ירושלם, after a known quality.²⁵⁵-ירושלם refers to the fear of HaShem-יהו״ה, blessed is He, and is thus equal to “perfect fear-Yirah Shalem-ירא״ה של״ם” (See Midrash Bereishit Rabba 56:10). With the help of HaShem-יהו״ה, we will explain all these matters according to their proper order and intent and with full explanations, when we come to *HaShem’s-*יהו"ה Divine quality called, the Living God-El Chai-אל חי.

footnotes: ²⁵³ Deuteronomy 32:39 ²⁵⁴ Isaiah 4:3 ²⁵⁵ As mentioned before, our sages, of blessed memory, explain that the name Jerusalem-Yerushalayim

This quality is signified in the Torah by a unique word, to inform us that it is through its hand that the Jewish people receive all goodness, sustenance and blessing, and it ushers in the Jewish people and their emissaries before HaShem-יהו״ה, blessed is He. It therefore is called by the term This-Zot-זאת in the feminine form.

Now, because the Jewish people inherited this Divine quality, and it was uniquely apportioned to them, they therefore are HaShem’s-יהו״ה portion, blessed is He, and His heritage. This quality thus dwells amongst them always, and through her they elicit all their requests. When the Jewish people must enter before HaShem-יהו״ה, blessed is He, she enters with them and sets them before Him.

If you have been perceptive, you have seen that on Yom Kippur, the singularly special day, the High Priest was granted entry to the innermost sanctum, in order to elicit pardon and forgiveness on behalf of the Jewish people, in addition to blessings and sustenance for the whole year. However, he was only permitted to enter with this quality. This is the meaning of the verse,²⁵⁶ “With this-Zot-זאת shall Aharon come into the Sanctuary.” That is, he only was permitted to enter by means of this-Zot-זאת.

footnotes: ²⁵⁶ Leviticus 16:3

Even our teacher Moshe, peace be upon him, initially only entered the Meeting Tent (Ohel Mo’ed-אהל מאד) to speak with HaShem-יהו״ה, blessed is He, by means of this-Zot-זאת. This mystery is hinted in the verse,²⁵⁷ And He called-Vayikra-ויקרא to Moshe, and HaShem-יהו״ה spoke to him from the Tent of Meeting.” Who is it who called Moshe? The small Aleph-א of the word “And He called-Vayikra-ויקרא.” Only afterwards does it continue, “And HaShem-יהו״ה spoke to him.”²⁵⁸-יהו״ה, blessed is He, and humility before Him, and only afterwards did HaShem-יהו״ה, blessed is He, speak with Him. This is indicated by the small letter Aleph-א. In contrast, in regards to the gentile prophet Bilaam, who did not merit to receive the gift of the Torah of HaShem-יהו״ה as did Moshe, the Torah states (Numbers 23:4), “God-Elohi”m-אלהי״ם happened upon-Vayikar-ויקר Bilaam,” without the Aleph-א. And from where does He speak to him? From the Tent of Meeting-Ohel Mo’ed-אהל מועד, and we have already informed you that this tent-Ohel-אהל is the place that is prepared for convening-Va’ad-ועד with HaShem-יהו״ה, blessed is He, who dwells there always.

footnotes: ²⁵⁷ Leviticus 1:1 ²⁵⁸ In other words, he first entered by means of this quality of fear of HaShem

Now, it is this Divine quality that stands and guards over the Jewish people in their times of trouble, about which it states,²⁵⁹ “Though an army would besiege me, my heart would not fear; though war would arise against me, in this-Zot-זאת I trust.” She resides with the Jewish people in exile and comforts their hearts, and it is about her that the verse states,²⁶⁰ “This-Zot-זאת is my comfort in my affliction.” It is she who binds the stature of the Supernal Chariot, and it is about her that it states,²⁶¹ “This-Zot-זאת is your stature, likened to a towering palm.” It is through this quality that the Jewish people merited receiving the Written Torah, through the Oral Torah, and it is about her that it states,²⁶² “This-Zot-זאת is the Torah, when a man dies in the tent.” It is through her that we enter into the explanation of the Written Torah, since This-Zot-זאת is the mystery of The Oral Torah-Torah SheBa’al Peh-תורה שבעל פה.²⁶³ It is through this Divine quality that the Jewish people merited to inherit the land-Aretz-ארץ, since it is the quality that dwells in the land-Aretz-ארץ.

footnotes: ²⁵⁹ Psalms 27:3 ²⁶⁰ Psalms 119:50 ²⁶¹ Song of Songs 7:8 ²⁶² Numbers 19:14; Also see Talmud Bavli, Brachot 63b – “Reish Lakish said: From where is it derived that matters of Torah are only retained by one who kills himself over it? As it states, ‘This is the Torah, when a man dies in a tent.’” ²⁶³ See story of Hillel and Shammai (Talmud Bavli, Shabbat 31a-b)

About this the verse states,²⁶⁴ “This-Zot-זאת is the land that shall fall to you as an inheritance.” This quality is the great goodness through which we enter into the life of the coming world, about which it states,²⁶⁵ “This-Zot-זאת is the heritage of the servants of HaShem-יהו״ה.” It is through it that the Jewish people receive all goodness and blessings, and it is about it that the Torah states,²⁶⁶ “And this-v’Zot-וזאת is what their father spoke to them and he blessed them.” That is, were it not for this-Zot-זאת, then from where could he bless them? Similarly, it is through this quality that our teacher Moshe, peace be upon him, concluded and blessed the Jewish people, as it states, “And this-Zot-זאת is the blessing-haBrachah-הברכה that Moshe, the man of God, bestowed upon the children of Israel.”

footnotes: ²⁶⁴ Numbers 34:2 ²⁶⁵ Isaiah 54:17 ²⁶⁶ Genesis 49:28

Moreover, this Divine quality is uniquely special to Kingship-Malchut-מלכות, which was merited by Yehudah, as it states,²⁶⁷ “And this-v’Zot-וזאת is to Yehudah.” HaShem-יהו״ה, blessed is He, warns the Jewish people, informing them to be zealous in guarding this quality, and conducting themselves in it with purity, as it states,²⁶⁸ “So that your camp should be holy, so that He will not see a shameful thing²⁶⁹-דבר” (which also means “word”) is a reference to this quality of kingship-Malchut, which is called (Esther 1:19), “The royal edict-Dvar Malchut-דבר מלכות.” amongst you and turn away from behind you.” It similarly states,²⁷⁰ “If only they were wise, they would comprehend this-Zot-זאת, they would understand it from their end.”

footnotes: ²⁶⁷ Deuteronomy 33:7 ²⁶⁸ Deuteronomy 23:15 ²⁶⁹ The term “thing-Davar ²⁷⁰ Deuteronomy 32:29

The explanation of this verse is that the aspect called “If only-Lu-לו”²⁷¹-לו-36.” should be drawn forth to the quality of “This-Zot-זאת,” from the source of wisdom-Chochmah, which is called “good intellect-Sechel Tov-שכל טוב,”²⁷²-יהו״ה, good intellect (*Sechel Tov-*שכל טוב) to all their practitioners.” by means of the righteous-Tzaddik who is the foundation of the world.²⁷³, which is the quality through which beneficence is bestowed, and is the subject of the next gate, although he is beginning to introduce some of the terms relating to this quality insofar as it relates to the quality of kingship-Malchut. They then will find “good intellect-Sechel Tov-שכל טוב” and eat of the fruit of the righteous-Tzaddik who is called good-Tov-טוב, as it states,²⁷⁴ “Say of the righteous-Tzaddik-צדיק that he is good-Tov-טוב; for they shall eat the fruits of their deeds.” The continuation of the verse, “they would understand it from their end,” means that they should draw forth from the “width of the river-Rechovot HaNahar-רחובות הנהר,”²⁷⁵ which is compared to the expanse of a river. from the source of understanding-Binah, to this quality of this-Zot-זאת, which is called “The End of Days-Acharit HaYamim-אחרית הימים,” as it states,²⁷⁶ “Gather together and I shall tell you what will befall you in the End of Days-Acharit HaYamim-אחרית הימים.” Similarly, the verse states,²⁷⁷ “There is hope for your end-Acharitecha-אחריתך – the word of HaShem-יהו״ה.”

footnotes: ²⁷¹ This refers to the six upper emotive qualities, each of which possess six, totaling thirty-six, which is the numerical value of “If only-Lu ²⁷² See Psalms 111:10 – “The beginning of wisdom is fear of HaShem ²⁷³ This is a reference to the quality of foundation-Yesod ²⁷⁴ Isaiah 3:10 ²⁷⁵ Genesis 36:37; This is one of the terms that relates to the quality of understanding-Binah, ²⁷⁶ Genesis 49:1 ²⁷⁷ Jeremiah 31:16

Now, wherever you find the term “saying-Amirah-אמירה” in the Torah, such as the words, “HaShem Said-Vayomer HaShem-ויאמר יהו״ה,” or the word, “to say-Leimor-לאמר,” or “said-Amarta-אמרת,” it always refers to this quality. Let me further explain, as follows: Know, that wherever the term “speech-Dibur-דיבור” is used throughout Torah, it refers to the Divine quality of might-Gevurah. That is, it is a term that is used in reference to the Written Torah (Torah SheB’Khtav) and is hinted at by the teaching,²⁷⁸ “We heard it from the mouth of the Almighty One-HaGevurah-הגבורה.”

footnotes: ²⁷⁸ Horayot 8a; Sifri Numbers 111:1; Rashi to Numbers 15:22

However, because the Written Torah (Torah SheB’Khtav) and the Oral Torah (Torah SheBa’al Peh) require each other, the Torah therefore states, “And HaShem spoke-VaYedaber HaShem-וידבר יהו״ה to Moshe saying-Leimor-לאמר.” That is, the verse begins with the word, “spoke-VaYedaber-וידבר,” referring to the Written Torah (Torah SheB’Khtav), and concludes with the word, “saying-Leimor-לאמר” referring to the Oral Torah (Torah SheBa’al Peh).

It is with these two–words - “speaking-Dibur-דבור” and “saying-Amirah-אמירה,” that the entire Torah is composed and arranged. This is demonstrated by the verse,²⁷⁹ “Write-Ktov-כתוב these words for yourself, for it is by the speech-Al Pi-על פי of these words that I have sealed a covenant with you and Israel.” In other words, the covenant is sealed with the Written Torah (Torah SheB’Khtav) when it is expounded according to the Oral Torah (Torah SheBa’al Peh), as HaShem-יהו"ה says, “Write-Ktov-כתוב these words for yourself, for it is by the speech-Al Pi-על פי of these words that I have sealed a covenant with you and Israel.”

footnotes: ²⁷⁹ Exodus 34:27

Let me therefore transmit a general principal to you. That is, the Tablets of the Covenant (Luchot HaBrit) were placed in the Ark (Aron). This is as stated,²⁸⁰ “And you shall place them in the Ark.” Now, the written Torah is expounded upon solely by means of the Oral Torah. This is because the Oral Torah (Torah SheBa’al Peh) is the Sanctuary (Heichal) of the Written Torah (Torah SheB’Khtav). The sign by which to remember this, is the fact that the title Lord-Adona”y-*אדנ״י-*65 is the Sanctuary-Heichal-*היכל-*65 of the Name HaShem-יהו״ה.

footnotes: ²⁸⁰ Deuteronomy 10:2

These two aspects of Torah adhere to each other, “Like two fawns, twins of the gazelle.”²⁸¹ Regarding one who separates between the two, the verse states,²⁸² “A querulous person estranges the Master,” and is compared to a person who has no god at all. Therefore, know that wherever the Torah states, “And HaShem spoke-VaYedaber HaShem-וידבר יהו״ה to Moshe saying-Leimor-לאמר,” it is hinting at both the Written Torah (Torah SheB’Khtav) and the Oral Torah (Torah SheBa’al Peh). Similarly, the verse states,²⁸³ “Give me the kisses of Your mouth.”²⁸⁴-פה) refers to the Oral Torah (Torah SheBa’al Peh).

footnotes: ²⁸¹ Song of Songs 4:5 ²⁸² Proverbs 16:28 ²⁸³ Song of Songs 1:2 ²⁸⁴ That is, the mouth (Peh

Now, when the Jewish people sinned against the Written Torah (Torah SheB’Khtav) and the Oral Torah (Torah SheBa’al Peh), the Prophet came and rebuked them stating,²⁸⁵ “They have abhorred the Torah of HaShem-יהו״ה,” referring to the Written Torah (Torah SheB’Khtav), and then continues, “and they have scorned the saying-Imrat-אמרת of the Holy One of Israel,” referring to the Oral Torah (Torah SheBa’al Peh).²⁸⁶

footnotes: ²⁸⁵ Isaiah 5:24 ²⁸⁶ See Pesikta d’Rav Kahana 15:5

The verse that indicates both “speaking-Dibur-דיבור,” referring to might-Gevurah, and “saying-Amirah-אמירה,” referring to Kingship-Malchut, is the verse,²⁸⁷ “And God spoke-Vayedaber Elohim-וידבר אלהי״ם to Moshe, and said-Vayomer-ויאמר to him, ‘I am HaShem-Anee HaShem-אני יהו״ה.’” That is, wherever you find Torah stating “and He spoke-Vayedaber-וידבר” it is the Divine quality of the title God-Elo”him-אלהי״ם, which is His quality of judgment-Gevurah. In contrast, wherever you find the term “and He said-Vayomer-ויאמר,” it refers to “I am HaShem-Anee HaShem-אני יהו״ה,” which is His Divine quality of Kingship-Malchut and the Oral Torah (Torah SheBa’al Peh).

footnotes: ²⁸⁷ Exodus 6:2

After having informed you of this matter regarding the term, “and He said-Vayomer-ויאמר,” always contemplate that this Divine quality is always called, The Oral Torah-Torah SheBa’al Peh-תורה שבעל פה. The reason is because the Torah of HaShem-יהו״ה is the Written Torah (Torah SheBikhtav) and dwells within this quality. That is, the Oral Torah (Torah SheBa’al Peh) is like the tent (Ohel) and ark (Aron) for the Written Torah (Torah SheBikhtav). Thus, it is through the Oral Torah (Torah SheBa’al Peh) that all the mysteries, concealments, depths, and hidden aspects of the Written Torah (Torah SheBikhtav) are explained.

About this the verse states,²⁸⁸ “If a matter of judgment is hidden from you, between blood and blood, between verdict and verdict etc.” In other words, when something is hidden from you in the depths of the Written Torah (Torah SheBikhtav), what then does the Torah continue and instruct us? “You shall do according to the word-Al Pi-על פי that they will tell you,”²⁸⁹ and continues,²⁹⁰ “According to the word-Al Pi-על פי of the teaching that they shall say to you-Yomroo-יאמרו לך will you do; you shall not veer from the word that they will tell you, neither to the right nor to the left.”

footnotes: ²⁸⁸ Deuteronomy 17:8-9 ²⁸⁹ Deuteronomy 17:10 ²⁹⁰ Deuteronomy 17:11

Therefore, contemplate and understand everything we have explained here regarding the matter of the Oral Torah (Torah SheBa’al Peh), about the term, “And He said-Vayomer-ויאמר” and the term, “This-Zot-זאת,” and arrange all your words accordingly.

Now, I must set you firmly upon a very refined foundation, as follows: Know, that there is no bestowal of beneficence or emanation to the Oral Torah (Torah SheBa’al Peh) except by means of the Written Torah (Torah SheBikhtav). Likewise, there is no means by which to enter the Written Torah (Torah SheBikhtav) except by way of the Oral Torah (Torah SheBa’al Peh). The explanation is that just as there is no beneficence and blessing to the title Lord-Adona”y-אדנ״י except from HaShem-יהו״ה, blessed is He, so likewise, there is no manner by which to enter the knowledge of HaShem-יהו״ה, except by way of His title Lord-Adona”y-אדנ״י. It thus is all clearly explained.

It therefore is understood that the Written Torah (Torah SheBikhtav) and the Oral Torah (Torah SheBa’al Peh) are dependent on each other and are unified with each other. The verse by which to remember this is,²⁹¹ “On that day HaShem-יהו״ה will be One, and His Name One.” This is to say that the name HaShem-יהו״ה and His title Lord-Adona”y-אדנ״י are read as One.²⁹²-יהו״ה is written יהו״ה, but it is pronounced Lord-Adonay-אדנ״י, indicating that they are one.

footnotes: ²⁹¹ Zacharia 14:9 ²⁹² That is to say, in the written Torah, the Name HaShem

Having awakened you to these primary principles and foundations that are included in HaShem’s-יהו"ה Divine quality called Lord-Adona”y-אדנ״י, we must conclude with a foundation that is founded upon an important general principle, that you must always keep in mind. That is, know that since this Divine quality receives its strength from the qualities above it, and that it is due to them that it revolves in various colors, whether to enliven or to cause death, whether to elevate or to bring down, whether to smite or heal; it all is according to the strength drawn to it from the qualities above it. That is, according to the power it receives, that is how it will affect all the creatures. All of it is according to straightforward judgment and true justice, without any perversion, prejudice, or forgetfulness, in any way whatsoever. Thus, since this quality becomes filled with beneficence from the qualities above it, therefore, at times it is called by the name of the quality from which it becomes filled at that time.

How is this so? As you already know, the known name for the quality of might (Gevurah) and fear (Pachad) is HaShem’s-יהו"ה title God-Elo”him-אלהי״ם. It is the Upper Court of Justice (Beit Din Shel Ma’alah) and by this quality all creatures in all of creation are judged, whether to the right or the left, through the median line, all with truth and righteousness. Now, when the Divine quality of might-Gevurah decrees judgment upon the lower creatures, that they be destroyed, killed and obliterated, then HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ״י – which is the storehouse that receives everything that descends from Above – becomes filled with the judgment decreed by His title God-Elo”him-אלהי״ם. It then actualizes and carries out the judgment, bringing it upon the lower beings. At such a time, it too takes on the title God-Elo”him-אלהי״ם and is called by it, after the quality of judgment-Gevurah, which decreed the judgement upon those who were judged. That is, it becomes like an emissary who is called by the name of the one who sent him.

Thus, at times this quality is called by the Name HaShem-יהו״ה, at times by the title Lord-Adona”y-אדנ״י, at times by the title God-Elohi”m-אלהי״ם, and at times by the title Shada”y-שד״י, all according to the Divine quality that bestows beneficence to it, according to its matter, whether for mercy or the opposite of mercy.

Thus, when this quality becomes filled with the quality that precedes it,²⁹³, which is the subject of the next gate. it then is called the One Who Is Self-Sufficient-Shada”y-שד״י, meaning that there is sufficiency-Sheyesh Dai-שיש די, indicating completion and fullness. When this quality is called Shada”y-שדי, all the various kinds of destructive forces and demons flee from it. This is the meaning of the verse in the Psalm known as the Song of Obstructions,²⁹⁴ “Whosoever dwells in the hiding place of the Most High, resides in the shade of the One Who Is Self-Sufficient-Shada”y-שדי.”²⁹⁵-שיר של פגעים. This is one of the ten Psalms said by our teacher Moshe, peace be upon him (Rashi ibid.), that protects against all forces of destruction. (See also Midrash Bamidbar Rabba 12:3.)

footnotes: ²⁹³ The quality of foundation-Yesod ²⁹⁴ Psalms 91:1 ²⁹⁵ Talmud Bavli, Shevuot 15b – Shir Shel Pega’im

Now, because this quality is the gateway by which to enter to the Name HaShem-יהו״ה, therefore, the title, He Who Is Self-Sufficient-Shada”y-שד״י is written and affixed upon the reverse side of every Mezuzah-מזוזה scroll,²⁹⁶-מזוזה-65 scroll, on which the first paragraph of the Shema is written, has the same numerical value as the title Lord-Adona”y-אדנ״י-65, which is the Sanctuary-Heichal-היכל-65 for the Name HaShem-יהו״ה and the explanation of His Unity, which is HaShem is One-HaShem Echad-יהו״ה אח״ד. The title Shada”y-שד״י, which means “The One Who is Sufficient,” is affixed on the outside of the Mezuzah-מזוזה as an attestation that the Name HaShem-יהו״ה is sufficient, whole, perfect, and utterly singular and alone, and that it is HaShem-יהו״ה, blessed is He, who is our stronghold, as the verse states (Job 22:25-26), “The One Who is Sufficient-Shada”y-שדי would be your stronghold, and you would have an abundance of money. Then you would delight in the One Who Is Sufficient-Shada”y-שדי, and you would raise your face to God.” (See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of The Sanctuary.) corresponding to the second paragraph of the Shema recital, “and it shall be-Vehayah-והיה.” This is hinted at in the verse,²⁹⁷ “And it shall be-Vahayah-והיה that He Who is Self-Sufficient-Shada”y-שדי will be your stronghold.”²⁹⁸-והיה” is one of the twelve permutations of the Name HaShem-יהו״ה. The verse thus attests that it is HaShem-יהו״ה who is The One Who Is Sufficient-Shaday-שדי, and who is our stronghold. Thus, it is He who protects our dwellings and from Whom all beneficence is bestowed, as the continuation of the verse states, and as clearly expressed in the second paragraph of the Shema which begins (Deut. 11:13), “And it shall be-Vehayah-והיה that if you listen to My commandments that I command you today, to love HaShem-יהו״ה your God, and to serve Him with all your heart and with all your soul; then I shall provide rain for your Land in its proper time etc.” (Also see Ginat Egoz translated as HaShem Is One, Vol. 1, The Gate of The Name.)

footnotes: ²⁹⁶ The Mezuzah ²⁹⁷ Job 22:25 ²⁹⁸ That is, the word “and it shall be-Vehayah

Now, it is important that you know that this quality manifests within three kinds of fire, depending on which of three titles it is called by, Shada”y-שדי, Elo”him-אלהי״ם, or Adona”y-אדנ״י. However, they all depend on the power of the Name HaShem-יהו״ה, blessed is He, for it is He who bears them all and actualizes everything.

When this quality is called by the title Shada”y-שד״י, the appearance of a black consuming fire manifests, before which all destructive forces and all evil spirits flee. The great multitudes and masses of troops of impure creatures tremble with fear and are incapable of withstanding it. Instead, they all scatter and flee, “to caverns in the rocks and hollows in the ground.”²⁹⁹

footnotes: ²⁹⁹ Isaiah 2:19

When this quality is called by the title Elo”him-אלהי״ם, a red fire manifests, in the appearance of a consuming fire that burns and incinerates, to bring about justice with strength, both above and below, rendering judgment upon the righteous and the wicked. It is from this quality that the enforcers and emissaries of judgment receive permission to bring judgment upon the creatures. It is this quality that rises to kill and to give life, to smite and to heal, to lower and to raise up, through the power of the Name HaShem-יהו״ה within it.

When this quality is called by the title Adona”y-אדנ״י, it manifests in a green fire, from which all creatures are caused to recoil and be stricken with fear and trepidation. For then, this quality is enthroned upon the throne of HaShem’s-יהו"ה Kingship-Malchut, and all the multitudes above and below tremble and shudder before it. The world is then conducted in the manner of kingship-Malchut, by the conduct of the Lord and Ruler, HaShem-יהו״ה, blessed is He, who rides upon and has utter dominion over the entire chariot (Merkavah) and rules over everything with His Forty-Two letter name (שם בן מ״ב). About this aspect the verse states,³⁰⁰ “HaShem-יהו״ה our Lord-Adoneinu-אדנינו, how mighty is Your Name throughout the earth!”

footnotes: ³⁰⁰ Psalms 8:10

Having transmitted the keys to this Divine quality called Lord-Adona”y-אדנ״י into your hand, we now must hint at another matter. Namely, that just as there are three names that are bound in true unity, which is the explanation of Adona”y-אדנ״י, HaShem-יהו״ה, and Eheye”h-אהי״ה, so likewise, it is from these three knots that the three levels of the soul of man are drawn forth, these being the Nefesh-נפש, Ru’ach-רוח and Neshamah-נשמה. Man must bring about a bond between his Nefesh and Ru’ach, between his Ru’ach and Neshamah, and between his Neshamah and HaShem’s-יהו"ה title of Lordship-Adona”y-אדנ״י. This is the meaning of the verse,³⁰¹ May my lord’s soul-Nefesh Adonee-נפש אדני be bound up in the bond of life, with HaShem-יהו״ה your God.”

footnotes: ³⁰¹ Samuel I 25:29

Now, because HaShem’s-יהו"ה title Lord-Adona”y-אדנ״י is the last of the Divine qualities in descending order and the first Divine quality in ascending order, it is the mystery of the final letter Hey-ה of HaShem’s-יהו״ה Name, blessed is He. Nevertheless, the quality of Lordship-Adona”y-אדנ״י is unified and one with the nine levels above it. Therefore, a person must exert himself with all his strength to take hold of and adhere to the Name HaShem-יהו״ה, blessed is He, through His title Lord-Adona”y-אדנ״י. This is as stated,³⁰² “HaShem-יהו״ה your God shall you fear, Him shall you serve, to Him shall you adhere, and in His Name shall you swear.” May HaShem-יהו״ה, blessed is He and blessed is His Name, show us the way to cleave and adhere to Him, for the sake of His mercies and kindnesses, and may He assist us in fulfilling His will in this world, so that we can merit the life of the coming world, Amen!

footnotes: ³⁰² Deuteronomy 10:20

At the head of all the principles we are transmitting to you, it is incumbent upon us to transmit a matter of the received knowledge of Kabbalah. Namely, that wherever you find our sages, of blessed memory, making mentioned of The Ingathering of Israel-Knesset Yisroel-כנסת ישראל, they are referring to this Divine quality called Lord-Adona”y-אדנ״י, which is called the Indwelling Presence of HaShem-יהו״ה (Shechinah-שכינה) and all the other titles that we have mentioned. It is to this quality that the entire assembly of the Jewish people adhere to, and through it they are gathered and assembled.

It likewise is this quality that separates the children of Israel from all the nations of the world, as the verse states,³⁰³ “I have separated you from the nations to be Mine.” This is the meaning of the verse,³⁰⁴ “When the Supreme 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 is His people.” In the same manner, this quality is also called The Land of Israel-Eretz Yisroel-ארץ ישראל, since the Land of Israel is divided into twelve borders for each of the twelve tribes.

footnotes: ³⁰³ Leviticus 20:26 ³⁰⁴ Deuteronomy 32:8-9

All these matters will be explained later at greater length,³⁰⁵ with the help of HaShem-יהו״ה, blessed is He, and therefore shall not expounded upon here at length. It must also be pointed out that in the Song of Songs, this Divine quality is called the, “Bride-Kalah-כלה,” however this is not the proper place to explain this. There also are many other names that this quality is called by. Although they have not been explained here, with HaShem’s-יהו״ה help, blessed is He, we will awaken you to them later.

footnotes: ³⁰⁵ This will be discussed at greater length in the fifth gate. Also see Ginat Egoz, translated as HaShem Is One, Volumes 2 & 3, The Letters of Creation.

I shall now transmit a fundamental principle to you. Know, that this title Lord-Adona”y-*אדנ״י-*65, is a vast Sanctuary-Heichal-*היכל-*65 to which all types of beneficence and emanations come from the head of the Divine Crown-Keter called Eheye”h-אהי״ה, by way of HaShem-יהו"ה, who is called Splendor-Tiferet. Within it, all the streams that are drawn forth are bound, be they from the thirteen qualities of the crown-Keter, the thirty-two pathways of wisdom-Chochmah, the fifty gates of understanding-Binah, the seventy-two bridges that come from the waters of kindness-Chessed and magnanimity-Gedulah, the forty-two kinds of fire that come out of judgment-Gevurah, or the seventy conduits that are drawn down by way of the middle line. All these levels, pathways, gates, bridges, kinds of fire and conduits, revolve and come forth by way of HaShem’s-יהו"ה Divine qualities of conquest-Netzach and majesty-Hod, and bond together in His Divine quality called, "The Living God-E”l Chai-א״ל חי, which is called the foundation-Yesod, “and from there they come to the well-Be’erah-בארה.”³⁰⁶ In other words, from HaShem’s-יהו"ה Divine quality of foundation-Yesod, they all enter the upper pool-Breichah-בריכה called the Lord-Adona”y-אדנ״י.

footnotes: ³⁰⁶ See Numbers 21:16

However, do not think that all the above-mentioned qualities must always come as one. Rather, it is specifically when the Name HaShem-יהו״ה is in a state of wholeness and is called, “HaShem is One-HaShem Echad-יהו״ה אח״ד”,³⁰⁷) and on. that all the levels are drawn with a singular desire and will, at which time the title Lord-Adona”y-אדנ״י is blessed with them all. According to the beneficence by which the title Lord-Adona”y-אדנ״י is filled by the nine Sefirot above it, will the world be blessed by HaShem’s-יהו"ה title Lord-Adona”y-אדנ״י. At such a time, all the creatures are filled with all manner of goodness and beneficence from the pool-Breichah-בריכה, each according to its kind.

footnotes: ³⁰⁷ See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah

At times, the kindnesses affect that the conduits of judgment become diminished, so that the conduits of kindness and mercy flow in greater abundance. At other times, if mankind sins, the conduits of kindness and mercy become diminished and the conduits of judgment flow in greater abundance. At such times, there is a drawing forth of various harsh matters to HaShem’s-יהו״ה title Lord-Adona”y-אדנ״י, blessed is He. Then, the entire world is in a state of suffering and lacking and there are various plagues and illnesses that are drawn to the world. At times, all the upper conduits become blocked, and then there is a drawing forth of influence from the conduits of the external powers of evil, that are called “bad waters-Mayim Ra’im-מים רעים.”³⁰⁸ At such times there is destruction of lands, kingdoms are uprooted and there are harsh and difficult exiles.

footnotes: ³⁰⁸ See Kings II 2:19; Mishnah Avot 1:11

In conclusion, know that HaShem’s-יהו"ה Divine title Lord-Adona”y-אדנ״י, acts according to what is drawn to it, whether from within or without, and it then is called by the title that is fitting for it, whether for good or for bad, whether for life or for death, whether for plague or for pleasure. This is the mystery of the Tree of the Knowledge of good and evil. If the drawing forth is from the side of kindness-Chessed, it is called good-Tov-טוב. If the drawing forth from the side of judgment, there also is an angle whereby it is called good-Tov-טוב, even though it is from the side of judgment. This happens when the judgment is drawn from the inner camps and is the mystery hinted in the verse,³⁰⁹ “He was ruddy-Admonee-אדמוני, with fair eyes and a good-Tov-טוב appearance.”³¹⁰) was red-Admonee-אדמוני on the one hand, indicating judgment-Gevurah, and yet is called good-Tov-טוב, as will be discussed later. However, if the judgment is from the external forces, it is an evil illness, and is the matter of evil-Ra-רע.

footnotes: ³⁰⁹ Samuel I 16:12 ³¹⁰ That is, David (whose attribute was kingship-Malchut

Understand this very well, that during times that the title Lord-Adona”y-אדנ״י draws from the side of kindness-Chessed, it is called good-Tov-טוב. Moreover, even when it draws from the side of judgment, but from the inner aspects, it then is also called good-Tov-טוב. This is the meaning of the blessing, “Blessed is the True Judge-Baruch Dayan HaEmet.” Moreover, it is for this reason that the blessing, “Blessed is He who is good and does good-Baruch HaTov VeHaMeitiv” was instituted in regard to the slain of Beitar.³¹¹ If, on the other hand, the judgment comes about due to the external forces that are outside the line of holiness, it then is a matter of evil-Ra-רע. However, when this quality is garbed with a spirit of grace and compassion, the entire world is sustained with kindness (Chessed) and mercy (Rachamim). About this the verse states,³¹² “To the Lord-Adona”y-אדנ״י our God, belong compassion and forgiveness.”

footnotes: ³¹¹ Talmud Bavli, Brachot 48b ³¹² Daniel 9:9

Always remember this important principle, through which you will understand that HaShem-יהו"ה, blessed is He, is called by the appropriate title according to the bestowal of beneficence that is drawn to His title Lord-Adona”y-אדנ״י. May HaShem-יהו״ה, in His abundant mercies and kindness, blessed is He, illuminate our eyes with the luminary of the grasp of Him.

The following are the titles relating to the Sefirah of Kingship-Malchut that were mentioned in this gate:

1. Lord-Adona”y-אדנ״י

2. Well-Be’er-באר

3. Be’er Sheva-באר שבע

4. Sea-Yam-ים

5. The sea of wisdom-Yam HaChochmah-ים חכמה

6. All-Kol-כל

7. Stone-Even-אבן

8. The Foundation Stone-Even HaRoshah-אבן הראשה

9. Brilliant Stone-Even Sapir-אבן ספיר

10. Garden-Gan-גן

11. Sanctuary-Heichal-היכל

12. Ark-Aron-ארון

13. The Holy Temple-Beit HaMikdash-בית המקדש

14. The Indwelling Presence-Shechinah-שכינה

15. The Meeting Tent-Ohel Mo’ed-אהל מועד

16. Righteousness-Tzedek-צדק

17. God-Elohi”m-אלהי״ם

18. The Sword that Avenges Breaches of the Covenant-Cherev Nokemet Nekam Brit-חרב נוקמת נקם ברית

19. I-Ani-אני

20. The Kingdom of the House of David-Malchut Beit David-מלכות בית דוד

21. The Gathering of Waters-Mikveh HaMayim-מקוה המים

22. Dry Land-Yabashah-יבשה

23. The Phylactery of The Hand-Tefillah Shel Yad-תפילה של יד

24. Thus-Koh-כה

25. The opening of the eyes-Petach Eynayim-פתח עינים

26. The Tree of Knowledge-Etz HaDa’at-עץ הדעת

27. The Land of the Living-Eretz HaChayim-ארץ החיים

28. The Book of Life-Sefer HaChayim-ספר החיים

29. Jerusalem-Yerushalayim-ירושלים

30. This-Zot-זאת

31. The End-Acharit-אחרית

32. And He Said-Vayomer-ויאמר

33. The Oral Torah-Torah SheBa’al Peh-תורה שבעל פה

34. The One Who is Self-Sufficient-Shada”y-שד״י

35. The Final Hey-ה of The Name-ה׳ אחרונה של שם

36. The Ingathering of Israel-Knesset Yisroel-כנסת ישראל

37. The Land of Israel-Eretz Yisroel-ארץ ישראל

38. Bride-Kalah-כלה

39. Rachel-רחל

40. Blessing-Brachah-ברכה

41. Eagle-*Nesher-*נשר

42. The Daughter of Seven-Bat Sheva-בת שבע

43. The Altar-Mizbe’ach-מזבח

44. Daughter-Bat-בת

45. Woman-Ishah-אשה

46. The Teru’ah-תרועה

47. The Sabbatical-Shemitah-שמיטה

48. The Lower Indwelling Presence-Shechinah Tata’ah-שכינה תתאה

49. The Bent Nun-נ׳ כפופה