Gates Three & Four: (The Sefirot of Netzach & Hod) “HaShem God of Hosts-יהו״ה אלהי״ם צבאו״ת, hear my prayer; God of Yaakov listen, always!” -Psalms 84:9 “Even a bird finds its home and the free bird the nest where she laid her young; be at Your altars, HaShem of Hosts-יהו״ה צבאו״ת*, my King and my God.” -*Psalms 84:4

HaShem’s-יהו"ה two holy qualities, which in order of ascent are the third and fourth, are His titles, God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת and HaShem of Hosts-HaShem Tzava’ot-יהו״ה צבאו״ת. They sometimes are included together, as in the verse,¹ “HaShem God of Hosts*-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת*, hear my prayer, God of Yaakov listen, always.” At other times, each is mentioned individually, as in the verse,² “God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת return us and reveal the light of Your face, that we may be saved,” and the verse,³ “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת is with us, the God of Yaakov is our stronghold, always!”

footnotes: ¹ Psalms 84:9 ² Psalms 80:8 ³ Psalms 46:12

Now, although all of HaShem’s-יהו"ה other titles each have been given their own gate, these two have necessarily been brought together in one gate, because to explain the one, the other must also be explained. Therefore, since they are unified one with the other, we must explain them as one.

Both these Divine titles – God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת and HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת – are fitting to pour all the influence drawn down from the upper Sefirot by way of the conduits and bring them into HaShem’s-יהו"ה quality as the Living God-E”l Chai-א״ל חי. Both act according to straightforward judgment with all the hosts of the world. One acts according to kindness-Chessed and the other acts according to judgment-Din, and together they draw judgment-Din, kindness-Chessed, and mercy-Rachamim to His quality as the Living God-E”l Chai-א״ל חי.

Therefore, know that the quality of HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת draws down HaShem’s-יהו"ה Upper Kindness (Chessed Elyon),⁴ as well as drawing the kindness of Avraham-Chessed Avraham-חסד אברהם, which is worldly kindness-Chessed Olam-חסד עולם, into His quality as the Living God-E”l Chai-א״ל חי. His quality as God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת draws down the power of might-Gevurah-גבורה, judgment-*Din-*דין, fear-*Pachad-*פחד, and punishment-Onesh-עונש, into His quality as the Living God-E”l Chai-א״ל חי. Therefore, His quality as the Living God-E”l Chai-א״ל חי, which includes everything, is called “All-Kol-כל,” since everything is in it. All the Sefirot bestow the powers of kindness-Chessed, judgment-Din, and mercy-Rachamim through these qualities called HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת. This is the meaning of the verse,⁵ “I am HaShem-יהו״ה who makes all-Kol-כל,” since all come out of this quality called “All-Kol-כל.” Similarly, the verse states,⁶ “And God saw all-Kol-כל that He made and it was very good-Tov-טוב,” and,⁷ “Therefore I have declared the fairness of every-Kol-כל precept regarding everything-Kol-כל,” and it states,⁸ “HaShem-יהו״ה blessed Avraham in all-Kol-כל.”

footnotes: ⁴ This was discussed in the previous gate. ⁵ Isaiah 44:24 ⁶ Genesis 1:31 ⁷ Psalms 119:128 ⁸ Genesis 24:1

Now, you have already learned⁹ that HaShem’s-יהו"ה quality as the Living God-E”l Chai-א״ל חי is called “All-Kol-כל,” since everything is in it, and that when it bestows beneficence and emanates to His quality of Lordship-Adona”y-אדנ״י, His Lordship-Adona”y-אדנ״י too is called “All-Kol-כל,” for then it too includes all-Kol-כל. The reason for this is expressed in the verse,¹⁰ “for My Name is in him.” When His quality of Lordship-Adona”y-אדנ״י includes everything-Kol-כל in it, then it too bestows blessings to all creatures, to their kind, and this is why the sum of all creations is called “All-Kol-כל,” referring to HaShem’s-יהו"ה Lordship-Adona”y-אדנ״י, in that He sustains each and every creature according to its kind.

footnotes: ⁹ In the two preceding gates. ¹⁰ Exodus 23:21

Now, wherever in Torah you come across the word All-Kol-כל keep this principle in mind and remember that it indicates one of three matters. Sometimes the word “All-Kol-כל” refers to HaShem’s-יהו"ה quality as the Living God-E”l Chai-א״ל חי, sometimes it refers to His quality of Lordship-Adona”y-אדנ״י, and sometimes it indicates the sum of all creations, and as you have been shown to know, everything comes into being from the power of “All-Kol-כל.” This being so, contemplate what Torah states about our forefathers. About Avraham, it says,¹¹ “HaShem-יהו״ה blessed Avraham in all-Kol-כל,” about Yitzchak, it says,¹² “I partook of all-Kol-כל,” and about Yaakov, it says,¹³ “I have all-Kol-כל.” That is, all three were blessed with the quality that includes all-Kol-כל.

footnotes: ¹¹ Genesis 24:1 ¹² Genesis 27:33 ¹³ Genesis 33:11

You thus have learned that all blessings and goodness come to His quality as the Living God-E”l Chai-א״ל חי through the qualities of HaShem God of Hosts*-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת.* Thus, the quality of the Living God-E”l Chai-א״ל חי includes everything within itself from the three legs of the Chariot (Merkavah), these being kindness-Chessed, judgment-Din and mercy-Rachamim.¹⁴

footnotes: ¹⁴ Avraham, Yitzchak, and Yaakov.

Now, because King David, peace be upon him, was garbed with the quality of the Living God-E”l Chai-א״ל חי, and is the matter of the fourth leg of the Chariot (Merkavah), he therefore included kindness-Chessed, judgment-Din, and mercy-Rachamim from the other three legs of the Chariot (Merkavah). Scripture therefore states about him,¹⁵ “He was ruddy, with beautiful eyes and good looking.” The word, “He was ruddy-Admonee-אדמוני” hints at the influence of judgment-Din, which is called “the red fire-Aish Adom-אש אדום.” The words, “with beautiful eyes-Yefeh Aynayim-יפה עינים” refer to the kindness of Avraham-Chessed Avraham-חסד אברהם, which is called “a kind eye-Ein HaChessed-עין החסד,”¹⁶-עין טובה,” which is the eye of kindness-Ain HaChessed-עין החסד. and he was “the eye of the world-Eyno Shel Olam-עינו של עולם.”¹⁷ The words “good looking-Tov Ro’ee-טוב רואי” refer to splendor-Tiferet, which is the quality of Yaakov, which the quality of good-Tov-טוב is tied to.¹⁸טוב is the quality of Yosef, and is the quality of foundation-Yesod, as mentioned before. Now, if you question this with the verse about Esav,¹⁹ “The first one emerged red-*Admonee-*אדמוני,” know that the redness-Admonee-אדמוני of Esav has neither good-Tov-טוב nor beauty-Yofi-יופי in it, but is as the verse continues, “completely red-Admonee-אדמוני like a hairy mantle.” In contrast, about David it states, “He was ruddy-*Admonee-*אדמוני, with beautiful eyes-Yefeh Aynayim-יפה עינים and good looking-טוב רואי”

footnotes: ¹⁵ Samuel I 16:12 ¹⁶ See Mishnah Avot 5:19 that one of the qualities of the students of Avraham is the good eye-Ayin Tovah ¹⁷ See Bava Batra 4a, and Sotah 10a; Midrash Bereishit Rabba 42:3; Kallah Rabbatee 3:4 and elsewhere. ¹⁸ That is, the quality of good-Tov- ¹⁹ Genesis 25:24

You thus have learned that the wicked Esav only [had the “red fire-Esh Adom-אש אדום” of judgement-Din-דין] and therefore inherited the sword and murder, whereas David, peace be upon him, inherited the quality of Kingship-Malchut in its proper composition, to do kindness, mercy, justice and righteousness, as well as to do judgment-Din-דין and put to death in accordance to Torah law. This is why about Esav it states, “The first one emerged completely red-*Admonee-*אדמוני like a hairy mantle,” whereas about David it states, “He was ruddy-Admonee-אדמוני, with beautiful eyes, and good looking.”

We thus find that David included both judgment-Din and mercy-Rachamim, and it therefore states about him,²⁰ “David reigned over all Israel; David administered justice and charity to all his people.” That is, “justice-Mishpat-משפט” stemmed from the side of judgment-Din, in that “He was ruddy-Admonee-אדמוני,” whereas “charity-Tzedakah-צדקה” stemmed from the side of kindness-Chessed and mercy-Tiferet, in that he had “beautiful eyes-Yefeh Aynayim-יפה עינים and was good looking-Tov Ro’ee-טוב רואי.” Therefore, when David would garb himself in the quality of “ruddy-Admonee-אדמוני,” he would wage the wars of HaShem-יהו״ה against HaShem’s-יהו״ה enemies, and his sword never returned empty-handed. When he would garb himself in the quality of “beautiful eyes-Yefeh Aynayim-יפה עינים,” he would sustain the Jewish people and do various kindnesses on their behalf, with a good eye. About this the verse states,²¹ “One with a good eye-Tov Ayin-טוב עין will be blessed, for he has given of his bread to the poor.” When he would garb himself in the quality of “good looking-Tov Ro’ee-טוב רואי,” he would delve into the depths of Torah and behold its hidden secrets, yearning to taste of its delights, and would say,²² “The Torah of Your mouth is better for me than thousands in gold and silver.” He would yearn with great desire and say,²³ “Uncover my eyes so that I may behold the wonders of Your Torah.” He thus would sustain Torah through the quality of “good looking-Tov Ro’ee-טוב רואי,” and he would delve into the secrets of the Torah with this quality.

footnotes: ²⁰ Samuel II 8:15 ²¹ Proverbs 22:9 ²² Psalms 119:72 ²³ Psalms 119:18

Because these three qualities, kindness-Chessed, judgment-Din and mercy-Rachamim, are bound to HaShem’s-יהו"ה quality as the Living God-E”l Chai-א״ל חי, and David was bound to all three, he therefore became the fourth leg-Regel-רגל of the throne, which upholds the other three legs. The Torah therefore states,²⁴ “Three pilgrimage festivals-Regalim-רגלים shall you celebrate for Me during the year,” corresponding to Avraham, Yitzchak, and Yaakov.²⁵-רגל” of Avraham, Shavuot corresponds to the “leg-Regel-רגל” of Yitzchak, and Sukkot corresponds to the “leg-Regl-רגל” of Yaakov. Shemini Atzeret is a fourth festival unto itself, and corresponds to the “leg-Regel-רגל” of David. See Shaarei Tzeddek of Rabbi Yosef Gikatilla, Shaar 1. The fourth “pilgrimage festival-Regel-רגל” is Shemini Atzeret, as it states,²⁶ “The eighth day shall be a cessation for you,” about which our sages, of blessed memory, stated at the end of Tractate Sukkah,²⁷ “The eighth day [of Atzeret] is a holiday unto itself, in regard to [the six laws by which it differs, referred to in the acronym] PaZe”R KaShe”V-פז״ר קש״ב.”²⁸ Moreover, they also stated there, “It is a separate pilgrimage festival-Regel-רגל unto itself.” However, if there only are three pilgrimage festivals-Regalim-רגלים, how then is Shemini Atzeret a separate pilgrimage festival-Regel-רגל unto itself, thus making a total of four pilgrimage festivals-Regalim-רגלים and a fourth leg-Regel-רגל for the throne?

footnotes: ²⁴ Exodus 23:14 ²⁵ Passover corresponds to the “leg-Regel ²⁶ Numbers 29:35 ²⁷ Talmud Bavli, Sukkah 47a; Also see Chagigah 17 ²⁸ See Rashi to Chagigah 17a ibid.

The explanation is that Torah states,²⁹ “Three pilgrimage festivals-Regalim-רגלים shall you celebrate for Me during the year,” and it also states,³⁰ “Three times-Pe’amim-פעמים a year all your menfolk shall appear before the Lord, HaShem-יהו״ה.” Now, when Yehudah (יהודה) - who is the secret of the Shield of David-Magen David-מגן דוד, the matter of the fourth leg-Regel-רגל, and is the fourth son - was born, what did [his mother] Leah say?³¹ “This time-HaPa’am-הפעם I will praise HaShem-יהו״ה, and she therefore named him, Yehudah-יהודה.” Certainly, the word, “this time-HaPa’am-הפעם,” refers to the matter of the fourth time-Pa’am-פעם, this being the fourth pilgrimage festival-Regel-רגל and the fourth leg-Regel-רגל. She said, “I will praise-Odeh-אודה,” referring to “David, who inundated HaShem-יהו"ה with praise-Hoda’ah-הודאה and tributes.”³² The verse concludes, “Then she stopped giving birth,” meaning that until this point, is the [unified] position of the Sefirot, and from this point forward is the place of separation (Pirud).³³ of the world of Emanation (Atzilut), which is the World of Oneness-Olam HaAchdut-עולם האחדות, whereas after Kingship-Malchut of the world of Emanation (Atzilut) are the worlds of separation-Pirud. See Zohar I 155a. When there is a bond between the quality of “Remember-Zachor-זכור” and the quality of “Keep-Shamor-שמור,” which are the Kingdom of the House of David-Malchut Beit David-מלכות בית דוד and David-דוד, then,³⁴ “A river issues from Eden to water the garden, and from there it divides and becomes four headwaters.”³⁵-נהר refers to understanding-Binah which is called “the expanse of the river-Rechovot HaNahar-רחובות הנהר,” and it issues forth from Eden which refers to wisdom-Chochmah as it draws from the crown-Keter, to “water the garden-Gan-גן” refers to Kingship-Malchut. From Kingship-Malchut it is drawn below and “divides into four headwaters,” referring to the four camps of the Shechinah, which are the twelve tribes of the world of Creation (Briyah), that are divided into four camps of three tribes each. (Also see before in Gate 1, as well as Zohar I 26b, and elsewhere.)

footnotes: ²⁹ Exodus 23:14 ³⁰ Exodus 23:17 ³¹ Genesis 29:35 ³² Talmud Bavli, Brachot 7b ³³ That is, David is the quality of Kingship-Malchut ³⁴ Genesis 2:10 ³⁵ The river-Nahar

Know, that from these two Divine qualities, collectively called HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, all the hosts-Tzva’ot-צבאו״ת of the upper and lower worlds are drawn down, each after its kind, and from them, all wars are drawn into the world. These qualities are the matter of vengeance-Kin’ah-קנאה, and are the matter of the verse,³⁶ “The vengeance-Kin’at-קנאת of HaShem of Hosts-יהו״ה צבאו״ת shall do this!” Similarly, the verse states,³⁷ “HaShem-יהו״ה shall be vengeful-Yikaneh-יקנא for His land-Artzo-ארצו.”³⁸-ארץ refers to His quality of Kingship-Malchut.

footnotes: ³⁶ Isaiah 37:32 ³⁷ Joel 2:18 ³⁸ As discussed in the First Gate, the Land-Eretz

The prophets received their prophecy from these Divine qualities and would say, “Thus says HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת etc.” Know however, that the prophecy of our teacher Moshe, peace be upon him, was higher than the prophecy of all other prophets, for our teacher Moshe made no mention of the title HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת. This is because in his prophecy Moshe adhered solely to HaShem-יהו״ה and had no need to perceive through “colored lenses-Mar’ot HaTzovot-מראות הצובאות.”³⁹ Therefore, it states about our teacher Moshe, peace be upon him, that he perceived through a “polished lens-Aspaklariya Metzuchtzachat-אספקלריא מצוחצחת,”⁴⁰ as Torah states,⁴¹ “Not so My servant Moshe, who is trusted throughout My house. I speak to him mouth to mouth, with clear vision and not in riddles, and he gazes at the image of HaShem-יהו״ה.” In contrast, all other prophets gazed through an “unpolished lens-Aspaklariya She’Eina Metzuchtzachat-אספקלריא שאינה מצוחצחת,” as it states,⁴² “I am likened-Adameh-אדמה by the hand of the prophets”⁴³-אדמה” indicates that it is only the revelation of a similitude and likeness-Dimyon-דמיון, rather than a direct revelation. It similarly states,⁴⁴ “If there shall be prophets amongst you, I HaShem-יהו"ה shall make Myself known to him in a vision-Mar’eh-מראה; I shall speak to him in a dream-Chalom-חלום. Not so is My servant Moshe etc.” The words “I shall make Myself known to him in a vision-Mar’eh-מראה” refer to the “colored lenses-Mar’ot HaTzov’ot-מראות הצובאות.” This is why the other prophets prophesied with His title HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, and why they always mention HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, since they receive their prophecy from there.

footnotes: ³⁹ Exodus 38:8 ⁴⁰ Midrash Vayikra Rabba 1:14 and elsewhere. ⁴¹ Numbers 12:7-8 ⁴² Hosea 12:11 ⁴³ That is, the term “Adameh ⁴⁴ Numbers 12:6-7

This is the secret meaning of the verse,⁴⁵ “with the colored lenses-Mar’ot HaTzov’ot-מראות הצבאת when they amassed at the entrance of the Tent of Meeting-Ohel Mo’ed-אהל מועד.” You thus have learned that there are three levels; Torah, Nevi’im (the Prophets), and Ketuvim (the Scriptures), corresponding to the Wellspring-Mekor-מקור, the River-Nachal-נחל, and the Pool-Breichah-בריכה. Our teacher Moshe, peace be upon him, adhered to the Wellspring-Mekor-מקור, these being pure waters that have no muddy admixture whatsoever, and therefore his prophecy was brilliantly clear-Metzuchtzachat-מצוחצחת. The Prophets (Nevi’im-נביאים) adhered below, to the foundations of the River-Nachal-נחל, and therefore their prophecies were mingled with imagery and allegory, like waters of a river that are mixed with various dirt and impurities. The remaining scriptures (Ketuvim) adhere to the Pool-Breichah-בריכה, which contains gathered waters that are not as clear.

footnotes: ⁴⁵ Exodus 38:8 (usually translated, “with the mirrors of the throngs [of women] who amassed at the entrance of the tent of meeting.)

Having informed you of the general principles of these two Divine titles, we now must begin explaining each one in its proper order, with HaShem’s-יהו״ה help, blessed is He, and He will guide us on the way of truth and prophecy.

His title God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת is the matter of the Divine quality that draws forth all kinds of judgment-Din and might-Gevurah from the left side. It draws fear-Pachad-פחד from the Divine quality of understanding-Binah, waging the battles of HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת both above and below. About this the verse states,⁴⁶ “On that day, HaShem-יהו״ה will deal with the hosts of the heavens in the heavens, and with the kings of the earth on the earth.”

footnotes: ⁴⁶ Isaiah 24:21

I now must inform you of the principle of this matter. You have already been shown to know that through HaShem’s-יהו״ה title of Lordship-Adona”y-אדנ״י He rules over all the multitudes above and below, and is the great sustainer of all creatures. All the King’s treasuries are in the hands of His Lordship-Adona”y-אדנ"י; all mighty warriors and all weapons of war, chariots of fire, horses of fire and armaments, such as spears, swords, bows and arrows, ballistic stones, and every kind of weapon of war.

This Divine title is “encircled by sixty warriors, all trained in warfare and skilled in battle,”⁴⁷ and all receive strength and might from the side of fear-Pachad-פחד, as hinted in the above verse,⁴⁸ “Each with his sword upon his thigh because of terror-Pachad-פחד in the nights.” Moreover, as you have already learned, HaShem’s-יהו״ה title of Lordship-Adona”y-אדנ״י is His quality of Kingship-Malchut-מלכות, and with it He rules over all creatures. Through this, He gives life or death, poverty or wealth, humbling or elevating, smiting or healing.

footnotes: ⁴⁷ Song of Songs 3:7-8 ⁴⁸ Song of Songs 3:8 ibid.

Now, everything that HaShem’s-יהו״ה quality of Lordship-Adona”y-אדנ״י brings about in all creations, accords to the influence it receives from the seven upper levels through His Divine quality as the Living God-E”l Chai-א״ל חי, whether for good or for bad, whether for life or for death, whether for peace or for war, whether for satiety or famine. Know now, that when His quality of Lordship-Adona”y-אדנ״י dons garments of war and readies for battle in the heavens and the earth, it dons battle armaments from the might of terror-Pachad-פחד. By what means does it don battle armaments? By means of HaShem’s-יהו"ה Divine quality as the God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, which draws the matter of “ruddiness-Admonee-אדמוני” to His quality as the Living God-E”l Chai-א״ל חי. Investigate this and discover that the word “ruddy-Admonee-אדמוני**” hints at His Lordship-Adona”y-אדנ״י, indicating that from this quality, might and battle are drawn to His Lordship-Adona”y-אדנ״י.

This is the secret of the verse,⁴⁹ “O’ God-Elohi”m-אלהי״ם, have You not neglected us? And God-Elohi”m-אלהי"ם, You do not go out with our legions-Tzivoteinu-צבאותינו.” Contemplate this verse, and discover that God-Elohi”m-אלהי״ם and legions-Tzva’ot-צבאו״ת relate to the matter of battle. The verse thus means the following: The words, “O’ God-Elohi”m-אלהי״ם, have You not neglected us?” refer to His quality of Kingship-Malchut-מלכות and war-Milchamah-מלחמה, that is, “Why do You neglect us and not don garments of the vengeance of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת?” For, these are our Hosts-Tzva’ot-צבאות. They are ours and we are theirs. That is, all other nations who serve false gods, have no portion in HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, except for the children of Israel alone! This is as stated,⁵⁰ “For HaShem-יהו״ה your God is a vengeful-Kana-קנא God-Elohi”m-אלהי״ם within you.” The verse specifies, “within you-b’Keerbecha-בקרבך,” and not within any other nation. It similarly states,⁵¹ “The vengeance-Kin’at-קנאת of HaShem of Hosts-יהו״ה צבאו״ת shall do this!” Thus, the above-mentioned verse states, “You do not go out with our legions-Tzivoteinu-צבאותינו,” meaning, You do not go out with the two combined titles “HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת,” which are our Legions.

footnotes: ⁴⁹ Psalms 60:12 ⁵⁰ Deuteronomy 6:15 ⁵¹ Isaiah 37:32

Now, the matter of war is as follows: Know, that when HaShem-יהו״ה, blessed is He, wants to uproot a nation or humble it, He does not uproot that nation until He first topples its ministering angel. This is as our sages, of blessed memory, stated,⁵² “The Holy One, blessed is He, does not topple a nation until He first topples its ministering angel, as it states,⁵³ ‘And it shall be that on that day *HaShem-*יהו"ה will deal with the hosts of the heavens in the heavens and with the kings of the earth on the earth.’” Know and believe that when Pharaoh pursued the children of Israel at the sea, it states,⁵⁴ “He took six hundred elite chariots and all the chariots of Egypt.” This is because this battle was fought both above and below, and the greater battle took place in the heavens.

footnotes: ⁵² Midrash Shir HaShirim Rabba 8:13 ⁵³ Isaiah 24:21 ⁵⁴ Exodus 14:7

This is the secret of the words, “He took six hundred elite chariots,”⁵⁵-רכב” also refers to their upper chariots (Merkavot). and it only then states, “and all the chariots of Egypt.” That is, the ministering angel of Egypt joined with the wicked Samael. He therefore received the addition of six hundred elite chariots, besides the chariots of Egypt. If this was not so, why then does the verse state, “He took six hundred elite chariots,” and then state, “and all the chariots of Egypt?” Were they not all the chariots of Egypt?

footnotes: ⁵⁵ That is, the word “chariot-Rechev

Rather, the “six hundred elite chariots” were in addition to the chariots of Egypt, and it therefore was necessary to state, “and all the chariots of Egypt.” Moreover, the primary battle was fought above, and therefore HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ״י needed to vest within three kinds of garments. These are; the garment of Kingship-Malchut, this being the garment of pride-*Tiferet-*תפארת,⁵⁶-תפארת is also of the root pride-*Pe’er-*פאר, as in the verse (Isaiah 49:3), “Israel, in whom I shall take pride-Etpa’er-אתפאר.” which is the Pride of Yaakov-*Ge’on Yaakov-*גאון יעקב; the garment of kindness-Chessed, which stems from Avraham, in order to save the children of Israel; and the garment of battle, which stems from Yitzchak and is the quality of might-Gevurah, in order to do battle against the camp of Egypt above. These three garments are the secret of the three verses⁵⁷ [that form the Divine Name], “VaYisa-ויס״ע,” “VaYavo-ויב״א” and “VaYeit-וי״ט,”⁵⁸ which are the three above-mentioned garments, and thus His Lordship-Adona”y-אדנ"י waged war against the upper Egypt and vanquished it. This is also the secret of the verse,⁵⁹ “He removed the wheels of their chariots (Merkavotav-מרכבותיו), causing them to drive with difficulty. Egypt said, ‘Let me flee from before Israel, for HaShem-יהו״ה is waging war for them against Egypt.’” This is also the meaning of the words,⁶⁰ “HaShem-יהו״ה will wage war for you, and you shall remain silent,” and similarly,⁶¹ “Israel saw the great hand that HaShem-יהו״ה inflicted upon Egypt.”

footnotes: ⁵⁶ In addition to meaning beauty and splendor, Tiferet ⁵⁷ Exodus 14:19-21 ⁵⁸ See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2 & 3 (The Letters of Creation, Parts 2 & 3). ⁵⁹ Exodus 14:25 ⁶⁰ Exodus 14:14 ⁶¹ Exodus 14:31

Now, about the fact that the Name HaShem-יהו״ה is mentioned in the battle against Egypt, whereas His title of Lordship-Adona”y-אדנ״י is not expressly stated, we already have informed you that all His titles are included in His Name HaShem-יהו״ה, and each title has a known act and function. Thus, when the verse states, “HaShem-יהו״ה is waging war for them against Egypt,” as known, this actually refers to the final letter Hey-ה of His Name HaShem-יהו״ה, in that it wages the battles of HaShem-יהו״ה and is called Lord-Adona”y-אדנ״י. All those battles are won through His quality of Lordship-Adona”y-אדנ״י, by the power of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת that manifests within it, by the power of the three known Chariots (Merkavot) which are the secret of the three verses,⁶² “VaYisa-ויס״ע,” “VaYavo-ויב״א” and “VaYeit-וי״ט” [that form the Divine Name].

footnotes: ⁶² Exodus 14:19-21

In this manner, contemplate that His Divine quality called the God of Legions-Elohi”m Tzva’ot, bestows strength to His quality of Lordship-Adona”y-אדנ״י to wage the battles of HaShem-יהו״ה. This matter is hinted in the verse,⁶³ “O’ God of Legions-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, please return; look down from the heavens and see, and impregnate this vine.”⁶⁴-פקד” which means to “recall” or “be mindful of” also means to “impregnate.” The words, “please return-Shuv Na-שוב נא” are like the verse,⁶⁵ “Return, HaShem-יהו״ה, to the myriad thousands of Israel.” That is, return-Shuv-שוב to bestow strength to Your quality of Lordship-Adona”y-אדנ״י, which is called “this vine-גפן זאת” By whom is “this vine-גפן זאת” [in the feminine] impregnated? By the one who impregnates, this being the Living God-E”l Chai-א״ל חי. Thus, in the same way, the verse states,⁶⁶ “O’ God-Elohi”m-אלהי״ם, return us, and illuminate Your face that we will be saved.”

footnotes: ⁶³ Psalms 80:15 ⁶⁴ The word “Pekod ⁶⁵ Numbers 10:36 ⁶⁶ Psalms 80:4

Now, this quality is also called Majesty-Hod-הוד, as in the verse,⁶⁷ “Yours, HaShem-יהו״ה, is the greatness (Gedulah), and the might (Gevurah), and the splendor (Tiferet), and the victory (Netzach) and the majesty-Hod-הוד.” The matter of this title being called majesty-Hod-הוד,⁶⁸-הוד” is also of the root “submission-Hoda’ah-הודאה” in that this quality brings about the submission of the adversaries of HaShem-יהו״ה, blessed is He. refers to when it dons the garment of might and strength, to humble the enemies and be victorious in battle, saving those who love HaShem-יהו״ה, blessed is He. This matter is hinted in the verse,⁶⁹ “My majesty-Hodee-הוד״י was transformed for Me to a destructive force, and I did not withhold power-Ko”ach-כח.” Now, since this is the quality of victory in battle in a way of wonders and miracles, therefore praises of thanks-Hoda’ah-הודאה are offered in regard to this quality.

footnotes: ⁶⁷ Chronicles I 29:11 ⁶⁸ The term “Hod ⁶⁹ Daniel 10:8

All the various kinds of thanks-Hoda’ot-הודאות said by David, peace be upon him, in the book of Psalms, are connected to these two Divine qualities. Likewise, all offerings of thanks-Hoda’ot-הודאות regarding wonders and miracles, are connected to this, and are the matter hinted in the verse,⁷⁰ “Let them give thanks-Yodu-יוד״ו to HaShem-יהו״ה for His kindness and His wonders to the children of man.” They also are the matter of “the four categories of people who must offer thanks-L’Hodot-להודות,”⁷¹ these being one who recovered from a life-threatening illness, one who was imprisoned and released, one who traveled over the sea, and one who traveled through the desert. Moreover, it is from here that HaShem-יהו"ה “bestows goodness to the culpable.”⁷² blessing recited by the four aforementioned people. For, in these two Divine qualities there is a place of angels whose function is to tear up the sentences that have been decreed against a person, such as the decree of death or any other punishments. This is the secret of the statement of our sages, of blessed memory,⁷³ “They tear up his seventy-year sentence.” That is, in the Supernal court there are seventy ministers who stand in judgment, and one decisor. However, even if the sentence has been issued and sealed, there still is a remedy here. This is why the four above-mentioned categories of people must give thanks-L’Hodot-להודות, since this is the place of thanks-Hoda’ot-הודאות, and is the place of the bestowal of kindnesses (Gemiloot Chassadim). We therefore recite, “Blessed are You, HaShem-יהו״ה…Who bestows goodness to the culpable.”⁷⁴ blessing.

footnotes: ⁷⁰ Psalms 107:8 ⁷¹ Talmud Bavli, Brachot 54b ⁷² Liturgy of the HaGomel ⁷³ Talmud Bavli, Brachot 31b ⁷⁴ In the liturgy of the HaGomel

The matter of the blessings that involve prostration and submission-Modim-מודים are likewise affixed in this place, as hinted in the verse,⁷⁵ “To Me every knee shall bend.” This also is the matter of the blessing of submission-Modim-מודים instituted by our sages, of blessed memory, which also is affixed to this place. For, the combined qualities of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, are the matter of the qualities of “Torah scholars-Talmidei Chachamim-תלמידי חכמים, who increase peace in the world.”⁷⁶ This secret is revealed to those who know the hidden wisdom of grace-חן,⁷⁷ for they are the ones who increase peace-Shalom-שלום in the world. In this vein, the verse states,⁷⁸ “The seed of peace-Zera HaShalom-זרע השלום: the vine gives forth its fruit, the land gives forth its produce, and the heavens give forth their dew.” As you already know, the verse,⁷⁹ “The dew of Hermon descends upon the mountains of Zion-Harerei Tziyon-הררי ציון,” refers to HaShem’s-יהו"ה Divine qualities of victory-Netzach and majesty-Hod. Thus, being that they are the place of submission and thanks-Hoda’ot-הודאות, and since they are the matter of the verse, “To Me every knee shall bend,” our sages, of blessed memory, stated⁸⁰ that when reciting the blessing of “submission-Modim-מודים,” a person must bow. All blessings that come into the world, come through these two Divine qualities.

footnotes: ⁷⁵ Isaiah 45:23 ⁷⁶ Talmud Bavli, Brachot 64a ⁷⁷ Grace-ח"ן is an acronym for the Hidden Wisdom-חכמה נסתרת ⁷⁸ Zachariah 8:12 ⁷⁹ Psalms 133:3 ⁸⁰ Talmud Bavli, Brachot 34b

This is why whosoever does not bow when reciting the blessing of “submission-Modim-מודים,” after seventy years his spine will become a snake.⁸¹ The matter of seventy years is that it refers to the seventy ministering angels who stand in a circle [around the Sefirot] and the snake-Nachash-נחש is positioned to their exterior, standing in ambush around the qualities of victory-Netzach and majesty-Hod.⁸² and majesty-Hod are the two legs and feet, and it states about the snake-Nachash-נחש (Genesis 3:15), “You shall strike at their heel.”

footnotes: ⁸¹ Talmud Bavli, Bava Kamma 16a ⁸² That is, the qualities of victory-Netzach

Whosoever is not cautious of Torah scholars, or of HaShem’s-יהו"ה victory-Netzach and majesty-Hod, is worthy of being bitten by a snake, as they said,⁸³ “Whosoever transgresses the words of Torah scholars is liable to the death penalty and is worthy of being bitten by a snake.” Know therefore, that when HaShem’s-יהו"ה Divine quality of Lordship-Adona”y-אדנ״י is donned with majesty-Hod-הוד, it is victorious in all the battles of Israel. Judgments are then exacted upon those who attack us, and retribution is poured upon the enemies of our souls. We therefore must offer thanks-Hoda’ah-הודאה to He who garbs Himself in majesty-Hod-הוד and is victorious in battle. This is the meaning of the verse,⁸⁴ “You have donned majesty-Hod-הוד and glory-Hadar-הדר.” Moreover, about this we recite,⁸⁵ blessing. “God, worthy of thanks-Hoda’ot-הודאות, Master of wonders-Nifla’ot-נפלאות.” Therefore, wherever [in scripture or in the liturgy] you find expressions of thanks and submission-Hoda’ah-הודאה, contemplate and realize that it is related to this place.

footnotes: ⁸³ See Talmud Bavli, Brachot 4b; Shabbat 110a. ⁸⁴ Psalms 104:1 ⁸⁵ In the liturgy of the Yishtabach

Know now, that corresponding to this Divine quality, King Solomon built the second pillar in the Holy Temple, and called its name Bo’az-בועז. That is, there were two pillars in the Holy Temple, called Yachin-יכין and Bo’az-בועז.⁸⁶-יכין-established, and he erected the left pillar and called its name Bo’az-בועז-strength is in it.” (Yachin-יכין corresponds to the positive commandments and *Bo’az-*בועז corresponds to the negative commandments.) This matter is hinted at in the verse,⁸⁷ “His legs-Shokav-שוקיו are like marble pillars (Amudei Sheish-עמודי שש), founded (Meyusadim-מיוסדים) in sockets-Adnei-אדני of fine gold.” The word, “His legs-Shokav-שוקיו,” refers to these two qualities of victory-Netzach and majesty-Hod, which are the matter of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת. They are the pillars that uphold the Sefirot, corresponding to which Solomon made the two pillars, Yachin-יכין and Bo’az-בועז.

footnotes: ⁸⁶ Kings I 7:21 – “He erected the right pillar and called its name Yachin ⁸⁷ Song of Songs 5:15

Now, about the words, “marble pillars-Amudei Sheish-עמודי שש,” as you already know, the middle line is the matter of splendor-Tiferet, which is the matter of the letter Vav-ו-6 of the Singular Name HaShem-יהוה. These two pillars are at the base of the Vav-ו of the Name HaShem-יהו״ה, and the Vav-ו-6 itself, is the matter of six-Sheish-שש. That is, it bears all six qualities, these being, greatness-Gedulah-גדולה, might-Gevurah-גבורה, splendor-Tiferet-תפארת, victory-Netzach-נצח, majesty-Hod-הוד and foundation-Yesod-יסוד. The verse therefore states, “His legs-Shokav-שוקיו are like pillars of six-Amudei Sheish-עמודי שש,” in that they are the pillars that uphold the Vav-ו-6. What do they stand upon? They stand on the foundation-Yesod-יסוד, and the foundation-Yesod-יסוד rests on the throne-Kis’eh-כסא, which is the quality of HaShem’s-יהו"ה Lordship-Adona”y-אדנ״י. The mystery is thus fully explained, for the word, “They are founded-Meyusadim-מיוסדים” hints at the foundation-Yesod-יסוד, and “in sockets-Adnei-אדני of fine gold,” refers to His Lordship-Adona”y-אדנ״י. We thus find that all seven lower Sefirot are bound to this verse. That is, the words “His legs-Shokav-שוקיו are like marble pillars-Amudei Sheish-עמודי שש,” refer to the five Sefirot of greatness-Gedulah-גדולה, might-Gevurah-גבורה, splendor-Tiferet-תפארת, victory-Netzach-נצח and majesty-Hod-הוד, and the word, “founded-Meyusadim-מיוסדים,” refers to the sixth Sefirah, which is foundation-Yesod-יסוד.

The words, “in sockets-Adnei-אדני of fine gold,” refer to His Lordship-Adona”y-אדנ"י, which is the seventh quality in relation to them. Having awakened you to this great secret, know that from this place of greatness-Gedulah-גדולה, might-Gevurah-גבורה, splendor-Tiferet-תפארת, victory-Netzach-נצח, majesty-Hod-הוד and foundation-Yesod-יסוד – as indicated by the words, “His legs-Shokav-שוקיו are pillars of six-Amudei Sheish-עמודי שש” – there are two fiery-Seraphim angels who “have six wings-Sheish Knafayim-שש כנפים.”⁸⁸ They are called fiery-Seraphim-שרפים, because they burn-Sorfim-שורפים all who are not cautious in honoring their Maker when they gaze into the Act of the Chariot (Ma’aseh Merkavah) and occupy themselves in the secret of the Chashmal-חשמל. They burn all who make use of the names of HaShem’s-יהו"ה Crown, blessed is He.⁸⁹ These are the source and springs from which the six orders of the Mishnah are drawn, until they reach His quality of Lordship-Adona”y-אדנ״י, which is called the Oral Torah-Torah SheBa’al Peh-תורה שבעל פה. Because these two pillars are “pillars of six-Amudei Sheish-עמודי שש,” they therefore are the matter of the two Tablets-Luchot that unite the Written Torah-Torah SheBikhtav-תורה שבכתב – which is written on two Tablets – with the Oral Torah-Torah SheBa’al Peh-תורה שבעל פה, which consists of the six orders of the Mishnah. The sign for this is the fact that the word “His legs-Shokav-שוקיו” refers to two, and the “pillars of six-Amudei Sheish-עמודי שש” are what uphold the six orders of the Mishnah. As you see, the two Tablets (Luchot) and the six orders of the Mishnah come as one, and are bound to each other. Whosoever occupies himself in the study of the Written Torah and the Oral Torah, unifies the tent to be as one and unifies the Name HaShem-יהו״ה, blessed is He. This is the secret of Yachin-יכין and Bo’az-בועז.⁹⁰ with the Oral Torah, which is kingship-Malchut.

footnotes: ⁸⁸ Isaiah 6:2; Sifri Bamidbar 115:1, and elsewhere. ⁸⁹ Mishnah Avot 1:12; Talmud Bavli, Megillah 28b ⁹⁰ That is, these two pillars are the six orders of the Mishnah, which bond the Written Torah, which is beauty-Tiferet

Know now, that this quality called Bo’az-בועז receives vigor-Oz-עוז from might-Gevurah, and fortification-Ma’oz-מעוז from understanding-Binah, as written,⁹¹ “It is He Who grants might-Oz-עוז and power to the people.” From this place there is a drawing forth of all kinds of strength, emanation and might, stemming from judgment-Din and terror-Pachad, and by this power, HaShem’s-יהו״ה Divine quality of Lordship-Adona”y-אדנ״י sits in regal majesty-Hod Malchut-הוד מלכות.⁹² Therefore, know and understand, that wherever you find the terms “thankfulness-Hoda’ah-הודאה” or “submission-Modim-מודים,” you must draw justice to light.⁹³-משפט, refers to beauty-Tiferet, and thus, this indicates the drawing down from the quality of beauty-Tiferet into revelation in kingship-Malchut.

footnotes: ⁹¹ Psalms 68:36 ⁹² See Chronicles I 29:25; Midrash Shemot Rabba 15:26 ⁹³ That is, these terms indicate bowing, as mentioned before, which itself indicates the matter of lowering and drawing down. The term justice-Mishpat

Know that these two Divine qualities, victory-Netzach and majesty-Hod, which are HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, are called Shechakim-שחקים. They are two chambers, called Shechakim-שחקים (in the plural) within which sustenance is prepared for the righteous-Tzaddikim, as our sages, of blessed memory, stated,⁹⁴ “[The firmament called] Shechakim-שחקים, is where mills stand and grind manna for the righteous-Tzaddikim.” Therefore, know with clarity, that through the mystery of Shechakim-שחקים, dew and manna are drawn down. The sign by which to remember this, is the verse,⁹⁵ “When the dew-Tal-טל descended upon the camp at night, the manna-מן would descend upon it.” As you already know,⁹⁶ “The dew-Tal-טל of Hermon descends upon the mountains of Zion-Harerei Tziyon-הררי ציון.” And for who does it grind? For the righteous-Tzaddikim [in the plural], referring to the righteous one-Tzaddik-צדיק and righteousness-Tzeddek-צדק.⁹⁷-צדיק refers to foundation-Yesod, and righteousness-Tzeddek-צדק refers to kingship-Malchut, as discussed in the preceding Gates. Included in the righteous one-Tzaddik-צדיק and righteousness-Tzeddek-צדק, are all the righteous-Tzaddikim-צדיקים who are called by their name and receive strength, sustenance, and life, through them.

footnotes: ⁹⁴ Talmud Bavli, Chagigah 12b ⁹⁵ Numbers 11:9 ⁹⁶ Psalms 133:3 ⁹⁷ That is, the righteous one-Tzaddik

When the children of Israel are righteous-Tzaddikim-צדיקים, it is as if they help HaShem-יהו״ה and His Supernal Chariot (Merkavah), which is ordered corresponding to them. Thus, with the help of Israel, HaShem-יהו"ה rides upon the heavens, as it states,⁹⁸ “He rides upon the heavens with your help,⁹⁹-בעזרך” with the prefix letter Beit-ב, rather than “L’Ozrecha-לעזרך” with the prefix letter Lamed-ל, and thus may be read, “with your help.” and in His grandeur, upon the Shechakim-שחקים.” It then is from HaShem-יהו״ה that the children of Israel are granted reward, in that He affixes victory-Netzach and majesty-Hod to do various kinds of goodness for them, as well as various miracles and wonders in the name of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, as it states, “in His grandeur [He rides] upon the Shechakim-שחקים.”

footnotes: ⁹⁸ Deuteronomy 33:26 ⁹⁹ Although this is normally translated as “to help you,” the verse says, “b’Ozrecha

The explanation is as follows: HaShem-יהו״ה, blessed is He, “Rides upon the heavens with your help,” and as your reward for having glorified Him by your hand, He affixes the Shechakim-שחקים to draw all blessings down from His Supernal treasuries. This is as stated,¹⁰⁰ “O’ heavens, pour forth from above and let the Shechakim-שחקים drip righteousness-Tzeddek-צדק; let the earth-Eretz-ארץ open up for salvation and righteousness-Tzeddakah-צדקה to flourish.” Similarly, another verse states,¹⁰¹ “So that the Shechakim-שחקים may drip, pouring out over a multitude of people,” and likewise,¹⁰² “He has commanded the Shechakim-שחקים above and opened the doors of the heavens.”

footnotes: ¹⁰⁰ Isaiah 45:8 ¹⁰¹ Job 36:28 ¹⁰² Psalms 78:23

The verse that includes all matters of this mystery is,¹⁰³ “Pour out, O’ heavens, from above, and let the Shechakim-שחקים drip righteousness-Tzeddek-צדק; let the earth-Eretz-ארץ open up and salvation and righteousness-Tzeddakah-צדקה flourish; let it make them sprout together; I am HaShem-יהו״ה Who created this.” The explanation is as follows: The words, “Pour out, O’ heavens-Shamayim-שמים, from above,” refer to affixing the heavens-Shamayim-שמים, which are the qualities of fire-Aish-אש and water-Mayim-מים,¹⁰⁴ these being magnanimity-Gedulah and might-Gevurah, which are called E”l-א״ל and Elohi”m-אלהי״ם. These heavens-Shamayim-שמים are thus affixed to bestow influence of emanation “from above-Mima’al-ממעל,” meaning, from the three Sefirot above them.¹⁰⁵) qualities of the crown-Keter, wisdom-Chochmah, and understanding-Binah. When the heavens-Shamayim-שמים receive the influence of emanation from the three Sefirot above them, they then bestow goodness to the three Sefirot below them, these being victory-Netzach, majesty-Hod, and foundation-Yesod, and from there goodness is drawn down as a blessing-Brachah-ברכה to the pool-Breichah-בריכה, which is HaShem’s-יהו"ה quality of Lordship-Adona”y-אדנ״י, called righteousness-Tzeddek-צדק. The verse therefore states, “let the Shechakim-שחקים drip righteousness-Tzeddek-צדק.”

footnotes: ¹⁰³ Isaiah 45:8 ¹⁰⁴ Talmud Bavli, Chagigah 12a ¹⁰⁵ That is, the intellectual (Mochin

You thus have learned that the mystery of the heavens-Shamayim-שמים refers to the Divine qualities of magnanimity-Gedulah and might-Gevurah and the median firmament called splendor-Tiferet, the mystery of Shechakim-שחקים refers to victory-Netzach and majesty-Hod and the median firmament of foundation-Yesod, and from that point, the verse states, “let the earth-Eretz-ארץ open up and salvation and righteousness-Tzeddakah-צדקה flourish.” You thus have learned that the names E”l-א״ל and Elohi”m-אלהי״ם are called “the heavens-Shamayim-שמים,” and the two qualities below them, victory-Netzach and majesty-Hod, are called Shechakim-שחקים. Thus, the heavens-Shamayim-שמים are above and the Shechakim-שחקים are below.

Thus, the secret of these two names is that E”l-א״ל and Elohi”m-אלהי״ם [Kindness-Chessed and Might-Gevurah] are called “the heavens-Shamayim-שמים” and His Name HaShem-יהו״ה is in the center between them. Thus, through these three names; E”l-א״ל, Elohi”m-אלהי״ם, HaShem-יהו״ה, He is called,¹⁰⁶ “You Who dwells in the heavens-Shamayim-שמים.” Similarly, another verse states,¹⁰⁷ “He rides upon the heavens-Shamayim-שמים to come to your aide,” and,¹⁰⁸ “As for the heavens-Shamayim-שמים, the heavens-Shamayim-שמים are HaShem’s-יהו״ה.” About this the verse states,¹⁰⁹ “May You hear from the heavens-Shamayim-שמים, the foundation of Your abode.” It likewise states,¹¹⁰ “Yaakov was a pure man who dwelt in tents,” [between the tent of Avraham and the tent of Yitzchak] and similarly,¹¹¹ “Let there be a firmament in the midst of the waters, and let it separate between water and water.”

footnotes: ¹⁰⁶ Psalms 123:1 ¹⁰⁷ Deuteronomy 33:26 ¹⁰⁸ Psalms 115:16 ¹⁰⁹ Kings I 8:43 ¹¹⁰ Genesis 25:27 ¹¹¹ Genesis 1:6

This is how you should contemplate the matter every time you come across the word “the heavens-Shamayim-שמים,” and understand that it bears the mystery of the two Divine titles that refer to HaShem’s-יהו״ה magnanimity-Gedulah and might-Gevurah, these being E”l-א״ל and Elohi”m-אלהי״ם. The two are collectively called “the heavens-Shamayim-שמים,” and HaShem-יהו״ה is central between them, in that He is the “firmament in the midst of the waters.” In the same way, wherever [in scripture and liturgy] you come across the word Shechakim-שחקים, know that it refers to the two Divine titles that refer to HaShem’s-יהו״ה qualities of victory-Netzach and majesty-Hod, which are HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת. HaShem’s-יהו"ה title, the Living God-E”l Chai-א״ל חי is between them, and is called “the third verse that decides between them.”¹¹²

footnotes: ¹¹² Introduction to Sifra; The principles of exegesis of Rabbi Yishmael.

Thus, from the heavens-Shamayim-שמים influence descends to the Shechakim-שחקים, and from the Shechakim-שחקים to the Living God-E”l Chai-א״ל חי, and from the Living God-E”l Chai-א״ל חי to the Lord-Adona”y-אדנ״י. This whole mystery is contained in the verse,¹¹³ “Pour out, O’ heavens, from above, and let the Shechakim-שחקים drip righteousness-Tzeddek-צדק.” Similarly, it states,¹¹⁴ “He has commanded the Shechakim-שחקים from above, and opened the doors of the heavens.” The explanation of this verse is as follows: In the words, “He has commanded the Shechakim-שחקים from above,” the word “Mima’al-ממעל” means “from above,” referring to what is above them. What is above them? The heavens-Shamayim-שמים, as it states, “and opened the doors of the heavens-Shamayim-שמים.”

footnotes: ¹¹³ Isaiah 45:8 ¹¹⁴ Psalms 78:23

Know now, that these two names, collectively called, HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, referring to victory-Netzach and majesty-Hod, are called The Essence of the Heavens-Etzem HaShamayim-עצם השמים. About them it states,¹¹⁵ “Like the essence of the heavens-Etzem HaShamayim-עצם השמים in purity.” This is because their strength-Eetzumam-עיצומם comes from that place called heavens-Shamayim-שמים. This mystery in Scriptures is well known to those who know the hidden wisdom.¹¹⁶ They literally are the strength of the heavens-Etzem HaShamayim-עצם השמים, and every term of “Etzem-עצם” that you find, receives from them, each matter according to its kind. For example, when Torah states,¹¹⁷ “On the essence-Etzem-עצם of this day,” the day receives strength from them. This likewise is the mystery of the verse,¹¹⁸ “All my bones-Atzmotai-עצמותי declare, ‘HaShem-יהו״ה, who is like You?’” It is from this place that strength of life comes to the dead of Israel, through the quality of the Living God-E”l Chai-א״ל חי. The verse thus states,¹¹⁹ “[He] will strengthen your bones-Atzmotecha-עצמותיך.” The word used here for “strengthen-Yachaleetz-יחליץ,” also means “to arm,” as in the verse,¹²⁰ “We shall cross over armed-Chalutzim-חלוצים,” and similarly,¹²¹ “Every armed person of the legion-Chalutz Tzava-חלוץ צבא,” and the verse,¹²² “Twelve thousand armed (men) of the legion-Chultzei Tzava-חלוצי צבא.” That is, it is from the place called HaShem Tzva’ot-*יהו״ה צבאו״ת* that they become an “armed legion-Chalutzei Tzava-חלוצי צבא,” and that, “[He] will strengthen your bones-Atzmotecha Yachaleetz-עצמותיך יחליץ.”

footnotes: ¹¹⁵ Exodus 24:10 ¹¹⁶ See Ramban to Leviticus 23:28 ¹¹⁷ Leviticus 23:28; Also see Ramban there. ¹¹⁸ Psalms 35:10 ¹¹⁹ Isaiah 58:11 ¹²⁰ Numbers 32:32 ¹²¹ Numbers 32:27 ¹²² Numbers 31:5

Know that there is certain bone-Etzem-עצם in a person’s spine called the “Luz-לוז.”¹²³ This is the essence-Etzem-עצם of the person, and is his primary root and source. It is the primary source of a person’s birth, in his heart, in his brain, and the source of seed. This essence-Etzem-עצם is from the choicest and most refined aspect of the seminal drop, and is the primary aspect that sustains all one’s bones-Atzamot-עצמות. When a person dies and his bones decompose and rot, that essence-Etzem-עצם does not decompose, nor does it disintegrate. If it is placed in fire, it will not burn, and if it is placed in millstones, it will not be ground up, and if it is struck with a hammer, it will not splinter. That essence-Etzem-עצם is sustained eternally, and after the death of the righteous-Tzaddik, it receives the power of pleasure and delight, as it states, “[He] will strengthen your essence-Atzmotecha Yachaleetz-עצמותיך יחליץ.” In the wicked, this aspect receives all the punishments, about which the verse states,¹²⁴ “[They will not lie with the mighty…] for their iniquities remain upon their essence-Atzmotam-עצמותם.” The root and source of this essence is the “Essence of the Heavens-Etzem HaShamayim-עצם השמים,” and from there it receives strength to sustain and uphold a person’s entire body.

footnotes: ¹²³ Midrash Bereishit Rabba 28:3 ¹²⁴ Ezekiel 32:27

Know now, that the matter of bowing is related to the matter of the bones-Atzamot-עצמות. This is why it was necessary for our sages, of blessed memory, to hint to this by stating,¹²⁵ “One must bow until all the vertebrae in the spine protrude,” in that during the recitation of “We submit-Modim-מודים,” a person must bow.¹²⁶ prayer. You already know that the recitation, “we submit-Modim-מודים,” relates to victory-Netzach and majesty-Hod, since vengeance-Kin’ah-קינאה comes from the Strength of the Heavens-Etzem HaShamayim-עצם השמים. Every place in Torah where vengeance-Kin’ah-קנאה is mentioned, it hints to this place, as it states,¹²⁷ “For HaShem-יהו״ה your God, is a jealous God-E”l Kana-א"ל קנא within you.” This is the matter of the verse,¹²⁸ “The vengeance-Kin’at-קנאת of HaShem of Hosts-יהו״ה צבאו״ת shall do this-Zot-זאת!” It therefore states,¹²⁹ “Jealousy-Kin’ah-קנאה rots the bones-Atzamot-עצמות.” Because Jealousy-Kin’ah-קנאה is tied to this place, it therefore states about the meal-offering of a woman who is a Sotah,¹³⁰ “It is a meal-offering of jealousies-Kena’ot-קנאת, a meal-offering of remembrance-Zikharon-זכרון, a reminder of iniquity.” Those who know the secret of jealousy-Kin’ah-קנאה and the secret of remembrance-Zikharon-זכרון, know that jealousy-Kin’ah-קנאה and remembrance-Zikharon-זכרון are always juxtaposed to each other.

footnotes: ¹²⁵ Talmud Bavli, Brachot 28b ¹²⁶ In the Amidah ¹²⁷ Deuteronomy 6:15 ¹²⁸ Isaiah 37:32 ¹²⁹ Proverbs 14:30 ¹³⁰ Numbers 5:15. A Sotah is a woman whose husband suspects her of having committed adultery.

Know that from these two Divine qualities – victory-Netzach and majesty-Hod – the prophets derive their prophecy. It is from here that the prophets draw all kinds of prophecy, each according to his strength and grasp. This is true of all prophets except our teacher Moshe, peace be upon him, who ascended to receive Torah from higher than this, in that his prophecy was “with clear vision and not with riddles.”¹³¹ You therefore will find that the other prophets hint to this when they state in their prophecies, “Thus says HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאות.” In contrast, our teacher Moshe, peace be upon him, never mentioned HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת,” since his prophecy ascended higher than this. However, notice that in their prophecies, the other prophets hint at the four lower Sefirot, these being the Lord-Adona”y, the Living God-E”l Chay-א״ל חי, HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, and God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת, all of which are included in the matter of “Thus-Koh-כה says HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.”

footnotes: ¹³¹ Numbers 12:18

Know and have faith that the prophecies of all the prophets, whether it was the prophecy of our teacher Moshe, peace be upon him, or whether it was the prophecy of all other prophets, all came from His Name HaShem-יהו״ה, blessed is He. That is, do not think that the prophecy of our teacher Moshe, peace be upon Him, was from HaShem-יהו״ה, blessed is He, but that the prophecies of all the other prophets was through the medium of an angel.¹³² Do not believe such a thing. You therefore must understand the difference between the prophecy of our teacher Moshe, peace be upon him, and the prophecy of all the other prophets, peace be upon them. Know that the prophecy of our teacher Moshe, peace be upon him, was united with HaShem’s-יהו"ה quality of splendor-*Tiferet-*תפארת, called the “Illuminating lens-Aspaklariya HaMe’ira-אספקלריא המאירה,” and from there, his prophecy adhered to the upper Sefirot.

footnotes: ¹³² That is, prophecy never comes through the agency of an angel, such as the angel Gavriel or the like, and therefore a person having an encounter with an angel and being told something by the angel, in no way means that he has had a prophetic vision and has attained prophecy.

In contrast, all the other prophets were united to His quality of splendor-Tiferet-תפארת – which is¹³³ “the secret of HaShem-יהו״ה” – through the lower Sefirot, these being the Lord-Adona”y, the Living God-E”l Chay-א״ל חי, and HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת. That is, the other prophets only adhered to HaShem-יהו״ה through the medium of His Kingship-Malchut, foundation-Yesod, victory-Netzach, and majesty-Hod. This is the secret of “Thus-Koh-כה says HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.”

footnotes: ¹³³ Psalms 25:14

Therefore, though we find that the prophets indeed spoke with HaShem-יהו״ה through a filter, it was only through the medium of the four lower Sefirot. As you already know, the last Sefirah, called the Lord-Adona”y-אדנ״י, is called “the unpolished lens-Aspaklariya She’Eina Metzuchtzachat-אספקלריא שאינה מצוחצחת,” in that through it, the prophets perceived by way of likeness and imagery, as it states,¹³⁴ “I am likened-Adameh-אדמה by the hand of the prophets.”¹³⁵-אדמה” indicates that it is only the revelation of a likeness-Dimyon-דמיון, rather than a direct revelation. This is why they always said, “Thus-Koh-כה said HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.”¹³⁶-כה is “like this.” This is the secret of the verse,¹³⁷ “From the colored lenses-Mar’ot HaTzov’ot-מראות הצבאת who amassed at the entrance of the Tent of Meeting-Ohel Mo’ed-אהל מועד.” As you know,¹³⁸ the Tent of Meeting-Ohel Mo’ed-אהל מועד refers to the matter of HaShem’s-יהו״ה title of Lordship-Adona”y-אדנ״י.

footnotes: ¹³⁴ Hosea 12:11 ¹³⁵ That is, the term “Adameh ¹³⁶ The literal meaning of the word Koh ¹³⁷ Exodus 38:8 ¹³⁸ See the first Gate.

In contrast, our teacher Moshe, peace be upon him, entered the Tent of Meeting-Ohel Mo’ed-אהל מועד, and spoke with HaShem-יהו״ה face to face,¹³⁹ this being “the polished lens-Aspaklariya Metzuchtzachat-אספקלריא מצוחצחת.”¹⁴⁰ However, all the other prophets spoke with HaShem-יהו״ה through His title Lord-Adona”y-אדנ״י, which is the “unpolished lens-Aspaklariya She’Eina Metzuchtzachat-אספקלריא שאינה מצוחצחת.” This is the secret of the verse,¹⁴¹ “I appeared to Avraham, to Yitzchak, and to Yaakov as the Self-sufficient God*-E”l* Shaddai-א"ל שדי, but My Name HaShem-יהו״ה I did not make known through them.” That is, “I did not reveal Myself to them with My Name HaShem-יהו״ה, for them to perceive Me through the polished lens-Aspaklariya Metzuchtzechet-אספקלריא מצוחצחת, but rather as the Self-sufficient God*-E”l* Shaddai-א"ל שדי.” As stated toward the end of the First Gate, you already know that the Self-Sufficient One-Shaday-שדי is the matter of His quality of Lordship-Adona”y-אדנ״י.

footnotes: ¹³⁹ Numbers 12:6-8 ¹⁴⁰ Midrash Vayikra Rabba 1:14 and elsewhere. ¹⁴¹ Exodus 6:3

You thus have learned that the prophecy of all the prophets was through adhesion to HaShem-יהו״ה, blessed is He, and His speech. That is, true prophecy is never through the medium of an angel, but rather, the prophecy of all true prophets is from HaShem-יהו״ה, blessed is He. However, the difference between the prophecy of our teacher Moshe, and the prophecy of all the other prophets, is that the prophecy of our teacher Moshe was from HaShem-יהו״ה, blessed is He, without the medium of the four lower Sefirot, whereas the prophecy of all the other prophets was through the medium of the four lower Sefirot.

Now, you might object and say that we indeed find prophecies transmitted through an angel. For example, about Avraham it states,¹⁴² “An angel of HaShem-יהו״ה called to him from the heavens.” We likewise find in the prophecy of Zachariah,¹⁴³ “The angel who spoke to me answered etc.,” seeming to indicate that the prophecy was through the medium of an angel. However, let not your spirit be perturbed by these verses and others like them, for you have yet to hear the words of the Living God about these matters. Nonetheless, in all the many other verses about the prophets [in which an angel is not mentioned], let not your mind deceive you, for in truth, all prophecy is solely from the Name HaShem-יהו״ה, blessed is He. To clarify, our sages, of blessed memory, stated in Vayikra Rabbah,¹⁴⁴ “The verse [about Moshe] states,¹⁴⁵ ‘He called to Moshe,’ unlike Avraham, about whom it states,¹⁴⁶ ‘The angel of HaShem-יהו״ה called to Avraham a second time from the heavens.’ That is, [with Avraham], it was the angel****who called him, but it was HaShem-יהו"ה who spoke to him, whereas here, [with Moshe], it was the Holy One, blessed is He, Himself who called, as if saying, ‘I am the One who calls, and I am the One who speaks.’”

footnotes: ¹⁴² Genesis 22:11 ¹⁴³ Zachariah 4:5 ¹⁴⁴ Midrash Vayikra Rabba 1:9 ¹⁴⁵ Leviticus 1:1 ¹⁴⁶ Genesis 22:15

The reason is that all the other prophets had to prepare themselves and intend to prophecy before the spirit of prophecy would rest upon them, whether by their own efforts or through the calling of an angel [like Avraham]. In contrast, our teacher Moshe, peace be upon him, did not need to prepare himself for prophecy, in that he was always prepared and ready, as the verse states,¹⁴⁷ “Moshe said to them, stand by and I will hear what HaShem-יהו״ה will command you.” It also states,¹⁴⁸ “When Moshe would enter the Tent of Meeting to speak with Him, he heard the Voice speaking to him.” This being so, contemplate, know, and believe, that the prophecy of all creatures stems from HaShem’s-יהו"ה qualities of victory-Netzach and majesty-Hod, and it is from them that they receive.

footnotes: ¹⁴⁷ Numbers 9:8 ¹⁴⁸ Numbers 7:89

Thus, if in your study of scripture you encounter an angel speaking to a prophet in a prophetic vision, or an angel speaking to someone else, know and understand that there is an additional matter here, which requires explanation. For, as you know, an angel indeed spoke to Hagar, Sarah’s maidservant, as it states,¹⁴⁹ “An angel of HaShem-יהו״ה found her by the spring of water… and the angel of HaShem-יהו״ה said to her,” as well as the entire matter of Hagar. However, know that Hagar was not a prophetess. The same is so of Manoach, as it states,¹⁵⁰ “The angel of HaShem-יהו״ה said to Manoach, ‘If you detain me, I shall not eat your food,’” and as you see [from the narrative there], since Manoach was an ignoramus, he did not even realize that an angel was speaking to him.¹⁵¹ This is clear from the fact that when he saw the angel of HaShem-יהו״ה ascending in the flame upon the altar,¹⁵²-יהו״ה.” he was shocked and said to his wife,¹⁵³ “We will surely die, for we have seen a Godly angel.”

footnotes: ¹⁴⁹ Genesis 16:7-9 ¹⁵⁰ Judges 13:16 ¹⁵¹ Talmud Bavli, Brachot 61a ¹⁵² See Judges 13:20-22 – “Then Manoach realized that he was an angel of HaShem ¹⁵³ Judges 13: 22

Do not entertain the thought that either Manoach or his wife were prophets, for they are not counted amongst the prophets. Rather, when angels are beheld by those whose eyes are refined, there indeed is a wondrous mystery here. For, the three angels that appeared to our forefather Avraham, appeared to him in the form of men, as it states,¹⁵⁴ “He lifted his eyes and saw: And behold! Three men were standing over him.” However, when the two remaining angels later came to Lot, they appeared to him in the form of angels, as it states,¹⁵⁵ “The two angels came to Sodom in the evening and Lot was sitting at the gate of Sodom; Lot saw and rose to greet them and prostrated with his face to the ground.” Now, let it not enter your mind that Lot was a prophet. Rather, these things contain various matters and hidden secrets that require great understanding-Binah.

footnotes: ¹⁵⁴ Genesis 18:2 ¹⁵⁵ Genesis 19:1

The same is true of Daniel, who also was not a prophet,¹⁵⁶ but would speak with an angel, as it states,¹⁵⁷ “The man Gavriel, whom I had seen in the earlier vision (Chazon-חזון), was lifted in flight toward me.” You have yet to hear the words of the Living God about these matters, as I shall inform you later, with the help of HaShem-יהו״ה, blessed is He. Thus, in this manner, contemplate and understand that the prophets would receive their prophecy from the qualities of victory-Netzach and majesty-Hod, which are the secret of HaShem God of Hosts-HaShem Elohi”m Tzva’ot-יהו״ה אלהי״ם צבאו״ת, as you have already been shown to know.

footnotes: ¹⁵⁶ Talmud Bavli, Megillah 3a ¹⁵⁷ Daniel 9:21

Therefore know, that because these are the¹⁵⁸ “lenses-Mar’ot-מראות” through which the prophets gazed, during prophecy their bodies would shudder and tremble with fear, and their bones would quake with trepidation, until they were transformed to their former state, so that their souls became refined and they then would perceive whatever they perceived through the vision of prophecy. About this the verse states,¹⁵⁹ “In a vision-Mar’eh-מראה I shall make Myself known to them.”

footnotes: ¹⁵⁸ Exodus 38:8 ¹⁵⁹ Numbers 12:6

Now, this would sometimes be through a dream, and commensurate to the quantity of separating partitions, there would be a quantity of analogies and riddles in them. About this it states,¹⁶⁰ “In a dream I shall speak to him.” It likewise states,¹⁶¹ “The prophet with the dream tells his dream, but the one with My word, speaks My word of truth.”

footnotes: ¹⁶⁰ Numbers 12:6 ibid. ¹⁶¹ Jeremiah 23:28

On the other hand, our teacher Moshe, peace be upon him, prophesied without the medium of victory-Netzach and majesty-Hod, but instead entered the inner sanctum. It therefore states about him,¹⁶² “Mouth to mouth do I speak to him, in clear vision and not in riddles.” This is why in the Torah, our teacher Moshe, peace be upon him, never mentioned HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, being that his prophecy stemmed directly from the Name HaShem-יהו״ה and he reached the very source of the wellspring, so that by his word, all the hosts above and below come and go.

footnotes: ¹⁶² Numbers 12:8

Know now, that all who come before HaShem-יהו״ה, blessed is He, to pray for children, direct their intentions to His qualities of victory-Netzach and majesty-Hod, thus drawing strength to His quality of Lordship-Adona”y-אדנ״י, since it is through them that all the hosts of the heavens and the earth are drawn forth, each according to its kind. It is from them that all influence is bestowed to each species, for each to grow according to its kind and substance. From them the power of growth to plants, trees and all fruit bearing trees is drawn, and from them the power to procreate and give forth offspring is drawn to all the generations of the world. The book of the generations of Adam¹⁶³-ספר תולדות אדם); Also see Zohar I 37b. is tied to this place. It is from them that the power of growth is drawn to all growing things in the world, and to all living beings. This happens when victory-Netzach and majesty-Hod bond with foundation-Yesod.

footnotes: ¹⁶³ Genesis 5:1 (Sefer Toldot Adam

It is to this quality that all who come to request children from HaShem-יהו״ה, blessed is He, direct their intentions. That is, their prayers first enter the hall of HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, to ascend higher until the quality of understanding-Binah. Indeed, when Chana prayed, she only needed to enter that hall, and it therefore states,¹⁶⁴ “She made a vow-VaTidor Neder-ותדור נדר and said, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת etc.” What is the meaning of a vow-Neder-נדר in this place? Rather, what is meant is that her prayer ascended until the place of understanding-Binah, which is called a “vow-Neder-נדר,” and it is understanding-Binah that draws children from the crown-Keter, from that place called “Mazal-מזל.” However, what hall did she enter to elicit children from HaShem-יהו"ה? The hall called “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.” This is the secret meaning of her words, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, if you surely see the suffering of Your maidservant etc.” That is, she mentioned HaShem of Hosts-HaShem Tzva’ot-יהו"ה צבאו"ת in her prayer – the place from which all who are born issue forth – and from there she ascended to understanding-Binah, which draws children forth from the Mazal-מזל of the crown-Keter-כתר, which the Upper Mazal-מזל, and is the matter of the thirteen qualities of mercy (Yud-Gimel Midot HaRachamim) affixed in the crown-Keter. This is because children, life, and sustenance depend on that Mazal-מזל.¹⁶⁵ Moreover, even the Torah scroll depends on it.

footnotes: ¹⁶⁴ Samuel I 1:11 ¹⁶⁵ Talmud Bavli, Mo’ed Katan 28a

This is why our sages, of blessed memory, stated,¹⁶⁶ “Everything is dependent on the Mazal-מזל, even the Torah scroll in the Sanctuary.” Now, let it not enter your mind that the Torah scroll depends on the constellations-Mazalot-מזלות of stars in the firmament. For HaShem-יהו"ה, blessed is He, created the whole universe and everything therein with the Torah. This being so, it cannot possibly be that the Torah depends on a constellation-Mazal-מזל, which itself was brought about through Torah. Rather, the secret of the statement, “Everything is dependent on the Mazal-מזל, even the Torah scroll-Sefer Torah-ספר תורה in the Sanctuary-Heichal-היכל,” is that it refers to the known Upper Mazal-מזל העליון of the crown-Keter, upon which all the Sefirot-ספירות depend, as well as the totality of all creations, even including the Torah. It is called Mazal-מזל, because from it all powers flow-Nozel-נוזל to the Sefirot and to the entire population of the world. Even the Torah scroll-Sefer Torah-ספר תורה draws from this Mazal-מזל, and receives strength from it.

footnotes: ¹⁶⁶ This teaching is cited by some early texts to Pesikta d’Rav Kahana (although it is not found in our edition); Also see Targum to Ecclesiastes 9:2; Tikkunei Zohar 127a, and elsewhere in Zohar.

Now, in her prayer, Chana ascended to the highest heights, reaching this place called Mazal-מזל. This is the secret of the verse,¹⁶⁷ “She was bitter of soul and prayed over HaShem-יהו״ה, weeping copiously.” It does not say that she prayed “to-El-אל” HaShem-יהו״ה, but specifically that she prayed “over-Al-על” HaShem-יהו״ה. Now, as you already know, there are three names: The Lord-Adona”y-אדנ״י below, HaShem-יהו״ה in the middle, and Eheye”h-אהי״ה above. Eheye”h-אהי"ה is the crown-Keter upon which the Mazal-מזל depends, and from it children are drawn. This is the inner meaning of the words, “She prayed over-Al-על HaShem-יהו״ה,” literally, referring to the name Eheye”h-אהי״ה, which is above the Name HaShem-יהו״ה.¹⁶⁸-יהו״ה, which is the quality of Tiferet-תפארת (Zeir Anpin of the world of Emanation-Atzilut), and refers to how HaShem-יהו״ה, blessed is He, relates to His worlds, as opposed to His Essential Name HaShem-יהו״ה, called the Upper Name HaShem-יהו״ה (also called The Ancient One-Atika), which indicates how HaShem-יהו"ה, blessed is He, utterly transcends all worlds. Our author, Rabbi Yosef Gikatilla, of blessed memory, explains the Upper Name HaShem-יהו״ה in his book Ginat Egoz, translated as HaShem Is One (which he wrote first, at the age of twenty-six). Also see Zohar III 138a and elsewhere. That is, her prayer ascended up to the name Eheye”h-אהי״ה, and from there her desire for a child was fulfilled.

footnotes: ¹⁶⁷ Samuel I 1:10 ¹⁶⁸ This refers to the lower Name HaShem

This is the meaning of,¹⁶⁹ “Life, children, and sustenance, do not depend on merit-Zechut-זכות, but depend on the source of the flow-Mazal-מזל.” That is, the place called merit-Zechut-זכות is the Great Upper Court of Judgement, which is the court of seventy-one, called God-Elohi”m-אלהי״ם, referring to the quality of might-Gevurah and fear, as will be explained in its place,¹⁷⁰ with HaShem’s-יהו״ה help, blessed is He. Rather, “they depend on the Mazal-מזל,” which refers to that known place, called Mazal-מזל, which bestows influence out of grace and mercy for those who find grace in His eyes, blessed is He, this being the matter of the thirteen qualities of mercy (Yud Gimel Midot HaRachamim) of the name Eheye”h-אהי״ה, which is the matter of the Sefirah of Crown-Keter. Whosoever desires to bear children miraculously, should ascend to this place. The same applies to whoever desires to receive life in addition to the days that have been apportioned to him from birth, as well as whoever desires to receive sustenance in addition to what befits him and has been apportioned to him. These three matters; life, children, and sustenance, are stated in Torah as expressly transcending the Great Upper Court called merit-Zechut-זכות, which is to the left of the Sefirah of splendor-Tiferet, called HaShem-יהו״ה.

footnotes: ¹⁶⁹ Talmud Bavli, Mo’ed Katan 28a ¹⁷⁰ In the Sixth Gate.

Now, from where do we know that these three depend on a higher place than this Name HaShem-יהו״ה? Regarding life, it is written about Chizkiyah, King of Yehudah,¹⁷¹ “I have heard your prayer, I have seen your tears. Behold, I will add fifteen years to your days.” The verse does not say, “I am adding-Moseef-מוסיף,” but specifies, “I will add-Yoseef-יוסיף.” That is, “In the Great Court of Judgement, I already rendered judgment,¹⁷²-יהו״ה: Instruct your household, for you shall die, and you shall not live.’” In other words, the decree had already been rendered by the Great Upper Court (Beit Din HaGadol Shel Ma’alah). however, if it is desirable to that known light-Ohr-אור,¹⁷³-אור-207 is the same as the Unlimited One-Ein Sof-אין סוף-207, by which the crown-Keter is called (as will be mentioned shortly). I will add-Yoseef-יוסִף to your days.” Regarding children, when Chana pleaded for a child, it is written that “she prayed over HaShem-יהו״ה,” literally, which refers to the name Eheye”h-אהי״ה, to which the Mazal-מזל is affixed. This is why the verse specifies, “she prayed over-Al-על HaShem-יהו״ה.” Regarding sustenance it is written,¹⁷⁴ “Cast your burden over HaShem-יהו״ה, and He will sustain you.” The verse specifies “over-Al-על HaShem-יהו״ה,” rather than, “to-El-אל HaShem-יהו״ה.”

footnotes: ¹⁷¹ Isaiah 38:5 ¹⁷² As in Isaiah 38:1 – “Isaiah son of Amoz, the prophet came to him [Chizkiyah] and said to him, ‘Thus said HaShem ¹⁷³ The numerical value of the Light-Ohr ¹⁷⁴ Psalms 55:23

This is because in this world, whosoever wants to receive these three things, cannot to do so according to the decree of judgment called merit-Zechut-זכות, which is the Great Upper Court. From where can he receive it? He should direct his intention high above, even higher than the Coming World-Olam HaBa-עולם הבא),¹⁷⁵ of understanding-Binah is called the Coming World-Olam HaBa-עולם הבא, as will be discussed in the Eighth Gate. to the place of the crown-Keter, which is the name Eheye”h-אהי״ה, referring to the Unlimited One-Ein Sof-אין סוף; to the place of the Thirteen qualities of Mercy (Yud Gimel Midot HaRachamim), one of which is called Mazal-מזל. About this, our sages, of blessed memory, stated,¹⁷⁶ “Life, children, and sustenance, do not depend on merit-Zechut-זכות, but depend on the source of the flow-Mazal-מזל.”

footnotes: ¹⁷⁵ That is, the Sefirah ¹⁷⁶ Talmud Bavli, Mo’ed Katan 28a

Now, based on all the above, know and understand that though we stated that whosoever wants to elicit his desire from HaShem-יהו״ה, blessed is He, should direct his intention to that known name of HaShem’s-יהו"ה names that applies to what he needs. However, what I mean here, is not that he should direct his intention to that name alone and remain there. What I mean is that he should direct his intention to the name that the need depends on, and continue the intention of that name until he draws it up to the upper end of the ten Sefirot, this being the Upper Source called the “Source of Desire.” When he reaches the “Source of Desire,” he can then elicit the desire and request of his heart.

About this the verse states,¹⁷⁷ “You open Your hand-Yadecha-ידיך and satisfy the desire of every living being.” Do not just read it as “Your hand-Yadecha-ידיך,” but read it as, “Your Yod-יודי״ך.”¹⁷⁸ In other words, it means, “You open the secret of the letter Yod-י of the Name HaShem-יהו״ה, which is the “Source of Desire,” and satisfy the desire of all supplicants.” You thus have learned that when someone needs to elicit his desire from before HaShem-יהו״ה, blessed is He, it is appropriate that he contemplate the ten Sefirot and draw HaShem’s-יהו"ה desire from above to below, until the culmination of the desire, which is His name of Lordship-Adona”y-אדנ״י. We thus find that through him the Sefirot are blessed, and that he is blessed through the Sefirot.

footnotes: ¹⁷⁷ Psalms 145:16 ¹⁷⁸ Also see Tikkunei Zohar 7b

This is the secret of the verse,¹⁷⁹ “Whoever blesses himself in the land, shall bless himself by the Faithful God-Elohei Amen-אלה״י אמן.” The matter of Amen-אמן is the drawing down of blessings from the name Eheye”h-אהי״ה to the name HaShem-יהו״ה, and from the name HaShem-יהו״ה to the name of Lordship-Adona”y-אדנ״י. You thus have learned that all who pray with intentions (Kavanot) in the manner we have stated, unify the Sefirot and bring them close to each other. This being so, contemplate what HaShem-יהו״ה, blessed is He, told Avraham,¹⁸⁰ “Thus-*Koh-*כה shall your offspring be-Yihiyeh Zar’echa-יהיה זרעך.” In other words, you must ascend from the quality of Thus-Koh-כה, which is the lowest, and ascend to the quality of Eheye”h-אהיה, which is the highest, and from there you will receive the seed of children-Zera-זרע.

footnotes: ¹⁷⁹ Isaiah 65:16 ¹⁸⁰ Genesis 15:5

Now, because a person must have intentions in his prayers, ascending from Sefirah to Sefirah, and from desire to desire, until, in his heart, he reaches the Supernal “Source of Desire,” called the Unlimited One-Ein Sof-אין סוף, David therefore said,¹⁸¹ “A song of ascents; From the depths I called You, HaShem-יהו״ה.” The words, “From the depths-Mima’amakim-ממעמקים I called You HaShem-יהו״ה,” mean from the Supernal Source called the Unlimited One-Ein Sof-אין סוף, which is very deep*-Amok*-עמוק, and is the matter of the thorn of the letter Yod-י of the Name HaShem-יהו״ה. This is what is meant by, “From the depths-Mima’amakim-ממעמקים I called You HaShem-יהו״ה.” How should a person direct his intentions in this manner? By way of “ascent-Ma’alot-מעלות,” meaning that he should ascend from below to above, by first contemplating the final letter Hey-ה of the Name HaShem-יהו״ה, and then ascending from quality to quality and from Sefirah to Sefirah, until his thought ascends to the thorn of the letter Yod-י, which is the crown-Keter, called the Unlimited One-Ein Sof-אין סוף. This is the inner meaning of, “From the depths-Mima’amakim-ממעמקים,” and is why he said, “A song of ascents; From the depths I called You, HaShem-יהו״ה.”

footnotes: ¹⁸¹ Psalms 130:1

Now, do not think that the term “depth-Omek-עומק” means everything that is lowly and in the depths below, and does not include anything else. Rather, whatever is hidden and concealed and difficult to attain is called “deep-Amok-עמוק,” as the verse states,¹⁸² “That which was, is elusive, and that which is, is very very deep-Amok Amok-עמוק עמוק, who can fathom it?” The verse that includes the entire matter is,¹⁸³ “Your thoughts are exceedingly deep-Amkoo-עמקו.” As we see, this verse connects the matter of “depth-Omek-עומק” to the place of thought-Machshavah-מחשבה, and as you already know, the matter of thought-Machshavah-מחשבה is the letter Yod-י of the Name HaShem-יהו״ה.¹⁸⁴ In addition, Sefer Yetzirah states,¹⁸⁵ “The depth of the heights (Omek Rom-עומק רום), the depth of below (Omek Tachat-עומק תחת); the depth of the beginning (Omek Reishit-עומק ראשית), the depth of the end (Omek Acharit-עומק אחרית); the depth of east (Omek Mizrach-עומק מזרח, the depth of west (Omek Ma’arav-עומק מערב) etc.”

footnotes: ¹⁸² Ecclesiastes 7:24 ¹⁸³ Psalms 92:6 ¹⁸⁴ This will be further discussed later in the Ninth Gate. ¹⁸⁵ Sefer Yetzirah 1:4

Now, although we find a verse that states,¹⁸⁶ “The heavens are to the heights-Rom-רום and the earth is to the depths-Omek-עומק,” this does not at all pose any difficulty to our words. For, in truth, these matters do not depart from their simple astronomical meaning. That is, as known, the heavens are higher than the earth. Now, because the heavens are higher than the earth, and encompass and surround it, a person might think to say that the heavens surrounding [the other side of planet] earth are below it, and are at a very great depth, in that they are very far below the earth. However, this is not so, for nothing in the world is lower than the earth and its offspring. This is because, relative to the earth, the heavens below the earth, are higher.

footnotes: ¹⁸⁶ Proverbs 25:3

If you understand astronomy, that the earth is in the center of the heavens, you therefore know that the earth is in the midst of the heavens, like a point at the center of a sphere. When you understand the wisdom of astronomy, you will discover that all spheres that revolve [around a central point] are to its height in all directions, and the central point is at the lowest point of distance from all sides.¹⁸⁷ Since the earth is in the center of the heavens, and is like the point in the center of the sphere, the heavens are therefore high above it on all sides, and it is below all the spheres of the heavens, which surround and encompass it from all sides. The verse therefore states, “The heavens are to the heights-Rom-רום and the earth is to the depths-Omek-עומק.” For those not accustomed to the wisdom of astronomy this requires understanding-Binah. However, for those who know astronomy, it is easily understood.

footnotes: ¹⁸⁷ See Ginat Egoz, translated as HaShem Is One, Vol. 2 & 3 (The Letters of Creation, Parts 2 & 3).

After having informed you of this, let us return to the subject under discussion, that one who has intentions (Kavanot) [in prayer] must direct his thought with perfect intentions to the “Source of Desire,” this being the upper thorn of the letter Yod-י of the Name HaShem-יהו״ה, which is the “depth of the thought-Omek HaMachshavah-עומק המחשבה.” About this it states, “From the depths-Mima’amakim-ממעמקים I called You,” and, “Your thoughts are exceedingly deep-Amkoo-עמקו.”

Contemplate now and know the depth of the power of prayer; where it begins, and to where it chains down and goes. For, through proper prayer, all the Sefirot become unified, and influence is drawn down from Above to below. We thus find that all the upper and lower beings are blessed through one who prays, and his prayer is therefore well received. Such a person is beloved above and is delightful below, and elicits all his needs. The requests of his heart are all fulfilled, being that he is more beloved than all the Sefirot. About him the verse states,¹⁸⁸ “HaShem-יהו״ה is close to all who call Him, to all who call Him in truth.” It similarly states,¹⁸⁹ “Then you will call and HaShem-יהו״ה will answer,” and it states,¹⁹⁰ “He shall grant you [the desires of] your heart, and fulfill your every plan.”

footnotes: ¹⁸⁸ Psalms 145:18 ¹⁸⁹ Isaiah 58:9 ¹⁹⁰ Psalms 20:5

Know that these two qualities; victory-Netzach and majesty-Hod, are the Place of Council-Makom HaEitzah-מקום העצה in the Supernal Court of Judgement (Beit Din Shel Ma’alah). This is the secret of the verse,¹⁹¹ “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given counsel-Ya’atz-יעץ! who can annul it?” When HaShem-יהו״ה, may He be blessed and elevated, decrees something in the Supernal Court of Justice (Beit Din Shel Ma’alah), He takes council-Eitzah-עצה in these two qualities. This is the meaning of the verse,¹⁹² “This is the counseled plan-HaEitzah HaYe’utzah-העצה היעוצה upon all the land-Kol HaAretz-כל הארץ,” and then continues and states, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given council-Ya’atz-יעץ! who can annul it?”

footnotes: ¹⁹¹ Isaiah 14:27 ¹⁹² Isaiah 14:26

Now, although counsel-Eitzah-עצה begins from the place of understanding-Binah, the culmination of the counsel is in victory-Netzach and majesty-Hod. This great mystery is hinted in the verse,¹⁹³ “From who-Mi-מי did He seek counsel?¹⁹⁴-מי” (which has a numerical value of 50) refers to the quality of understanding-Binah, as will be discussed in the Eighth Gate. The verse can thus be read as a positive statement, rather than a question, namely, that it is in “Who*-Mi*-מי” referring to understanding-Binah, that He seeks counsel, and who provides understanding. [Who] gave Him understanding-Vayivineihu-ויבינהו? Who taught Him the path of justice?” It similarly states,¹⁹⁵ “With me there is counsel-Eitzah-עצה and resourcefulness; I am understanding-Binah, might-Gevurah is mine.” The great secret according to the way of the Sefirot, is found in the verse,¹⁹⁶ “He called his name, the Wondrous Councilor, Mighty God, Eternal Father, Prince of Peace.” The words, “He called his name Wondrous-Pele-פלא,” refer to wisdom-Chochmah, as it states at the beginning of Sefer Yetzirah, “Wondrous-Pele-פלא is wisdom-Chochmah.” The word “Councilor-Yo’etz-יועץ” refers to understanding-Binah. The word “God-E”l-אל” refers to greatness-Gedulah. The word “Mighty-Gibor-גבור” refers to might-Gevurah. The words “Eternal Father-Avi Ad-אבי עד” refer to splendor-Tiferet, and the words “Prince of Peace-Sar Shalom-שר שלום” refer to foundation-Yesod, which also includes victory-Netzach and majesty-Hod.

footnotes: ¹⁹³ Isaiah 40:14 ¹⁹⁴ The term “Who-Mi ¹⁹⁵ Proverbs 8:14 ¹⁹⁶ Isaiah 9:5

Now, about the verse, “With me there is counsel-Eitzah-עצה and resourcefulness; I am understanding-Binah, might-Gevurah is mine,” the explanation is as follows: Know that the Great Sanhedrin Above, called the Great Court of judgement (Beit Din HaGadol), is the place of might-Gevurah. When they convene to render judgment upon all creatures, they consult and take counsel from understanding-Binah, which is above might-Gevurah, as well as with victory-Netzach and majesty-Hod, which are below. This is the meaning of the verse, “With me there is counsel-Eitzah-עצה and resourcefulness; I am understanding-Binah, might-Gevurah is mine.” The great secret, however, is the verse, “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given council-Ya’atz-יעץ! Who-Mee-מי can annul it.” That is, the secret of “Who-Mee-מי can annul it,” is understood from the matter of the verse, “From who-Mee-מי did He seek counsel, [Who] gave Him understanding-Vayivineihu-ויבינהו.”¹⁹⁷-מי” refers to the quality of understanding-Binah. For, the annulment of vows takes place in understanding-Binah. The verse therefore states, “Who-Mee-מי can annul it,” [as a positive statement] for certainly, it is “Who-Mee-מי” who annuls, since that is the place of the vow-Neder-נדר, and it thus all depends on the understanding-Binah.

footnotes: ¹⁹⁷ That is, the term “Who-Mi

Now, because the prophets knew this great secret, they could nullify all the decrees of the Upper Court of Judgement (Beit Din Shel Ma’alah). This is the secret of the verse,¹⁹⁸ “The righteous-Tzaddik rules over the fear of God-Elohi”m-אלהי״ם.” The Holy One, blessed is He, said, “I rule over man and who rules over me? The righteous-Tzaddik. For, I issue a decree and he annuls it.”¹⁹⁹ This is the secret of the verse,²⁰⁰ “Moshe implored-Vayichal-ויחל before HaShem-יהו״ה his God.” That is, he elevated his thought to the place where the decree is annulled. Thus, about this, our sages, of blessed memory, stated,²⁰¹ “He begged Him until He nullified His vow.” This is because understanding-Binah is the place of the vow-Neder-נדר, since the place of understanding-Binah is the matter of the beginning of the seven Sefirot, and this is the secret of annulment-Vayichal-ויחל.²⁰²-נדר… he shall not break-Yacheil-יחל his word.” This is the meaning of what our sages, of blessed memory, stated,²⁰³ “From where do we know that even once the sentence is sealed, it may be torn up? From the verse,²⁰⁴ ‘Who-Mee-מי is like HaShem-יהו״ה our God, whenever we call upon Him.’”

footnotes: ¹⁹⁸ Samuel II 23:3 ¹⁹⁹ Talmud Bavli, Mo’ed Katan 16b ²⁰⁰ Exodus 32:11 ²⁰¹ Midrash Shemot Rabba 43:4 ²⁰² As in the verse (Numbers 30:3), “If a man makes a vow-Neder ²⁰³ Talmud Bavli, Yevamot 105a ²⁰⁴ Deuteronomy 4:8

This is the secret of the verse,²⁰⁵ “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given counsel-Ya’atz-יעץ, who-*Mee-*מי can annul it [as a positive statement]. His hand is outstretched, who-Mee-מי can turn it back [as a positive statement].” The explanation is as follows: “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has consulted-Ya’atz-יעץ” with the Great Upper Sanhedrin to issue the sentence and to seal it. However, understanding-Binah, which is the matter of repentance-Teshuvah, can annul it. This is the meaning of “Who-Mee-מי can annul it [as a positive statement].” The words, “His hand is outstretched-Yado Netuyah-ידו נטויה,” refer to the quality of might-Gevurah, “Who-Mee-מי can turn it back [as a positive statement].” Thus, it is indeed so, that “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given counsel-Ya’atz-יעץ, who-Mee-מי can annul it [as a positive statement].” For it is called the place of the annulment of vows,²⁰⁶ since the vow-Neder-נדר depends on the place called “Who-Mee-מי.”

footnotes: ²⁰⁵ Isaiah 14:27 ²⁰⁶ As will be discussed in the Eighth Gate.

This is also the secret of the verse,²⁰⁷ “From who-Mee-מי did He seek counsel, and gave Him understanding-Vayivineihu-ויבינהו.” That is, it is certainly with the quality called Who-Mee-מי that the Holy One, blessed is He, sought counsel, and it is through His emanation of understanding-Binah that He created the world. This is the meaning of the word, “and gave Him understanding-Vayivineihu-ויבינהו,” [which is also of the root “to build-Beniyah-בניה”]. This quality is the secret of the place of repentance-Teshuvah. Therefore, even though the sentence has already been decreed Above, nonetheless, the children of Israel can annul it through the power of repentance-Teshuvah which is called Who-Mee-מי.

footnotes: ²⁰⁷ Isaiah 40:14

This is the meaning of the words, “Who-*Mee-*מי can annul it,” and, “Who-Mee-מי can turn it back.”²⁰⁸-ישיבנו” is of the same root as repentance-Teshuvah-תשובה, which literally means to turn back and to return. For, it is certainly the quality of “Who-Mee-מי” that can annul, and it is certainly the quality of “Who-Mee-מי” that can turn back His outstretched hand. The reason is because His hand receives influence and strength from the quality called “Who-Mee-מי.” The verse that hints at this is,²⁰⁹ “Raise your eyes on high and see Who-Mee-מי created these-Eileh-אלה.” That is, it is certainly the quality of “Who-Mee-מי” that created “these-Eileh-אלה.”²¹⁰, which (has fifty gates and) is called “Who-Mee-מי-50” gives birth to the emotional qualities called “these-Eileh-אלה,” (in that there are six emotions, each including six, and thus 6 x 6 = “these-Eileh-אלה-36”). As will now be hinted, the name God-Elohi”m-אלהי״ם consists of the letters “these-Eileh-אל״ה” followed by “sea-Yam-י״ם” which refers to kingship-Malchut (as discussed in the First Gate) and receives from “these-Eileh-אלה.” For, the lower name God-Elohi”m-אלהי״ם, which is called the sea-Yam-ים, created the world with the power of the upper name God-Elohi”m-אלהי״ם,²¹¹-יהו״ה follows the name of Lordship-Adona”y-אדנ״י, it is pronounced as Elohi”m-אלהי״ם. This is the upper name Elohi”m-אלהי״ם, and is the quality of understanding-Binah, as will be explained in the Eighth Gate. which is the secret of understanding-Binah, called Who-Mee-מי. About this the verse states, “Who-Mee-מי who created these-Eileh-אלה.” Thus, since the righteous-Tzaddikim know the secret of Who-Mee-מי, they are capable of nullifying the decree. Understand this magnificent matter, and perceive the secret of the verse,²¹² “Return-Shuv-שוב from Your flaring anger.” That is, the place of return and repentance-Teshuvah-תשובה is Who-Mee-מי, and this is what rules over the flaring anger. Similarly, the verse states,²¹³ “In this Jubilee Year-Yovel-יובל, you shall return-Tashuvu-תשובו each man to his ancestral heritage.”²¹⁴ cycles of seven years each, which is called the Jubilee-Yovel-יובל, refers to understanding-Binah, as will be explained in the Eighth Gate.

footnotes: ²⁰⁸ The word “turn it back-Yesheevenu ²⁰⁹ Isaiah 40:26 ²¹⁰ That is, the quality of understanding-Binah ²¹¹ That is, in the Torah, when the Name HaShem ²¹² Exodus 32:12 ²¹³ Leviticus 25:13 ²¹⁴ That is, the fiftieth year of seven Shemitah

Therefore, contemplate the wonders hinted in Sefer Yetzirah, that counsel-Eitzah-עצה concludes in the kidneys-Klayot-כליות.²¹⁵-כליות are the Sefirot of victory-Netzach and majesty-Hod (which represent the gut emotions). (See the commentaries there.) The verse likewise states,²¹⁶-יועצות.”) “He shall remove it above the kidneys-He’atzeh-העצה,” about which our sages, of blessed memory, stated,²¹⁷ “This refers to the place of the kidneys where the counsel-Eitzah-העצה is reached.” Therefore, contemplate that all sentences that are decreed in the Upper Court of Judgement (Beit Din Shel Ma’alah), begin to take counsel in understanding-Binah, and the counsel-Eitzah-עצה culminates and concludes in victory-Netzach and majesty-Hod, which are the matter of HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת*.* However, even though the sentence may have already been concluded and decreed, nevertheless, the quality called Who-Mee-מי, called repentance-Teshuvah-תשובה, can overturn and nullify the decree. The verse thus states,²¹⁸ “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת has given counsel-Ya’atz-יעץ, who-*Mee-*מי can annul it [as a positive statement].” Those who knew these secrets and had the proper intentions in their prayers, would nullify all harsh and bad decrees. For, they had the keys of the received knowledge (Kabbalah) in their hands, and could enter the place that was necessary for this.

footnotes: ²¹⁵ Sefer Yetzirah 5:4 – The two kidneys-Klayot ²¹⁶ Leviticus 3:9 (Also see Rashi, “The kidneys give counsel-Yo’atzot ²¹⁷ Talmud Bavli, Chullin 11a ²¹⁸ Isaiah 14:27

After having informed you of this, know that in the halls of victory-Netzach and majesty-Hod, which are called HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, there is an angel who is appointed over all the decrees issued by the Great Court of Judgement (Beit Din HaGadol) over all the inhabitants of the world, and two scribes are under him. However, before the decrees go out into the world, this angel has the power to either tear them up or modify them, all according to the strength of repentance-Teshuvah of the person upon whom the sentence was decreed. That is, according to the mercy coming from the place called Who-Mee-מי, which annuls and is called repentance-Teshuvah, so likewise, this angel is appointed to conclude the judgment of the decree, whether to tear it up or modify it.

Know that in these halls, there is an angel under HaShem-יהו״ה, blessed is He, who is appointed over His storehouses and treasuries. There also are angels who are appointed to receive the souls of all those who were killed by the [earthly] Court (Beit Din), as well as those killed by governments and others who were killed by the nations, and they are stored and guarded in those places. Those places and halls have storehouses, called “The Cup of Consolations-Kos Tanchumim-כוס תנחומים.”²¹⁹ From there HaShem-יהו״ה sends consolation to all mourners, all who suffer and all who are worthy of comfort. In them, there also are storehouses called “The Cup of Fury-Kos HaTar’elah-כוס התרעלה,” and from there HaShem-יהו״ה, blessed is He, takes vengeance on all who are unbefitting before Him. In those halls, there also are storehouses full of various kinds of precious garments, within which pure souls are garbed before entering to greet the face of HaShem-יהו״ה, blessed is He. In those halls each soul is garbed with a garment appropriate to it to greet the face of HaShem-יהו״ה, blessed is He.

footnotes: ²¹⁹ Jeremiah 16:7

In those halls there are storehouses from which those who have wisdom-Chochmah derive wisdom, thus entering the inner grasp and comprehension of Supernal mysteries, visions, sights, and dreams. Daniel, the greatly beloved man,²²⁰ was bound to those storehouses, and about this it states,²²¹ “Daniel understood every kind of vision and dream.” In these halls he would gaze at visions and lenses, and would thus grasp and understand wondrous matters and their interpretations, including all the other visions that he grasped, as expressed in the book of Daniel. Moreover, there are other great and awesome matters in the storehouse of the halls of victory-Netzach and majesty-Hod, which we will awaken you to, with the help of HaShem-יהו״ה.

footnotes: ²²⁰ Daniel 10:11 ²²¹ Daniel 1:17

Know that HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, which is the right pillar, is called victory-Netzach-נצח in the verse,²²² “Yours, HaShem-יהו״ה, is the greatness (Gedulah), and the might (Gevurah), and the splendor (Tiferet), and the victory-Netzach-נצח and the majesty (Hod).” For, the quality of victory-Netzach-נצח upholds His kindness-*Chessed-*חסד to the Jewish people, as it states,²²³-לנצח,” here it is being rendered as above. “Is none of His kindness-Chasdo-חסדו extended to victory-LaNetzach-לנצח?” This is the place that decrees good sentences upon the Jewish people, when it adheres to the Supernal Crown-Keter Elyon, and it never returns emptyhanded. This is the secret of the verse,²²⁴ “Moreover, the Eternal One-Netzach-נצח of Israel does not lie and does not relent.”

footnotes: ²²² Chronicles I 29:11 ²²³ Psalms 77:9 – That is, although the verse is normally translated as “Has His kindness disappeared forever-LaNetzach ²²⁴ Samuel I 15:29

Now, because the Jewish people must always adhere and strengthen themselves in His quality of victory-Netzach-נצח, which is the right side that overrides and is the decisor over the left, it therefore is called victory-Netzach-נצח, being that it wins the battles of Israel. This is why in his book of Psalms-תהילים, King David, peace be upon him, said, “To the Victor-LaMenatze’ach-למנצח, a psalm of David.” That is, wherever he mentions “To the Victor-LaMenatze’ach-למנצח,” it always refers to the quality of victory-Netzach-נצח, and wherever he mentions, “Submit-Hodu-הודו to HaShem-יהו״ה for He is good,” it refers to the quality of majesty-Hod-הוד. The sign for both is,²²⁵ “The victory-Netzach-נצח and the majesty-Hod-הוד.”

footnotes: ²²⁵ Chronicles I 29:11

I must now awaken you to a very great and deep matter. Know that three flames (Neirot), called kindness-Chessed, victory-Netzach, and splendor-Tiferet, are illuminated by the Whiteness²²⁶-לובן indicates purity and refers to the crown-Keter. Also see Zohar III 129b. of the Supernal Supervision, called the Merciful Eye-Eyn HaRachamim-עין הרחמים. When these three flames are illuminated and gaze upon the Sefirot, the whole world is then in a state of rejoicing, salvation, and perfection, and there are no travails or harm. For, the good eye-Ayin Tovah-עין טובה supervises over all beings, and all the worlds are in a state of wholeness and perfection.

footnotes: ²²⁶ Whiteness-Loven

Sometimes, when the quality of victory-Netzach – called HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת – is positioned in its place below, it can issue decrees for the good, that at times may be overturned to punishment, all according to deed. However, if the quality of victory-Netzach ascends by way of the conduits, and adheres to the Upper victory-Netzach in the Merciful Eye-Ayin HaRachamim-עין הרחמים, and in the victory-Netzach of the desire of the head of the crown-Keter, and it then decrees goodness upon the Jewish people, then even if they subsequently sin and are unbefitting of that goodness, it is not rescinded. This is because the quality of victory-Netzach-נצח already ascended to a place that is not called “man-Adam-אדם,” to that place called the crown-Keter.

This is the secret of the verse,²²⁷ “Moreover, the Eternal One-Netzach-נצח of Israel does not lie and does not relent, for He is not a man-Adam-אדם that He should relent.” The reason is because that quality is then positioned in a place that is not included in the general stature of man-Adam-אדם, and it therefore states, “For He is not a man-Adam-אדם.” If, however, the quality of victory-Netzach-נצח is positioned below, in the root of splendor-Tiferet, it can possibly relent, since it is positioned in the place called,²²⁸ “There was the likeness of the appearance of a man-Adam-אדם upon it from above.” However, about the place of the crown-Keter, it states, “He is not a man-Adam-אדם that He should relent.” In this manner contemplate that the quality of victory-*Netzach-*נצח stands to bestow goodness and perform kindness for the Jewish people. Therefore, contemplate this wherever in you find victory-Netzach-נצח written in the holy scriptures, that this quality conquers-Menatze’ach-מנצח the enemies of Israel and is positioned on the right to bestow goodness upon the Jewish people. About this the verse states,²²⁹ “The delights that are in Your right hand for eternity-Netzach-נצח,” and it states, “Moreover, the Eternal One-Netzach-נצח of Israel etc.”

footnotes: ²²⁷ Samuel I 15:29 ²²⁸ Ezekiel 1:26 ²²⁹ Psalms 16:11

Know now, that above, in the mystery of the quality of victory-Netzach-נצח there are twenty-four Courts of Law, which altogether are all called victors-Netzachim-נצחים, in that they overturn the judgments in favor of the Jewish people, and are triumphant over all accusers who stand on the left side. This is why about the accuser of Edom, which is on the opposing side, the verse states,²³⁰ “From generation to generation it will be desolate, for ever and ever-Netzach Netzachim-נצח נצחים none will traverse it.” That is, as long as the Courts of Law called “for ever and ever-Netzach Netzachim-נצח נצחים” are established on their level, the accuser of the opposing side receives no assistance or sustainment, but only destruction.

footnotes: ²³⁰ Isaiah 34:10

Know, that corresponding to this quality of victory-Netzach-נצח, called HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, King Solomon built the right pillar in the Holy Temple called by the name Yachin-יכין.²³¹-יכין-established,” and he erected the left pillar and called its name “Bo’az-בועז-strength is in it.” Whoever knows the secret of these two pillars, called Yachin-יכין and Bo’az-בועז, knows how the souls, called Neshamot, Ruchot, and Nefashot, burst forth through the qualities of the Living God-E”l Chai-א״ל חי, and the Lord-Adona”y-אדנ״י, by the influence of these two pillars.

footnotes: ²³¹ Kings I 7:21 – “He erected the right pillar and called its name “Yachin

The verse thus states,²³² “Two pillars, the two bowls and crowns that were on top of the pillars, the two nettings to cover the two bowls of the crowns that were on top of the pillars.” These hints are explained as follows: “The Two pillars-Amudim-עמודים” refer to victory-Netzach-נצח and majesty-Hod-הוד. The “two bowls-Gulot-גולות and crowns-Kotarot-כותרות that were on top of the pillars,” refer to greatness-Gedulah and might-Gevurah. The “two nettings-Svachot-שבכות to cover the two bowls of the crowns that were on top of the pillars,” refer to wisdom-Chochmah and understanding-Binah. Know, that through these two pillars, and through the Living God-E”l Chai-א״ל חי, the souls called Neshamot, Ruchot, and Nefeshot,²³³ from wisdom-Chochmah and understanding-Binah, and Ruchot from magnanimity-Gedulah and might-Gevurah, and Nefashot from victory-Netzach and majesty-Hod. flow forth in the mystery of being drawn down in their conduits.

footnotes: ²³² Chronicles II 4:12 ²³³ That is, Neshamot

Now, the city of Zion and Jerusalem will be built and established through this pillar called Yachin-יכין. The sign for this is the verse,²³⁴ “You prepared-Tachin-תכין in Your goodness-b’Tovatcha-בטובתך for the poor-LeAnee-לעני, O’ God-Elohi”m-אלהי״ם.” If you understand three of the words in this verse, these being, “You prepared-Tachin-תכין in Your goodness-b’Tovatcha-בטובתך for the poor-LeAnee-לעני,” you then will know how HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת prepares-Meichin-מכין goodness-Tovah-טובה with the quality of E”l Chai-א״ל חי, and bestows all influence and blessing to the quality of Lordship-Adona”y-אדנ״י, for [by itself] it is empty, like a pauper-Aee-עני who has nothing. The sign for this is the verse,²³⁵ “Let the waters beneath the heavens-Shamayim-שמים be gathered into one area, and let the dry land-Yabashah-יבשה appear.” Know and contemplate that the characteristics-Techunot-תכונת of all forms and masses, receive their form and structure from this place, when the emanation adheres to His title of Lordship-Adona”y-אדנ״י. All the limbs of man, receive their form and characteristics-Techunatam-תכונתם from this place, as in the secret of the verse,²³⁶ “He has made you and prepared you-VaYechoninecha-ויכננך.”

footnotes: ²³⁴ Psalms 68:11 ²³⁵ Genesis 1:9 ²³⁶ Deuteronomy 32:6

After having informed you about the name HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, gaze into all the other matters, secrets and hidden aspects, that have already been hinted in this Gate, and you will find various keys and inner supernal matters that are not appropriate to explain openly except by way of hint, as in the verse,²³⁷ “It is the honor of God to conceal a matter,” and it states,²³⁸ “The secret of HaShem-יהו״ה is to those who fear Him, and to inform them of His covenant-Brito-בריתו.”

footnotes: ²³⁷ Proverbs 25:2 ²³⁸ Psalms 25:14

After having informed you of these general principles about the quality of HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת, it is now fitting to explain the secret of the concluding signet by way of the sanctification-Kedushah. This refers to the matter of reciting the sanctification-Kedushah prayer,²³⁹ “Holy, holy, holy is HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאות, the whole earth is full of His glory.” Now, the prophet Yishayahu, peace be upon him, said,²⁴⁰ “I saw the Lord-Adona”y-אדנ״י sitting upon a high and lofty throne.” It indeed is so, that the name Lord-Adona”y-אדנ״י, which is the matter of the last Sefirah, sits upon a throne-Kiseh-כסא,²⁴¹-אדנ״י refers to kingship-Malchut of the world of Emanation (Atzilut), which is upon the throne-Kiseh-כסא, that is, it is upon the world of Creation (Briyah) which is called the throne-Kiseh-כסא. and that the four Holy Animal angels-Chayot HaKodesh carry him.²⁴², which are the twelve tribes of the world of Creation (Briyah), as discussed in the First Gate. The next verse states,²⁴³ “Fiery-Seraphim angels stood above him,” meaning, above His name of Lordship-Adona”y-אדנ״י. This refers to the two fiery-Seraphim angels which “each have six wings,” and serve HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת. This refers to the secret of the six lower Sefirot of the letter Vav-ו of the Name HaShem-יהוה, as discussed before, and it is from the power of the Vav-ו that they receive six wings.

footnotes: ²³⁹ Isaiah 6:3 ²⁴⁰ Isaiah 6:1 ²⁴¹ That is, the Lord-Adona”y ²⁴² This refers to the four camps of the Shechinah ²⁴³ Isaiah 6:2

The next verse continues,²⁴⁴ “They called one another and said, ‘Holy, holy, holy.’” The first “Holy*-Kadosh*-קדוש” refers to drawing down the emanation of holiness from the Supernal Crown-Keter Elyon to the Sefirah of magnanimity-Gedulah. The second “Holy-Kadosh-קדוש” refers to drawing down the emanation of holiness from wisdom-Chochmah to the Sefirah of might-Gevurah. The third “Holy-Kadosh-קדוש” refers to drawing down the emanation of holiness from understanding-Binah to the Sefirah of splendor-Tiferet. These are the six Sefirot being discussed here, three corresponding to three, three bestowing holiness to three.

footnotes: ²⁴⁴ Isaiah 6:3

What does it then state? “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת.” This refers to the three Sefirot below the ones discussed above, these being victory-Netzach, majesty-Hod, and foundation-Yesod, which receive their influence from greatness-Gedulah, might-Gevurah, and splendor-Tiferet, which, in turn, receive from the crown-Keter, wisdom-Chochmah, and understanding-Binah. We thus find that nine Sefirot are mentioned here.

And to where do they bestow their blessings and influence their powers? To the tenth Sefirah, which is the quality of HaShem’s-יהו"ה Lordship-Adona”y-אדנ״י, called earth-Aretz-ארץ. This then, is the secret of the conclusion of the verse, “The whole earth-Aretz-ארץ is full of His glory.”

Thus, with the secret of this verse, I have enlightened you about the sanctification-Kedushah prayer, and the unity of the ten Sefirot, as well as the manner of the emanation and bestowal from the three upper Sefirot; the crown-Keter, wisdom-Chochmah, and understanding-Binah, to the three intermediate Sefirot; greatness-Gedulah, might-Gevurah, and splendor-Tiferet, to the three lower Sefirot; victory-Netzach, majesty-Hod, and foundation-Yesod. All the influence of these nine Sefirot is bestowed to HaShem’s-יהו"ה Lordship-Adona”y-אדנ״י, called “earth-Aretz-ארץ,” which is the final Sefirah. The verse therefore concludes, “The whole earth-Aretz-ארץ is full of His glory.”

Know and believe that whosoever answers the sanctification-Kedushah prayer, with the intention (Kavanah) of unifying the ten Sefirot in this way, is apportioned life. His words are desirable and he is a member of the coming world (Olam HaBa). Accordingly, the order of the unity of sanctification-Kedushah in the verse should be understood as follows: The first “Holy-Kadosh-קדוש” is the crown-Keter. The second “Holy-Kadosh-קדוש” is wisdom-Chochmah. The third “Holy-Kadosh-קדוש” is understanding-Binah. What is written then? “HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת,” [in the plural] which includes victory-Netzach, majesty-Hod, and foundation-Yesod. What is then written? “The whole earth-Aretz-ארץ is full of His glory,” referring to the final Sefirah called the Lord-Adona”y-אדנ״י, which is the Land of the Living-Eretz HaChayim-ארץ החיים and is the Light of Life-Ohr HaChayim-אור החיים. The verse therefore states,²⁴⁵ “I shall walk before HaShem-יהו״ה in the Lands of the Living-Artzot HaChayim-ארצות החיים.” Another verse likewise states,²⁴⁶ “To walk before God-Elohi”m-אלהי״ם in the Light of Life-Ohr HaChayim-אור החיים.” It similarly states,²⁴⁷ “Holy, Holy, Holy is HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאות, the whole earth-Aretz-ארץ is full of His glory.” It appears to me that, for now, this matter has been adequately hinted to you. In His mercy, HaShem-יהו״ה, blessed is He, will show us the way of Truth! Amen!

footnotes: ²⁴⁵ Psalms 116:9 ²⁴⁶ Psalms 56:14 ²⁴⁷ Isaiah 6:3

The following are the titles relating to the Sefirot of Victory-Netzach and Majesty-Hod mentioned in this gate:

1. HaShem of Hosts-HaShem Tzva’ot-יהו״ה צבאו״ת

2. God of Hosts-Elohi”m Tzva’ot-אלהי״ם צבאו״ת

3. Majesty-Hod-הוד

4. Bo’az-בועז

5. Shechakim-שחקים

6. The Essence of the Heavens-Etzem HaShamayim-עצם השמים

7. The Place of Counsel-Makom HaEitzah-מקום העצה

8. Victory-Netzach-נצח

9. Eternity-Netzachim-נצחים

10. Faithful God-E”l Emunah-א״ל אמונה (Deut. 32:4)

11. The Right Leg-Regel Yemin-רגל ימין

12. Without Corruption-Ein Avel-אין עול (Deut. 32:4)

13. The Left Leg-Regel Smol-רגל שמאל

14. The Thighs-Shokayim-שוקיים

15. The Knees-Birkayim-ברכיים

16. The Two Testicles-Trein Be’in-תרין בעין

17. Yachin-יכין

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

19. The Vav-ו of the Name HaShem-יה*ו״ה*