Gate Nine: (The Sefirah of Chochmah) “From the straits I called Ya”h-י״ה; Ya”h-י״ה answered me with expansiveness.” -Psalms 118:5

The ninth holy name is the name Ya”h-י״ה. Know that the Great Name HaShem-יהו״ה, blessed is He, is called the Singular Name (Shem HaMeyuchad-שם המיוחד) in that it is the secret of the Unity (Yichud-יחוד) of all ten Sefirot as one. As explained before, the first two Sefirot are included in the letter Yod-י of the Singular Name HaShem-יהו"ה. The thorn of the letter Yod-י is the secret of the Crown-Keter and the Yod-י itself is the secret of Wisdom-Chochmah. The third Sefirah, which adheres to both, is the secret of the Sefirah of Understanding-Binah, which is included in the first letter Hey-ה of the Name HaShem-יהו״ה. We thus find that the first two letters of the Name HaShem-יהו״ה, include the three upper Sefirot. The letter Vav-ו-6 of the Name HaShem-יה*ו״ה* includes six Sefirot, three from the upper half of the Vav-ו, these being Greatness-Gedulah, Might-Gevurah, and Splendor-Tiferet, and three from the lower half of the Vav-ו, these being Victory-Netzach, Majesty-Hod, and Foundation-Yesod. The final Sefirah of the Name HaShem-יהו״ה, which is the tenth,¹ of Kingship-Malchut. is included in the final letter of the Name HaShem-יהו״ה, and is the letter Hey-ה.

footnotes: ¹ The Sefirah

We now must inform you as to why the first two letters of the Name HaShem-יהו״ה are a name in and of themselves, whereas the final two letters of the Name HaShem-יה*ו״ה* are not a name in and of themselves. You already know what was explained about the two letters Hey-ה of the Name HaShem-יהו״ה. That is, the first Hey-ה, which is Understanding-Binah, unifies with all seven lower Sefirot, and the final Hey-ה, which is Kingship-Malchut, unifies through Foundation-Yesod, to the nine upper Sefirot. However, ultimately, the primary aspect of all ten Sefirot are the three upper Sefirot, being that from them all influence is bestowed to the seven lower Sefirot. If, God forbid, these three cease drawing forth their influence, the Holy Temple is destroyed, the Sanctuary is burned down, and the children are exiled amongst the nations. This is why Ya”h-י"ה, which is the first half of the Name, can be called a name unto itself.

In contrast, the final half of the Name, which are the letters Vav-Hey-ו״ה, cannot be called a name unto itself. This is because when these letters are on their own, the plantings are severed. This is because the upper Sefirot do not depend on the lower Sefirot, [but on the contrary, the reverse is true]. Moreover, the second half of the Name is not numerically equal to the whole Name. That is, when Ya”h-י״ה is read, it includes the second half of the Name, without any severance.²-ה of the Name HaShem-יהו"ה is made up of the letters Dalet-ד and Vav-ו, and therefore the letter Hey-ה includes both the Vav-ו-6, which are the six emotive Sefirot, and the Sefirah of Kingship-Malchut, which is the letter Dalet-ד. Another explanation is that the names of the letters of Ya”h-י"ה are Yod-Hey- יו״ד******ה״א, in which the additional letters Vav-Dalet-ו״ד-10 and Alef-א-1 equal Vav-Hey-ו״ה-11. Thus, the name Ya”h-י״ה includes the Vav-Hey-*ו״ה-*11 within it, However, the reverse is not true, in that the letters Vav-Hey-ו"ה-11 do not include Ya”h-י"ה. Now the same is true of the Sefirot, in that the three upper Sefirot include the seven lower Sefirot, but the seven lower Sefirot do not include the three upper Sefirot. An additional matter will be stated shortly. (Also see Pardes Rimonim, Shaar 20, Ch. 3.) Likewise, the numerical value of Ya”h-י״ה when its letters are named is Yod-Hey-יו״ד ה״א, which equals כ״ו-26. Thus, half the Name HaShem-יהו״ה-26 is like the whole name. However, this only is true of the first half of the Name. In contrast, the second half of the Name HaShem-יה**ו״ה depends on the secret of Ya”h-י״ה for its very existence and sustainment.

footnotes: ² There are several explanations of what this means. The first is that the form of the letter Hey

We now must awaken you to many places in Torah where the name Ya”h-י״ה is found. For example, the verse states,³ “For a hand is [raised in oath] on the throne of Ya”h-י״ה; HaShem-יהו״ה maintains a war against Amalek from generation to generation.” What does it mean, “From generation to generation-MiDor Dor-מדור דור”? The following explains this verse: The wicked Amalek⁴-ספק-240,” in that the external husk (Kelipah) of Amalek sows doubt, as will soon be intimated. comes from the power of the primordial snake (Nachash HaKadmonee). He adheres to him and derives his strength from him. From the time that the primordial snake (Nachash HaKadmonee) instilled his contamination into Chavah,⁵ Adam severed the plantings above⁶) in his dreams. He thus caused a separation between the Sefirah of Kingship-Malchut and the Sefirah of Splendor-Tiferet. This caused the plantings to be severed, and the conduits to pour out wasted influence. This caused the separation of the Ingathering of Israel-Knesset Yisroel from the Holy One, blessed is He, in which the title Lord-Adona”y-אדנ״י was separated from the Name HaShem-יהו״ה, thus blemishing the letters Vav-Hey-ו"ה of the Name HaShem-יהו"ה. He then repented and returned to his wife Chavah and gave birth to his son Sheth who was born “in his likeness and image.” See Genesis 5:3 and Rashi there; Midrash Bereishit Rabba 20:11, 24:6; Bamidbar Rabba 14:12; Zohar III 31a, and elsewhere. and “estranged the Master-Alooph-אלוף.”⁷-אדנ״י from the Name HaShem-יהו״ה, thus concealing the Master of the World-Aloopho Shel Olam-אלופו של עולם. This is the secret of the withdrawal of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, the essential root of which was in the lower worlds,⁸-יהו״ה, the Ikkar Shechinah, was in the lower worlds.” so that, “the dove could not find a resting place for the sole of its foot.”⁹-יונה refers to the Ingathering of Israel-Knesset Yisroel, the Indwelling Presence of HaShem-יהו״ה, the Shechinah. This verse thus hints at the exile of the Indwelling Presence of HaShem-יהו״ה, blessed is He, from (Isaiah 66:1) “the earth (Aretz-ארץ) is My footstool,” as well as the exile of the Jewish people. See Talmud Bavli, Brachot 53b; Tikkunei Zohar 22b. Now, even though when the children of Israel stood at Mount Sinai, their contamination ceased,¹⁰-יהו״ה, blessed is He, in a manner that there is no room for doubt-Safek-ספק-240 (which is Amalek-עמלק-240) as it states (Exodus 19:20), “And HaShem-יהו״ה came down upon Mount Sinai,” and (Exodus 20:2), “I am HaShem-יהו״ה your God,” that we heard directly from the Almighty One, as discussed before in Gate Six. nevertheless, the blemish of the moon¹¹ (Levanah-לבנה) was never removed,¹²-The Gate on the Diminishment of the Moon), Etz Chayim, Shaar 36 (Shaar Mi’ut HaYare’ach-The Gate on the Diminishment of the Moon) and elsewhere. except at specific intervals in time [on Rosh Chodesh-the new moon] when certain known sacrifices are offered, namely the known he-goats (Se’irim-שעירים) that Se’ir adheres to, in that Se’ir is the first (Reishit-ראשית) of Amalek’s strength.¹³ The sign for this is the verse,¹⁴ “The first of the nations (Reishit Goyim-ראשית גוים) is Amalek.” When Amalek came,¹⁵) came and waged war on the Ingathering of Israel, their intention was to cause the separation of the Sefirah of Foundation-Yesod from the Sefirah of Kingship-Malchut, by blemishing the Sign of the Holy Covenant-Ot Brit Kodesh-אות ברית קודש (the circumcision), so that it will not receive beneficence from the upper Sefirot. he added further iniquity to the blemish of the moon by “disjointing Yaakov’s thigh,”¹⁶ thereby shattering the Kingdom of the House of David.¹⁷ of Kingship-Malchut is called “The Kingship of the House of David”-Malchut Beit David-מלכות בית דוד, as discussed in the First Gate. Now, when the plantings were severed at the time of Adam, and when Amalek “disjointed Yaakov’s thigh,” the Torah portion of Remember-Zachor-זכור what Amalek did to you (Parshat Zachor) was established.¹⁸-זכור what Amalek did to you,” (which is to be recalled daily, see Mishneh Torah, Hilchot Melachim 5:5). As explained in Gate Two, the aspect of Remember-Zachor-זכור corresponds to the Sefirah of Foundation-Yesod, which is where Amalek attempts to cause blemish in order to separate the Sefirah of Foundation-Yesod from the Sefirah of Kingship-Malchut. Therefore, to repair this, the Torah portion of Zachor-זכור is recited daily to repair this. Also see Zohar II 66a. Thus, the final two letters of the Name HaShem-יה**ו״ה, were blemished by the hand (Yedei-ידי) of Amalek, so to speak. This was possible because the hand of HaShem-Yad HaShem-יד יהו״ה afflicted them, as in the verse,¹⁹-יהו״ה your God, is your King! And now, here is the king who you have chosen, who you requested; for behold, HaShem-יהו״ה has set a king over you. If you will fear HaShem-יהו״ה and worship Him and listen to His voice and do not rebel against the word of HaShem-יהו״ה, then you and the king who reigns over you shall follow after HaShem-יהו״ה your God. But if you do not listen to HaShem’s-יהו״ה voice and rebel against the word of HaShem-יהו״ה, the hand of HaShem-יהו״ה shall be against you and against your fathers.” “The hand of HaShem-Yad HaShem-יד יהו״ה shall be against you,” and it states,²⁰-צור who gave birth to you, and have forgotten the God who brought you forth.” See Midrash Eichah Rabba 1:33; Also see Shaarei Tzedek of Rabbi Yosef Gikatilla, Shaar 2; Zohar II 64a; Etz Chayim, Shaar 49, Ch. 7. “the way of a snake-Nachash-נחש is upon a rock-Tzur-צור.” The sign for this is the verse,²¹ “Amalek came and fought against Israel in Rephidim-רפידים,” meaning,²²-רפיון ידים,’ in that the Jewish people were slack in their Torah study [and observance], and it is on account of this that the enemy came upon them.” That is to say, through a weakening in the Sefirot of the “hands” and below, which are the Sefirot indicated by the letters Vav-Hey-ו״ה of The Name HaShem-יהו״ה, Amalak and the primordial snake (Nachash HaKadmoni) are able to set their hand against those Sefirot. It is for this reason that (Exodus 17:11), “Whenever Moshe raised his hands, Israel was stronger, and when he lowered his hands, Amalek was stronger,” [and particularly, when he would raise the middle finger of his hands, which is the Sefirah of Splendor-Tiferet and is the Name HaShem-יהו״ה, then the children of Israel prevailed. See Zohar III 186a-b (Yenukah).] “Because of the slackness of their hands-Riphyon Yadayim-רפיון ידים.”

footnotes: ³ Exodus 17:16 ⁴ The numerical value of Amalek-עמלק-240 is the same as “doubt-Safek ⁵ Talmud Bavli, Shabbat 146a ⁶ After the sin of the Tree of the knowledge of good and evil, Adam separated from his wife Chavah for one-hundred and thirty years, during which time he had nocturnal emissions of his seed with she-demons (Liliot ⁷ See Proverbs 17:9 – That is, he brought about a separation of the title Lord-Adona”y ⁸ Midrash Shir HaShirim Rabba 5:1 to Song of Songs 5:1 – “At first, the essential root of the Indwelling Presence of HaShem ⁹ Genesis 8:9 – The dove-Yonah ¹⁰ Talmud Bavli, Shabbat 146a ibid. – “When the Jewish people stood at Mount Sinai their contamination (which was instilled in Chava by the primordial snake ceased.” That is, at the giving of the Torah at Mount Sinai there was a direct revelation of the true unity and singularity of the Name HaShem ¹¹ Kingdom-Malchut ¹² See at greater length in Talmud Bavli, Chulin 60b; This is explained at length in Pardes Rimonim, Shaar 18 (Shaar Mi’ut HaYare’ach ¹³ That is, the verse (Genesis 36:20) states, “These are the sons of Se’ir-שעיר the Horite… Lotan,” and (Genesis 36:22), “Lotan’s sister was Timna,” and (Genesis 36:12), “Timna was the concubine of Esav’s son Eliphaz; She gave birth to Amalek-עמלק-240 from Eliphaz.” (Also note Rashi there, that her birth came about through promiscuity and adultery, in which there was doubt-Safek-ספק-240 as to who her father was, which is why the verse only specifies that “Lotan’s sister was Timna.”) ¹⁴ Numbers 24:20 – Amalak was the first nation to attack the Jewish people after they left Egypt, and did so without any reason or provocation. ¹⁵ That is, when Amalek (who is rooted in the blemish of the moon-Levanah ¹⁶ Genesis 32:26, 33; Also see Zohar I 146a, 170b; Zohar II 111b; Tikkunei Zohar 36a and elsewhere. Also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity (with commentary), Ch. 35, and the explanatory notes and citations there. ¹⁷ That is, the Sefirah ¹⁸ That is, the Torah portion of (Deuteronomy 25:17), “Remember-Zachor ¹⁹ Samuel I 12:12-15 – “But when you saw that Nachash-נחש, king of the children of Ammon, came upon you, you said to me, ‘No, but a king shall reign over us!’ But HaShem ²⁰ Proverbs 30:19 – Also note the explanation (in Gate Six) about the verse (Deuteronomy 32:18), “You have weakened the Rock-Tzur ²¹ Exodus 17:8 ²² Mechilta d’Rabbi Yishmael 17:8 – “Rephidim-רפידים means ‘The slackening of the hands-Riphyon Yadayim

We therefore must say that the primordial snake (Nachash HaKadmoni) and Amalek blemished the two final letters of HaShem’s-יהו"ה name, which are Vav-Hey-ו״ה, so that only the letters Yod-Hey-י״ה remained unaffected. This is because there is utterly no room there for the supernal ministers of the nations to have a hold, since these letters are above them, as explained before. The verse therefore states,²³ “For a hand is [raised in oath] on the throne-Keis-כס of Ya”h-י״ה.” That is, they only blemished the “throne-Kis’eh-כסא,”²⁴-ו״ה (and the lower Sefirot indicated by them) are the “throne-Kis’eh-כסא” and chariot for the letters Yod-Hey-י״ה (and the upper three Sefirot indicated by them). See Rabbeinu Bacheye to Exodus 17:16 at length. so that all that remained was “concealment-Keis-כס.”²⁵-כסא” is written missing the Aleph-א in this verse, as “throne-Keis-כס” which also means “covering” and concealment, in that Amalek caused the concealment of the Aleph-אלף, and “estranged the Master-Aloof-אלוף.” See Rabbeinu Bacheye to Exodus 17:16 at length. They thus blemished the final two letters, whereas the letters Yod-Hey-י״ה remained. The verse therefore states, “For a hand is [raised in oath] on the throne-Keis-כס of Ya”h-י״ה.”

footnotes: ²³ Exodus 17:16 ²⁴ That is, the letters Vav-Hey ²⁵ That is, the word “throne-Kis’eh

Whoever understands this, will understand the secret of the Torah portion of “Remember-Zachor-זכור,”²⁶-זכור what Amalek did to you,” in which the aspect of Remember-Zachor-זכור corresponds to the Sefirah of Foundation-Yesod, which is where Amalek tries to cause blemish in order to separate the upper Sefirot from the Sefirah of Kingship-Malchut, that is, to separate the Name HaShem-יהו״ה from His title of Lordship-Adona”y-אדנ״י, as mentioned before. Thus, to repair this, the Torah portion of Zachor-זכור is recited daily. Also see Zohar II 66a. as well as the Torah portion of the crossing of the Ford of Yabok-יבק,²⁷-אהי״ה-21 HaShem-יהו״ה-26 and Adona”y-אדנ״י-65, equaling Yabok-יבק-112. That is, Amalek wanted to cause a separation of the union of the Crown-Keter, Splendor-Tiferet and Kingship-Malchut, of the middle line. Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah). for both these Torah portions include this matter.

footnotes: ²⁶ That is, the Torah portion of (Deuteronomy 25:17), “Remember-Zachor ²⁷ Genesis 32:23-33, about the incident in which Yaakov was attacked by the angel of Esav and wrestled with him. See previous citations where this is explained further. Now, it should be pointed out that the name Yabok-יבק-112 has the same numerical value of the three names of the middle line (mentioned in the introduction and elsewhere). These names are Eheye”h

I shall now further hint at this matter. The verse states,²⁸ “All the nations surround me,” referring to the place where the ministering angels of the nations have room to take hold. This refers to the secret of the letter Vav-ו-6 of the Name HaShem-יהו״ה, which includes six-Sefirot. The secret of the Vav-ו is called HaShem-יהו״ה throughout Torah.²⁹ of Splendor-Tiferet, as explained at length in Gate Five. The sign for this is the verse,³⁰ “Yours, HaShem-יהו״ה, is the greatness-Gedulah, and the Might-Gevurah, and the Splendor-Tiferet, and the Victory-Netzach, and the Majesty-Hod,” with Foundation-Yesod³¹ of Foundation-Yesod-יסוד-80 is hinted in the continuation of the verse, “For all-Kee Kol-כי כל-80 in the heavens and the earth is Yours.” being the lower thorn of the letter Vav-ו-6. About this the verse states, “All the nations surround me,” being that the ministering angels of the nations surround the letter Vav-ו of the Name. However, from the letter Vav-ו and up is the secret of Ya”h-י״ה, where they cannot ascend, but rather,³² “Your foes will try to deceive you, but you will trample their high places,” and,³³ “I will mount you astride the heights of the earth, and I will provide you with the inheritance of your forefather Yaakov.”³⁴

footnotes: ²⁸ Psalms 118:10 ²⁹ That is, the Sefirah ³⁰ Chronicles I 29:11 ³¹ As mentioned before, the Sefirah ³² Deuteronomy 33:29 ³³ Isaiah 58:14; Also see Talmud Bavli, Shabbat 118b ibid. ³⁴ These verses, and the limitless portion of Yaakov (in contradistinction to the limited portions of Avraham and Yitzchak) were explained in the preceding Gate.

Thus, because it states, “All the nations surround me,” and it states,³⁵ “The first of the nations is Amalek,” it therefore was he who first entered to reveal the hidden matters of the Jewish people, setting his hand against the final two letters of the Name, which are Vav-Hey-ו״ה. The verse thus states,³⁶ “For a hand is [raised in oath] on the throne of Ya”h-י״ה; HaShem-יהו״ה maintains a war against Amalek from generation to generation.” From the words, “HaShem-יהו״ה maintains a war against Amalek,” we do not know which of [the Sefirot] is being referred to. However, with the concluding words of the verse, “From generation to generation-MiDor Dor-מדור דור,” the matter is revealed, in that it reveals what place Amalek set his hand against. The sign for this is the verses,³⁷ “A generation-Dor-דור goes and a generation-Dor-דור comes, but the earth-Aretz-ארץ endures forever,”³⁸ of Kingship-Malchut and,³⁹ “This is My Name forever, and this is my remembrance from generation to generation-l’Dor Dor-לדור דור.”⁴⁰**-יהו״ה**, the God of your forefathers, the God of Avraham, the God of Yitzchak, and the God of Yaakov, has sent me to you.’” The word, “forever-Le’olam-לעלם” is written missing the letter Vav-ו here, signifying its ‘concealment-He’elem-העלם.’ That is, this verse signifies the necessary union of the Written Torah (in which the Name is written HaShem-יהו״ה) with the Oral Torah, (in which His title Lord-Adona”y-אדנ״י is pronounced instead), this being the union of Splendor-Tiferet and Kingship-Malchut. This is as stated (Talmud Bavli, Pesachim 50a), “Rabbi Avina raised a contradiction, ‘It is written, ‘This is My Name to conceal-Le’Alem-לעלם,’ and it then states, ‘This is My mention-Zichree-זכרי for all generations.’ [That is, the beginning of the verse indicates that it is to be concealed, whereas the end of the verse indicates it is to be mentioned. Alternatively, if it is obvious that ‘This is My Name,’ the end of the verse appears to be redundant – see Rashi there.] Rather, the Holy One, blessed is He, said, ‘I am not read as I am written. I am written Yod-Hey-יו״ד ה״א [HaShem-יהו״ה], but I am read with Aleph-Dalet-אלף דלת [Adona”y-אדנ״י]. That is, this verse teaches both names as one – See Rashi there.] (It should also be pointed out that the numerical value of “My Name-Shmee-שמי-350, plus Ya”h-י״ה-15 equals the 365 negative commandments, and the numerical value of My mention-Zichree-זכרי-237, plus Vav-Hey-ו״ה-11 equals the 248 positive commandments.) Additionally, “This is My Name” refers to HaShem-יהו״ה, which is the quality of Splendor-Tiferet, and “This is My Remembrance-Zichree-זכרי” refers to the quality of Foundation-Yesod, which is the secret of Remembrance-Zachor-זכור, as mentioned before, and “from generation to generation-Dor Dor-דר דר” refers to Kingship-Malchut as learned from a Gezeirah Shavah to the previous verse. Thus, these verses indicate what matter Amalek set their hand against. The verse thus states,⁴¹ “Remember (Zechor-זכור) HaShem-יהו״ה for the children of Edom, the day of Jerusalem’s [destruction], how they said, ‘Destroy! Destroy, to its very foundation-Yesod-יסוד!’”

footnotes: ³⁵ Numbers 24:20 – After the children of Israel left Egypt, Amalek was the first nation to attack them. Moreover, this attack was without reason or provocation. ³⁶ Exodus 17:16 ³⁷ Ecclesiastes 1:4 ³⁸ That is, the Sefirah ³⁹ Exodus 3:15 ⁴⁰ That is, “This is My Name” refers to the beginning of the verse, “So shall you say to the Children of Israel, ‘HaShem ⁴¹ Psalms 137:7

Now that you know this, contemplate what the prophets established in two places. The prophet Ovadia, the Edomite convert, said a prophecy about Edom,⁴² “And saviors will ascend Mount Zion-Har Tziyon-הר ציון ⁴³), Zion-Tziyon-ציון-156 (which has the numerical value of Yosef-יוסף-156) refers to the Sefirah of Yesod, and as it ascends and unifies with the quality of Understanding-Binah, it is called the Mountain of Zion-Tziyon-Har Tziyon-הר ציון, as mentioned in Gate Eight. to judge the Mount of Esav,⁴⁴-הר עשו also called the Mount of Se’ir-Har Sei’ir-הר שעיר, refers to the mountains of darkness and the demons called the goat-demons-Se’ir-שעיר. See there at length. and the Kingdom⁴⁵ of Kingship-Malchut, which is His title of Lordship-Adona”y-אדנ״י will then be unified with the Name HaShem-יהו״ה. will be HaShem’s-יהו״ה.”⁴⁶ of Foundation-Yesod with the Sefirah of Kingship-Malchut, that is, HaShem-יהו״ה with Lord-Adona”y-אדנ״י, that is, the Holy One, blessed is He, with His Shechinah, which is called the Ingathering of Israel-Knesset Yisroel-כנסת ישראל, it then will be called “The Mountain of HaShem-Har HaShem-הר יהו״ה,” as discussed in the Second Gate. The prophet Zachariah said,⁴⁷ “I will gather all the nations to Jerusalem for war… and HaShem-יהו״ה will go out and wage war against those nations, as He waged war on the day of battle… and [then] HaShem will be King over all the earth (Aretz-ארץ); On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-u’Shmo Echad-ושמו אחד.”⁴⁸-אדנ״י and the Bearer of that title, the Singular Preexistent Intrinsic Essential and Unlimited Being, HaShem-יהו״ה Himself, blessed is He and blessed is His Name. See at great length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), The Gate of His Title (Shaar HaKinuy), and The Gate of His Sanctuary (Shaar HaHeichal). It also states,⁴⁹ “The first of the nations is Amalek,” and,⁵⁰ “For a hand is [raised in oath] on the throne of Ya”h-י״ה: HaShem-יהו״ה maintains a war against Amalek, from generation to generation.”

footnotes: ⁴² Obadiah 1:21 ⁴³ As mentioned in Gate Two (Yesod ⁴⁴ As mentioned in the Second Gate, the Mount of Esav-Har Eisav ⁴⁵ That is, the Sefirah ⁴⁶ That is, upon the reunification of the Sefirah ⁴⁷ Zachariah 14:2-14:9 ⁴⁸ And it will no longer be possible to cause a separation between His title of Lordship-Adona”y ⁴⁹ Numbers 24:20 ⁵⁰ Exodus 17:16

Moreover, our sages, of blessed memory, established these very two verses at the end of Pesukei d’Zimrah-Verses of Song [recited every day in the morning prayers].⁵¹-זמירות” [or Verses of Song-Pesukei d’Zimra-פסוקי דזמרה] from the term “machete-mazmer-מזמר,” as in the verse (Isaiah 18:5), “He will cut down the young branches with machetes-*mazmerot-*מזמרות.” About this scripture states (Psalms 119:54), “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 [the verses (Torah) and statutes (mitzvot)].” That is, every morning we pray, “And saviors will ascend Mount Zion to judge the Mount of Esav, and the Kingdom will be HaShem’s-יהו״ה; And HaShem-יהו״ה will be King over all the earth. On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-u’Shmo Echad-ושמו אחד.” It is at this point in our prayers that the sages joined these two prophecies, this one-Zu-זו with that one-Zu-זו.⁵²-אחד-13 Above with the one-Echad-אחד-13 below, thus affecting the unification of the Name HaShem-יהו״ה-26. For, upon the joining of these two prophecies as one, the Name HaShem-יהו״ה, blessed is He, is unified. Whoever understands the depth of what the sages established here, will understand the secret of the verse,⁵³ “All the nations surround me, in the Name of HaShem-יהו״ה, I cut them off!”⁵⁴) and on. and the secret of the verse, “The first of the nations is Amalek,” and the secret of the Torah portion of Remember-Zachor-זכור (Parshat Zachor), and the secret of the Torah portion of the crossing of the Ford of Yabok-יבק.⁵⁵ It therefore behooves you to contemplate the verse in Torah,⁵⁶ “For a hand is [raised in oath] upon the throne of Ya”h-י״ה,” and realize that by means of this,⁵⁷-י״ה, referring to the upper three Sefirot. salvations, redemptions and goodness will come to the Jewish people. For when the Jewish people are in exile, it is as though the travails have also come upon Avraham, Yitzchak, Yaakov, and David, all of whom are included in the letters Vav-Hey-ו״ה.⁵⁸-כסא) and Chariot (Merkavah) as explained before. That is, Avraham is Kindness-Chessed (and Victory-Netzach branches from kindness), Yitzchak is Might-Gevurah (and Majesty-Hod branches from might), Yaakov is Splendor-Tiferet (and Foundation-Yesod branches from Splendor-Tiferet) and David is Kingship-Malchut. They thus are all included in the letters Vav-Hey-ו״ה. Therefore, during a time of exile, it is as though they too are afflicted. Therefore, salvation and redemption must come from above them, that is, from the letters Yod-Hey-י״ה, which are the three upper Sefirot. Thus, the name Ya”h-י״ה must bring salvation and redemption. The sign for this is the verse,⁵⁹ as part of the Song of the Sea. “The might and vengeance⁶⁰-זמרת” in this verse, which Onkelos translated as “Song of Ya”h-י״ה” or “The Praise of Ya”h-י״ה.” However, as explained in Gate One, it also means “to cut off,” as explained in Gate One. of Ya”h-י״ה was salvation for me.” Similarly, another verse states,⁶¹ “From the straits I called Ya”h-י״ה.” That is, from the constraints (Meitzar-מיצר), which refer to the secret of the letters Vav-Hey-ו״ה, which has castigators and constraints (Meitzarim-מצרים), in that they are surrounded by the ministering angels of the seventy nations. This is as explained before⁶² on the verse,⁶³ “[Judah has gone into exile because of suffering and great servitude. She dwelled amongst the nations, but found no rest;] all her pursuers overtook her between the straits-Mitzarim-מצרים.” The verse therefore specifies, “From the straits I called Ya”h*-*י״ה,” being that Ya’h-י"ה has no constraints, limitations, or castigators, since it is the place of the Expansiveness of the River-Rechovot HaNahar-רחובות הנהר,⁶⁴ of Understanding-Binah (and the other two upper Sefirot that are revealed through it), as explained in the preceding Gate Eight. It is for this reason that the verse concludes, “Ya”h-י״ה answered me with expansiveness-Merchav-מרחב,” as discussed there, and as will be mentioned shortly. and the World of Mercy-Olam HaRachamim, where there is no room whatsoever for the ministering angels or their nations to have a hold. Rather, it solely is given to Yaakov, who is the middle line-Kav HaEmtza’ee-קו האמצעי that ascends higher than Avraham and Yitzchak. The verse therefore states,⁶⁵ “Then you will delight in HaShem-יהו״ה, and I will mount you astride the heights of the earth-Bamatei Aretz-במתי ארץ; I will provide you the inheritance of your forefather Yaakov.”⁶⁶ The verse therefore specifies, “From the straits (Meitzar-מיצר) I called Ya”h*-*י״ה.”

footnotes: ⁵¹ As mentioned at the beginning of Gate One, “They are called “songs-Zemirot ⁵² That is, the One-Echad ⁵³ Psalms 118:10 ⁵⁴ See Ginat Egoz of our master and teacher, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah ⁵⁵ Genesis 32:23-33 – See the previous note regarding this. ⁵⁶ Exodus 17:16 ⁵⁷ The name Ya”h ⁵⁸ This is because Avraham, Yitzchak, Yaakov and David are the four legs of the Throne (Kis’eh ⁵⁹ Exodus 15:2, recited in the Pesukei d’Zimra ⁶⁰ See Rashi to Exodus 15:2 about the word “Zimrat ⁶¹ Psalms 118:5-6 ⁶² In the Eighth Gate. ⁶³ Lamentations 1:3 ⁶⁴ That is, the Sefirah ⁶⁵ Isaiah 58:14; Also see Talmud Bavli, Shabbat 118b ibid. ⁶⁶ See Gate Eight at length.

Now, about the continuation of the verse, “Ya”h-י״ה answered me with expansiveness-Merchav-מרחב,” this means, with the upper three Sefirot. Now, two of them are never revealed,⁶⁷ and Wisdom-Chochmah, which are only awakened and revealed through the medium of the Understanding-Binah, as discussed in the previous Gate Eight, and as will be mentioned momentarily. however the third, which is Understanding-Binah, is revealed in small measure, but not entirely, as our sages, of blessed memory, said,⁶⁸ “Fifty Gates of Understanding-Binah were created in the world, and all were given to Moshe, except one.” That one gate is equal to all her other forty-nine gates. Now, because Understanding-Binah is the third Sefirah, and through her the two upper Sefirot act, since they cannot be perceived directly, it therefore is Understanding-Binah that is called the “Expansiveness of the River-Rechovot HaNahar-רחובות הנהר,” and it is through her that salvations and redemptions come, as already explained. Thus, the verse specifies, “Ya”h-י״ה answered me with expansiveness-Merchav-מרחב,” meaning, with the third Sefirah, which is called Expansiveness-Rechovot-רחובות. Likewise, with Yitzchak,⁶⁹ “He called its name Expansiveness-Rechovot-רחובות, and said, ‘Because now HaShem-יהו״ה has expanded-*Hercheev-*הרחיב for us, and we can be fruitful in the land-Aretz-ארץ.’” This verse is a very great need for us.

footnotes: ⁶⁷ The Crown-Keter ⁶⁸ Talmud Bavli, Rosh HaShanah 21b ⁶⁹ Genesis 26:22

Now, it is with Understanding-Binah, which is Expansiveness-Rechovot-רחובות, and is the secret of Fifty-Chameesheem-חמישים, that we went out of Egypt-Mitzrayim-מצרים, and it is the secret of salvations and redemptions, as we have explained. The verse therefore states,⁷⁰ as part of the Song of the Sea. “The might and vengeance of Ya”h-י״ה was salvation for me.” The Torah stated this as a hint, but the prophet revealed it further, saying,⁷¹ “Behold, God, the Benevolent-E”l-א״ל is my salvation; I shall trust and not fear. For, the might and vengeance of Ya”h HaShem-י״ה יהו״ה was salvation for me.” That is, this place is not a place of fear, as there are no castigators or constraints (Meitzarim-מצרים) there. That is, Torah only said, “The might and vengeance of Ya”h-י״ה,” whereas the prophet explained the matter further. In other words, “The might and vengeance of Ya”h-י״ה,” means that when the beneficence of Ya”h-י״ה takes hold of the final two letters, in that it presently is only Ya”h-י״ה, but when they will be unified, it will be that HaShem is One-HaShem Echad-יהו״ה אחד, that is the complete salvation.

footnotes: ⁷⁰ Exodus 15:2, recited in the Pesukei d’Zimra ⁷¹ Isaiah 12:2

Whoever understands this will understand the secret of the verse,⁷² “For a hand is [raised in oath] on the throne of Ya”h-י״ה: HaShem-יהו״ה maintains a war,” and the secret of the verse,⁷³ “The Kingdom will be HaShem’s-יהו״ה,” and the secret of the verse,⁷⁴ “On that day HaShem will be One-HaShem Echad-יהו״ה אחד and His Name One-u’Shmo Echad-ושמו אחד,” with the complete Name HaShem-יהו״ה, that is, the Yod-Hey-י״ה united with the Vav-Hey-ו״ה.

footnotes: ⁷² Exodus 17:16 ⁷³ Obadiah 1:21 ⁷⁴ Zachariah 14:9

Now that we have transmitted these principles to you, we must tell you the secret of Chizkiyahu’s prayer,⁷⁵ “I had said, ‘I will not see Ya”h-י״ה, Ya”h-י״ה is in the Land of the Living-Eretz HaChayim-ארץ החיים.” What is the meaning of his words, “I will not see Ya”h-י״ה?” It is as if to say, that since he was told,⁷⁶ “You shall die, and you shall not live,” Chizkiyahu said to himself, “Since I will not see the Coming World-Olam HaBa-עולם הבא”⁷⁷-עולם הבא.” which is the World of the Living-Olam HaChayim-עולם החיים and is Ya”h-י״ה, as explained before, “And if I were to say that I will at least merit to behold the Sefirah of Kingship-Malchut, which is the last Sefirah, I have said that this too I will not merit to behold.” What is the reason? Because it is there, in the Sefirah of Kingship-Malchut, that the Sefirot, which come from the name Ya”h-י״ה, make their appearance, and Kingship-Malchut is then called the Land of the Living-Eretz HaChayim-ארץ החיים. That is, she receives beneficence from the World of Life-Olam HaChayim-עולם החיים, which is the secret of Ya”h-י״ה, which includes Understanding-Binah. The verse then continues, “I will not again behold man-Adam-אדם with the inhabitants of the earth-Chadel-חדל.” This refers to the matter of Adam-אדם, the first man, who withheld himself-Chadal-חדל from transgressing,⁷⁸ as you shall yet hear, with HaShem’s-יהו״ה help, blessed is He.

footnotes: ⁷⁵ Isaiah 38:11 ⁷⁶ Isaiah 38:1 ⁷⁷ Talmud Bavli, Brachot 10a – The double language, “You will die, and you will not live” means, “You will die in this world, and you will not live in the Coming World-Olam HaBa ⁷⁸ Also see Zohar I 65b

This being so, wherever in Torah you find the name Ya”h-י״ה, contemplate and realize that although it is the secret of the Sefirah of Wisdom-Chochmah, in general it hints at the World of Mercy-Olam HaRachamim, which is the secret of the three upper Sefirot, and if there is any judgment-Din at all in them, this is only in Wisdom-Chochmah and Understanding-Binah, whereas the Crown-Keter is entirely and completely of Mercies-Rachamim. That is, even though they are the World of Mercies-Olam HaRachamim, there nevertheless is some judgment-Din mingled in the name Ya”h-י״ה, being that Wisdom-Chochmah and Understanding-Binah are the beginnings of the quality of judgement-Din. Though they are not complete judgement-Din, in that the quality of complete judgment-Din only begins with the Sefirot of Greatness-Gedulah and Might-Gevurah, which are encompassed by the ministering angels and to which they take hold, and it is there that the various Sanhedrins and Courts of Law are established, as explained before, even so, there nevertheless is some judgment-Din in the name Ya”h-י״ה, except that it is gentle and is not the final ruling. For, the final ruling is only from Greatness-Gedulah and Might-Gevurah and below.

The verse therefore states,⁷⁹ “If You preserve iniquity Ya”h-י״ה, Lord-Adona”y-אדנ״י, who could survive?” The explanation of the verse is that, if Ya”h-י״ה, which is the World of Mercies – would preserve iniquity, when we then come in judgment and encounter the judgments-Din of Might-Gevurah when they are in the hands of Kingship-Malchut, which is HaShem’s-יהו״ה title of Lordship-Adona”y-אדנ״י, then “Who could survive” and who could withstand it? For, as we already explained in the First Gate, when the quality of Kingship-Malchut is roused to conclude the exacting of judgment-Din on novel creatures, it destroys both soul and flesh, as we explained on the verse,⁸⁰ “Righteousness-Tzedek and justice-Mishpat-משפט are the foundation of Your throne.” We already expanded on this with much explanation. Thus, “If You preserve iniquity Ya”h-י״ה,” which is the World of Mercies-Olam HaRachamim, who then can stand before the Lord-Adona”y-אדנ״י in the World of Judgment-Olam HaDin, and who would survive?

footnotes: ⁷⁹ Psalms 130:3 ⁸⁰ Psalms 89:15

We now have transmitted several keys for you to use wherever in Torah you find the name Ya”h-י״ה. You thus will be able to contemplate the matter in all other places that it is found, and understand one thing from another. You also need to know why Sefer Yetzirah begins by stating,⁸¹ “With thirty-two pathways of the wonders of wisdom-Chochmah, did Ya”h HaShem Tzva’ot-י״ה יהו״ה צבאו״ת engrave His world etc.” Why was it necessary to mention Ya”h-י״ה here? The reason is because “Ya”h-י״ה” refers to the secret of the three upper Sefirot which are the World of Mercies; “HaShem-יהו״ה” is the secret of Splendor-Tiferet - the place that our teacher Moshe, peace be upon him, adhered to, and the place from where our forefathers derived their strength - whereas “Hosts-Tzva’ot-צבאו״ת” is the place where the prophets derive their strength. Thus, Sefer Yetzirah ordered the Sefirot according to their levels. With HaShem’s-יהו״ה help, blessed is He, you have yet to hear more about this.

footnotes: ⁸¹ Sefer Yetzirah 1:1

Having transmitted these principles to you about the name Ya”h-י״ה, we now will continue and explain the other names by which this Sefirah is called in Torah, so that you will understand, know, and succeed in becoming wise, with HaShem’s-יהו״ה help. Know that, in the Torah, this Sefirah is called Something-Yesh-יש, and you need to know why. The reason is because the first Sefirah, which is the Crown-Keter, is completely hidden from the eyes of all living beings and there are none who can contemplate it. It therefore is called “Nothing-Ayin-אין,” as we soon will explain with the help of HaShem-יהו״ה, blessed is He. Thus, if anyone asks anything about it, the answer to his question is “Nothing-Ayin-אין,” meaning, there are none-Ein-אין who are capable of contemplating the secret of its depth and transcendence. This is why it does not have a known letter, but is only hinted with the thorn of the letter Yod-י of the Name HaShem-יהו"ה. In contrast, the beginning of the spreading and expression of thought, and the beginning of the order of revelation, is from the second Sefirah, called Wisdom-Chochmah, where questions may be asked. For although it is not revealed, it nonetheless is not utterly and completely hidden, like the first Sefirah. Rather, the second Sefirah, Wisdom-Chochmah, is the secret of where questioning may begin. Therefore, since due to its great concealment, the first Sefirah is called “Nothing-Ayin-אין,” therefore the second Sefirah, where there is some form of questioning according to the emanation of the Sefirot from the Crown-Keter, is called “Something-Yesh-יש.”

Now, our forefather Yaakov revealed some of the hidden secrets of this Sefirah. The reason is because his portion is greater than that of Avraham and Yitzchak, being that his inheritance ascends in the middle line-Kav HaEmtza’eee-קו האמצעי, called Knowledge-Da’at-דעת, to the World of Mercies. The verse therefore states,⁸² “He dreamt, and behold! A ladder was set earthward and its top reached heavenward… And behold! HaShem-יהו״ה was standing over him… Yaakov awoke from his sleep and said, ‘Surely there is-Yesh-יש HaShem-יהו״ה in this place.” Now, it is appropriate that it was he who hinted this, since about him the verse states,⁸³ “Then you will delight in HaShem-יהו״ה, and I will mount you astride the heights of the earth; I will provide you with the inheritance of your forefather Yaakov.”

footnotes: ⁸² Genesis 28:12-16 ⁸³ Isaiah 58:14; Also see Talmud Bavli, Shabbat 118a-b ibid.

I shall now hint at the matter for you. It is in the vision of this dream that it states,⁸⁴ “You shall burst forth-*uFaratzta-*ופרצת westward, eastward, northward, and southward,” which was not said to the other forefathers.⁸⁵ It therefore is he who ascended “astride the heights of the earth-Bamatei Aretz-במתי ארץ,” and he therefore said, “Surely there is-Yesh-יש HaShem-יהו״ה in this place.” Now, the explanation of this Torah portion is very extensive, and we are not presently coming to explain it. Nevertheless, know that only the Jewish people adhere to this “Something-Yesh-יש,” by which they will enter into the life of the Coming World-Olam HaBa-עולם הבא.⁸⁶-יש to bestow to those who love Me, and I shall fill their storehouses,” and as will be mentioned shortly. They then will derive beneficence and every kind of bestowal of goodness and blessing from this Sefirah called “Something-Yesh-יש,” without any limit or measure. Thus, since HaShem-יהו״ה, blessed is He, promised Yaakov limitless reward beyond all measure in this place, by telling him, “You shall burst forth-*uFaratzta-*ופרצת,”⁸⁷ Yaakov therefore said, “Surely there is-Yesh-יש HaShem-יהו״ה in this place.”

footnotes: ⁸⁴ Genesis 28:14 ⁸⁵ This was already explained at great length in the Fifth Gate. ⁸⁶ As was previously explained in Gate Seven and elsewhere regarding the verse (Proverbs 8:21), “I have something-Yesh ⁸⁷ As was previously explained in the Fifth Gate.

About this the verse states,⁸⁸ “I have something-Yesh-יש to bestow to those who love Me, and I shall fill their storehouses.” It similarly states,⁸⁹ “But you be strong and do not [lose resolve and] slacken your hands, for there is-Yesh-יש reward for your actions.” That is, “Something-Yesh-יש” is the reward that will bestow all beneficence of blessings and goodness and bring you into the coming world because of your good qualities. This refers to the secret of the 310 worlds (Yesh-*יש-*310),⁹⁰-עולם הבא, the Holy One, blessed is He, will make each righteous-Tzaddik inherit three-hundred and ten worlds, as it states, ‘I have something-Yesh-*יש-*310 to bestow to those who love Me, and I shall fill their storehouses.’” that are commensurate to the Supernal greatness, in relation to which, no person is worthy of receiving them. Nonetheless, HaShem-יהו״ה, blessed is He, gave their signet, which is the quality of E”l-א״ל-31, into the hands of Avraham. This is because, as explained before, the secret of the quality of E”l-א״ל (HaShem’s-יהו"ה quality as the Benevolent God) is that it is the signet of the 310-Yesh-יש worlds.⁹¹

footnotes: ⁸⁸ Proverbs 8:21 ⁸⁹ Chronicles II 15:7 ⁹⁰ Mishnah Oktzin 3:12 – “Rabbi Yehoshua ben Levi said, ‘In the coming world-Olam HaBa ⁹¹ See the notes in the Fifth Gate where this was mentioned, as well as the beginning of the Seventh Gate.

Now, all those worlds are filled with beneficence and blessing without limit or measure. However, when one enters to take of those treasures, 310-Yesh-יש classes of sentinels stand guarding the gates. They are positioned at the Great Court of Law of the quality of Might-Gevurah, before the 310-Yesh-יש worlds.⁹² The verse thus states,⁹³ “Rays of light [came] from His hand to [Israel]; and there His hidden strength [was revealed].”⁹⁴ That is, it often is so, that there are various drawings forth of beneficence from those 310-Yesh-יש worlds through the quality of Magnanimity-Gedulah, which is the secret of E”l-א״ל. However, when they arrive at the quality of Judgment-Gevurah, they are judged whether it is fitting for the beneficence and bestowal to descend below. If it arises in judgment that it is unbefitting for them to descend, they remain sealed in the treasuries of Might-Gevurah, called the Hidden Treasuries-Otzrot Tzafoon-אצרות צפון.⁹⁵-צפון. About this the verse states,⁹⁶ “How abundant is Your goodness that You have hidden-Tzafanta-צפנת for those who fear You,” as it states,⁹⁷ “I have something-Yesh-יש to bestow to those who love Me, and I shall fill their storehouses.” Some Kabbalists say that this is the “Something-Yesh-יש” that is hidden-Tzafoon-צפון for the righteous Tzaddikim.

footnotes: ⁹² See the notes in the Fifth Gate where this was discussed, as well as the beginning of the Seventh Gate. ⁹³ Habakkuk 3:4 ⁹⁴ See Sefer HaBahir 148 ⁹⁵ This was discussed at length in Gate Seven, along with the title North-Tzafon ⁹⁶ Psalms 31:20 ⁹⁷ Proverbs 8:21; Also see Zohar II 166b; Zohar I 47a

Now, the verse,⁹⁸-יהו״ה amongst us or not?” However, since the Jewish people were saved from Egypt miraculously and witnessed many open wonders, miracles, and revelations, to the extent that (Mechilta 15:2), “At the splitting of the sea, even a maidservant perceived more than the prophets Yishayahu and Yechezkel,” their question cannot be understood simply, but must be understood as rendered above. Also see Zohar II 64b. “Is there-HaYesh-היש HaShem-יהו״ה within us or ‘Naught-Ayin-אין,’” hints at the two upper Sefirot. That is, their question was, “What Sefirah is HaShem-יהו״ה conducting us with in the desert? Is it with the first Sefirah, which is completely merciful-Rachamim, with utterly no element of judgment-Din whatsoever, which is the Sefirah called ‘Naught-Ayin-אין’? Or is it with the Sefirah that has some admixture of judgment-Din in it, called ‘Something-Yesh-יש,’ which has 310-Yesh-יש classes of accusers, who can cause the withholding of beneficence?”

footnotes: ⁹⁸ Exodus 17:7 – The words of the verse are, “היש יהו״ה בקרבנו אם אין” which usually is translated as, “Is HaShem

Now, you may ask, “If their question was proper, why then were they punished?” Know that had they not asked in a contentious and belligerent way (Masah u’Merivah-מסה ומריבה),⁹⁹-ריב of the children of Israel, and because of their test-Nasotam-נסתם of HaShem-יהו״ה saying, ‘Is HaShem-יהו״ה amongst us or naught?’” but in a nice and pleasant way, their question would have been proper. However, because they asked with harshness, they were accosted by the guard dog¹⁰⁰ who is the first of the accusers and prosecutors, as it states,¹⁰¹ “The first of the nations is Amalek.” For,¹⁰² “The way of a snake-Nachash-נחש is upon a rock-Tzur-צור,” whereas before this incident it stated,¹⁰³ “Behold! I shall stand before you by the rock-Tzur-צור in Chorev.” That is, they took hold of a place of harshness by asking their question in a harsh way, saying, “Is there-HaYesh-היש HaShem-יהו״ה within us or naught-Ayin-אין?”

footnotes: ⁹⁹ The first part of the verse states, “He called the place Massah u’Merivah-מסה ומריבה, because of the contention-Reev ¹⁰⁰ This is a euphemism for Amalek, as indicated by the very next verse (Exodus 17:8), “Amalek came and battled Israel in Rephidim.” ¹⁰¹ Numbers 24:20 – Amalak was the first nation to attack the Jewish people upon their exodus from Egypt, without any reason and completely unprovoked. ¹⁰² Proverbs 30:19 ¹⁰³ Exodus 17:6

I will now hint at this matter by saying the following: They did not enter by way of the place called Love-*Ahavah-*אהבה,¹⁰⁴. but by way of the place called Rock-Tzur-צור,¹⁰⁵ is called the Rock-Tzur-צור. Zohar II 64a. which is guarded by the snake-Nachash-נחש, and is the primary root of the dog-Kelev-כלב.¹⁰⁶חמור) is called the snake-Nachash-נחש, whereas the evil inclination that stems from the left side of Esav (who also is called the Bull-Shor-שור) is called the dog-Kelev-כלב. See Zohar III 124a (Ra’aya Mehemna). However, since they are intertwined, they generally are mentioned together, as in the Talmudic statement (Bava Kamma 23b), “If he incited a dog-Kelev-כלב, or if he incited a snake-Nachash-נחש.” The verse therefore states, “contentiousness and belligerence-Massah uMerivah-מסה ומריבה.” I will explain the matter further. They wanted to delve into the question and know the principle of the difference between the Sefirah called “Nothing-Ayin-אין” and the Sefirah called “Something-Yesh-יש.”¹⁰⁷ of Wisdom-Chochmah, which is the second Sefirah that depends on the Sefirah called “Nothing-Ayin-אין,” is emanated from it. For, the letter Yod-י is the secret of inner manifestation (Penimee). However, the Yod-י depends on the thorn of the Yod-י, and the thorn is called “Nothing-Ayin-אין,” because it is the secret of “No limitation-Ein Gvul-אין גבול” and “No measure-Ein Shi’ur-אין שיעור.” It is from the thorn that the Yod-י, which is Something-Yesh-יש, was emanated. It is called “Something-Yesh-יש” in that it is an actual tangible something-Yesh-יש, which is the existence of wisdom-Chochmah. It is about this that the generation of the desert inquired by way of contention and belligerence, rousing strife amongst the Jewish people, by saying, “Is there-HaYesh-היש HaShem-יהו״ה within us or ‘Naught-Ayin-אין’?” That is, they sought to cause a separation where there never is any separation at all, being that the Yod-י is always dependent on the thorn, and the thorn is always connected to the Yod-י, as the verse states (Job 28:12), “Wisdom-Chochmah is found from Nothing-Ayin-אין.” That is, the Yod-י, which is “Something-Yesh-יש and the thorn, which is “Nothing-Ayin-אין” adhere and are inseparable from each other, and Understanding-Binah is likewise bound to them, as the verse continues, “and where is the place of Understanding-Binah.” They thus were punished by the powers below them, were thrown out, and the dog-Kelev-כלב came and bit them. About this the verse states (Ecclesiastes 10:8), “One who breaches a wall will be bitten by a snake-Nachash-נחש.” (Also see Zohar II 64b) However, because they asked by way of the place where there are several castigators and accusers called, “contention and belligerence-Massah uMerivah-מסה ומריבה,” they were punished that the snake-Nachash-נחש and dog-Kelev-כלב took hold of them by means of the Bull-Shor-שור and Donkey-Chamor-חמור.¹⁰⁸

footnotes: ¹⁰⁴ The quality of Kindness-Chessed ¹⁰⁵ The quality of Might-Gevurah ¹⁰⁶ The evil inclination that stems from the right side of Yishmael (who also is called the Donkey-Chamor- ¹⁰⁷ In his book Shaarei Tzeddek, Shaar 10, Rabbi Yosef Gikatilla explains further, as follows: The Sefirah ¹⁰⁸ See the previous note about Yishmael and Esav.

After having informed you about these principles of the matter of these two Sefirot, which are “Nothing-Ayin-אין” and “Something-Yesh-יש,” we now must inform you of an important principle. That is, because our forefather Yaakov, peace be upon him, is the middle line-Kav HaEmtza’ee-קו האמצעי, therefore, even though he too is subjugated with Avraham and Yitzchak, in that the ministering angels of the world have a hold on them, nevertheless, through the Sefirot of Crown-Keter and Wisdom-Chochmah, Yaakov will ultimately ascend high above and adhere to the Sefirah of Crown-Keter. This is the meaning of the verse,¹⁰⁹ “You shall burst forth-*uFaratzta-*ופרצת westward, eastward, northward, and southward,” and the meaning of verse,¹¹⁰ “I will mount you astride the heights of the earth.” Now, because Yaakov merited to adhere to the first of all the Sefirot above, therefore Avraham is found to his right, Yitzchak is found to his left, and David, who is the fourth leg of the throne, is the last of the ten Sefirot, in that he adheres to the bottom thorn of the letter Vav-ו, called Foundation-Yesod. Thus, according to all the Kabbalists, there are two Yod’s-י. The upper Yod-י is Wisdom-Chochmah and the lower Yod-י is Foundation-Yesod. This is why “Yishai-ישי is the father of David.”¹¹¹ That is, there is the “Something-Yesh-יש” that Yaakov adheres to above, which David adheres to below. Therefore, “Yishai-ישי** is the father of David.” That is, [in Yishai-ישי] there is a letter Yod-י above, a letter Yod-י below, and the three forefathers in the middle, as indicated by the three heads of the letter Shin-ש, these being Greatness-Gedulah, Might-Gevurah, and Splendor-Tiferet, [and the three lines] of Victory-Netzach [to the right], Majesty-Hod [to the left] and Foundation-Yesod [in the middle]. Whoever understands this will understand what our sages stated in Tractate Brachot about Yishai-ישי,¹¹² “The verse states,¹¹³ ‘In the days of Shaul, the man was old, and would come amongst the elders.’ This refers to Yishai-ישי who went in with multitudes and went out with multitudes.”¹¹⁴ were unified in him and he merited to be a Chariot (Merkavah) for the Holy One, blessed is He. He thus was a Minister and Rebbe over all the Jewish people, as it continues there, “and he taught Torah before the multitudes… and a multitude is no less than six-hundred thousand,” referring to the entire Jewish people. Also see Tractate Yevamot 76b and Rashi there.

footnotes: ¹⁰⁹ Genesis 28:14 ¹¹⁰ Isaiah 58:14; Also see Talmud Bavli, Shabbat 118b ibid. ¹¹¹ Ruth 4:17 ¹¹² Talmud Bavli, Brachot 58a ¹¹³ Samuel I 17:12 ¹¹⁴ That is, all the Sefirot

After having informed you of this, contemplate the verse,¹¹⁵ “Only your forefathers did HaShem-יהו״ה desire to love,” that is,¹¹⁶ “The forefathers, are themselves the Supernal Chariot (Merkavah).” The term “desire-Chashak-חשק” may be understood according to the verse,¹¹⁷ “[The pillars and] their silver bands-Chashukeihem-חשוקיהם.”¹¹⁸-עמודים here refer to the forefathers, Avraham, Yitzchak, and Yaakov, and their bands-Chashukeihem-חשוקיהם refer to Victory-Netzach and Majesty-Hod. See Tikkunei Zohar 12b. The verse then continues,¹¹⁹ “And He chose their offspring-Zar’am-זרעם after them,” referring to David, who literally is their offspring-Zar’am-זרעם, as it states,¹²⁰ “Light is sown-Zaru’a-זרוע for the righteous-Tzaddik-צדיק.” That is, it is sown-Zaru’a-זרוע in the most literal sense, and the Foundation-Yesod is primary for the seed-Zera-זרע. The sign for this is the verse,¹²¹ “A staff will grow from the stump of Yishai-ישי, and a shoot will sprout from his roots. The spirit of HaShem-יהו״ה will rest upon him – a spirit of wisdom-Chochmah and understanding-Binah, a spirit of Counsel-Eitzah and Might-Gevurah, a spirit of Knowledge-Da’at, and fear of HaShem-יהו״ה.” Many great principles are included here. After having informed you of these primary principles included in the term “Something-Yesh-יש,” we shall now begin explaining the remaining matters included in this Sefirah, with HaShem’s-יהו״ה help, blessed is He.

footnotes: ¹¹⁵ Deuteronomy 10:15 ¹¹⁶ Midrash Bereishit Rabba 47:6; 69:3; 82:6 and elsewhere. ¹¹⁷ Exodus 27:11 ¹¹⁸ That is, the pillars-Amudim ¹¹⁹ Deuteronomy 10:15 ibid. ¹²⁰ Psalms 97:11 ¹²¹ Isaiah 11:1-2

Now, in certain known places in Torah, this Sefirah is called Wisdom-Chochmah-חכמה. Know that this Sefirah called Wisdom-Chochmah-חכמה is the Yod-י of the Singular Name HaShem-יהו"ה. Now, we said that it only is called Wisdom-Chochmah-חכמה in certain places, but not everywhere, because sometimes the tenth Sefirah of Kingship-Malchut is also called Wisdom-Chochmah-חכמה. An example is the verse,¹²² “And God-Elohi”m-אלהי״ם gave Wisdom-Chochmah to Solomon.” However, since no created being is capable of entering it, the upper Wisdom-Chochmah Elyonah-חכמה עליונה, which is the secret of the Yod-י of the Name HaShem-יהו״ה, was even concealed from our teacher Moshe, peace be upon him, in that Moshe could not even grasp all fifty Gates of Understanding-Binah, let alone Wisdom-Chochmah, which is more inner.

footnotes: ¹²² Kings I 5:9

Now, about this upper Wisdom-Chochmah-חכמה, which is the secret of the Yod-י of the Name HaShem-יהו"ה, the Kabbalists called it “Wisdom at the Beginning-Chochmah b’Rosh-חכמה בראש,” whereas they called the lower Wisdom-Chochmah, which is the secret of Kingship-Malchut, “Wisdom at the End-Chochmah baSof-חכמה בסוף.” In other words, both the first letter of the Name HaShem-יהו"ה, which is the letter Yod-י, and the final letter of the Name HaShem-יהו"ה, which is the letter Hey-ה, are tied to Wisdom-Chochmah-חכמה, about which our sages said, “Wisdom at the beginning and wisdom at the end-Chochmah b’Rosh v’Chochmah baSof-חכמה בראש וחכמה בסוף.”¹²³); Tikkunei Zohar 80b and elsewhere.

footnotes: ¹²³ Also see Zohar I 26b; Zohar III 238a (Ra’aya Mehemna

Now, because the first Wisdom-Chochmah-חכמה is the secret of the spreading and expression of thought (Machshavah) from Crown-Keter, therefore compared to everything that comes after it, it is immeasurable and limitless. About this the verse states,¹²⁴ “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” “From nothing-Me’Ayin-מאין” means from the spreading forth of thought (Machshavah) from the Crown-Keter. About this the verse states,¹²⁵ “God-Elohi”m-אלהי״ם understands its way,” meaning that through Understanding-Binah¹²⁶-אלהי״ם in this verse refers to the quality of Understanding-Binah, as explained in Gate Eight. we enter to grasp the Upper Wisdom-Chochmah HaElyonah. The verse then continues, “and He-Hoo-הוא knows its place.” That is, “He-Hoo-הוא” refers to the secret of the Crown-Keter¹²⁷ from which Wisdom-Chochmah is drawn. Therefore, He-Hoo-הוא certainly knows its place. This Wisdom-Chochmah is at the beginning of the expression of thought (Machshavah), at the beginning of emanation, about which the verse states,¹²⁸ “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה; He established the heavens with understanding-Tevunah-תבונה; through His knowledge-Da’ato-דעתו the depths were split.” However, we are not presently in the explanation of these verses.

footnotes: ¹²⁴ Job 28:12; Also see Rabbeinu Bachaye to Genesis 1:2 ¹²⁵ Job 28:23 ¹²⁶ The name God-Elohi”m ¹²⁷ This was discussed in Gate Five. ¹²⁸ Proverbs 3:19-20

Know and contemplate that wherever in Torah you come across the word Wisdom-Chochmah-חכמה, consider and know whether it hints at the upper Wisdom-Chochmah Elyonah-חכמה עליונה, or the final Wisdom-Chochmah Acharonah-חכמה אחרונה.

Know now, that this upper Wisdom-Chochmah never separates from Understanding-Binah. This is because both are bound to the Sefirah of Crown-Keter, which is the World of Mercies, in which there is no sadness, anger or separation, but only majesty, splendor, strength and gladness. Thus, since these two Sefirot are always united, the name Ya”h-י״ה is constant and never undergoes change.

If, God forbid, the Jewish people sin, they cause the final Wisdom-Chochmah Acharonah-חכמה אחרונה to separate from Knowledge-Da’at, as in the verse,¹²⁹ “A querulous person estranges the Master-Alooph-אלוף.” Thus, sometimes the final letter Hey-ה separates from the Vav-ו, and the Vav-ו then gathers up above and is unseen, being that His spouse, the lower Hey-ה, has separated from Him. This is the meaning of the verse,¹³⁰ “I shall await HaShem-יהו״ה, who has concealed His face from the House of Yaakov.” That is, since the Indwelling Presence of HaShem-יהו״ה, blessed is He, which is the final letter Hey-ה of the Name HaShem-יהו"ה has separated, therefore the letter Vav-ו is not seen, and Ya”h-י״ה remains alone, in that [it is constant and] there is no separation there. This is the meaning of the verse,¹³¹ “Because of the evil, the righteous-Tzaddik-צדיק is gathered in.” For, with the withdrawal of the letter Vav-ו of the Name HaShem-יהו"ה, which is Splendor-Tiferet, the righteous-Tzaddik-צדיק, which is the lower thorn of the letter Vav-ו, is gathered in.

footnotes: ¹²⁹ Proverbs 16:28 ¹³⁰ Isaiah 40:17 ¹³¹ Isaiah 57:1

Now, although we said that there are many known verses in Torah that specifically refer to the first Wisdom-Chochmah-חכמה, it was not meant to say that those verses do not also hint at the final Wisdom-Chochmah-חכמה. For, it often is so that the verse speaks of the first Wisdom-Chochmah-חכמה, but also hints at the final Wisdom-Chochmah-חכמה. An example is the verse,¹³² “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה; He established the heavens with understanding-Tevunah-תבונה.” Now, of the two, which is greater? Certainly Wisdom-Chochmah! However, if so, why was the earth-Aretz-ארץ [below] founded with Wisdom-Chochmah-חכמה, but the heavens-Shamayim-שמים above, established with Understanding-Tevunah-תבונה? Rather, the verse speaks of the first Wisdom-Chochmah-חכמה, but also hints at the final wisdom-Chochmah-חכמה. That is, when it states, “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה,” the secret is that Wisdom-Chochmah is more merciful than Understanding-Binah and thus is very necessary for mankind below. In contrast, since in the heavens there only is uprightness and purity, He established them with Understanding-Binah, a quality that has more judgment-Din than Wisdom-Chochmah-חכמה has. Now, in addition, the words “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה,” also speak about the final wisdom-Chochmah-חכמה, which is the primary root of the earth-Aretz-ארץ. In contrast, the continuation, “He established the heavens with understanding-Tevunah-תבונה,” is the secret of the quality of judgment-Din, which is somewhat directed towards the heavens-Shamayim-שמים. We thus see that the verse speaks of the first Wisdom-Chochmah-חכמה, but also hints at the final Wisdom-Chochmah-חכמה. After giving over these important principles about the word Wisdom-Chochmah-חכמה, we now must inform you of the remaining matters included in this Sefirah, with HaShem’s-יהו״ה help, blessed is He.

footnotes: ¹³² Proverbs 3:19-20

Now, the Kabbalists called this Sefirah Desire-Ratzon-רצון. That is, upon the drawing forth of the desire for the emanation of the Sefirot and their revelation from the Supernal Crown-Keter Elyon, this is a place that none have the power to contemplate whatsoever. For, there is no created being, neither above or below, that is capable of knowing how the desire-Ratzon-רצון spreads forth to emanate the Sefirot. Even our teacher Moshe, peace be upon him, asked HaShem-יהו"ה,¹³³ “please inform me of Your way.” HaShem’s-יהו"ה response was,¹³⁴ “I shall call out in the Name HaShem-יהו״ה before you.” In other words, there indeed is a way, but it is the innermost sanctum and beyond your own grasp, and there is no way for you to enter it by yourself. This is the secret of, “I shall call out in the Name HaShem-יהו״ה before you.” The verse therefore continues, “I will favor whomever I will favor and I will have mercy upon whomever I will have mercy.”¹³⁵ is solely by way of a freely given gift of kindness and mercy from HaShem-יהו״ה, blessed is He and blessed is His Name. This will be further explained in the Tenth Gate, regarding the name Eheye”h-אהי״ה, which is the quality of absolute mercy-Rachamim Gemurim. That is, there is no way by which any novel created being can contemplate the spreading forth of HaShem’s-יהו"ה Supernal desire, neither a little or a lot. It therefore is called Limitless Desire-Ratzon b’Ain Gvul-רצון באין גבול. That is, just as we can have no grasp of the ways of the first Sefirah, being that it has no end or limit, this likewise is so of the Desire-Ratzon-רצון that adheres to it. It too is unlimited. It is with this quality of Desire-Ratzon-רצון that the Holy One, blessed is He, is merciful to those who adhere to fear-Yirah-יראה of HaShem-יהו״ה, meaning, to the chief desire and thought (Machshavah).¹³⁶-חכמה, is also called Fear-Yirah-יראה of HaShem-יהו״ה, as the verse states, (Psalm 111:10) “The beginning of wisdom is the fear of HaShem-יהו"ה,” as will soon be explained. Happy is he who merits this. About this the verse states,¹³⁷ “HaShem-יהו״ה desires (Rotzeh-רוצה) those who fear Him-Yerei’av-יראיו,” and it states,¹³⁸ “He fulfills the desire-Retzon-רצון of those who fear Him-Yerei’av-יראיו, He hears their cry and saves them.”

footnotes: ¹³³ Exodus 33:13 ¹³⁴ Exodus 33:19 ¹³⁵ That is, the bestowal from this Sefirah ¹³⁶ That is, Wisdom-Chochmah ¹³⁷ Psalms 147:11 ¹³⁸ Psalms 145:19

We now must inform you of the secret of two verses that our sages, of blessed memory, incorporated into the Amidah prayer. The first verse,¹³⁹ “Lord-*Adona”y-*אדנ"י open my lips,” begins the prayer and the second verse,¹⁴⁰ “May the words of my mouth be desirable-L’Ratzon-לרצון,” ends the prayer. Know that the first verse, “Lord-Adona”y-אדנ"י open my lips,” at the beginning of the Amidah prayer, is the gateway by which the people of the world enter to plead for mercy before HaShem-יהו״ה, blessed is He. About this the verse states,¹⁴¹ “Open the gates of righteousness-Tzedek-צדק for me, I will enter them and thank Ya”h-י״ה.” The conclusion of proper and fitting prayer, which becomes progressively strengthened by ascending from Sefirah to Sefirah until one reaches the Desire-Ratzon-רצון that adheres to the Crown-Keter, concludes with the verse, “May the words of my mouth be desirable-L’Ratzon-לרצון.”

footnotes: ¹³⁹ Psalms 51:17 ¹⁴⁰ Psalms 19:15 ¹⁴¹ Psalms 118:19

Now, when the prayer reaches the place of Desire-Ratzon-רצון, all the gates, both above and below, open before it, and since he has entered the World of Mercies-Olam HaRachamim, there are none who withhold or obstruct his request. He then can elicit all his needs and requests with nothing to stand and block him, being that he draws from the place of Desire-Ratzon-רצון. He therefore can even elicit novel wonders and miracles, as if the whole world is literally being created at that very moment, with no obstructions before him. About this our sages said,¹⁴² “Life, children and sustenance, do not depend on merit-Zechut-זכות, but depend on the ‘source of the flow-Mazal-מזל.’” This is because everything depends on the World of Mercies-Olam HaRachamim, which is called the “source of the flow-Mazal-מזל.”¹⁴³

footnotes: ¹⁴² Talmud Bavli, Mo’ed Katan 28a ¹⁴³ This was discussed in the preceding Gates. Also note Talmud Bavli, Taanit 2a, “Rabbi Yochanan said, ‘Three keys are held in the hands of the Holy One, blessed is He, and were not given over to an intermediary; the key to rain (sustenance), the key to birth (children) and the key to the resurrection of the dead (life).”

If you contemplate this, you will understand Chanah’s secret. That is, you will understand where her prayer ascended to when,¹⁴⁴ “She made a vow-VaTidor Neder-ותדור נדר and said, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת if You take note of the suffering of Your maidservant.” You also will understand the secret of all the prayers of the righteous Tzaddikim, who prayed and elicited all their needs by way of wonders and miracles. That is, with their prayers they entered the World of Mercies-Olam HaRachamim, where the whole world is renewed. Thus, just as from there the whole world, with all its novel creatures, is miraculously renewed, so also, the righteous Tzaddikim who direct the intentions of their prayers there, can bring novelties about in the world, such as wonders and miracles which depart from the regular conduct of the world. This is the place of complete trust in HaShem-יהו״ה, blessed is He, which is the secret of the Desire-Ratzon-רצון.¹⁴⁵ One who arrives at this place of Desire-Ratzon-רצון is given everything into his hands to do as he desires, as it states,¹⁴⁶ “He fulfills the desire-Ratzon-רצון of those who fear Him, He hears their cry and saves them.”

footnotes: ¹⁴⁴ Samuel I 1:11 ¹⁴⁵ See Tanya, Iggeret HaKodesh, Epistle 11 and elsewhere; Also see Nefesh HaChayim, Shaar 3, Ch. 12. ¹⁴⁶ Psalms 145:19

Whoever understands this will be able to contemplate it wherever Torah speaks of wonders, miracles, redemptions, salvations, and any deviations from the regular conduct of the world.¹⁴⁷ from it.” Also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 50. This is why the sages established the words “May the words of my mouth be desirable-L’Ratzon-לרצון,” at the end of the Amidah prayer. In other words, the secret of the words, “May it be desirable-L’Ratzon-לרצון” is that we are pleading for a renewal of what we are praying for, from the very source of the desire-Ratzon-רצון and thought-Machshavah-מחשבה, just as the world itself is newly renewed from that Source. About a person who understands this, the verse states,¹⁴⁸ “Let one with pure hands strengthen himself.”

footnotes: ¹⁴⁷ Taanit 24b-25a relates about miracles that would happen for Rabbi Chanina ben Dosa. For example, “Once, on the eve of Shabbat, he saw that his daughter was sad. He said to her: My daughter, why are you sad? She said to him: I confused a container of vinegar with a container of oil, and lit the Shabbat lamp with it [and it will extinguish]. He said to her: My daughter, why are you worried? Let He Who told the oil to burn tell the vinegar to burn. A Tanna taught: It burned continuously throughout the day, until they took the flame for the Havdalah ¹⁴⁸ Job 17:9

Know that all wonders and miracles done in the times of the prophets, Tana’im and Amora’im, were possible because, in their prayers, they reached the Source of the Desire-Ratzon-רצון. Now, regarding more recent sages who were concerned about changes to the Desire-Ratzon-רצון, had they known what the Source called Desire-Ratzon-רצון is, they would not have been concerned, since one who knows this, knows that no changes take place in it.¹⁴⁹-רצון-346 has the same numerical value as His Name-Shmo-שמו*-*346, referring to HaShem-יהו״ה, about Whom the verse states (Malcachi 3:6), “I HaShem-יהו״ה have not changed,” and (Isaiah 42:8), “I am HaShem-יהו״ה, that is My Name,” and (Pirke d’Rabbi Eliezer, Ch. 3), “Before the creation of the world there was Him (Hoo-הוא) and His Name (Shmo-שמו) alone.” See at greater length in Ginat Egoz, by Rabbi Yosef Gikatilla, the author of this book, translated as HaShem is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah) and on. However, whoever merits to reach this Source in his prayers, can elicit all his needs from He who is Unlimited-Ein Gvul-אין גבול, as in the verse,¹⁵⁰ “One who finds Me finds life, and elicits desire-Ratzon-רצון from HaShem-יהו״ה.” That is, he newly elicits and draws his desire from the Source of the Desire-Ratzon-רצון, from the Unlimited One-Ein Sof-אין סוף, the Singular Preexistent Intrinsic Unlimited Being, HaShem-יהו״ה Himself, blessed is He. Whoever understands this will not find any difficulty with changes to the natural order, or the introduction of wonders and miracles in the world.¹⁵¹-יהו״ה, blessed is He and blessed is His Name. See at greater length in Ginat Egoz of the author, Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah) and on. For example, if there is a repository that contains everything in the world, whoever merits having the key to it in his possession, can obtain all his needs from there. Thus, what change in desire is there in this?

footnotes: ¹⁴⁹ That is, Desire-Ratzon ¹⁵⁰ Proverbs 8:35 (Also note the whole chapter of Proverbs 8 in line with what has been explained here.) ¹⁵¹ Since, in the first place, the very existence of worlds is a novel wonder and miracle brought forth with absolute kindness and mercy from nothing by the Singular Preexistent Intrinsic Being, HaShem

This Sefirah is called Depth-Omek-עומק, meaning, depth of thought (Omek HaMachshavah). However, do not err to think that since we call it “depth-Omek-עומק,” we mean something that is below. Rather, here, what is meant by the word “depth-Omek-עומק” is something that is wondrously beyond grasp, as in the verse,¹⁵² “That which was is elusive, and that which is deep deep-Amok Amok-עמוק עמוק, who can fathom it?” This is the secret of the verse,¹⁵³ “From the depths-Mima’amakim-ממעמקים I called You HaShem-יהו״ה,” meaning, from the depths of thought (Machshavah) which is Desire-Ratzon-רצון without end or limit-Ein Sof v’Gvul-אין סוף וגבול. In this same manner, understand what Sefer Yetzirah states,¹⁵⁴ “A depth above-Omek Rom-עומק רום), a depth below-Omek Tachat-עומק תחת.” That is, it reveals to us that the word “depth-Omek-עומק” refers to that which is endless and unlimited. That is, it does not only refer to that which is low, but whatever is very lofty is also called “deep-Amok-עמוק.” It therefore is a term that assists in elevating HaShem-יהו"ה, blessed is He, meaning that He is above to no end or measure, because of His transcendent loftiness. Similarly, when this term is used in reference to what is below, it is meant to intensify the matter, indicating that it descends very far below. To conclude, wherever in Torah you find the term “depth-Omek-עומק,” it comes to intensify the matter or word to which it is juxtaposed, whether above, below, or to the sides. Sefer Yetzirah thus states,¹⁵⁵ “A depth above-Omek Rom-עומק רום, a depth below-Omek Tachat-עומק תחת, A depth to the east-Omek Mizrach-עומק מזרח, a depth to the west-Omek Ma’arav-עומק מערב.”

footnotes: ¹⁵² Ecclesiastes 7:24 ¹⁵³ Psalms 130:1 ¹⁵⁴ Sefer Yetzirah 1:4 ¹⁵⁵ Sefer Yetzirah 1:4

This being so, contemplate the verse,¹⁵⁶ “From the depths-Mima’amakim-ממעמקים I called You HaShem-יהו״ה.” That is, it refers to the depth-Omek-עומק of desire-Ratzon-רצון, which is the first letter of the Name HaShem-יהו״ה, called the letter of thought-Machshavah-מחשבה, as we soon will explain with HaShem’s-יהו״ה help, blessed is He. It therefore states,¹⁵⁷ “Your thoughts-Machshevotecha-מחשבותיך are exceedingly deep-Amkoo-עמקו.” Whoever understands this will understand the meaning of the verse,¹⁵⁸ “He reveals deep mysteries-Amukot-עמוקות from the darkness,” and the verse,¹⁵⁹ “He reveals deep-Amikta-עמיקתא and hidden mysteries.”

footnotes: ¹⁵⁶ Psalms 130:1 ¹⁵⁷ Psalms 92:6 ¹⁵⁸ Job 12:22 ¹⁵⁹ Daniel 2:22

This Sefirah is called Thought-Machshavah-מחשבה. That is, it is the conceptual point-Nekudah Machshaveet-נקדה מחשבית, which is the matter of the very inception of the spreading forth of desire in the emanation of creation and drawing down. Thus, this is the matter of the First Yod-י of The Name-Yod Rishonah Shel Shem-יוד ראשונה של שם. This is the letter Yod-י of the Name HaShem-יהו"ה, which is the inner essential conceptual point-Nekudah-נקדה concealed in the Supernal Crown-Keter Elyon, included in the Unlimited One-Ein Sof-אין סוף, blessed is He. For, from this point-Nekudah-נקדה and up, is the world of utter mercies-Rachamim without end, conclusion, limit nor measure. From its adhesion to the Crown-Keter, it spreads forth with breadth and depth, as the verse states,¹⁶⁰ “Your thoughts-Machshevotecha-מחשבותיך are exceedingly deep-Amkoo-עמקו.” Now, the verse states, “Your thoughts-Machshevotecha-מחשבותיך” in the plural, referring to the thirty-two pathways of thought-Machshavah-מחשבה that no one is capable of contemplating, since they are, “The depths above-Omek Rom-עומק רום.” That is, they spread forth from the Crown-Keter which is the upper height-Rom-רום. No one is capable of contemplating them, except like a person who draws water [little by little] out of a limitlessly deep well with a bucket. Moreover, he who draws the waters, never actually enters the well to draw the waters out, but only draws them with a bucket. In the same way, no created being is capable of contemplating the secret of the depth of thought-Omek HaMachshavah-עומק המחשבה except by means of Understanding-Binah, which is compared to a bucket. That is, the bucket is the receptacle that enters the well of thought-Machshavah-מחשבה to draw from its depth, whereas the one who draws remains outside. The sign for this is the verse,¹⁶¹ “Counsel is like deep waters in the heart of man, a man of understanding-Tevunah-תבונה will draw them out.” That is, there is no way to draw the waters from the depth of thought-Omek HaMachshavah-עומק המחשבה, except through the quality of Understanding-Tevunah-תבונה.¹⁶²), translated as The Gate of Unity, Ch. 1-3 and the explanations there. Even our teacher Moshe, peace be upon him, whatever he grasped of the two upper Sefirot, was as he was outside of them, and he drew from them by means of the Sefirah of Understanding-Binah.

footnotes: ¹⁶⁰ Psalms 92:6 ¹⁶¹ Proverbs 20:5 ¹⁶² Also see Shaar HaYichud of Rabbi DovBer of Lubavitch, known as the Tract on Contemplation (Kuntres HaHitbonenut

Now, about the verse,¹⁶³ “What was is elusive and is deep deep-Amok Amok-עמוק עמוק, Who-Mee-מי can fathom it,” the word “Who-Mee-מי-50” was already explained in the preceding Gates. The repetition of “deep-Amok-עמוק deep-Amok-עמוק,” refers to the two upper Sefirot, Crown-Keter and the Thought-Machshavah-מחשבה that adheres to it. However, because there is no end, conclusion, limit or measure to the World of Mercies-Olam HaRachamim, therefore, whatever a person does grasp of them, he cannot do except by means of the Sefirah called “Who-Mee-מי,” referring to the Sefirah of Understanding-Binah.

footnotes: ¹⁶³ Ecclesiastes 7:24

This then, is the meaning of the verse, “That which is deep deep-Amok Amok-עמוק עמוק, Who-Mee-מי can fathom it,” [as a positive statement]. I now will hint at the term “Who-Mee-מי” with the following. The verse states,¹⁶⁴ “From Whose-Mee-מי belly did the ice-Kerach-קרח come forth.” Ice-Kerach-קרח here refers to the final letter Hey-ה of the Name HaShem-יהו"ה whose waters have coagulated.¹⁶⁵ That is, Who-Mee-מי is given to inquiry and investigation,¹⁶⁶-קרח” indicates the “waters” of intellect that “have coagulated” into the letters (Otiyot) of speech of the final Hey-ה of Kingship-Malchut, and thus are within the parameters of grasp and inquiry-Cheker-חקר. See Ginat Egoz translated as HaShem Is One, Vol. 4 (The Vowels of Creation), The Gate of the Cheereek-חרק vowel ibid. Also see Pardes Rimonim, Shaar 23, Ch. 19, and Shaar HaYichud, translated as The Gate of Unity, Ch. 44 ibid. but the “inquiry can only be up to here, and from this point on, it would be like a person who pokes his finger in His eye.”¹⁶⁷ It also states,¹⁶⁸ “Who-Mee-מ״י can express the powers-Gevurot-גבורות of HaShem-יהו״ה,” and,¹⁶⁹ “Who-Mee-מי created these-Eileh-אלה.”¹⁷⁰ called “Who-Mee-מי-50” that gives birth to the emotional qualities called “these-Eileh-אלה,” (in that there are six emotions, each one of which includes six. 6 x 6 = “these-Eileh-אלה-36”). The lower emotions of Zeir Anpin are called “man-Adam-אדם” and are upon the earth-Aretz-ארץ, which is Kingship-Malchut, as will be hinted. That is, “You may only inquire ‘from the day that God-Elohi”m-אלהי״ם created man-Adam-אדם on earth-Aretz-ארץ,’¹⁷¹ [but not before],”¹⁷² and it states,¹⁷³ “From Who-Mee-מי did He seek counsel and gave Him understanding.”

footnotes: ¹⁶⁴ Job 38:29 ¹⁶⁵ See at greater length in Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 4 (The Vowels of Creation), The Gate of the Cheereek-חרק vowel; Also see the explanation in Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 44. ¹⁶⁶ That is, the word “Ice-Kerach ¹⁶⁷ See Batei Medrashot, Seder Rabba Bereishit, Section 22. ¹⁶⁸ Psalms 106:2 – This was discussed in Gate Eight. ¹⁶⁹ Isaiah 40:26 ¹⁷⁰ As mentioned before, it is the quality of understanding-Binah ¹⁷¹ Deuteronomy 4:32 – “For inquire now regarding the early days that preceded you, from the day when God created man on earth, and from one end of the heavens to the other end of heavens etc.” ¹⁷² Talmud Bavli, Chagigah 11b; Zohar II 232a ¹⁷³ Isaiah 40:14

The sign for this [is the word ‘Then-Az-אז’¹⁷⁴-א-1 of the Understanding-Binah (as in “Aleph Beit-אלף בית means ‘Learn Understanding-Aleph Binah-אלף בינה,’” Talmud Bavli, Shabbat 104a), is over and above the Zayin-ז-7 lower Sefirot, as will now be further hinted. as in the verse],¹⁷⁵ “Then-Az-אז Moshe and the children of Israel sang,” and,¹⁷⁶ “Your throne is established from then-MeAz-מאז.” I will hint at this further with the following,¹⁷⁷ “[This is how he would count, One,] One and one; one and two; one and three; one and four; one and five; one and six; one and seven. He then would emerge and place [the bowl] on the golden pedestal,” “For it is a Day of Atonements-Yom HaKipppurim-יום הכפורים,” referring literally to the Day of Atonements-Yom HaKippurim-יום הכפורים.¹⁷⁸-יום הכפורים in the plural refers to the union of the Sefirah of Understanding-Binah with the seven lower Sefirot and particularly the Sefirah of Kingship-Malchut which is the seventh. This is reflected in the sign “Then-Az-אז,” in which the Aleph-א-1 above is unified with the Zayin-*ז-*7 below. That is, there is [the union of] Az-א״ז from above to below, and [the union of] Az-א״ז from below to above. However, when it came to the sprinkling [of the blood] on Yom HaKippurim, [the High Priest] “would neither intend to sprinkle [the blood] upward nor downward, but rather like one who whips [with the blood sprinkled in a single column, all eight drops being one beneath the other].”¹⁷⁹ Solomon cried out on the day that the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, became affixed in Speech-Dibur-דיבור in its place below, as the verse states,¹⁸⁰ “Then-*Az-*אז 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 sign for this is the verse,¹⁸¹ “Like Rachel-רחל and like Leah-לאה, both of whom built up the House of Israel.”¹⁸², and Rachel refers to the [letters of the] speech of Kingship-Malchut. See Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 27, 35, 37 and on and the notes and citations there. That is, Rachel-רחל and Leah-לאה are the Sabbatical-Shemitah-שמיטה and the Jubliee-Yovel-יובל, the Upper Hey-ה and the Lower Hey-ה.¹⁸³ and Kingship-Malchut, respectively, as discussed in the preceding Gates.

footnotes: ¹⁷⁴ That is, the Aleph ¹⁷⁵ Exodus 15:1 ¹⁷⁶ Psalms 93:2 ¹⁷⁷ Mishnah Yoma 5:3; Talmud Bavli, Yoma 53b; Also see the Yom HaKippurim liturgy in the section of the High Priest’s Temple service of the day. ¹⁷⁸ It was already explained in the Eighth Gate that the Day of Atonements-Yom HaKippurim ¹⁷⁹ See Talmud Bavli, Yoma 53b ibid., and Rashi there. That is, he would not separate the upper one from the seven lower ones, so that one would be on the upper part of the Ark cover and the others in the center, but would sprinkle them in a single column in succession, at the center of the Ark cover, with one above and seven below it in succession. ¹⁸⁰ Kings I 8:12-13 ¹⁸¹ Ruth 4:11 ¹⁸² That is, Leah refers to the [letters of the] thought of Understanding-Binah ¹⁸³ That is, the Understanding-Binah

Now, we must awaken you to the meaning of our sages words when they said, “It ascended in thought-Alah b’Machshavah-עלה במחשבה,”¹⁸⁴ and did not say, “It descended-Yarad-ירד.”¹⁸⁵ Know, that the secret of, “It ascended in thought-Alah b’Machshavah-עלה במחשבה,” is that this upper thought-Machshavah-מחשבה, called Unlimited Desire-Ratzon b’Ein Gvul-רצון באין גבול, which is the second Sefirah (Chochmah), is not stirred or moved to descend outside of itself to the world of Understanding-Binah. Rather, this thought-Machshavah-מחשבה remains alone, in constant adhesion to the Crown-Keter. Thus, if someone needs to elicit something from it, he must ascend to it by way of Understanding-Binah, which enters to elicit that which is needed from it. However, the upper thought-Machshavah-מחשבה itself never descends below. Rather, all things and all creatures created in the world are according to how they ascended in thought-Machshavah-מחשבה, as in the Talmudic statement,¹⁸⁶ “It thus arose in thought-*Kach Alah b’Machshavah-*כך עלה במחשבה.”

footnotes: ¹⁸⁴ Talmud Bavli, Brachot 61a and elsewhere. ¹⁸⁵ Also see Sefer HaBahir, Sections 87 & 88 ¹⁸⁶ Talmud Bavli, Menachot 29b

Now, sometimes the Sefirah of Kingship-Malchut ascends to Understanding-Binah, and then it too is in a state of adhesion to the thought-Machshavah-מחשבה. It then is also said about it, “It thus arose in thought-*Kach Alah b’Machshavah-*כך עלה במחשבה.” However, in regard to gazing at the Supernal Chariot (Merkavah), a term of “descent-Yeridah-ירידה” is used, as in,¹⁸⁷-ירדתי to the garden of walnuts (Ginat Egoz)’? He [Rabbi Eliezer] said to him, ‘Come and see. That garden-Gan-גן goes forth from Eden-עדן, and is the Indwelling Presence of HaShem-יהו״ה, the Shechinah. This walnut-Egoz-אגוז refers to the Supernal Holy Chariot, and consists of four headwaters that spread forth from the Garden-Gan-גן, just as the walnut-Egoz-אגוז has four brains inside it (that is, the fruit inside a walnut has the appearance of a brain). What is the meaning of the word ‘I descended-Yaradeti-ירדתי’? It is as we learned, ‘So and so descended to the Chariot-Merkavah-מרכבה’ [meaning, descended to its depth].” Also see Ginat Egoz by Rabbi Yosef Gikatilla, translated as HaShem Is One, Volumes 1-4. “He descended to the Chariot-Merkavah-מרכבה.”¹⁸⁸-גי חזיון.” For, one who gazes into the Supernal Chariot (Merkavah) first enters and ascends to the heights until the place of the light-Ohr-אור from where he receives the bestowal to gaze, and he then returns to descend and gaze upon the Chariot (Merkavah). These matters are very deep, but if you merit it, you shall yet grasp important principles in this, with HaShem’s-יהו״ה help, blessed is He.

footnotes: ¹⁸⁷ See Sefer HaBahir ibid.; Heichalot Rabbati 18:5 Also see Zohar II 15b – “Rabbi Akiva asked [Rabbi Eliezer], what is the meaning of the verse (Song of Songs 6:11), ‘I descended-Yaradeti ¹⁸⁸ That is, it is said that “so-and-so has plumbed or descended to the depths of the hidden matters.” Also see Pardes Rimonim, Shaar 23 (Shaar Erchei HaKinuyim), Section on “Gei Chizayon

In conclusion, thought-Machshavah-מחשבה never separates from the Crown-Keter, and the secret is that a single letter includes both. This is the letter Yod-י and its thorn. Understand this very well, and understand that if a person who merits it, he merits to ascend by means of Understanding-Binah. To conclude, it states, “Ascended in thought-Alah b’Machshavah-עלה במחשבה,” and not “ascended above thought-Alu Al HaMachshavah-עלו על המחשבה,” since no one except “Who*-Mee*-מי” can enter it,

Now, prepare your ear to listen to what you are capable of hearing about this matter. Wherever it states, “Ascended in thought-Alah b’Machshavah-עלה במחשבה,” it indicates “Silence-Shtok-שתוק.” That is, in regard to this matter, the gates are locked before you, being that it is hidden and concealed in the Upper Chamber where no created being is capable of entering. This is the chamber of deep thought-Macshavah HaAmukah-מחשבה העמוקה, called Limitless Desire-Ratzon b’Ein Gvul-רצון באין גבול. Therefore,¹⁸⁹ “Muzzle your mouth from speaking.”

footnotes: ¹⁸⁹ Sefer Yetzirah 1:8

This then, is the meaning of the statement about Rabbi Akiva.¹⁹⁰ That is, when in a vision, our teacher Moshe, peace be upon him, saw the Romans lacerating the flesh of Rabbi Akiva, he said, “Is this the Torah and is this its reward?” The Holy One, blessed is He, answered, “Silence-Shtok-שתוק! Thus it arose in thought-*Kach Alah b’Machshavah-כך עלה במחשבה!” In other words, you are asking a question where it is impossible for you to have any grasp, therefore be silent. Why? Because “Thus it arose in thought-Machshavah-*במחשבה,” a place that you cannot ascend to, and moreover, since it adheres to the World of Mercies in the Supernal Crown-Keter Elyon, it is not its way to descend from its place and reach you. Therefore “Be silent-Shtok-שתוק.”

footnotes: ¹⁹⁰ Talmud Bavli, Menachot 29b

We thus have transmitted a very important principle to you, for wherever you come across the words, “Thus it arose in thought-*Kach Alah b’Machshavah-*כך עלה במחשבה,” the matter is hidden and it is beyond any created being to contemplate, because this thought-Machshavah-מחשבה cannot at all be gazed upon. Since there is no way to enter here, and it is without end or conclusion, how then could a limited being measure that which is immeasurable. About matters such as these, the verse states,¹⁹¹ “Your thoughts-Machshevotecha-מחשבותיך are exceedingly deep-Amkoo-עמקו.” The matter of,¹⁹² “the prosperity of the wicked and the suffering of the righteous” is bound to this place. May the Master of the Desire, whose intention and wisdom is beyond limit and grasp, be praised, and as we said about the matter of Rabbi Akiva, “Be silent-Shtok-שתוק! Thus it arose in thought-*Kach Alah b’Machshavah-*כך עלה במחשבה!”

footnotes: ¹⁹¹ Psalms 92:6 ¹⁹² Talmud Bavli, Brachot 7a

The sign for this is the Psalm,¹⁹³ “How great are Your deeds HaShem-יהו״ה; Your thoughts-Machshevotecha-מחשבותיך are exceedingly deep-Amkoo-עמקו. A boor cannot know, nor can a fool understand this. When the wicked bloom like grass…” What is the reason? As it continues, “But You remain exalted-Marom-מרום forever HaShem-יהו״ה,” meaning to say that this matter is in the heights-Rom-רום of thought-Machshavah-מחשבה, and there are none who are capable of reaching it, being that, “Thus it arose in thought-*Kach Alah b’Machshavah-*כך עלה במחשבה!”

footnotes: ¹⁹³ Psalms 92:6-9

Now, even though the matter is beyond the capacity of man to grasp through the gazing of thought, nevertheless, the righteous Tzaddikim are in possession of the received knowledge (Kabbalah) and can hear the matter with their ear.¹⁹⁴ guard their Foundation-Yesod, they therefore possess a listening ear (Shema Ozen) and an understanding heart (Ovanta d’Leeba) to be able to understand the reason for the matter, through the quality of Understanding-Binah. Also see Listen Israel, a translation of the commentary of Rabbi Hillel of Paritch to Shaar HaYichud of Rabbi DovBer of Lubavitch and the notes there. The verse therefore states,¹⁹⁵ “When those who would harm me rise up against me, my ears have heard,” and the next verse continues,¹⁹⁶ “The righteous Tzaddik shall flourish like a date palm.” The entire matter has thus been explained by way of hints.

footnotes: ¹⁹⁴ That is, because the righteous Tzaddikim ¹⁹⁵ Psalms 92:12 ¹⁹⁶ Psalms 92:12

This then, is the meaning of Moshe’s request to grasp the matter through the gazing of thought-Machshavah-מחשבה, but it was hidden from him.¹⁹⁷ Rather, HaShem-יהו"ה answered,¹⁹⁸ “I will be gracious to whomever I will be gracious [though he may not be worthy] and I will have mercy upon whomever I will have mercy [though he may not be worthy].” This matter is beyond the knowledge of any creature, about which the verse hints by stating,¹⁹⁹ “Much have You done, O’ You, HaShem-יהו״ה my God, Your wonders and Your thoughts are for us – none can compare to You – if I were to relate or speak [of them], they are too overwhelming to recount.”

footnotes: ¹⁹⁷ Talmud Bavli, Brachot 7a ibid. ¹⁹⁸ Exodus 33:19 ¹⁹⁹ Psalms 40:6

Likewise, wherever you find the term “Wonders-Nifla’ot-נפלאות,” it refers to what is concealed from the creatures, and is unknowable to anyone other than HaShem-יהו״ה, blessed is He. About this the verse states,²⁰⁰ “To Him Who alone performs great wonders,” which certainly is so. About this it states,²⁰¹ “It is beyond me-Nifla’ot Mimeni-נפלאות ממני, I shall not know.” Likewise, the angel said to Manoach,²⁰² “Why is it that you ask for my name? It is hidden-Pelee-פלאי,” meaning, “I have no fixed name except in thought-Machshavah-מחשבה.”²⁰³-מחשבה). See Sifri Naso 42 and Rashi to Judges 13:18. Also see Tikkunei Zohar 91b. It likewise states,²⁰⁴ “Too awesome for praise, Doer of wonders-Pele-פלא,” and,²⁰⁵ “Who wondrously-Pele-פלא councils from afar.” Now, even in matters that are within the capacity of man to grasp, as long as it is concealed from him, it is called “Pele-פלא,” as in the verse,²⁰⁶ “If a matter of judgment is hidden-Yipale-יפלא from you,” and,²⁰⁷ “Therefore, behold, I will continue to perform more wonders-L’Haflee-להפליא against this people – wonder upon wonder-Haflei VaPheleh-הפלא ופלא; The wisdom-Chochmah of its wise men will be lost, and the understanding-Binat-בינת of its sages will become concealed.” This verse hints at Wisdom-Chochmah and Understanding-Binah, and thus has already been said. The secret of the suffering of the righteous and the prosperity of the wicked is bound to this verse.

footnotes: ²⁰⁰ Psalms 136:4 ²⁰¹ Job 42:3 ²⁰² Judges 13:18 ²⁰³ That is, the angel is named according to its mission, which always changes, so much so, that the angel himself does not know what the change, and therefore the name, will be (and it therefore tied to this aspect of Thought-Machshavah ²⁰⁴ Exodus 15:11 ²⁰⁵ Isaiah 25:1; See Zohar III 193b ²⁰⁶ Deuteronomy 17:8 ²⁰⁷ Isaiah 29:14

This Sefirah is also called Fear-Yirah-יראה. That is, whosoever comes to contemplate this deep and supernal place, should do so with fear and dread, for perhaps his thoughts will become confused and his thoughts may begin to run and ponder beyond the appropriate measure. About this Sefer Yetzirah says,²⁰⁸ “Muzzle your mouth from speaking, and your heart from pondering, and if your heart runs, return [it] to [its] place.” For, this place is a place of fear and dread to ponder the matter and its depth. Thus, when our forefather Yaakov arrived at this place called Something-Yesh-יש, he was filled with fear and dread, saying,²⁰⁹ “Surely, there is-Yesh-יש HaShem-יהו״ה is in this place! He became frightened-Vayirah-ויירא and said, ‘How awesome-Norah-נורא is this place!’” Even though the Sefirah of Splendor-Tiferet is called “Awesome-Norah-נורא,” this is because it ascends to the heights and adheres to the Sefirah of Crown-Keter, which is the secret of the Desire-Ratzon-רצון and the secret of Fear-Yirah-יראה. Similarly, it states about Moshe,²¹⁰ “He was afraid-Yareh-ירא to gaze,” meaning, in the depth of his thoughts, in that he set a boundary to his thoughts. Praised is he who, like our teacher Moshe, peace be upon him, attains the level of fear-Yirah-יראה.

footnotes: ²⁰⁸ Sefer Yetzirah 1:8 ²⁰⁹ Genesis 28:16-17 ²¹⁰ Exodus 3:6

At the time of the giving of the Torah, when HaShem-יהו״ה, blessed is He, came to reveal His hidden treasures in the gates of Understanding-Binah, He warned them not to gaze into that depth. That is, He warned them not to allow their thoughts to ponder the depth of thought that is beyond limitations, that they should fear approaching it. This is what they did, as the verse states,²¹¹ “The people stood from afar and Moshe approached the thick cloud.” Know that when the Jewish people stood at Sinai, they had different levels and measures of grasp, as hinted in the verse,²¹² “To Moshe He said, ‘Go up to HaShem-יהו״ה, [you, Aharon, Nadav and Avihu, and the seventy elders of Israel, and you shall prostrate from a distance. Moshe alone shall approach HaShem-יהו״ה, but they shall not approach.” Because there are different levels of the spreading forth of the thought-Machshavah-מחשבה in the Sefirah of the Desire-Ratzon-רצון, He therefore told them that each one should reach the limit appropriate to him. This is why our teacher Moshe, peace be upon him, told them,²¹³ “Fear not! For God-Elohi”m-אלהי״ם has come in order to test you; so that the fear of Him should be upon your faces, so that you will not sin.”

footnotes: ²¹¹ Exodus 20:18 ²¹² Exodus 24:1-2 ²¹³ Exodus 20:16

I shall explain these two verses with the following hints. When it states “in order to test you,” He came to test them to see the strength of what they could withstand. This is as stated, “For God-Elohi”m-אלהי״ם has come in order to test you.” This is like a person who tests a sword to examine its strength and sharpness. In the same way, when He comes to be revealed to you, God-Elohi”m-אלהי״ם is testing you, in order for you to examine yourselves to see how great your strength is in gazing at His greatness and the awesomeness of grasping of Him. However, when you came to the test, you fled and said that you are incapable of standing before this great vision, as the verse states,²¹⁴ “You approached me… [and said], ‘But now, why should we die when this great fire consumes us? If we continue to hear the voice of HaShem-יהו״ה our God, any more, we will die!’”

footnotes: ²¹⁴ Deuteronomy 5:20-22

This being so, being that He came to test you, for you to see to what degree you are capable of withstanding the strength of grasping Him, and you were incapable of withstanding the vision of His glory, therefore, from this point forward, it behooves you to don fear and dread, and to ponder what it is that you are incapable of gazing upon. For, when you came to be tested in this matter, you fled from Him because of His awesome strength and greatness. Thus, it was “in order to test you that God-Elohi”m-אלהי״ם has come; so that the fear of Him should be upon your faces, so that you will not sin.” From this point forward, you should be fearful-Yirah-יראה of pondering the greatness of grasping Him and entering beyond your limitations, lest you sin against HaShem-יהו״ה, blessed is He, and be deserving of destruction. That is, since you withstood the test and were fearful before His fire, and said to me, “But now, why should we die,” therefore, from this point forward, “the fear of Him should be upon your faces,” so that you will not gaze beyond the boundaries appropriate to your grasp.

This being so, contemplate wherever in Torah you find the word Fear-Yirah-יראה, and know that it hints at this Sefirah, which is the place of fear. That is, no one has the power to contemplate this in thought, being that it is beyond limit and measure. I will hint at this matter further. The verse states,²¹⁵ “And He said to man, ‘Behold, the fear-Yirat-יראת of the Lord-Adona”y-אדנ״י, that is wisdom-Chochmah-חכמה, and refraining from evil is understanding-Binah-בינה,” in that wisdom-Chochmah and understanding-Binah are hinted in this verse and there are many other such verses, It likewise states,²¹⁶ “The heel of humility is fear-Yirat-יראת of HaShem-יהו״ה.” That is, humility-Anavah-ענוה is the secret of the Crown-Keter, which is the thorn of the letter Yod-י, whereas the heel-Eikev-עקב of the thorn is the letter Yod-י itself. Likewise, another verse states,²¹⁷ “The beginning-Reishit-ראשית of wisdom-Chochmah is the fear-Yirat-יראת of HaShem-יהו״ה.” About this our sages, of blessed memory, said,²¹⁸ “That which wisdom-Chochmah made as a crown for its head-Rosh-ראש, humility-Anavah made as a heel-Ekev-עקב for its sandal.” All this is included in the secret of these two Sefirot, Crown-Keter and Wisdom-Chochmah, both of which are included in the secret of the Yod-י, which includes both Humility-Anavah and Wisdom-Chochmah, with fear-Yirah-יראה adhering to both, fear-Yirah-יראה being the place of their bonding and adhesion. Thus, these two verses have been clearly explained, along with the third verse,²¹⁹ “Behold, the fear-Yirat-יראת of the Lord-Adona”y-אדנ״י, that is wisdom-Chochmah-חכמה.” For, fear-Yirah-יראה of HaShem-יהו״ה is the highest of all levels.²²⁰-יהו״ה your God, ask of you, but to fear HaShem-יהו״ה your God.’ And it is written, ‘And He said to man, ‘Truly-Hein-הן, fear of the Lord-Adona”y-אדנ״י is wisdom,’ in that in Greek, ‘one-Achat-אחת’ is called ‘Hein-הן’ (signifying its singularity).”

footnotes: ²¹⁵ Job 28:28 ²¹⁶ Proverbs 22:4 ²¹⁷ Psalms 111:10 ²¹⁸ Talmud Yerushalmi Shabbat 1:3 ²¹⁹ Job 28:28 ²²⁰ See Talmud Bavli, Shabbat 31b – “Rabbi Yochanan said in the name of Rabbi Elazar: The Holy One, blessed is He, only has fear of Heaven in His world (that is, it is singular), as it states (Deuteronomy 10:12), ‘And now, Israel, what does HaShem

Now, if you say, “Is it not so that serving HaShem-יהו״ה out of love is greater than serving Him out of fear?” Know that the love and fear that are bound to service of HaShem-יהו״ה, blessed is He, are one. For, there are two aspects of fear-Yirah-יראה. There is external fear (Yirah Chitzonit) and there is inner fear (Yirah Penimit). External fear (Yirah Chitzonit) is when a person still has not grasped the greatness of HaShem-יהו״ה, blessed is He, and serves Him out of fear of punishment and suffering, which is an external fear (Yirah Chitzonit). It is like a person who restrains himself from murder and theft, out of fear that he might be killed. This kind of fear is not a certainty, but nevertheless, is also a good intention. Even so, there is inner fear (Yirah Penimit), which is much greater than this. This is fear-Yirah-יראה that comes by way of grasp and comprehension.

How so? If a person merits to grasp the greatness of the Creator, HaShem-יהו״ה, blessed is He, His awesome strength and power, His goodness and all the levels of beneficence and blessing connected to the wondrous grasp of Him and His exaltedness, then when he grasps HaShem’s-יהו"ה exaltedness and recognizes the lowliness of his own body, which is but maggots and worms, he will fear rebelling against such a great King. He will say to himself, “Who brought me to this place, to recognize and gaze upon such a great and awesome King, the King, King of kings, the Holy One, blessed is He, even though I am but a lowly, dark and despicable creature? What am I and what is my life, that I should be fitting to be in such a lofty and exalted place as this?”²²¹

footnotes: ²²¹ See Mishneh Torah, Hilchot Yesodei HaTorah 2:2

We thus find that his fear is of being unworthy to be welcome in the court of the King, King of kings, the Holy One, blessed is He, and because of this, he toils to correct himself, rousing himself with alacrity to beautify his soul, only to find favor in the eyes of HaShem-יהו״ה, blessed is He, and be admitted to serve in the King’s court. Thus, if a person adheres to this kind of fear and finds himself bound to HaShem’s-יהו"ה exaltedness, he will guard his body and soul from blemish, and will rectify his body and purify his soul, refining it of its dross, to find favor in the eyes of the Living God. This kind of fear-Yirah-יראה is referred to by what Torah states about Avraham after he overcame the ten tests by which HaShem-יהו"ה tested him, accepting them all with love, as the verse states,²²² “Now I know that you are Godfearing-Yerei Elohi”m-ירא אלהי״ם.” This is a level beyond which there is no greater level, and is even greater than love-Ahavah-אהבה, for this quality of fear-Yirah-יראה adheres to the Sefirah of the letter Yod-י of the Name HaShem- יהו"ה which is the secret of the Desire-Ratzon-רצון and Thought-Machshavah-מחשבה.

footnotes: ²²² Genesis 22:12

After having informed you of this, it behooves you to contemplate the matter of the external fear (Yirah Chitzonit) and the matter of the inner fear (Yirah Pnimit). External fear is the matter of restraining oneself from transgression out of the fear of the might of punishment. However, such fear does not bring one to adhere to positive commandments that are without punishment. In contrast, inner fear (Yirah Pnimit) is the matter of greatly desiring to fulfill the positive commandments in fulfillment of the word of one’s Creator, in which distancing oneself from sin is easy in his eyes. He therefore will dedicate himself, his wealth, his wife, and his children, to serving the King, all because of his great adhesion to HaShem-יהו״ה, blessed is He.

This is the secret of the verse,²²³ “You shall walk in His ways,” about which our sages expounded,²²⁴ “Just as He is compassionate, so you be compassionate; Just as He is merciful, so you be merciful.” That is, accustom yourself to adorn in the ornaments and vestments that are customary in the palace of the King, so that you will be worthy of entering His court and serving before Him. For, if you do not garb yourself in the appropriate vestments and adornments, you will be barred from the palace of the King. Now, what are these adornments? They are all the positive commandments, each according to its kind. This is the secret of the verse, “You shall walk in His ways,” and,²²⁵ “You shall be holy,” and this is the matter of the inner fear (Yirah Penimeet). This is the quality that Avraham inherited at the binding of Yitzchak, which is loftier than love-Ahavah-אהבה. This is because Avraham’s service of HaShem-יהו״ה, blessed is He, out of love, was constant, as it states,²²⁶ “Avraham who loved Me-Ohavee-אוהבי.” It does not say, “Avraham My beloved-Ahuvi-אהובי,” but rather, “Avraham who loved Me-Ohavee-אוהבי,” and it states,²²⁷ “I have something-Yesh-יש to bestow on those who love Me-Ohavai-אוהבי.” This is the world that Chizkiyah feared that he would not merit, as it states,²²⁸ “I had said, ‘I will not see Ya”h-י״ה, Ya”h-י״ה in the Land of the Living-Eretz HaChayim-ארץ החיים.’” This being so, remember these important principles that we have conveyed to you, in the following way: There is external fear (Yirah Chitzonit), and there is love (Ahavah) which is higher than it. However, there is inner fear (Yirah Penimit) that ascends even higher than love (Ahavah).

footnotes: ²²³ Deuteronomy 28:9 ²²⁴ Talmud Bavli, Shabbat 133b ²²⁵ Leviticus 19:2 ²²⁶ Isaiah 41:8 ²²⁷ Proverbs 8:21 ²²⁸ Isaiah 38:11

Therefore, when it says, “The God-Eloh”ei-אלה״י of Avraham,” it refers to the matter of the inner fear (Yirah Penimeet), this being the secret of Wisdom-Chochmah, from which the quality of Greatness-Gedulah derives vitality. At the time of the binding (Akeida) of Yitzchak, Avraham came to adhere to this quality, as it states,²²⁹ “Now I know that you are Godfearing-Yerei Elohi”m-ירא אלהי״ם.” This is why the verse specifically states, “God-Elohi”m-אלהי״ם,” because no one can enter this quality without being tested by the quality of God-Elohi”m-אלהי״ם. This is why it is called Fear-Yirah-יראה, for perhaps the judgment will be not to grant him entry, and the test comes through the quality of “God-Elohi”m-אלהי״ם.” This is the meaning of the verse about Avraham,²³⁰ “And God-Elohi”m-אלהי״ם tested (Nisah-נסה) Avraham.” At the giving of the Torah it likewise states,²³¹ “For in order to test (Nasot-נסות) you God-Elohi”m-אלהי״ם has come.”

footnotes: ²²⁹ Genesis 22:12 ²³⁰ Genesis 22:1 ²³¹ Exodus 20:16

Now, open your eyes and contemplate wherever in your study of Torah you find the word “fear-Yirah-יראה,” and consider to which side it leans. Does it lean to external fear (Yirah Chitzonit) that relates to all forms of punishment, afflictions, and plagues? Or does it lean to the inner fear (Yirah Penimit) that all kinds of bestowal of beneficence, emanation, blessings, and life, are bound to?

Whoever understands this primary principle will understand the great level of our forefather Avraham, peace be upon him. He will understand the secret of the verse,²³² “The fear of HaShem-Yirat HaShem-יראת יהו״ה is pure, enduring forever,” and the secret of the verse,²³³ “Praiseworthy is the man who fears HaShem-Yarei et HaShem-ירא את יהו״ה, who greatly desires His commandments,” and the secret of the verse,²³⁴ “Praiseworthy is each person who fears HaShem- יהו״ה, who walks in His ways.” In explanation, if the verse already said, “Praiseworthy is each person who fears HaShem-יהו״ה,” what then is the meaning of the continuation, “who walks in His ways”? Rather, what it means is that the fear-Yirah-יראה mentioned here is the matter of the inner fear (Yirah Penimeet), which itself is the secret of one “who walks in His ways,” and is the secret of, “who greatly desires His commandments,” which is the matter of the verse,²³⁵ “You shall walk in His ways.” These two verses therefore begin with the word “Praiseworthy-*Ashrei-*אשרי,” a term indicating that this matter is beloved. Many important principles depend on this. Therefore, contemplate every verse in which you find the word “Fear-Yirah-יראה.”

footnotes: ²³² Psalms 19:10 ²³³ Psalms 112:1 ²³⁴ Psalms 128:1 ²³⁵ Deuteronomy 28:9

This Sefirah is called Eden-עדן, meaning that it is the inception of the spreading forth of Thought-Machshavah-מחשבה from the source from which all the Sefirot were revealed from the Supernal Crown-Keter Elyon. This then, is the wellspring-Ma’ayan-מעיין and source from where all novel beings in existence are brought into existence by the revelation of the Sefirot from the Supernal Crown-Keter Elyon. The word “Eden-עדן” indicates a source from which something is drawn. This is the secret of the verse,²³⁶ “A river-Nahar-נהר went out of Eden-עדן,” indicating that the river-Nahar-נהר comes out of the source and wellspring-Ma’ayan-מעיין.²³⁷ This then, is the meaning of “Eden-עדן,” as indicated by the matter of Sarah. When the source ceased from her and then returned, she said,²³⁸ “After I have withered, shall I again be rejuvenated-Ednah-עדנה,” meaning, “Shall the source be renewed for me?”

footnotes: ²³⁶ Genesis 2:10 ²³⁷ Also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity, Ch. 1. ²³⁸ Genesis 18:12

Now, we already explained that the river-Nahar-נהר that went out of Eden-עדן” refers to Understanding-Binah. That is, the word Eden-עדן refers to Wisdom-Chochmah and is the secret of the source drawn from the Supernal Crown-Keter Elyon. The verse continues, “to water the garden-Gan-גן,” referring to watering the Sefirah of Kingship-Malchut. That is, Understanding-Binah is the secret of the river-Nahar-נהר that goes forth to water Kingship-Malchut, which is the garden-Gan-גן,²³⁹ is the letters of speech-Dibur by which HaShem-יהו״ה creates His world. through the medium of the six Sefirot, Greatness-Gedulah, Might-Gevurah, Splendor-Tiferet, Victory-Netzach, Majesty-Hod, and Foundation-Yesod. This is the secret of the Vav-ו between the first letter Hey-ה and the final letter Hey-ה of the Name HaShem-יהו"ה.²⁴⁰, which is the Speech-Dibur of the King, HaShem-יהו״ה, blessed is He, is rooted and receives from the emotional qualities and Sefirot that are included in the letter Vav-ו, as previously explained. They, in turn, receive from Understanding-Binah, which is the first letter Hey-ה of the Name HaShem-יהו"ה. From Kingship-Malchut and below is the World of Separation-Olam HaPirud-עולם הפירוד,²⁴¹, Formation-Yetzirah, and Action-Asiyah, which are brought into being by the speech-Dibur of Kingship-Malchut of the world of Emanation-Atzilut. as the verse continues, “And from there it divided-Yipared-יפרד and became four heads.” This refers to the secret of the four camps of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, which separates from the secret of the World of Unity-Olam HaYichud-עולם היחוד. That is, this is the secret of the four letters of the Name HaShem-יהו״ה when they are unified (Yichud),²⁴². whereas the four heads are in their separation (Pirud).

footnotes: ²³⁹ That is, Kingship-Malchut ²⁴⁰ That is, Kingship-Malchut ²⁴¹ That is, the worlds of Creation-Briyah ²⁴² In the world of Emanation-Atzilut

We must now inform you regarding what it states in Torah,²⁴³ “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן.” How can this be? For, did we not say that this refers to the matter of the world of the Crown-Keter, which is the matter of the world of the Thought-Machshavah-מחשבה, which no eye has ever seen? If so, why does the verse say that the garden-Gan-גן is planted in Eden-עדן? Moreover, our sages, of blessed memory, revealed the matter in Tractate Brachot, as follows,²⁴⁴ “To what does the verse,²⁴⁵ ‘No eye has seen it’ refer? Rabbi Yehoshua ben Levi said, ‘This refers to the wine that has been preserved (Yayin HaMeshumar-יין המשומר) in its grapes since the six days of creation.’ Rabbi Shmuel bar Nachmanee said, ‘This refers to Eden-עדן, which no creature has ever seen.’ Now, if you ask, ‘Where was Adam, the first man?’ He dwelled in the Garden-Gan-גן. And if you say, ‘The garden-*Gan-*גן and Eden-עדן are one and the same,’ the verse teaches us, ‘A river went out of Eden-עדן to water the garden-Gan-גן.’” Contemplate how much our sages, of blessed memory, revealed in this passage, concluding with, “The Garden-Gan-גן is one thing, and Eden-עדן is another.” This being so, how can we resolve the simple meaning of the verse, given that they did not conclusively explain it in Talmud?

footnotes: ²⁴³ Genesis 2:8 ²⁴⁴ Talmud Bavli, Brachot 34b ²⁴⁵ Isaiah 64:3

I therefore will hint at the matter. When it states,²⁴⁶ “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן,” it means that He planted the roots of the Garden-Gan-גן, which is the secret of the Sefirah of Kingship-Malchut, in Eden-עדן, which is the secret of the beginning of the Thought-Machshavah-מחשבה. These are the secret of “Wisdom at the beginning and Wisdom at the end-Chochmah b’Rosh v’Chochmah baSof-חכמה בראש וחכמה בסוף,”²⁴⁷); Tikkunei Zohar 80b and elsewhere. in that it all is a single unity.²⁴⁸ This is the secret of the planting-Netiyah-נטיעה. How so? The plantings of the final letter Hey-ה of the Name HaShem-יהו״ה, go and reach the letter Vav-ו, and from there they spread forth until they reach the first letter Hey-ה, and from there they suckle from the letter Yod-י which is the first letter of the Name HaShem-יהו״ה.

footnotes: ²⁴⁶ Genesis 2:8 ²⁴⁷ Also see Zohar I 26b; Zohar III 238a (Ra’aya Mehemna ²⁴⁸ That is, the end action is rooted in the thoughts at the beginning, as in the words (of the liturgy of the eve of Shabbat), “The end action arose first in thought,” and (Sefer Yetzirah 1:7), “Their end is bound with the beginning and the beginning is bound with the end.”

This then, is the secret of the verse, “HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם planted a garden-Gan-גן in Eden-עדן,” which is a great secret hidden and sealed in the four letters of the Name HaShem-יהו״ה. And from where is all this drawn from? As the verse continues, “From that which Preceded-MiKedem-מקדם,” referring to the secret of the thorn of the letter Yod-י.²⁴⁹ will be explained in Gate Ten, with the help of the Singular Preexistent Intrinsic and Essential Being, HaShem-יהו״ה, blessed is He and blessed is His Name.

footnotes: ²⁴⁹ This title of the Crown-Keter

Praised is he who knows to direct his intentions on the path of the order of the planting of the Garden-Gan-גן, from the secret of the Sefirah of Kingship-Malchut until the Sefirah of Wisdom-Chochmah. For, this is the secret of the true and complete unification (Yichud), about which it states,²⁵⁰ “A shoot of My planting-Neitzer Mata’ai-נצר מטעי, My handiwork-Ma’aseh Yadai-מעשי ידי, in which to glory-Lehitpa’er-להתפאר.” If you understand what we have hinted, you will understand how the verse is settled according to its simple meaning, and what our sages, of blessed memory, expounded about it, is also settled. That is, about Eden-עדן they said “No eye has seen it,” and it is the river-Nahar-נהר that goes out of Eden-עדן to water the Garden-גן. For, this is indeed truly so, that Adam dwelled in the Garden-גן, but not in Eden-עדן. The reason is because, since “No eye has seen it,” various matters were withheld in creation.²⁵¹-עולם הבא, which was created with the letter Yod-י of the Name HaShem-יהו"ה (See Talmud Bavli, Menachot 29b; Talmud Yerushalmi Chagigah 2:1 and elsewhere), and is not yet revealed, but remains hidden in HaShem’s-יהו"ה storehouses for the righteous-Tzaddikim, as previously explained. If you merit it, you will yet receive deep and hidden matters in the received knowledge of Kabbalah, which are transmitted from mouth to mouth, about the matters we hinted in the word Eden-עדן. That is, everything we have written about them here, is solely in a way of hints, and similarly, our sages, of blessed memory, hinted at important principles about this matter in Bereishit Rabbah.²⁵²-גן בעדן”]. Rabbi Yehudah said, the Garden-Gan-גן is larger than Eden-עדן, as it states (Ezekiel 31:9), ‘It was envied by all the trees of Eden-עדן that were in the Garden of God-Gan Elohi”m-גן אלהי״ם.’ Rabbi Yossi said, ‘Eden-עדן is larger than the Garden-Gan-גן, as it states, ‘And HaShem God-יהו״ה אלהי״ם planted a Garden-Gan-גן in Eden-עדן,’ and it continues and says, ‘A river-Nahar-נהר went out of Eden-עדן to water [the Garden-Gan-גן].’ According to Rabbi Yossi, the water of an area of thirty se’ah (Beit Kur) can water an area sixty times greater in size (Tarkav). According to Rabbi Yehudah, it is like a wellspring of water in the midst of the Garden-Gan-גן that waters the whole of the Garden-Gan-גן.” The same is understood about the difference between the seminal point of wisdom-Chochmah relative to the expansive explanations of Understanding-Binah and speech-Dibur, which is Kingship-Malchut. That is, on the one hand, the expansive explanations of Understanding-Binah (or the expressions of speech-Dibur) are larger and more expansive than the seminal point of Wisdom-Chochmah from which they came out. On the other hand, it is the seminal point of Wisdom-Chochmah that transcends and surpasses all the explanations, and is what “waters” and sustains them all. At the same time, it itself is not absent from all the expansiveness, except that relative to the recipient, it is concealed and transcendent (but certainly not concealed from the Bestower). The same is so of the relation between the letter Yod-י itself and the thorn of the letter Yod-י, which are Eden-עדן and a more hidden and inner Eden-עדן, as will shortly be mentioned. That is, relative to the Limitlessness-Ein Sof-אין סוף of the Concealment of the Crown-Seter HaKeter-סתר הכתר, even wisdom-Chochmah is like an action-Asiyah, as explained on the verse (Psalms 104:24), “You have made them all with wisdom-Kulam b’Chochmah Asita-כלם בחכמה עשית,” in either word, relative to He who brings forth wisdom, wisdom-*Chochmah-*חכמה is like an action-Asiyah-עשיה, and is Something-Yesh-יש from nothing-Ayin. Nevertheless, the letter Yod-י is not separate or absent of the thorn of the Yod-י, even though the thorn of the letter *Yod-*י remains completely above and beyond the Yod-י.

footnotes: ²⁵⁰ Isaiah 60:21 ²⁵¹ That is, this verse refers to the Coming World-Olam HaBa ²⁵² See Midrash Bereishit Rabba 15:1; Also see Radak to Genesis 2:8 – “Rabbi Yehudah and Rabbi Yossi disputed [the meaning of the words “Gan b’Eden

Now, contemplate that there is yet another verse which presents a difficulty. This is the verse,²⁵³ “You were in Eden-עדן, the Garden-Gan-גן of God-Elohi”m-אלהי״ם,” which seems to indicate that Eden-עדן is the Garden-Gan-גן. I shall therefore untie the bonds of doubt regarding this. Chiram-חירם, King of Tyre-Tzor-צור, ascended to the inception of thought-Machshavah-מחשבה, which is Eden-עדן, and is the grape-Anav-ענב. However, this matter is concealed in several things in creation, and relates to the verse,²⁵⁴ “These are the kings who reigned in the land of Edom.”²⁵⁵), the first seven about which the verse states, “He reigned and he died,” [which refers to the matter of the shattering of the vessels (Shevirat HaKeilim)] whereas about the eighth it does not say “he died.” That is, it is the eighth king of the world of Chaos (Tohu) who is the root of the repair of the shattering. See at greater length in Shaar HaYichud of Rabbi DovBer of Lubavitch, translated as The Gate of Unity, Ch. 20 and 46, and the notes and citations there. This is the secret of the verse, “You were in Eden-עדן, the Garden-Gan-גן of God-Elohi”m-אלהי״ם.” That is, when you arose in Thought-Machshavah-מחשבה, which is Eden-עדן, you came out by way of the roots of the plantings in the Garden-Gan-גן, and were affixed in the place that you were affixed. If you merit it, you shall hear awesome secrets of Kabbalah, given from mouth to mouth about this; matters that are the concealed depths of the world.

footnotes: ²⁵³ Ezekiel 28:13 ²⁵⁴ Genesis 36:31 ²⁵⁵ This refers to the eight kings of the world of Chaos (Tohu

I shall hint at the path and order of the plantings of the Garden-Gan-גן in Eden-עדן, as the verse states,²⁵⁶ “They will be sated from the abundance of Your house; and from the stream-Nachal-נחל of Your delights-Adanecha-עדניך You give them to drink.” Know and have faith that there is Eden-עדן and there is an Eden-עדן more inner than Eden-עדן, that is the Source of all sources. This is the secret of the Concealment of the Crown-Seter HaKeter-סתר הכתר, which is Limitless-Ein Sof-אין סוף in depth, yet is all with one perfect adhesion, bond and unity. Now, this Sefirah is the letter Yod-י, which is the first letter of the Name HaShem-יהו״ה, and is the source that all the streams and desires reach, but no further. From there and above is the world of absolute mercies-Rachamim (Crown-Keter) which is utterly hidden and sealed, for no one can think beyond there nor ponder there, neither a little or a lot. For, in this book of ours, we have clear proofs for everything we have made known to you, whether by hint or explicitly, and when we direct our intentions to the perfect unity, we do so until we arrive at the secret of the letter Yod-י. When the thought arrives at Ya”h-י״ה, we then unify it all with the thorn of the letter Yod-י, but from there and beyond, we have no permission to ponder. One may go up to here, but no further. Whoever trespasses beyond this in his thoughts, is as though he disregards the honor of his Maker, and it would have been better for him not to have come into the world.

footnotes: ²⁵⁶ Psalms 36:9

Know and have faith that one who understands the secret of the letter Yod-יו״ד of the Name HaShem-יהו״ה, will contemplate the secret of the verse,²⁵⁷ “You open Your hand-Yadecha-ידיך and satisfy the desire of every living thing,” the secret of which is, “Do not read it as ‘Your hand-Yadecha-ידיך,’ but as, ‘Your Yod-יודי״ך.’”²⁵⁸ At the time that a person concentrates his intentions on the unity of HaShem-יהו״ה, blessed is He, he should contemplate on the opening of the Yod-י, and will understand how desire-Ratzon-רצון is drawn to the World of Life-Olam HaChayim-עולם החיים, which is Understanding-Binah, and from there onward,²⁵⁹ “Yours, HaShem-יהו״ה is the greatness-Gedulah, and the Might-Gevurah, and the Splendor-Tiferet, and the Victory-Netzach, and the Majesty-Hod.” Then, Foundation-Yesod and Kingship-Malchut unite as one, and the world is in a state of perfect and complete unity, and blessing-Brachah-ברכה is found in the world. Then all the seven days of inauguration are found to be complete, and the Glory of HaShem-יהו״ה is seen on the eighth,²⁶⁰-יהו״ה after the seven days of inauguration (Shivat Yemei HaMilu’im-שבעת ימי המילואים) on the eighth day (*Bayom HaShmini-*ביום השמיני). upon which everything is then in a state of complete repair. Happy is the eye that can gaze into the depths of this matter, about whom the verse states,²⁶¹ “He said to me, ‘You are My servant Israel-ישראל, it is in you-Becha-בך that I take pride-Etpa’er-אתפאר.’” Whoever knows the secret of the letter Yod-יו״ד in the wholeness of all three of its letters (יו"ד), will understand how the three upper Sefirot are unified with the point of the letter Yod-י, and how she draws forth blessings in an inner manner to the letter Vav-ו, and how the letter Dalet-ד receives bestowal of blessings from the letter Vav-ו, the letter Dalet-ד being the secret of the unity of the final letter Hey-ה of the Name HaShem-יהו״ה, as in the secret of the verse,²⁶²-יהו״ה, and “the fifth” refers to the letter Hey-ה-5, which is the fifth letter of the Aleph-bet and has a numerical value of five, as mentioned in the Fifth Gate. “In the fourth [month], on the fifth of the month.”

footnotes: ²⁵⁷ Psalms 145:16 ²⁵⁸ Also see Tikkunei Zohar 7b ²⁵⁹ Chronicles I 29:11 ²⁶⁰ See Leviticus 8:33-9:24 regarding the inauguration of the Mishkan (Tabernacle) and the appearance of the Glory of HaShem ²⁶¹ Isaiah 49:3 ²⁶² Ezekiel 1:1 ibid. “The fourth” refers to the fourth letter of the Name HaShem

It seems to me that the little we have hinted for you in this Gate about the secret of Ya”h-י״ה, blessed is He, and all the other titles by which He is called in Torah, should be sufficient for you. From what we have written for you here about its matters, many other deep matters and mysteries will be understood to you, provided that you “understand one thing from another.”²⁶³ For the sake of His mercies and kindnesses, may HaShem-יהו״ה, blessed is He, show us the path by which to come close to His Truth, and may this be desirable to Him! Amen!

footnotes: ²⁶³ Talmud Bavli, Chagigah 14a

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

1. Ya”h-י״ה

2. Something-Yesh-יש

3. Wisdom-Chochmah-חכמה

4. Desire-Ratzon-רצון

5. The Depth of Thought-Omek HaMachshavah-עומק המחשבה

6. The Depth of the Heights-Omek Rom-עומק רום

7. Fear-Yirah-יראה

8. The First *Yod-*י of The Name HaShem-יהו״ה

9. Thought-Machshavah-מחשבה

10. Delight-Eden-עדן

11. Father-Abba-אבא

12. Wonder-Pele-פלא

13. The Wonders of Wisdom-Plee’ot Chochmah-פליאות חכמה

14. The Hidden Recesses of Wisdom-Ta’alumot Chochmah-תעלומות חכמה

15. The Upper Wisdom-Chochmah Ila’ah-חכמה עילאה