Gate Two: (The Sefirah of Yesod) My soul thirsts for God-אלהי״ם, for the Living God*-א״ל חי* When will I come and behold the face of God-אלהי"ם? (Psalms 42:3)

The second of HaShem’s-יהו"ה holy titles in ascending order is that He is called The Living God-El Chai-א"ל חי*.*******The reason for being called the Living God-El Chai-א"ל חי is because this name is the end of the nine levels called¹ “the nine lenses-Aspaklariot-אספקלריות” and draws the quality of HaShem’s-יהו"ה kindness-Chessed-חסד and His life-Chayim-חיים to the quality of His Lordship-Adona”y-אדנ"י, as known (from the previous gate). Since it draws from the quality of His Kindness-Chessed-חסד, it is called Benevolent God-El-א"ל and since it draws from the quality of His life-Chayim-חיים it is called Living-Chai-חי, and when the kindness and life are unified as one, He is called The Living God-El Chai-א"ל חי. When this power is then drawn into the quality of HaShem’s-יהו"ה Lordship-Adona”y-אדנ"י, then it too is called, The Land of Life-Eretz HaChayim-ארץ החיים, that is, the land where the Supernal life gathers.

footnotes: ¹ Midrash Vayikra Rabba 1:14

It is from the power of the quality of this name the Living God-El Chai-א"ל חי, that the quality of His name of Lordship-Adona”y-אדנ"י draws life into all creatures in the world to their various kinds, into the angels and all the hosts of heaven and their stars and into all the hosts of the earth and its offspring. This is the meaning of the verse,² “Let the earth bring forth living souls according to their kind.”

footnotes: ² Genesis 1:24

Thus, according to the Supernal wisdom, this verse includes the souls of all animate creatures and everything that crawls upon the ground, the souls of every kind of fish, fowl, animals, and beasts, including the animalistic soul in man. Moreover, even the higher soul in man, called the Neshamah-נשמה is included. Therefore, the sages explained³ that this verse, “Let the earth bring forth living souls according to their kind,” even refers to the soul of Moshiach. How wondrous are their words and how great is their intellect!

footnotes: ³ Midrash Bereishit Rabba 8:1

For how can this verse include all living creatures, everything that crawls on the ground, the souls of fish, fowl, animals and beasts, the souls of man and even the souls of the angels, all the hosts of heaven and the stars and even the soul of Moshiach?

Therefore, know that it all is included in a single word that was enunciated in this verse. This is the meaning of, “to its kind-L’Minah-למינה.” What does “to its kind” mean? It refers to the soul of every kind of living being, each according to its kind. If the creature is supernal, its soul is supernal, if it is intermediate, its soul is intermediate and if it is lowly, its soul is lowly. It all is included in the word that He spoke in creating the world, “to its kind-L’Minah-למינה.”

Now, do not speculate that an angel has no soul, because, in reality, there is not a single creature in the world that does not have a soul of its kind. Rather, according to the substance, so will be the soul, as it should be. If it is supernal, its soul will be supernal and if it is lowly, its soul will be lowly.⁴

footnotes: ⁴ See Mishneh Torah, Hilchot Yesodei HaTorah 2:8

All the supernal and lowly souls were drawn to them from HaShem’s-יהו"ה title Lord-Adona”y-אדנ"י, which is called the Land of Life-Eretz HaChayim-ארץ החיים, through the power of the Living God-El Chai-א"ל חי, blessed is He, that influences the power of life to the quality of His title Lord-Adona”y-אדנ"י, which is called the Land of Life-Eretz HaChayim-ארץ החיים from the source of life, through the medium of the Tree of Life-Etz HaChayim-עץ החיים.

Now, since we find that all living beings in the world receive their lifeforce from HaShem-יהו"ה, the Living God-El Chai-א"ל חי, through His quality of Lordship-Adona”y-אדנ"י, therefore on Rosh HaShanah we request, “Remember us for life” and we address HaShem-יהו"ה as the Living God-El Chai-א"ל חי and Protector-Magen-מגן.

In this manner, contemplate that whosoever desires to attain eternal life should adhere to HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי and in his prayer he should draw HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי to His quality of Lordship-Adona”y-אדנ"י. David, peace be upon him, greatly desired and longed for this matter and said,⁵ “My soul thirsts for God-Elo”him-אלהי"ם, for the Living God-El Chai-א"ל חי,” for when HaShem’s-יהו"ה Divine quality as the Living God-El Chai-א"ל חי is bonded to His quality of Lordship-Adona”y-אדנ"י, then the Jewish people receive all their needs and requests and they are victorious over all their enemies and no man can stand against them.

footnotes: ⁵ Psalms 42:3

Yehoshua, peace be upon him, hinted at this when he said,⁶ “With this-b’Zot-בזאת shall you know that the Living God-El Chai-א"ל ח"י is within you, and He will surely drive away the Canaanite, the Hittite, the Hivite, Perizite, the Girgashite, the Emorite and the Yevusite from before you.” And since we need to bind all the Sefirot and levels to the quality of His Lordship-Adona”y-אדנ"י, therefore in the blessing concluding the verses of song (Pesukei d’Zimra), we say, “He who chooses the songs of melody, the King God, life of the worlds.”

footnotes: ⁶ Joshua 3:10

Whoever desires to ask for good life should direct his prayer to HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי. Thus, when a person adheres to the name of HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י in purity, by doing so he adheres to the Living God-El Chai-א"ל ח"י. About this it states,⁷ “And you who adhere to HaShem-יהו"ה your God are all alive today.”

footnotes: ⁷ Deuteronomy 4:4

Now, sometimes this Divine quality is called The God of Life-Elo”him Chayim-אלהי"ם חיים, as it states,⁸ “He is the God of Life-Elo”him Chayim-אלהי"ם חיים and the King of the world-Melech Olam-מלך עולם.” This is the matter of The Living God-El Chai-א"ל ח"י pouring life into the pool-Breichah-בריכה of His Lordship-Adona”y-אדנ"י, which is called God-Elo”him-אלהי"ם, and when it becomes filled with life-Chayim-חיים, together they are called the God of Life-Elo”him Chayim-אלהי"ם חיים.⁹’s-יהו״ה quality of kingship-Malchut is “sea-Yam-ים” or “the sea-HaYam-הים.” Thus, the conjoining of His quality The Living God-E”l Chay-א״ל חי with “the sea-HaYam-הים” and “sea-Yam-ים” is the God of Life-Elohi”m Chayim-אל**הי״ם חיים. Then, all living beings become filled through the conduits.

footnotes: ⁸ Jeremiah 10:10 ⁹ As mentioned before, one of the titles for HaShem

When our teacher Moshe, peace be upon him, ascended to the heights, he drew down HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי to His quality of Lordship-Adona”y-אדנ"י when he said,¹⁰ “And now, may the power of the Lord-Adona”y-אדנ"י be magnified.”

footnotes: ¹⁰ Numbers 14:17

What is the power of the Lord-Adona”y-אדנ"י? It is the matter of the life that is drawn to it from HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי. What is written after this?¹¹ “And HaShem-יהו"ה said, I have forgiven according to your words, but as surely as I live-Chai Anee-חי אני and as the glory of HaShem-יהו"ה fills the whole earth, all the people who saw My Glory and My signs that I performed in Egypt and in the desert, but tested me these ten times and did not hearken to My voice, shall not see the land that I swore unto their forefathers. All those who provoked Me will not see it.”

footnotes: ¹¹ Numbers 14:20-23

This is the matter of HaShem-יהו"ה drawing life down from His quality as the Living God-El Chai-א"ל חי to His quality of Lordship-Adona”y-*אדנ"*י, which is called I-Anee-אני. If not for this, they would have died immediately. He therefore delayed this and kept them alive until they bore fruit and their fruit bore fruit¹² and He exacted punishment from them afterwards.

footnotes: ¹² That is, until they had children and grandchildren.

Whoever grasps this will understand the extent of the power of drawing down HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי to the quality of His Lordship-Adona”y-אדנ"י, and the reason scripture states here, the God of Life-Elo”him Chayim-אלהי"ם חיים is because the quality of HaShem’s-יהו"ה Lordship-Adona”y-אדנ"י is also called the God of Life-Elo”him Chayim-אלהי"ם חיי"ם.

The reason is because, without exception, His quality as Lord-Adona”y-אדנ"י does not give life except according to judgement-Din-דין. This is why the God of Life-Elo”him Chayim-אלהי"ם חיים is mentioned here, which is the quality of judgment-Din-דין together with life-Chayim-חיים.

Therefore, on Rosh HaShanah, which is the day of judgment-Yom HaDin-יום הדין, we mention both these qualities; the God of Life-Elo”him Chayim-אלהי"ם חיים and the Living God-El Chai-א"ל חי and protector-Magen-מגן in the first blessing, in that we say, “Remember us for life, Benevolent God-El-א"ל, the King who desires life, and inscribe us in the book of life, for Your sake, God of Life-Elo”him Chayim-אלהי"ם חיים, the Living God-El Chai-א"ל חי and Protector-Magen-מגן.” As you see, both qualities are included in this blessing.

Now that you have been informed of this principle, know that HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי is sometimes called, El**Shaddai-א"ל שד"י-The Self-sufficient God. This is because from this Divine quality, all power, perfection, influence, and emanation are drawn to the quality of His title of Lordship-Adona”y-אדנ"י until He says enough-Dai-די. Because of this, in Tractate Chagigah¹³ our sages, of blessed memory said, “He is called Enough-Shaddai-שד"י because through this He said ‘enough-Dai-די’ to His world,” and even though this is understood as the sages stated there, that the world continued to expand until He said “enough-Dai-די,” the inner principle is that with His quality of El Shaddai-*א"ל שדי-*the Self-sufficient God, He gives sustenance to every single creature and transmits His blessings to His quality of Lordship-Adona”y-אדנ"י until their lips are worn from saying “enough-Dai-די.”

footnotes: ¹³ Chagigah 12a

When HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י becomes filled with His quality of El Shaddai-א"ל שדי-the Self-sufficient God, then it too is called by His name Shaddai-שד"י and El Shaddai-א"ל שדי, as was explained (in Gate One), and all the blessings and goodness that are influenced to His quality of Lordship-Adona”y-אדנ"י in order to fulfill the needs of every creature, are through El Shaddai-א"ל שדי-the Self-sufficient God, as it states,¹⁴ “El Shaddai-א"ל שדי will bless you and will make you fruitful and multiply you etc.” Through this Divine quality He also says “enough” to all troubles, that they should not befall a person. This is why, when our forefather Yaakov prayed to HaShem-יהו"ה, blessed is He, he referred to Him by His title El Shaddai-א"ל שדי. Now, sometimes this Divine quality is called The Source of Living Waters-Mekor Mayim Chayim-מקור מים חיים.

footnotes: ¹⁴ Genesis 28:3

The reason is because these waters flow to it from the upper Eden, from the source called The Unlimited One*-Ein Sof-אין סוף*. Then, from this source, life is drawn to all living beings. It therefore is called The Source of Living Waters*-Mekor* Mayim Chayim-מקור מים חיים.

However, since there are other bad waters, which are called Dead waters*-Mayim* Meitim-מים מתים,¹⁵ these being the¹⁶ muddy waters-Mayim Achurim-מים עכורים that come from the essence of the malignant waters-Mayim Zeidonim-מים זידונים,¹⁷ which are alien cisterns that contain several kinds of bad waters from which the bitter and repugnant waters came out, therefore HaShem-יהו"ה had to thunder against all of Israel and say,¹⁸ “For My people have committed two evils; they have left Me, the Source of Living waters-Mekor Mayim Chayim-מקור מים חיים, to dig cisterns for themselves, broken cisterns that cannot hold water.” Moreover, it is written,¹⁹ “HaShem-יהו"ה is the hope of Israel, all who have left You will be shamed. Those who turn aside from Me will be inscribed for burial in the earth, for they have left HaShem-יהו"ה, the Source of Living Waters-Mekor Mayim Chayim-מקור מים חיים.”

footnotes: ¹⁵ Stagnant waters ¹⁶ See Rashi to Genesis 34:30 citing Talmud Bavli, Brachot 25b ¹⁷ Psalms 124:5 ¹⁸ Jeremiah 2:13 ¹⁹ Jeremiah 17:13

Now, there are several facets as to why He is called the Source of Living Waters-Mekor Mayim Chayim-מקור מים חיים. The first is that this source comes out of the upper Eden-Eden HaElyon-עדן העליון, through which all living creatures live, and when they drink of these waters, they are neither hungry nor thirsty and always live and exist forever. The second is that just as a living being moves from here to there and performs actions, so too these waters are always moving and flowing to water streams, fields, vineyards, and orchards, so that people can acquire all their needs from them. They thus perform all their actions by moving from place to place. Thirdly, whosoever seeks true life in the presence of HaShem-יהו"ה will be informed of His place by these waters. That is, if a person walks upstream on the banks of this stream-Nachal-נחל and never separates himself from it, he will come to know the place from which it issues, for he will be guided to its source from which life emerges.

The sign for this is the verse,²⁰ “From a gift, the stream of God-Nachli’el-נחליאל and from the stream of God-Nachli’el-נחליאל to the heights*.*”²¹-נחליאל is usually translated as the, “inheritance of God” but according to this interpretation it means, “the stream of God.” In this way a person should contemplate what HaShem-יהו"ה, blessed is He, said in His Torah,²² “See, today I set before you, life and good and death and bad,” since whoever adheres to HaShem’s-יהו"ה quality as the Living God-E”l Chai-א"ל חי will find life and good and whoever distances himself from the Living God-E”l Chai-א"ל חי will find its opposite, death and bad, in that they are arranged one opposite the other. The sign for this is the verse,²³ “Also, God made these opposite these.”

footnotes: ²⁰ Numbers 21:19 ²¹ The name Nachaliel ²² Deuteronomy 30:15 ²³ Ecclesiastes 7:14

Furthermore, this quality is called Yesod-Foundation-יסוד, that is, just as a house, rests upon its foundations, so also, HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י rests upon His quality of Foundation-Yesod-יסוד, being that His quality of Lordship-Adona”y-אדנ"י receives no influence and existence except through the quality of Foundation-Yesod-יסוד, which is called the Living God-E”l Chai-א"ל חי. In the Talmud, in Tractate Chagigah²⁴ the sages said, “Upon what is the world established? Upon a single pillar called the Righteous-Tzaddik-צדיק, as it states,²⁵ “The righteous-Tzaddik-צדיק is the Yesod-Foundation-יסוד of the world.”

footnotes: ²⁴ Chagigah 12b ²⁵ Proverbs 10:25

Now, be informed that not all foundations are equal. That is, there is a foundation that is above and its building is below it, there is a foundation that is in the center of its building, and there is a foundation that is below and its building is above it. The sign for this is the upper world (Olam HaElyon-עולם עליון), the middle world (Olam HaTeechon-עולם תיכון) and the lower world (Olam HaTachton-עולם תחתון). Moreover, there is a sign within each sign. That is, the foundation of the upper world is above it, the foundation of the middle world is in its center and the foundation of the lower world is below it. This is the matter of the vowel points, Cholem-חֹלם above the letter, Shoorook-שּרּק in the center of the letter, and Cheereek-חִרִק under the letter.²⁶-חֹלם, the Shoorook-שּרּק, and the Cheereek-חִרִק.

footnotes: ²⁶ Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 4 (The Vowels of Creation), regarding the three foundational vowel points, the Cholem

This has already been hinted at by our sages, of blessed memory, when they said,²⁷ “Come and see that the quality of flesh and blood is unlike the quality of the Holy One, blessed is He. A person of flesh and blood is below and his burden is above him. However, the Holy One, blessed is He, is unlike this. Rather, He is above and His burden is below Him, as it states,²⁸ “Thus said HaShem-יהו"ה who is high and elevated.”

footnotes: ²⁷ Midrash Tehillim 18 ²⁸ Isaiah 57:15

Accordingly, contemplate that HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, which is called Yesod-Foundation-יסוד, is above and His quality of Lordship-Adona”y-אדנ"י, which is its building, is below it. This is a wondrous matter, in that the quality of HaShem’s-יהו"ה Lordship-Adona”y-אדנ"י desires to go up and ascend to His quality as the Living God-El Chai-א"ל חי and always longs to ascend to it. Do not be astonished by this, because in this world too there is an example of this. As we see that though a magnet is above, it draws things that are below it to itself. Moreover, the three foundational elements of fire, air and water testify to this.²⁹

footnotes: ²⁹ In that the nature of fire is to be drawn upward, the nature of water is to be drawn downward and the nature of air is to hover in the middle. See Ginat Egoz, translated as HaShem Is One, Vol. 2 (The Letters of Creation, Part 1).

Now, throughout the Torah this quality is called The Righteous One-Tzaddik-צדיק. Moreover, because it is called the Foundation-Yesod-יסוד and carries all entities that are below it, it is called,³⁰ “the Righteous One-Tzaddik-צדיק, the Foundation-Yesod-יסוד of the world.” The reason it is called Righteous-Tzaddik-צדיק is because it influences all goodness and blessings into HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, as it states,³¹ “the righteous-Tzaddik-צדיק is generous and gives.”

footnotes: ³⁰ Proverbs 10:25 ³¹ Psalms 37:21

I must now awaken you to a great and glorious matter. Know that there are three names, Tzaddik-צדיק, Tzedek-צדק and Tzedakah-צדקה. HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי is called The Righteous One-Tzaddik-צדיק and HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י is called Righteousness*-Tzedek-צדק*. When the Righteous One-Tzaddik-צדיק influences His blessing into Righteousness-Tzedek-צדק, that influence and emanation is called Charity-Tzedakah-צדקה and these three names become unified as one. The Righteous One-Tzaddik-צדיק gives, Righteousness-Tzedek-צדק receives and Charity-Tzedakah-צדקה is the matter of the gift, adhesion, and connection. Accordingly, the verse states,³² “The memory of the Righteous-Tzaddik-צדיק is for blessing.”

footnotes: ³² Proverbs 10:7

It now is appropriate to enlighten you to a very great principle. Know that when the Righteous One-Tzaddik-צדיק influences His blessing and goodness upon Righteousness-Tzedek-צדק, the Righteousness-Tzedek is then called the Land of Life-Eretz HaChayim-ארץ החיים, which then provides goodness to all creatures. However, if the conduits of the Righteous One are stopped up, goodness does not come to the quality of Righteousness-Tzedek-צדק and it then becomes filled with those cisterns that are called death. It then causes death and brings about all sorts of plagues and destruction in the world. However, when the Righteous One-Tzaddik-צדיק unites with the Righteousness-Tzedek-צדק and gives it of His blessings, then through that unification, which is called Charity-Tzedakah-צדקה, He brings life instead of death to the quality of Righteousness-Tzedek-צדק. This is the matter of the verse,³³ “Charity-Tzedakah-צדקה rescues from death.”

footnotes: ³³ Proverbs 10:2

Come and see the great effect of Charity-Tzedakah-צדקה. For when a person does an act of Charity-Tzedakah-צדקה, he draws HaShem’s-יהו"ה quality as the Righteous One-Tzaddik-צדיק into His quality of Righteousness-Tzedek-צדק, bringing life to the world and rescuing them from death. Now, if he rescues the world from death, certainly this also applies to himself too. Moreover, do not think that this only applies to strange forms of death. It rather applies to death itself. On the other hand, when the Righteous One-Tzaddik-צדיק departs from Righteousness-Tzedek-צדק and the quality of Righteousness-Tzedek-צדק remains empty, it then rises to kill and destroy, to rip out and uproot, bringing many kinds of death upon the creatures. Of these are natural death, death by plague, strange forms of death and every other kind of death.

Accordingly, contemplate that whosoever wishes to inherit the Land of Life-Eretz HaChayim-ארץ החיים must adhere to the quality of the Righteous One-Tzaddik-צדיק, being that whoever adheres to the quality of the Righteous One-Tzaddik-צדיק is also called Righteous-Tzaddik-צדיק and inherits the Land of Life-Eretz HaChayim-ארץ החיים. About this it states,³⁴ “Your people are all righteous-Tzaddikim-צדיקים, they will inherit the land forever.” What our sages, of blessed memory, explained about this verse is well known, as it states,³⁵ “All Israel have a share in the coming world, as it states, ‘Your people are all righteous-Tzaddikim-צדיקים, they shall inherit the land forever.”

footnotes: ³⁴ Isaiah 60:21 ³⁵ Talmud Bavli, Sanhedrin 90a

We now must awaken you to a very great principle which is the foundational root in knowing the great damage caused through the transgression of sins. You have already been informed in this book that when HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י becomes filled from the upper source, which is called the Living and Righteous God-א"ל חי וצדיק, it becomes blessed and established in its fullness and thereby provides the needs of all the creatures. Then the entire world is established in its fullness and joy, with all kinds of delights and pleasures. Sometimes, HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי withdraws from His quality of Lordship-Adona”y-אדנ"י and it then remains empty, lacking all goodness. I therefore must inform you as to how this could possibly be.

Know that HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, which is called the Righteous One-Tzaddik-צדיק, stands to see and observe mankind. If He observes that people are occupied in the study of His Torah and the observance of His commandments-mitzvot-מצות and that they wish to purify and conduct themselves in purity and cleanliness, then HaShem’s-יהו"ה quality as the Righteous One-Tzaddik-צדיק spreads forth and expands, becoming filled with all kinds of influence and emanation from above, to pour blessings upon His quality of Lordship-Adona”y-אדנ"י in order to bestow the reward of goodness to those who uphold His Torah and mitzvot and purify themselves. The result is that the entire world is blessed through these righteous ones-Tzaddikim-צדיקים. Moreover, HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י is also blessed through them. This is the matter of,³⁶ “The memory of the righteous-Tzaddik-צדיק is for blessing.”

footnotes: ³⁶ Proverbs 10:7

However, if people bring impurity upon themselves, heaven forbid, and become distant from HaShem’s-יהו"ה Torah and mitzvot, committing evil, injustice and violence, then HaShem’s-יהו"ה quality as the Righteous One-Tzaddik-צדיק stands up to see and observe their deeds. When He sees that people are bringing impurity upon themselves, in rejecting His Torah and mitzvot and committing injustice and violence, then His quality as the Righteous One-Tzaddik-צדיק gathers into itself and withdraws on high. Then all the conduits and drawings down of influence become stopped up and HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י is left like a dry and empty land, lacking all goodness. This is the matter of the verse,³⁷ “Because of the evil, the Righteous-Tzaddik-צדיק is gathered up.” King Solomon cried out about this and said,³⁸ “There is a righteous man who is lost in his righteousness and there is a wicked man who continues in his wickedness.” This entire matter is hinted at in the verse,³⁹ “From the heavens HaShem-יהו"ה gazed down upon mankind to see if there is a wise person who seeks God. They altogether have gone astray, they have become depraved, there are none who do good, not even one.”

footnotes: ³⁷ Isaiah 57:1 ³⁸ Ecclesiastes 7:15 ³⁹ Psalms 14:2-3

Do you not see what this verse hints at when it says, “there are none who do good?” This is because mankind below has the power to either build many matters above or to cause havoc and destruction. This is the matter of the verse,⁴⁰ “It is a time to act for HaShem-יהו"ה, they have voided Your Torah.” It also is written,⁴¹ “If (a person) would grasp My might he would make peace for Me, peace he would make for Me.” Whosoever understands this matter will understand to what extent a person has the power to either build or destroy.

footnotes: ⁴⁰ Psalms 119:126 ⁴¹ Isaiah 27:5

Now, come and see the extent of the power of the righteous-Tzaddikim-צדיקים who adhere to Torah and mitzvot, in that they have the power to unite all the Sefirot and to instill peace amongst the upper and lower beings, for when an upright and pure person unites HaShem’s-יהו"ה quality as the Righteous One-Tzaddik-צדיק with His quality of Righteousness-Tzedek-צדק, He then is called “HaShem is One-HaShem Echad-יהו"ה אחד,” thus instilling peace amongst the upper entourage and the lower entourage. We thus find that through such a person the heavens and the earth become united. Happy is his lot and happy is she who bore him. About such a one the verse states,⁴² “Your father and your mother will be glad and she who gave birth to you shall rejoice,” and it further states,⁴³ “HaShem-יהו"ה rejoices in His works.”

footnotes: ⁴² Proverbs 23:25 ⁴³ Psalms 104:31

However, if a person is evil, impure, and undisciplined, plotting evil schemes and running to do evil, rejecting goodness, chooses evil and despises Torah and mitzvot, when HaShem’s-יהו"ה quality as the Righteous One-Tzaddik-צדיק looks upon his evil deeds, the quality of the Righteous One-Tzaddik-צדיק then gathers up, withdraws, and ascends above. Subsequently, HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י is left alone, dry and bereft of all the goodness of the Righteous One-Tzaddik-צדיק. What caused this? The wickedness of this evil one. About such a person the verse states,⁴⁴ “A contrary man incites strife and a protester estranges a ruler.” We thus find that he destroys the world and ruins the order of all the creatures.

footnotes: ⁴⁴ Proverbs 16:28

Our sages, of blessed memory warned us about this in Tractate Kiddushin,⁴⁵ and said, “A person should always see himself as if he is half meritorious and half liable.” Rabbi Elazar ben Shimon said, “Since the world is judged according to its majority and an individual is judged according to his majority, if a person does a mitzvah, happy is he, for he has tipped the scales for himself and for the world for merit.” In the same way, contemplate what our sages, of blessed memory, said,⁴⁶ “What does the world stand on? On a single pillar, which is the righteous-Tzaddik-צדיק, as the verse states,⁴⁷ “The righteous-Tzaddik-צדיק is the foundation of the world.”

footnotes: ⁴⁵ Talmud Bavli, Kidushin 40b ⁴⁶ Talmud Bavli, Chagigah 12b ⁴⁷ Proverbs 10:25

Know that throughout the Torah this quality is called Good-Tov-טוב. The sign for this is the verse,⁴⁸ “Say of the righteous-Tzaddik-צדיק that he is good-Tov-טוב.” We now must awaken you to a certain matter. Know that all the influence that is drawn from the upper Sefirot above, all act in a way of goodness and wholeness. Even if judgment-Din-דין comes down to the world through the quality of fear-Pachad-פחד and might-Gevurah-גבורה, if it comes through the Righteous-Tzaddik-צדיק, it all comes in a way of complete goodness. That is, whatever bad happens, is only for the good of the person affected by it. This is because it comes to him through the agency of the Righteous-Tzaddik-צדיק and is all for the good. This is the meaning of the statement of our sages, of blessed memory,⁴⁹ “Nothing bad descends from heaven.” If so, what is the meaning of the verse,⁵⁰ “But bad came down from before HaShem-יהו"ה”?

footnotes: ⁴⁸ Isaiah 3:10 ⁴⁹ Midrash Bereshit Rabbah 51:3, Tikkunei Zohar 41:2 ⁵⁰ Michah 1:12

Know that outside the partition of the Divine Sefirot are plagues that are called bad-Ra-רע, which surround the Sefirot from the outside and sometimes cling to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י and descend to the world. This is why the verse states, “But bad came down from before HaShem-יהו"ה,” rather than “from HaShem-יהו"ה.” In the same manner, in the account of the act of creation it states,⁵¹ “And God saw that it was good.” However, at the end of the act of creation it states,⁵² “and behold, it was very good.” In Bereshit Rabbah our sages said that, “it was good” refers to the good inclination-Yetzer Tov-יצר טוב, whereas “very good” refers to death. This is because if something comes from HaShem’s-יהו"ה quality as the Righteous One-Tzaddik-צדיק, then even death is called life and good. This is the meaning of what our sages, of blessed memory stated,⁵³ “Even in their death, the righteous-Tzaddikim-צדיקים are considered to be alive.” About this Torah states,⁵⁴ “And the Tree of the Knowledge of good and evil.” That is, when HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, which is called the Tree of Knowledge-Eitz HaDa’at-עץ הדעת, draws from the quality of Good-Tov-טוב, all its actions are called good. That is, all life and all death that come to the worlds are good.

footnotes: ⁵¹ Genesis 1:10 ⁵² Genesis 1:31 ⁵³ Talmud Bavli, Brachot 18a ⁵⁴ Genesis 2:9

In this way, Nachum Ish Gamzu would say of all the troubles and sicknesses that came upon him,⁵⁵ “This too is counted as good-Gam zu l’tovah-גם זו לטובה” and Rabbi Akiva was accustomed to always say,⁵⁶ “Everything that happens from Heaven happens for the good,” as in the incident recorded in Tractate Berachot, Perek HaRo’eh.⁵⁷

footnotes: ⁵⁵ Talmud Bavli, Taanit 21a ⁵⁶ Talmud Bavli, Taanit 60b ⁵⁷ Talmud Bavli, Brachot 60b

However, if heaven forbid, the conduits of the Righteous One-Tzaddik-צדיק are stopped up from coming from the quality of His Righteousness-Tzedek-צדק, which is called the Tree of Knowledge-Etz HaDaat-אץ הדעת, the quality of Righteousness-Tzedek-צדק then draws to itself many kinds of destruction and punishment from those external matters that are called “bad illness” and sends them to all the inhabitants of the world according to what it deems just. At such times the world is smitten with plagues and destruction. This is the meaning of,⁵⁸ “the Tree of the Knowledge of good and evil.” That is, they stand one opposite the other.

footnotes: ⁵⁸ Genesis 2:9

However, contemplate the matter of our teacher Moshe, peace be upon him, about whom it states,⁵⁹ “And she saw that he was good,” since he was bound to this quality. The house therefore became full of light. Also, contemplate the blessing⁶⁰ “the Good Who does good-HaTov v’HaMeitiv-הטוב והמטיב” which the sages instituted in Yavneh for the fallen of the city of Beitar who were killed by the Romans. We say “the Good,” in that their corpses did not become putrid and we say “Who does good” in that they were able to bury them.

footnotes: ⁵⁹ Exodus 2:2 ⁶⁰ Talmud Bavli, Brachot 48b; This blessing is said in grace after meals.

Know and be faithful that HaShem’s-יהו"ה quality as the Righteous One-Tzaddik-צדיק always stands ready to fulfill the desire of every supplicant and have mercy upon him, if his intention is to correct his ways for goodness. About such a person the verse states,⁶¹ “HaShem-יהו"ה is good to all and His mercies are upon all His works.” With this quality HaShem-יהו"ה guides sinners in the way of repentance. About this the verse states,⁶² “HaShem-יהו"ה is good and upright, He therefore guides sinners on the way.” This means that He brings troubles, plagues, and sicknesses upon people, all for their benefit, so that they will return in repentance to Him. We thus find that all these troubles and plagues are completely good, being that they cause a person to return in repentance to HaShem-יהו"ה, so that he can merit the upper goodness and the life of the coming world. This is the meaning of the verse, “HaShem-יהו"ה is good and upright, He therefore guides sinners on the way.”

footnotes: ⁶¹ Psalms 154:9 ⁶² Psalms 25:8

Know and understand that when HaShem-יהו"ה came to create the creatures through His quality of Lordship-Adona”y-אדנ"י, which is sometimes called God-Eloh”im-אלהי"ם, He looked into His quality of Goodness-Tov-טוב for counsel to create all creatures and form all forms, as it states in the account of creation.⁶³ That is, God-Elohi”m-אלהי"ם took counsel from His quality of Goodness-Tov-טוב and created the world. This is the essential truth, for if not for the quality of His Goodness-Tov-טוב, His quality of Lordship-Adona”y-אדנ"י, which was called God-Eloh”im-אלהי"ם in the act of creation, would be incapable of sustaining the creatures and fulfilling their needs. Since all His acts of creation were sealed with this quality called Good-Tov-טוב, the verse therefore states,⁶⁴ “And God-Eloh”im-אלהי"ם saw everything that He had done and behold, it was very good-Tov-טוב.”

footnotes: ⁶³ Genesis 1:10 ⁶⁴ Genesis 1:31

Sometimes this quality is called Good Intellect-Sechel Tov-שכל טוב, being that from this quality a person enters the Illuminating Lens-Aspaklaria HaMeirah-אספקלריא המאירה, for it is with the quality of the Living God-E”l Chai-א"ל ח"י that a person finds the wisdom to enter, contemplate and know the truth of HaShem-יהו"ה, blessed is He. Moreover, this quality called Good Intellect-Sechel Tov-שכל טוב stands with a person when he fulfills Torah and mitzvot. The sign for this is the verse,⁶⁵ “The beginning of wisdom is the fear of HaShem-יהו"ה, good intellect to all who do them.” The great matter here is the verse,⁶⁶ “One who contemplates a matter intelligently will find goodness.” Since David, peace be upon him, adhered to this quality, his Psalms often open with the words, “An intellectual insight of David-Maskil L’David-לדוד משכיל.” Furthermore, wherever the term maskil-משכיל is used (throughout scripture) it depends on this quality. Moreover, whoever knows the matter of Grace-Chein-חן will understand the verse,⁶⁷ “Good intellect-Sechel Tov-שכל טוב provides grace-Chein-חן.” However, know that there is a difference between a person of intellect-Maskil-משכיל and a person of understanding-Meivin-מבין. This is because a person of understanding-Meivin-מבין draws from the source of understanding, which is the Sefirah of Understanding-Binah, whereas a person of intellect-Maskil-משכיל draws from the quality of Good-Tov-טוב, which is the Sefirah of Foundation-Yesod. The two represent the beginning of a person’s understanding and the culmination of his understanding.

footnotes: ⁶⁵ Psalms 111:10 ⁶⁶ Proverbs 16:20 ⁶⁷ Proverbs 13:15

Now, throughout the Torah this quality is called Peace-Shalom-שלום. The reason is as already explained, that when the Jewish people are righteous-Tzaddikim-צדיקים and good-Tovim-טובים, HaShem’s-יהו"ה Lordship-Adona”y-אדנ"י is full and whole in all types of influence and blessing. However, if heaven forbid, the Jewish people depart from what the Merciful One-Rachaman-הרחמן, HaShem-יהו"ה, blessed is He, desires, He withdraws from His quality of Lordship-Adona”y-*אדנ"י-*65, which is His sanctuary-Heichal-היכל-65, and it is left empty and lowly. Then, when the Righteous-Tzaddik-צדיק awakens to return the world to HaShem-יהו"ה through repentance, or to fix the damage, this quality, called Peace-Shalom-שלום, acts as good counsel between HaShem-יהו"ה and His quality of Lordship-Adona”y-אדנ"י, thus instilling peace between them and drawing them close to dwell as one, without anything in the world dividing or separating between them. We thus find that at such a time HaShem is One-HaShem Echad-יהו״ה אחד.

Know faithfully that blessing cannot come to the world except through this quality called Peace-Shalom-שלום. About this the verse states,⁶⁸ “HaShem-יהו"ה will bless His people with Peace-Shalom-שלום.” Our sages, of blessed memory, said,⁶⁹ “There is no vessel that holds blessing except for Peace-Shalom-שלום.”**

footnotes: ⁶⁸ Psalms 29:11 ⁶⁹ Midrash Bamidbar Rabbah 21:1

Know that since Peace-Shalom-שלום is the end of the nine Supernal lenses-Aspaklariyot-אספקלריות and pours blessing into HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, it therefore was established at the conclusion of the priestly blessing and at the conclusion of the Amidah prayer. The reason is because all who come to adhere to the Supernal light called, The Life of the Coming World-Chayei HaOlam HaBa-חיי העולם הבא, come out and go in according to its word. I should now awaken you to the inner matter here. Know that our sages, of blessed memory, said,⁷⁰ “When Moshe ascended to the heights, the Holy One, blessed is He, said to him, “Moshe, is there no peace in your city?” He answered, “Is there a servant who gives peace to his master?” The Holy One, blessed is He, answered him, “You should have assisted Me.” To which Moshe immediately opened and said,⁷¹ “And now, may the power of the Lord-Adona”y-אדנ"י be magnified.” What is written following this?⁷² “I have forgiven according to your word. However, as I live,” meaning to say, “You have revived me with your words.” The explanation of this matter is that when they unify as one, HaShem’s-יהו"ה quality called Peace-Shalom-שלום pours life into His quality of Lordship-Adona”y-אדנ"י. Great is the power of Peace-Shalom-שלום, for even the supernal angels are in need of it, as scripture states,⁷³ “He makes peace in His heights.” When a person upholds HaShem’s-יהו"ה Torah and mitzvot, it is as if he instills peace in the Supernal entourage. This is the meaning of the verse,⁷⁴ “If (a person) would grasp My might he would make peace for Me, peace he would make for Me.”

footnotes: ⁷⁰ Talmud Bavli, Shabbat 89a ⁷¹ Numbers 14:17 ⁷² Numbers 14:21 ⁷³ Job 25:2 ⁷⁴ Isaiah 27:5

Know that this quality is called, Remembrance-Zikaron-זכרון. Here the deeds of all the inhabitants of the world, whether for good or otherwise, are remembered. And according to the Remembrance-Zikaron-זכרון that comes from this place, so is judgment rendered upon all the inhabitants of the world. Therefore, the day of Rosh HaShanah is called Remembrance-Zikaron-זכרון. The explanation of the matter is that Rosh HaShanah is the matter of HaShem’s-יהו"ה Lordship-Adona”y-אדנ"י and the “Day of Remembrance-Yom HaZikaron-יום הזכרון is the matter of the Living God-El Chai-א"ל חי. This is because on Rosh HaShanah we stand in judgment and all our deeds are accounted for and remembered before HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י. This is why we say, “Remember us for life Benevolent God-El-א"ל, the King who desires life, inscribe us in the book of life etc., Living God and Protector-El Chai v’Magen-א"ל חי ומגן. With this quality HaShem-יהו"ה remembers everything that has been forgotten, therefore on Rosh HaShanah we conclude with the words, “He who remembers the covenant-Zocher HaBrit-זוכר הברית.” Since it is the matter of Remembrance-Zikaron-זכרון and is the matter of the Covenant-Brit-ברית, we therefore conclude with these two matters, “He who remembers the covenant-Zocher HaBrit-זוכר הברית.”

Because David, peace be upon him, wanted to connect and adhere to this quality, he therefore said,⁷⁵ “A psalm of David to remind-להזכיר.” This is the matter of the remembrance-Azkartah-אזכרתה of the meal-offering-Minchah-מנחה of a woman whose husband suspects her of adultery-Sotah-סוטה and is the matter of,⁷⁶ “An offering of remembrance-מנחת זכרון, the remembrance of sin-מזכרת עוון,” in that the sin of a woman who is suspected of adultery depends on this to be resolved, as it states,⁷⁷ “For it is a meal offering of Jealousy,” that is, this is a place of jealousy. The sign for this is the verse,⁷⁸ “The Jealousy of HaShem-יהו"ה will accomplish this.” Now, the word Pikdonot-פקדונות is similar to the word Zichronot-זכרונות,⁷⁹ except that Pikdonot-פקדונות come from HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י and Zichronot-זכרונות come from His quality as the Living God-El Chai-א"ל ח"י.

footnotes: ⁷⁵ Psalms 38:1 ⁷⁶ Numbers 5:15 ⁷⁷ Numbers 5:18 ⁷⁸ Isaiah 9:6 ⁷⁹ Talmud Bavli, Rosh HaShanah 32b

Now, when these two Divine qualities of HaShem-יהו"ה, the Living God-El Chai-א"ל חי and the Lord-Adona”y-אדנ"י unify, the whole world is then in a state of perfection. Therefore, HaShem-יהו"ה, blessed is He, gave the day of Shabbat to the children of Israel, corresponding to these two qualities, remember it-Zachor-זכור for the daytime, corresponding to the Living God-El Chai-א"ל חי and keep it-Shamor-שמור for the nighttime, corresponding to the Lord-Adona”y-אדנ"י. Therefore, about Shabbat, it says both “remember it” and “keep it” in the Ten Commandments. Know and have faith in the true received knowledge, that the wellspring of all the blessings that come to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י to bless the Jewish people, is this place called Remembrance-Zikaron-זכרון. This is the meaning of the verse,⁸⁰ “Every place where I will mention-Azkir-אזכיר My name, I will come to you and bless you.” It is further written,⁸¹ “The remembrance-Zecher-זכר of the Righteous-Tzaddik-צדיק is for blessing.” The hidden matter here is,⁸² “HaShem-יהו"ה will bless our remembrance.”

footnotes: ⁸⁰ Exodus 20:20 ⁸¹ Proverbs 10:7 ⁸² Psalms 115:12

Corresponding to this quality, HaShem-יהו"ה, blessed is He, gave the children of Israel the matter of Shabbat-שבת, about which I must inform you. Know that above, when the three Supernal Sefirot, Crown-Keter, Wisdom-Chochmah and Understanding-Binah unify, the Sefirah of Understanding-Binah then bonds with the six Sefirot beneath her until this Sefirah called the Living God-El Chai-א"ל חי and called Shabbat-שבת. Based on this principle, the creation of the world took place in six days and the seventh day was Shabbat*.* The day of Shabbat thus corresponds to the Sefirah of Foundation-Yesod-יסוד, which is the Sefirah of the Living God-El Chai-א"ל חי. Because of this, the day of Shabbat-שבת is called the source of blessings and holiness, as it states,⁸³ “And God blessed the seventh day and sanctified it, for on it He ceased-Shavat-שבת from all His work that God created to be done.” We thus find that the day of Shabbat is the source of all blessings and drawings of holiness below.

footnotes: ⁸³ Genesis 2:3

Know that a Jew who keeps the Shabbat according to Torah law (Halachah), that person becomes like the seat of the Chariot (Merkavah) of HaShem-יהו"ה, blessed is He. Shabbat is therefore called the resting-place-Menuchah-מנוחה, about which it is written,⁸⁴ “This is My resting-place for ever and ever.” It is as if HaShem-יהו"ה, blessed is He, rests upon human beings and dwells upon them like a king upon His throne*.* The sign for this is the verse,⁸⁵ “And He rested on the seventh day.” That is, He Himself rested.⁸⁶-לשבת” also means “to rest upon” or “to sit-LaShevet-לשבת.” We thus find that whosoever keeps Shabbat according to Torah law (Halacha), it is as if he fulfills the entire Torah. About this the prophet said,⁸⁷ “Happy is the man who does this and the person who upholds it; who guards from desecrating Shabbat and guards his hand from doing evil.”

footnotes: ⁸⁴ Psalms 132:14 ⁸⁵ Exodus 20:11 ⁸⁶ That is, the term “to rest-Lishbot ⁸⁷ Isaiah 56:2

Know and have faith that whoever only has marital relations from the night of Shabbat to the night of Shabbat, merits having righteous children who merit the life of the coming world (Olam HaBa). This is because Shabbat is the quality of the Righteous-Tzaddik-צדיק, being that it is the matter of the Living God-El Chai-א"ל חי. About such a person it states,⁸⁸ “That yields its fruit in its appropriate time.” The prophet therefore said,⁸⁹ “For thus says HaShem-יהו"ה to the barren who keep My Shabbats, who have chosen what I desire and uphold My covenant. I will give them honor and renown in My house and within My walls etc.” Now, are those who are barren the best of Israel? Do only the barren keep Shabbat? However, the explanation is that this verse refers to those righteous ones-Tzaddikim-צדיקים who make themselves as if they are barren, by refraining from marital relations during the six days of the week and only have marital relations on Shabbat nights. This is because the term “who keep” refers to the woman, as it says,⁹⁰ “The angel of HaShem-יהו"ה said to Manoach, ‘Keep yourself from everything that I said to the woman.” The sign for this is “Remember-Zachor-זכור” for daytime and “Keep-Shamor-שמור” for nighttime. When they do this, what is written?⁹¹ “I will bring them to My holy mountain and will gladden them in My house of prayer.” My holy mountain is the matter of the Living God-El Chai-א"ל חי and My house of prayer is the matter of HaShem’s-יהו"ה Lordship-Adona”y-אדנ"י, as these terms literally testify to two qualities – Remember-Zachor-זכור and Keep-Shamor-שמור. However, if heaven forbid, a person profanes the Shabbat, it is as if he denies the essential truth of HaShem-יהו"ה, being that Shabbat is the essence of the tree from below to above.

footnotes: ⁸⁸ Psalms 1:3 ⁸⁹ Isaiah 56:4-5 ⁹⁰ Judges 13:13 ⁹¹ Isaiah 56:7

Therefore, this quality is called The Foundation of the World-Yesod Olam-יסוד עולם, being that it carries the powers of the quality of HaShem’s-יהו"ה Lordship-Adona”y-אדנ"י and is the essence of the knowledge of HaShem-יהו"ה, blessed is He, for it is the gate that is in closest proximity to all the creatures. This is the essential matter of the lower letter Vav-ו, which is like a foundation-Yesod-יסוד, from below to above.

Since Shabbat-שבת is the matter of drawing down the power of the upper Sefirot into HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י and is the matter of the unification of all the Sefirot, being that the Living God-El Chai-א"ל חי rests within the quality of Lordship-Adona”y-אדנ"י, which is the matter of,⁹² “and He rested in the seventh day,” and the matter of,⁹³ “and God completed in the seventh day,” our sages, of blessed memory said,⁹⁴ “The Holy One, blessed is He, told Moshe, “I have a good gift in my storehouse, called Shabbat, which I want to give to Israel. Go and inform them of this.’”

footnotes: ⁹² Exodus 20:11 ⁹³ Genesis 2:2 ⁹⁴ Talmud Bavli, Shabbat 10b

As you see, Shabbat dwells in HaShem’s-יהו"ה storehouse, blessed is He, and as you already know, His storehouse is His quality of Lordship-Adona”y-אדנ"י. Therefore, whosoever keeps the Shabbat according to Torah law (Halachah) brings these two qualities together and unifies them, one with the other, and when these two qualities come together, all the Sefirot then unify. This is the matter of Rest-Menuchah-מנוחה, which rests within HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, as it states,⁹⁵ “the spirit of Eliyahu has rested-Nachah-נחה upon Elisha,” and it states,⁹⁶ “and He rested-VaYanach-וינח on the seventh day.” Therefore, in the Ten Commandments it states, Remember-Zachor-זכור and Keep-Shamor-שמור.

footnotes: ⁹⁵ Kings II 2:15 ⁹⁶ Exodus 20:11

Now, since the souls are uplifted by the quality of HaShem’s-יהו"ה Lordship-Adona”y-אדנ"י through His quality as the Living God-El Chai-א"ל חי, we must say that an additional soul-Nefesh-נפש is added to a person on Shabbat and is removed at the conclusion of Shabbat. This is the matter of,⁹⁷ “and on the seventh day He ceased (from the act of creation) and His soul was refreshed-vaYinafash-וינפש.” Whoever has eyes will see the matter plainly. We thus find that Shabbat binds the last Sefirah, which is HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, to all the upper Sefirot. Therefore, Shabbat is called, “The seventh day,” being that it is the seventh Sefirah in descending order from the Sefirah of Understanding-Binah. We thus find that the Sefirah of Understanding-Binah connects the two Sefirot that are above it to the six Sefirot that are below it. Moreover, the Sefirah of Understanding-Binah is also the seventh in ascending order, from below to above. We thus find that the Living God-El Chai-א"ל חי is the matter of the seventh in this world and Understanding-Binah is the matter of the seventh in the coming world. That is, all redemption and every kind of freedom is connected to Understanding-Binah.

footnotes: ⁹⁷ Exodus 31:17

I must now awaken you to a great principle. Know that when HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי unifies with His quality of Lordship-Adona”y-אדנ"י, His quality of Lordship-Adona”y-אדנ"י then sits on the throne of Kingship-Malchut and rules over all the creatures. However, when His quality as the Living God-El Chai-א"ל חי withdraws from it, it then is considered that His quality of Lordship-Adona”y-אדנ"י, which is called the Indwelling Presence of HaShem-יהו"ה, the Shechinah, goes into exile under other dominions and alien powers. This is the matter of the verse,⁹⁸ “because of a maid-servant who inherits what belongs to her mistress.” Our sages, of blessed memory, therefore said that in our prayers,⁹⁹ “It is necessary to juxtapose (Lismoch-לסמוך) the blessing of redemption to the Amidah prayer. This is because the Living God-El Chai-א"ל חי is the matter of redemption-Geulah-גאולה and the Lord-Adona”y-אדנ"י is the matter of prayer-Tefillah-תפילה. When they are juxtaposed (Semuchim-סמוכים) to each other, everything is then in a state of unity, perfection, and blessing. The sign for this is the verse,¹⁰⁰ “HaShem-יהו"ה supports (Somech-סומך) all the fallen.” However, when this is not so, the verse,¹⁰¹ “She has fallen and will not continue to rise” applies.

footnotes: ⁹⁸ Proverbs 30:23 ⁹⁹ Talmud Bavli, Brachot 4b ¹⁰⁰ Psalms 145:14 ¹⁰¹ Isaiah 24:20

Therefore, every single day the Jewish people need to have great intention in juxtaposing (Lismoch-לסמוך) the blessing of redemption-Geulah-גאולה to the Amidah prayer-Tefillah-תפילה, so that these two Divine qualities should join and unite. Therefore, when a person reaches the blessing, “True and certain-Emet v’Yatziv-אמת ויציב” until the words “the Redeemer of Israel-Go’al Yisrael-גאל ישראל,” he must have the matter of what this redemption is in mind, and juxtapose it to the Amidah prayer when he begins the Amidah, by first saying “Lord open my lips-Adona”y Sefotai Tiftach-אדנ"י שפתי תפתח,” for there is a great principle here.

Now, regarding that sage¹⁰² who used to delight in the fact the he once juxtaposed the blessing of redemption to the Amidah prayer, let it not enter your mind that on other days he would transgress and stop to talk between the blessing of redemption and the Amidah prayer. Heaven forbid to HaShem-יהו"ה our God and heaven forbid to think that His pious and holy servants would do such a thing. Rather, the matter of his juxtaposing the blessing of redemption to the Amidah prayer, is that when he said the blessing, “True and certain etc.,” he had in mind to draw down all the conduits and unify all the Sefirot until the conduits are drawn down and reach the conclusion of the blessing, with the words, “The Redeemer of Israel.” Thus, when he reached the opening words of the Amidah prayer, “Lord, open my lips-Adona”y sefotai tiftach-אדנ"י שפתי תפתח, the power of HaShem-יהו"ה as the Living God-El Chai-א"ל חי rested within His quality of Lordship-Adona”y-אדנ"י and thus, the Sefirot were unified through this sage.

footnotes: ¹⁰² Rabbi Bruna. See Talmud Bavli, Brachot 9b.

Now, this is a very great matter that requires correct thought in order to draw down all the conduits and put all the Sefirot in their proper order, until they all reach HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי and thereby pour into His quality of Lordship-Adona”y-אדנ"י. And since a person does not have the power to concentrate and accomplish such a great thing every day, it necessarily was said about him that he “once juxtaposed the blessing of redemption to the Amidah prayer.” This was because the juxtaposition was in speech and action, in that he knew how to have these powers in mind and draw down influence by way of the conduits until they all reached HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי and from there he poured influence into HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י. This then is the matter of juxtaposing the blessing of redemption-Geulah-גאולה to the Amidah prayer. The sign for this is the verse,¹⁰³ “They are juxtaposed (Semoocheem-סמוכים) forever, for eternity, accomplished in truth and uprightness.”

footnotes: ¹⁰³ Psalms 111:8. This verse is usually translated, “They are steadfast forever, for eternity etc.

Now, since the matter of redemption-Geulah-גאולה and prayer-Tefillah-תפילה is the matter of the Living God-El Chai-א"ל חי and the Lord-Adona”y-אדנ"י, which is the matter of Remember-Zachor-זכור and Keep-Shamor-שמור, our sages, of blessed memory, stated,¹⁰⁴ “If the Jewish people would keep one Shabbat according to Torah law (Halachah) they would immediately be redeemed.” This is a clear reason for all Jews juxtaposing Remember-Zachor-זכור to Keep-Shamor-שמור, which is the matter of juxtaposing the blessing of Redemption-Geulah-גאולה to the Amidah prayer-Tefillah-תפילה.

footnotes: ¹⁰⁴ Midrash Tehillim 95. Also see Tractate Shabbat 118b

And if you ask, if so, why were the Jewish people not redeemed on the day that this sage juxtaposed the blessing of Redemption-Geulah-גאולה to the Amidah prayer-Tefillah-תפילה? Know that a single individual is only capable of accomplishing this according to his own capacity. However, if all Israel would juxtapose them according to all the perfection and fullness necessary to bind and unify the blessing of Redemption-Geulah to the Amidah prayer, they would all be redeemed. This matter of juxtaposing Redemption-Geulah-גאולה to prayer-Tefillah-תפילה through the matter of unifying HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי to His quality of Lordship-Adona”y-אדנ"י is the matter of the verses,¹⁰⁵ “My soul, bless HaShem-יהו"ה and do not forget all His kindnesses. Who forgives all your sins. Who heals all your ailments. Who redeems your life from the pit. Who crowns you with kindness and mercy. Who satisfies your mouth with goodness, so that your youth is renewed like the eagle.”

footnotes: ¹⁰⁵ Psalms 103:4-5

Now that we have awakened you to this great principle, know that when HaShem-יהו"ה, blessed is He, wanted to redeem Israel from Egypt, He bound His quality as the Living God-El Chai-א"ל חי, which is called Redemption-Geulah-גאולה, to His quality of Lordship-Adona”y-אדנ"י, which is called Prayer-Tefillah-תפילה. This is the matter of,¹⁰⁶ “The children of Israel groaned from their labor and cried out. And their anguished cry ascended to God from the labor.” It then is written,¹⁰⁷ “God saw the children of Israel and God knew.” The great matter here is expressed in the verse,¹⁰⁸ “Also, I have heard the groaning of the children of Israel, whom the Egyptians are enslaving, and I have remembered-Ezkor-אזכור My covenant.”

footnotes: ¹⁰⁶ Exodus 2:23 ¹⁰⁷ Exodus 2:24 ¹⁰⁸ Exodus 6:5

Now that you know this, know that He is sometimes called the Redeemer-גואל for the following reason. Know that when His quality as the Living God-El Chai-א"ל חי bonds with His quality of Lordship-Adona”y-אדנ"י, this being the matter of Redemption-Geulah-גאולה and Prayer-Tefillah-תפילה, His quality of Lordship-Adona”y-אדנ"י becomes filled with the influence of Redemption-Geulah-גאולה and then His quality of Lordship-Adona”y-אדנ"י brings about Redemption-Geulah-גאולה as the agent of the Living God-El Chai-א"ל חי and rescues the Righteous, redeeming them all from being smitten by any sickness and any kind of destruction and retribution. At such times it is called, The Redeeming Angel-HaMalach HaGoel-המלאך הגואל. Since HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י is called the Indwelling Presence of HaShem-יהו"ה – the Shechinah – it would travel with Yaakov as the agent of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, as he said,¹⁰⁹ “If God will be with me and will guard me on this way upon which I go, giving me bread to eat and clothing to wear and returning me in peace to my father’s house, then HaShem-יהו"ה will be my God.” Since this quality went with Yaakov to redeem him from every kind of destruction, Yaakov called it,¹¹⁰ “the angel who redeems me (HaMalach HaGoel-המלאך הגואל) from all evil.” The reason he called this quality an angel-Malach-מלאך is because it does not bring about redemption-Geulah-גאולה except as the agent of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל ח"י, being that it itself is also in need of redemption-Geulah-גאולה, as our sages, of blessed memory said,¹¹¹ “When they were exiled to Egypt the Indwelling Presence of HaShem-יהו"ה – the Shechinah-שכינה – was with them.” Therefore, when His quality of Lordship-Adona”y-אדנ"י brings about redemption-Geulah-גאולה, it does so as the agent of His quality as the Living God-El Chai-א"ל חי and is thus called, the Redeeming Angel-HaMalach HaGoel-המלאך הגואל. That is, the agent is called by the name of the one who sent him.

footnotes: ¹⁰⁹ Genesis 28:20-21 ¹¹⁰ Genesis 48:16 ¹¹¹ Midrah Bamidbar Rabbah 7:10

The explanation of this principle is as follows: Know that above, HaShem’s-יהו"ה quality of the Jubilee-Yovel-יובל (Understanding-Binah) is the seventh in ascending order. It is above and is the matter of complete redemption and freedom. From the Jubilee-Yovel-יובל, which is the matter of complete redemption, His quality as the Living God-El Chai-א"ל חי receives the influence of redemption and brings redemption to the world, in the same way that it receives lifeforce from the Jubilee-Yovel-יובל (Binah-Understanding) and is therefore called the Living God-El Chai-א"ל חי.

Know that it was through the power of the Sefirah of the Jubilee-Yovel-יובל (Binah-Understanding) that is drawn into His quality as the Living God-El Chai-א"ל חי, that Israel was redeemed and came out of Egypt, as Torah states,¹¹² “The children of Israel came out of Egypt well-armed-Chamushim-חמשים.” Do not just read it as well-armed, but read it as fifty-Chamishim-חמשים, as it states,¹¹³ “It is the Jubilee-Yovel-יובל, the year of the fiftieth year.” And it further is written,¹¹⁴ “It shall have redemption and be released on the Jubilee-Yovel-יובל.” Moreover, it is written,¹¹⁵ “In the entire land of your ancestral holding, you will give redemption to the land.” The great principle here is the verse,¹¹⁶ “In this Jubilee year each man shall return to his ancestral holding.” Know that HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי draws redemption from His quality of the Jubilee-Yovel-יובל (Understanding-Binah) when it is juxtaposed to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י.

footnotes: ¹¹² Exodus 13:18 ¹¹³ Leviticus 25:11 ¹¹⁴ Leviticus 25:31 ¹¹⁵ Leviticus 25:24 ¹¹⁶ Leviticus 25:13

We thus find that the Jubilee-Yovel-יובל (Binah) is the upper seventh Sefirah, and Shabbat, which is the matter of the Living God-El Chai-א"ל חי, is the lower seventh Sefirah and that we count seven Sabbaths of years¹¹⁷ up to the Jubilee-Yovel-יובל and for the Shabbat we count six days and the seventh day is Shabbat. Now, if you ask, “Is not the Jubilee-Yovel-יובל the beginning of the fiftieth year, as it states,¹¹⁸ ‘It is the Jubilee-Yovel-יובל, the year of the fiftieth year’?” Know that with HaShem’s-יהו"ה help, blessed is He, when we reach the explanation (in the Eighth Gate) of the name HaShem-יהו"ה (vowelized as God-Eloh”im-אלהי"ם), which is the matter of the Jubilee-Yovel-יובל and the matter of Understanding-Binah, I will hint at very great principles and there I will bestow my endearment to you.

footnotes: ¹¹⁷ That is, 7 x 7 = 49 ¹¹⁸ Leviticus 25:31

For now, understand and have faith that Shabbat is the spring of all goodness and the source of all emanation to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י and to the children of Israel who adhere to His quality of Lordship-Adona”y-אדנ"י, and it is from Shabbat that a person enters into the coming world (Olam HaBa), which is the matter of the Jubilee-Yovel-יובל, as we have informed you. The coming world-HaOlam HaBa-העולם הבא is called the Great Shabbat, which is the upper seventh (Binah) and the Living God-El Chai-א"ל חי is the matter of Shabbat, which is the lower seventh (Yesod). From the coming world-HaOlam HaBa Shabbat draws down all emanation, great goodness, life, and redemption. This being so, open your eyes and see how you should keep the Shabbat if you desire to merit life and redemption and enter the life of the coming world. For behold, our Shabbat is like a gateway to enter the great palace of the life of the coming world, which is called, “The great Shabbat.” Prepare yourself in the vestibule so that you may enter the palace.¹¹⁹

footnotes: ¹¹⁹ Pirkei Avot 4:16

When you understand this,¹²⁰ “You will call Shabbat a delight (Oneg-ענג) and the holy of HaShem-יהו"ה honored.” “You will call Shabbat a delight (Oneg-ענג),” refers to our Shabbat, “and the holy of HaShem-יהו"ה honored,” refers to the upper Shabbat, which is called Jubilee-Yovel-יובל. Therefore, our sages, of blessed memory explained that,¹²¹ “the holy of HaShem-יהו"ה” refers to the Day of Atonements (Yom HaKippurim). Know and have faith that all atonement comes from the Jubilee-Yovel-יובל (Binah) and from there forgiveness is drawn to the quality of HaShem’s-יהו"ה Lordship-Adona”y-אדנ"י. It then is said,¹²² “Compassion and forgiveness belong to the Lord-Adona”y-אדנ"י our God,” and it says,¹²³ “Lord-Adona”y-אדנ"י listen, Lord-Adona”y-אדנ"י forgive, Lord-Adona”y-אדנ"י be attentive.” Later, in its place (in the Eighth Gate) the reason that the quality of the Jubilee-Yovel-יובל is called both seventh and eighth will be explained.

footnotes: ¹²⁰ Isaiah 58:13 ¹²¹ Talmud Bavli Shabbat 119a ¹²² Daniel 9:9 ¹²³ Daniel 9:19

What we therefore find is that whoever keeps the Shabbat according to Torah law (Halachah) unites with the lower seventh, called Shabbat, and from there merits the upper seventh, called the coming world (Olam HaBa-עולם הבא). However, if heaven forbid, a person profanes the Shabbat, he then is distant from life, as it states,¹²⁴ “Keep the Shabbat for it is holy to you, whoever profanes it shall surely die,” because the portal to enter the life of the coming world (Olam HaBa-עולם הבא) is shut before him.

footnotes: ¹²⁴ Exodus 31:14

Our sages, of blessed memory, therefore said about the matter of Shabbat,¹²⁵ “Even though it is meant to be revealed, its reward is not meant to be revealed.” This is because the reward of the coming world (Olam HaBa-עולם הבא) and its goodness is hidden, as it says,¹²⁶ “Except for You God, no eye has seen it; what He will do for one who awaits Him.” It also says,¹²⁷ “How abundant is Your goodness that You have hidden for those who fear You, that You have done for those who find refuge in You.” According to this principle you should know that even though the Shabbat is revealed before us, its reward is not revealed, but is rather sealed and hidden. Moreover, not a single prophet prophesied about it and what it is, since it is the great goodness that has been hidden from the time of the six days of creation and no creature can behold it, other than HaShem-יהו"ה Himself, blessed is He.

footnotes: ¹²⁵ Tractate Shabbat 10b ¹²⁶ Isaiah 64:3 ¹²⁷ Psalms 31:20

Now, it is important for a person to be zealous in fulfilling the three Shabbat meals, for they are the matter of the bond of unity that binds the Great Shabbat (Binah) with the day of Shabbat that we perform. When a Jew fulfills the three meals of Shabbat, it is as if he unifies HaShem-יהו"ה, blessed is He, in the matter of,¹²⁸ “HaShem-יהו"ה is One and His Name is One,” that is, in the matter of the three and the seven. Through this he merits salvation from three retributions. Now, of these three meals, the first corresponds to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י (Malchut) which unifies with the day of Shabbat, this being the matter of the unification of the seven. The second meal corresponds to HaShem-יהו"ה (Tiferet) and the third meal corresponds to the Sefirah of Understanding-Binah, which is bound to the matter of Eheyeh-אהי"ה (Keter). This is the matter of the unification of the three and is the matter of,¹²⁹ “You shall call Shabbat a delight-Oneg-ענג.” Now, the word delight-Oneg-ענ"ג is an acrostic of the three words Eden-עדן, Nahar-נהר and Gan-גן, which is the matter of¹³⁰ “And a river-Nahar-נהר came out of Eden-עדן to water the Garden-גן.” This is the matter of true and complete unity, which is the matter of *Eden-עדן*, *Nahar-נהר*, Gan-גן.* Thus, whosoever fulfills the three meals of Shabbat, it is as if he unifies the ten Sefirot in complete unity, in the matter of Adona”y-אדנ"י, HaShem-יהו"ה, Eheyeh-אהי"ה, all of which unify by means of the Living God-El Chai-א"ל חי (Yesod), both above and below. That is, it connects to Understanding-Binah above, which is the matter of bonding with Eheyeh-אהי"ה (Keter), in that Understanding-Binah bonds with Eheyeh-אהי"ה in the matter of the three upper Sefirot (Keter, Chochmah, Binah)*. It connects to Lordship-Adona”y-אדנ"י below (Malchut), which is the matter of the bond between the seven lower Sefirot. We thus find that Shabbat binds all the Sefirot, both above and below. Therefore, about Shabbat the Torah states both Remember-Zachor-זכור and Keep-Shamor-שמור.

footnotes: ¹²⁸ Zacharia 14:9 ¹²⁹ Isaiah 58:13 ¹³⁰ Genesis 2:10

Now therefore, contemplate how carefully you should keep the Shabbat and guard yourself from forbidden labor and speech on the day of Shabbat and the matter of resting, delighting, and honoring the Shabbat. For when you properly keep the Shabbat you will find true joy, for it will be considered that you are hosting the ten Sefirot.

Now, in the Torah, HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי is sometimes called Covenant-Brit-ברית. Know and understand that every term of covenant-ברית in Torah divides into three kinds of matters that are all connected as one. The three matters divide into these three names; Lord-Adona”y-אדנ"י, the Living God-El Chai-א"ל חי and Understanding-Binah-בינה. The covenant of Understanding-Binah-בינה is the covenant of the mouth, the covenant of the tongue and the covenant of the lips, as it states,¹³¹ “upon the mouth-Al Pee-על פי of these things I have made a covenant with you.”¹³²על פי-upon the mouth,” is how “according to” is said in the Hebrew language. Thus, the usual translation of this verse is, “According to these things I have made a covenant with you.” The covenant of the Living God-El Chai-א"ל חי is called the covenant of Peace-Shalom-שלום, as stated,¹³³ “Behold, I give him My covenant of Peace-Breetee Shalom-בריתי שלום,” which includes the covenant of Shabbat and the covenant of the rainbow. Moreover, HaShem-יהו"ה, blessed is He, gave us the covenant of circumcision-Brit Milah-ברית מילה so that we can merit His quality as the Living God-El Chai-א"ל חי. The covenant of HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י corresponds to the covenant of the Torah, which is bound between the covenant of the Living God-El Chai-א"ל חי and the covenant of the Lord-Adona”y-אדנ"י. When HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י is bound to His quality as the Living God-El Chai-א"ל חי and to His quality of Understanding-Binah-בינה, then it too is called by the term covenant-Brit-ברית, in accordance to both. This is the matter of the covenant of the tongue and the covenant of the skin (circumcision).

footnotes: ¹³¹ Exodus 34:27 ¹³² The words “Al Pee- ¹³³ Numbers 25:13

Now, this is the matter of performing the covenant of circumcision, including Pri’ah-פריעה, as our sages, of blessed memory said,¹³⁴ “If circumcision-Milah-מילה has been performed, but the inner membrane has not been folded back-Pri’ah-פריעה, it is as if the circumcision-Milah-מילה has not been performed*.*” That is, Pri’ah-פריעה is the matter of HaShem’s-יהו"ה Lordship-Adona”y-אדנ"י (Malchut) and if it has not been performed, the person will be missing the first Sefirah through which one enters into the sanctuary-Heichal-היכל of HaShem-יהו"ה, blessed is He. This is because from HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י (Malchut) one enters to His quality as the Living God-El Chai-א"ל חי (Yesod) and from His quality as the Living God-El Chai-א"ל חי one enters to His name HaShem-יהו"ה, blessed is He, and since the Pri’ah-פריעה was not performed, he cannot even enter into HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, since he lacks Pri’ah-פריעה, which corresponds to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י.

footnotes: ¹³⁴ Talmud Bavli, Shabbat 137b

Now that you have been informed of this, know that HaShem-יהו"ה wanted to perfect our forefather Avraham in all the Sefirot and told him,¹³⁵ “Walk before Me and be perfect.” That is, “In order for you to be connected to My chariot, I am placing an imprint in your flesh which is called, “the covenant of the flesh-Brit Bassar-ברית בשר,” as it states,¹³⁶ “I will place My covenant-Brit-ברית between Me and you.” It further states,¹³⁷ “Those born in your household or acquired must be circumcised; My covenant shall be in your flesh as an eternal covenant.” The words, “My covenant shall be in your flesh” refer to “the covenant of flesh-Brit Bassar-ברית בשר,” and the words, “as an eternal covenant” refer to the covenant of the tongue-Brit HaLashon-ברית הלשון, which is the matter of Torah, which is drawn from the Sefirah of Understanding-Binah-בינה and is the matter of counting fifty days (Sefirat HaOmer) to the giving of the Torah, corresponding to the counting of fifty years to the Jubilee-Yovel-יובל. That is, had Israel not accepted the covenant of the flesh-Brit Bassar-ברית בשר, they would never have merited receiving the Torah, which is the covenant of the tongue-Brit HaLashon-ברית הלשון. This is why Sefer Yetzirah states,¹³⁸ “When our forefather Avraham came, saw, investigated, understood, engraved, thought, and succeeded, the Lord of the world-Adon HaOlam-אדון העולם revealed Himself to him and called him,¹³⁹ ‘My Beloved.’ He made a covenant with him between the ten fingers of his hands, which is the covenant of the tongue-Brit HaLashon-ברית הלשון and between the ten toes of his feet, which is the covenant of circumcision-Brit Milah-ברית מילה.” And if you say that Avraham was not given the matter of Pri’ah-פריעה,¹⁴⁰פריעה was first given in the generation of Joshua. which corresponds to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, know that actually, this quality was already his, for he was the first one to call HaShem-יהו"ה by this title.

footnotes: ¹³⁵ Genesis 17:1 ¹³⁶ Genesis 17:2 ¹³⁷ Genesis 17:13 ¹³⁸ Ending paragraph of Sefer Yetzirah. ¹³⁹ Isaiah 41:8 ¹⁴⁰ As stated in Talmud Bavli, Yevamot 71b the matter of Pri’ah-

We thus learn that there are three kinds of covenants-Brit-ברית. The first is the covenant of the tongue-Brit HaLashon-ברית הלשון, which is the covenant of the mouth-Brit HaPeh-ברית הפה, which is the covenant of the Torah-Brit HaTorah-ברית התורה, which is the eternal covenant-Brit Olam-ברית עולם, which is the covenant of Understanding-Brit HaBinah-ברית הבינה. The second is the covenant of circumcision-Brit Milah-ברית מילה, which is the covenant of the flesh-Brit Bassar-ברית בשר, which is the covenant of the rainbow-Brit HaKeshet-ברית הקשת, which is the covenant of Shabbat*-שבת*. Now, within these two covenants is the covenant of Lordship-Adona”y-אדנ"י, which is the covenant of the Oral Torah-Brit Torah Shebe’Al Peh-ברית תורה שבעל פה, which is the covenant of Pri’ah-פריעה. About this it says,¹⁴¹ “By the mouth of these things I have made a covenant with you,” referring to the covenant of the Written Torah and the Oral Torah. Of these three covenants, the first is Understanding-Binah (the name HaShem-יהו"ה vowelized as God-Eloh”im-אלהי"ם). The last covenant is Kingship-Malchut-מלכות (Lord-Adona”y-אדנ"י). The middle covenant is Shabbat (The Living God-El Chai-א"ל חי). We thus find that the covenant of Shabbat is the bond between HaShem-יהו"ה and His Lordship-Adona”y-אדנ"י and that if not for the covenant of circumcision-Brit Milah-ברית מילה, which is the covenant of Shabbat, we would not have merited receiving either the Written Torah or the Oral Torah, which are the matter of HaShem the Lord-יהו"ה אדנ"י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י]. Know that the title the Living God-El Chai-א"ל חי, which is called covenant-Brit-ברית, is the gateway to enter the quality of Splendor-Tiferet-תפארת, which is the matter of the Written Torah that emanates from Understanding-Binah-בינה in the matter of fifty days, as explained above. If a person does not enter this gateway, which is the covenant-Brit-ברית, how then can he grasp Torah, which is inner and above.

footnotes: ¹⁴¹ Exodus 34:27

Now, being that the covenant of circumcision-Brit Milah-ברית מילה is the matter of the Living God-El Chai-א"ל חי and is the matter of Shabbat, therefore [in the circumcision ceremony] our sages, of blessed memory,¹⁴² instituted the words, “The Living God-El Chai-א"ל חי, our Portion, our Rock, ordained that the beloved of our flesh, be saved from the abyss for the sake of His covenant that He placed in our flesh. Blessed are you HaShem-יהו"ה, who makes the covenant.” As you see, they established HaShem’s-יהו"ה title the Living God-El Chai-א"ל חי in the circumcision blessing. About this it says,¹⁴³ “And you who adhere to HaShem-יהו"ה your God, are all alive today.”

footnotes: ¹⁴² Talmud Bavli, Shabbat 137b ¹⁴³ Deuteronomy 4:4

Know that the covenant of circumcision-Brit Milah-ברית מילה is the matter of Shabbat, in the matter of circumcision-Milah-מילה and Pri’ah-פריעה, which is the matter of “remember-Zachor-זכור the day of Shabbat” and “keep-Shamor-שמור the day of Shabbat.” That is, Remember-Zachor-זכור is for the day and Keep-Shamor-שמור is for the night, corresponding to the Living God-El Chai-א"ל חי and Lord-Adona”y-אדנ"י. That is, the covenant of circumcision-Brit Milah-ברית מילה includes the covenant of both these Sefirot. The verse thus says,¹⁴⁴ “If not for My covenant of day and night I would not have set the statutes-Chukot-חוקות of heaven and earth.” The matter of these “statutes-Chukot-חוקות” (in the plural) is the matter of the Living God-El Chai-א"ל חי and Lord-Adona”y-אדנ"י, which is the matter of Chok-חק (in the masculine) and Chukah-חקה (in the feminine). The sign for this is the verse,¹⁴⁵ “Keep My statutes-Chukotai-חקותי,” and the matter of My statutes-Chukotai-חקותי (in the plural) is the Living God-El Chai-א"ל חי and Lord-Adona”y-אדנ"י. Know that the covenant that is called day and night is the matter of Milah-מילה and Pri’ah-פריעה, Remember-Zachor-זכור and Keep-Shamor-שמור, the Living God-El Chai-א"ל ח"י and Lord-Adona”y-אדנ"י, the Written Torah and the Oral Torah, all of which are the matter of the statutes of heaven and earth, one opposite the other. This is the matter of the verse,¹⁴⁶ But his desire is in the Torah of HaShem-יהו"ה and in His Torah he will contemplate day and night.” Day refers to the Written Torah, the Living God-El Chai-א"ל ח"י, Remember-Zachor-זכור and circumcision-Milah-מילה. Night refers to the Oral Torah, Lord-Adona”y-אדנ"י, Keep-Shamor-שמור and Pri’ah-פריעה. The Torah is therefore only given over to someone who has received the covenant of the flesh-Brit Bassar-ברית בשר and from the covenant of flesh he enters the covenant of the tongue-Brit Lashon-ברית לשון, of reading the Torah.

footnotes: ¹⁴⁴ Jeremiah 33:25 ¹⁴⁵ Leviticus 19:19 ¹⁴⁶ Psalms 1:2

Let me now enlighten your eyes about how HaShem-יהו"ה, blessed is He, imprinted His Great Name HaShem-יהו"ה in our forefather Avraham and in those of his descendants who received the Torah. How so? It says in Sefer Yetzirah¹⁴⁷ “He made a covenant with him in the ten fingers of his hands,” which is the covenant of the tongue, with the imprint of the letters Yod-Hey-י"ה of His Name HaShem-יהו"ה. The letter Yod-י has the numerical value of ten, corresponding to the ten fingers, and the letter Hey-ה has the numerical value of five, corresponding to the five places in the mouth that are the sources of the letters of the speech of Torah. These are the letter groupings אחה"ע from the throat, בומ"ף from the lips, גיכ"ק from the palate, דטלנ"ת from the tongue and זסצר"ש from the teeth. We thus find that the seal of Ya”h-י"ה is the covenant of the tongue-Brit HaLashon-ברית הלשון which is the covenant of the mouth-Brit HaPeh-ברית הפה. “And He made a covenant between the ten toes of his feet,” which is the covenant of circumcision-Brit Milah-ברית מילה with the imprint of the letters of the second half of His name ו"ה and have the numerical value of eleven-י"א. This is the matter of the ten toes and the one covenant of circumcision-Brit Milah-ברית מילה, for the sum of eleven-י"א, corresponding to the letters ו"ה of His name HaShem-יהו"ה. Furthermore, the matter of the letters ו"ה is the matter of the Written Torah (ו) and Oral Torah (ה), all of which depend on the covenant of circumcision-Brit Milah-ברית מילה, which is the lower root of the letter Vav-ו, whereas the letter Hey-ה is the matter of the Oral Torah, which is the matter of Pri’ah-פריעה. Therefore, being that he is uncircumcised, the teachings of Torah are not given over to a non-Jew, as our sages stated,¹⁴⁸ “In saying grace after meals, one must mention the covenant-Brit-ברית before mentioning the Torah, by saying, “We thank You HaShem-יהו"ה our God…for Your covenant-Brit-ברית that You imprinted in our flesh and for Your Torah that You taught us.” This is the meaning of the words,¹⁴⁹ “He tells His words to Yaakov,” that is, to one who is circumcised, like Yaakov, peace be upon Him. On the other hand,¹⁵⁰ “A non-Jew who occupies himself in the study of Torah is liable to the death penalty.” Since the circumcision and the Pri’ah-פריעה is the matter of Remember-Zachor-זכור and Keep-Shamor-שמור of Shabbat, therefore the rite of circumcision supersedes Shabbat and is always done on the eighth day from birth, this being the matter of HaShem’s-יהו"ה Lordship-Adona”y-אדנ"י, which is the matter of Pri’ah-פריעה, that is performed subsequent to the circumcision-Milah-מילה. This is the matter of Lord *HaShem/God-Adona”y HaShem/Elohi”m-אדנ"י יהו"ה.*¹⁵¹יהו"ה is pronounced *Eloh”im-*אלהי"ם-God, as will be explained in the Eighth Gate. We thus find that the covenant of circumcision supersedes Shabbat, being that it is the very quality itself. Thus, wherever in Torah you find the term covenant-Brit-ברית, contemplate from what angle it is being mentioned, whether it refers to the covenant of the tongue-Brit HaLashon-ברית הלשון, the covenant of the flesh-Brit Bassar-ברית בשר or the matter of Pri’ah-פריעה.

footnotes: ¹⁴⁷ Sefer Yetzirah 6:8 ¹⁴⁸ Tractate Berachot 48b ¹⁴⁹ Psalms 147:19 ¹⁵⁰ Tractate Sanhedrin 59a ¹⁵¹ When these two Divine names are juxtaposed in such a way in the written Torah, the name HaShem-

Now that you have been awakened to these principles, guard yourself and take great care not to be like those who profane the sign of the Holy Covenant-Ot Brit Kodesh-אות ברית קודש, being that everything written in the Torah on the matter of forbidden relationships, depends on these two Sefirot; HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי (Yesod) and His quality of Lordship-Adona”y-אדנ"י (Malchut), and some depend on the Sefirot that adhere to them from above, which are called, the God of hosts-Eloh”im Tzvaot-אלהי"ם צבאות (Hod) and HaShem of hosts-HaShem Tzvaot-יהו"ה צבאות (Netzach). With the help of HaShem-יהו"ה, blessed is He, we will yet give you a way to understand several good levels and awesome matters that are connected to the word covenant-Brit-ברית. You then will understand the judgment that befalls a person who commits forbidden relationships, or who intentionally brings about an erection in himself, or who holds his organ while urinating. With HaShem’s-יהו"ה help, from what we have hinted at here, you will yet understand several hidden and sealed matters.

It sometimes is called by the term Sign-Ot-אות** in the Torah, being that signs-Otot-אותות and proofs-Moftim-מופתים depend on this quality, for when HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי is bound to His quality of Lordship-Adona”y-אדנ"י, signs and proofs happen in the world. Thus, when redemption-Geulah-גאולה was juxtaposed to prayer-Tefillah-תפילה in the exodus from Egypt, several signs-Otot-אותות and several miracles and wonders happened, which is the matter of the verse,¹⁵² “And God saw the children of Israel and God knew,” and the verse,¹⁵³ “I have remembered My covenant.”

footnotes: ¹⁵² Exodus 2:23 ¹⁵³ Exodus 6:5

We must now inform you that the Shabbat, which is the quality of the Living God-El Chai-א"ל חי, is called a sign-Ot-אות, in that HaShem-יהו"ה said,¹⁵⁴ “It is a sign-Ot-אות between Me and the children of Israel forever.” The covenant of the circumcision-Brit Milah-ברית מילה is also called a sign-Ot-אות, as He said,¹⁵⁵ “You shall circumcise the flesh of your foreskin and it shall be a sign-Ot-אות of the covenant between Me and you.” This matter is hinted at in the blessing of the circumcision; “Blessed are You HaShem-יהו"ה our God, King of the universe, who sanctified the beloved one from the womb, set His statute in his flesh, and sealed his descendants with the sign-Ot-אות of the Holy Covenant. Therefore, as reward for this, the Living God-El Chai-א"ל חי, our Portion, our Rock, has ordained that the beloved of our flesh be saved from the abyss, for the sake of His Covenant that He has set in our flesh. Blessed are You HaShem-יהו"ה, who makes the Covenant-Brit-ברית.” The rainbow is also called a sign-Ot-אות, as He said,¹⁵⁶ “I placed My rainbow in the cloud and it shall be a sign-Ot-אות of the Covenant between Me and the earth.” As we have already informed you, the covenant of the rainbow is also the covenant of the Living God-El Chai-א"ל חי.

footnotes: ¹⁵⁴ Exodus 31:17 ¹⁵⁵ Genesis 17:11 ¹⁵⁶ Genesis 9:13

Therefore, know that wherever in Torah you find the word sign-Ot-אות, it refers to the matter of the Living God-El Chai-א"ל חי, which is the matter of the remembrance-Zicaron-זכרון that HaShem’s-יהו"ה quality as Lord-Adona”y-אדנ"י reminds all the inhabitants of the world, and the sign-Ot-אות of the covenant of Shabbat and the covenant of circumcision is singularly between Him and all flesh that is upon the earth. Know that sometimes HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י is included in the word sign-Ot-אות. As you already know, the day of Shabbat is called a sign-Ot-אות and consists of Remember-Zachor-זכור and Keep-Shamor-שמור and the covenant of circumcision is called a sign-Ot-אות and consists of Milah-מילה and Pri’ah-פריעה.

The simple meaning of the word sign-Ot-אות is that it is the matter of the small Yod-י, which as known to those who are wise in the esoteric knowledge, is the lower extremity of the letter Vav-ו of the name HaShem-יהו"ה, and is called the small letter-Ot-אות and the sign-Ot-אות of the Holy Covenant. Know and understand all these things. Inscribe them upon the tablet of your heart and let them not depart from your eyes.

Know that in Torah the term Oath-Shevuah-שבועה is founded on the foundation of this Sefirah, as will now be explained. Know that any oath that a person makes, depends on this Divine quality called the Living God-El Chai-א"ל חי. The reason is because all terms of oath-Shevuah-שבועה come from the term seven-Shiv’ah-שבעה. This is the matter of what our forefather Avraham said to Avimelech,¹⁵⁷ “So that you may take these seven-Sheva-שבע ewes from me, in order to be a witness for me that I dug this well. He therefore called that place Be’er Sheva-באר שבע,¹⁵⁸ *Sheva-*באר שבע has a double meaning. It means, “The Well of the Seven” and it means, “The Well of the Oath.” because they both made an oath-Nishbe’u-נשבעו there.” As you see, the three terms mentioned about this place all relate to each other. He first said, “So that you may take these seven-Sheva-שבע ewes from me,” as testimony regarding the well. It then states, “He therefore called that place Be’er Sheva-באר שבע.” It then states, “Because they both made an oath-Nishbe’u-נשבעו there.” The explanation is that all three terms became unified as one in this oath. The Torah thus states, “He therefore called that place Be’er Sheva-באר שבע.” What does Torah mean by the term, “therefore”? It means because of the seven ewes and the oath. That is, he called it Be’er Sheva-באר שבע for two reasons: Because of the seven ewes and because of the oath. However, elsewhere it is written,¹⁵⁹ “He called it Seven-Shiv’ah-שבעה. Therefore, to this day the name of the city is Be’er Sheva-באר שבע.” As you see, here the city is called Be’er Sheva-באר שבע corresponding to the number seven-Shiv’ah-שבעה, whereas the oath-Shevuah-שבועה is not mentioned. The explanation is that the essential matter is dependent on the matter of seven-Shiv’ah-שבעה, whereas the place of the well is dependent on the oath-Shevuah-שבועה.

footnotes: ¹⁵⁷ Genesis 21:30-31 ¹⁵⁸ The name Be’er ¹⁵⁹ Genesis 26:33

Let us now clarify this. Know that whosoever makes an oath, does so in relation to the seven Sefirot that are the matter of the seven days of the world, all of which depends on HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, which is the Shabbat and is the seventh. Thus, every oath depends on the seventh. This is the matter of,¹⁶⁰ “And on the seventh day He ceased and His soul was refreshed-VaYinafash-וי*נפש.*” Therefore, whosoever makes an oath, swears by the soul-Nefesh-נפש and swears by the life-Chayim-חיים, when he swears in the name of HaShem-יהו"ה. This is the matter of,¹⁶¹ “As HaShem Lives-Chai HaShem-חי יהו"ה and by the life of your soul-V’Chei Nafshecha-וחי נפשך.” This is because “the life of your soul-Chei Nafshecha-חי נפשך” is the matter of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, from whom all life and all souls that arise from the land of His quality of Lordship-Adona”y-אדנ"י are drawn, as it states,¹⁶² “Let the earth bring forth a living soul-Nefesh Chayah-נפש חיה to its kind.” This is the matter of the seventh day of Shabbat, from which the life of the soul is drawn, as it states,¹⁶³ “And on the seventh day He ceased and His soul was refreshed-VaYinafash-וינפש.” We thus see that the life of the soul-Chayey HaNefesh-חיי הנפש depends on the seventh-Shevi’ee-שביעי, which is the matter of the oath-Shevuah-שבועה.

footnotes: ¹⁶⁰ Exodus 31:17 ¹⁶¹ Samuel I 25:26 ¹⁶² Genesis 1:24 ¹⁶³ Exodus 31:17

Thus, whosoever denies his oath, it is as if he denies HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי and denies the seven Sefirot which are the matter of the seven days of the world. This being so, that through this great infraction and denial he denies these seven, from where will he receive life and goodness, being that the world was only created through these seven Sefirot, through which the existence of all creatures is sustained in seven days, in the matter of seven Sefirot-שבע ספירות, which is the matter of an oath-Shevuah-שבועה. Thus, if heaven forbid, a person falsifies his oath, he uproots himself from these seven Sefirot which sustain his existence and he therefore is uprooted from the world.

From this we learn that the oath-Shevuah-שבועה is in HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי which is the secret of the seventh-Shevi’ee-שביעי, which is the matter of Shabbat, which is the matter of the life of the soul-Chayay HaNefesh-חיי הנפש, which is the matter of “He ceased and His soul was refreshed-Shabbat VaYinafash-שבת וינפש. Furthermore, since the oath-Shevuah-שבועה is in HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, it says about this matter,¹⁶⁴ “He lifted his right and left [hands] to the heavens and swore by the Life of the world-Chay HaOlam-חי העולם.” As you see, the oath-Shevuah-שבועה is in the Life of the world-Chay HaOlam-חי העולם, which is HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי. Moreover, in other verses it states,¹⁶⁵ “By the life of HaShem-יהו"ה, the God of Israel, before whom I stood etc.,” and¹⁶⁶ “By HaShem who lives-Chai HaShem-חי יהו"ה and by the life of your soul-V’Chey Nafshecha-וחי נפשך, I will not leave you,” and¹⁶⁷ “By your life, my master-Chay Nafshecha Adonee-חי נפשך אדני.”

footnotes: ¹⁶⁴ Daniel 12:7 ¹⁶⁵ Kings I 17:1 ¹⁶⁶ Kings II 2:2 ¹⁶⁷ Samuel I 1:26

Our sages, of blessed memory, therefore said, “When one makes an oath-Shevuah-שבועה, it is as if he is swearing in [the name of] the King.” Therefore, we cannot swear to abrogate Torah or one of its commandments and if one does make such an oath, he is given lashes and must fulfill the commandment. This is because an oath is not effective in abrogating the words of Torah, being that they are the matter of the seven voices that came out of seven Sefirot at the giving of the Torah, so that no one can swear to abrogate the words of Torah. Rather, all oaths-Shevuah-שבועה are in HaShem-יהו"ה and all vows-Neder-נדר are to HaShem-יהו"ה. The matter of vows-Neder-נדר to HaShem-יהו"ה, is that a vow-Neder-נדר is the matter of the “Great Shabbat,” which is the matter of the “Upper Seventh,” as will be explained in its place (in the Eighth Gate).

Now, although in scripture we find the words,¹⁶⁸ “That he swore to HaShem-יהו"ה,” rather than, “That He swore in HaShem-יהו"ה,” the meaning of this verse is that King David, peace be upon him, swore to do this for HaShem-יהו"ה. That is, he swore that he will not be tranquil and at rest until he finds a resting place for the Indwelling Presence of HaShem-יהו"ה, the Shechinah, in which to build the Holy Temple.

footnotes: ¹⁶⁸ Psalms 132:2

We thus find that whosoever denies his oath, the seven-Sheva-שבע days of Creation, which are the matter of all the days of the world, become like his enemies who seek his destruction, in that each day curses him. Therefore,¹⁶⁹ “Whosoever makes an oath in the land shall swear in the God of Truth-B’Elo”hei Amen-באלה"י אמן.” That is, he must be careful to be faithful-נאמן to the God of Truth-Amen-אמן.¹⁷⁰-אמת is the three-letter root אמן, which is a declaration of the truth of something. See Sefer HaShorashim Radak*, Amen-*אמן.

footnotes: ¹⁶⁹ Isaiah 65:16 ¹⁷⁰ The root of the word Truth-Emet

The punishment for a false oath has already been revealed in Tractate Shevuot¹⁷¹ where our sages, of blessed memory stated, “A false oath even destroys things that fire cannot destroy.” This is clearly evidenced in the formation of the world. How so? By nature, fire burns and destroys all kinds of wood, clothing and the like, but does not destroy stones and earth. That is, fire cannot destroy earth, for even if stones are burned and melt, when they cool down, they revert to stone and earth. However, false testimony even destroys stone and earth.

footnotes: ¹⁷¹ Talmud Bavli, Shevuot 31a

The reason is because all creations were only created and have existence from the seven Sefirot that are called, “the seven days.” Thus, the heavens and the earth and all therein, including fire, water, wind and earth, mountains and hills, seas and rivers, all vegetation to its kind, all living creatures to their kind and all of humanity, are all dependent on these Divine Sefirot.

Therefore, when a person denies his oath-Shevua-שבוע, in effect, he is denying the seven-Sheva-שבע Sefirot that his life and existence and the life and existence of his wife, children, wealth and all his possessions depend on. When he denies these seven Sefirot, which are the matter of the oath-Shevuah-שבועה, then these seven Sefirot destroy his body, life, wealth, real-estate and chattel. This is because everything depends on them, being that all forms were created through them. That is, they are like the craftsman-Ooman-אומן who makes the product. Just as he can make the product, he can also destroy it. So too, whosoever denies his oath, in doing so, denies the Craftsman-Ooman-אומן who made the world, blessed is He. Thus, when he denies the Craftsman who made the world, the Craftsman can destroy him, his house and all that is his, even earth and stones. This is because the Craftsman who made the stones can also erase any trace of them from the world.

Now, the Craftsman-Ooman-אומן is the matter of Amen-אמן. Thus,¹⁷² answering Amen-אמן, is like making an oath-Shevuah-שבועה. This is the meaning of the verse,¹⁷³ “Whosoever makes an oath in the land shall swear in the God of Truth-B’Elo”hei Amen-באלה"י אמן. That is, when someone takes an oath, he swears in the name of the Craftsman-Ooman-אומן who created the world. This is the meaning of what our sages, of blessed memory, explained about the verse,¹⁷⁴ “I was with Him as a babe-Amon-אמון.” They explained,¹⁷⁵ “do not just read it as Amon-אמון, but read it as Amen-אמן.” Our sages, of blessed memory, thus said,¹⁷⁶ that when a person answers Amen-אמן to an oath that is being administered to him, it is the same as declaring the oath himself. With the help of HaShem-יהו"ה, blessed is He, the matter of the word Amen-אמן, by way of the drawing down of influence through the “conduits,” will be explained later (in the Third and Fourth Gates).

footnotes: ¹⁷² Tractate Shevuot 29b ¹⁷³ Isaiah 65:16 ¹⁷⁴ Proverbs 8:30 ¹⁷⁵ Zohar Part 3, 282b ¹⁷⁶ Tractate Shevuot 29b

Being that an oath-Shevuah-שבועה includes the seven-Sheva-שבע Sefirot of the Craftsman-Ooman-אומן of all creations, our sages, of blessed memory, said that even things that fire cannot destroy are destroyed by a false oath. This is because one’s oath is in the Craftsman who created the fire, the stones, and all forms. Therefore, fire cannot destroy stones and earth, being that earth is one of the foundational elements, just like fire, and both are created substances, whereas an oath, which is the matter of the Craftsman and Creator, can destroy fire, stones, and all forms, since everything is within the power of the Craftsman who made all forms, may He be blessed and elevated. This is the meaning of the verse,¹⁷⁷ “Of old You founded the earth, and the heavens are Your handiwork. They will perish, but You will endure. They all will wear out like a garment. You will exchange them like a garment and they will pass on.” This is the meaning of, “Things that fire and water cannot destroy can be destroyed by a false oath,” being that the oath is in the Craftsman, and everything depends on the Craftsman, as it says, “Whoever makes an oath in the land will swear in the God of Truth-B’Elo”hei Amen, and as it states, “I was with him as a babe-Amon-אמון, as our sages, of blessed memory stated,¹⁷⁸ “Do not just read it as Amon-אמון, but read it as Ooman-אומן.”

footnotes: ¹⁷⁷ Psalm 102:26-27 ¹⁷⁸ Midrash Tanchuma, Bereishit 1

As you already know, this great matter is that an oath-Shevuah-שבועה is the matter of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, which is the matter of, “That it is Good-Kee Tov-כי טוב.” Thus, about all the creations in the act of creation-Ma’aseh Bereshit-מעשה בראשית, Torah states,¹⁷⁹ “and God saw that it is good-VaYar Eloh”im Kee Tov.” The sign for this is the verse,¹⁸⁰ “I was with Him as a babe-V’Eheyeh Etzlo Amon-ואהי"ה אצלו אמון.” The matter of V’Eheyeh-ואהי"ה is that the letter Vav-*ו-*6, which is connected to Eheyeh-אהי"ה,¹⁸¹-ו in Cheshbon Kidmee is inclusive of the letters that precede it (א-1 ב-2 ג-3 ד-4 ה-5 ו-6) the total of which is אהי״ה-21. See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), section on the Name Eheye”h-אהי״ה. is the matter of the six Sefirot, the last of which is the matter of, “that it is good-Kee Tov-כי טוב.” Thus, each creative act that God-Eloh”im-אלהי"ם – that is, HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י – did in the act of creation (Ma’aseh Bereshit), was confirmed by His quality “that it is good-Kee Tov-כי טוב. What is written on the first day?¹⁸² “And God saw the light, that it is good-Kee Tov-כי טוב.” On the second day, “that it is good-Kee Tov-כי טוב” was not said, being that the second day is the matter of separation and differentiation, as it states,¹⁸³ “Let there be a firmament in the midst of the waters to separate water from water.” That is, good-Tov-טוב is not found wherever there is separation and differentiation. This is because goodness-Tov-טוב only comes to unify all things and bring about peace-Shalom-שלום.

footnotes: ¹⁷⁹ Genesis 1:12 ¹⁸⁰ Proverbs 8:30 ¹⁸¹ The letter Vav ¹⁸² Genesis 1:4 ¹⁸³ Genesis 1:6

As a result, if the quality of “that it is good-Kee Tov-כי טוב, which is the matter of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל ח"י, separates from His quality of Lordship-Adona”y-אדנ"י, then the world is in a state of utter destruction and goodness is not found in the world, as it states that,¹⁸⁴ “because of the evil, the righteous-Tzaddik-צדיק is gathered in,” and it says,¹⁸⁵ “Say of the righteous-Tzaddik-צדיק that he is good-Kee Tov-כי טוב.” Therefore, when the righteous-Tzaddik-צדיק is in the world, he instills peace between two disputants. We thus find that the righteous-Tzaddik-צדיק is the decisor who tips the scales of justice. This is the matter of,¹⁸⁶, thirteenth rule. “When two Biblical passages contradict each other, they are not resolved until a third passage comes and reconciles them.” The explanation of this matter is that HaShem’s-יהו"ה quality of Victory-Netzach-נצח is to the right, His quality of Acknowledgement*-Hod-הוד* is to the left, and “that He is good-Kee Tov-כי טוב” is the righteous-Tzaddik-צדיק (Yesod) who is the third passage that reconciles them. As a result, the words, “that it is good-Kee Tov-כי טוב” were not said on the second day of creation, but were rather said twice on the third day. That is, the first “that it is good-Kee Tov-כי טוב” was said corresponding to HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי and the second “that it is good-Kee Tov-כי טוב” was said corresponding to His quality of Lordship-Adona”y-אדנ"י, which is the matter of,¹⁸⁷ “the Lord of the earth-Adonay HaAretz-אדנ"י הארץ.” The mnemonic for this is the verse,¹⁸⁸ “Say of the righteous-Tzaddik-צדיק that he is good-Kee Tov-כי טוב,” and as we say in grace after meals, “a precious, good land-Eretz Chemdah Tovah-ארץ חמדה טובה.” The explanation of the matter is that in the entire act of creation, God included the words, “that it is good-Kee Tov-כי טוב” with the creation of each thing, this being the matter of the Craftsman-Ooman-אומן.

footnotes: ¹⁸⁴ Isaiah 57:1 ¹⁸⁵ Isaiah 3:10 ¹⁸⁶ Introduction to Sifra ¹⁸⁷ Genesis 42:30 ¹⁸⁸ Isaiah 3:10

Goodness is not found when things are separated, but rather when they are unified. As we see that when Adam, the first man, was separate unto himself, without being connected to his mate, what was written of him?¹⁸⁹ “It is not good for the man to be alone.” And when he was united with his wife, what is written of him?¹⁹⁰ “One who finds a wife has found goodness.” That is, he finds the goodness that he lacked. If this is so of a man and woman, how much more is it so of all other upper qualities, for when there is connection “it is good-Kee Tov-כי טוב, but when there is separation, “it is good-Kee Tov-כי טוב” is lacking.

footnotes: ¹⁸⁹ Genesis 2:18 ¹⁹⁰ Proverbs 18: 22

In the same way, know that the three Sefirot, Victory-Netzach-נצח, Acknowledgement-Hod-הוד and Good-Tov-טוב (Yesod) always unify. Victory-Netzach-נצח and Acknowledgement-Hod-הוד are one opposite the other and Good-Tov-טוב is the third passage that mediates between them. According to this matter, we find that “It is good-Kee Tov-כי טוב” is the lower root of the letter Vav-ו of the Name HaShem-יהו"ה, in that it is the middle line and is the third. How so? The Vav-ו-6 is the matter of six Sefirot, three above and three below. The above three are thus; Magnanimity-Gedulah-גדולה (Chesed-Kindness) is to the right, Severity-Gevurah-גבורה is to the left, and Splendor-Tiferet-תפארת is the third that mediates between them. The lower three are thus; Victory-Netzach-נצח is to the right, Acknowledgement-Hod-הוד is to the left, and Good-Tov-טוב (Yesod-Foundation) is the third that mediates between them. We therefore find that the matter of “Goodness-Tov-טוב, dwells upon the last of the ten Sefirot, which is HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, and it is therefore called, “The Good Mountain-HaHar HaTov-ההר הטוב.” When Goodness-Tov-טוב dwells within HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י, then His quality of Lordship-Adona”y-אדנ"י is called, “The Good Land-Eretz Tova-ארץ טובה,” in accordance to the “Goodness” that dwells within it. This is the matter of the verse,¹⁹¹ “And you shall bless HaShem-יהו"ה your God over the good land that He gave you.” This is the meaning of the verse,¹⁹² “You will have no lacking of all-Kol-כל in it.”It also is written,¹⁹³“Those who seek HaShem-יהו"ה will not lack all good-כל טוב.”

footnotes: ¹⁹¹ Deuteronomy 8:10 ¹⁹² Deuteronomy 8:9 ¹⁹³ Psalms 34:11

Since HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י became garbed in the garment of Might-Gevurah-גבורה through the quality of His title God-Eloh”im-אלהי״ם, and performed the act of creation, therefore throughout the act of creation, His quality as God-Eloh”im-אלהי״ם was always informed and advised by His quality of goodness. This is why with each thing it states, “and God-Eloh”im-אלהי"ם saw that it was good-Kee Tov-כי טוב.” According to this principle, contemplate the meaning of the verse,¹⁹⁴ “I was with Him as a babe-Amon-אמון.” This is the matter of the product-HaAmon-האמון, the Craftsman-HaOoman-האומן and the truth-HaAmen-האמן [that binds them]. This is the matter of Good-Tov-טוב, which is the matter of an Oath-Shevuah-שבועה. Therefore, all seven connect in the Seventh-Shevee’ee-שביעי, which includes all seven and is the matter of the Oath-Shevuah-שבועה.

footnotes: ¹⁹⁴ Proverbs 8:30

Know and be faithful that no creature in the world has existence except in the One, blessed be He, of these seven Sefirot.¹⁹⁵ of *Tiferet-*תפארת, in that both its light and its vessel is the Name *HaShem-*יהו"ה, whereas with the other Sefirot, only their inner light is the Name *HaShem-*יהו"ה, but their vessel is one of *HaShem’s-*יהו"ה titles. For example, the name of the vessel of Kindness-Chesed is *E”l-*א"ל and the name of the vessel of Might-Gevurah is *Eloh”im-*אלהי"ם etc. Now, this refers to the lower Name *HaShem-*יהו"ה, which is how *HaShem-*יהו"ה relates to His world, and is called the Unified Name-*Shem HaMeyuchad-*שם המיוחד in that it includes all the other names and titles of the Sefirot that branch out from it, like the trunk of a tree. That is, this Name *HaShem-*יהו"ה is as He relates to His world, rather than how He totally preexists and transcends it. However, the upper Name *HaShem-*יהו"ה, which is called the Name of the Essential Self-*Shem HaEtzem-*שם העצם, is utterly transcendent. Thus, if a person makes a false oath, he becomes uprooted from all seven Sefirot and is left without a root in the heavens and the earth. This is as scripture states about someone who makes a false oath,¹⁹⁶ “It shall lodge in his house and demolish it and its wood and stones.” That is, everything, both root and branch, becomes uprooted. Now my son, hear this and contemplate the gravity of an oath and its punishment, in that if the name of heaven comes out of one’s mouth without [a justifiable] purpose, even not in an oath, he is punished for it, how much more is this so if he swears falsely. May HaShem-יהו"ה save us from such punishment and send us pardon and atonement for whatever we have transgressed in this regard. Since the matter of oaths is the matter of seven of the ten Sefirot that are included in His Name, blessed is He, it says in the Torah,¹⁹⁷ “Fear HaShem-יהו"ה your God. Serve Him, adhere to Him and swear in His Name.” This is because everything depends on His Name and¹⁹⁸ “whosoever shall make an oath in the land shall swear in the God of Truth-B’Eloh”ei Amen-באלה"י אמן.” Our sages therefore said,¹⁹⁹ “An oath is like swearing in [the name of] the King Himself.” The matter of an oath is inclusive of seven, as scripture states,²⁰⁰ “She carved out her seven pillars,” and it is written,²⁰¹ “And he called it Seven-Shivah-שבעה, therefore the name of the city is Be’er Sheva-באר שבע.” Moreover, it is written,²⁰² “Therefore he called that place Be’er Sheva-באר שבע, because they both made an oath there.”

footnotes: ¹⁹⁵ The Holy One, blessed is He, is the Sefirah ¹⁹⁶ Zechariah 5:4 ¹⁹⁷ Deuteronomy 10:20 ¹⁹⁸ Isaiah 65:16 ¹⁹⁹ Sifri Matot 1 ²⁰⁰ Proverbs 9:1 ²⁰¹ Genesis 26:33 ²⁰² Genesis 21:31

Now, the Torah calls this quality by the term Decree-Chok-חוק. I now must enlighten your eyes regarding this. Know that HaShem-יהו"ה, blessed is He, engraved-Chakak-חקק all the formed and made all their measures dependent on His Great Name, giving a border and limitation to all creations in the world, so that all the upper and lower creations have a border and limit. However, His Great Name has no border and limit, as it states,²⁰³ “He set a limit to the darkness and investigates the end of everything, the source of thick darkness and the shadow of death.”

footnotes: ²⁰³ Job 28:3

It also says,²⁰⁴ “To every end I have seen a conclusion, but Your Commandment-Mitzvah-מצוה is exceedingly broad.” The meaning of this verse is as follows: Every one of the creations has a border and limit, except for the quality called, Commandment-Mitzvah-מצוה, which is the matter of the tenth Sefirah of His Great Name. It is the tenth from below to above and the tenth from above to below. It is called Commandment-Mitzvah-מצוה and has no limit, being that it is very broad and encompasses all creations, giving them measure. The reason it is called Commandment-Mitzvah-מצוה is because all matters of HaShem-יהו"ה, blessed is He, are done by its hand and all the creations in the world act according to its Command-Mitzvah-מצוה. This is the matter of the “Torah” and the “Mitzvah.” “Torah” refers to the Written Torah and “Mitzvah” refers to the Oral Torah. This is because we must conduct ourselves in the written Torah according to the Commandment-Mitzvah-מצוה of His quality of Lordship-Adona”y-אדנ"י, which is called Commandment-Mitzvah-מצוה and is the Oral Torah. Therefore, scripture states, “To every end I have seen a conclusion, but Your commandment-Mitzvah-מצוה [that is, the Oral Torah] is exceedingly broad.”

footnotes: ²⁰⁴ Psalms 119:96

Know and understand that all the engravings-Chakikot-חקיקות mentioned in Sefer Yetzirah, which HaShem-יהו"ה engraved-Chakak-חקק in the act of creation, were all engraved through His quality as the Living God-El Chai-א"ל חי and His quality of Lordship-Adona”y-אדנ"י. With these two names He gave a border, limitation and known measure to all creatures, so that they will not exceed their bounds and change their role. This is all included in the words Chok-חוק (in the masculine) and Chukah-חוקה (in the feminine), that is, this is HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי and His quality of Lord-Adona”y-אדנ"י, through which all creatures were engraved and limited, so that they would not exceed their bounds.

This matter is hinted at in the Psalm,²⁰⁵ “Praise HaShem-יהו"ה from the heavens etc.” When it mentions all the upper and lower creatures, it states,²⁰⁶ “Praise the Name HaShem-יהו"ה, for He commanded and they were created. He established them forever and ever. He gave His decree-Chok-חק and it shall not be transgressed.” Scripture also calls them,²⁰⁷ “The statutes of day and night-Chukot Shamayim v’Aretz-חוקות שמים וארץ.” Moreover, the sages instituted the blessing of the sanctification of the moon to say,²⁰⁸ “Who with His utterance created the heavens and with the breath of His mouth all their host. He gave them a set decree-Chok-חק and time, so that they should not alter their role.” It also says, ²⁰⁹ “Who gives the sun as light by day, the decrees-Chukot-חקת of the moon and the stars as light by night.” That is, the limit of day and the limit of night, which is the matter of the measure of day and the measure of night. It also states,²¹⁰ “Will you not fear me? Declares HaShem-יהו"ה, will you not tremble before Me? For I set the sand as the border of the sea, as a permanent decree-Chok-חק that cannot be transgressed.” And it states,²¹¹ “You set a boundary that they cannot transgress, lest they return to cover the earth.”

footnotes: ²⁰⁵ Psalms 148:1 ²⁰⁶ Psalms 148: 5-6 ²⁰⁷ Jeremiah 33:25 ²⁰⁸ Talmud Bavli, Sanhedrin 42a ²⁰⁹ Jeremiah 31:34 ²¹⁰ Jeremiah 5:22 ²¹¹ Psalms 104:9

Thus, wherever in Torah you find the term Chok-חוק, it is a matter of the limitation of all things and their measure. This also applies to the verse,²¹² “And they ate their measure-Chukam-חקם that Pharoah granted them,” or the verse,²¹³ “Sustain me with my [daily] measure-Chok-חק of bread.” Since all creatures to their kind and boundaries were engraved-Nichkeku-נחקקו by these two Sefirot, HaShem-יהו"ה, blessed is He, placed them in His Torah with known signs, that is, with the term Chok-חוק (masculine) and with the term Chukah-חוקה (feminine). Wherever you come upon the term Chok-חוק it refers to HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי. It therefore is the decisor that mediates between them, which is, the third verse. This is as stated in Sefer Yetzirah,²¹⁴ “The tongue is the Decisor-Chok-חוק that mediates between them.” This is because the tongue is set between all the limbs of the body. It therefore is called Chok-חוק, in that HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי is called the Decisor-Chok-חוק.

footnotes: ²¹² Genesis 47:22 ²¹³ Proverbs 30:8 ²¹⁴ Sefer Yetzirah 2:4

This is the meaning of the verse,²¹⁵ “Blast the Ram’s Horn-Shofar-שופר on the new moon (of the month of Tishrei), when (the moon) is hidden-Kesseh-כסה for our festival day. For it is a Decisor-Chok-חק for Israel, justice-Mishpat-משפט of the God of Yaakov.” I have already informed you that [Rosh HaShanah [ is the day of remembrance, which is the matter of, “remember us for life.” Therefore, “it is a Decisor-Chok-חק for Israel, justice-Mishpat-משפט of the God of Yaakov.” Know that justice-Mishpat-משפט is the matter of [the Sefirah of] Tiferet-תפארת, and is the matter of Yaakov and the letter Vav-ו of the Name HaShem-יה*ו"ה.* The Decisor-Chok-חוק is the lower end of the letter Vav-ו, which is the matter of justice-Mishpat-משפט and is the matter of Yaakov. It was already mentioned above that the lower end of the letter Vav-ו is called the little letter Yod-י. It therefore is written, “For it is a Decisor-Chok-חק for Israel, the justice-Mishpat-משפט of the God of Yaakov.” It also is written,²¹⁶ “There He set for them a decree-Chok-חק and justice-Mishpat-משפט and there He tested them.” It is from the Chok-חוק, which is HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, which is [Rosh HaShanah] the day of remembrance, that a person enters to be judged on this day.

footnotes: ²¹⁵ Psalms 81:4 ²¹⁶ Exodus 15:25

Therefore, know that many commandments-mitzvot-מצות of the Torah bear the sign of Chok-חוק and many bear the sign of Chukah-חוקה. The explanation of the matter is that wherever in Torah you find the terminology of Chok-חוק in regard to the commandments-mitzvot-מצות, it is a sign that this mitzvah adheres to HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, which is the matter of Chok-חוק (in the masculine), as it states regarding the Passover of the Exodus from Egypt,²¹⁷ “You shall keep this matter as a decree-Chok-חק, for you and your children forever.” Thus, wherever in Torah you find Chok-חוק it comes in HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי. In the circumcision blessing, which also is the matter of HaShem’s-יהו"ה quality as the Living God-El Chai-א"ל חי, we say, Blessed are You HaShem-יהו"ה, who sanctified the beloved one from the womb, placed an engraving-Chok-חוק in his flesh and stamped his descendants with the sign of the holy covenant etc.”

footnotes: ²¹⁷ Exodus 12:24

On the other hand, wherever in Torah you find the terminology of Chukah-חוקה about a mitzvah-מצוה, it is a sign that this mitzvah adheres to HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י. For example,²¹⁸ “You shall keep this decree-Chukah-חוקה in its season, from year to year,” or the verse,²¹⁹ “This is the decree-Chukat-חקת etc.” The same applies to any similar verse. We thus find that the term Chok-חוק is the sign for HaShem’s-יהו"ה quality as the Living God-א"ל חי and that the term Chukah-חוקה is the sign for HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ"י. These are the qualities of day and night and the qualities of remember-Zachor-זכור and keep-Shamor-שמור and other similar matters.

footnotes: ²¹⁸ Exodus 13:10 ²¹⁹ Numbers 19:2

Know now, that wherever in Torah you find the term Chukim-חוקים (plural masculine) they are a sign for *Chok-*חוק, as in the verse,²²⁰ “For who is the great nation that has righteous statutes-*Chukim-*חוקים and laws-*Mishpatim-*משפטים as this entire Torah that I place before you today?” On the other hand, wherever you find the term *Chukot-*חוקות (plural feminine), as in the verse,²²¹ “If you go in My statutes-Chukotai-חוקתי, keep My commandments and do them etc.,” they are a sign for *Chukah-*חוקה. Nonetheless, when the term *Chukim-*חוקים (plural masculine) is mentioned, it includes *HaShem’s-*יהו"ה quality as the Living God-*El Chai-*א"ל חי and His quality of Lordship-*Adona”y-*אדנ"י. The same principle applies when the term *Chukot-*חוקות (plural feminine) is mentioned. Both qualities are included. If so, what difference is there between the term *Chukim-*חוקים and the term *Chukot-*חוקות? Know that the term *Chukim-*חוקים is primarily the matter of *HaShem’s-*יהו"ה quality as the Living God-*El Chai-*א"ל חי, which also includes His quality of Lordship-*Adona”y-*יהו"ה from above to below. On the other hand, the term *Chukot-*חוקות is primarily the matter of *HaShem’s-*יהו"ה quality of Lordship-*Adona”y-*אדנ"י which also includes His quality as the Living God-*El Chai-*א"ל חי from below to above. Contemplate this important principle.

footnotes: ²²⁰ Deuteronomy 4:8 ²²¹ Leviticus 26:3

Now that you know this, we must inform you as to why some commandments-*mitzvot-*מצות are called *Chukim-*חוקים (masculine) and others are called *Chukot-*חוקות (feminine). You already have been informed that the term *Chok-*חוק is the matter of the engraving-*Chakikah-*חקיקה, measure and border of things, so that they will be incapable of rising out of their bounds. The same applies to all commandments-*mitzvot-*מצות that are either called *Chukim-*חוקים or *Chukot-*חוקות. The reasons for these commandments-*mitzvot-*מצות are hidden and concealed from us and therefore Torah expresses them as a Decree-*Chok-*חוק, thus informing us that we must fulfill them without attempting to rationalize why they were given. That is, we must guard ourselves to stay within our bounds in contemplating and thinking of them; not to go beyond the bounds of our ability to comprehend them. They thus are call *Chukim-*חוקים and *Chukot-*חוקות.

In the Talmud²²² our sages already revealed this matter to us, when they said, “[What does it mean] keep My Decrees-*Chukotai-*חוקותי? These are things that one’s evil inclination-*Yetzer HaRa-*יצר הרע bristles against and that the nations of the world mock, such as the prohibition against the consumption of pork, the prohibition against the wearing of Shaatnez, the ceremony of Chalitzah, the prohibition against the crossbreeding of animal species (Harva’at Kilayim), the law of the stoning of an ox, the law of Egla Aroofah, the birds of a Metzorah. Lest you say that these are absurd acts, the Torah tells us, “I am *HaShem-*יהו"ה who decreed it-*Chakaktiah-*חקקתיה and you have no right to rationalize them.” This is the meaning of the verse,²²³ “Fulfill My laws-*Mishpatim-*משפטים and keep My decrees-*Chukotai-*חוקותי to follow them, [for] I am *HaShem-*יהו"ה your God.” Therefore, wherever in Torah you find the words *Chok-*חוק or *Chukah-*חוקה, it means that you must accept and fulfill the mitzvah and you have no right to rationalize it, for by doing so, you would be going beyond your ability to comprehend.

footnotes: ²²² Talmud Bavli, Yoma 67b ²²³ Leviticus 18:4

Since the reason of mitzvot that are called Decrees-*Chukim-*חוקים is very deep, they therefore are in a way of an engraving-*Chakikah-*חקיקה. This then, is the meaning of the words,²²⁴ “You shall keep My decrees-*Chukotai-*חוקותי.” We likewise find this about the Passover of Egypt,²²⁵ “You shall take a cluster of hyssops, dip it in the blood that is in the basin and daub the lintel etc.” It then says,²²⁶ “You shall keep this as a decree-*Chok-*חק for yourself and your children etc.” The same applies to crossbreeding and the wearing of Shaatnez, about which it says,²²⁷ “Do not crossbreed your animals, nor plant your field with an admixture of seed, and no garment containing an admixture of fibers (Shaatnez) may be worn on you.” Likewise, about the he-goat that is sent [to the desert on Yom Kippur] it says,²²⁸ “It shall be for you an everlasting decree-Chukat Olam-חוקת עולם.” The same applies to the red heifer, as it states,²²⁹ “This is the decree-*Chukat-*חקת of the Torah that *HaShem-*יהו"ה commanded etc.”

footnotes: ²²⁴ Leviticus 19:19 ²²⁵ Exodus 12:22 ²²⁶ Ibid 12:24 ²²⁷ Leviticus 19:19 ²²⁸ Leviticus 16:29 ²²⁹ Numbers 19:2

Now contemplate that being that the term *Chok-*חוק is the engraving-*Chakikah-*חקיקה of all these things with His Great Name and are very deep, therefore with these deep mitzvot called decrees-*Chukim-*חוקים, He set a limit to human comprehension and told us to fulfill them without attempting to rationalize them, thus exceeding the limit of our ability to comprehend, saying, “You can rationalize to this point and no further,” just as He said to the waves of the sea,²³⁰ “Until here shall you come and no further.” The same applies to the matter of faith and not rationalizing mitzvot that are called decrees-*Chukim-*חוקים.

footnotes: ²³⁰ Job 38:11

Now, since the circumcision-*Brit Milah-*ברית מילה is one of those things that are hidden and concealed in *HaShem’s-*יהו"ה quality as the Living God-א"ל חי, our sages established the words of the blessing of circumcision to say, “Blessed are You *HaShem-*יהו"ה, King of the Universe, who sanctified the beloved one from the womb, set His statute-*Chok-*חק in his flesh and sealed his descendants with the sign-*Ot-*אות of the Holy Covenant etc.” The inner matter here is the verse,²³¹ “There He set a decree-*Chok-*חק and a law-*Mishpat-*משפט for them, and there He tested them.” Accordingly, wherever in Torah you find the term *Chok-*חוק, contemplate that it refers to *HaShem’s-*יהו"ה quality as the Living God-*El Chai-*א"ל חי, whereas *Chukah-*חוקה refers to *HaShem’s-*יהו"ה quality of Lordship-*Adona”y-*אדנ"י.

footnotes: ²³¹ Exodus 15:25

Now, in the Torah this Divine quality is sometimes called **Mountain-Har-הר, about which I must awaken you. Know that the term “mountain-*Har-*הר” hints at several things. Therefore, when you find the term “mountain” or “mountains,” you need to discern which facet is intended. Know that *HaShem’s-*יהו"ה quality as the Living God-*El Chai-*א"ל חי is called **Mount Zion-Har Tziyon-הר ציון, whereas His quality of Lordship-*Adona”y-*אדנ"י is called **Mount Moriah-Har HaMoriah-הר מוריה. On the other hand, Mount Esav-*Har Esav-*הר עשו is the quality that opposes and accuses Israel.

I will now enlighten your eyes about this. Know that wherever it is found, the term Mount Zion-*Har Tziyon-*הר ציון refers to *HaShem’s-*יהו"ה quality of Foundation-*Yesod-*יסוד,²³²-ציון-156 is equivalent to Yosef-יוסף-156, who is the chariot for the quality of Foundation-Yesod-יסוד. which is His quality as the Living God-*El Chai-*א"ל חי. This is because Mount Zion is the place from which the world was originally created, as it states,²³³ “From Zion, the consummate beauty, God-*Elo”him-*אלהי"ם appeared.”²³⁴יהו"ה created the world with His title *Elo”him-*אלהי"ם which appears in the act of creation (Genesis Ch. 1) 32 times. This verse thus refers to the creation of the world.

footnotes: ²³² The numerical value of Zion-Tziyon ²³³ Psalms 50:2 ²³⁴ HaShem-

Now, if you say, “Is not *HaShem’s-*יהו"ה quality of Lordship-*Adona”y-*אדנ"י the first gateway in closest proximity to the creatures?” Know that if emanation of influence from Mount Zion - which is *HaShem’s-*יהו"ה quality as the Living God-*El Chai-*א"ל חי - would not reach Mount Moriah, which is Jerusalem-*Yerushalayim-*ירושלים and is His quality of Lordship-*Adona”y-*אדנ"י, His quality of Lordship-*Adona”y-*אדנ"י could not act on anything. For, as you already know, all actions that *HaShem-*יהו"ה does with His quality of Lordship-*Adona”y-*אדנ"י is through His influence as the Living God-*El Chai-*א"ל חי. The same applies to Mount Zion, which is the matter of *HaShem’s-*יהו"ה quality as the Living God-*El Chai-*א"ל חי, and Mount Moriah, which is the matter of His quality of Lordship-*Adona”y-*אדנ"י and is the matter of Jerusalem. The Holy One, blessed is He, does not influence His goodness and dwell in Jerusalem, except through Zion, as scripture states,²³⁵ “Blessed from Zion is *HaShem-*יהו"ה, who dwells in Jerusalem.” The explanation of this verse is, “He dwells in Jerusalem with Zion and by Zion.” Moreover, blessings do not come to the world except through Zion when He pours out His blessings into Jerusalem. This is as scripture states,²³⁶ “As good oil on the head runs down on the beard, the beard of Aharon, which comes down according to his qualities-מדותיו, as the dew of Hermon that descends upon the mountains of Zion, for there *HaShem-*יהו"ה has commanded the blessing, eternal life.” Now, the mountains of Zion-*Tziyon-*ציון are *HaShem’s-*יהו"ה qualities of Victory-*Netzach-*נצח and Majesty-*Hod-*הוד. From there, the “good oil” is drawn upon Zion and from there it descends to Jerusalem. This is the matter of²³⁷ the two *Cherubs-*כרובים of oilwood-*Atzei Shemen-*עצי שמן that Solomon made in the *Devir-*דביר (the inner sanctuary of the Holy Temple). From these mountains, the mountains of copper were hewn, which is the matter of the verse,²³⁸ “A land whose rocks are iron and from whose mountains you shall hew copper.” This is the matter of the quality of Judgment, which is red-*Adom-*אדום, and is the matter of²³⁹ the mountains of copper.

footnotes: ²³⁵ Psalms 135: 21 ²³⁶ Psalms 133:2-3 ²³⁷ Kings I 6:23 ²³⁸ Deuteronomy 8:9 ²³⁹ Zechariah 6:1-2

Therefore, know that Mount Zion is the matter of *HaShem’s-*יהו"ה quality as the Living God-*El Chai-*א"ל חי and Mount Moriah is the matter of the Holy Temple and Jerusalem in general. On the other hand, Mount Esav is the side that accuses, from the side of the external accusing angel.²⁴⁰ This is the matter of,²⁴¹ “*HaShem-*יהו"ה will wage war against Amalek from generation to generation,” and is what obstructs the building of Mount Zion and the building of the altar upon Mount Moriah, until the time of Edom’s-אדום punishment comes. When will this be? When the mountains of Zion, which are HaShem of Hosts-יהו"ה צבאות and Elo”him of Hosts-אלהי"ם צבאות (Netzach and Hod) will be garbed in vengeance and will be established on Mount Zion. These two (Netzach and Hod) are called *Saviors-Moshee’im-*מושיעים and are *HaShem God of Hosts-*יהו"ה אלהי"ם צבאות. This is the meaning of the verse,²⁴² “And saviors will ascend Mount Zion to judge Mount Esav, and the kingdom shall be *HaShem’s-*יהו"ה.” “Saviors,” refers to *HaShem God of Hosts-*יהו"ה אלהי"ם צבאות, “will ascend Mount Zion,” refers to the Living God-*El Chai-*א"ל חי, “to judge Mount Esav,” refers to Amalek, the son of Esav, who *HaShem-*יהו"ה wars against. He is the accuser opposite Mount Zion, and is Samael-סמא"ל,²⁴³ the ministering angel of Esav, who lifted his hand against the Covenant of Peace.²⁴⁴סם to Eve and she, in turn, gave it to her husband and when Amalek attacked the children of Israel in the desert without any provocation or reason. It then states, “and the kingdom shall be *HaShem’s-*יהו"ה.” This is the matter of *HaShem’s-*יהו"ה quality of Kingdom-מלכות, which is the matter of Mount Moriah, Jerusalem and *HaShem’s-*יהו"ה quality of Lordship-*Adona”y-*יהו"ה.

footnotes: ²⁴⁰ Satan ²⁴¹ Exodus 17:16 ²⁴² Obadiah 1:21 ²⁴³ Satan ²⁴⁴ When he gave his poison-Sam-

Know that under the dominion of *HaShem’s-*יהו"ה quality of Lordship-*Adona”y-*אדנ"י, which is the matter of Jerusalem, the Indwelling Presence of *HaShem-*יהו"ה (Shechinah) and His Kingdom-*Malchut-*מלכות, blessed is He, there are four camps that uplift the throne-*Kisseh-*כסה of His quality of Lordship-*Adona”y-*אדנ"י, which are called, the mountains of Ararat. They uplift the throne of His Chariot-*Merkavah-*מרכבה. About this it states,²⁴⁵ “It shall be in the end of days that the Mount of the House of HaShem-יהו"ה will be established as the head of the mountains and will be exalted above the hills etc.” That is, it will be the head of the four camps. This is the meaning of the verse,²⁴⁶ “All you inhabitants of the world and dwellers of the earth, when the banner-*Ness-*נס will be hoisted upon the mountains, you will see, and when the ram’s horn (Shofar) will be sounded, you will hear etc.” That is, the banner-*Ness-*נס of *HaShem’s-*יהו"ה quality of Lordship-*Adona”y-*אדנ"י shall be established, this being the matter of the altar that our teacher Moshe made for the war against Amalek. The banner-*Ness-*נס will be established on the top of the known mountains, these being the four animal angels of the four camps.

footnotes: ²⁴⁵ Isaiah 2:2 ²⁴⁶ Ibid 18:3

Know that there are several other mountains. Of these are the²⁴⁷גבנונים” in that altars to idolatry had been built upon them. See Midrash Rabbah 99:1; Also see Talmud Bavli, Megillah 29a. Gavnunim-גבנונים and of these are the²⁴⁸ mountains of darkness-*Harei Neshef-*הרי נשף and many other external mountains. They all encompass around Mount Moriah, which is the matter of *HaShem’s-*יהו"ה quality of Lordship-*Adona”y-*אדנ"י. This is the meaning of the verse,²⁴⁹ “There are sixty queens, eighty concubines and maidens beyond count, but My dove, My perfect one, is but one etc.” About this it states,²⁵⁰ “Jerusalem is surrounded by mountains and *HaShem-*יהו"ה surrounds His nation, now and forevermore.” Know that of the mountains that surround Jerusalem; of those that are called mountains of darkness-*HaRei Neshef-*הרי נשף and of those that are like them, when the Jewish people go outside of Mount Zion-*Har Tziyon-*הר ציון, their feet become bruised on the mountains of darkness-*Harei Neshef-*הרי נשף. This is because the Jewish people have no establishment and standing except in Mount Zion and Mount Moriah.

footnotes: ²⁴⁷ Psalms 68:17. These are lowly mountains which are called “Hunchbacked-Gavnunim- ²⁴⁸ Jeremiah 13:16 ²⁴⁹ Song of Songs 6:8-9 ²⁵⁰ Psalms 125:2

According to this principle, *HaShem-*יהו"ה told Israel that He gave Mount Seir to Esav as an inheritance. The reason is because Mount Seir is impure, in that the goat demons-*Seirim-*שעירים that they stray after, live there, as it says,²⁵¹ “and the goat demon-*Seir-*שעיר calls out to his fellow.” The Seir-שעיר is as the verse states,²⁵² “My brother Esav is a hairy-*Seir-*שעיר man.” Opposite them is the goat that is sent into the desert (on Yom Kippur). Also opposite them is the verse,²⁵³ “They shall no longer sacrifice their sacrifices to the goat-demons that they stray after etc.” Know that Esav took his portion from the lowly goats-*Seirim-*שעירים that are close to earth, as it states,²⁵⁴ “These are the children of Seir-שעיר, the Horite who dwell in the earth.” It therefore states about Esav,²⁵⁵ “Esav went to a (different) land than his brother Yaakov.” This is the matter about which it states about Esav,²⁵⁶ “Behold, I have made you small amongst the nations, you are very despised.” The reason is because the other nations have high ministering angels, as scripture states,²⁵⁷ “Now I will return to battle with the ministering angel of Persia, and when I depart, behold, the ministering angel of Greece comes.” The same applies to all seventy nations. Similarly, Yishmael has twelve ministers to their nations. However, the portion and inheritance of Esav are the goat-demons, which are the lowest of creatures. Esav is therefore called Seir-שעיר, and it says,²⁵⁸ “I gave Esav the Mountain of goats-Se’irim-שעירים as an inheritance.”

footnotes: ²⁵¹ Isaiah 34:14 ²⁵² Genesis 27:11 ²⁵³ Leviticus 17:7 ²⁵⁴ Genesis 36:20 ²⁵⁵ Ibid 36:6 ²⁵⁶ Obadiah 1:2 ²⁵⁷ Daniel 10:20 ²⁵⁸ Joshua 24:4

Now, what it says about Edom,²⁵⁹ “If you rise like an eagle and if you place your nest amongst the stars, from there I will bring you down, declares *HaShem-*יהו"ה,” is because he has an angelic minister called *Samael-*סמא"ל who gives the goat-demons their power and soul-*Nefesh-*נפש to the planetary influence of Mars-*Maadim-*מאדים. Nonetheless, he is not counted amongst the seventy ministering angels, who exist at their post for the duration of the world. The verse therefore states,²⁶⁰ “*HaShem-*יהו"ה wages war against Amalek from generation to generation.” This is the meaning of the verse,²⁶¹ “*HaShem-*יהו"ה is Your memorial from generation to generation,” and the verse,²⁶² “This is My memorial from generation to generation.” This is Satan, who accuses Israel from above, and is the wicked *Samael-*סמא"ל.

footnotes: ²⁵⁹ Obadiah 1:4 ²⁶⁰ Exodus 17:16 ²⁶¹ Psalms 135:13 ²⁶² Exodus 3:15

When the time of redemption comes, what is written about the wicked *Samael-*סמא"ל? “If you rise like an eagle and set your nest amongst the stars, from there I will bring you down, declares *HaShem-*יהו"ה.” How will he be brought down? When the Saviors-Moshi’im-מושיעים, these being *HaShem Elo”him Tzva”ot-*יהו"ה אלהי"ם צבאות, go up to Mount Zion, which is the matter of *HaShem’s-*יהו"ה quality as the Living God-*El Chai-*א"ל חי, to judge the mountain of Esav, which is Mount Seir, as it states,²⁶³ “And it shall be that on that day, *HaShem-*יהו"ה will deal with the hosts of heaven in heaven and with the kings of the earth on the earth.” At that time, the verse,²⁶⁴ “For my sword has been sated in the heavens” will be fulfilled, and then, as the verse continues, “behold, it shall descend upon Edom, on the nation that I will destroy etc.” What is written about when this happens?²⁶⁵ “Who is this coming from Edom, with soiled garments from Botzrah? It is I, who speaks with righteousness, with abundant power to save etc.” This is the matter of,²⁶⁶ “Saviors will ascend Mount Zion to judge Mount Esav, and the kingdom will be *HaShem’s-*יהו"ה.”

footnotes: ²⁶³ Isaiah 24:21 ²⁶⁴ Ibid 34:5 ²⁶⁵ Ibid 63:1 ²⁶⁶ Obadiah 1:21

Accordingly, when Mount Zion and Mount Moriah are unified, it is said that Mount Zion is called, the “Mountain of *HaShem-*יהו"ה.” This is the matter of,²⁶⁷ “Avraham called that place by the name “*HaShem-*יהו"ה will see,” as it is said to this day, ‘On the Mountain *HaShem-*יהו"ה will be seen.’” Mount Moriah was established through the emanation of the influence of blessing from Mount Zion. Therefore *HaShem-*יהו"ה told Avraham,²⁶⁸ “I swear in Myself, says *HaShem-*יהו"ה, because you did this thing and did not spare your son, your only one, I will surely bless you and will greatly multiply your offspring like the stars of the heavens and like the sand on the seashore, and your offspring will inherit the gates of their enemies.” Therefore, wherever in scripture you find the words, “who will go up to the Mountain of *HaShem-*יהו"ה,” it is the matter of the union of Zion with Jerusalem, and wherever you find the words, the “Mountain of the House of *HaShem-*יהו"ה,” it is the matter of the unification of Mount Moriah and Jerusalem.

footnotes: ²⁶⁷ Genesis 22:14 ²⁶⁸ Ibid 22:16-17

Sometimes this quality is called **Zion-Tziyon-ציון. The matter of Zion and Jerusalem is the matter of HaShem’s-יהו"ה quality as the Living God-*El Chai-*א"ל חי and His quality of Lordship-*Adona”y-*אדנ"י, which are the matters of “Remember-Shamor-שמור” and “Keep-Zachor-זכור.” From within Zion, which is the last of the nine Sefirot, HaShem-יהו"ה dwells in Jerusalem, which is the matter of the tenth Sefirah below, as it states,²⁶⁹ “Blessed is HaShem-יהו"ה from Zion, who dwells in Jerusalem.” And it states,²⁷⁰ “Like the dew of Hermon that descends upon the mountains of Zion etc.” From there the blessing is drawn to Jerusalem and to the whole world. You already know that HaShem’s-יהו"ה quality as the Living God-*El Chai-*א"ל חי is the end of the nine Sefirot in descending order, and that it pours out blessings into His quality of Lordship-*Adona”y-*אדנ"י. Thus, when there are righteous people in the world, HaShem-יהו"ה, blessed and elevated is He, emanates His blessings below. Through what? Through Zion. It therefore says, “From Zion, the consummate beauty, God-*Elo”him-*אלהי״ם appeared.”

footnotes: ²⁶⁹ Psalms 135:21 ²⁷⁰ Ibid 133:3

However, if the Jewish people do not act appropriately, what is written?²⁷¹ “Because of the evil, the righteous-*Tzaddik-*צדיק is gathered up.” The righteous-*Tzaddik-*צדיק is the quality of judgement-*Din-*דין. It also states,²⁷² “The righteous-*Tzaddik-*צדיק is the foundation-*Yesod-*יסוד of the world,” and it says, “From Zion, the consummate beauty, God-*Elo”him-*אלהי״ם appeared.” When the quality of the righteous-Tzaddik-צדיק is gathered in, Mount Zion is destroyed. What is written about when HaShem’s-יהו"ה quality as the Living God-El Chai- withdraws from Mount Zion?²⁷³ “Upon Mount Zion, the desolate, foxes walked.” Who are the foxes that walked upon it? All the powers of impurity, who are called,²⁷⁴ “The little foxes who destroy vineyards.” What are these vineyards? They are,²⁷⁵ “the vineyard of HaShem of Hosts-יהו"ה צבאות.”

footnotes: ²⁷¹ Isaiah 57:1 ²⁷² Proverbs 10:25 ²⁷³ Job 5:18 ²⁷⁴ Song of Songs 2:15 ²⁷⁵ Isaiah 5:7

However, what is written about the coming future? “Saviors will go up upon Mount Zion to judge Mount Esav, and the Kingdom will be HaShem’s-יהו"ה*.*” Jerusalem and Zion will then be unified as one, for Jerusalem is the capital of the Kingdom. This is the meaning of the words, “the Kingdom will be HaShem’s-יהו"ה,” and is the meaning of the verse,²⁷⁶ “Rejoice greatly, O daughter of Zion, shout for joy, O daughter of Jerusalem.”

footnotes: ²⁷⁶ Zachariah 9:9

Now, what is written about the time that the Sefirot will return to a state of repair? “Those who are lost in the land of Assyria and those who are cast away in the land of Egypt shall come and prostrate to HaShem-יהו"ה on the holy mountain in Jerusalem.”²⁷⁷ “On the holy mountain” refers to Mount Zion, and “in Jerusalem” refers to the capital of the Kingdom. Our sages hinted at the inner meaning of this; “Who are the lost? As it states, ‘The righteous-*Tzaddik-*צדיק is lost.’ And what did he lose? He lost righteousness-Tzedek-צדק.’” This is the meaning of, “the lost will come,” in that the righteous-Tzaddik-צדיק lost righteousness-Tzedek-צדק, and the righteousness-Tzedek-צדק lost the righteous-Tzaddik-צדיק. This then is the meaning of, “the lost will come.” The righteous-*Tzaddik-*צדיק and the righteousness-*Tzedek-*צדק are called, “the holy mountain in Jerusalem.” According to this principle our sages established the words in the Amidah prayer, “Who returns His Indwelling Presence (Shechinah) to Zion.” This is also the meaning of, “Blessed is he who returns a lost object to its owner.”

footnotes: ²⁷⁷ Isaiah 27:13

After having awakened you to these principles, know that since this quality is the quality through which our three forefathers, Avraham, Yitzchak, and Yaakov, each entered to receive his portion of the holy chariot, and it is in this quality that all kinds of influence and emanation come from all nine Sefirot, it therefore is also called, **“All-Kol-כל.” The reason is because it draws down influence from all the upper Sefirot, each to its kind, and brings them into the quality of HaShem’s-יהו"ה Lordship-*Adona”y-*אדנ"י. Thus, since it all depends on this quality, it therefore is called “All-*Kol-*כל.

Sometimes the tenth quality, which is *HaShem’s-*יהו"ה quality of Lordship-*Adona”y-*אדנ"י, is called by the term “All-*Kol-*כל after this quality, which is *HaShem-*יהו"ה quality as the Living God-*El Chai-*א"ל חי and is called “All-Kol-כל.” About this matter the verse states,²⁷⁸ “I am *HaShem-*יהו"ה who does all-*Kol-*כל. By Myself I spread the heavens etc.” This is because the heavens and the earth were created by the power of this Divine quality, including all the upper and lower hosts. This is the meaning of,²⁷⁹ “The heavens and the earth were completed-*VaYechooloo-*ויכולו. The word “completed-*VaYechooloo-*יכולו” is of the root “All-Kol-כל,” meaning that they were all completed. The great matter here is that Shabbat-שבת is the matter of “All-*Kol-*כל” and includes both qualities through the matter of, “Remember-*Zachor-*זכור” and “Keep-*Shamor-*שמור and is the matter of,²⁸⁰ “The heavens and the earth were completed. God completed on the seventh day etc.”

footnotes: ²⁷⁸ Isaiah 44:24 ²⁷⁹ Genesis 2:1 ²⁸⁰ Genesis 2:1-2

Now, our three forefathers inherited this quality called “All-*Kol-*כל” in a manner of “Remember” and “Keep.” About Avraham the verse states,²⁸¹ “HaShem-יהו"ה blessed Avraham in all-*Kol-*בכל.” About Yitzchak the verse states,²⁸² “I ate from all-*Kol-*מכל,” and about Yaakov the verse states,²⁸³ “For God has graced me and I have all-*Kol-*כל.” About this, David said,²⁸⁴ “Therefore I have declared the uprightness of all-*Kol-*כל the precepts in regard to all-*Kol-*כל.”

footnotes: ²⁸¹ Genesis 22:1 ²⁸² Ibid 27:33 ²⁸³ Ibid 33:11 ²⁸⁴ Psalms 119:128

Since, as explained before, this quality is the seventh in ascending order to the Sefirah of Understanding-Binah, and the Sefirah of Understanding-Binah has fifty gates, and HaShem’s-יהו"ה quality as the Living God-*El Chai-*א"ל חי suckles from those fifty gates of Understanding-Binah, it therefore is called “All-*Kol-*כל” since all-*Kol-*כל is drawn from there. The numerical value of the word All-*Kol-*כל is therefore fifty. This is because all things that exist in the creatures came out of the fifty gates of Understanding-Binah. The sign of all creatures is “All-*Kol-*כל.”

The great matter here is,²⁸⁵ “God saw all-*Kol-*כל that He had done and it was very good.” I must now awaken you to a very refined inner matter. Know that when the qualities of Remember-*Zachor-*זכור and Keep-*Shamor-*שמור unite, then all-*Kol-*כל the world is in a state of fullness and wholeness. This is the matter of the verse,²⁸⁶ “He made everything-*Kol-*כל suitable in its time-b’Eeto-בעתו.” This is because the quality of Remember-*Zachor-*זכור is called All-*Kol-*כל and the quality of Keep-*Shamor-*שמור is called Time-*Et-*עת. When “Remember,” which is All-*Kol-*כל and “Keep,” which is Time-*Et-*עת, are united, then the statement, “He made everything-*Kol-*כל suitable in its time-b’Eeto-בעתו applies. This is the matter of the word “in its time-*B’Eeto-*בעתו, which is “In the time of the *Vav-B’Et Vav-*בעת ו.”

footnotes: ²⁸⁵ Genesis 1:31 ²⁸⁶ Ecclesiastes 3:11

Know that there are times of good and times of bad.²⁸⁷ King Solomon, peace be upon him, already revealed this mystery and said,²⁸⁸ “There is a time to give birth.” There is likewise a desirable time-Et Ratzon-עת רצון, and a time of bad-Et Ra’ah-עת רעה, as our sages expounded upon in Perek Chelek.²⁸⁹ I shall now reveal this mystery to you.

footnotes: ²⁸⁷ Talmud Bavli, Rosh HaShanah 17b ²⁸⁸ Ecclesiastes 3:2 ²⁸⁹ Talmud Bavli, Sanhedrin 102a

Know that the quality of HaShem’s-יהו״ה Lordship-Adona”y-אדנ״י is called Time-Et-עת, and when it is bound with the righteous-Tzaddik-צדיק who is called good-Tov-טוב, it then is “a time of good-Et Tovah-עת טובה,” since good-Tov-טוב becomes united with time-Et-עת. However, if good-Tov-טוב becomes separated from time-Et-עת, God forbid, time-Et-עת then becomes bound with another matter that is positioned outside the Sefirot, and is called bad-Ra-רע. This is the meaning of,²⁹⁰ “The Tree of the Knowledge of good-Tov-טוב and evil-Ra-רע.” We already explained this about the matter of the Tree of the Knowledge of good and evil-Etz HaDa’at Tov v’Ra-עץ הדעת טוב ורע, which is the quality of HaShem’s-יהו״ה Lordship-Adona”y-אדנ״י, and is called by this quality and title. All this accords with straightforward judgment and true justice, as already revealed to us by Solomon, peace be upon him, at the conclusion of Ecclesiastes, where he states,²⁹¹ “For God-Elohi”m-אלהי״ם will judge every deed – even everything hidden – whether good-Tov-טוב or bad-Ra-רע.” Thus, it is in this vein that our sages stated,²⁹² “One is obligated to recite a blessing over the bad-Ra’ah-רעה just as he makes a blessing over the good-Tovah-טובה.”

footnotes: ²⁹⁰ Genesis 2:9 ²⁹¹ Ecclesiastes 12:14 ²⁹² Talmud Bavli, Brachot 54a

This is the mystery of the verse,²⁹³ “Speak to Aharon, your brother – he shall not come at all times-b’Kol Eit-בכל עת into the holy Sanctuary.” The meaning of “at all times-b’Kol Eit-בכל עת” is at every time-Et-עת that is a time of bad-Et Ra’ah-עת רעה, when those things that are called “bad-Ra-רע” are connected with “time-Et-עת,” or it could be a time-Et-עת of the times of the external forces, which are called times of impurity-Eetot Tumah-עתות טומאה. For, there are several external times outside the partition, each of which is a time that invites calamity. They too are included in the verse “he shall not come at all times-b’Kol Eit-בכל עת into the holy Sanctuary.”

footnotes: ²⁹³ Leviticus 16:2

Rather, when is it fitting for him to come? As the next verse continues,²⁹⁴ “With this-Zot-בזאת shall Aharon come into the holy Sanctuary.” That is, with the quality called “This-Zot-זאת” (in the feminine).²⁹⁵-זאת” in the feminine, which refers to the quality of Malchut-מלכות, as discussed in the First Gate. This is because the quality called “This is my God-Zeh E”li-זה א״לי” (in the masculine) which is good-Tov-טוב, is bound to her. Therefore, since He is good-Tov-טוב, she therefore is called by His name and is called “This-Zot-זאת” (in the feminine).

footnotes: ²⁹⁴ Leviticus 16:3 ²⁹⁵ That is, with the quality called “This-Zot

You have already been shown to know that it is through HaShem’s-יהו״ה quality of Lordship-Adona”y-אדנ״י that she is called a desirable time-Et Ratzon-עת רצון, in that the time of Lordship-Adona”y-אדנ״י is that of righteousness-Tzeddek-צדק, which is good-Tov-טוב that is drawn from the righteous-Tzaddik-צדיק. Now, because through this quality all forms receive their sustenance and nourishment, the verse therefore states,²⁹⁶ “The eyes of all-Kol-כל look to You with hope and You give them their food in its proper time-b’Eeto-בעתו,” which is the same as the matter indicated by the verse,²⁹⁷ “He made everything-*Kol-*כל suitable in its time-בעתו.”

footnotes: ²⁹⁶ Psalms 145:15 ²⁹⁷ Ecclesiastes 3:11

About a person who knows to bond the quality of “Remember-*Zachor-*זכור” with the quality of “Keep-*Shamor-*שמור,” the verse states,²⁹⁸ “Praiseworthy are those who guard justice-Shomrei Mishpat-שומרי משפט, who perform charity-Tzedakah-צדקה at every time-Et-עת.” In other words, they bring the quality of “Keep-Shamor-שמור” close to the quality of justice-Mishpat-משפט, and He then bestows blessings in all things in the worlds, whether in the inner Sefirot, or whether in external things outside the Sefirot. For, when the inner Sefirot bestow and are properly ordered, then all things in the world receive strength, beneficence, and emanation. This is the secret of the continuation, “Who perform charity-Tzedakah-צדקה at every time-Kol Et-כל עת.” However, how is it possible for a person to do charity at all times of the day? Rather, the inner meaning is that when a person bonds the quality of “Keep-Shamor-שמור” to the quality of justice-Mishpat-משפט, he then performs charity-*Tzedakah-*צדקה with all things in the world, even external things, and certainly with whatever is inner, the totality of which is generally called, “all time-Kol Et-כל עת.”

footnotes: ²⁹⁸ Psalms 106:3

One who understands the verse,²⁹⁹ “Who makes peace-Shalom-שלום and creates evil-Ra-רע,” will understand the mystery of the Tree of the Knowledge of good and evil-Etz HaDa’at Tov v’Ra-עץ הדעת טוב ורע, as well as the mystery of a time of good-Et Tovah-עת טובה and a time of evil-Et Ra’ah-עת רעה. That is, why is peace-Shalom-שלום juxtaposed opposite evil-Ra-רע, when peace-Shalom-שלום should be juxtaposed opposite war-Milchamah-מלחמה, and good-Tov-טוב should be juxtaposed opposite evil-Ra-רע? Nevertheless, peace-Shalom-שלום is juxtaposed opposite evil-Ra-רע, as known to those who have grasped the truth. This is because, the quality called peace-Shalom-שלום itself is the quality of good-Tov-טוב, and the verse therefore states, “Who makes peace-Shalom-שלום and creates evil-Ra-רע.” For, evil-Ra-רע is outside the partition of the place called good-Tov-טוב, which is the matter of All-Kol-כל. Because the act of creation was sealed with the signet of good-Tov-טוב, it therefore is written,³⁰⁰ “And God saw all-Kol-כל that He had made, and behold it was very good-Tov-טוב.”

footnotes: ²⁹⁹ Isaiah 45:7 ³⁰⁰ Genesis 1:31

This quality is sometimes called³⁰¹ “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.”The reason is because it is from Understanding-Binah that the hawk of wisdom-Chochmah grows pinions-Ya’aver Neitz-יאב״ר נץ.³⁰²-אביר shares the same letters as Ya’aver-יאבר. This is the matter of the lower Shabbat and the upper Shabbat.³⁰³, whereas the upper Shabbat is the quality of understanding-Binah. The reason it is called “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב” and not “The Mighty One of Avraham” or “The Mighty One of Yitzchak” is because this quality depends on the quality of Yaakov,³⁰⁴, is the progeny of Yaakov, who is the quality of beauty-Tiferet. for Yaakov is the middle line who mediates and corresponds to the letter Vav-ו of the Name HaShem-יהו״ה, blessed is He. Now, the matter of the letter Vav-ו of the Name HaShem-יהו"ה is unique to Yaakov, and is the matter of the quality of splendor-Tiferet.³⁰⁵ is between kindness-Gedulah, which is the quality of Avraham, and might-Gevurah, which is the quality of Yitzchak. The qualities of Avraham and Yitzchak take hold of this quality, Avraham to its right, Yitzchak to its left, with Yaakov in the middle line. The sign by which to remember this is the verse,³⁰⁶ “Yaakov was a perfect-Tam-תם man, dwelling in tents-Ohalim-אהלים.” The matter of a “perfect-Tam-תם man” is the same as the matter of the “Twin leaf-Tiyomet-תיומת of the Lulav,”³⁰⁷ which is the middle spine of the Lulav. The words, “dwelling in tents-Ohalim-אהלים” [in the plural] refers to the tent of Avraham and the tent of Yitzchak, which are the two sides of the Lulav. Thus, since the matter of Yaakov is that he is the middle line and is the matter of the letter Vav-ו of the Name HaShem-יהו״ה, we therefore say, “The God of Avraham, the God of Yitzchak, and the God of Yaakov-V’Elohei Yaakov-ואלה״י יעקב,”³⁰⁸ prayer. Also see Exodus 3:6 with the addition of the letter Vav-ו in reference to Yaakov. The same is so of the words,³⁰⁹ prayer. Also see Deuteronomy 10:17 “The Great-HaGadol-הגדול, the Mighty-HaGibor-הגבור, and the Awesome-V’HaNora-והנורא God.” The great matter is the verse,³¹⁰ “I will remember My covenant with Yaakov-יעקוב,” in which the word Yaakov-יעקוב is spelled with the Vav-ו, and the “covenant of Yaakov-Brit Yaakov-ברית יעקב” is the same as the matter of “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.”

footnotes: ³⁰¹ Genesis 49:24 ³⁰² See Job 39:26; The word Mighty-Abeer ³⁰³ As explained before, the lower Shabbat is the quality of Foundation-Yesod ³⁰⁴ This is as indicated by the verse (Genesis 37:2), “These are the progeny of Yaakov, Yosef.” That is, Yosef, who is the quality of foundation-Yesod ³⁰⁵ The quality of beauty-Tiferet ³⁰⁶ Genesis 25:27 ³⁰⁷ See Talmud Bavli, Sukkah 32a and elsewhere. ³⁰⁸ In the Amidah ³⁰⁹ In the Amidah ³¹⁰ Leviticus 26:42

This quality is sometimes called³¹¹ “The Mighty One of Israel-Abeer Yisroel-אביר ישראל,” which is the mystery of the concealed-Satum-סתום and sealed-Chatum-חתום.³¹²סתם the matters and seal-Chatom-חתם the book until the time of the End; let many muse, and let knowledge-Da’at-דעת increase.” That is, while the lower and more external aspect of Yaakov-יעקב is the quality of splendor and beauty-Tiferet, the loftier and more inner quality of Yisroel-ישראל is knowledge-Da’at-דעת, and is called The Mighty One of Israel-Abeer Yisroel-אביר ישראל as it is bestowed below, in the Sefirah of foundation-Yesod. The verse thus states,³¹³ “Therefore – the word of the Lord, HaShem, Master of Hosts-HaAdon HaShem Tzva’ot-האדון יהו״ה צבאו״ת, the Mighty One of Israel-Abeer Yisroel-אביר ישראל.” You therefore must be informed who it is who is called the Lord-Adon-אדון, in the matter of “HaShem, Master of Hosts, Mighty One of Israel-HaShem Tzva’ot, Abeer Yisroel-יהו״ה צבאו״ת אביר ישראל.” You already know that the three lower Sefirot adhere to the root of the lower Vav-ו. These are the Sefirot of conquest-Netzach, majesty-Hod, and foundation-Yesod, all of which are called by the general title Hosts-Tzva’ot-צבאו״ת.³¹⁴ Now, when you find conquest-Netzach to the right, majesty-Hod to the left, and foundation-Yesod, which is the Living God-E”l Chai-א״ל חי, the Mighty One of Israel-Abeer Yisroel-אביר ישראל in the middle, you then will discover that the Mighty One of Israel-Abeer Yisroel-אביר ישראל mediates between conquest-Netzach and majesty-Hod. The verse thus states,³¹⁵ “Behold, the Ark of the Covenant-Aron HaBrit-ארון הברית of the Lord of all the Earth-Adon Kol HaAretz-אדון כל הארץ.” That is the Lord-Adon-אדון is the Sanctuary-Heichal-היכל, within which He dwells with His Name HaShem-יהו״ה.³¹⁶-אביר יעקב” and “The Mighty One of Israel-Abeer Yisroel-אביר ישראל” are specifically related to the middle line, the Name HaShem-יהו״ה, which relates to the quality of beauty-Tiferet, as indicated by the verse (Psalms 132:2), “That he swore to HaShem-יהו״ה, vowed to the Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.” It is for this reason that He is called “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב,” and, “The Mighty One of Israel-Abeer Yisroel-אביר ישראל,” rather than “The Mighty One of Avraham” or “The Mighty One of Yitzchak.” This quality of HaShem-יהו״ה is the Shield of David-Magen David-מגן דוד, who makes great wars and is the Lord of all the Earth-Adon Kol HaAretz-אדון כל הארץ.

footnotes: ³¹¹ Isaiah 1:24 ³¹² This is a hint to the verse (Daniel 12:4), “As for you, Daniel, obscure-Setom- ³¹³ Isaiah 1:24 ibid. ³¹⁴ As will be discussed in the Third and Fourth Gate. ³¹⁵ Joshua 3:11 ³¹⁶ That is, the title “The Mighty One of Yaakov-Abeer Yaakov

Know that it is from the strength of the Mighty One of Yaakov-Abeer Yaakov-אביר יעקב that new influence is drawn to the³¹⁷-אבר refers to foundation-Yesod. limb-Eiver-אבר of the known Eagle-Nesher-נשר,³¹⁸, as was discussed in Gate One. as in the matter of the verse,³¹⁹ “with the pinions-Evrah-אבר״ה of the stork-Chasidah-חסידה and its feathers,” and the matter of the verse,³²⁰ “Is it by Your understanding (Binah) that the hawk hovers-Ya’aver-יאבר, spreading its wings to the south.” The south (Teiman-תימן) refers to the quality of kindness-Chessed-חסד [in the masculine], the stork, is called Chasidah-חסידה [in the feminine], and the “faithful kindnesses of David-*Chasdei David HaNe’emanim-*חסדי דוד הנאמנים.”³²¹ Thus, when HaShem’s-יהו"ה quality of understanding-Binah becomes bound to His quality of the Mighty One of Yaakov-Abeer Yaakov-אביר יעקב, it then follows that, the hawk hovers-Ya’aver-יאבר, spreading its wings to the south-Teiman-תימן.” For, understanding-Binah is the seventh quality [in ascension] from the quality of the Mighty One of Yaakov-Abeer Yaakov-אביר יעקב, and “it is to the stream-Yuval-יובל that it sends forth its roots.”³²²-יובל” is the same is the Jubilee-Yovel-יובל, which as mentioned before, refers to the quality of understanding-Binah. Then, when there is a bond between HaShem’s-יהו"ה quality as the Mighty One of Yaakov-Abeer Yaakov-אביר יעקב and His quality called the Eagle-Nesher-נשר (Malchut-kingship) she then is renewed and filled with every goodness, and about her it states,³²³ “with the pinions-Evrah-אבר״ה of the stork-Chasidah-חסידה and its feathers.” About this the verse states,³²⁴ “Who satisfies your mouth with goodness-Tov-טוב, so that your youth are renewed like an eagle-Nesher-נשר.”

footnotes: ³¹⁷ The limb-Eiver ³¹⁸ That is, kingship-Malchut ³¹⁹ Job 39:13 ³²⁰ Job 39:26 ³²¹ Isaiah 55:3 ³²² Jeremiah 17:8 – The word “stream-Yuval ³²³ Job 39:13 ³²⁴ Psalms 103:5

This quality is also called the Lower Kindness-Chessed Tachton-חסד תחתון. How is this so? Know that there are three kinds of kindness-Chessed. There is the Upper Kindness-Chessed Elyon-חסד עליון, which comes from the Upper Source, and is solely kindness and mercy without any admixture of judgment-Din whatsoever. This kindness-Chessed-חסד is called “good kindnesses-Chassadim Tovim-חסדים טובים,”³²⁵ and is the matter indicated by the verse,³²⁶ “My kindness-Chasdee-חסדי shall not be removed from you and My covenant of peace shall not falter, says the One who shows you mercy, HaShem-יהו״ה.

footnotes: ³²⁵ Talmud Bavli, Brachot 60b; Also see the liturgy of the Grace after Meals. ³²⁶ Isaiah 54:10

The second is called “worldly kindness-Chessed Olam-חסד עולם,”³²⁷-חסד עולם,” however, as will be explained shortly, the word “Olam-עולם” which also means “world,” is rooted in the word “concealment-He’elem-העלם,” and possesses an element of concealment and judgment. and is the kindness-Chessed-חסד of Avraham, as it states,³²⁸ “Give truth to Yaakov, kindness-Chessed to Avraham.” Now, because the fear of Yitzchak-Pachad Yitzchak-פחד יצחק, which is the quality of judgment-Din-דין, is intermingled with the kindness of Avraham-Chessed Avraham-חסד אברהם, it sometimes restrains the kindness, as it states,³²⁹ “There³³⁰-תימן” (as indicated by the preceding verse and the beginning of this verse), both of which refer to kindness-Chessed, indicating that might-Gevurah is intermingled with this quality of kindness-Chessed. His hidden strength-Uzo-עזו [was revealed],” and similarly,³³¹ “Your right hand, HaShem-יהו״ה is glorified with strength-Ko’ach-כח; Your right hand, HaShem-יהו״ה, smashes the enemy,” therefore, the kindness of Avraham is not just simple kindness-Chessed Pashut-חסד פשוט, but is intermingled with judgment-Din-דין. That is, there sometimes is a dominance of might-Gevurah, within which the kindness of Avraham-Chessed Avraham-חסד אברהם is concealed. This is why the kindness of Avraham is called “worldly kindness-Chessed Olam-חסד עולם,” since it sometimes is concealed-He’elem-העלם because of the two qualities by which the world is conducted, revelation-Giluy-גלוי and concealment-He’elem-העלם, corresponding to above-Ma’alah-מעלה and below-Matah-מטה, or to right-Yemin-ימין and left-Smol-שמאל, or to face-Panim-פנים and back-Achor-אחור. Therefore, worldly kindness-Chessed Olam-חסד עולם, has both judgment and mercy.

footnotes: ³²⁷ This is normally translated as “eternal kindness-Chessed Olam ³²⁸ Micah 7:20 ³²⁹ Habakkuk 3:4 ³³⁰ In “His [right] hand,” which came from the “south-Teiman ³³¹ Exodus 15:6

The third is called the “the faithful kindnesses of David-*Chasdei David HaNe’emanim-*חסדי דוד הנאמנים.”³³² This refers to the kindnesses of HaShem’s-יהו"ה quality as the Living God-E”l Chai-א״ל חי, which come from the power of the “good kindnesses-Chassadim Tovim-חסדים טובים,” as well as from the kindness of Avraham-Chessed Avraham-חסד אברהם. When they arrive at this quality, they are called the kindnesses of David-Chasdei David-חסדי דוד. When these kindnesses are drawn forth, coming by way of the city of David-Eer David-עיר דוד, which is Zion-Tziyon-ציון, they then are called the kindnesses of David-Chasdei David-חסד דוד, and when they reach the quality of HaShem’s-יהו״ה Lordship-Adona”y-אדנ״י, His title of Lordship-Adona”y-אדנ״י is then called “kind-Chasidah-חסידה” [in the feminine]. The sign for this is the verse,³³³ “with the pinions-Evrah-אבר״ה of the stork-Chasidah-חסידה and its feathers.”

footnotes: ³³² Isaiah 55:3 ³³³ Job 39:13

Now, because King David, peace be upon him, would draw the Upper Kindnesses from Above, which are called “good kindnesses-Chassadim Tovim-חסדים טובים,” and “first kindnesses-Chassadim Rishonim-חסדים ראשונים”, the verse therefore states,³³⁴ “Where are Your first kindnesses-Chassadecha HaRishonim-חסדיך הראשונים, Lord-Adona”y-אדנ״י, that you swore to David in Your faithfulness-b’Emunatecha-באמונתך.” David would therefore call himself by this title, as he said,³³⁵ “Guard my soul, for I am kind-Chassid-חסיד.” Now, because all the children of man are drawn from the quality of David, the verse therefore states,³³⁶ “For I have said, ‘The world is built with kindness-Chessed-חסד.’”

footnotes: ³³⁴ Psalms 89:50 ³³⁵ Psalms 86:2 ³³⁶ Psalms 89:3

Now, because at times, this quality called the Kindnesses of David-Chasdei David-חסדי דוד withdraws and is gathered above, as it says,³³⁷ “Because of the evil-Ra’ah-רעה, the righteous one-Tzaddik-צדיק is gathered in,” the verse therefore states,³³⁸ “Save, O’ HaShem-יהו״ה, for the kind one-Chassid-חסיד is no more, for the faithful-Emunim-אמונים have vanished from mankind,” which is the matter of the faithful kindnesses of David-*Chasdei David HaNe’emanim-*חסדי דוד הנאמנים.

footnotes: ³³⁷ Isaiah 57:1 ³³⁸ Psalms 12:2

Whosoever knows the mystery of the kindnesses of David-Chasdei David-חסדי דוד, knows the mystery of the verse,³³⁹ “Give thanks to HaShem-יהו״ה, for He is good-Tov-טוב, for His kindness endures forever-Le’Olam Chasdo-לעולם חסדו,” which includes the beginning, end and middle,³⁴⁰-יהו״ה,” refers to the Upper Kindness, as mentioned before that the Upper Kindness, which is pure and limitless, is tied to the Upper Source, HaShem-יהו״ה, blessed is He. The words, “for He is good-Tov-טוב” refers to the Lower Kindness, which is the quality of foundation-Yesod, which is called good-Tov-טוב, as mentioned before. The words, “for His kindness endures forever-Le’Olam Chasdo-לעולם חסדו” refers to the middle kindness, which is the kindness of Avraham-Chessed l’Avraham, which is called “worldly kindness-Chessed Olam-חסד עולם,” as discussed above. and through this, he will understand many deep matters that are hinted in Torah.

footnotes: ³³⁹ Psalms 106:1 ³⁴⁰ The words “Give thanks to HaShem

After awakening you to all these great principles, be informed that HaShem’s-יהו״ה quality as the Living God-E”l Chai-א״ל חי is compared to a crucible and examiner who receives the prayers from His quality of Lordship-Adona”y-אדנ״י. In this hall there are many guards and troops who examine and scour all prayers that enter into the hall of the Lord-Adona”y-אדנ״י, and in this hall they check the prayers and cries of supplication. When a person prays, it enters by way of the hall of the Lord-Adona”y-אדנ״י, and there it is examined to see whether it is fitting for it to enter by way of the HaShem’s-יהו"ה quality as the Living God-E”l Chai-א״ל חי. The guardians of the entrances then receive the prayer, and bring it in until it comes before HaShem-יהו״ה, blessed is He. If, God forbid, his prayer is unbefitting, that prayer is the called “unfit-Pesulah-פסולה” by those Above and the words of that prayer are called “idols-Pesilim-פסילים.” The herald then cries out, “Do not bring this prayer in before HaShem-יהו״ה, blessed is He,” and a heavenly voice proclaims,³⁴¹ “I am HaShem-יהו״ה; That is My Name; I shall not give My glory to another, nor My praise to graven idols-Pesilim-פסילים.” That prayer is immediately removed with contempt. It is pushed out and not granted entry, and the gates are locked before it. About this the verse states,³⁴² “He has turned to the prayer of the accuser-Arar-ערער,” since in this place they turn to examine all the prayers of a lone individual and bring accusations-Me’arerim-מערערים against it.

footnotes: ³⁴¹ Isaiah 42:8 ³⁴² Psalms 102:18

Now, if you say that we thus find that most prayers of a lone individual become lost and forgone, being that only one out of a thousand people can have proper intentions during his personal prayers to the extent that is fitting to be received, know that this not so. Rather, when they are pushed out and not granted entry, all those unfit-Pesulot-פסולות prayers are called “idols-Pesilim-פסילים.” Nevertheless, HaShem-יהו״ה, blessed is He, prepared a place for them where they are granted entry. For, HaShem-יהו״ה, blessed is He, created a firmament, over which He placed overseers and guards, and all those prayers that are cast out are granted entry into this firmament, where they stand waiting. If later, the person who prayed the unfit prayers that are standing and waiting in this external firmament, prays even a single prayer with great devotion and intention, and his prayer is fitting and whole, this fitting prayer then goes to that external hall where all his earlier unbefitting prayers stand waiting, and takes them all out from there. They then all ascend together with the fitting prayer and enter as one group before HaShem-יהו״ה, blessed is He. We thus find that not a single prayer of a lone individual is said in vain.

However, if he has not returned in repentance to HaShem-יהו״ה, blessed is He, and did not pray with the fitting intention, being that he himself is drawn to impurity, all those unbefitting prayers-Pesulot-פסולות are removed outside the camp to the place of impurity, and they then lock the gates of repentance before him.

Now, in this hall, which is HaShem’s-יהו"ה quality called the Living God-E”l Chai-א״ל חי, there is a certain place with gates called The Gates of Tears-Shaarei Dim’ah-שערי דמעה. HaShem-יהו״ה Himself, blessed is He, opens these gates three times a day. These gates are the proper gates for the truly penitent (Ba’alei Teshuvah) to enter when they return to HaShem-יהו״ה, blessed is He, and repent over their wicked deeds. When such a penitent (Ba’al Teshuvah) prays in supplication, crying and shedding tears in his prayers, then his prayers and tears enter before HaShem-יהו"ה through the Gates of Tears-Shaarei Dim’ah-שערי דמעה. This is what our sages, of blessed memory, meant when they said,³⁴³ “Even though the Gates of Prayer-Shaarei Tefilah-שערי תפילה were locked, the Gates of Tears-Shaarei Dim’ah-שערי דמעה were not locked.” This is as stated,³⁴⁴ “Place my tears in Your flask, are they not in Your record?” A hint to this is seen in the prayer of King Chizkiyahu, about whom it states,³⁴⁵ “And Chizikyahu wept with intense weeping,” to which HaShem-יהו״ה, blessed is He, responded, “I have heard your prayer; I have seen your tears.”

footnotes: ³⁴³ Talmud Bavli, Brachot 32b ³⁴⁴ Psalms 56:9 ³⁴⁵ Isaiah 38:3

Now, although there is a difference and distinction in the matter of tears-Dim’ah-דמעה between a time when the Holy Temple is standing and the time of its destruction, nevertheless, the Gates of Tears-Shaarei Dim’ah-שערי דמעה are always opened. This has already been stated by the prophet,³⁴⁶ “Return to Me with all your heart, with fasting, with weeping, and with lamentation.” Therefore, if a person wants his prayer be accepted, he should concentrate on the intention of his prayer and pour out tears. His prayer will then not return empty-handed.

footnotes: ³⁴⁶ Joel 2:12

It similarly states about Chanah when she prayed for a child,³⁴⁷ “Her soul was bitter and she prayed to HaShem-יהו״ה, weeping continuously.” Know that this righteous woman knew all the gateways of the Sanctuaries, and all her deeds were according to the known intention in entering the inner chambers of the Chariot (Merkavah). This is indicated by the next verse,³⁴⁸ “She made a vow and said, ‘HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, if You take note of the suffering of Your maidservant and remember me, and do not forget Your maidservant etc.” The words “She made a vow-Neder-נדר”³⁴⁹-נדר” consists of “Nun-נ-50 dwells within it-Dar-דר,” referring to the fifty gates of Understanding-Binah, and the crown-Keter, which is called the Mazla, is the source of all novel influence affected through prayer about children, health, and sustenance. indicate that she reached all the way to the quality of understanding-Binah, which draws offspring forth from the crown-Keter. With her words “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת,”³⁵⁰ and majesty-Hod, from which the bestowal of progeny comes to foundation-Yesod, as will be discussed in the subsequent Gates. she entered and directed her intentions to the place from where the offspring of all creatures are drawn down.

footnotes: ³⁴⁷ Samuel I 1:10 ³⁴⁸ Samuel I 1:11 ³⁴⁹ The term “vow-Neder ³⁵⁰ The qualities of victory-Netzach

In this hall, there is a certain place by which entrance is granted to the prayers of those who make sure to pray early, before the prayers of the congregation. When the congregation concludes their prayers, a known appointee enters that hall and gathers all the prayers of those who rose to pray early, even before the congregation has prayed, and elevates their prayers together with the prayers of the congregation, so that they ascend before HaShem-יהו״ה, blessed is He.

Now, everything we said above specifically applies to the prayers of lone individuals. However, in regard to congregational prayers, no appointee or gatekeeper is capable of holding back these prayers. Rather, when the congregation prays, their prayers enter and are received in every circumstance. This is the meaning of the verse,³⁵¹ “He turned to the prayer of the accuser-Arar-ערער [in the singular] and He did not despise their prayer-Tefilatam-תפילתם [in the plural].” The meaning of the words, “He turned to the prayer of the accuser-Arar-ערער [in the singular],” is that when a lone person prays, his prayer is examined to see if it is fitting to be received, and many accusers-Me’arerim-מערערים come against it. In contrast, about the prayers of the congregation it states, “He did not despise their prayer-Tefilatam-תפילתם [in the plural],” in that even though their prayer may not be as fitting and appropriate as it should be, it nevertheless is received from Above. About this, our sages, of blessed memory, stated,³⁵² “From where do we know that the Holy One, blessed is He, does not despise communal prayers? As it states,³⁵³ ‘Behold, God is mighty, He does not despise.’” They also stated³⁵⁴ that a person should always join himself to the congregation, and they stated, “When is a time of Divine favor? When the congregation is praying.” The verse similarly states,³⁵⁵ “For which is a great nation that has a god who is close to it, as HaShem-יהו״ה our God is, whenever we call to Him?”

footnotes: ³⁵¹ Psalms 102:18 ³⁵² Talmud Bavli, Brachot 8a and Rashi there. ³⁵³ Job 36:5 ³⁵⁴ Talmud Bavli, Brachot ibid. ³⁵⁵ Deuteronomy 4:7

Know and contemplate that by way of these two chambers, the first, which is called Lord-Adona”y-אדנ״י and the second, which is called the Living God-E”l Chai-א״ל חי, all the prayers of Israel ascend and are examined. The matter of communal prayer is the matter of HaShem’s-יהו"ה title Lord-Adona”y-אדנ״י, which is the matter of the Ingathering of Israel-Knesset Yisroel-כנסת ישראל (Shechinah), and therefore they are not pushed away.

Now, all the statements above about the prayers of an individual and the prayers of the community, apply specifically when the Jewish people are in their land, especially in Jerusalem, and certainly when they are in the Holy Temple. However, when the Jewish people are outside the land, many accusers and prosecutors stand to obstruct our communal prayers, and certainly the prayers of an individual. For, when the Jewish people are outside the land, they are within the domain of the ministering angels of the nations, and there is no way for their prayers to ascend, since the gates to the heavens (Shaarei Shamayim-שערי שמים) are only in the land of Israel, as our forefather Yaakov said,³⁵⁶ “How awesome is this place! This is none other than the House of God, and this is the gate of the heavens-Shaar HaShamayim-שער השמים.” This being so, outside of the land of Israel, all paths to the heavens are closed off.

footnotes: ³⁵⁶ Genesis 28:17

Moreover, the angelic ministers of the nations do not at all assist the Jewish people, as stated,³⁵⁷ “No one strengthens me against these except your ministering angel Michael.” This is certainly so when Samael, the ministering angel of Edom, stands in constant prosecution of the Jewish people, accusing them and attempting to blot out their merits. When the Jewish people are in the land of the nations, all the angelic ministers of the nations stand against them, and are positioned between the earth and the heavens, like a wall and partition, to separate the Jewish people from their Father in heaven. They therefore are called “a separating cloud-Anan HaMafseek-ענן המפסיק,” about which it states,³⁵⁸ “You wrapped Yourself in a cloud-Anan-ענן that prayer cannot pierce.”

footnotes: ³⁵⁷ Daniel 10:21 ³⁵⁸ Lamentations 3:44

Similarly, in the visions of Yechezkel, which he perceived in the exile, it states,³⁵⁹ “I saw, and behold! There was a stormy wind coming from the north, a great cloud with flashing fire, and a brilliance surrounding it,³⁶⁰), and the fourth surrounding husk of brilliance-Nogah, which cause separation between the Jewish people and their Heavenly father, as will later be explained. and from its midst, there was like the appearance of the eye of the Chashmal.” Whoever understands this verse will understand the various obstructing partitions of the exile.

footnotes: ³⁵⁹ Ezekiel 1:4 ³⁶⁰ That is, this verse (the stormy wind, the great cloud, and the flashing fire) refers to the three completely impure husks of evil (Shalosh Kelipot

Even about the land of Israel it is written,³⁶¹ “Your iniquities have separated between you and your God.” This was said about the land of Israel and certainly applies outside of the land. This being so, what will be with all the prayers of the Jewish people who are outside the land? Know that the prayers offered outside the land have no way to ascend before HaShem-יהו״ה, blessed is He, except when the Jewish people send them from outside of the land and direct them to Jerusalem. When they arrive in Jerusalem, they then are elevated and ascend above. This is the meaning Daniel’s prayer in the exile, in that,³⁶² “He had windows open in his upper story, facing Jerusalem, and three times a day he fell to his knees and prayed and gave thanks before his God.”

footnotes: ³⁶¹ Isaiah 59:2 ³⁶² Daniel 6:11

All this was expressly stated by King Solomon when the Holy Temple was built and he prayed on behalf of the Jewish people. He said,³⁶³ “When they sin against You – for there is no man who never sins – and You become angry with them, and You deliver them to an enemy, and their captors take them captive to the land of the enemy, faraway or nearby, and they take it to heart in the land where they were taken captive and repent and supplicate to You in the land of their captors etc., and pray to You, by way of their land, that You gave to their forefathers, and [by way of] the city that You have chosen, and [through] the Temple that I have built for Your Name – may You hear their prayer and their supplication from Heaven, the foundation of Your abode, and carry out their judgment etc.”

footnotes: ³⁶³ Kings I 8:46-49

Know now, and see how King Solomon, peace be upon him, revealed that prayers outside the land of Israel do not ascend above in the place that they were said, but only do so once they first ascend to the land of Israel, and from there to Jerusalem, and from there to the Holy Temple, and from there they ascend above. Therefore, all Jews who are in exile, are in places surrounding Jerusalem in the four ends of the earth, and Jerusalem is situated in the center. Thus, all those who are in exile in the east, pray facing west, toward Jerusalem, and all those in the north, pray facing south. We thus find that all Jews who pray in the lands of their exile, direct their prayers to Jerusalem and to the Holy Temple, and from there their prayers ascend before HaShem-יהו״ה, blessed is He.

We must now inform you of the difference between prayers that are prayed outside the land of Israel and prayers that are prayed within the land of Israel. Know that the prayers of the land Israel are like a person who has an audience with the King, and his home is close to the king, without any destructive forces, evil mishaps or destroyers along the way. In contrast, prayers that are outside the land of Israel are like a person who has an audience with the King, but his home is very distant from the King. Moreover, there are bandits, forces of damage and wild animals along the way. See now, how much a person must guard himself to be safe from damage along the way, and then must also toil and guard himself in having the proper intentions in his prayer, so that it will be fitting to be received before the King, as we said. In this way, know that on their way to Jerusalem, there are many obstructions and prosecutions against the prayers of the Jewish people, because of the impure forces of the idolators. It therefore is incumbent for you to contemplate the degree that we must purify ourselves in our prayers, especially when praying outside the land of Israel, so that our prayers will be fitting to come and be received before HaShem-יהו״ה, blessed is He.

After having awakened you to these important and refined foundations, which are like hints, we now must inform you about HaShem’s-יהו"ה title, the Living God-E”l Chai-א״ל חי, which is where our prayers and supplications are examined. If the prayer is examined by HaShem’s-יהו"ה quality as the Living God-E”l Chai-א״ל חי and is found to be proper, then HaShem’s-יהו״ה Lordship-Adona”y-אדנ״י – which is the matter of prayer-Tefillah-תפילה – comes close and bonds with His quality as the Living God-E”l Chai-א״ל חי, and all the Sefirot then become unified through the prayer-Tefillah-תפילה. When the prayer-Tefillah-תפילה adheres to HaShem’s-יהו"ה quality as the Living God-E”l Chai-א״ל חי, it then enters into all the inner sanctums until it ascends to the place of understanding-Binah, and from understanding-Binah it adheres to wisdom-Chochmah, which is called desire-Ratzon-רצון.

This is why at the beginning of the [Amidah] prayer, we say,³⁶⁴ “Lord-Adona”y-אדנ״י, open my lips,” for this is the gateway by which to enter. At the conclusion of the prayer we say, “May the words of my mouth be desirable-L’Ratzon-לרצון,” being that desire-Ratzon-רצון is the conclusion of all levels from below to Above and is the matter of the letter Yod-י of the Singular Name HaShem-יהו״ה, which is called desire-Ratzon-רצון. From desire-Ratzon-רצון, which is the letter Yod-י, it ascends to the upper thorn of the letter Yod-י which adheres to the Supernal Crown-Keter, and is called the Unlimited One-Ein Sof-אין סוף. You thus have learned that prayer is ordered upon the Great Name HaShem-יהו״ה, blessed is He. For, at the beginning of the prayer we say, “Lord-Adona”y-אדנ״י, open my lips,” which is the matter of the final letter Hey-ה of the Name HaShem-יהו״ה, and is below all the upper Sefirot, and at the conclusion of the prayer we say, “May the words of my mouth be desirable-L’Ratzon-לרצון,” which is the matter of the Yod-י of the Name HaShem-יהו״ה, which is the conclusion of all levels from below to Above. Thus, at the beginning and end of the prayer, the Name HaShem-יהו״ה is imprinted as the seal of the name Ya”h-י"ה, which is half the Name HaShem-יהו״ה, and is like the whole Name.³⁶⁵-יו״ד ה״א-26 are equal to the whole Name HaShem-יהו״ה-26.

footnotes: ³⁶⁴ Psalms 51:17 ³⁶⁵ That is, the letters Yod-Hey

Now, because the prayers ascend to the crown-Keter, the sages therefore established that in the Musaf prayer we recite,³⁶⁶ “A crown-Keter is given to You, HaShem-יהו״ה our God.” In other words, all the prayers, starting from the blessing of “Yotzer-יוצר” [Who forms light etc.,]³⁶⁷ recital. ascend to the crown-Keter. We therefore say “A crown-Keter-כתר is given to You” in the Musaf prayer, and not in the blessing of “Yotzer-יוצר,” since in the prayer of “Yotzer-יוצר” the prayers have not yet reached the crown-Keter.³⁶⁸ prayer corresponds to the quality of Yosef, and the quality of foundation-Yesod, which is the middle column that reaches all the way to the crown-Keter. In contrast, in the Musaf prayer, the prayers have already reached the crown-Keter, and the prayers beginning from the blessing of “Yotzer-יוצר” have already been perfected and ascended to the crown-Keter.

footnotes: ³⁶⁶ In Sephardic and Chassidic prayer books. ³⁶⁷ The first blessing of the Shema ³⁶⁸ See Zohar I 17a, that the Musaf

This being so, based on the primary foundations that we have awakened you to, contemplate and realize that when a person has the proper intentions in his prayer, he unifies the Name HaShem-יהו״ה. He begins with the final letter Hey-ה of the Name HaShem-יהו״ה, until he unifies all the Sefirot and reaches the letter Yod-י, which is the first letter of the Name-HaShem-יהו״ה, until we find that his prayer adheres to the Supernal Crown-Keter Elyon-כתר עליון.

It is incumbent that you understand that, as explained, prayer is called work-Avodah-עבודה, as our sages, of blessed memory, said,³⁶⁹ “What work-Avodah-עבודה is the service of the heart? This refers to prayer.” In this way, contemplate and realize that the prayers were established in place of the sacrifices-Korbanot-קרבנות.³⁷⁰ As you already know, the sacrifices-Korbanot-קרבנות are the matter of uniting the Sefirot, bringing order to their levels and repairing their conduits, which is why they are called sacrifice-Korban-קרבן, meaning coming close-Kiruv-קירוב. This being so, our prayers stand in lieu of the sacrifices-Korbanot-קרבנות, only that through sacrifices the levels are brought close through action (Ma’aseh), whereas through prayer, they are brought close through speech (Dibur). The verse that hints at this is,³⁷¹ “Let our lips be in substitution for the [sacrificial] bulls.” About this our sages, of blessed memory, stated,³⁷² “The prayers were instituted in accordance to the sacrificial offerings of Tamid and Musaf.”

footnotes: ³⁶⁹ Talmud Bavli, Taanit 2a ³⁷⁰ See Talmud Bavli, Brachot 26b ³⁷¹ Hosea 14:3 ³⁷² Talmud Bavli, Brachot 26b

After having awakened you to these important principles about HaShem’s-יהו״ה title the Living God-E”l Chai-א״ל חי, we now must enter into the explanations of the remaining titles of HaShem-יהו״ה, blessed is He, in ascending order. HaShem-יהו״ה, blessed is He, will guide us in the way of truth! Amen, Amen, Selah!

The following are the titles relating to the Sefirah of Foundation-Yesod mentioned in this gate:

1. The Living God-E”l Chai-א״ל חי

2. The God of Life-Elohi”m Chayim-אלהי״ם חיים

3. The Self-Sufficient God-E”l Shaddai-א״ל שד״י

4. The Source of Living Waters-Mekor Mayim Chayim-מקור מים חיים

5. Foundation-Yesod-יסוד

6. The Righteous One-Tzaddik-צדיק

7. Good-Tov-טוב

8. Good Intellect-Sechel Tov-שכל טוב

9. Peace-Shalom-שלום

10. Remembrance-Zikharon-זכרון

11. Remember-Zachor-זכור

12. The Holy Mountain-Har HaKodesh-הר הקודש

13. Redemption-Ge’ulah-גאולה

14. The Seventh-Shvi’it-שביעית

15. The Lower-Tachtonah-תחתונה

16. The lower end of the Letter Vav-ו

17. This-Zeh-זה

18. Shabbat-שבת

19. Covenant-Brit-ברית

20. Sign-Ot-אות

21. Oath-Shevu’ah-שבועה

22. The Good Mountain-HaHar HaTov-ההר הטוב

23. Decree-Chok-חוק

24. Mount Zion-Har Tziyon-הר ציון

25. All-Kol-כל

26. The Mighty Power of Israel-Abeer Yisroel-אביר ישראל

27. Lord-Adon-אדון

28. The Faithful Kindness of David-Chasdei David HaNe’emanim-חסדי דוד הנאמנים

29. The Life of the Worlds-Chai HaOlamim-חי העולמים

30. The Lower Interpreter-HaMeilitz Tachton-המליץ תחתון

31. The Mighty Power of Yaakov-Abeer Yaakov-אביר יעקב

32. The Lower Kindness-Chessed Tachton-חסד תחתון

33. The Covenant of the Rainbow-Brit HaKeshet-ברית הקשת

34. The Small Yod-יו״ד הקטנה

35. The Circumcision-Milah-מילה

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

37. The Son-Ben-בן

38. The Shevarim-שברים (blasts of the Shofar)

39. The One Who Dwells Within-Dar-דר

40. The Lower Yod-יו״ד תחתונה