Introduction
Blueprint of Creation offers a comprehensive exploration of the kabbalah, the mystical tradition of Jewish thought. This book offers a unique concrete interpretation grounded on the verses of the Torah/Tanakh and the lives of the Patriarchs, with traditional Jewish teachings and values as found in the Talmud.
This book is centered on the ten sefirot, often depicted in the Tree of Life, the Tetragrammaton and other names of God, and the intricate processes of the creation. This book aims to:
- Elucidate the kabbalistic structure with a precise treatment of its features;
- Trace the kabbalistic timeline, from the creation of the world—passing through the lives of the Patriarchs and key biblical figures—until the prophesied world to come;
- Delve into the numerics, patterns, word associations, and subtexts inherent in the kabbalistic teachings.
The Mishnah Hagigah 2:1 mentions two branches of the kabbalah: מעשה מרכבה [the works of the chariot] and מעשה בראשית [the works of creation]. The merkava branch of kabbalah is about lofty realms, whose esoteric secrets are hidden within the Torah/Tanakh. The creation branch of kabbalah is how the Torah/Tanakh narrative itself is—astoundingly—kabbalistically aligned. This book focuses on the creation branch of kabbalah, aiming to reveal the astounding kabbalistic alignments and the principles upon which they are based, offering readers a unique journey through the world of kabbalah.
Please join me in the discovery of the divine.
Nathan Heiney
The Yeshivas I attended are: Ahi-Ezer Yeshiva, Ner Israel Rabbinical College, Mir Yeshiva Jerusalem, Mikdash Melech Yeshiva, Beth Medrash Govoha, and Deal Yeshiva Kollel. I live in Lakewood, NJ.
Please reach out at: kabbalah@kabbalahfortoday.com
נודעתי
נתן דוד עיני
Nodati—I Will Be Known
Shemot 6:3, “But my name HaShem, I did not נודעתי [make known] to them.”
Yechezkel 38:23, “And I will magnify Myself and sanctify Myself, ונודעתי לעיני [and I will be known before the eyes] of many nations, and they will know that I am HaShem.”
Tehilim 119:18h, “Reveal עיני [my eyes], and I will see wonders from Your Torah.”
General Introduction
This introduction aims to encapsulate some overarching principles to prepare the reader for the more detailed discussions ahead. Ramban Vayikra 18:25 and Rabeinu Bachya Shemot 25:18 state that Israel has no intermediary between them and HaShem [Tetragrammaton]. Keter [the crown], the first of the ten kabbalistic sefirot—the first and highest of HaShem’s creation—is the eternal souls or the collective eternal soul. The soul consists of our spiritual life consciousness (right-center) contained in a prophetic spiritual form of attributes (left-center). The soul’s life consciousness is also an attribute but fundamentally different, defined not in itself but only by containment (in the spiritual form), being formless in itself, but it takes the form of the spiritual form that contains it. Keter—the souls or the collective soul—is HaShem’s firstborn son (life consciousness) Israel (female, spiritual form) (Shemot 4:22), with no intermediary. The keter souls exhibit perfect unity among them including a profound dimension of perfect equality, while every individual has something unique to offer. The keter souls have perfect self-sufficiency, depending solely on HaShem for their creation and continual sustenance.
The sefirot iterate sequentially a number of times in various configurations throughout the timeline of history from the first keter until the final keter. The higher iterations of keter have no physical body for the souls. The higher iterations of chochmah and higher level binah endow the souls with semi-physical bodies. The higher iterations of chochmah and binah (higher or lower) present the people with paramount unity. Outside the higher iterations of keter, chochmah, and binah, the sefirot may focus on one individual or an object substitute, but the unity of the people is nonetheless the prime objective, whether within a sefira or across the entire spectrum. The discussion here is about the ontological sefirot during the timeline, with various ways to reference/represent them, bearing in mind that what is and isn’t ontological is not always perfectly clear. The final iteration of binah, chochmah, and keter, in that order, is olam habbah, the world to come. The first iteration of keter, chochmah, and binah, in that order, is the same reality from the onset, which we will also call olam habbah, the world to come. The lower iterations of keter, chochmah, and binah are a lower next world equivalent, albeit all within this world. The seven lower sefirot (chesed to malchut) are this world, with a physical body for the souls. The next world includes the next world of this world with the next world, and this world includes the next world of this world with this world (and sometimes more). Original malchut has a portion of binah in lower form. In final form, binah of malchut is part of malchut itself and is also for the whole. Both binah/gevurah (of the gevurah type) and malchut/gevurah (binah of malchut) have two levels and a sameness of one level. Lower level binah/gevurah is on the same level as higher level malchut/gevurah (binah of malchut). Both levels of malchut/gevurah (binah of malchut) (Shabbat/beit hamikdash) are a next world of this world with this world. Higher level binah/gevurah is a next world, and lower level binah/gevurah is a next world of this world with the next world. The underlying level of binah/gevurah and malchut/gevurah (binah of malchut) states both the higher and lower levels. One level or the other level or no specific level is for the whole yet often highlighting the two underlying parts. Overall, binah is of the next world, either non-specific in that capacity or directly or as a next world of this world with the next world. Sometimes, however, binah/gevurah (of the next world) is with this world. The sefirot process encompasses the entire timeline of history from beginning to end. Each sefira occupies a segment of the timeline, where the created reality is shaped by the sefira’s inherent governing principles, defining its essence and purpose, while HaShem is the ultimate source. The sefirot are not HaShem Himself nor part of HaShem’s literal “being” nor intermediaries for the creation. The sefirot are the creation itself.
Keter (keter malchut) further extends to all the sefirot (from malchut to malchut), therefore to all of creation. This means that the keter souls apply throughout the entire process (in whatever manner it reaches the sefira involved). The souls are both outside and inside the physical body. The sefirot other than keter other treat the soul within the body per the sefira rather than per keter, but keter itself also applies to the soul within the body (without involving the body). The sefirot can overlap with transitions, portions, or applicability. Keter particularly has continuing applicability, and it is also affected by the other sefirot when they apply.
HaShem created keter. HaShem is not the keter, but in final form, the souls perceive HaShem and give the keter over to HaShem as the subject. The souls are also part of final keter. HaShem of keter & the souls replace the dynamic between the life consciousness of the soul and the spiritual form that contains it. HaShem replaces what was previously the life consciousness of the soul (right-center), and the entire soul replaces what was previously the spiritual form (left-center). The original terms for the spiritual form now apply to the entire soul. HaShem’s literal (from our perspective) “being” is without attributes, but the original terms for the life consciousness of the soul, reflected by the entire soul (in a different way), are also given over to HaShem non-literally. The extension of keter to all of creation means that HaShem of final keter is also involved with the entire process, from within the system rather than externally. HaShem is also not diluted across all the sefirot. The sefirot other than final keter also have a final keter platform with HaShem as the subject, but in their own domain, they remain the creation itself as the subject. But they nonetheless strongly relate externally to HaShem and to various names for HaShem.
Apophatic (negative) theology describes what HaShem is not. Infinite means not finite. Undefined means not defined. Unlimited means not limited. Formless means not formed. Unchanging means not changing. Timeless means not temporal. Inexpressible means not expressible. Indescribable means not describable. Unfathomable means not fathomable. Non-deficient means not deficient. Endless means no end. Nothing means no thing (nothing finite). HaShem is all these things. The apophatic principle is that HaShem is not us or anything of our reality because all finite constructs are insufficient, limiting, and false to describe HaShem’s literal “being.” HaShem not being us or anything of our reality is not a limitation because our reality is the limitation. Apophatic theology upholds theism, where HaShem is HaShem, and we (all of creation) are us. Apophatic theology is often misunderstood as entirely negative. But the expression “HaShem is not finite” initially declares “HaShem is.” HaShem’s “being” stands as the sole positive foundation for all apophatic descriptions. Apophatic expressions proclaim HaShem’s “being” but describe it exclusively in apophatic terms, conveying that there is, in contrast to us, an inexpressible, undefined, unfathomable, infinite, formless, etc. “being,” framed in a limited, comprehensible context of a “being” that is not us or like us, thereby transcending human cognition and any finite capacity. The attempt by finite beings to fathom the unfathomable is futile because it produces finite and contradictory constructs, which are limiting and false.
HaShem’s asserted “being” is clear in the names “I will be what I will be” and just “I will be” (Shemot 3:14) and the Tetragrammaton “will be” (Shemot 3:15) itself. These names are presented together with one general meaning. The “I will be” names have a past tense root of “was” [היה] with an alef [א] prefix that converts them to the future tense “I will be.” The Tetragrammaton has a present tense root of “is” or “to be” [הוה] with a yud [י] prefix that can convert it to “He will be” or “it will be” but just “will be” is most appropriate. The grammar here is unique to solely serve HaShem’s name. One understanding of the Tetragrammaton is that it incorporates “was,” “is,” and “will be” (Sh”a O”c 5:1). The implication here is not that HaShem exists within these temporal times but that HaShem remains the constant “will be” throughout all our temporal phases. The meaning of “will be” or “I will be” is an assertive “is” or “to be” or “I am” that HaShem asserts his present “being” in the face of and across our temporal existence.
HaShem of original keter is profoundly concealed with no real reference whatsoever, because at that stage, HaShem is not perceived. Fnal keter begins with the perception of HaShem’s profound concealment. Both profound concealments are nonetheless aspects of the Tetragrammaton but in a secondary way. Original forms also remain relevant after the final forms have emerged, allowing for a combination of the two. The perception of profound concealment is followed by the principal perception—the Tetragrammaton’s principal assertion of “will be,” while HaShem’s related infiniteness has two treatments: either the apophatic descriptions like infinite, endless, formless, undefined, etc. are included in HaShem for the whole (modified or unmodified), or they are explicitly stated (about HaShem): HaShem—“will be” (right-center)—& ayin [nothing] (nothing finite) (left-center). HaShem’s “being” and apophatic descriptions are also concealed (like the profound concealment but less), but the concealment (in this context) is sometimes specific to the stated apophatic description. The principal perception of HaShem is further supplemented with graspable “attributes,” using various methods rooted in HaShem’s “actions” (outputs) rather than HaShem’s literal “being.” The primary use of the name HaShem in prayer and other practices is at the level of our principal perception. The supplements are also relevant, but they need careful understanding.
HaShem’s literal (from our perspective) “being” does not have attributes. Attributes are finite and defined, while HaShem (even from our perspective) is infinite and undefined. Qualifiers for HaShem do not work. Attributes “of a different kind” still have a degree of multiplicity. Oneness/unity is also a finite construct, and oneness/unity “of a different kind” still has finiteness. All instances of “one,” by their nature, also have a degree of multiplicity. Finite impossibilities such as “square circles” or “indivisible units” are contradictions to their inherent nature. Constructs such as “infinite finites,” “infinite attributes,” “infinite oneness,” “infinite unity,” or “infinite completion” are also contradictions. Finite impossibilities do not escape finiteness nor multiplicity. HaShem is not an extension of our cognitive reach; we do not combine infinite with contradictory finite terms, such as vast or complete. HaShem is just infinite, endless, etc. without contradiction.
On higher levels, all is profoundly concealed (from us). But HaShem’s formlessness as related to idolatry (Devarim 4:15) supports a literal form. HaShem’s “being” and apophatic descriptions (what HaShem is not) are literal from our perspective, after the perception of the profound concealment. Attributes for HaShem’s “being” cannot be stated literally, but they are stated (per final keter) non-literally via metaphors using the agency of a finite entity representing HaShem in relation to what HaShem “does” (outputs). The metaphors are non-literal comparatives but sometimes include a contrast (within the comparison) or an affirmation. Attributes are also stated (per final keter) for HaShem’s “being” without a metaphor, where what HaShem “is” (an attribute) is solely in terms of what HaShem “does” (outputs) in a semi-literal way (similar to HaShem “does”), also using the agency of a finite entity for HaShem, in terms of HaShem’s association with it. The external relational capacity of the sefirot other than final keter to HaShem is also a form of agency (for HaShem), but the sefira remains the subject. All positive “descriptions” of HaShem, whether metaphorical, associative, or external, are ultimately based on HaShem’s finite “actions” (outputs) because that is the only lens we have. They do not suggest a hint about the inexpressible but allow us to relate in a human way to HaShem based on our experiences.
When we articulate HaShem’s “attributes” in keter final form, HaShem without any attribute is the subject. The stated “attributes” (metaphoric or associative) may stand alone for HaShem (without attributes) as the subject or may work together with a stated HaShem (without attributes) subject, being a facilitative agent to mean HaShem (without attributes) by that usage. The stated “attributes” (metaphoric or associative) simultaneously mean HaShem (without attributes) by that usage as the subject and the “attributes” (metaphoric or associative) as subordinate. “Attributes” for HaShem are thus dual agents: one for HaShem per the attributes (subordinate) and the other to facilitate meaning HaShem without any attribute. The subject meaning is not unstated; rather, the stated “attributes” (metaphoric or associative) refer to the subject (HaShem without attributes) without inherently meaning it. The facilitated meaning is crucial because it is prohibited to worship or pray to any finite entity (including agents). Devarim 4:7, “…like HaShem Elohanu whenever we call to Him”—and not to His “attributes” (Sifri). Direct terms that we have for HaShem also use agency to solely facilitate. The term “HaShem” [the name] facilitates meaning the Tetragrammaton. The Tetragrammaton (or variations/pronouns) facilitates meaning the very thing it refers to. There is finiteness in the Tetragrammaton as we must have/use it yet retaining a direct referral capacity to the ultimate reality. Any spatial or numeric (or lower form) presentation for HaShem of final keter is a finite structure, based on the agency inherent in the Tetragrammaton and more so in the supplemental terms. On the most fundamental level, the agents for HaShem are the souls on the keter level, with no intermediary.
Infinite finites are inherently contradictory. There is no ontological set of all numbers. If it is endless, there is no all, and if there is all, it is not endless. Potential infinities are logical constructs, but they are completely finite with a totality in flux. Mathematics only calculates potential infinities, not absolute ones. Potential infinities have a starting point from which to grow larger, and they never resolve. Potential infinities are completely finite at every point, with a totality in flux. Calculus uses limits to calculate potentially infinite series and processes. The limit, the value the function approaches, is generally the answer, but the limit answer is never calculated because potential infinities never resolve. When infinity is used as the limit, it refers either to a potential infinity or to an imaginary (conceptual) infinite set of finites. If the former is used, then it is calculated, and if the latter is used, then the calculation is the answer, and the limit is not. The potential infinities of time, space, numbers, or anything else require a specific starting point from which to grow larger, and they never resolve. The finite starting point emerges from the inexplicable “will be.”
The Ten Sefirot
1
The ten sefirot—keter, chochmah, binah, chesed, gevurah, tiferet, netzach, hod, yesod, malchut—are the attributes/modes by which HaShem [Tetragrammaton] governs (Patach Eliyahu). One sefira is dominant at every point in time. The governing principles and the entity governed are a singular ontological reality. The sefirot are the entire creation itself. The sefirot iterate sequentially a number of times in various configurations throughout the timeline of history from the first keter until the final keter. The sefirot process encompasses the entire timeline of history from beginning to end. Each sefira is a segment of the timeline, where the created reality is shaped by the sefira’s inherent governing principles, defining its essence and purpose, while HaShem is the ultimate source.
HaShem created all ten sefirot including keter (Patach Eliyahu). Keter original form[1]—the first and highest of HaShem’s creation—is the eternal souls in olam habbah [the world to come][2] or the collective eternal soul. The soul is our spiritual life consciousness (right-center) contained in a prophetic spiritual form of attributes (left-center). The soul’s life consciousness is also an attribute but fundamentally different, defined not in itself but only by containment (in the spiritual form), being formless in itself, but it takes the form of the spiritual form that contains it. Keter—the souls or the collective soul—is HaShem’s firstborn son (life consciousness) Israel (female, spiritual form) (Shemot 4:22). The four letters of the name HaShem—י, ה, ו, ה—represent the ten sefirot. The י is chochmah, the ה is binah, the ו (as one) is tiferet and includes ו/six sefirot in two sets of three (CG”T and NH”Y—chesed, gevurah, tiferet and netzach, hod, yesod), and the final ה is malchut (Zohar R”M 258a). The top point of the י is keter (Zohar Vayikra 10b). The keter crown also has points all around. In original keter, the spiritual form points to the life consciousness. The life consciousness within the spiritual form takes the form of the form and is the pointed to of the point. In final keter, the souls/soul point/points to HaShem. HaShem is the Tetragrammaton in whole.
In final keter, the soul perceives HaShem and gives the keter over to HaShem as the subject. The soul is also part of final keter. HaShem of keter & the soul replace the dynamic between the life consciousness of the soul and the spiritual form that contains it. HaShem replaces what was previously the life consciousness of the soul (right-center), and the entire soul replaces what was previously the spiritual form (left-center). The original terms for the spiritual form now apply to the entire soul. HaShem’s literal (from our perspective) “being” is without attributes, but the original terms for the life consciousness of the soul, reflected by the entire soul (in a different way), are also given over to HaShem non-literally. HaShem of original keter is profoundly concealed with no real reference whatsoever, because at that stage, HaShem is not perceived. Keter final form begins with the perception of HaShem’s profound concealment—סתימא על כל סתימין [concealed of all concealed], ואנת לית לך שם ידיע [and You have no known name], ולית דידע בך כלל [and there is no one that knows You at all] (Patach Eliyahu). Both profound concealments are nonetheless aspects of the Tetragrammaton but in a secondary way. Original forms also remain relevant after the final forms have emerged, allowing for a combination of the two. The perception of profound concealment is followed by the principal perception—the Tetragrammaton’s principal assertion of “will be,” while HaShem’s related infiniteness has two treatments: either the apophatic descriptions like infinite, endless, formless, undefined, etc. are included in HaShem for the whole (modified or unmodified), or they are explicitly stated (about HaShem): HaShem—“will be” (right-center)—& ayin [nothing] (nothing finite) (left-center). HaShem’s “being” and apophatic descriptions are also concealed (like the profound concealment but less)—לית מחשבה תפיסה בך כלל [no thought can grasp You at all] (Patach Eliyahu)—but the concealment (in this context) is sometimes specific to the stated apophatic description. The principal perception of HaShem is further supplemented with graspable “attributes” (like Adonai and more), using various methods rooted in HaShem’s “actions” (outputs) rather than HaShem’s literal “being.”
Keter and chochmah share the י as nonetheless separate sefirot. Chochmah is also a full yud, while keter may or may not also be a full yud. Keter can also be independent from chochmah but related. Chochmah between keter and binah can be equidistant or more in line with keter or more in line with binah. Tiferet, third of the ו (and of its set of three) and sixth of the ten sefirot, represents the ו, the third letter of ו/six sefirot. Yesod is also third of its set of three and sixth of the ו. Both tiferet and yesod represent the ו. The ו as one is tiferet. The ו as six, with one for all six, is yesod. Yesod (known as כל [all]) is כל [all] six.
The name HaShem spelled out, with several differing configurations in four worlds, chronicles the timeline of history from the beginning to end. The higher iterations of keter, chochmah, and binah are the world to come, first before the other sefirot and then afterward. Binah is the lowest level of the world to come, chochmah is the middle level, and keter is the completed (main) level. Keter, chochmah, binah (first in the first two worlds) develop downward before this world. Binah, chochmah, keter (last in the final two worlds) develop upward after this world. The seven sefirot (chesed to malchut) are this world. The next world includes the lower level binah next world of this world with the next world, and this world includes the malchut/gevurah (binah of malchut) (Shabbat/beit hamikdash) next world of this world with this world. Sometimes, however, binah (of the next world) is with this world.
In one iteration, the seven sefirot (chesed to malchut) are the seven days of the creation (Zohar Tosafot 301b-302a), the six creation days (of the ו) and the seventh day of Shabbat rest (malchut/gevurah), a portion of the world to come. D”H 1:29:11, “To You (the ו of the name) HaShem is the gedulah (chesed) and the gevurah and the tiferet and the netzach and the hod, כי כל [for all] in heaven and in earth (yesod), to You (the ה of the name) HaShem is the mamlacha (malchut)” (Zohar Tosafot 301b-302a). Yesod (for all in heaven and in earth) is כל [all] six of heaven and earth (created on the six days), with one sefira for all six of the ו. In another iteration, the seven sefirot (chesed to malchut) are Abraham, Isaac, Jacob, Moses, Aharon, Joseph, and David (Zohar Tosafot 301b-302a). The part of Joseph’s sefira after netzach and hod was in the desert, with Moses carrying Joseph’s bones. King David is malchut. The letter ד [dalet] corresponds to דויד/דוד [David] and to that malchut is the ד/fourth letter of the name HaShem. Judah (David’s tribe) was the ד/fourth child of Jacob and ד/fourth from Abraham. Devarim 6:4, “…HaShem is אחד [one]”—the ten sefirot—א (one), ח (eight), and ד/malchut (Zohar R”M 257a). The ה is a ד on the right side and a ו or a י on the left side. The ה of malchut spells דויד/דוד [David]. Both הs (binah and malchut) are David. The two הs (binah and malchut) have many commonalities and share many terms.
The sefirot have three columns (categories). The right column of chesed [kindness] includes chochmah, chesed, and netzach. The left column of gevurah [strength] includes binah, gevurah, and hod. Mishlei 8:14, “I am binah, I have gevurah.” The middle column of tiferet/Torah includes keter, tiferet, yesod, and malchut. Avot 1:2, “…the world stands on three things: on the Torah and on the avodah [service] and on gemilut chasadim [kindness].” Zohar S”T 146b explains: the Torah is Jacob, the avodah [service] is Isaac, and gemilut chasadim [kindness] is Abraham. The three columns are headed by these core sefirot.
Chesed [kindness] is goodness—גומל חסדים טובים [He bestows good kindnesses] (Siddur). Tehilim 23:6, “Only good and chesed shall pursue me all the days of my life.” Gevurah [strength] is fearing God and keeping His commandments. A gibor [strong man] conquers his inclination as Mishlei 16:32 states, “Better is one slow to anger than a gibor [strong man], and one who rules his spirit than one who conquers a city” (Avot 4:1). Gevurah is “the fear of Isaac” (Bereishit 31:42), to fear HaShem and keep His commandments as Devarim 5:26 states, “Who would give that their hearts be like this to fear Me and to keep all My commandments all the days in order that it be well with them and with their children forever.” Elohim relates to gevurah [strength] (Zohar Acharei 65a) and to fear (Rashi Vayikra 26:12 from Sifra). Gevurah/fear is righteousness (of keeping the commandments). Shmuel 2:23:3, “A ruler of men is righteous, who rules the fear of Elohim.” Gevurah/fear is ישר [yashar/straightforward]. Mishlei 14:2, “הולך בישרו ירא השם [He walks in his straightness, the fearer of HaShem].” The avodah [service] of HaShem includes the sacrificial service, the service of fearing HaShem and keeping His commandments, and prayer (the service of the heart, Ta’anit 2b). Torah is the eternal life (consciousness/soul): Avot 6:7: “Great is Torah for it gives life to those who practice it in this world and in the world to come as Mishlei 4:22 states, “For they are life to those who find them and a healing to all their flesh”…, and Mishlei 3:18 states, “A tree of life it is, and its supporters have happiness”…, and Mishlei 9:11 states, “With me, your days shall be increased, and years of life shall be added to you,” and Mishlei 3:16 states, “Length of days is in its right hand, and in its left hand are riches and honor,” and Mishlei 3:2 states, “For length of days, years of life, and peace it shall add to you”….” Torah is truth (Berachot 5b). Malachi 2:6, “תורת אמת [the Torah of truth] was in his mouth.” Abraham is chesed [kindness] and Jacob (tiferet/Torah) is truth as Michah 7:20 states, “Give truth to Jacob, chesed to Abraham.” “Blessed is Elohanu Who created us for His honor[3] and separated us from the wayward and gave us the Torah of truth and planted within us (in the physical world) everlasting life” (Siddur).
The soul’s prophetic spiritual form of attributes includes the prophetic chesed [kindness] (goodness) attribute (component), the prophetic gevurah [strength] (fear) attribute (component), and the prophetic truth attribute (component)[4]. The gevurah attribute is for the whole for the gevurah spiritual form. The life (consciousness) is expanded to life/truth (consciousness). The life/truth (consciousness) triad is chesed/goodness, gevurah/fear, and life/truth. Life/truth (consciousness) is for the whole. Chesed, gevurah, and truth (and related terms) of the life (consciousness) are not literal. The truth attribute, for the whole of the chesed/goodness, gevurah/fear, and truth attributes, is given to the life (consciousness) to compare it to truth and further affirm its truth using a subordinate comparative/affirmation metaphor and to further facilitate meaning the life (consciousness) by that usage. The triad level has three comparatives/facilitators for the life (consciousness), while truth further (than compare) affirms. The term Torah is further given (as a word association) to the life (consciousness) for the Torah/life (consciousness) and to the truth attribute for Torah/truth, and the life/truth (consciousness) is the Torah/life/truth (consciousness). The lower soul is a lower state of life (consciousness) that identifies with some thoughts. The prophetic realm of the higher soul is vivid when we are not in our physical body as thoughts are vivid when we sleep. A prophet sees with the higher soul. The higher soul has also been preserved in the sefer Torah [Torah scroll] in a physical state. The preservation remains in a physical state until one identifies with it. When a person identifies with the Torah, it is the higher eternal soul. Tehilim 19:8, “The Torah of HaShem is תמימה [perfect] restoring the soul.” In this book, the soul refers to the higher soul unless stated otherwise.
The middle column sefirot all have an underlying Torah & gevurah duality. Torah of the middle column sefirot is Torah spirituality (the Torah/life/truth (consciousness/soul), while gevurah of the middle column sefirot has various forms. HaShem/Torah spirituality of final keter is a Torah metaphor/facilitator. The underlying Torah & gevurah of tiferet (Jacob) is the tiferet/Torah/life/truth (soul) (tiferet/Torah spirituality) & tiferet/gevurah/righteous suffering (body). The tiferet/Torah/life/truth (soul) means the tiferet/Torah/life/truth (consciousness) for the whole of the soul. The inner layer Torah & gevurah is the tiferet/Torah/life/truth (consciousness) & the tiferet/Israel/gevurah prophetic spiritual form. The tiferet/Torah/life/truth (soul) is for the whole of the inner layer Torah & gevurah for the outer layer Torah & gevurah, but the tiferet/Israel/gevurah spiritual form relates to both sides of the outer layer. It is more a part of the Torah side (as non-stated) but is semi-stated (stated or unstated) on the gevurah side. The gevurah spiritual form is semi-stated with the gevurah physical form of righteous suffering. CG”T [chesed, gevurah, tiferet/Torah] is same, different, same for a number of qualities (see chapter 7). Torah spirituality (consciousness/soul) for itself is right sided like chesed [kindness]—Mishlei 3:16, “Length of days (Torah) is in its right hand.” The Zohar considers the right side male and the left side female—Mishlei 31:30, “A woman who fears HaShem (gevurah), she should be praised.” Torah & gevurah of the middle column are right-center (Torah/male) & left-center (gevurah/female) in the middle. Torah & gevurah, in that order, is the standard, but they can be reversed in an explanatory construct, like tiferet/gevurah/righteous suffering for tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)). Jacob stems from ekev—heel (suffering) and consequence; the consequence of tiferet/gevurah/righteously suffering the physical is tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)). Ekev is a (not straightforward) bend—tiferet/gevurah/righteous suffering for tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)). For the whole, Torah & gevurah of the middle column sefirot balance out. Keter is Torah or gevurah or Torah & gevurah for the whole. Original form tiferet, yesod, and malchut have a Torah/gevurah name/description split for the whole. In final form, they balance in various other ways (see chapter 2).
The Torah column, with an underlying Torah & gevurah, is specifically Torah spirituality (the Torah/life/truth (soul)) for the whole as a column, modifying the middle for itself. The sefirot within it have the underlying Torah right-center & gevurah left-center. Those positions remain when Torah & gevurah is for the whole. They may also remain in relation to something else or to itself in a different situation. But generally, Torah or gevurah for the whole of a sefira in the middle column modifies the middle for itself. The CG”T [chesed, gevurah, tiferet/Torah] triad component level of the sefirot is more right than left (see chapter 6), so the right side is (modified as) long, the left side is (modified as) short, and the middle is in between (Patach Eliyahu; see also Sotah 11a). The term keter alone without further specification is keter/Torah. In this book, keter alone may refer to keter/Torah at least in terms of keter being in the middle Torah column (if not more).
Chesed, gevurah, and Torah terms (including related terms) have both spiritual and physical applications. The keter souls (with no physicality or the equivalent) are spiritual on all levels for all terms, but Torah spirituality (the Torah/life/truth (consciousness/soul)) is the highest level, and the term keter alone or tiferet [glory] alone or honor alone or spirituality alone or sanctity/holiness alone or mercy alone without further specification is Torah. Outside of keter, Torah terms have physical applications, but they nonetheless highly revolve around Torah spirituality, like for the sefer Torah [Torah scroll] preserved soul or for the commandment to learn the Torah or for developing spirituality. In a primary way (outside of keter), only the Torah/life/truth (soul) (Torah spirituality) itself and related terms for the soul within the body are relevant overall or semi-overall, only for the Torah column sefirot where the physical is suffered (like not having it) (sometimes also destroying the wicked). But chesed, gevurah, and Torah terms (including related terms) have other overall capacities. The chesed, gevurah, and Torah terms (including some related terms) for those governances are exclusive of each other in the primary (exclusive) sense even when complimentary. Complimentary terms apply in the general sense. The shared sense is for related terms that originally apply to two or more. The otherworldly view is where even opposites take on a quasi-primary nature. The general and shared senses always apply. The otherworldly view applies for the next world, the next world of this world, the sefer Torah [Torah scroll], and for this world as a variant.
Malchuts
2
The four letters of the name HaShem are CG”T [chesed, gevurah, tiferet/Torah] and malchut/gevurah. The י is chochmah/chesed, the ה is binah/gevurah, the ו (as one) is tiferet/Torah, and the final ה is malchut/gevurah. The seven sefirot of this world are two CG”T sets of the ו (chesed, gevurah, tiferet parallel with netzach, hod, yesod) and malchut/gevurah. The two CG”T sets of the ו are also considered one CG”T set followed by malchut/gevurah fourth to both sets of three. Tiferet third is Jacob, and malchut ד/fourth is Israel—malchut Israel [the kingdom of Israel], David king of Israel. Jacob is Torah, and Israel is gevurah. Both הs (binah and malchut) are David/Israel/gevurah. Tiferet final form is Jacob/Torah spirituality (the tiferet/Torah/life/truth (soul)) for the whole of its (middle column) Torah & gevurah, and malchut final form is Israel/gevurah (binah of malchut) for the whole of its (middle column) Torah & gevurah—in the second format. The first format is the opposite for the middle column sefirot, but the first format also has some second format methodology variants. The ו as two is tiferet for CG”T [chesed, gevurah, tiferet] and yesod for NH”Y [netzach, hod, yesod]. The ו [vav] spelled וו has both וs (Zohar Vayikra 11a). Both tiferet and yesod (like the ו) are third and sixth, both are half the ו, and both are the whole ו. The ו as one is tiferet. The ו as six, with one for all six, is yesod.
Keter is reishit [first], but chochmah (first of physicality) is also reishit [first]. בראשית [bereishit/in the beginning] is בחוכמא [with chochmah] (Targum Yerushalmi) as Tehilim 111:10 states, “ראשית חכמה [reishit chochmah].” Chochmah is בראשית, both ב/second and ראשית [first] because keter (with nothing physical) is hidden (Zohar Bereishit 31b). Keter offsets, for keter first and chochmah ב/second, and/or does not offset, for both keter and chochmah first. Chochmah independent can be listed before or after keter. Chochmah first is known first (to the physical), and keter second is known second (to the physical) through chochmah that points to it (with the point of the י). The columns configuration has keter independent with keter before chochmah starting from the top (with chochmah more in line with binah) but chochmah before keter starting from the right. Keter may also be omitted (not stated/counted), but it still has presence. Keter may be stated/counted or omitted, offset or not offset (omitted or not). When the ו offsets for three or less (instead of six), it only counts for that many sefirot.
Keter not offsetting has malchut ד/fourth. Keter offsetting has malchut ה/fifth. Sefer Yetzira 1:4 (about the ten sefirot), “ten and not nine (also not counting malchut ninth), ten and not eleven.” When the ו is six, keter may offset for ten sefirot, malchut tenth. Or the ו offsets/counts for three or less, as in א-ח-ד (the ten sefirot) where keter does not offset, and the ו (six within the eight) offsets/counts for one, for one, eight, and ד/malchut. Keter omitted is חד [one]. Malchut is fourth, fifth, sixth (with the ו as two and keter offsets), or tenth. Malchut tenth is the י of the ה. Malchut sixth is the ו of the ה. Malchut fifth is the ה. Malchut fourth is the ד of the ה and the fourth letter.
The two worlds can be together or separate. The two worlds together are one group of two subgroups. The two subgroups are both present, and they may or may not interact. The two worlds separate may state one or both, and they do not interact. The six sefirot of the ו can be counted (from one to six) per the ו or per this world separate or per the subgroup of this world with the two worlds together or per a first format variation (see later). With the ו as six and this world separate or per the subgroup of this world, malchut is seventh. With the ו as three, ד/malchut is again ד/fourth and seventh: fourth instead seventh (of this world) and seventh instead of tenth (of all). The ד and י (fourteen) of the ה of malchut are two sevens, one for the ד (fourth and seventh of this world) and one for the י (tenth and seventh of all). The ד and י two sevens of the ה of binah is that binah third and four more (instead of seven) are seven, and binah third and seven more are ten. Binah/gevurah (like hod/gevurah eighth of ten forward) is ח/eighth of ten backward or ה/fifth (like its letter) instead of eighth. Keter is י/tenth of ten backward (like its letter). Chochmah known first is also י/tenth of ten backward (like its letter). The ד and ו of the הs of binah and malchut have both as ד/fourth to the ו (as three). Both are ד/fourth and seventh to the ו, malchut forward and binah backward.
The CG”Ts of the ו contain a ד/fourth portion of ד/malchut. Malchut of tiferet is when Jacob was Israel. Malchut of tiferet is fourth to CG”T [chesed, gevurah, tiferet], and malchut of yesod is fourth to NH”Y [netzach, hod, yesod]. Or after yesod sixth (of the ו), malchut of yesod is seventh. Or after tiferet sixth (of ten), malchut of tiferet is seventh, and after yesod ninth (of ten), malchut of yesod is tenth. The malchut portions may be stated alongside their host, or the sefira is for the whole. In the second format, the malchut portions may also be independent but related. The malchut portions alongside their host both share the host number and have their own number. The malchut portions independent do not share a number with the host. The malchut portions do not offset/count towards the sefirot numbers. When something does not offset, it is קל [lightweight].
דעת [da’at/knowledge] (among the sefirot) ד/fourth after KC”B [keter, chochmah, binah] is also a ד/malchut portion. Every third sefira (counting keter)—binah (third of KC”B), tiferet (third of CG”T), and yesod (third of NH”Y)—has a ד/malchut fourth portion. א-ח-ד is also one, eight, and ד/four malchuts (three malchut portions and malchut itself). Da’at is malchut. Da’at relates to אדם [Adam/man] as Tehilim 94:10 states, “He teaches אדם [man] da’at [knowledge].” Adam [man] is malchut. Adam [man] relates to adamah [red earth], dam [red blood], adom [red], and David (malchut) was admoni [red] (Shmuel 1:16:12)[5]. ד/da’at/malchut of binah in the basic form is one of ד/four forms. Da’at of binah in the basic form is da’at/gevurah of binah in the left column (with binah). Binah is for the whole, or da’at of binah in the basic form is stated alongside binah or independent of binah (even in the first format) but related. Da’at of binah in the basic form independent but related can be listed before or after binah, like chochmah independent but related before or after keter. The other malchut of binah forms are: da’at independent in the columns form, da’at independent in the keter form, and da’at independent in the parallel form. These other malchut of binah forms, in the middle column, are more independent than da’at of binah in the basic form independent but related and function not “of” (related to) binah. But they still maintain some relation to being of binah. Da’at independent in the columns form structurally relates to being of binah, while da’at independent in the keter and parallel forms have an origin relation to being of binah. Malchut of binah is used in this book for any/all of the forms, with at least an origin relationship to binah (if not more).
Malchut of binah is different than the other malchut portions and may be stated without regard to the others. The other malchut portions are for a third Torah column sefira and reside in the same column alongside the host or (in the second format) independent but related. Malchut of binah is for a third gevurah column sefira. Da’at of binah in the basic form itself is in the gevurah column alongside the host or independent but related. Da’at independent in the columns form, in the middle column, is in a different column than the host and functions as fully independent. Da’at independent in the keter and parallel forms, in the middle column, are further fully separated from the host (with only an origin relationship).
Da’at independent in the columns form, in the middle column, has an underlying da’at/Torah spirituality (the da’at/Torah/life/truth (soul)) & da’at/gevurah minimal righteous suffering (body), like the concept of such or of repentance. The columns configuration sets of three (with malchut of binah stated) has the set of chochmah (right), binah (left), and da’at independent in the columns form (middle) fully independent (in function). When the two worlds are together, binah and malchut of binah do not split sides. When the two worlds are separate, binah and malchut of binah split sides. Da’at independent in the keter form, in the middle column, with this world is then the most independent (of binah) without binah whatsoever. Da’at independent in the parallel form is fundamentally like da’at independent in the columns form but goes along with da’at independent in the keter form secondarily and not necessarily stated but stating either or both. Second and third world keter also have a parallel form keter/Torah spirituality (the keter/Torah/life/truth (soul)) & keter/gevurah minimal righteous suffering (body). Da’at of binah in the basic form and da’at independent in the columns form are options when the two worlds are together. Da’at independent in the keter form (including the parallel form) is specific for the two worlds separate. Da’at independent in the keter form (including the parallel form) is Torah or gevurah or Torah & gevurah for the whole like keter. Da’at independent in the columns form is only da’at/Torah for the whole (like the middle column). Da’at of binah in the basic form is only da’at/gevurah in the left column. Malchut of binah unstated is binah for the whole, except for da’at independent in the keter form (including the parallel form), which as omitted is like keter omitted (with presence).
In original form, tiferet, yesod, and malchut have a Torah/gevurah name/description split with either one or both for the whole. Tiferet and yesod have a Torah/gevurah name/impression split for the whole, and malchut has a Torah/gevurah name/function split for the whole. Tiferet original form is tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)) for the whole in name, but tiferet/gevurah/righteous suffering is the overall impression. Yesod original form is like tiferet. Malchut original form—da’at of malchut—on the underlying Torah & gevurah level is da’at/Torah spirituality (the da’at/Torah/life/truth (soul)) & da’at/Israel/gevurah/domination. Da’at/Torah spirituality (the da’at/Torah/life/truth (soul)) is the name for the whole, but the function is da’at/Israel/gevurah/domination. Original form da’at of malchut has a binah of malchut portion. The ה of malchut contains a ד; the five letters (including the ד) are יהודה [Judah], David’s tribe. דעת [da’at] of malchut is ד/fourth, and the ה of binah of malchut, from the ה of binah, is ה/fifth. Of this world, da’at of malchut is seventh, and binah of malchut is ח/eighth, or ה/fifth instead of eighth. Binah/Israel/gevurah of malchut is a lower form of binah/Israel/gevurah, a binah type next world of this world. Binah/Israel/gevurah of malchut (of the third world) is the sacrificial/gevurah beit hamikdash (established by David). The beit hamikdash is the house of David as Tehilim 30:1 states, “A psalm, a song of the dedication of the house of David” (Midrash Tehilim 30:2). The beit hamikdash in the times of Mashiach is binah/Israel/gevurah itself (of the third world, first consideration, see chapter 13).
In final form, binah of malchut is part of malchut itself, first on the underlying Torah & gevurah level of da’at/Torah spirituality (the da’at/Torah/life/truth (soul)) of malchut & binah/Israel/gevurah of malchut (not simultaneous), both fourth/seventh as one entity. Da’at/Torah spirituality (the da’at/Torah/life/truth (soul)) of malchut is for the whole of the inner layer da’at/Torah spirituality (the da’at/Torah/life/truth (soul)) & da’at/Israel/gevurah/domination for the outer layer Torah & gevurah, and binah/Israel/gevurah of malchut is then malchut/Israel/gevurah for the whole. This concludes second format malchut, whereas first format malchut continues from there (see later). Malchut/Israel/gevurah (binah of malchut) is now ד/fourth (of the four letters) but also ה/fifth (counting keter or with the ו as two). Malchut/Israel/gevurah (binah of malchut) of this world is now seventh or fourth instead of seventh but (with this world separate) also ח/eighth (counting da’at independent in the keter form) or ה/fifth instead of eighth. David (malchut) was also both the seventh child of Yishai (D”H 1:2:15) and the eighth child of Yishai (Shmuel 1:16:10-11). There are also seven and eight continents (with one submerged), and there are also four and five oceans (with one defined by water current). Binah/Israel/gevurah and malchut/Israel/gevurah (binah of malchut) are both gevurah/female הs[6] (fifth or not). Gevurah and hod/gevurah are also female הs. Gevurah is ה/fifth of ten, and hod/gevurah is ה/fifth of the ו. The שלשית הין [third the hin][7] for the ram (gevurah, see chapter 6) (Bamidbar 15:6-7) is the ה/gevurah one-third of CG”T [chesed, gevurah, tiferet/Torah].
Both binah/Israel/gevurah and binah/Israel/gevurah of malchut have two levels and a sameness of one level. Lower level binah/gevurah is on the same level as higher level malchut/gevurah (binah of malchut). The חצי/ח [half] and the ה/half[8] of binah/gevurah and malchut/gevurah (binah of malchut) show a split—חצי ההין [half the hin]. The הs of binah/gevurah and malchut/gevurah (binah of malchut) (second format or methodology) are split with each other, while each ה has an underlying split of two levels. רביעית ההין [quarter the hin] is the quarter parts of both הs and the הs as רביעית [fourth]. The ה is the split of two hands. Each hand has ה [five] fingers in the shape of a ה. The four fingers are the ד of the ה. Each ה (binah and malchut) is one of the two hands, two hands together. The הs as ד and י are יד [hand], and דוד [David] in numerical value is יד [hand]. Underlying each ה (binah/gevurah and malchut/gevurah) are two הs/hands (two levels)—דו and די [dalet vav and dalet yud]—דו יד [two hands]—דויד [David]. One ה/hand is for the whole (of each ה). One level or the other level or no specific level is for the whole yet often highlighting the two underlying parts, like the two parts of the ה. For the similar הs in the name HaShem, both binah/gevurah per the lower level (for the whole) and malchut/gevurah (binah of malchut) are a next world of this world (and more similar when binah is with this world). Malchut/gevurah (binah of malchut) per the higher level (for the whole) is more similar. But the ה of binah is also bigger than the ה of malchut in terms of expanding past the small י next to it. The ה of malchut goes along with the ו (this world), while the ה of binah goes along with the י (next world) but sometimes goes along with the ו (this world) like the ה of malchut.
Second format malchut also has a semi-integrated final form variant of the ד of da’at of malchut fourth/seventh with a Torah/gevurah name/function split and the ה of binah of malchut (with two levels but stating either or both or non-specific) fifth/eighth but both as malchut itself. Another step of this variant is lower level malchut/gevurah (binah of malchut) inclusive of the non-stated da’at of malchut (representing da’at of malchut) fourth/seventh and the same levels of higher level malchut/gevurah (binah of malchut) and lower level binah/gevurah (representing binah of malchut) fifth/eighth, with a same level split. The Shemini Atzeret (eighth day) malchut variant places lower level malchut/gevurah (binah of malchut) seventh with yesod, and malchut/gevurah eighth is higher level malchut/gevurah (binah of malchut) and lower level binah/gevurah. The elders of Israel malchut variant (third step) has higher level malchut/Israel/gevurah (binah/Israel/gevurah of malchut) with lower level malchut/Israel/gevurah (binah/Israel/gevurah of malchut) (two Israel elders) seventh, and (the third elder of) Israel is lower level binah/Israel/gevurah eighth. The ה of binah/gevurah (higher, lower and higher malchut/gevurah) replicates the last three variants. In the Shemini Atzeret binah variant, higher binah goes with chochmah.
Malchut itself and malchut of tiferet and yesod have both da’at of malchut and binah/Israel/gevurah of malchut. Malchut of binah (unlike the other malchut portions) is only the part of malchut that stems from the הs of binah and malchut having a portion of each other. The הs of binah and malchut have only the addition of each other, and both are the same addition of the next world of this world before and after the regular world. Malchut portions of other sefirot identify with malchut (where they come from) and remain portions, while the destination is where they are (but malchut of binah has various differences). Portions for malchut itself work differently. Malchut original form (da’at of malchut) has the binah of malchut portion, but it relates in its lower form of binah to malchut and in final form is part of malchut itself and is also for the whole. Only binah/Israel/gevurah of malchut (which is for the whole) goes to binah/Israel/gevurah as da’at/Israel/gevurah of binah in the basic form (in the left column), with the same two levels. But malchut of binah also has the other three forms (for the same reality).
Higher level binah/gevurah is a next world, and lower level binah/gevurah is a next world of this world with the next world. Sometimes, however, binah/gevurah (of the next world) is with this world and may or may not offset (similar to da’at independent in the keter form). Both levels of malchut/gevurah (binah of malchut) are a next world of this world with this world. Both levels of da’at/gevurah of binah in the basic form (with the two worlds together) are a next world of this world wherever binah is. When binah/gevurah goes along with this world, da’at/gevurah of binah in the basic form is the only option. Da’at of binah in the basic form does not offset/count towards the sefirot numbers. The underlying level of binah/gevurah, da’at/gevurah of binah in the basic form, and malchut/gevurah (binah of malchut) states both the higher and lower levels. One level or the other level or no specific level is for the whole yet often highlighting the two underlying parts. Da’at independent in the columns form (with the two worlds together) is of the next world with the same general status like chochmah and binah. Da’at independent in the columns form is part of the set of three of chochmah, binah, and da’at independent in the columns form, all of the next world with the same general status. Da’at independent in the columns form (stated) counts instead of keter (stated or not) to offset. Da’at independent in the keter form (including the parallel form) (with this world separate) is a next world of this world with this world.
The two worlds together still have the subdivision of this world and the next world, where the next world of this world goes along with one or the other, and binah (of the next world) sometimes goes along with (the subgroup of) this world. When the two worlds are together, binah and malchut of binah do not split sides. When the two worlds are separate, binah and malchut of binah split sides. Malchut of binah, then most independent of binah without binah, takes on the structure of keter, as a keter type next world of this world with this world. Keter is the crown of the next world and both worlds. Da’at independent in the keter form (the lowest form of keter) is the crown of this world. Keter itself is “keter malchut” (Esther 2:17) (Patach Eliyahu) (see chapter 3). Da’at independent in the keter form is the same form. Da’at independent in the keter form with this world separate (like keter) may be stated/counted or omitted, offset or not offset in the same way, with then a first and second nature with chesed. Both worlds have thirteen sefirot and portions. This world has ten sefirot and portions. ד-ו-ד/דוד is this world separate with ד/malchut before and after the ו. Both are ד/fourth to the ו as three, da’at independent in the keter form backward and malchut forward.
The sefirot have two formats based on ו (of six sefirot). In the first format, the ו is a function of reaching malchut. The first format two worlds together isolates the ו from the other letters. Sometimes the isolation of the ו does not stand out and therefore does not affect the count, but sometimes the isolation of the ו stands out as a separate subgroup of six or however the ו is counted and another subgroup of four, ד/malchut ד/fourth. Da’at of binah in the basic form (stated) is with the subgroup of four, only in that form and only alongside binah (with one exception). Malchut here (unlike the rest of that subgroup) is with the next world only in terms of being in the subgroup of four but not in that place. The (first format) third world first consideration (two worlds together) is an exception. Abraham to David are chesed to malchut, the days of Mashiach are binah, chochmah, and keter, and the (two worlds together) subgroup of four is at the end. Malchut of binah is in the beginning far from binah, not of that subgroup, in the keter form (for that consideration). In the second format, the ו is inherent rather than a function. The second format two worlds together does not isolate the ו from the other letters, for four letters and ten sefirot. The ד and ו of the ה of malchut are the first format subgroups of four (malchut fourth) and six or the four letters (malchut fourth) and the isolated ו among them. The ד and י of the ה of malchut are the second format four letters (malchut fourth) and ten sefirot (malchut tenth).
One final form Torah & gevurah balance of the middle column sefirot is that tiferet second format (or methodology) is Torah for the whole and malchut (binah of malchut) second format (or methodology) is gevurah for the whole[9]. A further balance is met through the two formats. The first format has an additional portion of Jacob of malchut before the rest of malchut. The malchut portions of binah, tiferet, and yesod (even of the first format) do not have Jacob of malchut. Jacob of malchut is a special form of tiferet which relates in its special form to malchut and in final form is part of first format malchut itself and is also for the whole in place of the isolated ו. Jacob of malchut original form (of the four letters) is a fourth portion, but the sefira of malchut (not offset) is also fourth. In final form, Jacob of malchut is part of malchut itself, first on the Torah & gevurah level of malchut/Torah spirituality (the malchut/Torah/life/truth (soul)) & malchut/Israel/gevurah (binah of malchut) (not simultaneous) both fourth as one entity, and then malchut/Torah spirituality (the malchut/Torah/life/truth (soul)) is for the whole. The semi-integrated final form variant is malchut/Torah spirituality (the malchut/Torah/life/truth (soul)) and malchut/Israel/gevurah (binah of malchut) twice fourth but both as malchut itself. Another step of this variant is malchut/Torah spirituality (the malchut/Torah/life/truth (soul)) or malchut/Israel/gevurah (binah of malchut) stated twice, with one of the two representing the other. This is the end of the level in terms of Jacob/Torah and Jacob/Torah. Israel/gevurah and Israel/gevurah then have malchut/Israel/gevurah (binah of malchut) for the whole, but Israel and Israel may (or may not) also be final (for this variant). Israel and Israel can both be the same level or non-specific, or one is the higher level and one is the lower level. When the two worlds are separate, the first format ו is not isolated from malchut seventh, but the first format methodology remains the same for the two worlds separate (based on the two worlds together). But malchut/Israel/gevurah (binah of malchut) for the whole is then also an option.
In the final form second format (or methodology), tiferet is Jacob/Torah spirituality (the tiferet/Torah/life/truth (soul)) for the whole, and malchut (binah of malchut) is Israel/gevurah for the whole. The final form first format is the opposite: tiferet is Jacob/gevurah/righteous suffering for the whole, and malchut (Jacob of malchut) is Jacob/Torah spirituality (the malchut/Torah/life/truth (soul)) for the whole. When the ו is two, yesod second format between tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)) and malchut/Israel/gevurah (binah of malchut) is yesod/Torah spirituality (the yesod/Torah/life/truth (soul)) & yesod/Israel/gevurah/domination for the whole (a variant form of malchut original form). Yesod first format (ו as two) between tiferet/gevurah/righteous suffering and malchut/Torah spirituality (the malchut/Torah/life/truth (soul)) is yesod/gevurah/righteous suffering & yesod/Torah spirituality (the yesod/Torah/life/truth (soul)) for the whole. Yesod for all six is the same as yesod with the ו as two (both formats). When the ו is six, yesod second format is yesod/Torah spirituality (the yesod/Torah/life/truth (soul)) or yesod/gevurah/righteous suffering or yesod/Torah spirituality (the yesod/Torah/life/truth (soul)) & yesod/gevurah/righteous suffering for the whole, and yesod first format is yesod/Torah spirituality (the yesod/Torah/life/truth (soul)) or yesod/gevurah/righteous suffering or yesod/gevurah/righteous suffering & yesod/Torah spirituality (the yesod/Torah/life/truth (soul)) (like for all six) for the whole, but the underlying level is yesod/Torah spirituality (the yesod/Torah/life/truth (soul)) & yesod/gevurah/righteous suffering. For five sefirot right/right-center and five sefirot left/left-center, keter and yesod go in opposite directions.
CG”T and NH”Y are one or two CG”Ts. The ו as six is two CG”Ts. The ו as three is one CG”T, with tiferet/yesod like tiferet (with the ו as six). First format CG”T and NH”Y are three things in six places (in two groups of three). Second format CG”T and NH”Y are six things (in two groups of three) in three places—(CN)(GH)(TY)—where the order within each set may also be switched. This order is for representation purposes, but CG”T and then NH”Y must be conveyed or understood. Any not stated part for a whole is nonetheless included (in the whole) and may or may not modify the whole or be modified by the whole. Something may incorporate something close to it.
When first format malchut is of a second format methodology, first format tiferet (ו as six or three) is tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)). Yesod (ו as six) is the same as usual. The ו/tiferet as one is only tiferet/gevurah/righteous suffering, and the ו/yesod one for all six is only yesod/gevurah/righteous suffering & yesod/Torah spirituality (the yesod/Torah/life/truth (soul)). The ו as two is tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)) and yesod/Torah spirituality (the yesod/Torah/life/truth (soul)) & yesod/gevurah/domination (stated first) but also tiferet/gevurah/righteous suffering and yesod/gevurah/righteous suffering & yesod/Torah spirituality (the yesod/Torah/life/truth (soul)) (stated second). In the first format, malchut itself begins in yesod. Malchut (Jacob of malchut) by yesod stated alongside yesod shares a number with both yesod and the rest of malchut. Malchut by yesod can also be independent of but related to yesod and tiferet (ו as six, three, or two) or independent of but related to the ו/tiferet (as one) but not independent of yesod for the ו as six. Malchut by yesod independent also relates to binah because of the isolated ו. First format da’at of malchut of yesod comes after binah of malchut of yesod, before Jacob of malchut by yesod. When first format malchut is in the second format methodology, malchut by yesod can be of either methodology.
The creation (what creates and what is created) also has together or separate worlds (like after the creation) but with some differences from the standard form. One focus is what creates the next world or both worlds. The former (what creates the next world) has the two worlds separate, while the latter (what creates both worlds) has them together. Keter and chochmah—the reishit [first] of the next world and altogether—create the next world or both worlds, and both are also ב/second. Keter or chochmah (as independent) can be stated first, or either one can be omitted, but it still has presence. Keter and/or chochmah create binah for the whole or binah and malchut of binah. Malchut of binah created is with the next world even when the two worlds are separate. Malchut of binah created can be da’at of binah in the basic form or da’at independent in the columns form. Keter also creates chochmah, and chochmah also creates (reveals) keter. The second focus is what creates this world, with a particular feature that when the two worlds are together, binah (of the next world) is the reishit [first] of (the subgroup of) this world to create it and sometimes for other reasons. Binah and da’at of binah in the basic form—the reishit [first] of (the subgroup of) this world—create this world, and both are also ב/second. Binah is for the whole or da’at of binah in the basic form is alongside binah or independent but related and stated before or after binah. Keter and chochmah omitted still have presence, or they may be stated, while binah and da’at of binah in the basic form may also be omitted with presence. Keter and chochmah for creating this world are reishit [first] as usual and not reishit [first] of (the subgroup of) this world in that capacity. When the two worlds are separate, only da’at independent in the keter form, without the parallel form, creates this world. Da’at independent in the parallel form (for da’at independent in the keter form) is created with this world, however this world is created. The first format has the two worlds together (with subgroups) for creating this world, while the second format has the two worlds separate for creating this world. But the two worlds together (with subgroups) is also an option in the second format. The first format creation does not have the two worlds separate form for creating this world, but it has it after the creation.
Tehilim 104:24 about the creation has keter with chochmah for creating both worlds or this world: “How great are your works HaShem, כלם בחכמה עשית [all of them with chochmah You made].” HaShem of final keter made all of them with chochmah. All of them with chochmah you made further includes keter made with (revealed by) chochmah, and it also reads, all of them with chochmah, which You made. All of them with chochmah You made is also “all” six days of yesod. The seventh day malchut/gevurah (binah of malchut) (second format methodology) is שבת [rest], but which may or may not also relate to the term making or creating. Yeshaya 26:4 about the creation has (various versions of) the creation of the next world separate and the creation of this world with the two worlds together or separate: “בטחו בהשם עדי עד כי ביה השם צור עולמים [trust in HaShem forever because in/with יה HaShem formed worlds].” The next world was formed with the י, and this world was formed with the ה (Menachot 29b). With the yud of chochmah, HaShem of final keter formed the next world (separate), and with the ה of binah for the whole or binah and da’at of binah in the basic form, HaShem of final keter formed this world (two worlds together). Or in the י of keter, HaShem of final keter formed the next world (separate), and in the ה of da’at independent in the final keter form, HaShem of da’at independent in the final keter form formed this world (separate). Or ביה השם צור עולמים is that the ב/two letters י and ה of the name HaShem formed worlds. The י of keter and/or chochmah formed the next world (separate), and the ה of binah or binah and da’at of binah in the basic form formed this world (two worlds together). Or the ה of da’at independent in the keter form formed this world (two worlds separate). Or ביה is that ב/two יs and ב/two הs formed worlds, and all are also ב/second. The יs of keter and chochmah formed the next world (separate), and the הs of binah and da’at of binah in the basic form formed this world (two worlds together).
The right eye is (י) chochmah (right column), and the left eye is (ה) binah (left column). Devarim 12:28, “…the טוב [good] and the ישר [straight] in the eyes of HaShem.” The right eye (of the name HaShem) is טוב [good] (chochmah/chesed), and left eye (of the name HaShem) is ישר [straight] (binah/gevurah). The nose (in the middle) is (ו) tiferet (middle column). The nostrils are the ו as two or Torah & gevurah or the split with the other Isaac (see chapter 11). The mouth (in the middle) is (ה) malchut (middle column) (Patach Eliyahu). The skull of the tefillin is keter (Patach Eliyahu). The front of the head has the shape of a י, the back of the head has the shape of a ו, and the ears (second and fourth) have the shape of a ה. The face configuration has the extreme levels of higher binah/gevurah and lower malchut/gevurah (binah of malchut). The circumference configuration has the same levels of lower binah/gevurah and higher malchut/gevurah (binah of malchut). One ear is lower binah/gevurah, and the other ear is higher malchut/gevurah (binah of malchut), yet each ear is both because the circumference goes both ways. The שמ”ע [Shemini Atzeret] malchut/gevurah (binah of malchut) and binah/gevurah variant for the ears that שמע [hear] is higher level malchut/gevurah (binah of malchut) and lower level binah/gevurah. The heart is malchut/Israel/gevurah (binah of malchut) and/or binah/Israel/gevurah (see chapter 17). The four chambers are two for malchut/Israel/gevurah (binah of malchut) and two for binah/Israel/gevurah.
The spiritual levels of malchut/gevurah (binah of malchut), tiferet, binah, chochmah, and keter have corresponding higher physical elements. For malchut/gevurah (binah of malchut), binah, and chochmah, the spirituality is per the otherworldly view. The higher/lower the physical element, the higher/lower the corresponding spiritual level. Taste corresponds to the spiritual level of lower malchut/gevurah (binah of malchut). Smell corresponds to the spiritual level of the tiferet/Torah/life/truth (soul). Breathing is for the life of the tiferet/Torah/life/truth (soul). ראיה [sight] is יראה [fear] and corresponds to the spiritual level of higher binah/gevurah. Hearing [שמע] between sight and taste corresponds to the spiritual level of higher malchut/Israel/gevurah (binah of malchut) and lower binah/Israel/gevurah. שמע [hearing] is the שמ”ע [Shemini Atzeret] malchut/gevurah (binah of malchut) and binah/gevurah variant of higher malchut/gevurah (binah of malchut) and lower binah/gevurah. Thought corresponds to the spiritual level of chochmah (Patach Eliyahu). The skull represents the lower soul. The tefillin of the head represents the keter higher soul (see chapter 3).
Taste in general is lower malchut/Israel/gevurah (binah of malchut) or non-specific for malchut/Israel/gevurah (binah of malchut). Sight in general is higher binah/Israel/gevurah or non-specific for binah/Israel/gevurah. The left eye is like sight, while the right eye of chochmah has a right-sided sight/fear per the otherworldly view. Hearing and the ears in general are higher malchut/Israel/gevurah (binah of malchut) and/or lower binah/Israel/gevurah or non-specific for malchut/Israel/gevurah (binah of malchut) and/or binah/Israel/gevurah. שמע [hearing] and the ears that שמע [hear] are “שמע ישראל [hear O Israel]” (Devarim 6:4). The separate streams of thought of the two hemispheres of the brain correspond to chochmah and binah, while the Shemini Atzeret binah variant particularly places higher binah with chochmah. The lower middle brain and brain stem correspond to da’at independent in the columns form. The cerebellum (like the cerebrum) has two lateral hemispheres (in the middle) for the underlying da’at/Torah/life/truth (soul) (da’at/Torah spirituality) right-center & da’at/gevurah/minimal righteous suffering left-center. The brain stem like a column is like the Torah column for the da’at/Torah/life/truth (soul) (da’at/Torah spirituality) for the whole. The brain stem controls breathing for the life of the da’at/Torah/life/truth (soul).
The spiritual level of tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)) varies. Smell (unlike the other senses) is inconsistent. It goes up (as does the nose) to the level of the eyes when breathing in, but it has descending pauses when breathing out. Tiferet’s gevurah/righteous suffering both intensifies the spiritual experience and distracts from it. The entrance of the nose is at the same level as the entrance of the ears. The overall spiritual level of tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)) is the same as higher malchut/gevurah (binah of malchut), lower binah. But the actual spiritual level of tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)) has ascending peaks that reach up to higher binah and descending pauses. Bereishit 28:12, “And he (Jacob/Torah) had a dream, and behold a ladder (like the nose) was set on the earth (Torah, see chapter 5) where Jacob/Torah was resting, and its top reached to the heaven (gevurah, see chapter 5) (higher binah/gevurah), and behold angels of Elohim were ascending (peaks) and descending (pauses) on it. Moreover, binah of the next world goes down to this world for tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)), and this world tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)) goes up to binah of the next world. Tiferet/Torah spirituality (the tiferet/Torah/life/truth/soul)) has an overall lower spiritual level than chochmah and higher binah but is a unique Torah spiritual experience of the tiferet/Torah/life/truth (soul) because of the tiferet/gevurah/righteous suffering of the physical (like not having it). Malchut/gevurah (binah of malchut) has an overall lower spiritual level than tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)) but is the next world of this world.
The “two hands” (malchut, binah) are the da’at/Torah/life/truth (soul) (da’at/Torah spirituality) & da’at/Israel/gevurah/destruction[10] (bow & arrow) and/or the two levels of malchut/Israel/gevurah (binah of malchut) (beit hamikdash) and/or the two levels of binah/Israel/gevurah (beit hamikdash) and/or binah/Israel/gevurah (beit hamikdash) and malchut/Israel/gevurah (binah of malchut) (beit hamikdash) as one hand each (for the whole), two hands together. The “hand” is one and/or the other. The reason for “and/or” vs. “or” is because singular constructs often have dual or multiple applications. Speech and קול [voice/sound] are lower malchut/Israel/gevurah (binah of malchut) and/or higher malchut/Israel/gevurah (binah of malchut) and/or lower binah/Israel/gevurah or non-specific for malchut/Israel/gevurah (binah of malchut) and/or binah/Israel/gevurah. Elevated speech and singing are apt for higher malchut/Israel/gevurah (binah of malchut) and/or lower binah/Israel/gevurah. Devarim 33:7, “And this for Judah (malchut), and he said, hear (malchut/Israel/gevurah) HaShem the קול [voice/sound] (malchut/Israel/gevurah) of Judah (malchut) and bring him to his people; his hands רב [fight/abound] for him, and be a help against his adversaries.” His hands that רב [fight] for him are the da’at/Torah/life/truth (soul) (da’at/Torah spirituality) & da’at/Israel/gevurah/destruction (bow & arrow). His hands that רב [abound] are binah of malchut. Bamidbar 26:54, “לרב תרבה נחלתו [to the abundant increase his inheritance].” Shemot 15:17, “You will bring them and implant them on the mount of Your inheritance; a residence for Your dwelling HaShem You have made; the sanctuary (beit hamikdash) of Adonai Your hands have established.”
The mouth of malchut/gevurah (binah of malchut) is like taste, but the mouth/malchut with breathing for life is also for first format Jacob/Torah of malchut (the malchut/Torah/life/truth (soul)). First format Jacob/Torah of malchut (the malchut/Torah/life/truth (soul)) is “לשונם יחליקון [they make their tongue smooth]” (Tehilim 5:10). Bereishit 27:11, “…and I (Jacob) am a חלק [smooth] man.” “שפת חלקות [smooth lips]” (Tehilim 12:3) are two Jacobs (Torah) for the first format semi-integrated malchut variant (second step). The two curved lips of the mouth of malchut are the bend of Jacob/Torah and Jacob/Torah. “דבר ישרים [speaks straight things]” (Mishlei 16:13) is Israel/gevurah and Israel/gevurah (in various ways). The mouth of malchut is also for da’at/Torah of malchut (the da’at/Torah/life/truth (soul)). Da’at of malchut has da’at/Israel/gevurah/destruction. Tehilim 57:5, “…their teeth are spears and arrows, and their tongue is a sharp sword.” Tehilim 59:8, “…swords are in their lips.” Mishlei 30:14, “A generation whose teeth are swords, and its molars are knives.” Yirmiyah 9:2, “They set their tongue a bow of lies.” Yirmiyah 9:7, “Their tongue is a deadly arrow.” Tehilim 12:5, “They said, with our tongue we will overpower; our lips are with us; who is lord over us?” Mishlei 18:21, “Death and life are in the hand of the tongue.”
Words are the two levels of malchut/Israel/gevurah (binah of malchut) and/or the two levels of binah/Israel/gevurah and/or binah/Israel/gevurah and malchut/Israel/gevurah (binah of malchut) and/or da’at/Israel/gevurah/domination of malchut and malchut/Israel/gevurah (binah of malchut). The דבר [word] is one and/or the other. “דבר מלכות [a word of malchut]” (Esther 1:19). Tehilim 33:4, “כי ישר דבר השם [for the word of HaShem is straight], וכל מעשהו באמונה [and all His works are with faith].” The דבר [word] of the name HaShem—the ה of binah/Israel/gevurah and the ה of malchut/Israel/gevurah (second format or methodology)—is ישר [yashar/straight]—ישראל [Israel]. “All His works” is the ו/yesod as six (between both הs). “Faith” (Torah, see chapter 3) is the ו/tiferet/Torah as one (second format). Or the ו/yesod as six (first format) is yashar/gevurah (mentioned before) with faith/Torah (gevurah & Torah). Kohelet 12:13, “סוף דבר [the final word/thing] (binah of malchut, the סוף [end] of דבר/malchut and the final thing of this world), all is נשמע [heard] (binah/gevurah of malchut), the Elohim fear and His mitzvot watch (binah/gevurah of malchut) for this is the whole of אדם [man] (malchut). The שמ”ע [Shemini Atzeret] malchut variant has the נשמע/hearing of both higher malchut/gevurah (binah of malchut) and lower binah.
3
Torah spirituality (the Torah/life/truth (soul)) is a gift like chesed [kindness] as Michah 7:20 states, “Give truth (Torah) to Jacob, chesed [kindness] to Abraham.” Gevurah is what we do. Torah spirituality is nonetheless our self-essence as Tehilim 26:3 states, “והתהלכתי [and I have walked] in your truth (Torah).” Torah spirituality is our tiferet [glory]. The physical is an intrinsic flaw. We righteously suffer it (gevurah/righteous suffering) for the expanded consciousness of Torah spirituality: the Jacob/ekev [heel] gevurah/righteous suffering for the Jacob/ekev [consequence] of Torah spirituality. The (not straightforward) bend of ekev is gevurah/righteous suffering for Torah spiritual goodness. Chesed/goodness is included in Torah spirituality, and it also applies overall in the general sense. Avot 6:4, “This is the way of Torah: bread with salt you shall eat and water in measure you shall drink and on the ground you shall sleep and a life of suffering you shall live and in Torah you shall toil, and if you do this, fortunate and good for you, fortunate in this world, and good for you in the world to come.” Torah spirituality is for our labors and is yet a gift. “If a person says to you, I have labored in Torah and I have found (a gift), believe him” (Megillah 6b). Bamidbar 21:18, “From Midbar to Matanah”: if a person places himself like a desert [midbar] that everyone steps on, Torah is given to him as a gift [matanah] (Eruvin 54a). Rabbi Shimon ben Yochai says, three good gifts the Holy One Blessed be He gave Israel, and they were only given through suffering: Torah, the land of Israel, and the world to come (Berachot 5a). The gift of our labors is our glory. Tehilim 1:2, “Only in the Torah of HaShem is his desire, and in his Torah, he meditates day and night”—first it is called in HaShem’s name, but in the end (after laboring in it), it is called in his name (Avodah Zara 19a). Keter/Torah spirituality is different from Torah spirituality of this world. Keter has no physical to suffer or the equivalent. Keter of the second and third world have minimal gevurah/righteous suffering.
Keter—the souls or the collective soul—is HaShem’s firstborn son (life/truth consciousness) Israel (female, spiritual form) (Shemot 4:22) in the world to come. The souls in physical bodies are also keter souls but on a lower level because of the body. The sefirot other than keter treat the soul within the body per the sefira rather than per keter, but keter itself also applies to the soul within the body (without involving the body). Eternal spirituality is tiferet [glory]. Yeshaya 60:19, “The sun will no longer be for you the light of day, and the brightness of the moon will not illuminate for you, for HaShem will be for you an eternal light, and Elohayich will be לתפארתך [for your glory]. 60:20 Your sun shall no longer set, neither shall your moon be gathered in, for HaShem shall be for you for an eternal light, and the days of your mourning shall be completed. 60:21 And your nation, all righteous, will inherit the land forever, a shoot of My planting, the work of My hand, להתפאר [to be glorified].”
Keter has a lower and higher approach. Keter original form’s lower underlying Torah & gevurah is the keter/Adonai/Torah/life/truth (soul/souls) & ayin/nothing/Elohim/gevurah. The keter/Adonai/Torah/life/truth (soul) has an inner layer Torah & gevurah of the keter/Adonai/Torah/life/truth (consciousness) & the Elohim/keter/malchut/Israel/gevurah (binah of malchut) spiritual form. The keter/Adonai/Torah/life/truth (soul) means the keter/Adonai/Torah/life/truth (consciousness) for the whole of the soul. The keter/Adonai/Torah/life/truth (soul) is for the whole of the inner layer Torah & gevurah for the outer layer Torah & gevurah, but the gevurah spiritual form relates to both sides of the outer layer. It is more a part of the Torah side (as non-stated) but is semi-stated (stated or unstated) on the gevurah side. Adonai [Lord of all] is malchut. Malchut and related terms are particularly appropriate for the containment relationship, where the Elohim/keter/malchut/Israel/gevurah spiritual form container is malchut, and the contained keter/Adonai/Torah/life/truth/truth (consciousness) is thereby malchut. Shmuel 1:10:24, “And all the people shouted and said, יחי המלך [live the king].” The keter/Adonai/Torah/life/truth (consciousness) & the Elohim/keter/malchut/Israel/gevurah spiritual form is keter malchut (Torah & gevurah), as two things. Keter malchut (Torah & gevurah) reflect on each other (without direct mention in such formulations) even when malchut is not mentioned. Keter/Torah is malchut/Torah (Adonai) because of the external malchut/gevurah containment, and malchut/gevurah is a keter/gevurah crown. The higher approach reverses the inner and outer layers, with further advancements (see later). Adonai and Elohim here are non-God usages, but the God usages apply in a related way. The ayin/nothing of the life (consciousness) or of the life (consciousness) for the whole of the soul is that the (formless in itself) keter/Adonai/Torah/life/truth (consciousness/soul) has no counterpart—no anything whatsoever—on the same plane. Elohim/gevurah in terms of the ayin/nothing/Elohim/gevurah is no Elohim/gevurah form (in itself) and further an Elohim/gevurah (non-literal) comparative metaphor. The Elohim/keter/malchut/Israel/gevurah spiritual form inherently carries a different nothing/gevurah of nothing physical.
Keter malchut (Torah & gevurah) in whatever version further extends outwardly to all of creation from malchut to malchut, as a whole or individually. The souls in olam habbah or the collective soul is thereby involved with all of creation throughout the entire sefirot process. The souls or the collective soul is both outside and inside the physical body, and our actions below affect the keter souls/soul above, and God’s workings are also affected by our actions (see Nefesh HaChaim gate 1 chapters 3-8). The sefirot other than keter treat the soul within the body per the sefira rather than per keter, but keter itself also applies to the soul within the body (without involving the body). The keter crown of the sefira of malchut itself in one way just means malchut itself and the same is true for the other keter crowns outside of keter. But in another way, the keter crown of malchut itself means keter malchut (Torah & gevurah) from malchut to malchut.
The life (consciousness/soul) of the keter/Adonai/Torah/life/truth (consciousness/soul) is what it is. Keter/Torah are related terms. The life (consciousness/soul), with its related terms, is defined as we experience it only by containment, but keter/Torah do not themselves convey being a contained entity. Adon [Lord] (malchut) of Adonai conveys the containment of the life (consciousness/soul). No other attribute applies literally to the life (consciousness/soul). The yud of Adonai and truth of the keter/Adonai/Torah/life/truth (consciousness/soul) are both an independent expansion and part of a larger inner expansion of keter malchut (Torah & gevurah). The Elohim/keter/malchut/Israel/gevurah spiritual form/attribute is inclusive of the chesed [kindness] (goodness) attribute, the gevurah [strength] (fear) attribute, and the Torah/truth attribute, which include all the spiritual attributes. The other sefirot are also included via the outer extension. These converge (in the inner expansion) into three entities for the whole: the Elohim/keter/binah/Israel/gevurah spiritual form/attribute, the El/keter/chochmah/chesed spiritual form/attribute, and the keter/Adon/Torah/truth spiritual form/attribute. The keter/Adon/Torah/truth spiritual form/attribute is the only factor of the independent expansion, where the keter/Adon/Torah/life (consciousness/soul) itself expands to the keter/Adonai/Torah/life/truth (consciousness/soul). Truth of the keter/Adonai/Torah/life/truth (consciousness/soul) compares the keter/Adon/Torah/life (consciousness/soul) to truth and further affirms it with amen [truth] (Yeshaya 65:16) using a subordinate comparative/affirmation metaphor, which further facilitates meaning the keter/Adon/Torah/life (consciousness/soul) by that usage as the subject. The truth metaphor is via the agency of the keter/Adon/Torah/truth spiritual form/attribute. The yud of Adonai [Lord of all] is the keter/Adon/Torah/truth spiritual form/attribute for itself for a subordinate internal containment of the keter/Adon/Torah/life/truth (consciousness/soul) inside the keter/Adon/Torah/truth spiritual form/attribute, inclusive of all. Adon/malchut of the keter/Adon/Torah/truth spiritual form/attribute internal container is also based on the external containment by the Elohim/keter/malchut/Israel/gevurah spiritual form/attribute, whereby the expanded internal container is also thereby malchut.
Keter malchut (Torah & gevurah) expand inwardly between the two sides on three levels, but the highest truth level expands the keter/Adon/Torah/life (consciousness/soul) itself to the keter/Adonai/Torah/life/truth (consciousness/soul) (as before). The El/keter/chochmah/chesed spiritual form/attribute and the Elohim/keter/binah/Israel/gevurah spiritual form/attribute, inclusive of all the spiritual attributes and all the other sefirot via the outer extension, are used respectively for and in the two new inner expanded levels: the El/keter/chochmah/chesed (consciousness) and the Elohim/keter/binah/Israel/gevurah (consciousness). El is chesed as Tehilim 52:3 states, “the chesed of El is all day long.” El and Elohim here are non-God usages, but El/God and Elohim/God apply in a related way. The name HaShem (as written) only applies to God, unless co-opted (see Shavuot 35b), but agency is used as we must have/use it (and sometimes in broader ways). The names of God have a subject role in keter final form.
The formless in itself life (consciousness) animates the spiritual form it fills. The output of animation to the fully defined spiritual form is stateable for the life (consciousness) either metaphorically (non-literally) in relation to what the life (consciousness) “does” (outputs) (El), or what the life (consciousness) “is” can be stated (semi-literally) solely in terms of what the life (consciousness) “does” (outputs) (Elohim). The stated El/keter/chochmah/chesed of the El/keter/chochmah/chesed (consciousness) is inherently the El/keter/chochmah/chesed spiritual form/attribute but as the agent for the subordinate comparative metaphor (for the life (consciousness)), which further facilitates meaning the keter/Adonai/Torah/life/truth (consciousness) by that usage as the subject, but an additional external stated keter/Adonai/Torah/life/truth (consciousness) reference also works. The stated Elohim/keter/binah/Israel/gevurah of the Elohim/keter/binah/Israel/gevurah (consciousness) is inherently the Elohim/keter/binah/Israel/gevurah spiritual form/attribute but as the agent for the subordinate association (for the life (consciousness)), which further facilitates meaning the keter/Adonai/Torah/life/truth (consciousness) by that usage as the subject, but an additional external stated keter/Adonai/Torah/life/truth (consciousness) reference also works. The subject meaning is not unstated; rather, the stated El/keter/chochmah/chesed and Elohim/keter/binah/Israel/gevurah refer to the keter/Adonai/Torah/life/truth (consciousness) without inherently meaning it. The stated truth of the keter/Adonai/Torah/life/truth (consciousness/soul) itself is inherently the keter/Adon/Torah/truth spiritual form/attribute but as the agent for the subordinate comparative/affirmation metaphor (for the life (consciousness/soul)), which further facilitates meaning the keter/Adon/Torah/life (consciousness/soul) by that usage as the subject. The yud of Adonai is the keter/Adon/Torah/truth spiritual form/attribute for itself for the subordinate internal containment. All the spiritual attributes and all the sefirot other than keter also have a keter platform using the El and Elohim methods for the consciousness as the subject. The other sefirot in their own domain remain regular formed attributes as the subject.
The inner expanded keter malchut (Torah & gevurah) has four parts, two old (one modified) and two new. The keter/Adonai/Torah/life/truth (consciousness) is right-center (1), the El/keter/chochmah/chesed (consciousness) is right-center-center (2), the Elohim/keter/binah/Israel/gevurah (consciousness) is left-center-center (3), and the Elohim/keter/malchut/Israel/gevurah spiritual form is left-center (4). Keter’s expanded four levels relate to God’s names HaShem, El, Elohim, and Elohim again (Elohim plural). The latter three are themselves El, Elohim, and Elohim with non-God usages. In keter final form, HaShem, El (God), Elohim (God), and Elohim are the four levels, but the final form Elohim/keter/malchut/Israel/gevurah spiritual form (soul) remains a non-God Elohim. Both the expanded and non-expanded keter malchut (Torah & gevurah) versions remain options, but the expansion for the keter/Adonai/Torah/life/truth (consciousness/soul) applies regardless. The higher approach underlying inner expanded keter malchut (Torah & gevurah) further has two order changing switch options—the gevurah switch option and the outside inside switch option—for the four different orders: 1234, 1243, 2143, 2134[11]. The higher approach inner expanded keter malchut (Torah & gevurah) for the whole rotates the options rather than switch them. The higher switches/rotations further result in malchut variants in place of the Elohim/keter/malchut/Israel/gevurah spiritual form in the higher non-expanded modes.
The first format lower keter for the whole is the keter/Adonai/Torah/life/truth (soul). The first format higher keter for the whole is the Elohim/keter/binah/Israel/gevurah (soul) alternate variant in place of the Elohim/keter/malchut/Israel/gevurah spiritual form. The second format is the opposite. The second format higher keter for the whole is the keter/Adonai/Torah/life/truth (soul). The second format lower keter for the whole is the ayin/nothing/Elohim/gevurah. But the purpose of this lower outcome is to seek the higher approach. There is no (normative) lower approach Torah & gevurah for the whole, but it plays a prominent role in times of anger. The higher underlying unexpanded now modified keter malchut (Torah & gevurah) (both formats) is the keter/Adonai/Torah/life/truth (consciousness) & the Elohim/keter/binah/Israel/gevurah (consciousness)-Elohim/keter/malchut/Israel/gevurah spiritual form combined variant in place of the Elohim/keter/malchut/Israel/gevurah spiritual form. The higher unexpanded keter malchut (Torah & gevurah) for the whole (both formats) is the keter/Adonai/Torah/life/truth (consciousness) & the Elohim/keter/malchut/Israel/gevurah (consciousness)-Elohim/keter/malchut/Israel/gevurah spiritual form merged variant in place of the Elohim/keter/malchut/Israel/gevurah spiritual form. Keter malchut (Torah & gevurah) for the whole expanded or not is the highest. The original variant Elohim/keter/malchut/Israel/gevurah spiritual form is used in the expanded keter malchut (Torah & gevurah) versions and in the inner layer unexpanded lower keter malchut (Torah & gevurah). Shemot 4:22, “So says HaShem, My son My firstborn Israel—the firstborn son keter/Adonai/Torah/life/truth (consciousness) & the Elohim/keter/malchut/Israel/gevurah spiritual form original variant, the Elohim/keter/binah/Israel/gevurah (consciousness)-Elohim/keter/malchut/Israel/gevurah spiritual form combined variant, or the Elohim/keter/malchut/Israel/gevurah (consciousness)-Elohim/keter/malchut/Israel/gevurah spiritual form merged variant.
The ד/malchut of אדני [Adonai]/malchut of the keter/Adonai/Torah/life/truth (consciousness/soul) resonates malchut/gevurah actions, which may include malchut/gevurah metaphors for the life consciousness. This also has a keter malchut (Torah & gevurah) action variant that can go along with any keter variant that includes the keter/Adonai/Torah/life/truth (consciousness/soul). Without the ד/malchut/gevurah resonance, אדני [Adonai] is then אני yet still Adonai, while the ד/malchut/gevurah resonance makes it fully Adonai.
The higher underlying expanded keter/Adonai/Torah/life/truth (consciousness) (1), the El/keter/chochmah/chesed (consciousness) (2), the Elohim/keter/binah/Israel/gevurah (consciousness) (3), and the Elohim/keter/malchut/Israel/gevurah spiritual form (4) (Elohim plural), with the four switch orders 1234, 1243, 2143, 2134, are similar to the keter/Adonai/Torah/life/truth (soul) for the whole, El/chochmah/chesed, Elohim/binah/Israel/gevurah, and Elohim/da’at/Israel/gevurah of binah in the basic form independent but related, where the first two and last two also switch. The higher underlying combined variant Elohim/keter/binah/Israel/gevurah (consciousness)-Elohim/keter/malchut/Israel/gevurah spiritual form (Elohim plural or אלהי and ם/malchut) is similar to Elohim/binah/Israel/gevurah and Elohim/da’at/Israel/gevurah of binah in the basic form alongside. But the former is part of a keter malchut (Torah & gevurah) version, and the order within the combined variant is not definite.
Keter is the point of the yud, and the crown has points all around. In the inner expanded keter malchut (Torah & gevurah), the Elohim/keter/malchut/Israel/gevurah spiritual form/attribute points to the Elohim/keter/binah/Israel/gevurah (consciousness) and to the El/keter/chochmah/chesed (consciousness) and thereby (by both) to the keter/Adonai/Torah/life/truth (consciousness) and also directly to the keter/Adonai/Torah/life/truth (consciousness). In the unexpanded keter malchut (Torah & gevurah) versions, the Elohim/keter/malchut/Israel/gevurah spiritual form/attribute points to the keter/Adonai/Torah/life/truth (consciousness), while in the higher versions with the combined and merged variants, the Elohim/keter/malchut/Israel spiritual form/attribute part of the variant also points to the Elohim (consciousness) part of the variant and thereby to the keter/Adonai/Torah/life/truth (consciousness) of those keter malchut (Torah & gevurah) forms. The keter/Adon/Torah/truth spiritual form/attribute yud of Adonai (of the internal containment) further points to the keter/Adon/Torah/life/truth (consciousness/soul). Lastly, the various keter agencies point to their agency functions.
Keter for the whole has these three keter crowns: the (higher second format, lower first format) keter/Adonai/Torah/life/truth (soul), the (higher first format) Elohim/keter/binah/Israel/gevurah (soul), and the (highest) keter malchut—the keter/Adonai/Torah/life/truth (consciousness) & the Elohim/keter/malchut/Israel/gevurah (consciousness)-Elohim/keter/malchut/Israel/gevurah spiritual form merged variant (both formats). Avot 4:13: “Rabbi Shimon says, there are three crowns, keter Torah, keter Cehuna, and keter malchut, and keter shem tov [the crown of a good name] rises above them.” Keter Torah is the keter/Adonai/Torah/life/truth (soul) (which does not need to state its malchut). Keter Cehuna (gevurah) is the Elohim/keter/binah/Israel/gevurah (soul). Keter malchut (Torah & gevurah) is the keter/Adonai/Torah/life/truth (consciousness) (which does not need to state its malchut) & the Elohim/keter/malchut/Israel/gevurah (consciousness)-Elohim/keter/malchut/Israel/gevurah spiritual form merged variant (which does not need to state its keter). Chochmah/chesed is the crown of a good (chesed) name when it rises above them (listed first). The inner expanded keter malchut (Torah & gevurah) has these four crowns—the keter/Adonai/Torah/life/truth (consciousness) (keter Torah), the El/keter/chochmah/chesed (consciousness) (keter shem tov), which switches/rotates to rise above, the Elohim/keter/binah/Israel/gevurah (consciousness) (keter Cehuna), and the Elohim/keter/malchut/Israel/gevurah spiritual form (keter malchut).
Keter alone without further specification is keter/Torah. Bereishit 49:3, “Reuben, בכורי [my firstborn] you are, my strength and the first of my might, יתר [more] שאת [lifted up] ויתר [and more] עז [strength]”—it was proper for you to take three portions: the bechorah [firstborn/Torah] (for the double portion), the Cehuna (gevurah), and the malchut (gevurah) (Targum). Bereishit Rabbah 99:6: “You had three crowns, the Cehuna, the malchut, and the bechorah: the Cehuna (gevurah) as it states יתר שאת [more lifted up], and שאת [lifted up] is the Cehuna as Vayikra 9:22 states, וישא [and lifted up] Aharon his hands, and the malchut (gevurah) as it states ויתר עז [and more strength], and עז [strength] is malchut as Shmuel 1:2:10 states, “And He gave עז [strength/gevurah] to His king, and the bechorah (Torah) (for the double portion) as it states, Reuben, בכורי [my firstborn] you are.” The bechorah (double portion) went to Joseph (D”H 1:5:1-2, for two tribes), the Cehuna to Levi, and the malchut to Judah (Targum Jonathan and Yerushalmi on Bereishit 49:3). יתר [more] is the כתר [crown]. The יתר (crown) of Cehuna and malchut must say what they are: יתר (the crown of) שאת (Cehuna/gevurah) and יתר (the crown of) עז (malchut/gevurah). יתר [more] itself is the bechorah (Torah) because it has two portions (Tanhumah Vayechi 9:1). The bechorah (Torah) does not need to say the יתר (crown), and the יתר (crown) does not need to say the bechorah (Torah).
The soul per the sefirot other than keter (especially of the middle column) uses only the higher approach with the same containment relationships, but (unlike keter) the containment relationships are not accentuated per keter and malchut. The underlying Torah & gevurah of tiferet (Jacob) is the tiferet/Torah/life/truth (soul) (tiferet/Torah spirituality) & tiferet/gevurah/righteous suffering (body). The tiferet/Torah/life/truth (soul) has the inner layer Torah & gevurah of the tiferet/Torah/life/truth (consciousness) & the tiferet/Israel/gevurah spiritual form. The tiferet/Torah/life/truth (consciousness) & the tiferet/Israel/gevurah spiritual form also have the inner expansion. Michah 7:20 (about the higher two levels), “תתן [give] truth to (the living) Jacob, chesed to (the living) Abraham.” Chesed to (the living) Abraham is the chesed attribute (including all attributes) for the living chesed (consciousness). “Give” truth to (the living) Jacob includes the same but is further “given” to the life (consciousness) itself for life/truth (consciousness). The stronger תתן rather than תן is its independence (from the full expansion). תתן further includes תת [give] and תן [give] for two more additions. One further addition to the comparison of truth is the truth affirmation. The other further addition of truth is for the internal containment. תתן further reflects one giving of תת תן [give תן] and another giving of תת תן [תת give] for truth itself and for the life (consciousness) itself and for Jacob himself to represent. The תת תן [give תן] is Torah, given (as a word association) to truth itself and to the life (consciousness) itself and to Jacob himself to represent. Devarim 4:8, “Like all of the Torah that I נתן [give] before you today.” The תת תן [תת give] is ת”ת—common for תפארת [tiferet] or for תפארת תורה [tiferet Torah]—given (as a word association) to truth itself and to the life (consciousness) itself and to Jacob himself to represent.
There may not be an Elohim/keter/binah/Israel/gevurah (consciousness) thing at all because the associative methodology without a metaphoric bridge may not exist as a practical thing but as an impractical void/gevurah. The young soul has this void/gevurah with a kernel of the mature Elohim/keter/binah/Israel/gevurah (consciousness), while the mature soul retains its childhood void/gevurah, which protects against sin. The void/gevurah does not switch or rotate from its place, so it further applies to the Elohim/keter/malchut/Israel/gevurah spiritual form when it switches or rotates there. Tehilim 109:22, “For I am poor and needy, and my heart (the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel gevurah spiritual form) is חלל [void] בקרבי [within me] (in the middle),” for the קרב [battle, Iyov 28:23, Tehilim 144:1] against sin. The heart is binah and malchut, here the Elohim/keter/binah/Israel/gevurah (consciousness) (heart) and the Elohim/keter/malchut/Israel gevurah spiritual form (heart), containing the void/gevurah in the middle of the inner expanded keter malchut (Torah & gevurah), in the middle of the middle.
When the young soul matures, the El/keter/chochmah/chesed (consciousness) draws this out (of the void/gevurah) that the Elohim/keter/binah/Israel/gevurah (consciousness) is like itself. The El/keter/chochmah/chesed (consciousness) builds this new Elohim/keter/binah/Israel/gevurah (consciousness) house and lives with its house in the middle of the inner expanded keter malchut (Torah & gevurah), in the middle of the middle. The El/keter/chochmah/chesed (consciousness) also builds the first format higher Elohim/keter/binah/Israel/gevurah (soul) house for the whole, which remains new on its own. The higher approach gevurah switch/rotation has the El/keter/chochmah/chesed (consciousness) together in the middle of the middle with both the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form houses. The houses are the binah/Israel/gevurah and malchut/Israel/gevurah (binah of malchut) beit hamikdash houses, here the Elohim/keter/binah/Israel/gevurah (consciousness/soul) and the Elohim/keter/malchut/Israel/gevurah spiritual form beit hamikdash houses. The El/keter/chochmah/chesed (consciousness) has Bethel (Bereishit 28:19), the house of (belonging to) El, the house of Elohim (Bereishit 28:17). The higher approach double switch/rotation has the keter/Adonai/Torah/life/truth (consciousness) in the middle of the middle with both the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form houses.
Mishlei 24:3, “With chochmah, יבנה [is built] a house, ובתבונה יתכונן [and with understanding, it is established].” The El/keter/chochmah/chesed (consciousness) builds the Elohim/keter/binah/Israel/gevurah (consciousness/soul) beit hamikdash houses. יבנה [builds] is בינה [binah], here the Elohim/keter/binah/Israel/gevurah (consciousness/soul) houses. The first format higher Elohim/keter/binah/Israel/gevurah (soul) house for the whole remains new on its own, and the El/keter/chochmah/chesed (consciousness) lives with the Elohim/keter/binah/Israel/gevurah (consciousness) house in the middle of the inner expanded keter malchut (Torah & gevurah), in the middle of the middle. The first half of the verse is the former, and the whole verse is the latter. For the whole verse, the El/keter/chochmah/chesed (consciousness) builds its Elohim/keter/binah/Israel/gevurah (consciousness) house, ובתבונה—and with the Elohim/keter/binah/Israel/gevurah (consciousness)—יתכונן [it is established/in the middle] of the inner expanded keter malchut (Torah & gevurah), in the middle of the middle. תבונה [understanding] is בינה [binah], here the Elohim/keter/binah/Israel/gevurah (consciousness). יתכונן from תכן [establish] is תכן [in the middle]. The El/keter/chochmah/chesed (consciousness) is also in the middle of the middle with the Elohim/keter/malchut/Israel/gevurah spiritual form house (with the higher gevurah switch/rotation). תבונה is also בת בינה [the daughter of binah[—malchut/gevurah (binah of malchut)—here the Elohim/keter/malchut/Israel/gevurah spiritual form house. “With chochmah” includes the keter/Adonai/Torah/life/truth (consciousness) also in the middle of the middle with the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form houses (with the higher double switch/rotation).
Tehilim 89:3, “For I said, עולם חסד יבנה, שמים תכן אמונתך בהם [the world, chesed builds, the heaven, You establish Your faith with them].” The El/keter/chochmah/chesed (consciousness) builds the נעלם [hidden]/void/gevurah of עלם [youth] into the Elohim/keter/binah/Israel/gevurah (consciousness/soul) houses. יבנה [builds] is בינה [binah], here the Elohim/keter/binah/Israel/gevurah (consciousness/soul) houses. The first format higher Elohim/keter/binah/Israel/gevurah (soul) house for the whole remains new on its own, and the El/keter/chochmah/chesed (consciousness) lives with the Elohim/keter/binah/Israel/gevurah (consciousness) house in the middle of the inner expanded keter malchut (Torah & gevurah), in the middle of the middle. The first half of the verse is the former, and the whole verse is the latter. For the whole verse, heaven is gevurah, and faith is Torah (see chapter 5). Heaven/gevurah here is the Elohim/keter/malchut/Israel/gevurah spiritual form left-center. Faith/Torah here is the keter/Adonai/Torah/life/truth (consciousness) right-center. תכן [establish] (between the two) is תכן [in the middle] between them, in the middle of the middle. תכן [in the middle] בהם [with them] is with the El/keter/chochmah/chesed (consciousness) and the Elohim/keter/binah/Israel/gevurah (consciousness) (the first part of the verse). The El/keter/chochmah/chesed (consciousness) (subject) is further תכן [in the middle] בהם [with them], with the ה of binah and the ם of malchut, here the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form (with the higher gevurah switch/rotation), with both of heaven/gevurah תכן [in the middle]. תכן [in the middle] is also for faith/Torah בהם [with them]—the keter/Adonai/Torah/life/truth (consciousness) with the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form (with the higher double switch/rotation).
Devarim 20:1, “When you go out to war against your enemies (of sin)…. 20:5 And the officers shall speak to the people saying, who is the man (the El/keter/chochmah/chesed (consciousness)) who has בנה [built] a new house ולא חנכו [and has not inaugurated it]? Let him go and return to his house, lest he die in the war, and another man יחנכנו [will inaugurate it]. 20:6 And who is the man (the El/keter/chochmah/chesed (consciousness)) who has planted a vineyard, and has not redeemed it? Let him go and return to his house, lest he die in the war, and another man will redeem it. 20:7 And who is the man (the El/keter/chochmah/chesed (consciousness)) who has betrothed a woman and has not taken her? Let him go and return to his house, lest he die in the war, and another man will take her.” Devarim 24:5, “When a man (the El/keter/chochmah/chesed (consciousness)) takes a new wife, he shall not go out in the army nor shall he be subjected to anything associated with it. נקי [clear] he shall be to his house for one year and delight his wife that he took.” The El/keter/chochmah/chesed (consciousness) man builds the new Elohim/keter/binah/Israel/gevurah (consciousness/soul) houses. בנה [built] is בינה [binah], here the Elohim/keter/binah/Israel/gevurah (consciousness/soul) houses. חנך [inaugurate] relates to and תחן [encampment of war] and to תכן [in the middle] The first format higher Elohim/keter/binah/Israel/gevurah (soul) house for the whole remains new/not inaugurated on its own, and the El/keter/chochmah/chesed (consciousness) חנך [inaugurates] the Elohim/keter/binah/Israel/gevurah (consciousness) תכן [in the middle] of the inner expanded keter malchut (Torah & gevurah), in the middle of the middle. Let him “go and return” (two terms) to his house is for (the two destinations of) the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form houses (with the higher gevurah switch/rotation) and for (the two him of) the El/keter/chochmah/chesed (consciousness) and the keter/Adonai/Torah/life/truth (consciousness) (with the higher double switch/rotation). The houses are the beit hamikdash. Tehilim 30:1, “A psalm, a song of חנוכת הבית [the dedication of the house] (beit hamikdash) of David.” The vineyard that he redeems is the same. The fruits of the vineyard of the ד/fourth year are eaten in Jerusalem (beit hamikdash) or are redeemed to buy other foods in Jerusalem (beit hamikdash) and eat them there (Rashi). The wife/female/gevurah is also the same. “His house” (Vayikra 16:6) is his wife (Mishnah Yoma 1:1).
The gevurah/female houses also build themselves with the El/keter/chochmah/chesed (consciousness). Mishlei 14:1, “חכמות נשים [wise women, each] בנתה [built] her house.” בנתה [built] is בינה [binah], here the Elohim/keter/binah/Israel/gevurah (consciousness/soul) houses. In this capacity (of building themselves with chochmah), the Elohim/keter/malchut/Israel/gevurah spiritual form house/woman also builds itself (in the same way and place) in terms of switching/rotating there. בנתה [built] is also בת בינה [the daughter of binah[—malchut/gevurah (binah of malchut)—here the Elohim/keter/malchut/Israel/gevurah spiritual form house/woman.
The keter/Adonai/Torah/life/truth (consciousness) can split into two because of sin, causing anger. The split into two makes six inner expanded parts: the keter/Adonai/Torah/life/truth (consciousness) split into two right-center, the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form left-center, and the El/keter/chochmah/chesed (consciousness) and its ayin/nothing/Elohim/gevurah in the middle of the middle. The El/keter/chochmah/chesed (consciousness) is then forgotten/weakened. Devarim 32:18 (speaking to the Elohim/keter/binah/Israel/gevurah (consciousness)), “צור ילדך [the rock that bore you] (the El/keter/chochmah/chesed (consciousness)), you forgot/weakened (shifting leftward), and you forgot El (the El/keter/chochmah/chesed (consciousness)) מחללך [that formed you]—מחללך [from your void]. צור ילדך is also the rock of childhood, the childhood void/gevurah that protects against sin but was forgotten/weakened.
The keter/Adonai/Torah/life/truth (consciousness/soul) of any unexpanded version does not split because of sin, but the keter/Adonai/Torah/life/truth (soul) & ayin/nothing/Elohim/gevurah plays a prominent role in times of anger. Keter original form has two problematic ayins/nothing/Elohim/gevurah: one of the El/keter/chochmah/chesed (consciousness) (of the six inner expanded parts) and the other of the keter/Adonai/Torah/life/truth (soul). Da’at independent in the keter form has the same structure. Hoshea 4:1, “כי אין חסד ואין תורה ואין דעת אלהים בארץ [for there is no chesed and no Torah and no da’at Elohim in the earth].” אין חסד is the ayin/nothing/Elohim/gevurah of the El/keter/chochmah/chesed (consciousness), and אין תורה is the ayin/nothing/Elohim/gevurah of the keter/Adonai/Torah/life/truth (soul). אין דעת אלהים בארץ is the ayins/nothing/Elohim/gevurah of da’at independent in the keter form. The ayin/nothing/Elohim/gevurah of the El/keter/chochmah/chesed (consciousness) of the inner expanded keter malchut (Torah & gevurah) of da’at independent in the keter form is referenced by da’at/Torah & Elohim/gevurah, and the ayin/nothing/Elohim/gevurah of the keter/Adonai/Torah/life/truth (soul) of da’at independent in the keter form is referenced by בארץ [earth] (Torah, see chapter 5).
Of the soul in the body, the El/keter/chochmah/chesed (consciousness) can die in a war with sin and then joins its (stated or unstated) nothing/gevurah as a void/gevurah, and the corresponding part of the lower soul takes its place. The replacement is the other man of Devarim 20:5-7. Without the keter/Adonai/Torah/life/truth (consciousness) split, the other man inaugurates the houses in the middle of the middle. With the keter/Adonai/Torah/life/truth (consciousness) split (of six inner expanded parts), the other man inaugurates the (last mentioned) dead void/gevurah in the middle of the middle.
A person should always avoid possible temptation by the evil inclination (Bava Metzia 92a), but if tempted, he must go to war with it (Berachot 5a, see Rashi). There is nonetheless a responsibility to eradicate evil, with the protection of being engaged to eradicate it and a second group protection when done as such. Devarim 17:2, “If there will be found among you within one of your cities, which HaShem Elohecha is giving you, a man or woman who does evil in the eyes of HaShem Elohecha to transgress His covenant. 17:3 And he will go and serve other gods…. 17:7 The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people, and you shall eradicate the evil from among you.” But the recently mature soul’s man should rather return to inaugurate his house lest he die in the war with sin.
Tehilim 27:3, “אם תחנה עלי מחנה [If a camp encamps on me], my heart shall not fear; אם תקום עלי מלחמה [if a war should rise up against me], בזאת [in this] I trust. 27:4 One thing I ask of HaShem, that thing I seek, that I may dwell in the house of HaShem (beit hamikdash) all the days of my life, to see the pleasantness (gevurah, see chapter 23) of HaShem and to visit/every morning His Temple (beit hamikdash). 27:5 For He will hide me in His tabernacle (beit hamikdash) on the day of calamity; He will conceal me in the secrecy of His tent (beit hamikdash); He will lift me up on a rock. 27:6 And now, my head will be raised over my enemies around me, and I will sacrifice in His tent (beit hamikdash) sacrifices with blasts; I will sing and chant (the songs of the beit hamikdash) to HaShem.” עלי [on me] is על לי [on me]. לי [me] is the El/keter/chochmah/chesed (consciousness) and the keter/Adonai/Torah/life/truth (consciousness). Tehilim 122:1, “A song of ascents of David. I am happy when they say לי [to me] (the El/keter/chochmah/chesed (consciousness) and the keter/Adonai/Torah/life/truth (consciousness)) let us go to the house of HaShem.” Both the El/keter/chochmah/chesed (consciousness) and the keter/Adonai/Torah/life/truth (consciousness) switch/rotate to be with both the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form beit hamikdash houses in the middle of the middle. “Happy” relates to the El/keter/chochmah/chesed (consciousness), and the keter/Adonai/Torah/life/truth (consciousness) switches/rotates into that happy position. The תחנה [encampment] of מחנה [war] with sin on עלי (the El/keter/chochmah/chesed (consciousness) and the keter/Adonai/Torah/life/truth (consciousness)) concerns the חנך [inauguration] in the תכן [middle], in the middle of the middle. His heart (the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form) does not fear to be with the other man in the middle of the middle or shifting left. David trusted בזאת [in this]—his one request stated afterward—that he (the El/keter/chochmah/chesed (consciousness) and the keter/Adonai/Torah/life/truth (consciousness)) dwell in the (beit hamikdash) house of HaShem (the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form) all the days of his life. Included in this, David trusted בזאת [in this] of Devarim 4:44, “וזאת [and this] is the Torah that Moses set before the children of Israel” that his keter/Adonai/Torah/life/truth (consciousness) would remain intact. Hidden in the Tabernacle (beit hamikdash) and the secrecy of His tent (beit hamikdash) (27:5) is the retained childhood void/gevurah. The rock (27:5) references the El/keter/chochmah/chesed (consciousness) and the retained childhood void/gevurah per Devarim 32:18. In victory against his enemies of sin, he would bring sacrifices and sing songs in the beit hamikdash (27:6) (the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form).
Tehilim 51:7, “הן [behold] with sin חוללתי [I was formed], and with transgression יחתמני [conceived me] my mother. 51:8 הן [behold] You desired truth in hidden places, and in the concealed, chochmah [wisdom] תודיעני [You have me know] 51:12 A pure heart create for me Elohim, ורוח נכון [and a spirit steadfast] renew בקרבי [within me].” The fetus (for future sins) is first a חלל [dead person] with a חלל [void] for the soul in a חמת [bottle] of liquid feeling alienated from its mother in חמה [anger], as in Bereishit 21:14, “And Abraham arose early in the morning, and he took bread and a חמת מים [bottle of water], and he gave them to Hagar placing them on her shoulder and the child, and he sent her away; and she went and wandered in the desert of Beer Sheba.” In verse 51:8, the El/keter/chochmah/chesed (consciousness) is known out of the literally concealed/inexpressible, and the keter/Adon/Torah/truth (consciousness), out of the literally hidden/inexpressible, is desired for the keter/Adonai/Torah/life/truth (consciousness) itself. The הן of the keter/Adonai/Torah/life/truth (consciousness) (51:8) corresponds to the הן of behold with sin (51:7), and תודיעני of the El/keter/chochmah/chesed (consciousness) (51:8) corresponds to with sin חוללתי [I died] (51:7). Because of sin, the keter/Adonai/Torah/life/truth (consciousness) split the desired unity, the El/keter/chochmah/chesed (consciousness) חלל [died] and became a חלל [void/gevurah], and the Elohim/keter/malchut/Israel/gevurah spiritual form became alienated from its mother (the Elohim/keter/binah/Israel/gevurah (consciousness)). לב טהור [a pure heart] (the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form) ברא לי [create for me] (the El/keter/chochmah/chesed (consciousness) and the keter/Adonai/Torah/life/truth (consciousness)) (51:12). Furthermore, ברא לי [create me] (the El/keter/chochmah/chesed (consciousness)), ורוח נכון [and a spirit/life steadfast/truth] (the keter/Adonai/Torah/life/truth (consciousness)) renew (in unity) בקרבי [within me] (in the middle), in the middle of the middle, for the קרב [battle] against sin.
The four compartments of the tefillin of the head, in the middle, are the four parts of the higher inner expanded keter malchut (Torah & gevurah). The skull of the tefillin is keter (Patach Eliyahu). The skull represents the lower soul. The tefillin of the head represents the higher soul. The Torah scrolls inside the tefillin are the preserved higher soul, with four compartments for the four parts of the higher inner expanded keter malchut (Torah & gevurah). The four scrolls placed in the four compartments are the four places where tefillin are mentioned in the Torah. The first two scrolls (Shemot 13:1-10 and 13:11-16) share similar content, and the last two scrolls (Devarim 6:4-9 and Devarim 11:13-21) share similar content and further have the dispute of Rashi and Rambam vs. Rabeinu Tam whether the Torah order is used for the scrolls or the last two are reversed. The similar content is the higher expanded keter malchut (Torah & gevurah) outside inside switch/rotation. The first two scrolls are both about the bechor [firstborn] male son and leaving Egypt. The bechor [firstborn] male son is the keter/Adonai/Torah/life/truth (consciousness). Leaving Egypt is Moses/netzach/chesed and corresponds to Abraham/chesed (see chapter 8) and to chochmah/chesed (see chapter 13) and here to the El/keter/chochmah/chesed (consciousness). Bamidbar 23:22 and 24:8, “El (chesed) takes them/him out of Egypt.” Both scrolls further say el [to] (chesed) eretz [the land] (Torah), here the El/keter/chochmah/chesed (consciousness) and the keter/Adonai/Torah/life/truth (consciousness). The last two scrolls are both about shema [to hear] (binah/gevurah, malchut/gevurah), here the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form. The last two scrolls are further about commandments/gevurah and contain an Elohim/gevurah variant (Elohanu/Elohecha/Elohachem) for God. The two types of tefilin are the higher expanded keter malchut (Torah & gevurah) gevurah switch/rotation. Furthermore, the scrolls of the tefillin (which should go right to left) are reversed (from left to right) (Sh”a O”c 34:1), like the two sides of the brain. The left brain is the right/male analytical brain and controls the right side of the body, and the right brain is the left/female emotional brain and controls the left side of the body. But the reversal is straight when looking at someone else. This is a third circular switch/rotation of the four parts (which influences the brain to switch).
Although the tefillin’s expanded keter malchut (Torah & gevurah) switches/rotates, there is yet a current snapshot (to further show the higher gevurah switch/rotation) of the four scrolls in the Torah order primarily being the keter/Adonai/Torah/life/truth (consciousness), the El/keter/chochmah/chesed (consciousness), the Elohim/keter/malchut/Israel/gevurah spiritual form, and the Elohim/keter/binah/Israel/gevurah (consciousness). Shemot 13:2, “קדש לי [sanctify for Me] every bechor [firstborn], every one that opens the womb among the children of Israel among man and among animals, לי הוא [it is Mine].” The first scroll is primarily the keter/Adonai/Torah/life/truth (consciousness), stating sanctity (Torah) (13:2) and the word Torah (13:9). But לי [Me] (13:2) corresponds to both the keter/Adonai/Torah/life/truth (consciousness) and the El/keter/chochmah/chesed (consciousness), and הוא [it, usually he] is also such. The El/keter/chochmah/chesed (consciousness) is חסד הוא [it is a chesed] (Vayikra 20:17), and לי הוא [it is Mine] (13:2) is אליהוא [Elihu]. The second scroll is primarily the El/keter/chochmah/chesed (consciousness). The Shema Yisrael scroll—the yoke of malchut of heaven/gevurah (Mishnah Berachot 2:2)—is primarily the Elohim/keter/malchut/Israel/gevurah spiritual form. The final scroll (per the Torah order) is primarily the Elohim/keter/binah/Israel/gevurah (consciousness). The first scroll further states the bnei Yisrael in order to align the first primarily keter/Adonai/Torah/life/truth (consciousness) scroll with its main partner, the Elohim/keter/malchut/Israel/gevurah spiritual form. The other two scrolls (primarily the El/keter/chochmah/chesed (consciousness) and the Elohim/keter/binah/Israel/gevurah (consciousness)) start with the same word והיה, and Rabeinu Tam puts the והיהs together in the middle of the middle. The outer scrolls in Rabeinu Tam’s tefillin (the keter/Adonai/Torah/life/truth (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form) also go together, but they have the expanded middle or are together unexpanded or with the higher outside inside switch/rotation. But the Torah order and Rashi and Rambam tefillin have the Elohim/keter/malchut/Israel/gevurah spiritual form Shema Yisrael scroll switched/rotated into the middle. The name HaShem, corresponding to the keter/Adonai/Torah/life/truth (consciousness), is present in all four scrolls as the primary factor. The keter/Adonai/Torah/life/truth (consciousness) also applies to all four: the first scroll primarily, the second scroll because of the similar content switch/rotation and because of the external reference, the last scroll (per the Torah order) because of the external reference, and the third scroll (per the Torah order) because of the external reference with the similar content switch/rotation.
In keter final form, original keter is now the Elohim/keter/malchut/Israel/gevurah spiritual form for the whole of the souls/soul—the circle of the souls of righteous Israel in the world to come. Keter final form integrates their perception. The name HaShem [Tetragrammaton] as written is only said explicitly on rare occasions (see Yomah 39b and Sotah 37b-38a) and in olam habbah (Pesachim 50a), but it is written, thought about (Sh”a O”c 5:1), and referred to in other ways. HaShem as written is generally pronounced Adonai [Lord of all, Sh”a O”c 5:1]. Shemot 3:15, “And Elohim said further to Moses, so shall you say to the children of Israel, HaShem Elohay [the Elohim of] your forefathers, Elohay [the Elohim of] Abraham, Elohay [the Elohim of] Isaac, and Elohay [the Elohim of] Jacob, has sent me to you. This is My name לעלם [forever], and this is how I should be remembered in every generation.” “This is my name (as written) לעלם [to conceal] (from saying it as written), and this (Adonai) is how I should be remembered (said) in every generation (Pesachim 50a). HaShem from HaShem’s perspective (that we do not have) is profoundly concealed from us. “This is My name [Tetragrammaton] לעלם [to conceal]” includes the profound concealment (in the name HaShem) but in a secondary way. The profound concealment can be broken down from one level to two levels and more. Keter final form perceives the profound concealment, while keter original form is before that and without it. The lowest level, for keter final form, is the term concealment itself or any variation. The level above that, also for keter final form, is not stating anything and thinking concealment. The level above that, for keter original form, is not thinking anything about HaShem, and the final level, also for keter original form, is knowing nothing about HaShem at all. “This is My name לעלם [to conceal] includes thinking concealment or thinking nothing or knowing nothing. The level under that is HaShem’s name לעלם [to conceal]—the term concealment itself or any variation. Keter final form omitted may or may not focus on the perception of HaShem’s profound concealment.
HaShem’s name as written is principally in the context of “so shall you say to the children of Israel,” from our principal perspective. The principal perception is the Tetragrammaton’s principal assertion of “will be,” while HaShem’s related infiniteness has two treatments: either the apophatic descriptions like infinite, endless, formless, undefined, etc. are included in HaShem for the whole (modified or unmodified), or they are explicitly stated (about HaShem): HaShem—“will be” (right-center)—& ayin [nothing] (nothing finite) (left-center). HaShem’s “being” and apophatic descriptions are also concealed (like the profound concealment but less), but the concealment (in this context) is sometimes specific to the stated apophatic description. HaShem’s name לעלם [to conceal] is HaShem’s “being” (including apophatic descriptions), or HaShem’s “being” is concealed with the stated ayin/nothing. “And this (Adonai) is how I should be remembered in every generation”—in the ways of men. Adonai, along with other graspable “attributes” for HaShem, perceives HaShem (non-literally) in the ways of men based on our experiences.
Shemot 17:16, “And he said, for there is a hand on the כס [throne] of Y-ah that there shall be a war for HaShem against Amalek from generation to generation.” Amalek in numerical value is safek [doubt]. Amalek has one hand covering part of HaShem’s throne (one of three letters) and half of HaShem’s four-letter name (Rashi). Three things are involved here for the name HaShem: the profound concealment (perceived or not), the principal perception (including apophatic descriptions), and HaShem as said Adonai (in the ways of men). Amalek only covers the graspable (Adonai). כס (two of three letters for throne) means concealed and includes the profound concealment aspect of HaShem’s name. Amalek covers a third of the word throne, covering Adonai and leaving כס [the concealed]: the profound concealment and the principal perception (including apophatic descriptions). HaShem’s name principally starts from after the profound concealment, so Amalek covers half.
Keter final form’s lower underlying Torah & gevurah is HaShem/Adonai/keter/Torah/life/truth & ayin/nothing/Elohim/gevurah (nothing finite). HaShem/Adonai/keter/Torah/life/truth has an inner layer keter malchut (Torah & gevurah) of HaShem/Adonai/keter/Torah/life/truth & the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) (with an inherent nothing physical). HaShem/Adonai/keter/Torah/life/truth is for the whole of the inner layer Torah & gevurah for the outer layer Torah & gevurah, but the gevurah spiritual form (soul) relates to both sides of the outer layer. It is more a part of the Torah side (as non-stated) but is semi-stated (stated or unstated) on the gevurah side. The higher approach reverses the inner and outer layers, with the further advancements (like in original form). Final form keter malchut (Torah & gevurah) in whatever version further extends outwardly to all of creation from malchut to malchut, as a whole or individually. HaShem, from the inside, and the souls of Israel are thereby involved with all of creation (sefirot).
Adonai/keter/Torah/life/truth of HaShem/Adonai/keter/Torah/life/truth is both an independent expansion, fundamental for the stability of the structure, and part of the larger inner expansion. Adonai [Lord of all] is a subordinate comparative/contrasting metaphor of HaShem being Lord of Lords. Keter/Torah/life/truth are subordinate comparative/affirmation metaphors, and all of them further facilitate meaning HaShem (without attributes) by those usages. Shmuel 2:22:47 and Tehilim 117:2, “חי השם [HaShem/Adonai lives].” Tehilim 117:2, “ואמת השם [and HaShem/Adonai is true] forever.” The metaphors are via the agency of the keter/Adonai/Torah/life/truth (soul). The yud of Adonai [Lord of all] is the keter/Adonai/Torah/life/truth (soul) for itself for the subordinate internal perception of HaShem/Adon/keter/Torah/life/truth from the perspective of the keter/Adonai/Torah/life/truth (soul), inclusive of all, while the fundamental external perception of HaShem/Adonai/keter/Torah/life/truth is from the perspective of the Elohim/keter/malchut/Israel/gevurah spiritual form (soul). The finite facilitative property of the name HaShem [Tetragrammaton] is also an aspect of Adonai/malchut, while the full expression is Adonai/malchut itself. There is finiteness in the Tetragrammaton as we must have/use it yet retaining a direct referral capacity to the ultimate reality. Malchut and related terms are particularly appropriate for the internal and external relationships, but whereas the perception of HaShem—“will be”—is literal (from our perspective), defining an Adon/malchut containment for HaShem or anything else is non-literal.
The two new levels of the inner expanded final form keter malchut (Torah & gevurah) are El/keter/chochmah/chesed (God) and Elohim/keter/binah/Israel/gevurah (God). El (God) is the God of attributes (Shemot 34:6-7). Elohim (God) signifies strength and ability, possessor of all forces (Sh”a O”c 5:1). The El/keter/chochmah/chesed spiritual form/attribute (soul) and the Elohim/keter/binah/Israel/gevurah spiritual form/attribute (soul), inclusive of all the spiritual attributes (souls) and all the other sefirot via the outer extension, are used respectively for El/keter/chochmah/chesed (God) and Elohim/keter/binah/Israel/gevurah (God), like the El (consciousness) and the Elohim (consciousness) of the original form. The stated El/keter/chochmah/chesed of El/keter/chochmah (God) is inherently the El/keter/chochmah/chesed spiritual form/attribute (soul) but as the agent for the subordinate comparative metaphor (for HaShem), which further facilitates meaning HaShem/Adonai/keter/Torah/life/truth by that usage as the subject, but an additional external stated HaShem/Adonai/keter/Torah/life/truth reference also works. The stated Elohim/keter/binah/Israel/gevurah of Elohim/keter/binah/Israel/gevurah (God) is inherently the Elohim/keter/binah/Israel/gevurah spiritual form/attribute (soul) but as the agent for the subordinate association (for HaShem), which further facilitates meaning HaShem/Adonai/keter/Torah/life/truth by that usage as the subject, but an additional external stated HaShem/Adonai/keter/Torah/life/truth reference also works. The subject meaning is not unstated; rather, the stated El/keter/chochmah/chesed and Elohim/keter/binah/Israel/gevurah refer to HaShem/Adonai/keter/Torah/life/truth without inherently meaning it. The stated Adonai/keter/Torah/life/truth for HaShem is inherently the keter/Adonai/Torah/life/truth (soul) but as the agent for the subordinate metaphors (for HaShem), which further facilitate meaning HaShem by those usages as the subject. The Adonai facilitative property of the Tetragrammaton (or variations/pronouns) that we have/use is also via the agency of the keter/Adonai/Torah/life/truth (soul). The yud of Adonai is the keter/Adonai/Torah/life/truth (soul) for itself for the subordinate internal perception. All the spiritual attributes (souls) and all the sefirot other than final keter also have a final keter platform using the El and Elohim methods for HaShem as the subject. The other sefirot in their own domain remain the creation itself as the subject. But they nonetheless strongly relate externally to HaShem and to various names for HaShem. The external relational capacity of the sefirot other than final keter to HaShem is also an agency (for HaShem), but the sefira remains the subject.
HaShem is “described” with attributes based on our experiences, but HaShem’s “being” remains incomparable. Tehilim 94:9, “He who implants the ear, does He not hear? If He who forms the eye, does He not see? אנת חכים ולא בחכמה ידיעא [You are wise, but Your wisdom is unknown] (Patach Eliyahu). Yeshaya 55:8, “For My thoughts are not your thoughts, neither are your ways My ways, says HaShem. 55:9 As the heaven is higher from the earth so are My ways higher from your ways and My thoughts from your thoughts. Yeshaya 40:25, “To whom will you compare Me that I should be equal, says the Holy One.” Yeshaya 46:5, “To whom shall you compare Me and make Me equal and parable Me that we may be similar?
The inner expanded final keter malchut (Torah & gevurah) has four parts, two old (one modified) and two new. HaShem/Adonai/keter/Torah/life/truth is right-center (1), El/keter/chochmah/chesed (God) is right-center-center (2), Elohim/keter/binah/Israel/gevurah (God) is left-center-center (3), and the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) is left-center (4). The higher underlying expanded final keter malchut (Torah & gevurah) further has the switches, while the higher expanded final keter malchut (Torah & gevurah) for the whole rotates.
The first format lower final keter for the whole is HaShem/Adonai/keter/Torah/life/truth. The first format higher final keter for the whole is the Elohim/keter/binah/Israel/gevurah (God) alternate variant in place of the Elohim/keter/malchut/Israel/gevurah spiritual form (soul). The second format is the opposite. The second format higher final keter for the whole is HaShem/Adonai/keter/Torah/life/truth. The second format lower final keter for the whole is the ayin/nothing/Elohim/gevurah. But the purpose of this lower outcome (which can imply no “being”) is to seek the higher approach. Otherwise, Tehilim 10:4 states, “A wicked man at the height of his countenance does not seek, אין אלהים [there is no Elohim] (ayin/nothing/Elohim/gevurah) are all his thoughts,” and Tehilim 14:1, 53:2 state, “The degenerate says in his heart, אין אלהים [there is no Elohim] (ayin/nothing/Elohim/gevurah). Tehilim 124:1, “אשא עיני אל ההרים מאין יבא עזרי [I lift my eyes to the mountains; from where does my help come]? 124:2 עזרי מעם השם עשה שמים וארץ [my help is from HaShem maker of heaven and earth].” The (right and left) eyes are chochmah and binah (see chapter 10). I lift my eyes to the mountains—to keter above the eyes (of chochmah and binah). מאין יבא עזרי—without seeking further, our strength comes מאין [m’ayin], from the ayin/nothing/gevurah of keter. Seeking further, מאין [from where] does my help come? My help is from HaShem/Adonai/keter/Torah/life/truth, maker of heaven and earth. There is no (normative) lower approach Torah & gevurah for the whole, but it plays a prominent role in times of anger. The higher underlying unexpanded now modified final keter malchut (Torah & gevurah) (both formats) is HaShem/Adonai/keter/Torah/life/truth & the Elohim/keter/binah/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul) combined variant in place of the Elohim/keter/malchut/Israel/gevurah spiritual form (soul). The higher unexpanded final keter malchut (Torah & gevurah) for the whole (both formats) is HaShem/Adonai/keter/Torah/life/truth & the Elohim/keter/malchut/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul) merged variant in place of the Elohim/keter/malchut/Israel/gevurah spiritual form (soul). Final keter malchut (Torah & gevurah) for the whole expanded or not is the highest. The original variant Elohim/keter/malchut/Israel/gevurah spiritual form (soul) is used in the expanded final keter malchut (Torah & gevurah) versions and in the inner layer unexpanded lower final keter malchut (Torah & gevurah). Yeshaya 49:3, “And He said to me, you are My servant Israel with whom I will be glorified.”
The ד/malchut of אדני [Adonai]/malchut of HaShem/Adonai/keter/Torah/life/truth resonates malchut/gevurah actions, which may include malchut/gevurah metaphors for HaShem. This also has a keter malchut (Torah & gevurah) action variant that can go along with any final keter variant that includes HaShem/Adonai/keter/Torah/life/truth. Without the ד/malchut/gevurah resonance, אדני [Adonai] is then אני yet still Adonai, while the ד/malchut/gevurah resonance makes it fully Adonai. Malachi 1:6, “And if אדונים [Adonim] אני [I am], where is the fear (gevurah) of Me?” Tehilim 24:7 “Lift up, gates, your heads and be uplifted everlasting portals, so that the מלך [king] (Adonai/malchut) of honor (Torah) may enter. 24:8 Who is this king (Adonai/malchut) of honor (Torah)? HaShem (HaShem/Adonai/keter/Torah/life/truth) עזוז וגבור [is strong and mighty], HaShem (HaShem/Adonai/keter/Torah/life/truth) גבור מלחמה [is a mighty warrior]. 24:9 Lift up, gates, your heads and lift up everlasting portals, so that the מלך [king] (Adonai/malchut) of honor (Torah) may enter. 24:10 Who is this king (Adonai/malchut) of honor (Torah)? HaShem (HaShem/Adonai/keter/Torah/life/truth) of hosts He is the king (Adonai/malchut) of honor (Torah) forever.” Tehilim 145:10 “All Your works will thank You HaShem (HaShem/Adonai/keter/Torah/life/truth), and Your pious ones will bless You. 145:11 The honor (Torah) of מלכותך [Your kingdom] (Adonai/malchut) they will say, וגבורתך [and Your might] they will speak. 145:12 To make known to the sons of man גבורתיו [His mighty deeds] and the honor (Torah) of הדר מלכותו [the majesty of His kingdom] (Adonai/malchut).”
The higher underlying expanded HaShem/Adonai/keter/Torah/life/truth (1), El/keter/chochmah/chesed (God) (2), Elohim/keter/binah/Israel/gevurah (God) (3), and the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) (4) (Elohim plural), with the four switch orders 1234, 1243, 2143, 2134, are similar to HaShem/Adonai/keter/Torah/life/truth for the whole, El/chochmah/chesed, Elohim/binah/Israel/gevurah, and Elohim/da’at/Israel/gevurah of binah in the basic form independent, where the first two and last two also switch. The higher underlying combined variant Elohim/keter/binah/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul) (Elohim plural or אלהי and ם/malchut) is similar to Elohim/binah/Israel/gevurah and Elohim/da’at/Israel/gevurah of binah in the basic form alongside. But the former is part of a keter malchut (Torah & gevurah) version, and the order within the combined variant is not definite.
Elohim plural (for God) can be per the representative association of the plurality of the Elohim/keter/malchut/Israel/gevurah spiritual form (souls). But the El (God) metaphor, without plural form, does not work that way. This methodology can also work in keter original form for the Elohim/keter/malchut/Israel/gevurah spiritual form per its multiple underlying attributes. The primary Elohim plural is God and spiritual form (soul) (or original form consciousness and spiritual form). The Elohim (God) formulation itself does not reflect the plurality of God and soul nor Elohanu [our Elohim] nor Elohecha [your Elohim] etc. because the agency (of one for the other) does not allow for that, so El (God) has no such forms. The primary Elohim plural (God and soul), Elohanu [our Elohim], and Elohecha [your Elohim] etc. rather relate to the Elohim/keter/binah/Israel/gevurah (God) (3) of the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) (4). Elohim plural, Elohanu [our Elohim], and Elohecha [your Elohim] etc. are also the combined variant (Elohim/keter/binah/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul)) or the merged variant (Elohim/keter/malchut/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul)). Or for the combined variant, אלהי [My Elohim or Elohim of] of אלהים is the Elohim/keter/binah/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul) combined variant, and the ם/malchut completes the yud of Elohim. The two Elohim (3,4 or together in the combined variant) further make the third Elohim merged variant. The three Elohim are like the three Elohim judges of a court, which according to Rabbi Jonathan (Sanhedrin 3b), two Elohim judges require a third Elohim so that the court is not equal. The extension of the keter malchut (Torah & gevurah) versions from malchut to malchut further includes the people of Israel in Elohanu, Elohecha etc. Tehilim 48:15, “For this is Elohim Elohanu [our Elohim] forever and ever.” Tehilim 50:7, “Hearken My people and I will speak, Israel, and I will testify about you, Elohim Elohecha [your Elohim] I am.”
HaShem Elohim, HaShem Elohanu, and HaShem Elohecha etc. are a final form higher keter malchut (Torah & gevurah) version—the underlying HaShem/Adonai/keter/Torah/life/truth & the Elohim/keter/binah/Israel/gevurah (God) of the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) combined variant and/or HaShem/Adonai/keter/Torah/life/truth & the Elohim/keter/malchut/Israel/gevurah (God) of the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) merged variant for the whole, with also the external HaShem reference for Elohim, Elohanu, and Elohecha etc., while the extension of the keter malchut (Torah & gevurah) versions from malchut to malchut further includes the people of Israel. Tehilim 72:18, “Blessed is HaShem Elohim Elohay [the Elohim of] Israel, Who performs wonders alone.” Devarim 6:4, “Hear O Israel, HaShem Elohanu [our Elohim], HaShem is one. 6:5 And you shall love HaShem Elohecha [your Elohim] with all your heart and with all your soul and with all your means.” Devarim 5:1 “And Moses called all Israel and said to them, hear O Israel the statutes and ordinances which I speak in your ears this day and learn them and observe to do them. 5:2 HaShem Elohanu [our Elohim] made a covenant with us in Horeb…. 5:6 I am HaShem Elohecha [your Elohim].” Devarim 27:9, “And Moses and the Levitic priests spoke to all of Israel saying, pay attention and listen O Israel; this day, you have become a people to HaShem Elohecha [your Elohim].” Devarim 10:17, “For HaShem Elohachem [your Elohim] is Elohay HaElohim [Elohim of Elohim] and Adonay HaAdonim [Lord of Lords]….” Elohay HaElohim [Elohim of Elohim] is the combined and merged variants (the Elohim/keter/binah/Israel/gevurah (God) of the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) and the Elohim/keter/malchut/Israel/gevurah (God) of the Elohim/keter/malchut/Israel/gevurah spiritual form (soul)). Adonay HaAdonim [Lord of Lords] is Adonai (HaShem/Adon/Torah/life/truth of the keter/Adonim/Torah/life/truth spiritual forms (souls)). Melachim 1:18:39, “And all the people saw and fell on their faces, and they said, “HaShem הוא [He is] the Elohim (one version), HaShem הוא [He is] the Elohim (another version).” One version is the higher underlying modified final keter malchut (Torah & gevurah) with the combined variant. The other version is the higher final keter malchut (Torah & gevurah) for the whole with the merged variant. HaShem הוא [He is] the Elohim is furthermore the expanded keter malchut (Torah & gevurah) of HaShem (1), הוא/El/keter/chochmah/chesed (God) (2), the Elohim/keter/binah/Israel/gevurah (God) (3), and the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) (4) (Elohim plural). The two Elohim (of the higher versions) switch or rotate, and the first two also switch or rotate, with HaShem in הוא/El’s position. HaShem El Elohim etc. is the same. HaShem el [to] Elohim etc.is a position switch/rotation or unexpanded. Moreover, HaShem Elohim, HaShem Elohanu, and HaShem Elohecha etc. are also HaShem El Elohim, HaShem El Elohecha, and HaShem El Elohanu etc.
The keter original form souls, which further extend from malchut to malchut including the people, give over the keter crown to HaShem of final keter (with the various supplements), where the final form higher keter malchut (Torah & gevurah) versions are HaShem Elohanu. “A crown is given to You HaShem Elohanu by the angels of the multitudes on high together with Your people Israel gathered below” (Siddur).
A specific malchut oneness, firstness and lastness is defined (non-literally) for HaShem only by containment, within the malchut (non-literal) containment relationships, with a fundamental external (non-literal) containment of HaShem by the Elohim/keter/malchut/Israel/gevurah spiritual form (soul). This works particularly well by keter malchut (Torah & gevurah) for the whole—HaShem Elohim/Elohanu/Elohecha with the merged variant (Elohim/keter/malchut/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul)). Devarim 6:4, “Hear O Israel, HaShem Elohanu [our Elohim], HaShem is one”—this is malchut (Rabbi Yose Rosh Hashanah 32b, Tur O”c 591, Rambam Shofar 3:9). “First” and “last” work in the same (defined by containment) way. Yeshaya 44:6, “So says HaShem king (malchut) of Israel and his redeemer HaShem of Hosts, I am first, and I am last, and except for Me (being Elohim) there is no Elohim.” Zecharia 14:9, “And HaShem will be king (malchut) over all the earth; on that day, HaShem will be one and His name one.” In this world, HaShem’s name as written is pronounced Adonai, while in olam habbah, it will be one, pronounced as written (Pesachim 50a). HaShem (as written) works for all the supplements but less for Adonai in this world, where it needs to be said. But in olam habbah when HaShem is king (malchut) over all the earth, HaShem is one/malchut, no less for Adonai/malchut, because HaShem’s name is one/malchut, pronounced as written.
Devarim 22:6, “If a bird’s קן [nest] chances before you on the road, on any tree, or on the ground with fledglings or eggs, and the mother is sitting upon the fledglings or upon the eggs, you shall not take the mother upon the banim [sons/children]. 22:7 שלח תשלח [You shall send away] the mother, and you shall take the banim [sons/children] for yourself in order that it should be good for you, and you will have long days.” In keter lower final form, the ayin/nothing/Elohim/gevurah of HaShem & ayin/nothing/Elohim/gevurah tries to prevent the keter/Adonai/Torah/life/truth (souls) from its involvement for HaShem/Adonai/keter/Torah/life/truth. The mother/gevurah (ayin/nothing/Elohim/gevurah) sits on the keter/Adonai/Torah/life/truth (souls) sons to not use them. “You shall not take the mother upon the banim [sons/children]. You shall send away the mother, and you shall take the banim [sons/children] for yourself.” The mother/gevurah (ayin/nothing/Elohim/gevurah) is sent off the keter/Adonai/Torah/life/truth (souls) sons, and HaShem of keter takes the keter/Adonai/Torah/life/truth (souls) sons for itself for HaShem/Adonai/keter/Torah/life/truth. Alternatively (looser translation), the mother/gevurah (ayin/nothing/Elohim/gevurah) of the lower underlying HaShem/Adonai/keter/Torah/life/truth & ayin/nothing/Elohim/gevurah sits on the semi-stated (stated or unstated) inner layer children Elohim/keter/malchut/Israel/gevurah spiritual form (souls), per the lower approach. “You shall not take the mother upon the children. You shall send away the mother, and you shall take the children for yourself.” HaShem/Adonai/keter/Torah/life/truth sends away the mother/gevurah (ayin/nothing/Elohim/gevurah) and takes the Elohim/keter/malchut/Israel/gevurah spiritual form (souls) children for itself, per the higher approach. שלח תשלח sends the mother/gevurah (ayin/nothing/Elohim/gevurah of keter) away twice.
Mishlei 8:22, “השם קנני ראשית דרכו קדם מפעליו מאז [HaShem acquired me in the beginning of His way, before His works of old].” HaShem of keter final form acquired/Torah (Avot 6:10) the keter/Adonai/Torah/life/truth (soul) for HaShem/Adonai/keter/Torah/life/truth in the beginning of His way, before His works of old. Tehilim 74:2, “Remember Your congregation קנית קדם [which You acquired from time immemorial].” קן is also a nest (related to Devarim 22:6). HaShem of keter nests with the keter/Adonai/Torah/life/truth (soul) for HaShem/Adonai/keter/Torah/life/truth. Alternatively (looser translation), HaShem/Adonai/keter/Torah/life/truth acquires and nests with the Elohim/keter/malchut/Israel/gevurah spiritual form (soul), per the higher approach.
Keter is the point of the yud, and the crown has points all around. In the inner expanded final keter malchut (Torah & gevurah), the Elohim/keter/malchut/Israel/gevurah spiritual form/attribute (souls) point to Elohim/keter/binah/Israel/gevurah (God) and to El/keter/chochmah/chesed (God) and thereby (by both) to HaShem/Adonai/keter/Torah/life/truth and also directly to HaShem/Adonai/keter/Torah/life/truth. In the unexpanded final keter malchut (Torah & gevurah) versions, the Elohim/keter/malchut/Israel/gevurah spiritual form/attribute (souls) point to HaShem/Adonai/keter/Torah/life/truth, while in the higher versions with the combined and merged variants, the Elohim/keter/malchut/Israel spiritual form/attribute (souls) part of the variant also point to the Elohim (God) part of the variant and thereby to HaShem/Adonai/keter/Torah/life/truth of those keter malchut (Torah & gevurah) forms. The keter/Adonai/Torah/life/truth (souls) yud of Adonai (of the internal perception) further point to HaShem/Adonai/keter/Torah/life/truth. Lastly, the various keter agencies point to their agency functions.
Berachot 17a: “The world to come has no eating, no drinking, no procreation, no business negotiations, no jealousy, no hatred, and no competition. Rather, the righteous sit with their (keter) crowns upon their heads, enjoying the shine of the divine presence.” Ta’anit 31a: “Rabbi Elazar says, the Holy One Blessed be He will in the future (keter olam habbah) make a circle (circular crown) of the righteous, and He will sit among them in Gan Eden. Each one will point with his finger as it states (Yeshaya 25:9), “And they shall say on that day, behold, זה [this is] Elohanu [our Elohim] that we hoped לו [for Him], and He has saved us; זה [this is] HaShem that we hoped לו [for him]; let us rejoice and be happy in His salvation.” El/keter/chochmah/chesed (God) is included in לו [Him] (25:9). Vayikra Rabbah 11:9: “Rabbi Berachia and Rabbi Chelbo and Ulla Bira’ah and Rabbi Elazar in the name of Rabbi Chanina said, in the future (keter olam habbah), the Holy One Blessed be He will be the head (in the center) of a circle (circular crown) of the righteous. This is what it states, (Tehilim 48:14) “Give heed to its cheyla [walls], raise its palaces, in order that you tell the last generation.” Lechayla [walls] is lechola [a circle]. The righteous of the circle (in the last generation of keter olam habbah) will point to the Holy One Blessed be He as if with a finger and will say (Tehilim 48:15) “For זה [this is] Elohim Elohanu [our Elohim] forever and ever; הוא [He] shall lead us על-מות [as in youth].” הוא [He] (48:15) is HaShem/Adonai/keter/Torah/life/truth and El/keter/chochmah/chesed (God). Tehilim 48:15, “הוא [He] shall lead us על-מות [as in youth]”. Yeshaya 25:9, “let us rejoice and be happy (as in youth) in His salvation.” על-מות is also “over death” and “two worlds” (Vayikra Rabbah 11:9). Yeshaya 25:8, “He has swallowed death forever, and Adonai Elohim (spelled HaShem) shall wipe the tears off every face, and the shame of His people He shall remove from upon the entire earth, for HaShem has spoken.” Yeshaya 25:9, “…let us rejoice (in this world) and be happy (in the next world) in His salvation.”
Devarim 4:12, “And HaShem spoke to you out of the midst of the fire; you heard the sound of the words, but an image you did not see, just a voice” (which in any case is external to the subject). Devarim 4:15, “And you shall watch yourselves very well, for you did not see any image on the day that HaShem spoke to you at Horeb from the midst of the fire. 4:16 Lest you become corrupt and make for yourselves a graven image, an image of any figure, the form of male or female….” Tanna Debei Eliyahu Rabbah 1:3: ““For you did not see any image” (Devarim 4:15), not the image of a man and not the image of any creature and not the image of any soul.” Shemot 33:23, “And you will see My back, but My face cannot be seen.” Bamidbar 12:8, “And he (Moses) beholds the image of HaShem”; this is the image of the back (Rashi). Shemot 24:9, “And Moses and Aharon and Nadab and Abihu and seventy of the elders of Israel ascended. 24:10 And they saw Elohay [the Elohim of] Israel…”; this is like “and you will see My back” (Rashbam). HaShem’s unseeable face is HaShem’s unfathomable “being” (or higher). HaShem’s back is the creation with various agency methods for HaShem. Nefesh HaChaim (gate 1 chapter 5): “And the living soul of the throne is the secret of the high root of the collective souls of Israel together, which is much higher and raised far above even the throne, for He is the Man above the throne (of Yechezkel 1:26, representing God, see Yeshaya 6:1-5), as it is written there, “…and on the likeness of the throne was a likeness like the appearance of a man upon it above.”” Angels can also represent God in agency, visually or verbally. An angel spoke with Hagar (Bereishit 16:7-12), and Bereishit 16:13 states, “And she called the name of HaShem Who had spoken to her, You are the El of seeing….” An angel also spoke to Abraham as if God was speaking: Bereishit 22:11, “And an angel of HaShem called to him from heaven and said, Abraham Abraham, and he said, here I am. 22:12 And he said, do not stretch out your hand against the lad nor do anything to him, for now I know that fearing of Elohim are you, and you have not withheld your son, your only one, from Me.” Shemot 23:20, “Behold, I am sending an angel before you to guard you on the way and to bring you to the place that I have prepared. 23:21 Beware of him and obey him; do not rebel against him, for he will not forgive your transgression, for My name is within Him” (in agency), the messenger is as if Him (Rashbam Bereishit 18:1). Bereishit 48:15, “And he blessed Joseph and said, the Elohim before Whom my fathers Abraham and Isaac walked, the Elohim Who sustained me from my being until this day. 48:16 The angel who redeemed me (whom HaShem’s name is within, Ramban) from all harm, may he bless the youths.” Shemot 4:24, “And he (Moses) was on the way in an inn, and HaShem met him and sought to kill him.” HaShem met him (to kill him) is the angel (in agency) (Rashbam; see also Targum). Shemot 13:21, “And HaShem went before them by day in a pillar of cloud to lead them the way and at night in a pillar of fire to give them light, to travel day and night.” Shemot 14:19, “And the angel of Elohim who had been going in front of the Israelite camp, moved and went behind them, and the pillar of cloud moved away from in front of them and stood behind them.” HaShem’s honor is never to the agent per himself. Yeshaya 42:8, “I am HaShem, this is My name, and My glory I will not give to another, nor My praise to graven images.” Representations for HaShem may not be worshipped (Sanhedrin 38b), for no form may be worshipped (Devarim 4:15-19).
Devarim 4:35, “You have been shown to know that HaShem הוא [He is] the Elohim; אין עוד [there is nothing other or there is no other (Elohim)] (ayin/nothing/Elohim/gevurah) besides Him.” HaShem הוא [He is] the Elohim can be a higher final keter malchut (Torah & gevurah) version, and the ayin/nothing/Elohim/gevurah (end of the verse) is then per the semi-statement. Or “HaShem הוא [He is] the Elohim (ayin/nothing/Elohim/gevurah); אין עוד [there is nothing other or there is no other (Elohim)] besides Him.” HaShem/Adonai/keter/Torah/life/truth & ayin/nothing/Elohim/gevurah is the lower final keter underlying Torah & gevurah, but it plays a prominent role in times of anger. הוא [He] further includes El/keter/chochmah/chesed (God), which has the ayin/nothing/Elohim/gevurah in the expanded final keter malchut (Torah & gevurah) when HaShem/Adonai/keter/Torah/life/truth breaks apart into two, causing anger. Vayikra 20:17, “And a man (El/keter/chochmah/chesed) who takes his sister (ayin/nothing/Elohim/gevurah), whether his father’s (HaShem/Adonai/keter/Torah/life/truth) daughter or his mother’s (ayin/nothing/Elohim/gevurah of keter) daughter, and he sees her nakedness, and she sees his nakedness, חסד הוא [it is a chesed/embarrassment].”
Devarim 32:36, “When/for HaShem will judge His people (see Rashi)… 32:39 See now that אני [I] אני [I am] הוא [He], ואין אלהים [and no Elohim] (ayin/nothing/Elohim/gevurah) is with Me. אני [I] cause death and grant life. I strike, but אני [I] heal, ואין [and no one] מידי [from My hand] rescues. 32:40 For I raise up el [to] heaven ידי [My hand], and I say, live אנכי [I] לעלם [forever]. 32:41 When I sharpen the blade of My sword and grasp in judgement ידי [My hand], I will bring vengeance upon My adversaries and repay those who hate Me. 32:42 I will intoxicate My arrows with blood, and My sword will consume flesh, from the blood of the slain and the captives, from the first breach of the enemy.” HaShem/Adonai/keter/Torah/life/truth is with the ayin/nothing/Elohim/gevurah (no Elohim), with anger. But Adonai/malchut is compromised. The ayin/nothing/Elohim/gevurah here interferes with the ד/malchut/gevurah resonance of Adonai/malchut of HaShem/Adonai/keter/Torah/life/truth, so אדני/malchut of both HaShem (per its finite aspects) and Adonai are אני, so אני [I] אני [I] הוא [am the same] (32:9), but they also remain the same (as normal). הוא [He] further includes El/keter/chochmah/chesed (God), which has the ayin/nothing/Elohim/gevurah in the expanded final keter malchut (Torah & gevurah) when HaShem/Adonai/keter/Torah/life/truth breaks apart into two, causing anger. HaShem/Adonai/keter/Torah/life/truth (אני) strikes with malchut/Israel/gevurah/destruction, as resonated in the ד/malchut of Adonai/malchut of HaShem/Adonai/keter/Torah/life/truth or in the final keter malchut (Torah & gevurah) action variant. Tehilim 10:16, “HaShem melech [is king] עולם ועד [forever]; nations perish from His land.” HaShem/Adonai/keter/Torah/life/truth is king/Adonai/malchut, עולם ועד is the ayin/nothing/Elohim/gevurah (of נעלם עוד like אין עוד), and nations perish from His land. But HaShem/Adonai/keter/Torah/life/truth is compromised into אני, so אני causes death but also grants life, strikes but also heals (32:39), because the אין [ayin/nothing/Elohim/gevurah] מידי [by My side] מידי [from My hand/malchut] (Adonai/malchut) rescues. מידי [from My hand] has a ד/malchut bracketed by two יs, which the ayin rescues from, turning אדני into אני. The ayin/nothing/Elohim/gevurah of El/keter/chochmah/chesed (God) is מידי [by My side] of El/keter/chochmah/chesed (God) (going back on הוא), and by moving right to rescue, it is also מידי [by My side] of HaShem/Adonai/keter/Torah/life/truth.
For I raise up el [to] heaven ידי [My hand] (32:40) is a higher final keter malchut (Torah & gevurah) version—HaShem/Adonai/keter/Torah/life/truth (I) & the combined or merged variant heaven/gevurah and ידי/malchut/gevurah. The higher expanded final keter malchut (Torah & gevurah) version is I (1), El (2), heaven (3), and hand (4). Heaven/gevurah and hand (binah or malchut) switch or rotate 3,4. 1,2 also switch or rotate, with HaShem/Adonai (1) el [to] heaven in El’s (2) position. But the purpose here is not for that. Rather, “and I say, live אנכי [I] לעלם [forever]” (32:40). “Live” is the comparative/affirmation metaphor for HaShem/Adonai/keter/Torah/life/truth, while לעלם [to conceal] is the ayin/nothing/Elohim/gevurah, with anger. For the higher expanded final keter malchut (Torah & gevurah) version, אנכי [I] is El/keter/chochmah/chesed (God) and לעלם [to conceal] is it’s ayin/nothing/Elohim/gevurah (in the middle of the middle), with the life comparative/affirmation metaphor of HaShem/Adonai/keter/Torah/life/truth now separated next to אנכי (El). The ayin/nothing/Elohim/gevurah does not interfere/rescue here with Adonai, so HaShem/Adonai/keter/Torah/life/truth sharpens the blade of My sword (of malchut) and grasps in judgement/gevurah ידי [My hand] Adonai/malchut, and HaShem/Adonai/keter/Torah/life/truth brings vengeance upon My adversaries and repays those who hate Me (32:41). I will intoxicate My arrows (of malchut) with blood, and My sword (of malchut) will consume flesh, from the blood of the slain and the captives, from the first breach of the enemy (32:42).
HaShem/Adonai/keter/Torah/life/truth can also split into HaShem HaShem . Shemot 34:6, “HaShem HaShem, El [God of] mercy and compassion, slow to anger and abundant in kindness and truth. 34:7 Keeper of kindness for thousands; carrier of sin, defiance, and transgression; ונקה [and clear], לא ינקה [He does not clear]; He visits the sin of parents on children and children’s children to the third and fourth generations.” El/keter/chochmah/chesed (God) is inclusive of all the spiritual attributes (souls) and all the other sefirot via the outer extension, which follow. לא ינקה until the end of the verse is not merciful and is not mentioned when the attributes of mercy are said in the prayers. The reason for לא ינקה… [He does not clear] within the attributes of mercy is the result of HaShem HaShem breaking into two because of the sin of the golden calf. לא ינקה [He does not clear] is the לא/nothing/Elohim/gevurah of El/keter/chochmah/chesed (God) (in the middle of the middle), causing the wrath of לא ינקה [He does not clear]. Devarim 24:5 (in relation to Devarim 20:7), “When a man takes a new wife, he shall not go out in the army nor shall he be subjected to anything associated with it. נקי [clear] he shall be to his house for one year and delight his wife that he took.” Here, however, El/keter/chochmah/chesed (God) (the man)—לא ינקה—will not be clear from this war with sin, even though it was in the first year of leaving Egypt, and He will not be clear to His Elohim/keter/binah/Israel/gevurah (God) and Elohim/keter/malchut/Israel gevurah spiritual form (soul) wives/houses because of the לא ינקה ayin/nothing/Elohim/gevurah in the middle of the middle.
HaShem/Adonai/keter/Torah/life/truth can also split into three. The expanded final keter malchut (Torah & gevurah) then has three right-center, El/keter/chochmah/chesed (God) and its ayin/nothing/Elohim/gevurah in the middle of the middle, and three left-center, with another ayin/nothing/Elohim/gevurah for Elohim/keter/binah/Israel/gevurah (God) but stated at the end. Yirmiyah 10:10, “And HaShem Elohim is true; הוא אלהים [He Elohim] is alive ומלך עולם [and king of the world]; from His anger the earth quakes, and the nations cannot contain His fury.” HaShem Elohim and הוא אלהים [He Elohim] are the higher unexpanded final keter malchut (Torah & gevurah) for the whole with the merged variant. But Elohim of keter malchut (Torah & gevurah) is used to split HaShem, life, and truth into three. But the purpose here and the split is not for that, and king of the world is the malchut merged variant after HaShem/Adonai/keter/Torah/life/truth. Rather, ומלך עולם is moreover for HaShem/Adonai/keter/Torah/life/truth & ayin/nothing/Elohim/gevurah. HaShem/Adonai/keter/Torah/life/truth (stated before) is king (Adonai/malchut), and עולם is the ne’elam [concealed] ayin/nothing/Elohim/gevurah (as in Tehilim 10:16), so from His anger the earth quakes, and the nations cannot contain His fury. The split into three is for the higher expanded final keter malchut (Torah & gevurah): HaShem/Adonai/keter/Torah/life/truth split into three, Elohim of truth ayin/nothing/Elohim/gevurah, הוא/El/keter/chochmah/chesed (God), Elohim/keter/binah/Israel/gevurah (God) alive, the king Elohim/keter/malchut/Israel/gevurah spiritual form (soul), and עולם (ne’elam) ayin/nothing/Elohim/gevurah. The first ayin/nothing/Elohim/gevurah (moving right) interferes with Adonai while the second one does not, so from His anger the earth quakes (not directed at people), and the nations (directed at people) cannot contain His fury.
HaShem & ayin/nothing/Elohim/gevurah is HaShem alone. Devarim 4:35, “אין עוד [there is nothing other or there is no other (Elohim)] מלבדו [beside Him alone]. Lower final keter HaShem alone (with the ayin/nothing/Elohim/gevurah) is prominent in times of anger. Yeshaya 2:10, “Come into the rock and hide in the dirt because of fear of HaShem and because of the splendor of His pride. 2:11 The haughty eyes of man will be humbled, and the height of men shall be bowed down, and HaShem לבדו [alone] shall be exalted on that day…. 2:17 And the loftiness of man shall be bowed down, and the haughtiness of man shall be humbled, and HaShem לבדו [alone] shall be exalted on that day. 2:18 And the idols shall completely pass away. 2:19 And they shall come into the caves of the rocks and into the hollows of the dirt because of the fear of HaShem and from the splendor of His pride when He rises to break the earth. 2:20 On that day, man will cast away his silver idols and his gold idols, which they made for him to prostrate himself to moles and to bats. 20:21 To come into the clefts of the rocks and the hollows of the cliffs because of the fear of HaShem and from the splendor of His pride when He rises to break the earth.” Sacrifices are needed for HaShem alone. Shemot 22:19, “Whoever sacrifices to Elohim shall be destroyed, only to HaShem לבדו [alone].” HaShem alone semi-stated (stated or unstated) in a higher keter malchut (Torah & gevurah) version is fine. Tehilim 72:18, “Blessed is HaShem Elohim Elohay [the Elohim of] Israel, Who performs wonders לבדו [alone].”
Devarim 4:39, “And you shall know this day and settle it in your heart that HaShem הוא [He is] the Elohim in heaven above and upon the earth below; אין עוד [there is nothing other or there is no other (Elohim)].” HaShem He is the Elohim is a higher final keter malchut (Torah & gevurah) version—the underlying HaShem/Adonai/keter/Torah/life/truth & the Elohim/keter/binah/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul) combined variant or HaShem/Adonai/keter/Torah/life/truth & the Elohim/keter/malchut/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul) merged variant for the whole (with also the external HaShem reference for the combined and merged variants, here and similar). The expanded versions are HaShem/Adonai/keter/Torah/life/truth (1), He/El/keter/chochmah/chesed (God) (2), the Elohim/keter/binah/Israel/gevurah (God) (3), and the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) (4) (Elohim plural), or heaven/gevurah is the Elohim/keter/malchut/Israel/gevurah spiritual form (soul). The last two switch or rotate 3,4, and the first two also switch or rotate, with HaShem in He/El’s position. The extension from malchut to malchut has heaven/gevurah as the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) or as binah/gevurah. “Above” is chochmah. Chochmah is above heaven/binah/gevurah stated before or now indicated. The “earth” (Torah) is tiferet for the ו, and “below” that is malchut. “אין עוד [there is nothing other or there is no other (Elohim)]” is per the semi-statement.
Another higher final keter malchut (Torah & gevurah) for the whole from malchut to malchut is Tehilim 103:19, “HaShem בשמים [in the heaven] הכין [established] His throne, ומלכותו [and His kingdom] over all rules.” Yirmiyah 17:12, “a throne of honor, exalted from the beginning, the place of our sanctuary (beit hamikdash).” Yirmiyah 3:17, “At that time, they will call Jerusalem (beit hamikdash) the throne of HaShem.” Tehilim 45:7, “Your throne Elohim is forever; the scepter of מישור [straightness] (gevurah), the scepter of מלכותך [your kingdom].” HaShem & שמים [heaven] (gevurah) “throne” (beit hamikdash/gevurah) malchut [kingdom] is the higher final keter malchut (Torah & gevurah) for the whole with the merged variant, and HaShem’s malchut [ומלכותו] over all rules/malchut, from malchut to malchut. Moreover, שמים [heaven] (gevurah) is the malchut/gevurah merged variant (of the higher final keter malchut (Torah & gevurah)), established His “throne” is the beit hamikdash/gevurah of binah/gevurah, and “הכין [established]” between the two—תיכון [in between]—is chochmah. Over “all” is the ו as six under yesod, and “rules” is malchut. HaShem’s malchut before the ו/yesod and malchut gives reference to the keter malchut (Torah & gevurah) of da’at independent in the keter form. “Rule” (often malchut) and “malchut” and “Adon” [Lord/malchut] are all Torah or gevurah terminologies. As Torah terminologies, they resonate gevurah.
Another final keter malchut (Torah & gevurah) version from malchut to malchut is Yeshaya 66:1, “So says HaShem, השמים [the heaven] כסאי [is My throne], and the earth is a stool for My feet; which is the house (beit hamikdash) that תבנו [you will build] for Me, and which is the place of My rest (beit hamikdash)?” HaShem & שמים [heaven] (gevurah) is the final keter malchut (Torah & gevurah) version. “Throne” is the beit hamikdash/gevurah of binah/gevurah. Chochmah is included within them. The בריח התיכן [middle lock] of the mishkan was (concealed) in the midst of the planks (Shemot 26:28). “Heaven” (gevurah) and “throne” (gevurah) are the planks, and כס [concealed] of כסאי [throne] is chochmah concealed in the middle. The “earth” (Torah) is tiferet for the ו, and the house that you will build for Me (beit hamikdash), the place of My rest (beit hamikdash), is malchut/gevurah (binah of malchut). Moreover, the earth is a “stool for My feet” (to conquer, Targum Yonatan) is da’at of malchut followed by the house/resting place of binah of malchut. תבנו [you will build] concerning all the beit hamikdash houses is בינה [binah/gevurah] and/or בת בינה [the daughter of binah[ (malchut/gevurah).
Another higher final keter malchut (Torah & gevurah) for the whole from malchut to malchut is Yeshaya 44:6, “So says HaShem מלך [king of] Israel and his redeemer HaShem of Hosts, I am first, and I am last, and except for Me (being Elohim) אין אלהים [there is no Elohim].” HaShem king of Israel is the higher final keter malchut (Torah & gevurah) for the whole with the merged variant. King (malchut) (here and similar) is both for Adonai/malchut of HaShem/Adonai/keter/Torah/life/truth and for the Elohim/keter/malchut/Israel/gevurah (God) of the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) merged variant. Tehilim 47:8, “For מלך [king] of all the earth is Elohim.” The אין אלהים ayin/nothing/Elohim/gevurah is per the semi-statement. “I am first” with keter, “and I am last” with malchut. Keter is also first in the first two worlds and last in the last two worlds. Yeshaya 46:10, “Telling the end from the beginning.”
Another higher final keter malchut (Torah & gevurah) for the whole from malchut to malchut is D”H 1:16:31, “Will be happy the heaven, and will rejoice the earth, and they will say among the nations, HaShem מלך [has reigned].” “Happy” is chochmah, the “heaven” is binah/gevurah, and the “earth” (Torah) is tiferet for the ו. “HaShem מלך [has reigned]” is the higher final keter malchut (Torah & gevurah) for the whole with the merged variant, from malchut to malchut. מלך [has reigned] (malchut) (here and similar) is both for Adonai/malchut of HaShem/Adonai/keter/Torah/life/truth and for the Elohim/keter/malchut/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul) merged variant. Tehilim 47:9, “מלך [has reigned] Elohim over nations, Elohim has sat on his holy throne (beit hamikdash/gevurah).”
Another final keter malchut (Torah & gevurah) version from malchut to malchut is Devarim 32:9, “For the portion of HaShem is עמו [His people], Jacob, the line of His inheritance.” For the portion of HaShem/Adonai/keter/Torah/life/truth is עמו [His people] (the Elohim/keter/malchut/Israel/gevurah spiritual form (soul)). עמו [his people] is עמו [with him], with Elohim (God) for the higher keter malchut (Torah & gevurah) versions (with the merged or combined variant). עמו [His people] is also binah/Israel/gevurah, and עמו [with him] is with chochmah (in between). Jacob is tiferet/Torah for all six, and the line of His inheritance (beit hamikdash) is malchut/gevurah (binah of malchut).
Suffering
4
The Torah governance of this world has gevurah/righteous suffering. Physical bad is for spiritual good, and physical good is for spiritual bad. The fundamental form of righteous suffering is because of the intrinsic physical flaw, to withdraw from the physical pleasures of this world in exchange for a spiritual life. The affliction form of righteous suffering is because of sin but for the same purpose and goal. Repentance of sin itself is a minimal form of righteous suffering.
When a person repents out of fear, his sins become like mistakes as Hoshea 14:2 states, “Return Israel until HaShem Elohecha for you have stumbled in your sin,” and when a person repents out of love, his sins become like merits as Yechezkel 33:19 states, “And when a wicked man turns back from his wickedness and does mishpat [laws/gevurah] and tzedakah [chesed and Torah], upon them he shall live” (Yomah 86b). Sin and righteousness do not ultimately revolve around themselves, but on the faith relationship with HaShem we have in consonance with them. Sin moves us farther away. When we repent out of love, the sin is part of the merit of repentance that brings us closer. The next world requires the atonement of sin (Shavuot 13a). Repentance is always required for atonement: If one violates a positive commandment and repents, he is forgiven immediately[12] as Yirmiyah 3:22 states, “Return backsliding children, I will heal your backsliding”; If one violates a prohibition and repents, repentance suspends, and Yom Kippur atones as Vayikra 16:30 states, “For on this day, He shall effect atonement for you to purify you from all your sins, before HaShem, you shall be purified”; If one commits a sin punishable by karet or the death penalty and repents, repentance and Yom Kippur suspend, and affliction absolves as Tehilim 89:33 states, “And will I visit their defiances with a rod and their iniquity with wounds”; if one desecrates God’s name, repentance, Yom Kippur, and affliction suspend, and death absolves as Yeshaya 22:14 states, “And it was revealed in my ears HaShem of Hosts that this iniquity shall not be atoned for you until you die” (Yomah 86a). Repentance is required for righteousness (Yoma 86b) and sufficient for righteousness (Kiddushin 49b), but more is often required for atonement. Repentance for righteousness is required before any sacrificial atonement for “the sacrifice of the wicked is an abomination” (Mishlei 21:27) (Shavuot 12b; Zevachim 7b).
Afflictions further follow for any sin when repentance is not timely or adequate and for other reasons. Berachot 5a: “Rava, and some say Rav Chisda, said, if a person sees that afflictions have befallen him, he should examine his actions as Eicha 3:39 states, “Why should a living man complain (of his afflictions)? A man for his sins. 3:40 We will search and examine our ways and return to HaShem.” If he examined and did not find, he should attribute it to dereliction of Torah study[13] as Tehilim 94:12 states, “Happy is the man whom Y-ah disciplines, and from Your Torah, You teach him.” If he attributed but did not find, certainly the afflictions are of love[14] as Mishlei 3:12 states, “For whom HaShem loves, He rebukes, and as a father, He placates a son.”” Corrective afflictions are also for the repentant that cannot otherwise purge the sin. Tehilim 38:2, “HaShem, do not reprove me with Your anger nor chastise me with Your wrath. 38:3 For Your arrows have shot into me, and Your hand came down on me. 38:4 There is no soundness in my flesh because of Your fury; there is no peace in my bones because of my sin. 38:5 For my iniquities passed over my head; like a heavy burden they are too heavy for me.”
Righteous people are also seized for the sins of the generation (Shabbat 33b). One form of atonement/forgiveness is from wrath to not be destroyed (see Bamidbar 14:20). In this respect, some destroy, while others can fix and be rewarded. The sinners, saved from immediate destruction, are held responsible and need to repent/atone or face the consequences. The suffering/death of the righteous (or the destruction of the Temple etc.) bears wrath, provides important lessons about the nature of life, should inspire people to repent, and it is also an affliction to the people. Berachot 5a: “Rava said, Rav Sechora said, Rav Huna said, anyone in whom the Holy One Blessed be He delights, He oppresses him with affliction as it states (Yeshaya 53:10), “And HaShem desired to crush him with illness; if he places his soul as guilt, he shall see children, he shall prolong his days, and HaShem’s desire shall prosper in his hand.”” Such is for the sins of others as Yeshaya 53:5 states, “And he was wounded from our defiances, crushed from our sins; the chastisement of our welfare was upon him, and with his wound we were healed. 53:6 We all went astray like sheep, each one on his way we have turned, and HaShem met on him the iniquity of us all [kulanu].” The bearing of wrath works for everyone (kulanu). But with his wound (which bore wrath), we (the speakers) were healed (53:5) with repentance: (53:6) We all went astray like sheep, each one on his way we have turned. The speakers may be repentant sinners of Israel vs. righteous Israel or the nations vs. righteous Israel. Yeshaya 53:8, “From the defiance of my people, they were stricken.” For a righteous Israel, 53:8 relates that the righteous also suffer their own sins. Otherwise, 53:8 relates the two sides of Israel or that crushing the righteous of Israel was an affliction to the people at large. A similar righteous suffering dynamic also works for sins of past generations (see Yechezkel 4:4-6).
Rosh Hashanah 16b-17a: “There are three groups on the day of judgement: the wholly righteous (in judgement) are written and signed immediately for eternal life. The wholly wicked (in judgement) are written and signed immediately to gehinom as it states (Daniel 12:2), “And many who sleep in the dust of the earth will awaken, these for eternal life, and those for disgrace, for eternal abhorrence.” People in the middle (in judgement) descend to gehinom, cry out (in suffering and repentance), and then ascend as it states (Zecharia 13:9), “And I will bring the third through the fire, and I will refine them as silver is refined, and will try them as gold is tried. He shall call in My name, and I will answer him. I said, he is My people, and he shall say, HaShem is Elohay [My Elohim].”” The righteous do not suffer gehinom but pay for their sins in this world. Devarim 32:4, “El of faith without iniquity”—just as the wicked pay in the next world for even a light sin, so too the righteous pay in this world for even a light sin, and just as the righteous are rewarded in the next world for even a light mitzvah, so too the wicked are rewarded in this world for even a light mitzvah (Ta’anit 11a). The righteous pay in this world to receive full reward in the next world, and the wicked are rewarded in this world to pay in full in the next world (Yerushalmi Peah 5a). The wicked are rewarded in this world to destroy them for eternity as Devarim 7:10 states, “And He repays His enemies to his face to destroy him; He does not delay for His enemy; to his face He repays him.” He repays his good deeds in his lifetime to destroy him from the world to come (Rashi; Targum; Eruvin 22a). Tehilim 92:8, “When the wicked bloom like grass and all the doers of iniquity blossom, it is to destroy them for eternity.” Generally, the righteous are those with more merits than sins, and the wicked are those with more sins than merits (Avot 3:15; Kidushin 39b; Yerushalmi Peah 5a; Rambam Teshuva 3:1). Many sins condemn the wicked. Tehilim 69:28, “Place iniquity upon their iniquity, and let them not come into Your graciousness. 69:29 May they be erased from the book of life, and may they not be inscribed with the righteous.” Tehilim 5:11, “Condemn them Elohim; let them fall by their own counsels. Cast them away in the multitude of their defiances for they have rebelled against You.” Nonetheless, the Jewish wicked with only more sins than merit and not other factors are called wicked but are treated like the middle people group (see later).
We generally assume that a person is righteous with more merits than sins, and one who sees another sin must therefore rebuke him. Vayikra 19:17, “You shall not hate your brother in your heart. You shall surely rebuke your fellow, and you shall not bear a sin on his account.” Open hatred also contains hatred of the heart and is prohibited (Kesef Mishnah on Rambam Deot 6:5). Only rebuke without hatred of the heart (and in private) is permitted. But a person who categorically rejects rebuke is wicked for any sin, and it is a mitzva to hate him (Hagahot Maimonit on Rambam Deot 6:3 based on Pesachim 113b) per Mishlei 8:13, “The fear of HaShem is to hate evil” (Pesachim 113b), because he knows the person is wicked (Rashbam on Pesachim 113b). A person is also wicked for any sin done wantonly because he lacks the fear of God (Hafetz Haim 4:7; Sha’arei Teshuva 3:218-219), without the evil inclination seriously challenging and/or outmaneuvering him. Tehilim 36:2, “Transgression speaks to the wicked, in the midst of my heart; there is no fear of Elohim before his eyes.” Any sin done for spite is very serious. Jewish idol worshippers, public Sabbath desecrators, and people who sin for spite are apostates (considered as non-Jewish) to invalidate things they do like kosher slaughter (Sh”a Y”d 2:5) or writing tefillin, mezuzot, and sefer Torahs (Sh”a O”c 39:1, Sh”a Y”d 281:3, see commentaries). Moreover, idolatry and sinning for spite are heretical sins for which Jewish people are lowered into a pit (Avodah Zara 26b, Sh”a Y”d 158:2, Rambam Rotzeach 4:10; see also Rambam Testimony 11:10). A person who sins for spite is also among the heretics for losing his portion in the world to come (Rambam Teshuva 3:9). The spite category has a further expansion to, for example, invalidate the kosher slaughter of someone who eats non-kosher food for no reason or benefit but neither in actual spite (Rama Y”d 2:5 from Beit Yosef from Rosh). But this is only to invalidate (as non-Jewish) things for which he sins of those things (Magen Avraham O”c 39:3, Mishnah Berurah 39:6; see also Sanhedrin 27a, Rambam Testimony 10:3 and 11:10, and Sh”a C”m 34:2 and 34:22). A person convicted in court of any sin is also considered wicked (Sh”a C”m 34:2-3) until his status changes. There is also a heavenly court with several similarities to the earthly one, but unlike the earthly court, punishments are removed with repentance, and there are various ways to avoid it.
A person would be wicked for any sin, but HaShem does not look at the minimal sins of the righteous. Tehilim 32:2, “Praiseworthy is the man to whom HaShem considers no iniquity and in whose spirit there is no guile.” Tehilim 103:10, “He has not done to us according to our transgressions, and He has not repaid us according to our sins. 103:11 For as the height of the heaven over the earth, His kindness has been mighty over those who fear Him. 103:12 As the distance of east from west, He has distanced our iniquities from us.” Yeshaya 38:17, “Behold for peace, it is very bitter for me, and You desired my soul from the grave of decay, for You have cast behind Your back all my sins. 38:18 For Sheol shall not thank You, nor shall death praise You; those who descend into the pit shall not hope for Your truth.”
Tehilim 16:10 “For You shall not forsake my soul to Sheol; You shall not allow Your pious one to see the pit. 16:11 You shall let me know the way of life, the fullness of joys in Your presence. There is pleasantness in Your right hand forever.” Tehilim 49:16, “But Elohim will redeem my soul from the hand of the grave, for He will take me forever.” Tehilim 56:14, “For You saved my soul from death, also my feet from stumbling, to walk before Elohim in the light of life.” Tehilim 86:12, “I shall thank You Adonai Elohay [My Elohim] with all my heart, and I shall honor Your name forever. 86:13 For Your kindness is great toward me, and You have saved my soul from the depths of the grave.” Tehilim 115:17, “Neither will the dead praise Y-ah, nor all those who descend to the grave. 115:18 But we shall bless Y-ah from now until everlasting, Halleluyah.” Tehilim 116:7, “Return, my soul, to your rest, for HaShem has dealt bountifully with you. 116:8 For You have rescued my soul from death, my eye from tears, and my foot from stumbling. 116:9 I shall walk before HaShem in the lands of the living.” The righteous are called alive (even) in their (physical) death, and the wicked are called dead (even) in their (physical) life (Berachot 18a-b).
All sins still need to be repented and atoned, and merits do not work for that. Sin sacrifice offerings (in that they atone) thus require repentance for “the sacrifice of the wicked is an abomination” (Mishlei 21:27) (Shavuot 12b; Zevachim 7b). The righteous must expose their own sins in repentance, itself a form of righteousness fulfilling the commandment to repent but expressed oppositely, and it is praiseworthy to repent even for sins already repented (Yomah 86b). But a person engaged in one commandment is exempt from other commandments (Succah 25a), and a person is required to serve HaShem with joy (Devarim 28:47; Tehilim 2:11; Tehilim 100:2), with joy itself also being a service of HaShem. So there is a time and place for everything (Kohelet 3:1). Tehilim 143:2, “And do not come in mishpat [judgment] with Your servant, for no living being would be righteous before You.” HaShem should not approach His servants with mishpat (afflictions, see chapter 5) to remind them to repent their sins, because HaShem would then be in the business of looking at sin, and no one would be righteous. So what brings afflictions upon the righteous to remind them to repent? Eicha 3:39-40 indicates that those afflictions stem from the righteous themselves and are an aspect of repentance. Whereas the afflictions HaShem brings upon the righteous, He brings upon the righteous.
Any sin the righteous did not repent before death, they repent after death without gehinom (having already suffered during their lifetime). Ta’anit 11a: “When a person dies, all his deeds are enumerated before him, and they (the deeds themselves) say to him: You did such and such in such and such a place on such and such a day, and he says: Yes. And they say to him: Sign, and he signs as it states (Iyov 37:7), “By the hand of every man he seals so that every man shall know his deeds.” Moreover, he justifies the judgment upon himself and says to them: You have judged me well, to fulfill that which it states (Tehilim 51:6), “Against You alone have I sinned, and I have done what is evil in Your sight so that You may be justified when You speak and be right when You judge.””
Ultimately, all of Israel have a portion in the world to come as Yeshaya 60:21 states, “And your nation, all righteous, will inherit the land forever, a shoot of My planting, the work of My hand to be glorified” (Mishnah Sanhedrin 11:1). Those without a portion in the world to come are not Israel (Ritva)[15]. The righteous of the nations of the world have a portion in the world to come (Rambam Teshuva 3:5, Testimony 11:10, Kings 8:11 based on Sanhedrin 105a). In a narrow sense, all of Israel have a portion in the world to come, but not all of the nations of the world. In a broader sense, the righteous of the nations of the world are included in “all of Israel.” Zecharia 2:14, “Sing and rejoice daughter of Zion for behold I will come and dwell in your midst says HaShem. 2:15 And many nations shall join HaShem on that day, and they shall be My people; and I will dwell in your midst. 2:16 And HaShem shall inherit Judah as His share on the Holy Land, and He shall again choose Jerusalem.” Yechezkel 47:21, “And you shall divide this land among yourselves according to the tribes of Israel. 47:22 And it will be that you will allot it as a heritage for yourselves and for the geirim [sojourners] who dwell in your midst who have begotten sons in your midst, and they will be to you as citizens among the children of Israel; with you they fall in the inheritance within the tribes of Israel. 47:23 And it shall be in the tribe where the ger [sojourner] sojourns in it, there you shall give his inheritance, says Adonai Elohim (spelled HaShem).”
There are two levels of wicked people who do not merit the world to come. The defiant of Israel with their bodies and the defiant of the nations of the world with their bodies descend to gehinom and are judged there for twelve months after which their bodies are consumed and their souls are burned and a wind scatters them under the soles of the feet of the righteous as Malachi 3:21 states, “And you shall tread upon the wicked for they shall be ashes under the soles of your feet” (Rosh Hashanah 17a). Kesef Mishnah of Rambam Teshuva 3:5: “In other words, it is a merit for them to be under the feet of the righteous because the righteous seek mercy for them” (see further Tanna Debei Eliyahu Rabbah 3). But the heretics of Israel and the equivalent (Rosh Hashanah 17a) and the wicked of the nations of the world (Eruvin 19a) (possibly also idolatrous) are judged in gehinom for generation upon generation as Yeshaya 66:24 states, “And they shall go out and see the corpses of the people defiant against Me, for their worm shall not die, and their fire shall not be quenched, and they shall be abhorrent for all flesh.”’ On the most severe level, Eruvin 19a has a dispute if Yeshaya 66:24 means that they continue to sin or not. Reish Lakish says that they continue to sin forever. He further says that they do not repent even at the gate of gehinom. This means that gehinom itself is not as bad as their fear of it at the gate. Rav Kahana says that they no longer sin in gehinom. This means either that they too have some merit to exist the way they do or that they are no longer conscious. The defiant of Israel with their bodies are people with more sins than merits who also did not wear tefillin (Rosh Hashanah 17a). Ramban (Sha’ar Hagemul), Ritva, and Ran expand this to other positive commandments as well. Ramban and Ritva further expand it to sins that have karet [cutting off], which cuts off the soul. Ritva says that it mainly applies to karet but also extends to positive commandments. Karet is said to cut off a person in this world (Moed Katan 28a). This is when he does not repent and has more merits than sins, and he does not descend to gehinom (Ramban). But when he has more sins than merits including a sin of karet (or the extensions), he is burned in gehinom. The defiant of the nations of the world with their bodies (who get burned in gehinom) is with sin (Rosh Hashanah 17a). If the most severe level of gehinom for non-Jews requires more sins than merits (or the equivalent) and idolatry, then the present group would include non-Jews with more sins than merits (or the equivalent) without idolatry. Otherwise, it may refer to those of the nations of the world with more merits than sins (or equal merit) who are yet wicked with other considerations. Tosafot explain that these people sin with their bodies with prohibited relations. If so, this is not said (in Rosh Hashanah 17a) to require anything more, but it means that they are judged on that sin alone with more sins than merits (or the equivalent). The defiant of Israel with their bodies with equal sins and merits are the middle people group that descend to gehinom, cry out (in suffering and repentance), and ascend (Rosh Hashanah 17a). People with more merits than sins are the righteous group that do not descend to gehinom (Rosh Hashanah 16b-17a), and people with equal sins and merits who are not defiant with their bodies are tilted with kindness into that group (Rosh Hashanah 17a, like Beit Hillel).
The wicked of Israel with more sins than merits (or the equivalent) who are not defiant with their bodies (nor heretical) are included in the middle people group (Ritva). Tehilim 84:7, “עברי [they pass] through the valley of weeping making it a place of springs; also with blessing they enwrap the teacher.” עברי [transgressors] transgress the will of the Holy One Blessed be He; gehinom is deepened for them (like a valley); they weep with tears that flow like foundational springs; they give blessings accepting God’s justice saying, Master of the Universe, You have judged properly, You have acquitted properly, You have held liable properly, and you properly prepared gehinom for the wicked and Gan Eden for the righteous (Eruvin 19a). Eruvin 19a applies this saying of Reish Lakish to the wicked of Israel (with more sins than merits or the equivalent). Eruvin 19a further explains the valley of weeping that the sinners are liable at that time in gehinom (where they suffer and repent) and then Abraham raises them up and receives them, except for an Israelite who had relations with a gentile woman. The judgement of the wicked in gehinom is for twelve months (Mishnah Eduyot 2:10). This is the maximum time in gehinom (except for those who are judged there for generation upon generation). The fire of gehinom has no power over Torah scholars (Hagigah 27a) nor over the sinners of Israel (Hagigah 27a, Eruvin 19a, see also Tosafot Eruvin 19a). One can (therefore) survive the twelve months in gehinom and then merit olam habbah (Kidushin 31b). The indication for those Abraham receives and for the defiant of Israel with their bodies with equal sins and merits is that they suffer gehinom only for the time it takes to repent. They would survive the twelve months of gehinom regardless, but they do not need to be there any longer. Some may need a long repentance (up to twelve months). Some must stay there the full time, but it is not clear if all who must stay get burned (see below).
All who descend to gehinom (having more sins than merits or the equivalent) ascend except for three who descend and do not ascend: someone who has relations with a married woman and someone who humiliates his friend in public and someone who uses a derogatory nickname for his friend (Bava Metzia 58b). Tosafot understand that having relations with a married woman (without repenting) is enough of a sin alone to stay the maximum time in gehinom but then ascend to olam habbah, whereas the other two cases are associated with those who do not merit olam habbah. According to the Ramban and Ritva, however, the first case of having relations with a married woman can refer to also having more sins than merits in the category of the defiant of Israel with their bodies who are burned in gehinom (with the case of a married woman heading the group). There is an indication of having more sins than merits as it first refers to all who descend to gehinom as such. But the direct indication is that the latter cases descend to gehinom for those sins alone. Nonetheless, the direct indication can be for the two severe cases, while the first indication can be for the first case. Tosafot further explain that a Jew who has relations with a gentile woman (who also stays the maximum time in gehinom) is only when he deserves gehinom generally (for having more sins than merits or the equivalent), but he also ascends to olam habbah afterward. According to Ramban and Ritva, he might also get burned in gehinom among the defiant of Israel with their bodies. It is a biblical prohibition for a Jew to marry or for a Cohen to have relations with a gentile woman, and he is liable for lashes (when the conditions for such are met); relations by a non-Cohen in private is rabbinically prohibited; if he has relations with her in a public way, Cohen or non-Cohen, with or without marriage, he is biblically liable such that zealots may kill him (when the conditions for such are met, like Pinchas killed Zimri); if he is not killed or lashed, his punishment is mentioned in Malachi 2:11-12 that he gets karet (Sh”a E”h 16:1-2; Rambam Isurei Biah 12:1-6). It is disputed whether the karet applies even to the rabbinic case (see Beit Shmuel E”h 16:4).
A non-Jew who sins beshogeg [inadvertently] is exempt from punishment, but if he knew what he was doing but was unaware of the prohibition, his act is close to being deliberate, since he should have learned, and he is liable for punishment by the courts like a deliberate act (Rambam Kings 10:1 from Makkot 9a). The same liability is true for a regular inadvertent situation that he should have checked (Makkot 9a) or for a combination of both (Makkot 9b). Bereishit 20:3, “And Elohim came to Abimelech in a dream of the night, and He said to him, behold you will die because of the woman whom you have taken, for she is a married woman.” Bereishit 20:3 is different than Bereishit 20:7, “And now, return the man’s wife, for he is a prophet, and he will pray for you, and you will live; but if you do not return, know that you will surely die, you and all that is yours.” The latter is that he should return Abraham’s wife regardless of adultery, while the former is for the adulterous act, referring to his liability had he touched her since he should have learned (Makkot 9a). Bereishit 20:3 further indicates both issues, the first of the taken woman not related to adultery and the second of adultery with the married woman (had he touched her). Bereishit 20:4, “And Abimelech did not come near her, and he said, Adonai, will You kill even a righteous nation? 20:5 Did he not say to me, she is my sister? And she, even she said, he is my brother. With the innocence of my heart and with the purity of my hands have I done this.” The beginning of 20:4 (not coming near her) is separate from the end of 20:4 and 20:5 (had he touched her without knowing). Abbaye (Makkot 9a) understands that God would only have killed Abimelech, had he touched her, with a liability from heaven (since he should have learned) but not by the courts. He further understands that Abimelech knew that distinction, but he thought that God would have killed him by the courts, and he asks God why he would do that (without foreknowledge). Rava (Makkot 9a, who we rule like) understands that there is no difference in this matter between death from heaven or by the courts had he touched her, and Abimelech had no idea why he should be killed at all (without foreknowledge). Bereishit 20:6, “And Elohim said to him in a dream, I too know that you did this with the innocence of your heart, and I too have withheld you from sinning to Me; therefore, I did not let you touch her.” According to Abbaye, God agreed with Abimelech that he would not be liable by the courts had he touched her without foreknowledge, and God further had him not touch her. According to Rava, God did not agree with Abimelech had he touched her without foreknowledge, and God had him not touch her. The disagreement for Rava is explained in the next verse. Bereishit 20:7, “For he is a prophet”— He learned from you (to disguise the truth); when a guest comes to the city, one asks him about matters of eating and drinking; does one ask him: Is that your wife? Is that your sister? (Makkot 9b). Abimelech should have learned proper etiquette (Rashi), and not doing so caused Abraham to disguise the truth, so Abimelech would be liable had he touched her.
A Jew who kills another unaware of the prohibition is also considered to have committed close to a deliberate act in terms of not fleeing to a sanctuary city like someone who kills beshogeg [unintentionally] (Rambam Rotzeach 6:10 from Makkot 7b). But in general, a Jew who sins unaware of the prohibition is considered a shogeg [unintentional], and he brings a sacrifice offering for sins that require such (Tosafot Shabbat 68b and 72b). He is neither (in general) more or less than a shogeg [unintentional]. Rambam Shegagot 2:6 requires a sacrifice offering even when a Jewish child is raised by non-Jews without knowledge of the law, and for less severe cases, such a person is liable to bring a sacrifice offering according to all opinions. Neither does such a sin disqualify a person from giving testimony in court. When a prohibition is widespread, we assume that the person knew it was a sin, and the perpetrator (when prosecuted) is disqualified from giving testimony in court even though he was not warned, but if the prohibition is not widespread, we assume that an average person did not know it was a sin, and he is not disqualified without first being told (Sh”a C”m 34:22). Sh”a there says that he is close to a shogeg [unintentional]. Although such a person is a complete shogeg [unintentional] for bringing a sacrifice offering (like all who do so), in that case, the person’s own opinion on the matter is significant because if he claims to have done the sin deliberately, he does not bring a sacrifice offering (Bava Metzia 3b). But in the laws of testimony, the person’s own opinion plays no role at all, so there is a possibility that his actions were deliberate, but he is close to being a shogeg [unintentional] nonetheless, and his testimony is not disqualified until the sin is deliberate or close to deliberate. Mishnah Lamelech on Rambam Malveh Veloveh 4:6 based on Tosafot Sanhedrin 24b and 25b says that if a person knows the main underlying law but is unaware of a particular prohibited aspect, then his sin disqualifies him rabbinically from testifying in court. This concept is debated when exactly it applies or if it applies at all. See also Sh”a C”m 34:12 and Sm”a C”m 34:30.
A Jew is generally assumed liable as deliberate for idol worship or other heresies (and surely when told), but one unaware of the prohibition is not a heretic. Poorly raised Jews are shogeg [unintentional] (see also Rambam Mamrim 3:3), unless there is baseless hate (see later). Non-Jews (raised as they are) who are held liable for being unaware of the prohibition like a deliberate act or when done deliberately are still not considered heretics for idolatrous sins unless one is a priest, or when there is baseless hate (see later). Jewish idol worshippers and the equivalent (Avodah Zara 26b) and non-Jewish idol worshiping priests (Chulin 13b) are heretics lowered into a pit, but non-Jewish non-priest idol worshippers are not heretics lowered into a pit but are neither raised from one (Avodah Zara 26a-26b). Jewish idol worshippers, unlike non-Jewish ones, do not need to be a priest (Gr”a Y”d 158:6), except for treating his actions as done specifically for worshipping the idol, where the Jewish or non-Jewish idol worshiper needs to be a priest (Biur Halacha on Sh”a O”c 39:1). A non-Jewish idol worshipping priest is yet not considered a heretic for accepting his voluntary sacrifice offerings (Chulin 13b). The Torah allows us to accept his voluntary sacrifice offerings because he is moving in the right direction. We do not accept the sacrifice offerings of Jewish idol worshippers and other apostates (Chulin 5a). But we do accept the sacrifice offerings of generally wicked Jews, with the above reason given because he is moving in the right direction (Chulin 5a). We therefore do not say “the sacrifice of the wicked is an abomination” (Mishlei 21:27) unless he is wicked for that sin by not repenting.
Gehinom is a deep pit, and the laws or lowering people into a pit resemble those who descend to gehinom for generation upon generation. Non-Jewish non-priest idol worshipers are not lowered into the pit for that alone, but if they fall into the pit as wicked, then they do not come out (see further above).
“Your nation, all righteous” (Yeshaya 60:21) is not only in olam habbah but anytime HaShem looks at the finality of atonement and not at sin. This is true for all Israel when Israel is in unity under HaShem as Devarim 33:5 states, “And He was king in Jeshurun, when the heads of the people were gathered, the tribes of Israel together.” When there is unity and peace in Israel, He is our king but not when there is strife among us (Rashi). Jeshurun and Israel mean righteousness, and HaShem as king of Israel does not look at our sins as Bamidbar 23:21 states, “He has not beheld iniquity in Jacob, neither has he seen perverseness in Israel; HaShem Elohav is with him, and the shout of a king is among them.” Bamidbar 24:9, “Those who bless you shall be blessed, and those who curse you shall be cursed.”
Balak, however, was clever as Bamidbar 23:13 states, “Balak said to him, come with me to another place from where you will see them; however, only see a part of them, but do not see all of them, and curse them for me from there.” Balak understood that Israel not unified could be cursed. But in relation to the nations of the world, for sins that do not break the covenant, we are always unified in that respect and HaShem is always our king. Covenant breaking sins are when Israel serves other gods, which destroys our land and sends us into exile. Devarim 29:21, “And the later generation shall say, your descendants who will rise after you and the foreigner who comes from a distant land, and they will see the plagues of that land and the diseases that HaShem affected in it. 29:22 Sulfur and salt, the whole land is burnt. It cannot be sown, nor can it grow; no grass will sprout upon it, like the overturning of Sodom, Gomorrah, Admah and Zeboim, which HaShem overturned in His fury and in His rage. 29:23 And all the nations will say, why did HaShem do so to this land? What is this great rage of fury? 29:24 And they will say, it is because they abandoned the covenant of HaShem Elohay [the Elohim of] their fathers, which He made with them when He took them out of the land of Egypt. 29:25 And they went and served other gods prostrating themselves to them, gods they had not known, ולא חלק להם [and He had not divided/apportioned to them]. 29:26 And HaShem’s fury raged against that land, bringing upon it the entire curse written in this book. 29:27 And HaShem uprooted them from upon their land, with fury, anger, and great wrath, and He cast them to another land as this day.”
Two other grave sins go along with idolatry in breaking the covenant. The first beit hamikdash was destroyed because of three sins: idolatry, licentiousness, and bloodshed (Yomah 9b). Devarim 29:25 alludes to these three: And they went and served other gods prostrating themselves to them—idolatry—gods they had not known—in licentious behavior—ולא חלק להם—and they had not חלק [divided] to them in bloodshed. Bereishit 4:1, “And Adam knew Eve his wife” (see also Bereishit 19:5). Bereishit 14:15, “ויחלק [and he divided himself] against them at night, he and his servants, and smote them and pursued them until Hobah, which is to the left of Damascus.”
The broken covenant sent Israel into exile. The children of the exile (who remain distinctly Jewish) are no longer like the fathers, so they are atoned before God in relation to the nations of the world, and the exile purges the impurities in a continuous long correction and repentance process that also bears the broken covenant sin. Yechezkel 22:15, “I will scatter you among the nations and disperse you into the lands, and I will end your impurity from you” (see also Rashi on Daniel 9:24). Yeshaya 6:10, “This people’s heart became fat, and his ears became heavy, and his eyes became sealed, lest he see with his eyes and hear with his ears and his heart will understand, and he will repent and be healed. 6:11 And I said, until when Adonai? And He said, until cities are desolate without inhabitants and houses without people, and the ground is a desolate devastation” (after which they repent). Eicha 5:7, “Our fathers have sinned and are no more, and we have borne their sins.” Yechezkel 11:16, “Therefore say, so says Adonai Elohim (spelled HaShem), although I have distanced them far off among the nations and although I have scattered them in the lands, I have become for them a minor sanctuary (synagogues, Rashi) in the lands where they have come there.” Yeshaya 8:13, “HaShem of Hosts Him you shall sanctify, and He is your fear, and He gives you strength. 8:14 And it shall be for a sanctuary and for a stone of striking against and for a rock of stumbling for the two houses of Israel (against their enemies), a snare and a trap (against their enemies) for the inhabitants of Jerusalem. 8:15 And many (of the nations of the world) shall stumble on them and fall and be broken and be trapped and caught.” Zecharia 12:2, “Behold I am making Jerusalem a cup of desolation for all the nations around, and also against Judah shall it be in the siege against Jerusalem. 12:3 And it will be on that day, I will make Jerusalem a stone of burden for all the peoples; all who bear it shall be gashed, and all the nations of the earth shall gather against it….” Zecharia 1:15, “And I am very angry with the nations who are at ease, for I was a little angry, and they helped for evil.”
Some children of the exile are like the idolatrous fathers, and some fathers are like the repentant children. Vayikra 26:31, “I will lay your cities waste and make your sanctuaries desolate, and I will not partake of your pleasant fragrances. 26:32 And I will make the land desolate, and your enemies who dwell there will be desolate upon it. 26:33 And I will scatter you among the nations, and I will unsheathe sword after you, and your land will be desolate, and your cities will be a waste…. 26:38 And you will become lost among the nations, and the land of your enemies will consume you. 26:39 And those of you who survive will rot away in their sins in the lands of your enemies, and also in the iniquities of their fathers with them (when they hold on to the ways of the fathers, Rashi from Sanhedrin 27b; but in general of the children in exile). 26:40 And they will confess their iniquity and the iniquity of their fathers in their betrayal that they betrayed Me, and that they also treated Me with happenstance. 26:41 I too will treat them with happenstance and bring them (the fathers) in the land of their enemies, if then, their uncircumcised heart will be humbled, and then they will appease their sins. 26:42 And I will remember My covenant of Jacob and also My covenant of Isaac and also My covenant of Abraham I will remember, and I will remember the land. 26:43 And the land will forsake itself from them, and it will make up for its sabbaths in desolating itself from them, and they will appease their sins, because and because they despised My ordinances and they abhorred My statutes. 26:44 And despite all this, while they are in the land of their enemies, I will not despise them nor will I abhor them to annihilate them to break My covenant with them, for I am HaShem Elohehem. 26:45 And I will remember for them the covenant of the ancestors whom I took out from the land of Egypt before the eyes of the nations to be for them for Elohim. I am HaShem.”
The regular righteous people, pre and post exile, may be taken out of consideration but are always included in repentance. Yeshaya 64:4, “You encountered/smote he who rejoiced and worked righteousness, those who mentioned You in Your ways; behold, when You became angry for we sinned, through them, of old, we would be saved. 64:5 And we have all [kulanu] become like one unclean, and like a discarded garment are all our righteous deeds, and we have all [kulanu] withered like a leaf, and our sins carry us away like the wind. 64:6 And no one calls in Your name, arouses himself to cling to You, for You hid Your countenance from us, and You melted us by our sins. 64:7 And now HaShem, You are our father; we are the clay, and You are our potter, and all of us [kulanu] are Your handiwork. 64:8 Do not be angry HaShem so very greatly, and do not forever remember sin, please look, all of us [kulanu] are Your people. 64:9 Your holy cities have become a desert; Zion has become a desert, Jerusalem a devastation. 64:10 Our sanctuary and our glory where our fathers praised You is burnt with fire, and all our coveted places have become a ruin. 64:11 Concerning these will You restrain Yourself; will You remain silent and afflict us so very greatly?” When the righteous can no longer solve the problems as “of old,” they can be taken away, literally or in consideration, but they are still included in repentance such that (64:5) “And we have all [kulanu] become like one unclean…” The unity of all of us [kulanu] under HaShem is the solution: (64:8) “Do not be angry HaShem so very greatly, and do not forever remember sin, please look, all of us [kulanu] are Your people.” Tehilim 85:2, “You have appeased, HaShem, Your land; You have returned the captivity of Jacob. 85:3 You have carried the sins of Your people; You have covered all their transgressions, Selah.”
Yeshaya 65:1 continues, “I was sought (by Yeshaya) for those who did not ask. I was found (by Yeshaya) for those who did not seek Me. I said, here I am, here I am to a nation that did not call in My name. 65:2 I spread out My hands all day to a contrary people who go in the way that is not good after their thoughts. 65:3 The people who anger Me to My face continually; they sacrifice in gardens and burn incense on the bricks…. 65:6 Behold it is written before Me; I will not remain silent until I have recompensed, and I will recompense on their bosom. 65:7 Your sins and the sins of your fathers together, says HaShem, that they burnt incense on the mountains, and on the hills they blasphemed Me, and I will mete out the recompense for their deed first to their bosom. 65:8 So says HaShem, as when wine is found in the cluster, and one shall say, destroy it not for a blessing is in it, so will I do for the sake of My servants (the righteous people within them, Rashi) to not destroy the whole thing. 65:9 And I will extract seed from Jacob and from Judah the heir of My mountains, and shall (in the future) inherit it My chosen ones, and My servants shall (in the future) dwell there. 65:10 And the Sharon shall (in the future) become a sheepfold and the Valley of Achor a place for cattle to lie for My people who sought Me. 65:11 And you who forsake HaShem who forget My holy mount, who set a table for Gad and who fill mixed wine for Meni. 65:12 And I will count you out to the sword, and all of you shall kneel to the slaughter since I called and you did not reply, I spoke and you did not listen, and you did what was evil in My eyes, and what I did not desire, you chose. 65:13 Therefore, so says Adonai Elohim (spelled HaShem), behold, My servants shall (in the future) eat, and you shall (in the future) be hungry; behold, My servants shall (in the future) drink, and you shall (in the future) thirst; behold, My servants shall (in the future) rejoice, and you shall (in the future) be ashamed. 65:14 Behold, My servants shall (in the future) sing from joy of heart, and you shall (in the future) cry out from sorrow of heart, and from a broken spirit shall (in the future) you wail. 65:15 And shall (in the future) you leave your name for an oath for My chosen ones, and shall (in the future) slay you (a second time, Targum Jonathan) Adonai Elohim (spelled HaShem), but to His servants, He shall (in the future) call another name…. 65:18 But be glad and rejoice forever with what I create, for behold I create Jerusalem a (future) rejoicing and its people gladness. 65:19 And I will (in the future) rejoice with Jerusalem, and I will (in the future) be glad with My people, and it will no longer be heard in it a sound of weeping or a sound of crying…. 65:22 Shall (in the future) they not build and another inhabit; shall (in the future) they not plant and another eat, for like the days of the tree are the days of My people, and the works of their hands shall (in the future) My chosen ones outlive.” The cluster (65:8) in terms of before the destruction, the whole thing was not destroyed, but some was destroyed, and in the merit of the righteous servants, those for the long corrective/repentant exile were also saved. The cluster in terms of after the destruction (overall), the whole thing was not destroyed (see Metzudat David). The wicked headed for destruction are then contrasted with the righteous servants of present concerning the future, and the whole nation is chosen and righteous (on the same level) after the exile is over.
The people of the second beit hamikdash were involved with Torah, mitzvot (gevurah), and gemilut chasadim, but the second beit hamikdash was destroyed because of baseless hatred, equivalent to the three sins (Yomah 9b). A new form of primitive idolatry and its related sins was prevalent at the time of the destruction of the second beit hamikdash with new heresies for which the Rabbis instituted a new benediction cursing the heretics right after the destruction (Berachot 28b). Torah, mitzvot, and gemilut chasadim were prevalent at the beginning of the second beit hamikdash period, but it devolved into the baseless hatred of the new heresies and the related sins. The heresies for themselves would not be held against them because they were raised poorly and without prophets to correct them, and the other two sins are also aspects/extensions of heresy in terms of breaking the covenant. Baseless hatred, not in itself, but that underlies the heresy and its related sins is the equivalent of those sins and is held liable without excuse. Baseless hatred against the Jewish people similarly holds the nations of the world liable for their idolatry as heretic enemies of HaShem. Tehilim 83:3, “For behold, Your enemies stir, and those who hate You raise their heads. 83:4 Against Your people יערינו סוד [they plot cunningly]—יערימו [they contort] סוד [secrets] (of the kabbalah into heresy)—and they take counsel against Your protected ones. 83:5 They said, come, let us destroy them from a nation, and the name of Israel will no longer be remembered. 83:6 For they have taken counsel with one accord; against You they form a pact. 83:7 The tents of Edom (Rome) and the Ishmaelites, Moab and the Hagrites. 83:8 Gebal, Ammon, and Amalek, Philistia with the inhabitants of Tyre. 83:9 Also Assyria joined them; they were the arm of the children of Lot forever” (see also Sifri Bamidbar 10:84:4).
Repentance is often magnified. Nechemia 9:24, “And the children came and inherited the land…. 9:26 And they disobeyed and rebelled against You, and they cast Your Torah behind their backs, and they killed Your prophets who warned them to bring them back to You, and they committed great provocations…. 9:32 And now Elohanu, the El, the great, the mighty, and the awesome, Who keeps the covenant and the kindness, do not belittle all the travail that has befallen us, to our kings, to our princes, and to our priests, and to our prophets, and to our forefathers, and to all Your people from the days of the kings of Assyria until this day. 9:33 And You are just with all that has come upon us, for You have dealt truly, and we have dealt wickedly. 9:34 And our kings, our princes, our priests, and our forefathers did not keep Your Torah, and they did not hearken to Your commandments and to Your warnings which You warned them. 9:35 And they, in their kingdom and with Your abundant goodness which You gave them and in the wide and fat land that You placed before them, did not serve You, and they did not repent of their evil deeds.”
But when Eliyahu made such accusations against Israel, not in the context of repentance, HaShem and scripture came to Israel’s defense. Melachim 1:19:9, “And he came there to the cave, and he lodged there, and behold the word of HaShem came to him. And He said to him, what are you doing here Eliyahu? 1:19:10 And he said, I have been zealous for HaShem Elohay [the Elohim of] Hosts, for the children of Israel have forsaken Your covenant, they have destroyed Your altars and they have killed Your prophets by the sword, and I remain alone, and they seek my life to take it.” But Melachim 1:18:4 states, “And it was when Jezebel cut down of the prophets of HaShem, and Obadiah took one hundred prophets and hid them fifty men in a cave, and he nourished them with bread and water…. 1:18:13 My master was surely told what I did when Jezebel killed the prophets of HaShem, and I hid one hundred men of the prophets of HaShem fifty men in a cave, and I provided them with bread and water.” Melachim 1:19:11 continues, “And He said, go out and stand on the mountain before HaShem, and behold HaShem passes, and a great and strong wind splits mountains and shatters boulders before HaShem. HaShem is not in the wind. And after the wind is an earthquake. HaShem is not in the earthquake. 1:19:12 And after the earthquake fire. HaShem is not in the fire. And after the fire a quiet thin sound. 1:19:13 And as Eliyahu heard, and he wrapped his face in his mantle, and he went out and stood at the entrance of the cave, and behold a voice came to him and said, what are you doing here Eliyahu? 1:19:14 And he said, I have been zealous for HaShem Elohay [the Elohim of] Hosts, for the children of Israel have forsaken Your covenant, they have destroyed Your altars, and they have killed Your prophets by the sword, and I remain alone, and they seek my soul to take it. 1:19:15 And HaShem said to him, go return to your way to the desert of Damascus and you shall come and anoint Hazael to be king over Aram. 1:19:16 And Yehu the son of Nimshi you shall anoint as king over Israel, and Elisha the son of Shafat from Abel Meholah you shall anoint for a prophet in your stead”—I do not want your prophecy since you make accusations on My children (Rashi). HaShem asked Eliyahu what he was doing there (as a rebuke), Eliyahu accused Israel, HaShem gave Eliyahu a lesson about quietness, HaShem asked Eliyahu again what he was doing there, Eliyahu repeats his accusations, and he was replaced. Eliyahu is the angel of the ברית [covenant] of Malachi 3:1 that we set a chair for by every ברית מילה [covenant circumcision] (Pirkei DeRabbi Eliezer 29:17-18). Eliyahu accused Israel of forsaking the covenant (Melachim 1:19:10 and 1:19:14), and he must go to every ברית מילה [covenant circumcision] to testify that Israel does keep the covenant (Zohar Lech Lecha 93a). Hanoch and Eliyahu are the only two people to go up to heaven alive (Bereishit 5:24, Melachim 2:2:1 and 2:2:11).
When the cup of the wicked is full with sin, they may be destroyed as Bereishit 15:16 states, “…for the sin of the Emori shall not be full until then.” They were then destroyed when the nation of Israel entered the land of Israel. Jacob/tiferet and malchut (da’at of malchut) differ here. By Jacob/tiferet, the wicked prosper. Da’at of malchut (before binah of malchut) destroys them. The malchut triumph over the wicked is also the triumph of righteous suffering over wicked prosperity (and a partial relief) because the one has defeated the other.
Peah 1:1, “These are things that man eats their fruit in this world, and the principle remains for him for the world to come: honoring the father and mother and bestowing kindness and bringing peace between man and his fellow, and Torah study matches all of them.” Kindnesses have intrinsic physical benefits that do not detract from the future reward. Torah study has the highest benefit of spirituality. The other mitzvot [commandments] do not have benefits in this world in the Torah governance. But Torah study also directly matches all the mitzvot (which one studies) and infuses them with its spiritual benefit.
CG”T
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Chesed/kindness/goodness has physical benefit for the mitzvot [commandments] without punishment for the infraction towards God, as God, of sins. The governance of chesed/kindness/goodness is benevolent and personal. Chesed has a non-strict standard of responsibility for the commandments based on a personal relationship with God. Kindness to others is particularly required because goodness is intrinsic to kindness and suffering is intrinsic to inhumanity. The mercy of chesed forgets our intrinsic physical flaw and repented sins, in the strict sense, for future good deeds. Life is then worthful and good.
Elohim relates to gevurah [strength] and to din [justice] (Zohar Acharei 65a). Gevurah is din [justice] (Patach Eliyahu). Justice is physical benefit for the mitzvot and punishment for sin. The governance of gevurah [strength] is strict, just, and obligatory. Gevurah has a strict standard of responsibility for the commandments based on the relationship between man and God (as God). Elohim relates to fear (Rashi Vayikra 26:12 from Sifra). Gevurah is “the fear of Isaac” (Bereishit 31:42), to fear HaShem and keep His commandments as Devarim 5:26 states, “Who would give that their hearts be like this to fear Me and to keep all My commandments all the days in order that it be well with them and with their children forever.” Tehilim 112:1, “…happy is a man who fears HaShem; His mitzvot he greatly desires.” Mishlei 16:6, “…and with the fear of HaShem avoid evil.” Mishlei 14:2, “הולך בישרו ירא השם [He walks in his straightness, the fearer of HaShem].” Hoshea 14:10, “Who is wise and will understand these, discerning and will know them; for the ways of HaShem are straight, and the righteous shall walk in them, and the defiant shall stumble in them.” Gevurah/fear/justice is the ישר [yashar/straightforward] battle between good and evil to fear God, keep the commandments for righteousness, and triumph over sin and suffering. Gevurah’s justice needs mercy. The mercy of gevurah carries our intrinsic physical flaw and repented sins. They are not cleared through gevurah/righteous suffering for Torah spirituality (the Torah/life/truth (soul)), so there is gevurah/dominance without sin. They are also not forgotten, so gevurah has dominance in the strict standard of justice and in the justified state of worthlessness as Kohelet 1:2 states, “הבל הבלים הכל הבל [worthlessness of worthlessness, all is worthless].” So when Isaac grew big, it caused jealousy, and they sent him away. Bereishit 26:12, “And Isaac sowed in that land, and he found in that year a hundred-fold, and HaShem blessed him. 26:13 And the man became great, and he grew constantly greater until he had grown very great. 26:14 And he had possessions of sheep and possessions of cattle and much production, and the Philistines envied him…. 26:16 And Abimelech said to Isaac, go away from us, for you have become much stronger than we.” Isaac later triumphed over that too, and they leave him in peace, but he still sends them away. Bereishit 26:27, “And Isaac said to them, why have you come to me, and you hated me, and you sent me away from you? 26:28 And they said, we have seen that HaShem was with you, and we said, let there now be an oath between us, between ourselves and you, and let us form a covenant with you…. 26:31 And they arose early in the morning, and they swore one to the other, and Isaac sent them, and they went away from him in peace.” We further need HaShem’s help to control the evil inclination (Succah 52b). The mercy for gevurah is that HaShem helps us fear Him to not sin. If we have sinned, HaShem helps us return from sin.
Tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)) is completion and perfection. Bereishit 25:27, “…and Jacob a תם [tam/complete/perfect] man dwelled in tents (of study, Targum).” Bereishit 33:18, “And Jacob arrived שלם [complete] at the city of Shechem.” Tehilim 19:8, “The Torah of HaShem is תמימה [complete/perfect], restoring the soul.” The governance of Torah spirituality (the tiferet/Torah/life/truth (soul)) completes/perfects. The mercy of Torah is the gift of Torah spirituality (the Torah/life/truth (soul)) that clears our intrinsic physical flaw and repented sins. Sanctity/holiness is Torah (like glory and other terms). Yeshaya 29:23, “And they will sanctify the Holy One of Jacob (Torah).” “You are Holy, and Your name is Holy, and holy ones each day praise You, selah” (third Amidah blessing)[16]. Holiness relates to tehilah [praise] and tehilah [praise] relates to tiferet [glory] (Torah) as Tehilim 71:8 states, “My mouth was filled with Your praise, all day long with Your glory.” Tefilah [prayer], on the other hand, is the avodah [service] (gevurah) of the heart (Ta’anit 2b) to ask for our physical needs. Torah sanctity is with righteous suffering. Vayikra 22:32, “…and I shall become sanctified within the nation of Israel,” with our lives (Sanhedrin 74a). Bamidbar 19:14, “This is the Torah, a man who dies in the tent” (Berachot 63b). Per the otherworldly view, binah/gevurah is the holy beit hamikdash, and malchut/gevurah (binah of malchut) is the holy beit hamikdash and holy Shabbat.
Shemot 34:6, “HaShem HaShem”—I am such (merciful)[17] before man sins, and I am such (merciful) after man sins and repents (Rosh Hashanah 17b). Mercy before man sins is the gift of Torah spirituality (the Torah/life/truth (soul)) for the intrinsic physical flaw. The mercy for gevurah is before man sins to not sin. Shemot 34:7, “Keeper of chesed for thousands (chesed); carrier of sin, defiance, and transgression (gevurah); and clear (Torah).” In the gevurah governance, our intrinsic physical flaw and repented sins are carried. Suffering is for sin before repentance, not for atonement. Repentance (in the gevurah governance) is a joyful event and a public concern to help others return to dominance as Isaac brought back Hagar (Rashi on Bereishit 24:62), and Malachi 2:6 states about Aharon (Sanhedrin 6b), “…and many he returned from sin.” In the Torah governance, our intrinsic physical flaw and repented sins are cleared through gevurah/righteous suffering. The complete atonement is the ultimate mercy of eternal Torah spirituality (the Torah/life/truth (soul)).
Chesed prospers with kindness—good people prosper, and bad people suffer. Gevurah is straightforward—the righteous prosper, and the wicked suffer. Torah spirituality (the Torah/life/truth (soul)) is the (Jacob) bend of ekev[18]—the righteous suffer (for spirituality), and the wicked prosper. Bereishit 25:9, “And Isaac and Yishmael his children buried him.” Bereishit 35:29, “…and Esau and Jacob his children buried him.” Yirmiyah 31:10, “For HaShem has redeemed Jacob from a hand stronger than he.” By Jacob, Esau was dominant[19]. Chesed is below justice. Gevurah/dominance is justice (to do and deserve). Torah spirituality (the Torah/life/truth (soul)) and gevurah/righteous suffering are above justice. Gevurah/righteous suffering does above justice, and Torah spirituality (the Torah/life/truth (soul)) receives above justice. But gevurah/righteous suffering is an above justice justice of suffering. Tzedek and mishpat (in one meaning) are two types of justice/suffering (which may be interchanged). Tzedek [justice] relates to the gevurah governance, and mishpat [justice] relates to the Torah governance (Patach Eliyahu). Tzedek/gevurah is that the wicked suffer for sin and mishpat/gevurah is that the righteous suffer for atonement as Kohelet 3:16 states, “…in the place of the mishpat, there is the resha (the wicked act), and in the place of the tzedek, there is the rasha (the wicked person).” The gevurah governance has tzedek/gevurah; the wicked suffer for sin (and the righteous prosper). The righteous then also suffer for sin, but it is offset overall by the benefit for keeping the commandments. The Torah governance has mishpat/gevurah; the righteous suffer for atonement (and the wicked prosper).
The underlying Torah & gevurah of tiferet is the tiferet/Torah/life/truth (soul) (tiferet/Torah spirituality) right-center & tiferet/gevurah/righteous suffering left-center. Bereishit 25:27, “…and Jacob a תם [complete/perfect] (Torah) man dwelled in (the right-center & left-center) tents. Tiferet serves both; tiferet also means beauty/female/gevurah. Shir HaShirim 1:5, “I am black and comely.”” Jacob Jacob also serves both; both tiferet/Torah spirituality (the tiferet/Torah/life/truth (soul)) & tiferet/gevurah/righteous suffering are the bend of Jacob. Gevurah [strength] can be the strength of righteous suffering. Mishpat/gevurah (rather than laws/gevurah) can be the justice of righteous suffering. Michah 3:8, “But I am full of koach [strength] of the spirit of HaShem and mishpat [justice] and gevurah, to tell Jacob his defiance and Israel his transgression.” Fear/gevurah can be the fear of righteous suffering as Iyov 3:24 states, “For the thing I feared has befallen me, and what I dreaded is coming on me.” Elohim/gevurah can relate to the justice of righteous suffering. Tehilim 50:14, “Offer to Elohim (gevurah/righteous suffering) todah [thanksgiving], and fulfill to the Most High your vows. 50:15 And call upon Me on a day of distress (gevurah/righteous suffering); I shall release you, and you will honor Me.” Tehilim 51:19, “An offering to Elohim (gevurah/righteous suffering) is a broken spirit; a broken and afflicted heart, Elohim does/do not despise.”
Abraham established Shachrit, Isaac Mincha, and Jacob Arvit (Berachot 26b; Bereishit 19:27, 24:63, and 28:11). Devarim 6:4, “שמע Israel”—ש (Shachrit/Abraham), מ (Mincha/Isaac), ע (Arvit/Jacob), and then Israel (malchut of tiferet). Abraham/chesed/kindness (Shacharit/morning) is bright and far from darkness. Isaac/gevurah/strength (Mincha/afternoon) is powerful and triumphs over darkness, but darkness is coming. Jacob/Torah spirituality (the Torah/life/truth (soul)) is with Arvit/night/darkness (gevurah/righteous suffering) for faith (Torah) in the nights as Tehilim 92:3 states, “To relate Your kindness in the morning (Abraham/morning) and Your faith (Torah) in the nights (Jacob).” Emunah [faith] is Torah. Emunah [faith] is amen [truth/Torah] (Yeshaya 65:16). Emet [truth/Torah] & emunah [faith] is said in Arvit (Jacob). Emunah means steadfast (Shemot 17:12). Truth is steadfast. Habakkuk 2:4, “And a righteous person in his emunah [faith] will live.” A righteous person (with all the commandments) (suffering the physical for spirituality) lives in his faith/Torah spirituality (the Torah/life/truth (soul)). Faith is also one of the commandments; the first of the ten commandments (Shemot 20:2, Devarim 5:6) “I am HaShem Elohecha…” is to have faith (Rambam Aseh 1 from Makkot 24a). The commandment to have faith is to obtain faith/Torah spirituality (the Torah/life/truth (soul)). One obtains faith/Torah spirituality (the Torah/life/truth (soul)) by keeping the commandments (with an emphasis on Torah study) and suffering the physical. The prerequisites are included in the commandment (see Terumat Hadeshen 102 from Tosafot), so all the commandments are included in faith. Tehilim 119:86, “All of Your mitzvot [commandments] are emunah [faith/Torah].” Makkot 24a: “Habakkuk came and established all the commandments upon one of them (that includes all of them) as Habakkuk 2:4 states, “And a righteous person in his (commandment of) emunah [faith/Torah] will live.””
Arvit/night/gevurah/righteous suffering for the whole of tiferet is the original form overall impression (per the third world first consideration in original form) or the final form first format (per the third world third consideration). The morning leads to the afternoon, to the night. Abraham leads to Isaac, to Jacob completion. Chesed is a lenient start until gevurah. Gevurah’s dominance and Torah’s non-dominance are not opposite. Gevurah nullifies the dominant physical, and Torah suffers it for spirituality. Israel/malchut (of tiferet) follows. Chesed leads to and ends in gevurah with Abraham and Isaac together (by the binding of Isaac). Abraham was the Cohen/gevurah of avodah/gevurah to offer Isaac and his ram, and Bereishit 22:12 there states, “…for now I know that fearing of Elohim (gevurah) are you.” Gevurah leads to and ends in Torah spirituality (the Torah/life/truth (soul)) & gevurah/righteous suffering with Isaac and Jacob together (by the blessing of Jacob). Bereishit 27:1, “And it was when Isaac became old, and his eyes dimmed from seeing…” (gevurah/righteous suffering). HaShem was now called “Elohay [the Elohim of] Isaac” (Rashi on Bereishit 28:13) (Torah spirituality).
Tehilim 112:1, “…happy is the man who fears HaShem (gevurah); His mitzvot (gevurah) he greatly desires (gevurah/Isaac). 112:2 Gibor ba’aretz [strong in the earth] shall be his offspring (Esau and Jacob)….” Esau had gevurah [strength] by aretz [earth] (Torah) because he was a sinner. Jacob had the gevurah [strength] of righteous suffering by aretz [earth] (Torah) because he was righteous. Esau was like Nimrod—Bereishit 10:8, “…he was the first to be a gibor ba’aretz [strong person in the earth].” Gevurah is שמים [shamayim/heaven], the second day of creation (Bereishit 1:8). Torah is ארץ [aretz/earth], the third day of creation (Bereishit 1:10). Gevurah/fear is yirat shamayim [the fear of heaven]. Iyov 26:11, “The pillars of heaven (gevurah) shudder (gevurah) and are astounded by his rebuke.” שמים [heaven] also starts and ends “שם אלהים [the name Elohim/gevurah]” (Tehilim 69:31). Tehilim 8:2, “… that You placed Your hod (gevurah) upon the heaven (gevurah).” Daniel 8:12, “…and it cast down truth (Torah) to the earth (Torah), and it will do and prosper.” Tehilim 85:12, “Truth (Torah) from the earth (Torah) will sprout, and tzedek [justice/gevurah] will look down from heaven (gevurah).”
Chesed, gevurah, and Torah (of this world) progress with more physical difficulty. “A day of מנוחה [rest] and holiness You have given Your nation, Abraham will rejoice, Isaac will sing, Jacob and his sons will rest on it” (Siddur). Binah, chochmah, and keter (the next world) progress from lower to higher with less physical difficulty. The next world does not suffer the physical for spirituality but transforms it into spirituality. Binah has a range of physical choice for the mitzvot on a strict standard towards God. Chochmah has a range of physical choice for the mitzvot on a non-strict standard towards others. Binah/gevurah and gevurah of this world both prosper with righteous deeds. Chochmah/chesed and chesed of this world both prosper with kindness. Keter has no physical or the equivalent. The higher iterations of higher binah, chochmah, and keter undergo a material transformation; higher binah has diminished physical, chochmah has less physical, and keter has no physical. The second and third world lower equivalent versions of higher binah, chochmah, and keter transform the physical into the spiritual qualitatively rather than materially. The next worlds of this world (lower binah, binah of malchut) subjugate the physical to the spiritual (without an absolute shift). The Torah/life/truth (soul) (Torah spirituality) is always present, but the physical (outside of keter) covers over it, and in a primary way (outside of keter), only the Torah/life/truth (soul) (Torah spirituality) itself and related terms for the soul within the body are relevant overall or semi-overall, only for the Torah column sefirot where the physical is suffered (like not having it) (sometimes also destroying the wicked).
The Triad
6
Bereishit 15:9, “And He said to him, take for me a calf meshuleshet [of three] and an עז [goat] meshuleshet [of three] and an איל [ram] meshulash [of three].” The calf corresponds to Abraham as Bereishit 18:7 states, “And Abraham ran to the cattle, and he took a calf.” The איל [ram/strength] corresponds to Isaac who was switched with a ram (Bereishit 22:13). The עז [goat/strength] corresponds to Jacob as Bereishit 27:16 states, “And the hides of גדיי העזים [young goats] she clothed on his hands and on the smoothness of his neck.” The עז of Jacob is in the middle space-wise, in the middle column. The ram after the goat (of Jacob) is also the other Isaac (see also chapter 11).
The calf that Abraham prepared for his guests is chesed/kindness. The sacrificial ram of Isaac is avodah [service] (gevurah). The goat hides that Jacob posed as Esau and said אנכי עשו בכרך [I am Esau your firstborn] is the bend of gevurah/righteous suffering, where the suffering righteous seem like the wicked and the prospering wicked seem like the righteous (Kidushin 39b). The שעיר/עז [goat] corresponds to wicked prosperity and righteous suffering. עשו [Esau] is איש שער (Bereishit 27:11), lived on הר שעיר (Bereishit 36:8-9), and Jacob wore goat hides posing as Esau. The עז [goat] of Jacob is the עז [strength/gevurah] of righteous suffering. The impression as Esau of the עז [goat] of Jacob is tiferet original form’s overall impression of עז/gevurah/righteous suffering (per the third world first consideration in original form). In final form, עז/gevurah/righteous suffering is for the whole in the first format (per the third world third consideration). עז is a fiercer strength that relates to the gevurah of Torah.
The שעיר/עז of gevurah/righteous suffering connects to the number eleven. The שעיר החטאת [fault offering] is often the eleventh mussaf offering. The terminology for the שעיר החטאת on Succot when thirteen, twelve, and ten bulls are brought is different from when eleven and fewer than ten are brought. Bamidbar 28:15, “ושעיר עזים אחד לחטאת להשם [one goat as a sin offering for HaShem]”—for diminishing the moon (Rashi). The moon is smaller than the sun, and the lunar year is less than the solar year—eleven days. Shemot 26:7, “And you shall make curtains of עזים [goat hair] for a tent over the mishkan; eleven curtains you shall make them.” Joseph—Jacob’s eleventh son—suffered like him. The destruction of the beit hamikdash is mourned for eleven days a year. Devarim 1:2, “Eleven days (of righteous suffering) from Horeb (Sinai, also the churban) by the way of הר שעיר (the dominance of עשו) until Kadesh Barnea.”
The meshulash [of three] is that each one contains the other two. The chesed, gevurah, and Torah governances have a portion of each other, and each one is also composed of chesed, gevurah, and Torah components. The physical triad components are chesed/physical goodness, gevurah/fear/fulfilling the mitzvot, and Torah/the sefer Torah [Torah scroll]. “Everything is in the hands of heaven except the fear of heaven” (Megillah 25a). HaShem gives us chesed/goodness and the sefer Torah, while gevurah/fear is our avodah [service] to keep the commandments. The עז [goat] component is the עז/strength/gevurah of the sefer Torah. Tehilim 29:11, “HaShem gives עז (the Torah) to his nation” (Zevachim 116a; Targum Tehilim).
The sefer Torah has a Torah/gevurah name/description split for the whole. In final form, the sefer Torah with the malchut/gevurah (binah of malchut) oral law has a Torah/gevurah name/function split for the whole. עז/gevurah of the sefer Torah in final form is its overall function to עזר [help] us keep the commandments. The chesed governance (by keeping the commandments) then has the goodness of this world with benevolence, while the governance of gevurah gains the goodness of this world in justice. If one does not keep the commandments, the governances of chesed and gevurah have gevurah/justice, overall for the wicked. The Torah governance (for the righteous) combines the gevurah/fear to keep the commandments and the gevurah/justice of suffering. The sefer Torah helps us do so. Chesed is the physical goodness that it still has, which in the state of righteous suffering is good body for the soul. Gevurah/righteous suffering is for the whole of Torah governance physical triad. Physical goodness on the triad level is good and has worth, but the gevurah and Torah governances for the whole modify it respectively to worthlessness and suffering. On the spiritual side of the Torah governance, the (inner layer) Torah/life/truth (consciousness) triad is chesed/goodness, gevurah/fear, and Torah/life/truth, where chesed, gevurah, and truth (and related terms) of the life (consciousness) are not literal. The (inner layer) gevurah spiritual form of prophecy triad is the prophetic chesed [kindness] (goodness) attribute, the prophetic gevurah [strength] (fear) attribute, and the prophetic Torah/truth attribute. The Torah/life/truth (soul) for the whole triad is like the consciousness triad but it may combine with the gevurah spiritual form triad in a modified way.
The chesed component of physical goodness and the gevurah/justice of suffering are versatile to the CG”T governances. The other fixed components subdivide into CG”T. The gevurah/fear of fulfilling the mitzvot subdivides into chesed/the mitzvot of chesed, which the governance of chesed particularly needs, Torah/the mitzvah of Torah study, which the governance of Torah spirituality (the Torah/life/truth (soul)) particularly needs, and gevurah/the service mitzvot and all the mitzvot, which the governance of gevurah particularly needs. The sefer Torah subdivides into the chesed narrative, which derives from the chesed [kindness] (goodness) attribute, the gevurah commandments, which derive from the gevurah [strength] (fear) attribute, and the Torah/truth teachings, which derive from the Torah/truth attribute, and all three further subdivide into their own CG”T. Gevurah/commandments is for the whole of this sefer Torah triad.
In original form, the underlying Torah & gevurah of the sefer Torah is the preserved Torah/life/truth (consciousness) & the preserved gevurah prophetic spiritual form of the gevurah/commandments. Torah (preserved spirituality) is for the whole in name, but gevurah/commandments is the overall impression. The sefer Torah is ישר [yashar/straight]: the ספר הישר [straight book] (Joshua 10:13; Shmuel 2:1:18) with אשורית [Ashurit] script. Gevurah of the sefer Torah is ישר [straight]. Torah of the sefer Torah is ישר [straight]/gevurah per the otherworldly view. The oral law of the sefer Torah is malchut/ישר/ישראל/gevurah (binah of malchut) for the whole of the oral law. The oral law’s da’at of malchut is Torah sheba’al peh [of the mouth/malchut] & gevurah/arguments. The gevurah/arguments produce הוראה [instruction] (binah of malchut). Da’at/Israel/gevurah/destruction of malchut is יורה a straight shot. Binah/Israel/gevurah of malchut is יורה a straight instruction. Da’at/Torah of malchut is for the whole of the inner layer da’at/Torah & da’at/Israel/gevurah/arguments for the outer layer da’at/Torah of malchut & binah/gevurah of malchut, but the da’at/Israel/gevurah/arguments relate to both sides of the outer layer. It is more a part of the Torah side (as non-stated) but is semi-stated (stated or unstated) on the gevurah side. The da’at/Israel/gevurah/arguments are semi-stated with their binah/Israel/gevurah of malchut result. Binah/Israel/gevurah of malchut is then malchut/Israel/gevurah for the whole of the oral law. The original form sefer Torah component has a ד/fourth malchut/Israel/gevurah (binah of malchut) portion of the oral law that primarily explains the commandments/gevurah. In final form, the malchut/Israel/gevurah (binah of malchut) oral law is part of the sefer Torah itself. The final form underlying Torah & gevurah of the sefer Torah is the Torah (the sefer Torah) & the malchut/Israel/gevurah (binah of malchut) oral law. The Torah & gevurah of the original sefer Torah is then the inner layer of Torah. Torah is for the whole of the inner layer Torah & gevurah for the outer layer Torah & gevurah, but the gevurah/commandments relates to both sides of the outer layer. It is more a part of the Torah side (as non-stated) but is semi-stated (stated or unstated) on the gevurah side. The gevurah/commandments are semi-stated with the malchut/Israel/gevurah (binah of malchut) oral law that explains them. Torah is for the whole in name, but the overall function of the sefer Torah is the malchut/Israel/gevurah (binah of malchut) oral law to instruct us to keep the commandments. Shemot 24:12, “And HaShem said to Moses, come up to Me to the mountain and remain there, and I shall give you the stone tablets and the Torah and the mitzvah that I have written להורתם [to instruct them].” In original form, the Torah and the mitzvah/commandments/gevurah are the written sefer Torah, and להורתם [to instruct them] is the malchut/Israel/gevurah (binah of malchut) oral law portion. In final form, the Torah is Torah for the whole of the original sefer Torah, the mitzvah/gevurah is the malchut/Israel/gevurah (binah of malchut) oral law, that I have written goes back on the Torah, and להורותם [to instruct them] goes back on the malchut/Israel/gevurah (binah of malchut) oral law. Berachot 5a explains it this way: the Torah is the five books, the mitzvah/gevurah is the Mishnah (oral law), that I have written is the prophets and writings (extends the five books), and להורתם [to instruct them] is the Gemarah (extends the oral law).
הוראה [instruction] is malchut/Israel/gevurah (binah of malchut). Bereishit 46:28, “And he sent Judah (malchut) before him to Joseph, להורת [to instruct] before him at Goshen.” Moriah—the beit hamikdash (malchut/gevurah) is the place of הוראה [instruction] (Ta’anit 16a). Devarim 17:8, “If a matter eludes you in judgment… and you shall rise and go up to the place that HaShem Elohecha chooses (the beit hamikdash). 17:9 And you shall come to the Levitic Cohanim and to the judge who will be in those days, and you shall inquire, and they will tell you the words of the law. 17:10 And you shall do according to the word they tell you, from the place HaShem will choose (the beit hamikdash), and you shall observe to do according to all they instruct you. 17:11 According to the law they instruct you….” Yeshaya 2:3, “And nations shall go, and they shall say, let us go up to the mount of HaShem, to the house (beit hamikdash) of Elohay [the Elohim of] Jacob (Torah), ויורנו [and He will instruct us] (malchut/gevurah) of His ways, and we will go in His paths, for out of Zion תצא תורה [Torah goes out], and the דבר השם [word of HaShem] (malchut/gevurah) from Jerusalem (malchut/gevurah).” Jacob/Torah is the name for the whole. תצא תורה [Torah goes out] is further for the semi-integrated da’at/Torah in name and da’at/Israel/gevurah/destruction in function—Devarim 21:10, “כי תצא למלחמה על איביך [when you go out to war against your enemy].” The דבר השם [word of HaShem] from Jerusalem is binah of malchut.
The purpose and goal of the governances of chesed [kindness] and gevurah [strength/fear] is to develop their covered spirituality to reach Jacob/Torah spiritual completion (the Torah/life/truth (soul)). The mercies of chesed and gevurah respectively forget and carry the intrinsic physical flaw and repented sins to reach Torah completion atonement (the Torah/life/truth (soul)). Jacob is the chosen of forefathers as Tehilim 135:4 states, “For Y-ah chose Jacob for Himself” (Bereishit Rabbah 76:1). Yeshaya 29:22, “Therefore, so says HaShem to the house of Jacob who redeemed Abraham….” Vayikra Rabbah 36 explains that Abraham was redeemed from Ur Casdim in the merit of that Jacob would descend from him. Abraham’s portion of Jacob also had this merit. Bereishit 15:6, “And he had emunah (Torah) in HaShem…. 15:7 And He said to him, I am HaShem Who took you out of Ur Casdim” (in this merit). Vayikra Rabbah 36 further states that Abraham was created in the merit of that Jacob would descend from him as Bereishit 18:19 states, “For I have known him, because he commands his sons and household after him to watch the way of HaShem to do tzedakah and mishpat in order that HaShem shall bring upon Abraham that which He spoke concerning him”; and tzedakah and mishpat are in Jacob as Tehilim 99:4 states, “…mishpat and tzedakah in Jacob, You have made.” Tzedakah [chesed and Torah] and mishpat [laws/gevurah] are a pair for CG”T (see chapter 7). Abraham began the triad of CG”T with chesed to find completion in Jacob with Torah. Isaac/gevurah (straightforward justice) is of a self-sufficient nature and may omit the dependency.
Mercy is Torah (like glory and other terms). Torah spirituality (the Torah/life/truth (soul)) is the ultimate mercy, and the source of the other mercies (to forget and carry sin) is to spiritually develop to reach Torah spiritual completion (the Torah/life/truth (soul), and the sefer Torah guides us in the mercy for gevurah. The mercy of Torah spirituality (the Torah/life/truth (soul)) is the spiritual triad. The mercy for gevurah is the physical triad—the sefer Torah guidance for gevurah/fear to fulfill the commandments for goodness/chesed. The Torah governance (of this world) expresses both the spiritual triad and (its version of) the physical triad: Torah spirituality (the Torah/life/truth (soul)) & gevurah/righteous suffering, for the whole of both triads. The governances of chesed and gevurah only express (their version of) the physical triad. The mercy of chesed to forget sin and of gevurah to carry sin is expressed within their physical triad. The mercy/developing spirituality aspect is expressed through the sefer Torah component. The result of the mercy to forget or carry sin is expressed through the chesed component and the gevurah side of justice/suffering because forgetting or carrying sin shapes them. The mercies can also be said outright. The mercy of (straightforward) gevurah to carry sin may also be omitted.
Tehilim 25:4, “Your ways HaShem have me to know; teach me your paths. 25:5 Guide me with Your truth and teach me for You are Elohay [the Elohim of] my salvation, in You I have hoped all the day. 25:6 Remember Your mercies HaShem וחסדך [and Your kindnesses] for they have always been. 25:7 The sins of my youth and my defiances do not remember; כחסדך [according to Your kindness] remember me now, for the sake of Your goodness HaShem. 25:8 Tov [good] and yashar [straight] is HaShem; therefore יורה [He instructs] sinners on the way. 25:9 He guides the humble in mishpat [laws] and teaches the humble His way. 25:10 All the ways of HaShem are chesed and truth for who watch His covenant and testimonies. 25:11 For the sake of Your name HaShem forgive my sin for it is great. 25:12 Who is this man who fears HaShem; יורנו [He instructs him] the way to choose 25:13 His soul will rest in good, and his offspring will inherit the land. 25:14 The secret of HaShem is with those who fear Him, and His covenant is to let them know.”
Tehilim 25:5-13 describe the mercies and triads of the governances. The mercy for gevurah is the physical triad of each governance. The sefer Torah’s oral law/malchut/Israel/gevurah (binah of malchut) guides/instructs us to keep the commandments (gevurah) for goodness (chesed). The chesed governance also has the mercy of chesed [kindness] to forget sin. Tehilim 25:5, “Guide me with Your truth (Torah)[20] and teach me[21] for You are Elohay [the Elohim of] my salvation, in You I have hoped all the day. 25:6 Remember Your mercies HaShem וחסדך [and Your kindnesses] for they have always been. 25:7 The sins of my youth and my defiances do not remember; כחסדך [according to Your kindness] remember me now, for the sake of Your goodness (chesed) HaShem (mercy).” Abraham (chesed) is the youth of our people, and Moses (netzach/chesed) is the youth of our nation as Hoshea 11:1 states, “For Israel was young and I loved him, and from Egypt I called to my son.” The gevurah governance’s mercy of gevurah to carry sin is omitted here. Gevurah’s physical triad mercy for gevurah continues (with more of a gevurah shift). Tehilim 25:8, “Tov [good] (chesed) and yashar [straight] (gevurah) is HaShem (mercy); therefore יורה [He instructs] sinners on the way. 25:9 He guides the humble in mishpat [laws/gevurah][22] and teaches[23] the humble His way.” The Torah spirituality (the Torah/life/truth (soul)) & gevurah/righteous suffering governance has the spiritual triad mercy of atonement and the physical triad mercy for gevurah. Tehilim 25:10 continues (with the spiritual), “All the ways of HaShem (mercy) are chesed and truth (Torah) for who watch (gevurah) His covenant and testimonies. 25:11 For the sake of Your name HaShem (mercy) forgive my sin for it is great.” Mishlei 16:6, “With chesed and truth (Torah) sins are atoned, and with the fear of HaShem (gevurah) avoid evil.” The mercy of chesed is for the sake of HaShem’s goodness/chesed. The mercy of Torah spirituality (the Torah/life/truth (soul)) is for the sake of HaShem’s name—Torah/mercy. Gevurah/righteous suffering’s physical triad mercy for gevurah continues (with more of a gevurah shift). Tehilim 25:12, “Who is this man who fears HaShem (gevurah); יורנו [He instructs him] the way to choose[24]. 25:13 His soul will rest in good (chesed), and his offspring will inherit the land.” On the triad level, chesed is the physical goodness that it still has, which in the state of righteous suffering is a good body for the soul.
Same Different Same
7
The chesed, gevurah, and Torah terms (including some related terms) overall for those governances are exclusive of each other in the primary (exclusive) sense even when complimentary. Complimentary terms apply overall in the general sense. The shared sense is for related terms that originally apply overall to two or more. The shared and general sense have a number of pairs of opposites for CG”T [chesed, gevurah, tiferet/Torah] in a same, different, same way[25]. The otherworldly view is where even opposites take on a quasi-primary overall nature—justice is a type of mercy, bent is a type of straight, worthless or bad is a type of good, physical is a type of spiritual, and love and fear are types of each other. The general and shared senses always apply. The otherworldly view applies for the next world, the next world of this world, the sefer Torah, and for this world as a variant, in a same, same, same way. The regular (non-variant) otherworldly view is based on/requires a high spiritual level (as opposed to pre-Torah chesed and gevurah of this world) and no or minimal suffering. The reward for the commandments is not in this world but in the next (Avodah Zara 3a, 4b, and Eruvin 22a). The benefits of this world are not a reward; Torah spirituality is a gift and comes with suffering, gevurah is worthless, and chesed is under-deserved. The straightforward gevurah spirituality of keter olam habbah is a reward. The otherworldly view Torah spirituality, gevurah/straightness, and chesed/goodness is also a reward.
Chesed and gevurah are a pair for CG”T in the general sense. Torah spirituality is chesed [kindness] in a complimentary general way, but gevurah is worthless. Torah and gevurah are another pair for CG”T in the general sense. Chesed is Torah (spiritually developing) in a complimentary general way, but gevurah is (straightforward) self-sufficient. The governances of chesed and gevurah are both physical overall, opposite of spiritual (with a different CG”T pair), but Torah spiritual development is part of a different CG”T pair. Mercy and justice are another pair for CG”T in the general sense (like Torah and gevurah). El is chesed, Elohim (fear/justice) is gevurah, and HaShem/mercy is Torah spirituality (Zohar Acharei 65a). In the general sense, chesed is also mercy/Torah (spiritually developing), but gevurah is (straightforward) self-sufficient. Tehilim 25:6, “Remember Your mercies HaShem וחסדך [and Your kindnesses] for they have always been.” עקב [bend] and ישר [straight] are another pair for CG”T in the general sense. Torah spirituality is עקב (Jacob/bend), and gevurah is ישר [straight]. In the general sense, chesed is also a bend. Gevurah/dominance and Torah’s gevurah of righteous suffering differ here. Gevurah/dominance is ישר [straight]. Torah’s gevurah of righteous suffering is also עקב (Jacob/bend). The next world etc. is straight per the otherworldly view. Yeshaya 40:4, “והיה העקב למישור [And the bent will become straight].”
Male and female are a pair for CG”T in the shared sense. Chesed and Torah are male, and gevurah is female. Mishlei 31:30, “A woman who fears HaShem (gevurah), she should be praised.” Right (chesed and Torah) and left (gevurah) are another pair for CG”T in the shared sense. Love and fear are another pair for CG”T in the shared sense. Gevurah is “the fear of Isaac” (Bereishit 31:42). Chesed and Torah are love. Michah 6:8, “…love of chesed.” Yeshaya 41:8, “זרע אברהם אהבי [the issue of Abraham My beloved].” אברהם [Abraham] contains אב [father] (male) and אהב [love]. Tehilim 119:97, “מה אהבתי תורתך [how I love Your Torah].” The three shofar sounds—tekiah (soothing/love), teruah (crying/fear), and tekiah (soothing/love)—are same, different, same for CG”T. Tehilim 47:6, “Elohim (gevurah) is exalted with the teruah (gevurah), HaShem (Torah) with the sound (tekiah) of the shofar.” The name HaShem (Torah/love) resembles אהבה [love] (with אב [father] and also אב [father] and בן [son] replacing the י and ו). The (female) הs of binah/gevurah and malchut/gevurah (binah of malchut) are also אהבה [love] per the otherworldly view, where fear is a type of love. Love is also a type of fear; Iyov 28:28, “…behold, the fear of Adonai is chochmah, and avoiding evil is binah.” Fear/gevurah is avoiding evil as Mishlei 16:6 states, “And with the fear of HaShem avoid evil.” Chochmah/chesed (love) is fear/gevurah per the otherworldly view, while binah/gevurah is the primary fear/gevurah to avoid evil.
מתנה [gift] and עבודה [service] are another pair for CG”T in the shared sense. Chesed and Torah are gifts as Michah 7:20 states, “Give truth to Jacob, chesed to Abraham.” Gevurah is our avodah [service]. In terms of accomplishment, the opposite is true. נעשה [we will do] and נשמע [we will listen] are another pair for CG”T in the shared sense. Nishmah is obeying, while na’aseh is accomplishing. Fear/gevurah obeys but paralyzes. Chesed and Torah are na’aseh. Gevurah is nishmah. The נשמע of hearing is higher malchut/Israel/gevurah (binah of malchut) and/or lower binah/Israel/gevurah or non-specific for malchut/Israel/gevurah (binah of malchut) and/or binah/Israel/gevurah.
Tzedakah [generosity] and mishpat [laws] are another pair for CG”T in the shared sense. Chesed is the tzedakah [gift] of charity, gevurah is mishpat [laws], and Torah is the tzedakah [gift] of glory. Daniel 4:24, “Therefore O king, may my counsel please you, and your transgression with tzedakah [charity] you should redeem and your sin by favoring the poor; then your tranquility will last.” Tehilim 37:6, “And He will bring forth tzidkecha [your tzedek/virtue] (chesed, gevurah, and Torah) like the light and mishpatecha [your laws/gevurah] like noon (gevurah). Aharon/hod/gevurah merited to wear the choshen mishpat [breastplate] on his heart because he was happy for the elevation of Moses (Shabbat 139a), and Tehilim 25:9 states, “He guides the humble in mishpat [laws/gevurah],” and Mishlei 22:4 states “The result of humility is the fear of HaShem (gevurah).” Yeshaya 5:16, “…and the Holy El is sanctified (Torah) with tzedakah [Torah].” Yirmiyah 9:23, “Only in this shall the praiser praise contemplating and knowing Me for I HaShem do chesed, mishpat [laws/gevurah], and tzedakah [Torah] in the land, for these I have desired, says HaShem.” Mishlei 10:2, “Treasures of wickedness will not avail, and tzedakah [chesed and the Torah spirituality] saves from death.” Yechezkel 18:5, “When a man is righteous and performs (the commandments of) mishpat [laws/gevurah] and tzedakah [chesed and Torah]….” Bereishit 18:19, “For I have known him, because he commands his sons and household after him to watch the way of HaShem to do (the triad of) tzedakah [chesed and Torah] and mishpat [laws/gevurah] in order that HaShem shall bring upon Abraham that which He spoke concerning him.”
Tzedek [virtue] is chesed, gevurah/righteousness, and Torah in the shared sense. Yeshaya 41:2, “Who shined from the east (Abraham, Sanhedrin 108b); tzedek called at his footstep” (see further chapter 20). Yeshaya 51:1, “Listen to Me pursuers of tzedek, seekers of HaShem; look at the rock whence you were hewn and at the hole of the pit whence you were dug. 51:2 Look at Abraham your father and at Sarah who bore you, for I called him one, and I blessed him and multiplied him.” Yeshaya 51:7, “Listen to Me who know tzedek, a people that has My Torah in their heart.” Tehilim 15:2, “He walks tamim [complete/prefect/Torah] and affects tzedek and speaks truth (Torah) in his heart.” Tehilim 35:28, “And my tongue shall utter tzidkecha [your tzedek], all day long Your paise (Torah).” Tehilim 119:142, “Tzidkaticha [Your tzedacka] is a tzedek forever, and Your Torah is truth.” Yeshaya 61:3, “To place for the mourners of Tzion, to give them glory (Torah) instead of ashes, oil of joy instead of mourning, a mantle of praise instead of a feeble spirit, and they will be called pillars of tzedek, the planting of HaShem to be glorified (Torah).” Tehilim 48:11, “Tzedek fills Your right hand (chesed and Torah).” Devarim 33:19, “Nations will gather to the mountain (of Moriah/beit hamikdash/gevurah, Rashi); there, they will offer זבחי צדק [offerings/gevurah of tzedek].” Yeshaya 64:4, “You encountered/smote him who rejoiced and worked tzedek [righteousness/gevurah].” Tehilim 119:160, “The beginning of Your word is true, and forever all mishpat [laws/gevurah] tzidkecha [of Your tzedek].” Tehilim 37:6, “And He will bring forth tzidkecha [your tzedek] (chesed, gevurah, and Torah) like the light and mishpatecha [your laws/gevurah] like noon (gevurah).
קנין [acquisition] and הבל [worthless] are another pair for CG”T in the shared sense. Chesed and Torah are קנין [acquisition]. הבל [worthless] is (regular) gevurah. Bereishit 23:18, “To Abraham as a מקנה [acquisition].” Bereishit 33:19, “ויקן יעקב [and Jacob acquired].” “All our actions (gevurah) are הבל [worthless], and the days of our lives are הבל [worthless] before You” (Siddur). Mishlei 31:30, “and beauty (female/gevurah) is הבל [worthless].” Kohelet 8:14, “There is a הבל [worthlessness] that is done on the earth that there are righteous who get according to the deeds of the wicked, and there are wicked who get according to the deeds of the righteous; I said that this too is הבל [worthless].” The gevurah governance has a portion of the Torah governance where some righteous suffer like the wicked and some wicked prosper like the righteous. Righteous prosperity and wicked suffering are הבל [worthless]. Some righteous suffering and some wicked prosperity during the gevurah/dominance are modified as הבל [worthless].
In an alternate pattern, Torah’s gevurah of righteous suffering is the different one of the pair. Good and bad are a pair for CG”T in the general sense in this pattern. Good is chesed. In the general sense, Torah is also good/chesed. Mishlei 4:2, “כי לקח טוב [for a good acquisition] I have given you, תורתי [My Torah] do not forsake it.” Bad is Torah’s gevurah of righteous suffering. Bereishit 47:9, “And Jacob said to Pharaoh, the days of the years of my sojourns have been a hundred and thirty years, few and bad.” Per the otherworldly view, binah/gevurah and malchut/gevurah (binah of malchut) are the good beit hamikdash. Devarim 3:25 (about the beit hamikdash), “ההר הטוב הזה והלבנון [this good mountain and the Lebanon].”
Light/day and darkness/night are a pair for CG”T in the shared sense in this pattern. Darkness/night is Torah’s gevurah of righteous suffering. In the primary sense, chesed is the morning light, and gevurah is the afternoon light. In the shared sense, light/day is chesed, Torah, and regular gevurah. Bereishit 1:3 (on the first day of chesed), “And Elohim said, let there be light, and there was light. 1:4 And Elohim saw that the light was good… 1:5 And Elohim called the light day….” Tehilim 42:9, “In the day, HaShem shall command חסדו [His kindness].” Tehilim 52:3, “the chesed of El is all day long.” Tehilim 112:4 “אור לישרים [light for the straight ones] (gevurah).” Vayikra 7:16, “on the day he brings his sacrifice (gevurah).” Vayikra 7:38, “on the day He commanded the children of Israel to bring their sacrifices (gevurah).” “בעצם היום [on the actual day]” is the afternoon (gevurah) (see Rashi on Devarim 32:48). Mishlei 6:23, “For a candle is a mitzvah, and Torah is light.” Joshua 1:8, “The sefer Torah shall not pass from your mouth, and you shall delve in it day and night.” Tehilim, 1:2, “Only in the Torah of HaShem he desires, and in his Torah, he delves day and night.” Yirmiyah 33:25, “So says HaShem, if not בריתי יומם ולילה [My covenant of day and night] (Torah, Pesachim 68b), the statutes of heaven and earth I did not place.” Day and night of Torah is Torah spirituality & gevurah/righteous suffering. Tehilim 37:6, “And He will bring forth tzidkecha [your tzedek] (chesed, gevurah, and Torah) like the light and mishpatecha [your laws/gevurah] like noon (gevurah).
Avodah
8
The sacrificial avodah/gevurah attempts to honor HaShem with physical bounty. HaShem rejects that honor as Tehilim 50:8 states, “I shall not rebuke you for your sacrifices, nor are your burnt offerings My constant concern. 50:9 I take not a bullock from your house or goats from your stables. 50:10 For Mine is every beast of the forest, animals upon a thousand mountains. 50:11 I know every bird of the mountains, and that move upon the field are with Me. 50:12 Were I to go hungry, I would not tell you, for to Me is the land and its fullness. 50:13 Do I eat the flesh of bulls or drink the blood of goats?” HaShem thereby says that you sacrifice for your own benefit as Vayikra 19:5 states, “For your benefit you shall slaughter it” (Menachot 110a).
The glory of Torah spirituality (the Torah/life/truth (soul)) honors HaShem. Gevurah/righteous suffering (of the Torah governance) is the cause, and one should be thankful for it. Tehilim 50:14 continues, “Offer to Elohim (gevurah/righteous suffering) todah [thanksgiving] and fulfill to the Most High your vows. 50:15 And call upon Me on a day of distress (gevurah/righteous suffering); I shall release you, and you will honor Me.” Tehilim 91:15, “…I am with him in distress (gevurah/righteous suffering), I shall release him, and I will honor him.” His honor is our honor, and our honor is His honor. Tehilim 51:19, “An offering to Elohim (gevurah/righteous suffering) is a broken spirit; a broken and afflicted heart, Elohim (gevurah/righteous suffering) does/do not despise.” The release can be from the suffering, but it is also from physicality to spirituality. Tehilim 50:23 concludes, “Who offers todah (for the righteous suffering) יכבדנני [honors Me], and who places a way, I shall show him in the salvation of Elohim (gevurah/righteous suffering).” יכבדנני (with two נs) reflects two honors, one during the suffering and one afterward. Tehilim 69:31, “I shall praise שם אלהים [the name Elohim] (gevurah/righteous suffering) with song and greaten it with todah [thanksgiving]. 69:32 And it shall please HaShem more than a full-grown bull of horns and hoofs.” Tehilim 56:11, “With Elohim (gevurah/righteous suffering), I will praise the thing, with HaShem (Torah/mercy), I will praise the thing. Tehilim 101:1, “A psalm of David, chesed ]kindness] and mishpat [justice] (gevurah/righteous suffering) I will sing, to you HaShem (Torah/mercy) I will sing.” A person must bless HaShem for the bad in the same way, with happiness, as one blesses for the good (Berachot 60b).
The otherworldly variant of this world is chesed/goodness, avodah/gevurah, and Torah spirituality/sanctity/holiness/honor/glory overall (in a quasi-primary way when not direct). The otherworldly variant relates most to the Cehuna/gevurah of Aharon the Cohen. HaShem does not reject this honor. Vayikra 21:8, “And You shall sanctify him (the Cohen), for he offers the food of Elohecha; he shall be holy to you, for holy am I HaShem Who sanctifies you.” Shemot 28:2, “And you shall make vestments of sanctity for Aharon your brother, לכבוד ולתפארת [for honor and glory].” Mishlei 3:16, “Length of days (Torah) is in its right hand, and in its left hand (gevurah) are riches and honor.” Malachi 2:5, “My covenant was with him (Aharon, Sanhedrin 6b) life and peace, given him by fear (gevurah) that he feared Me, and before My name he trembled (gevurah). 2:6 The Torah of truth was in his mouth, and perverseness was not found on his lips. In peace and in straightness (gevurah) he walked with Me, and many he returned from sin. 2:7 For the Cohen’s lips guard knowledge, and Torah should be sought from his mouth for he is an (otherworldly) angel of HaShem of Legions.” Torah sanctity of the otherworldly Cohen is first with chesed. The Cohen is first for holy things, fulfilling Vayikra 21:8, “And you shall sanctify him…” (Nedarim 62a). Aharon was also older than Moses and first joined Moses for the Exodus (netzach/chesed). Devarim 33:8, “And of Levi he said: Your Tummim and Urim (of the Cohen) are לאיש חסידך [for Your chesed/pious man] (Aharon).” Yeshaya 3:10, “Say the righteous man (gevurah) that he is good (chesed), for the fruit of their deeds they shall eat.”
A feature of the otherworldly variant is a principal combination of chesed and gevurah. Aharon per his chesed (joining Moses) and gevurah is more the otherworldly Cohen variant than Moses, but Abraham per his chesed and gevurah is more the otherworldly Cohen variant than Isaac. Abraham is a Cohen as Tehilim 110:4 states, “HaShem has sworn and will not relent, you (Abraham, Nedarim 32b) are a Cohen forever upon the word (or thing) of Malki-Tzedek.” Abraham’s otherworldly Cehuna/gevurah is most by the binding of Isaac transition, where Abraham was the Cohen, and Isaac was the sacrifice. Isaac is more avodah/gevurah, but Abraham is more the otherworldly Cohen variant. Moses and Isaac, less the otherworldly Cohens, are the Levites. Moses is a Levite, and Levi is another Isaac (see chapter 11). Shemot 4:13, “And he said, please Adonai send with the one You send. 4:14 And the wrath of HaShem burned against Moses, and He said, behold Aharon your brother the Levi, I know he shall surely speak.” R’ Shimon ben Yochai explains (Zevachim 102a), is not Aharon a Cohen? Rather, HaShem told Moses, I said you should be the Cohen and he the Levi. Now (that he has joined you), he is the Cohen, and you are the Levi. The Cohen and Levi are followed (in the reading of the Torah) by Israel/gevurah. Jacob, Joseph, and original malchut are least of the otherworldly variant.
Hoshea 6:6, “For kindness I desired and not sacrifice (gevurah), and knowledge of Elohim (Torah) more than (or from) burnt offerings (gevurah). The first part of the verse is the negative view of avodah/gevurah that HaShem does not desire the honor of the sacrifices. The second part of the verse is the otherworldly variant that HaShem does desire the honor of the burnt offerings (gevurah) but desires Torah spirituality (the Torah/life/truth (soul)) more than that. Moreover, Torah spirituality (the Torah/life/truth (soul)) is (a result) from the burnt offerings (gevurah). Mishlei 21:3, “Performing tzedakah [chesed and Torah] and mishpat [laws/gevurah] is preferred by HaShem to (or from) a sacrifice.” The CG”T triad leads to Torah spirituality (the Torah/life/truth (soul)) that is preferred to the sacrifice/gevurah (per the otherworldly variant) and is (a result) from the sacrifice/gevurah.
Amos 5:25, “Did you offer Me זבחים [sacrifices] ומנחה [and a meal offering] in the desert forty years, house of Israel?” Rabbi Akiva (Hagigah 6b) holds that the burnt offerings offered at Mt. Sinai (Shemot 24:4-5, on the fifth of Sivan) were the daily tamid per Bamidbar 28:6, and they continued from then onward. The Talmud there explains Amos 5:25 that the Levites, who did not engage in idol worship, brought the daily tamid (from their funds, Rashi) during the forty years in the desert. Sifri Bamidbar 9:67:1: “Rabbi Shimon ben Yochai says, the tribe of Levi brought the sacrifice as Devarim 33:10 states, “They shall place incense before You and a burnt offering on Your altar.” Israel served idolatry and the Levites did not as Devarim 33:9 states, “For they kept Your word.” Israel did not circumcise themselves in the desert (see Joshua 5:5), but the Levites did circumcise as Devarim 33:9 states, “An Your covenant they kept.”” The mincha [meal offering] brought by the Levites is the mincha of nesachim [libations] brought along with the tamid, which in Rabbi Akiva’s view, nesachim were brought in the desert (Kiddushin 37b) even for private sacrifices.
There is a biblical obligation on Israel to fund the communal sacrifices, but the tamid of the desert was not included in that. The three sacrifices brought during the seven-day inauguration of the Mishkan (Shemot 29) were private oriented sacrifices for Aharon and his children to sanctify them. Aharon and his children did semicha (laying of the hands) on them, and they further ate the second ram shelamim as owners (Rashi on 29:22). In this context, Shemot 29:38-42 mentions the daily tamid, which were also privately oriented for the Levites to fund (in the desert), but they were still offered for all Israel like the high priest’s cow sin offering on Yom Kippur, which he paid for (Yoma 3b) but offered it for all the Cohanim (Vayikra 16:11, see Rashi). The tamid is again mentioned in Bamidbar 28:1-10 for Israel to bring it (to fund it upon entering the land). This was said in the plains of Moav right before they entered the land.
Sifri Bamidbar 9:67:1 has another approach to Amos 5:25 that it refers to the pesach offering, which the Israelites only brought once during the desert. Amos 5:25 thus states that Israel did not offer zevachim [sacrifices] (plural) because only one was offered. The mincha offering is stated in the singular because the pesach does not have nesachim (Menachot 90b), so no mincha of the pesach was brought (then or ever). The reason for the plural sacrifices vs. the singular mincha for the tamid is because the tamid verses first mention one mincha after mentioning the two tamids (and then repeat the second tamid) (see Shemot 29:38-40 and Bamidbar 28:3-7).
NH”Y
9
Pesach corresponds to Abraham, Shavuot to (the binding of) Isaac, and Succot to Jacob (Tur O”c 417). Pesach, Shavuot, and Succot are NH”Y [netzach, hod, yesod] and correspond to CG”T [chesed, gevurah, tiferet]. HaShem took Abraham out of Ur Casdim, and He sent Moses to take the nation out of Egypt (Pesach), about which Yechezkel 16:7 states, “…and you were naked and bare.” The immediate goal was Sinai/gevurah (Shavuot) as Shemot 3:12 states, “…when you take out this nation from Egypt, you will worship (avodah) Elohim (gevurah) on this mountain.” Devarim 4:9, “Only watch yourself… lest you forget…. 4:10 The day that you stood before HaShem Elohecha in Horeb, when HaShem said to me, gather for Me the nation, and I shall make heard to them My words that they should learn to fear Me (gevurah) all of the days.”
In the transitions, Abraham (of chesed) was the otherworldly Cohen of the akeida [binding] (avodah/gevurah) of Isaac (gevurah), and Moses (of netzach/chesed) was at Sinai (fear/gevurah). Moses (of netzach/chesed) was also the Cohen to inaugurate the mishkan (avodah/gevurah). Aharon (hod/gevurah) had a different role in the two transitions. Aharon joined Moses in the exodus (Shemot 4:14-16) and at Sinai (Shemot 19:24) but was secondary. In the transition of Sinai, Aharon continued his secondary role. But in the transition of inaugurating the mishkan, Aharon was part of the avodah [service] of being established the Cohen of the mishkan, whom Moses inaugurated along with it. The transitions from chesed (love) to gevurah are as Shoftim 5:31 states, “ואוהביו [and His beloved] (Abraham/Isaac, Moses/Aharon) כצאת השמש בגבורתו [are like the going out of the sun in its strength].”
The transition of netzach/chesed to hod/gevurah began before Sinai at Marah where Shemot 15:25 states, “…there He established for them decrees and mishpat [laws/gevurah].” Marah and Sinai are connected as Sanhedrin 56b explains Devarim 5:12 (of Sinai), “Guard the Shabbat day to sanctify it as HaShem Elohecha commanded you”—at Marah, and Devarim 5:16 (of Sinai), “Honor your father and mother as HaShem Elohecha commanded you”—at Marah. The nation was accountable per gevurah from Marah, in three stages. In the first stage, they were appeased. They complained for water at Marah, and its waters were sweetened. They complained for food at Desert Sin and were given manna. In the next stage, they were reprimanded as Shemot 16:19 states, “And Moses said to them, a man shall not leave over from it until morning. 16:20 And they did not obey Moses, and men left over from it until morning, and it became infested with worms and rotted, and Moses became angry with them.” And Shemot 16:26 states, “Six days you shall gather it, but the seventh day, Shabbat, shall not be on it. 16:27 And it was on the seventh day, some of the nation went out to gather, and they did not find. 16:28 And HaShem said to Moses, how long will you refuse to observe My commandments and teachings.” In the final stage, they were punished. They fought with Moses for water at Refidim, and HaShem commanded him to strike the rock (Shemot 17:6), symbolic of striking them. And Shemot 17:8 states, “And Amalek came and battled Israel in Refidim.” The lesson was gevurah—obey or justice—as Shemot 17:11 states, “And it was when Moses raised his hand, Israel was גבר [gavar/mighty], and when he lowered his hand, Amalek was גבר [gavar/mighty].” The war against Amalek (sin/justice) was symbolic of the war against the evil inclination. But destroying their people was out of place for that time as Devarim 25:18 states, “That he happened upon you on the way.” Moses sent Joshua to destroy them (Shemot 17:9) as he would later destroy the nations of Cana’an.
Gevurah worthlessness has no holiday. The otherworldly avodah/gevurah variant has two holidays. One is the transitional state of Shavuot (Sinai/fear/gevurah) including the mishkan (avodah/gevurah) built at Sinai. The other is Succot as Aharon wore sanctified vestments of honor and tiferet [glory] (Shemot 28:2), and Succot is Jacob, Joseph, and Aharon. Yesod began when they left Sinai. Bamidbar 10:25, “And journeyed the banner of the camp of the children of Dan, the מאסף [gatherer] of all the camps.” Bereishit 30:23, “And she conceived and bore a son and said, אסף [gathered] Elohim my disgrace. 30:24 And she called his name יוסף [Joseph], saying, HaShem should יסף [add] for me another child.” Devarim 1:2, “Eleven days (of righteous suffering) from Horeb (Sinai) by the way of הר שעיר (the dominance of עשו) until Kadesh Barnea.” Kadesh Barnea was a turning point as Devarim 1:19 states, “And we journeyed from Horeb… and we came until Kadesh Barnea. 1:20 And I said to you…. 1:21 See, HaShem Elohecha has placed the land before you; go up and רש [drive out/inherit] (malchut of yesod) as HaShem Elohay [the Elohim of] your forefathers has spoken to you.” But they sinned with the spies and stayed in the desert for forty years.
אסף [gathered/terminated] her disgrace (Bereishit 30:23) indicated no need for another child, so Rachel called him יוסף in order to have another child (30:24). Leah did the same. Bereishit 30:16, “And Jacob came from the field in the evening, and Leah went out to meet him, and she said, “You shall come to me, because שכר שכרתיך [I have hired you] with my son’s dudaim, and he slept with her on that night. 30:17 And Elohim heard Leah, and she conceived and bore Jacob a fifth son. 30:17 And Leah said, Elohim has given שכרי [my reward] for I have given my maidservant to my husband; so she named him Yissachar. 30:18 And Leah conceived again, and she bore Jacob a sixth son.” Leah did not use the connotation of hiring Jacob for the name Yissachar because that was only for the one night.
Succot—חג האסיף [festival of gathering]—is Joseph (אסף/gathered) and corresponds to Jacob. Bereishit 33:17, “And Jacob journeyed סכתה [to Succot], and he built himself a house, and for his livestock he made סכת [succot]; he therefore called the name of the place סכות [Succot].” The succah of exile (gevurah/righteous suffering) is for the shade of faith (Torah spirituality). The bones of Joseph are physical death (gevurah/righteous suffering) for Torah eternal life. The bones of Joseph and the succot were throughout the desert. Shemot 12:37, “The children of Israel journeyed from Rameses to Succot.” Shemot 13:19, “And Moses took the bones of Joseph with him…. 13:20 And they journeyed from Succot….” Vayikra 23:42, “You shall dwell in succot for seven days…. 23:43 So that your generations shall know that I dwelled the children of Israel in succot when I took them out from the land of Egypt.” Tiferet encompasses CG”T, and yesod encompasses NH”Y. R’ Eliezer says, the succot were clouds of honor; R’ Akiva says, they built actual succot (Succah 11b). The actual succot correspond to Jacob and Joseph. The clouds of honor correspond to Aharon (per the otherworldly variant); they were in his merit (Ta’anit 9a). Like the festivals, the covenant of Abraham introduces the days of chesed (childhood). The Bar-Mitzvah is bound by the mitzvot/gevurah. Marriage and family are the completion of toiling for spirituality.
The third festival Succot (yesod) has a Shemini Atzeret ד/fourth malchut/gevurah (binah of malchut) of yesod portion (corresponding to malchut/gevurah of tiferet). Shavuot and Shemini Atzeret are both called Atzeret/gevurah. The three festivals are also two sets of two festivals, where Pesach/chesed and Shavuot/gevurah are connected through the seven-week counting of the omer. Shavuot is the transition of netzach/chesed into Hod/gevurah. The seven days of Pesach correspond to netzach seventh of ten. The fiftieth day of Shavuot after seven weeks corresponds to hod eighth/fifth. Shavuot is still called weeks (of seven) because it is the transition of netzach seventh (into Hod eighth). Shemini Atzeret is the transitional point (higher malchut/gevurah, lower binah) between malchut/gevurah (binah of malchut) and binah/gevurah. The seven days of Succot/yesod for yesod seventh and Shemini Atzeret/malchut/gevurah (binah of malchut) of yesod eighth can count da’at independent in the keter form. Succot and Shemini Atzeret seven/eight primarily use the Shemini Atzeret malchut variant, where lower malchut/gevurah (binah of malchut) seventh is with yesod, and higher malchut/gevurah (binah of malchut), lower binah/gevurah are eighth[26]. The succah of Aharon (gevurah) is also the succah of David (beit hamikdash/gevurah), and יהודה [Judah/malchut] is like הוד [hod/Aharon]. The Shemini Atzeret holiday is malchut/gevurah (binah of malchut) of yesod per the Shemini Atzeret malchut variant, but malchut itself and binah also have the Shemini Atzeret variant. Shabbat is the holiday of malchut/gevurah (binah of malchut) itself. Rosh Hashanah (malchuyot of the seventh month) is also malchut. Yom Kippur (tenth day of the seventh month) of atonement (Torah spirituality) through afflictions (gevurah/righteous suffering) is Jacob of malchut. The festivals also relate to the CG”T components. יום טוב [good day] (all the festivals) relates to the chesed component. Pesach and Succot relate to the mitzvah/gevurah component because they have holiday mitzvot. Shavuot and Shemini Atzeret relate to the sefer Torah component (original form). Shavuot accepts the sefer Torah, and Shemini Atzeret rejoices with the sefer Torah.
For the rabbinic holidays, the one day of Purim (near Pesach/Shavuot) is like Shavuot. The Torah was re-accepted on Purim as Esther 9:27 states, “קימו וקבלו היהודים [the Yehudim upkept and accepted]” (Shabbat 88a, Shavuot 39a). Shabbat 88a explains that the first acceptance was forced. Shavuot 39a explains that the Torah was re-accepted for rabbinic laws. Hanukkah (near Succot/Shemini Atzeret) is like Shemini Atzeret. The eight days of Hanukkah are like the eighth day of Shemini Atzeret/malchut/gevurah (binah of malchut) of yesod (per the Shemini Atzeret malchut variant) with the lighting of the menorah as in the beit hamikdash. Purim before Pesach/Shavuot condenses the eight days of Pesach/Shavuot into one day like Shavuot. Hanukkah after the eight days of Succot/Shemini Atzeret has all eight days like the eighth day of Shemini Atzeret. Purim and Hanukkah further relate to the malchut/gevurah (binah of malchut) oral law (of the sefer Torah). Purim accepts it, and Hanukkah rejoices with it.
Yesod after netzach and hod did not have Joseph living but did have his (descendants and his example per his) bones as Bereishit 50:25 states, “And Joseph adjured the children of Israel saying, Elohim shall surely remember you, and you shall bring up my bones from here.” Moses represented him because Shemot 13:19 states, “And Moses took the bones of Joseph with him….” Bamidbar 21:18, “From Midbar to Matanah”: yesod is the wanderings of the midbar [desert] (gevurah/righteous suffering) for the matanah [gift] of Torah eternal life. Shemot 16:4, “And HaShem said to Moses, behold, I will rain down for you bread from heaven, and the people shall go out and gather what is needed for the day, so that I can test them, whether they will follow My Torah or not.” Devarim 8:2, “And you shall remember the entire way which HaShem Elohecha led you these forty years in the desert in order to afflict you (gevurah/righteous suffering) to test you to know what is in your heart, whether you will keep His commandments or not. 8:3 And He afflicted you and starved you and fed you the manna which you did not know nor did your forefathers know (gevurah/righteous suffering) in order to have you know that man does not live by bread alone but rather by whatever comes forth from the mouth of HaShem a man lives (Torah eternal life).” Devarim 8:16, “Who fed you manna in the desert which your forefathers did not know in order to afflict you (gevurah/righteous suffering) and in order to test you to do good for you in your end.”
In the fortieth year of the desert, Miriam died and was buried in Kadesh (Bamidbar 20:1). There was no water for the assembly, and the nation gathered against Moses and Aharon (20:2). The people fought with Moses (20:3-5), and HaShem said to him, Bamidbar 20:8, “Take the staff and gather the assembly, you and Aharon your brother, and speak to the rock before their eyes, and it shall give its waters…. 20:10 And Moses and Aharon gathered the congregation before the rock, and he said to them, listen now O rebels…. 20:11 And Moses raised his hand and struck the rock with his staff twice.” This was a mistake. By hod/gevurah at Refidim, Moses was commanded to strike the rock, but now he was commanded to speak to it because by the Torah governance (of yesod), the righteous suffer, not the wicked. Bamidbar 20:12, “And HaShem said to Moses and Aharon, because you did not have emunah (Torah) in Me to sanctify Me (Torah) in the eyes of the children of Israel, therefore, you will not bring this congregation to the land that I have given them. 20:13 These are the waters of strife that the children of Israel contended with HaShem, and He was sanctified (Torah) with them”—through their righteous suffering. Bamidbar 20:14 continues, “Moses sent emissaries from Kadesh to the king of Edom…. 20:17 Let us pass through your land…. 20:18 Edom said to him, you shall not pass through me, lest I come against you with the sword…. 20:21 And Edom refused to permit Israel to pass through his border, and Israel turned away from him.” Esau was again dominant. Then the destruction of Cana’an began, first east of the Jordan and then west of it (see chapter 11).
Yesod follows tiferet with the ו as two and in the Torah column. Jacob and Joseph also join and benefit each other. Bereishit 49:24, “…from the hands of the might of Jacob, from there he (Joseph) shepherded the אבן [stone] of Israel.” Joseph is אבן, אב [father] (before netzach and hod) and בן [son] (after netzach and hod). Tehilim 77:16, “You redeemed with Your arm Your people, the sons of Jacob and Joseph forever.” Bereishit 37:2, “These are the generations of Jacob, Joseph.” Joseph/yesod as אבן ישראל is Torah & gevurah.
Jacob saw the benefit of righteous suffering. Bereishit 28:20, “And Jacob took a vow saying, if Elohim (gevurah/righteous suffering) shall be with me and guard me on this way I am going and give me bread to eat and clothes to wear.” But Bereishit 47:9 states, “And Jacob said to Pharaoh, the days of the years of my sojourns have been a hundred and thirty years, few and bad.” Righteous suffering is bad, but Jacob needed to appreciate it. Jacob corrected this through Joseph. Bereishit 45:28, “And Israel said, grand, Joseph….” Bereishit Rabbah 94:3 explains that Jacob praised Joseph because many troubles befell him, yet he stayed more in his righteousness for Yeshaya 40:27 states, “Why does Jacob say and Israel speak, my way is hidden from HaShem, and from Elohay [My Elohim] my justice passes by.” Joseph said, Bereishit 45:5, “And now do not be sad, nor reproach yourselves for having sold me here because to sustain life Elohim (gevurah/righteous suffering) sent me before you…. 45:7 And Elohim (gevurah/righteous suffering) sent me before you to ensure your survival in the land and to sustain you for a great deliverance. 45:8 And now it was not you who sent me here but Elohim (gevurah/righteous suffering), and He placed me as a father to Pharaoh and a master for all his household and a ruler in all the land of Egypt.” Bereishit 50:19, “And Joseph said to them, fear not, for am I instead of Elohim (gevurah/righteous suffering). 50:20 Although you thought upon me bad (gevurah/righteous suffering), Elohim (gevurah/righteous suffering) thought it for the good in order to do as this day to sustain a vast nation.”
Malchut
10
The underlying Torah & gevurah of tiferet is the tiferet/Torah/life/truth (soul) (tiferet/Torah spirituality) & tiferet/gevurah/righteous suffering: Jacob Jacob. The underlying Torah & gevurah of malchut original form (da’at of malchut) is the da’at/Torah/life/truth (soul) (da’at/Torah spirituality) & da’at/gevurah/domination: Jacob Israel. ישראל [Israel/gevurah] domination is the שר [prince] of triumph. Jacob Israel (Torah gevurah) and the sons of Israel (Torah gevurah) conquer the land of Israel (Torah gevurah). Da’at/Torah of the da’at/Torah/life/truth (soul) (da’at/Torah spirituality) & da’at/Israel/gevurah/domination has an inner layer Torah & gevurah of the da’at/Torah/life/truth (soul) (da’at/Torah spirituality) & da’at/gevurah/righteous suffering. The da’at/Torah/life/truth (soul) (da’at/Torah spirituality) is for the whole of the inner layer Torah & gevurah for the outer layer Torah & gevurah, but da’at/gevurah/righteous suffering relates to both sides of the outer layer. It is more a part of the Torah side (as non-stated) but is semi-stated (stated or unstated) on the gevurah side. The triumph of da’at/Israel/gevurah/domination is also the triumph of righteous suffering over wicked prosperity because the one has defeated the other. Gevurah/dominance conquers sin. Da’at/Israel/gevurah/domination of malchut conquers sinners. Gevurah/dominance is (the gibor who) “rules his spirit” (Mishlei 16:32). Da’at/Israel/gevurah/domination of malchut rules over (conquers) others. Tehilim 22:29, “For to HaShem is the melucha [kingdom], and He rules over nations.” Obadiah 1:21, “And saviors shall ascend Mt. Zion to judge the mountain of Esau, and it will be to HaShem the melucha [kingdom].” Gevurah/dominance and gevurah/domination are both ישר [yashar/straightforward].
Jacob (ekev) is a bend, while ישראל [Israel] is ישר [yashar/straight]. Parallel to Jacob/Torah spirituality (the Jacob/Torah/life/truth (soul)) & Israel/gevurah/domination (da’at of malchut) is the bow & arrow. The bow is the bend of Jacob, and the arrow of destruction is the straight of Israel. Shmuel 2:1:18, “And he (David) said, to teach the sons of Judah the bow, behold it is written in the ספר הישר [upright book].” Bereishit 49:8 states by the blessing of Judah, “…your hand is at the nape of your enemies,” with the bow (Avodah Zara 25a, see Rashi and Maharsha). And Shmuel 2:22:41 states by David, “And my enemies, You gave me their nape” (Rashi). And Devarim 33:7 states by the blessing of Judah, “…his hands רב [fight] for him,” and the bow is used with two hands (Avodah Zara 25a). One hand holds the bow (da’at/Torah), and the other hand holds the arrow (da’at/Israel/gevurah/destruction). Keshet/bow (da’at/Torah) is the name for the whole, but the overall function of the bow & arrow is da’at/Israel/gevurah/destruction[27]. His hands (Torah & gevurah/destruction) רב [fight] (gevurah/destruction) for him (Torah).
In final form, the binah of malchut portion is part of malchut itself and is also for the whole (concluding the second format). The final form outer layer Torah & gevurah is da’at/Torah of malchut & binah/Israel/gevurah of malchut (not simultaneous, both fourth/seventh). Yeshaya 11:1, “And a rod will go forth from the root of Yishai, and a branch from his roots will bear fruit. 11:2 And it shall rest upon him the spirit of (the four letters of) HaShem (also keter), the spirit of (י) chochmah and (ה) binah, the spirit of (ו) advice (Torah) and gevurah, the spirit of (ה) da’at (Torah/malchut) and the fear of HaShem (binah/Israel/gevurah of malchut).” Final form da’at/Torah of malchut has an inner layer Torah & gevurah of da’at/Torah spirituality (the da’at/Torah/life/truth (soul)) & da’at/Israel/gevurah/destruction, and da’at/Torah spirituality (the da’at/Torah/life/truth (soul)) has an inner layer Torah & gevurah of da’at/Torah spirituality (the da’at/Torah/life/truth (soul)) & da’at/gevurah/righteous suffering. Da’at/Torah of malchut is for the whole of the inner layer Torah & gevurah for the outer layer Torah & gevurah, but the da’at/Israel/gevurah/destruction relates to both sides of the outer layer. It is more a part of the Torah side (as non-stated) but is semi-stated (stated or unstated) on the gevurah side. Da’at/Israel/gevurah/destruction is semi-stated with its binah/Israel/gevurah of malchut result. Binah/Israel/gevurah of malchut is then malchut/Israel/gevurah for the whole. The semi-integrated final form is the ד of da’at of malchut fourth/seventh with a Torah/gevurah name/function split and the ה of binah of malchut (with two levels but stating either or both or non-specific) fifth/eighth but both as malchut itself. The second step of this variant is lower level malchut/gevurah (binah of malchut) inclusive of the non-stated da’at of malchut (representing da’at of malchut) fourth/seventh and the same levels of higher level malchut/gevurah (binah of malchut) and lower level binah/gevurah (representing binah of malchut) fifth/eighth, with a same level split. The Shemini Atzeret (eighth day) malchut variant places lower level malchut/gevurah (binah of malchut) seventh with yesod, and malchut/gevurah eighth is higher level malchut/gevurah (binah of malchut) and lower level binah/gevurah. The elders of Israel malchut variant (third step) has higher level malchut/Israel/gevurah (binah/Israel/gevurah of malchut) with lower level malchut/Israel/gevurah (binah/Israel/gevurah of malchut) (two Israel elders) seventh, and (the third elder of) Israel is lower level binah/Israel/gevurah eighth. The ה of binah/gevurah (higher, lower and higher malchut/gevurah) replicates the last three variants. In the Shemini Atzeret binah variant, higher binah goes with chochmah[28].
Vayikra 9:1, “And it was on the eighth day that Moses summoned Aharon and his sons and זקני [the elders of] Israel.” Moses/netzach/chesed represents Abraham/chesed, Aharon/hod/gevurah represents Isaac/gevurah, Aharon’s four sons represent tiferet, netzach, hod, and yesod, and זקני is ז קני [seven branches]. זקני Israel (first step) is the seven branched menorah for malchut Israel (binah of malchut) seventh, with the (middle) menorah branch fourth to both sets of three. The eighth day counts da’at independent in the keter form for malchut Israel (binah of malchut) eighth. For the (second step) semi-integrated final form malchut variant, זקני is da’at of malchut seventh, and Israel is the eighth day binah/Israel/gevurah of malchut. For the next stage (third step), זקני [elders] (plural, of Israel) seventh are the lower and higher binah/Israel/gevurah of malchut, and Israel—the third elder that a court of two elders must add (Yevamot 101a)—is the eighth day lower binah/Israel/gevurah.
Shimon and Levi destroying Shechem were the other Isaac during tiferet (see chapter 11). Da’at of malchut of tiferet was Jacob defending them. After Shechem, Bereishit 35:1 states, “And Elohim said to Jacob, go up to Bethel”—the house of Elohim (Bereishit 28:17) (binah of malchut of tiferet). There Bereishit 35:10 states, “And Elohim said to him, your name is Jacob (once); shall not your name be called again (twice) Jacob, but Israel shall be your name, and He called his name Israel.” His name was changed from Jacob Jacob (Torah spirituality & gevurah/righteous suffering) to Jacob Israel. In original form, Jacob Israel is da’at/Torah spirituality & da’at/Israel/gevurah/domination, “and He called his name Israel” is the binah/Israel/gevurah of malchut portion. In final form, Jacob Israel is the underlying da’at/Torah spirituality of malchut & binah/Israel/gevurah of malchut, “and He called his name Israel” is binah/Israel/gevurah of malchut for the whole.
The Israel triumph of gevurah/righteous suffering over wicked prosperity (per the semi-statement) was said before Shechem. Bereishit 32:28, “And he said to him, what is your name, and he said Jacob. 32:29 And he said, not Jacob shall be said again (twice) your name, but Israel, for you were שרית [triumphant] with Elohim (gevurah/righteous suffering) and with men (who wickedly prospered) and were able.” The angel of Esau (sin/justice) wanted to admit to the Israel triumph of gevurah/righteous suffering over wicked prosperity at Bethel (after the one defeated the other), but Jacob forced him to admit beforehand (Hoshea 12:5; Bereishit 32:30, see Rashi on 32:29). Jacob struggled with gevurah/righteous suffering, but there was a correction. In one interpretation, “and were able” is the correction, modifying שרית [triumph] into struggled (with a sense of triumph). Jacob שרית [struggled] (with a sense of triumph) with Elohim/gevurah/righteous suffering and with wicked men. “And were able” is then the correction. In the other interpretation, שרית [triumph] is the correction. Jacob was שרית [triumphant] with Elohim/gevurah/righteous suffering and with wicked men. “And were able” is then without the correction. “And were able” relates to Bereishit 32:26, “And he saw that he was not able against him, so he caught the socket of his loin….” The angel was not able against Jacob, who was able, but the angel still caught the socket of his loin. His loin—Joseph—was the correction.
Regarding Shechem, the שרית with men takes on a different meaning. His loin—Shimon and Levi—are now the correction. Jacob שרית [struggled] (with a sense of triumph) with men—Shimon and Levi—regarding defending their actions as Bereishit 34:30 states, “And Jacob said to Shimon and to Levi, you have darkened me to discredit me among the inhabitants of the land, among the Canaanites and among the Perizzites, and I am few in number, and they will gather against me, and I and my household will be destroyed.” “And were able” is then the correction. Or Jacob was שרית [triumphant] with men—Shimon and Levi—as Bereishit 48:22 states, “And I have given you Shechem, one portion more than your brothers, which I took from the hand of the Emori with my sword (Shimon and Levi)[29] and with my bow (da’at of malchut). “And were able” is then without the correction.
Da’at/Israel/gevurah/destruction of malchut results into the binah/Israel/gevurah of malchut inheritance as Devarim 4:38 states, “To drive away great and mighty nations from before you to bring you to give you their land as an inheritance.” The inheritance is binah of malchut as Devarim 12:5 states, “Only at the place that HaShem Elohechem will choose from among all your tribes to place His name there, you shall seek His Presence and come there. 12:6 There you shall bring your burnt offerings and feast-offerings and your tithes…. 12:8 Do not do (when you cross the Jordan) like everything we do here today…. 12:9 For you will not yet have come to the menucha [resting place] or the nachalah [inheritance] that HaShem Elohecha gives you. 12:10 You shall cross the Jordan and settle in the land that HaShem Elohechem causes you to inherit, and He will give you rest from all your enemies around, and you will dwell securely. 12:11 And it shall be the place that HaShem Elohechem chooses to rest His name (the resting place and inheritance), there you shall bring all that I command you, your burnt offerings and your feast-offerings, your tithes….” The menucha [resting place] and nachalah [inheritance] are Shiloh (sacrificial mishkan/gevurah) and Jerusalem (sacrificial beit hamikdash/gevurah) (Zevachim 119a). Shiloh of Ephraim (Joseph) is binah/Israel/gevurah of malchut of yesod, after fourteen years of conquest and divide. Jerusalem—the beit hamikdash—is binah/Israel/gevurah of malchut, when at rest from all enemies around in the days of David. Binah/Israel/gevurah of malchut of tiferet, after the destruction of Shechem, is Bethel—the house of Elohim (Bereishit 28:17) (beit hamikdash). The beit hamikdash )binah of malchut) menucha [resting place] is the seventh day of Shabbat [rest], the day of menucha [rest] (Siddur), the place of שב [dwelling] of שבתך [Your dwelling] of שבתך [Your Shabbat]. Tehilim132:13, “For HaShem chose Zion; He desired it למושב [for a dwelling] for Himself. 132:14 This is מנוחתי [My resting place] forever; here אשב [I shall dwell] for I desired it.” Shemot 15:17, “You will bring them and implant them on the mount of Your inheritance; a residence for Your שבתך [dwelling] HaShem You have made; the sanctuary (beit hamikdash) of Adonai Your hands have established.”
Bereishit 28:15, “Behold, I am with you and will guard you wherever you go, and I will return you to this soil…. 28:16 And Jacob awoke from his sleep, and he said, indeed there is HaShem in this place, and I לא ידעתי [did not know]. 28:17 And he was afraid, and he said, how full of awe is this place. This is none other than the house of Elohim, and this is the gate of heaven. 28:18 And Jacob arose in the morning, and he took the stone that he had placed at his head, and he set it up as a monument, and he poured oil on top of it. 28:19 And he called the name of that place Bethel…. 28:20 And Jacob took a vow saying, if Elohim shall be with me and guard me on this way I am going and give me bread to eat and clothes to wear. 28:21 ושבתי [and I will return] in peace to the house of my father, and will be HaShem for me for Elohim. 28:22 And the stone which I have set up as a pillar shall become a house of Elohim….” Bereishit 35:14, “Jacob had erected a monument in the place where He had spoken with him, a stone monument, and he poured a libation upon it, and he poured oil upon it. 35:15 And Jacob named the place where Elohim had spoken with him Bethel.” Bethel—malchut/Israel/gevurah (binah of malchut) of tiferet—is the house of Elohim/gevurah, gate of heaven/gevurah, his father’s house/gevurah, and HaShem/Torah (tiferet) became for him for Elohim/gevurah (malchut/Israel/gevurah of tiferet). Malchut of binah is the same place. Elohim/da’at/Israel/gevurah of binah in the basic form and Elohim/keter/binah/Israel/gevurah of da’at independent in the keter form (higher first format) are like malchut/Israel/gevurah (binah of malchut). Da’at/Torah independent in the columns form is related to HaShem/Torah (28:16). HaShem/Adonai/keter/Torah/life/truth (lower first format, higher second format) and the ayin/nothing/Elohim/gevurah (lower second format) are:. “Indeed there is HaShem (HaShem/Adonai/keter/Torah/life/truth) in this place, and I לא ידעתי [did not know] (nothing/gevurah of da’at independent in the keter form)” (28:16). Furthermore (for da’at independent in the keter form), the ayin/nothing/Elohim/gevurah (lower second format) corresponds to CG”T, and HaShem/Adonai/keter/Torah/life/truth (higher second format, lower first format) corresponds to NH”Y. Shemot 6:2, “And Elohim spoke to Moses, and He said to him, I am HaShem. 6:3 And I appeared to Abraham, to Isaac, and to Jacob with El Shaddai, and My name HaShem, לא נודעתי [I did not make known] to them.” For Abraham, Isaac, and Jacob (CG”T), unlike for Moses (of NH”Y), the name HaShem/Adonai/keter/Torah/life/truth of da’at independent in the keter form did not correspond to them but was rather לא נודעתי—the nothing/gevurah of da’at independent in the keter form—to them. “Indeed there is HaShem (Torah) in this place, and I לא ידעתי [did not know]” (28:16). For Jacob (of CG”T), HaShem/Adonai/keter/Torah/life/truth of da’at independent in the keter form was there, but “and I לא ידעתי [did not know]”—the nothing/gevurah of da’at independent in the keter form corresponded to him. Keter malchut (Torah & gevurah) for the whole of da’at independent in the keter form (both formats) is “HaShem for me for Elohim” (28:21) (with the merged variant). Bereishit 37:1, “וישב [and dwelled] Jacob in the land of his father’s sojourning.” He wished to dwell in tranquility, but the events of Joseph anguished him (Rashi). Jacob anticipated that the tranquility of binah of malchut of tiferet would extend past Bethel as he settled in the actual place of his father’s house, but yesod (Joseph) had begun. Binah of malchut of tiferet was in Bethel as Bereishit 35:1 states (after Shechem), “And Elohim said to Jacob, arise, go up to Bethel (binah of malchut of tiferet) ושב [and dwell] there.”
The Israels are שב (and its variations). Da’at/Israel/gevurah/domination of malchut שב [captures]. Binah/Israel/gevurah of malchut שב [dwells/rests]. זיין is armor and food/sustenance of the mouth/malchut. Da’at/Israel/gevurah/domination of malchut is armor and devouring food. Binah/Israel/gevurah of malchut is enjoying the food that was blessed (lower level) and the blessing (higher level). שב and זיין are שבע [seven]—malchut. שב is to שביעי [seventh/malchut] as רב is to רביעי [fourth/malchut]. Israel/gevurah/domination (of da’at of malchut) שב [captures] and רב [fights]. Binah/Israel/gevurah of malchut שב [dwells/rests] and רב [abounds/inherits]. Bamidbar 26:54, “לרב תרבה נחלתו [to the abundant increase his inheritance].” Devarim 33:7 (by the blessing of Judah), “ידיו רב לו [his hands רב for him].” Da’at of malchut has the underlying two hands of the bow & arrow (Torah spirituality & gevurah/destruction) that רב [fight] for him, with a name/function split for the whole (in original or semi-integrated form). Binah of malchut has the underlying two hands (two levels) of the beit hamikdash that רב [abound/inherit]. Binah/Israel/gevurah also שב [dwells/rests] and רב [abounds/inherits]. Malchut/Israel/gevurah (binah of malchut) is שב/שביעי [seventh] and רב/רביעי [fourth] to the ו forward, and binah/Israel/gevurah is שב/שביעי [seventh] and רב/רביעי [fourth] to the ו backward. Malchut/gevurah (binah of malchut) and binah/gevurah both have the underlying דו יד [two hands] of the יד/ה [hand], for two ה/hands together. Shemot 15:17, “You will bring them and implant them on the mount of Your inheritance; a residence for Your שבתך [dwelling] HaShem You have made; the sanctuary (beit hamikdash) of Adonai Your hands have established.”
The Israels are chatzi. The chetz [arrow] of da’at/Israel/gevurah/destruction of malchut is the chatzi [half] of bow & arrow that chatzi [divides] and conquers. The ה/half and the חצי/ח [half] of binah/Israel/gevurah and malchut/Israel/gevurah (binah of malchut) divide the two and each one. Esther 5:3, “And the king said to her, what for you Esther the queen ומה בקשתך [and what do you seek]; up to chatzi hamalchut shall be granted.” בקשתך [seek] is the קשת [bow] (see B”B 123a). The bow seeks to destroy. “Up to chatzi hamalchut shall be granted”—the chetz [arrow] of malchut was granted to destroy their enemies. The beit hamikdash was also sought. Up to, but not including, the other chatzi hamalchut (binah of malchut) shall be granted. He did not grant her permission to rebuild the beit hamikdash (Megillah 15b).
Tehilim 25:12, “Who is the man who fears HaShem (gevurah); He instructs him the way to choose. 25:13 His soul will rest in good, and his offspring will ירש [drive out/inherit] the land.” The offspring of Torah’s gevurah of righteous suffering (see chapter 6) is the gevurah of Israel. ישראל [Israel] is ישר [yashar/straight] and ירש [drive out/inherit]. Da’at/Israel/gevurah/domination of malchut ירש [drives out] the wicked from the land of ישראל [Israel][30]. Binah/Israel/gevurah of malchut ירש [inherits] the land of ישראל [Israel]. Tehilim 112:1, “…happy is the man who fears HaShem; His mitzvot he greatly desires (gevurah/Isaac). 112:2 Gibor ba’aretz shall be his offspring (Esau and Jacob); a generation of ישרים [straight ones] shall be blessed” is the ישראלs. ירש [drive out/inherit] is שיר [chain/song]. Da’at/Israel/gevurah/domination of malchut שיר [chains] the wicked. Binah/Israel/gevurah of malchut is the שיר [song] of the beit hamikdash, the psalms of David. Shmuel 2:23:1, “And these are the last words of David (malchut): says David son of Yishai, and says the man established on high, the anointed one of Elohay [the Elohim of] Jacob (da’at/Torah of malchut) and pleasant (gevurah, see chapter 23) zemirot [songs of] Israel (binah of malchut). 2:23:2 The spirit of HaShem (da’at/Torah of malchut) spoke (binah of malchut) in me (David), and His word (binah of malchut) was upon my tongue (malchut). 2:23:3 Said (binah of malchut) Elohay [the Elohim of] Israel (binah of malchut), to me spoke (binah of malchut) the rock of Israel (binah of malchut), a ruler of men is righteous (gevurah), who rules the fear of Elohim (gevurah).” Da’at/Israel/gevurah/destruction of malchut is the zemirot Israel that zamir [cuts down] the wicked as Shir HaShirim 2:12 states, “The time of zamir [to cut down] (the wicked) has arrived” (Zohar introduction 1b). Pinchas killed Zimri. Binah/Israel/gevurah of malchut is the zemirot Israel songs of the beit hamikdash, the psalms of David. Binah/Israel/gevurah is also ירש [inherit], שיר [song], and zemirot [songs of] Israel (beit hamikdash).
שלם [completion/repayment] and משל [rule] are Torah and/or gevurah. Torah spirituality is שלם [completion]. Bereishit 33:18, “And Jacob arrived שלם [complete] at the city of Shechem.” Gevurah/righteous suffering is part of that, and wicked prosperity שלם [repays] their good deeds. Devarim 7:10, “ומשלם [and He repays] His enemies (their good deeds) to his face to destroy him” (Rashi; Targum; Eruvin 22a). Da’at/Torah of malchut (further) שלם [completes] this world. Da’at/Israel/gevurah/domination of malchut is part of that and שלם [repays] the שלם [fullness] of sin. Bereishit 15:16, “…for it is not שלם [full] the sin of the Emori until then. Devarim 7:10, “ומשלם [and He repays] His enemies to his face to destroy him” (see Ramban). Gevurah/dominance שלם [repays] according to deed. Binah/gevurah (dominance) of malchut שלם [completes] this world with the next world of this world with this world. Binah/gevurah (dominance) before this world שלם [completes] the next world on the lower end. Binah/gevurah (dominance) after this world is the first שלם [completion] of the next world (after this one). Binah/gevurah of malchut and binah/gevurah are ירושלים [Jerusalem] (beit hamikdash). ירושלים [Jerusalem] is the ירושה [inheritance]. ירושלים [Jerusalem] (binah of malchut and binah) are יראה [fear]/gevurah and שלם [completion].
שלם and משל [rule] relate to שלום [peace] and מושל [rule]. The blessing of שלום [peace] completes the Amidah blessings, and עושה שלום [makes peace] is the completing Amidah statement. Bereishit 43:28 (about Jacob), “ויאמרו שלום לעבדך לאבינו [and they said, peace is for your servant our father].” Zecharia 8:19, “והאמת והשלום אהבו [love truth (Torah) and peace].” Tehilim 119:165, “שלום רב לאוהבי תורתך [much peace for who love Your Torah].” Torah & gevurah of the middle column are the peace of harmony between them. Gevurah/dominance is the peace giving in. Bereishit 26:29 (about Isaac), “ונשלך בשלום [and we sent you in peace].” Malachi 2:5 (about Aharon, Sanhedrin 6b), “My covenant was with him, life and peace…. 2:6 …in peace and in מישור [straightness] he walked with Me, and many he returned from sin.” Avot 1:12, “…be of the disciples of Aharon, love peace and pursue peace….” The peace of Bereishit 15:15 (by Abraham/chesed), “And you will come to your forefathers in peace; you will be buried in a good old age” and of Shemot 4:18 (by Moses/netzach/chesed), “And Moses went and returned to Jether his father in law, and he said to him, let me go now and return to my brothers who are in Egypt, and let me see whether they are still alive; and Jethro said to Moses, go in/to peace” indicate a going towards peace/completion, and in the general sense, they are the peace/completion of spiritual development. Da’at/Israel/gevurah/domination (of da’at of malchut) and the other Isaac/gevurah/domination (see chapter 11) keep the peace. Bamidbar 25:12 (when Pinchas killed Zimri), “…behold, I give him My covenant of peace.” Binah/gevurah (dominance) of malchut and binah/gevurah (dominance) are the peace of Jerusalem (beit hamikdash). שלמה [Solomon] (peace) built the beit hamikdash. שבת שלום [Shabbat shalom/peace]. Peace on Israel. Peace on Jerusalem. Tehilim 122:6, “Pray for the peace of Jerusalem; those who love you will be serene. 122:7 May there be peace within your walls, serenity within your palaces.” Bereishit 28:21, “And I will return in peace to my father’s house.” Tehilim 76:3, Amos 9:11, “On that day, I will raise up סכת דויד [the tabernacle/beit hamikdash of David] that is fallen.” “In שלם (Jerusalem) is סכו [His tabernacle/beit hamikdash], and His dwelling place is in Zion.” “Blessed are You HaShem Who spreads סכת שלום [a tabernacle/beit hamikdash of peace] upon us and upon His entire nation of Israel and upon Jerusalem, Amen” (Siddur).
The Other Isaac
11
There is another Isaac/gevurah during tiferet and yesod and their malchut of an independent gevurah/destruction. The other Isaac is an aspect of gevurah and hod, and one can be stated for both. The other Isaac (stated) is listed after tiferet and yesod. The malchut portions (stated) are then independent but related to the other Isaac. Jacob Israel is a bow & arrow. The independent Isaac is a sword, which comes from malchut. By da’at of malchut of tiferet and yesod, they agree with the other Isaac (and destroy the wicked together), but beforehand there is a sharp disagreement, and they are חלק [split]. Bereishit 27:11, “…and I (Jacob) am a חלק [smooth] [split] man.” Bereishit 32:11, “…and now I have become into two camps.” אף [nose/anger] (tiferet/Jacob) is the anger of (gevurah/righteous suffering and of) discord. Iyov 21:17, “יחלק באפו [He splits in His anger].”
Shimon and Levi are the other Isaac during tiferet. Bereishit 34:25 (by Shechem), “…and two sons of Jacob, Shimon and Levi, Dinah’s brothers, each took his sword and came upon the city confidently and killed every male.” Jacob sharply disagreed with them as Bereishit 49:5 states, “Shimon and Levi are brothers; their weaponry is a stolen craft. 49:6 Into their conspiracy my soul does not come; into their congregation my honor does not join, for in their anger they killed a man, and in their will, they uprooted an ox. 49:7 Cursed is their anger for it is bold and their wrath for it is harsh; אחלקם [I will separate them] (from himself) in Jacob, ואפיצם [and I will disperse them] (integrate them) in Israel.” Moreover, אחלקם [I will separate/divide them] upon the enemy in Jacob with only one part fighting (see Bereishit 32:9), ואפיצם [and I will disperse/scatter them] (the enemies) in Israel. אחלקם is like Bereishit 14:15, “ויחלק [and he divided himself] against them at night,” and אפיצם is like Bamidbar 10:35, “Arise HaShem, ויפוצו [and will be scattered] Your enemies, and those who hate You will flee from before You.” The destruction of Shechem was both. First there was conflict. Then (by malchut of tiferet) there was agreement as Bereishit 48:22 states, “And I have given you Shechem, one portion more than your brothers which I took from the hand of the Emori with my sword (Shimon and Levi) and with my bow (malchut).” Shimon and Levi—“my sword”—are the sword of malchut. Bereishit 34:26, “And Chamor and Shechem his son they killed לפי חרב [by the mouth of the sword]”—with the חרב [sword] of פי [mouth/malchut]. The mouth of malchut (da’at of malchut) has gevurah/destruction. Tehilim 57:5, “…their teeth are spears and arrows, and their tongue is a sharp sword.” Tehilim 59:8, “…swords are in their lips.” Mishlei 30:14, “A generation whose teeth are swords, and its molars are knives.” Yirmiyah 9:2, “They set their tongue a bow of lies.” Yirmiyah 9:7, “Their tongue is a deadly arrow.” Tehilim 12:5, “They said, with our tongue we will overpower; our lips are with us; who is lord over us?” Mishlei 18:21, “Death and life are in the hand of the tongue.”
Bereishit 15:9, “And He said to him, take for me a calf of three and a goat of three and a ram of three”; the ram after the goat (timewise) is the other Isaac. The after-ram is also the ram of Isaac, and the ram of Isaac is also the after-ram—“איל אחר [after-ram]” (Bereishit 22:13). Shimon and Levi are the איל אחר and האיל of Bereishit 22:13. איל אחר is Shimon as Bereishit 43:14 states (about him), “your brother אחר [the other one],” and Levi in numerical value is האיל. They were not without answer as Bereishit 34:31 states, “And they said, should he make our sister like a zonah.” Pinchas from the tribe of Levi and of Joseph (on his mother’s side, Sotah 43a) is the other Isaac (Levi) during yesod (Joseph). Pinchas and Isaac have the same numerical value. Tiferet and yesod differ here. Moses of yesod agrees with the destruction before malchut, but there is still conflict. Moses was angry at the officers by the war with Midian for not destroying the women (Bamidbar 31:14-15). Pinchas was the war general (Sotah 43a on Bamidbar 31:6). They were also not without answer as Shabbat 64a explains that the officers exonerated themselves as Bamidbar 31:49 states, “And they said to Moses, your servants took the sum of the men of war in our charge and not a man of us is lacking.”
Another yesod destruction controversy is that Pinchas killed Zimri. Bamidbar 25:17, “Detest the Midianites and smite them” stated afterward connects the controversies. Pinchas was a Cohen like Aharon. But Pinchas grandson of Aharon only became a Cohen because he killed Zimri (Bamidbar 25:13; Rashi). He was the other Cohen/gevurah of destroying the wicked. Shimon and Levi were also such Cohanim as Hoshea 6:9 states, “And when a man (Jacob) awaited the troops, a band of Cohanim (Shimon and Levi) on the path killing in Shechem, for immorality they did” (Tanhumah Vayishlach 7:5). Another yesod destruction controversy was east of the Jordan. Reuben and Gad (the other Isaac) decided to settle there, but Moses of yesod sharply disagreed with them (Bamidbar 32:6-15). The war with Midian stated beforehand connects the controversies. Joseph also rose to rule over all of Egypt, but this chastised his brothers and threatened them.
After the destruction with conflict east of the Jordan, Joshua from Ephraim/Joseph was malchut of yesod. The east joined the west to destroy the nations there without conflict. After fourteen years of conquest and divide, binah of malchut of yesod was the sacrificial mishkan/gevurah of Shiloh (of Ephraim). Yesod/Joseph is split with the other Isaac. Most tribes resided west of the Jordan. Reuben and Gad resided east of it. Menashe/Joseph (yesod) was split along with them, half west of the Jordan and half east of it. Joshua/Ephraim/Joseph (malchut of yesod) resided west of the Jordan in whole.
Jacob is removed from destroying the wicked. The keshet [bow] seeks to destroy. Jacob’s bow is חלק [separated] from destroying. Joseph’s bow (seeking to destroy) is strong as Bereishit 49:24 states, “But his קשת [bow] stood in its strength.” Moses of yesod (with conflict) and Joshua/da’at of malchut of yesod (without conflict) nonetheless destroyed together with the other Isaac לפי חרב [by the mouth of the sword]. Da’at of malchut of yesod is Torah & gevurah/destruction in name (bow & sword), while the overall function is destruction. The gevurah/destruction of Pinchas killing Zimri was uplifted. The sword/gevurah was uplifted to tefilah [prayer/gevurah][31], and a spear closer to an arrow was used. Tehilim 106:30, “And Pinchas stood up vayipallel [and prayed] (Berachot 6b), and it stopped the plague.” Bamidbar 25:7, “And Pinchas… took a spear in his hand. 25:8 …and he pierced them both… and the plague was halted from the children of Israel.”
Bilam sought to curse the nation during yesod in the desert, and he brought cows and rams on the altar, but blessings followed for Jacob and Israel. The cow corresponds to Abraham and the ram to Isaac (Rashi on Bamidbar 7:21). This was Bilam’s area of dominance over them. But he blessed them because they complete into Jacob and Israel. Yesod (second format) with the ו as two, between Jacob (tiferet) and Israel (malchut), is Jacob & Israel for the whole, Torah & gevurah/destruction, the bow & the sword. Malchut/gevurah (binah of malchut) is malchut as a variant form of binah/gevurah. Yesod as Torah & gevurah/destruction (bow & sword) (with the sword of malchut) is yesod as a variant form of malchut original form (da’at of malchut). Joshua’s destruction (da’at of malchut of yesod with the sword of malchut) is included. Tiferet/Jacob third is Torah. Yesod ד/fourth is Torah & gevurah/destruction (bow & sword), a variant form of ד/malchut (original form). Malchut/Israel/gevurah (binah of malchut) ה/fifth is the inheritance of Jerusalem, a variant form of ה/binah.
יש and די
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Devarim 33:7 (by the blessing of Judah), “ידיו רב לו [his hands רב for him].” Da’at of malchut has the underlying two hands of the bow & arrow (da’at/Torah spirituality & da’at/gevurah/destruction) that רב [fight] for him, with a name/function split for the whole (in original or semi-integrated form). Malchut/gevurah (binah of malchut) has the underlying two hands (two levels) of the beit hamikdash that רב [abound/inherit]. Bamidbar 26:54, “לרב תרבה נחלתו [to the abundant increase his inheritance].” Binah and malchut, one hand each (for the whole), are together the two hands of the beit hamikdash. Shemot 15:17, “You will bring them and implant them on the mount of Your inheritance; a residence for Your שבתך [dwelling] HaShem You have made; the sanctuary (beit hamikdash) of Adonai Your hands have established.” The י and ד of the ה are יד [hand]. יהודה contains יד. The numerical value of דוד is יד [fourteen], and דוד was fourteenth from Abraham. Bereishit 38:28, “And it was, when she gave birth, one put out a יד [hand]….” Zerach wanted David/יד to descend from him, so he put out his יד [hand]. But it was drawn back, and Peretz broke forth, and David descended from him. דוד (hand) in both directions is two hands. דו and די of the ה are דו יד [two hands]. דויד is דו יד [two hands]. Solomon built the beit hamikdash and was called ידידיה [Yedidyah] (Shmuel 2:12:25). ידידיה is יד יד [two hands]. Devarim 33:12, “Of Benjamin he said, the ידיד [friend] of HaShem… and resides between a his shoulders” (in the beit hamikdash, Rashi). ידיד [friend] is יד יד [two hands]. Malchut/gevurah (binah of malchut) and binah/gevurah are both ה and ישראל and ירושלים and ירש and ישר and שיר and שב and רב and two hands and דוד/דויד. Amos 9:11, “On that day, I will raise up סכת דויד [the tabernacle/beit hamikdash of David] (binah/gevurah) that is fallen (malchut/gevurah).”
שדי [Shaddai] is שאמר לעולם די [He told this world enough] (Hagigah 12a). This world is די [enough]; it has a limit. Shaddai/malchut completes this world—“to fix (complete) the world with malchut Shaddai” (Siddur). El Shaddai (Bereishit 17:1) is first and last of this world, from El/chesed first to Shaddai/malchut last. The יד [hand] of da’at/Torah of malchut is די [enough], the final part of this world, and the יד [hand] of da’at/gevurah/destruction of malchut is די [enough] to wicked prosperity. Binah of malchut (a next world of/with this world) and binah (of the next world) are דו יד or יד יד [two hands] and דו די or די די [two enoughs], enough of enough, enough of this world. Malchut/gevurah (binah of malchut) and binah/gevurah as one יד [hand] and די [enough] (for the whole) are two ידs [hands] and two דיs [enoughs] together. The two worlds separate does not change the meaning (for binah/gevurah and malchut/gevurah) of די [enough] of this world, but binah/gevurah and malchut/gevurah (binah of malchut) then more rely on the underlying two ידs [hands] and two דיs [enoughs] of each ה. Shaddai is this world separate. שדי is also two שדי (see Shir HaShirim 4:5) for the underlying two ידs [hands] and two דיs [enoughs], but overall, שדי is one יד [hand] and one די [enough] like the one ה, while the two שדי highlight the two underlying parts, like the two parts of the ה. Shir HaShirim 1:13, “Between שדי He lies”—between the poles of the ark in the Holy of Holies of the beit hamikdash (Rashi). Both worlds are ישדי, and שדי in a circle alludes to it. This world is די [enough], and the next world is יש [there is] as Mishlei 8:21 states, “To inherit to that love Me יש (the next world, Sanhedrin 100a).” The next world is יש [eternal] and שי [a tribute]. שדי of די contains יש. Da’at of malchut has the יש of ישראל/gevurah/destruction (eternal in nature) within the די [enough] of this world, and malchut/gevurah (binah of malchut) is the יש of ישראל/gevurah next world of/with this די [enough] world. Shaddai of keter/binah/Israel/gevurah (God) for the whole of da’at independent in the keter form (higher first format) is before this world. HaShem El Shaddai (see Bereishit 17:1) has da’at independent in the keter form as HaShem/Adonai/keter/Torah/life/truth for the whole (before El/chesed). HaShem El Shaddai is moreover like HaShem El Elohim for the higher keter malchut (Torah & gevurah) versions of da’at independent in the keter form (see chapter 3), and it extends from malchut to malchut.
יש [eternal]—ימין [right] and שמאל [left]—of the next world is the ימין & שמאל [right & left] (Torah & gevurah and the expanded middle of the middle) of keter and the ימין [right] and שמאל [left] of chochmah and binah. Keter is more יש [eternal], but chochmah and binah are more יש [something] in contrast to keter which is also אין [ayin/nothing]. With keter as אין [nothing] (lower second format) chochmah is יש מאין [something from nothing] as Iyov 28:12 states, “And chochmah from אין [nothing] (keter) is found,” and Iyov 28:20 states, “And chochmah from אין [nothing] (keter) comes.” Keter has a male and female יש. Chochmah is a male יש. Binah/gevurah, malchut/gevurah (binah of malchut), and the gevurah/destruction of da’at of malchut are female ישs. All the female ישs are the יש of ישראל [Israel]. Keter, chochmah, and binah are יש parents. Chochmah and binah are father and mother. Malchut/gevurah (binah of malchut) and the gevurah/destruction of da’at of malchut are יש daughters. Da’at/Torah of malchut is בן דעת [son da’at]. In the third world (first consideration), binah, chochmah, and keter after chesed to malchut are also יש children. משיח contains שי. David (with a stated Mashiach capacity) is בן ישי [son of Yishai] (son יש). ישי is יש and שי. שילה (a name of Mashiach, Bereishit 49:10) is שי לו (the male יש) and שי לה (the female יש). Mishkan שילה is שי לה (malchut/gevurah of yesod).
Shir HaShirim 1:1, “שיר השירים אשר לשלמה [The Song of Songs, which is Solomon’s]. 1:2 ישקני מנשיקות פיהו כי טובים דדיך מיין [Let him kiss me with the kisses of his mouth, for your love is better than wine].” The words שיר and השירים and ישקני and נשיקות contain יש, and דדיך and יין are ידיד (as in ידידיה) and פיהו is malchut. These are for שלמה [Solomon] to build the malchut/gevurah (binah of malchut) beit hamikdash.
Bereishit 27:22, “והידים ידי עשו [and the hands are the hands of Esau].” Bereishit 32:12, “Please save me from the hand of my brother, from the hand of Esau.” The hand holding the bow is the hand of my (Jacob’s) brother, and the hand holding the arrow that kills is the hand of Esau. Bereishit 27:3, “ועתה שא נא כליך תליך וקשתך וצא השדה וצודה לי צידה [and now please take your equipment, your quiver and your bow, and go to the field and hunt me a hunt].” צודה and צידה have דו יד [two hands] of the bow & arrow, and צודה and צידה and שדה have ד and ה. The hunt is the two hands of the ד/da’at of malchut (bow & arrow). The result of the hunt is the two hands of the ה/binah of malchut as Bereishit 27:4 continues, “And make me delicacies as I love, and bring them to me, and I will eat (lower level), in order that my soul will bless you before I die (higher level).”
Malachi 1:3, “And Esau I hated.” Shmuel 1:16:12, “And he (David) was אדמוני [red] with nice eyes and a good appearance.” Esau is also אדמוני [red] (Bereishit 25:25), and Esau is אדום [Edom], and אדם [man] is malchut. But Esau is unproductive such that the female aspects are also male. Bereishit 25:27, “ויהי עשו איש ידע ציד איש שדה [and Esau was a man who knew to hunt, a man of the field].” Esau is איש and איש [man and man]. איש and איש are also יש and יש, but both are איש [man]. ידע ציד is דעת [da’at/Torah] & the ציד [hunt/gevurah/destruction] of malchut, and both contain יד [hand] (bow & arrow), but both are איש [man]. שדה is the ד (da’at of malchut) and ה (binah of malchut), but both are איש [man]. Esau has one good (right/male) eye, like Bilam—“הגבר שתם העין [the man with a closed eye]” (Bamidbar 24:15). David, on the other hand, had nice (right/male & left/female) eyes and (therefore) a good appearance. A pig shows its split hooves to seem kosher, but it is not; Esau (Rome) also makes believe he is kosher, but he is not (Rashi on Bereishit 26:34). The pig and Esau show their hands to seem kosher, but they are not.
Bereishit 49:12 (by the blessing of Judah), “חכלילי עינים מיין ולבן שנים מחלב [Red eyes from wine, and white teeth from milk].” Red and eyes are David (Shmuel 1:16:12). לבן שנים is David בן שי, and the teeth are of the mouth of malchut. בן שנים is also the son of years (youngest son) or the second son, and David was the youngest son and different from his brothers. בן שנים [between the שנs] are the יs of two שיןs for שנים [two] יs (which look like teeth), referencing the two יs of the words חכלילי and עינים and מיין which first bracket a ל and then a נ and then bracket nothing, showing that the ל of ולבן and the נ of שנים should be put to לן [rest] for ובן שים of the שיs.
Bereishit 31:39, “A טרפה [torn] I did not bring you; אנכי אחטנה מידי תבקשנה [I would repay it, from my hand you would seek it].” The טרפה is Joseph as Bereishit 37:33 states, “טרף טרף יוסף.” Jacob would repay the טרפה of Joseph (אנכי אחטנה), and it would be sought of יהודה [Judah], his יד [hand] (מידי תבקשנה). Judah also said, “אנכי אערבנו מידי תבקשנו [I will guarantee him, from my hand you will seek him]” (Bereishit 43:9). His guarantee for Benjamin (אנכי אערבנו) repaid the loss of Joseph (אנכי אחטנה) such that Bereishit 49:9 states about him, “מטרף בני עלית [from the tearing of my son you arose].” Judah protecting Benjamin (אנכי אערבנו) would further be sought of דוד [David], Judah’s יד [hand] (מידי תבקשנו). Esther 2:5, “איש יהודי [a Jewish man] was in Shushan the capital whose name was Mordechai son of Yair son of Shimei son of קיש [Kish], a Benjaminite”—Judah’s tribe also took credit for Mordechai (איש יהודי) because David did not kill Shimei ben Gera (called ben Kish) (Megillah 12b). David also refrained from killing Shaul ben Kish. מידי תבקשנו—from ידי (David), you will seek בן קיש [ben Kish]. מידי תבקשנו is also that תבקשנו seeks the י of the שין from ידי for בן קיש and for בן יש [son יש] and בת יש [daughter יש].
Bereishit 37:15, “וימצאו איש [and a man found him], והנה תעה בשדה [and, behold, he was lost in the field], וישאלהו האיש לאמר [and the man asked him saying] מה תבקש [what do you seek]. 37:16 And he said, את אחי אנכי מבקש [I seek my brothers].” Joseph was תעה בשדה [lost in the field]. שדה (numerical value 309) needs an א (numerical value 1) for יש (numerical value 310), and the איש had the א for יש for איש יש [man יש] (of chochmah and keter). אחי אנכי מבקש [I seek my brothers] corresponds to אנכי אחטנה תבקשנה [I will repay it, seek it]. Seeking his brothers [אחי] repaid his loss (אחטנה). אחי and מבקש contain the א to add to שדה for אח יש [brother יש] and משיח [Mashiach]. Bereishit 39:2, “And HaShem was with Joseph, and he was an איש מצליח [successful man].” He achieved the א for יש for איש יש (of Mashiach).
The איש [man] that found Joseph was the angel Gabriel as Daniel 9:21 states, “While I was still speaking in prayer, והאיש [and the man] Gabriel, whom I saw in the vision at first (Daniel 8:15-16), approached me flying in flight about the time of the evening offering” (Rashi from Midrash; Targum Jonathan). Berachot 4b: “It was taught, Michael takes one flight (from Yeshaya 6:6 and Daniel 10:13), Gabriel takes two flights (from Daniel 9:21, flying in flight), Eliyahu takes four flights, and the angel of death takes eight flights but when there is a plague, one flight.” Gabriel does things in two steps. “And a man found him…” “and the man asked him…” (37:15) is two steps. Moreover, וימצאהו [and found him] איש [Gabriel] והנה [and behold] is two steps (with finding and behold roughly the same thing), and תועה בשדה [lost in the field] is two steps, and וישאלהו [and asked him] האיש [Gabriel] לאמר [saying] is two steps (with asking and saying roughly the same thing), and מה תבקש [what do you seek] is two steps. Furthermore, the man stated twice is for another man/angel—Eliyahu. The finding of four steps total and the asking of four steps total are four and four for Eliyahu. וישאלהו האיש is יש (eternal) and אליהו האש [Eliyahu the fire/angel]. Moreover, in small gematria, מה (9) and the ק (1) of תבקש equal י (10, in regular gematria) for Eliyahu the תשבי [Tishbi] (Melachim 1:17:1). Furthermore, the eight steps all together brought in the angel of death. Bereishit 37:17, “ויאמר האיש נסעו מזה כי שמעתי אומרים נלכה דתינה [And the man said, they have traveled from here, for I heard them say, let us go to Dothan], and Joseph went after his brothers, and he found them in Dothan.” האיש [the man] is a third man, the angel of death, and ויאמר נסעו מזה כי שמעתי אומרים נלכה דתינה is eight words, with the one step (the overall statement) of ויאמר [and he said] sometimes sufficient. The angel of death sent Joseph to be killed as Bereishit 37:18 continues, “And they saw him from afar, and when he had not yet drawn near to them, they plotted against him to kill him.”
Bereishit 30:14, “And Reuben went in the days of the wheat harvest and found דודאים בשדה [flowers in the field], and he brought them to Leah his mother, and Rachel said to Leah, please give me מדודאי בנך [from the flowers of your son]. 30:15 And she said to her, was your taking אישי insufficient, and shall you also take דודאי בני, and Rachel said, therefore, he shall lie with you tonight in return for דודאי בנך.” As firstborn, Reuben would have the monarchy. He found דודאים בשדה [flowers in the field]. דודאים contains דויד/דוד [David], and אדם [Adam]. Moreover, דודא is ד ו/and ה (דא). He found דודאים בשדה. He found דs and הs in the שדה [field] of ד and ה. Leah said to Rachel, is it insufficient that אישי, that איש יש (of chochmah and keter), shall descend from you, and shall דודאי בני, shall דs and הs (malchuts and binahs in various ways) also descend from you? In the end, Leah and Rachel both had them; Rachel originally only asked for some of them, and Leah switching it to all of them indicates that she already owned (and possibly used) them. Joshua/malchut of yesod descended from Joseph from Rachel. David/malchut descended from Judah (from Leah). Binah, chochmah, and keter of the third world (days of Mashiach) and da’at of malchut of the fourth world[32] (also for Mashiach) descend from both Judah and Joseph—Mashiach ben David and Mashiach ben Joseph.
Bereishit 39:4, “And Joseph found favor in his (master’s) eyes, and he attended him, and he appointed him over his household, וכל יש לו נתן בידו [and all he had he gave into his hand].” He did not withhold from him but his wife (Bereishit 39:9). He had a daughter, he gave her to Joseph in marriage, and she gave him descendants. His descendants are yesod, malchut of yesod, and משיח בן יוסף. He gave into Joseph’s hand (including giving him the hand of authority) כל [every] יש he had. כל [all] is yesod. בידו [in his hand] also ב/two ידו/hands is malchut and binah (in various ways). יש לו is the male יש. Every יש he had—his daughter—is the female יש.
Malachi 3:23, “Behold, I will send to you אליה [Eliya] (Eliyahu) the prophet before the coming of the great and awesome day of HaShem.” There are two Mashiachs (ben David and ben Joseph), and there are two Eliyahus for the two Mashiachs. Zecharia 2:1, “And I lifted my eyes, and I saw, and behold four horns. 2:2 And I said to the angel who was speaking to me, what are אלה [these]? And he said אלי [to me], אלה [these] are the horns that scattered Judah, Israel, and Jerusalem. 2:3 And HaShem showed me four craftsmen. 2:4 And I said, what are אלה [these] coming to do? And he said saying, אלה [these] are the horns that scattered Judah so that no man raised his head. And אלה [these] came to terrify them to cast down the horns of the nations who raise a horn against the land of Judah to scatter it.” The four craftsmen are Mashiach ben David, Mashiach ben Joseph, Eliyahu, and the righteous Cohen (Succah 52b). Pinchas is Eliyahu (Pirkei DeRabbi Eliezer 29:17 & 47:8; Yalkut Shimoni 771:21). Pinchas is the righteous Cohen craftsman (Meir Ayin ma’amar 1). Eliyahu is for Mashiach ben David. Pinchas from Joseph (on his mother’s side, Sotah 43a) is the Eliyahu for Mashiach ben Joseph. Zecharia chapters 1 and 2 speak of two angels. Eliyahu (see chapter 4) and Pinchas (Tanhuma Shelach 1 & Vayikra Rabbah 1:1 on Shoftim 2:1) are called angels. אלי and אלה (see Zecharia 1:9, 1:10, 1:14, 2:2, 2:4) combined are אליה [Eliya] (Eliyahu). אליו (Zecharia 2:8) and אלה combined are אליהו [Eliyahu]. אליך (Zechari 2:15) and אלה combined are אליה [Eliya] ך [to you]. Zecharia 2:13, “For, behold, I will raise My hand over them, and they shall be prey for those who serve them, and you will know that HaShem of Hosts sent me” (as predicted). Zecharia 2:15, “And many nations shall join HaShem on that day, and they shall be My people, and I will dwell in your midst, and you will know that HaShem of Hosts sent me אליך [to you]” (as predicted). Malachi 3:23, “Behold, I will send לכם [to you] אליה the prophet before the coming of the great and awesome day of HaShem.”
Reuben found the דודאים, but he gave them to his mother for Judah. Reuben originally held the monarchy, but that “וילך ראובן” was cancelled by the other “וילך ראובן וישכב” (Bereishit 35:22) as Bereishit 49:4 states, “Quick like water, you shall not be foremost, כי עלית משכבי אביך,” whereas Judah was “מטרף בני עלית [from the tearing of my son you arose]” (Bereishit 49:9). Bereishit 42:37, “And Reuben spoke to his father saying… תנו אתו על ידי ואני אשיבנו אליך [give him into my hand and I will return him to you].” ידי [my hand] is David, and אשיבנו is בן שי. Reuben wanted David/Mashiach to descend from him. בת יש [daughter יש] is missing. ראובן is ראו בן, see בן [son] and not בת [daughter]. Bereishit 42:38, “And he said, לא ירד בני עמכם [my son shall not go down with you]… should disaster befall him on the journey you will take, והורדתם את שיבתי ביגון שאולה [and you will bring down my old age in sorrow to the grave].” My יד [hand] (of ירד) (David) son will not ירד [go down/be a downfall] with you, because שי בתי [my יש daughter] would be ביגון שאולה [in sorrow to the grave]. הורדתם and ביגון and שאולה (42:38) contain ראובן [Reuben], such that יד (David) would be רד [a downfall], ינון (a name of Mashiach, Tehilim 72:17) would be יגון [sorrow], and שילה (a name of Mashiach, Bereishit 49:10) would be שאולה [a grave].
Four Worlds
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The four letters of HaShem’s name are also four worlds: the world of the י (chochmah, until the flood), the world of the ה (binah, until the dispersal), the world of the ו (tiferet, after the dispersal), and the world of the ה (malchut, the final world). Each world begins with its letter and has four letters. Missing letters are found in the ה, which contains all four letters. The first world begins with the י (of keter and chochmah) and has ten sefirot in both formats. The second world begins with the י (of keter and chochmah) of the ה and has ten sefirot in both formats, but the ה of binah of the (first format) first binah world begins this world even when the two worlds are separate. The third world (first consideration) is the ו/six sefirot and malchut, then binah, chochmah, and keter. The fourth world is malchut, then ו/tiferet, then binah, chochmah, and keter. The third world begins with Abraham (chesed) of the ו. The two thousand years until Abraham are called years of void (Avodah Zara 9a).
The first two worlds are י to ה (ten sefirot) in both formats, and both had two creations. The first is the first format, and the second is the second format. The third world (first consideration) is the first format, and the fourth world is the second format. The third world sefirot (first consideration) align into the first format groups of ו and ד: the ו (on one side) reaches malchut for malchut, binah, chochmah, and keter (on the other side). The reverse of malchut to keter puts Jacob of malchut after Israel of malchut (followed by binah). Da’at of malchut still precedes binah of malchut (see later), and da’at of malchut begins in yesod. The fourth world ו does not reach malchut, and the ו is only tiferet without the other five. The fourth world has no extra portions. The fourth world malchut destroys all the wicked. The third world (first consideration) and the fourth world are both in original form for tiferet, third world yesod, and malchut.
The third world until malchut is part of three considerations. The first consideration is the first format third world ending with binah, chochmah, and keter. The second consideration is the (י) first, (ה) second, and (ו) third world until (ה) malchut (before the reverse) as one world. The world of chochmah represents the sefira of chochmah, and the world of binah represents the sefira of binah. The second consideration is in the second format because only malchut/gevurah (binah of malchut) applies (before the reverse). The third consideration includes Jacob of malchut (afterward), in the first format. When there is a conflict between the three considerations, the majority wins. Jacob of malchut follows Israel of malchut (in reverse) in accordance with the first and second considerations. Binah of malchut follows da’at of malchut (not in reverse) in accordance with the second and third considerations. Malchut (da’at of malchut) begins in yesod in accordance with the first and third considerations. Malchut of binah is on the side of the binah world (which represents the sefira of binah) in accordance with the second and third considerations. Da’at of binah in the basic form alongside binah is in the binah world, at the end, while the independent forms of malchut of binah are after the binah world. What would be binah of malchut at the end of the second binah world is instead malchut of binah (there or after) for the third world considerations, so malchut of the second binah world does not have binah of malchut. Malchut of tiferet and yesod of the second binah world also do not have binah of malchut. The gevurah/domination of that da’at of malchut is less. The second world second format tiferet, yesod, and malchut are therefore all defined without the gevurah/destruction, and the six as one tiferet/Torah spirituality are seven as one tiferet/Torah spirituality. The second world tiferet and yesod both formats (except the second format seven as one) and the second world second format malchut of tiferet and yesod (without binah of malchut) are randomly Torah or gevurah/righteous suffering for the whole. The second world first format malchut of tiferet and yesod are regular. The second world first format malchut is Torah or gevurah/righteous suffering for the whole, not randomly. The second world second format malchut (except the seven as one) is Torah & gevurah/righteous suffering for the whole. The first format third world (first consideration) would have had the reverse of binah of malchut followed by da’at of malchut, followed by Jacob of malchut. In place of that, the first two worlds first format have binah of malchut of yesod followed by da’at of malchut of yesod, followed by Jacob of malchut by yesod. In this arrangement, binah of malchut of yesod is also within da’at of malchut of yesod. The second binah world without binah of malchut also has binah of malchut within da’at of malchut. Da’at of malchut of yesod of the third world (Joshua) comes before binah of malchut of yesod (Shiloh). Da’at of malchut (David) follows. Part of it begins in yesod and also destroys לפי חרב [by the mouth of the sword].” Shoftim 1:1, “And it was after the death of Joshua and the children of Israel inquired of HaShem saying, who shall go up first for us against the Cana’ani to wage war with him. 1:2 And HaShem said, Judah shall go up, behold, I have given the land into his hand…. 1:8 The children of Judah then waged war against Jerusalem, and they conquered and struck it לפי חרב [by the mouth of the sword].” Da’at of malchut (original form) is for the whole of malchut of the third world first consideration. The two worlds separate still have a second format methodology of malchut/Israel/gevurah (binah of malchut) for the whole.
The first two worlds begin with the next world, and the last two worlds end with it. The second and third world have the lower form of the next world. The first and fourth world have the higher form of the next world. The third world next world is the days of Mashiach. The days of Mashiach start with the rebuilt beit hamikdash followed by the ingathering of the exiles as Tehilim 147:2 states, “Builder of Jerusalem is HaShem; the dispersed of Israel He will gather in” (Midrash Hane’elam 139a). The rebuilt beit hamikdash is binah/gevurah. The ingathering of the exiles is chochmah/chesed. The cheseds redeem—Abraham from Ur Casdim (chesed), the nation from Egypt (netzach), and the nation from all the lands of dispersal (chochmah). Keter completes the ingathering into the land (like the top of the י completes the י), with three (first format) stages/levels for the whole.
Devarim 30:1 (for third world binah, chochmah, keter), “And it will be when all these things come upon you, the blessing and the curse that I have placed before you, והשבת [and you will return] to your heart among all the nations where HaShem Elohecha has dispersed you. 30:2 ושבת [and you will return] unto HaShem Elohecha and listen to His voice like all that I command you this day, you and your children, with all your heart and with all your soul. 30:3 ושב [and will return] HaShem Elohecha שבותך [your return] and have mercy upon you, ושב [and again], and He will gather you from all the nations that HaShem Elohecha has scattered you. 30:4 If your dispersed will be at the end of heaven, from there HaShem Elohecha will gather you, and from there He will take you. 30:5 And HaShem Elohecha will bring you אל [to] the aretz [land] that your forefathers inherited, and you shall inherit it, and He will do good to you והרבך [and make you more numerous] than your forefathers. 30:6 And HaShem Elohecha will circumcise your heart and the heart of your offspring to love HaShem Elohecha with all your heart and with all your soul, for the sake of your life. 30:7 And HaShem Elohecha will place all these curses upon your enemies and upon your adversaries who pursued you. 30:8 And you תשוב [will return] ושמעת [and you will hear] the voice of HaShem and fulfill all His commandments that I command you this day. 30:9 והותירך [And will make you abundant] HaShem Elohecha in all the work of your hands, in the fruit of your womb, in the fruit of your livestock, and in the fruit of your soil for good, for ישוב [will once again[ HaShem לשוש [to rejoice] over you לטוב [for good] כאשר [like He] שש [rejoiced] over your forefathers. 30:10 When תשמע [you hear] the voice of HaShem Elohecha to observe His commandments and His statutes written in this Torah scroll, when תשוב [you return] to HaShem Elohecha with all your heart and with all your soul.”
The keter references here are largely in original form (soul/person). HaShem Elohecha is a general keter malchut (Torah & gevurah) theme (see chapter 22), but the last one, in one method, is final form keter malchut (Torah & gevurah) for the whole. שב/heart/listen/voice/commandments (30:1-3) is binah, the gathering (30:3-4) is chochmah, and the bringing etc. (30:5) is keter, with el [to] (the aretz) a transitional El/chochmah/chesed. The three stages/levels of first format third world keter for the whole are bring/aretz (the keter/Adonai/Torah/life/truth (soul/person)) of lower keter (30:5), then the inheritance (the Elohim/keter/binah/Israel/gevurah (soul/person)) of higher keter (30:5), and then keter malchut (Torah & gevurah) of the aretz & the inheritance (the keter/Adonai/Torah/life/truth (consciousness) & the Elohim/keter/malchut/Israel/gevurah (consciousness)-Elohim/keter/malchut/Israel/gevurah spiritual form merged variant) (30:5). Moreover, “bring” (to the aretz) is for the keter/Adonai/Torah/life/truth (soul/person), “that your forefathers inherited” is for the Elohim/keter/binah/Israel/gevurah (soul/person), and aretz & the inheritance is for keter malchut (Torah & gevurah) (with the merged variant). One expanded keter malchut (Torah & gevurah) is El (2) (the El/keter/chochmah/chesed (consciousness)), aretz (1) (the keter/Adonai/Torah/life/truth (consciousness)), and the inheritance (3,4) (the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form) (30:5) for 2,1,3,4 where the gevurahs rotate, and el [to] the aretz (inside the aretz) is 2,1,2,1 rotating. Another expanded keter malchut (Torah & gevurah) is aretz (1) & the inheritance (3,4) (the keter/Adonai/Torah/life/truth (consciousness) & the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form) and good (2) & רב/abundance (3,4) (the El/keter/chochmah/chesed (consciousness) & the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form) (30:5). The aretz & inheritance pair is 1,3 and 1,4 in the middle of the expanded keter malchut (Torah & gevurah), and the good & רב pair is 2,3 and 2,4 in the middle. The pairs rotate the outsides with the insides and the two gevurahs. The circumcision/chesed (2) of the heart (3,4) (the El/keter/chochmah/chesed (consciousness) & the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form) (30:6) are again 2,3 and 2,4. Love (1,2) & all your heart (3,4) (30:6) are the expanded rotating keter malchut (Torah & gevurah)—the four parts of all your soul (30:6). For the sake of your life (30:6) is that the keter/Adonai/Torah/life/truth (consciousness) is the primary factor and applicable to all four parts.
In one method for verses 30:8-10, HaShem (not of HaShem Elohecha) is used relatedly for the keter/Adonai/Torah/life/truth (consciousness/soul/person). In another method, HaShem is also thematic. In the first method, 30:8-9 reverse the expanded keter malchut (Torah & gevurah) for the circular rotation. שב/hear/voice (3,4) & HaShem (1) (the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form & the keter/Adonai/Torah/life/truth (consciousness/person) (30:8) reverse 1,3 and 1,4 to 3,1 and 4,1. Commandments/abundant/hands/fruit (see chapter 14) (3,4) & good (2) (the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form & the El/keter/chochmah/chesed (consciousness)) (30:8-9) reverse 2,3 and 2,4 to 3,2 and 4,2. Then שב (3,4), HaShem (1), and good/rejoice (2) (30:9)—3,4,1,2—is the reverse of 2,1,3,4 where the gevurahs rotate, and HaShem לשוש [(next) to rejoice] לטוב [(next) to good] כאשר [like He] שש [rejoiced] is 1,2,1,2,1,2 rotating. The three stages/levels of first format third world keter for the whole then step down and then back up (30:10). Hear/voice/commandments is the Elohim/keter/binah/Israel/gevurah (soul/person), and the Torah scroll is the keter/Adonai/Torah/life/truth (soul/person). שב is again the Elohim/keter/binah/Israel/gevurah (soul/person), and HaShem Elohecha is the final form keter malchut (Torah & gevurah) for the whole with the merged variant.. With all your heart describes the original form of Elohecha, and with all your soul describes the original form of HaShem Elohecha. The expanded final form keter malchut (Torah & gevurah) is El (2) HaShem (1) Elohecha (3,4) with all your heart for the whole of all your soul (describes 4) for 2,1,3,4. 2,1 rotate with El [to] (2) HaShem (1) in HaShem’s position, and (the God part of) Elohecha (3) rotates with all your heart for all your soul (4).
In the second method for 30:8-10, שב/hear/voice/commandments/abundant/hands/fruit (3,4) & good (2) (the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form & the El/keter/chochmah/chesed (consciousness)) (30:8-9) reverse 2,3 and 2,4 to 3,2 and 4,2. שב (3,4) & good/rejoice (2) (the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form & the El/keter/chochmah/chesed (consciousness)) (30:9) is the same. In 30:10, hear/voice/commandments (3,4) & the Torah scroll (1) (the Elohim/keter/binah/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form & the keter/Adonai/Torah/life/truth (soul/person)) reverse 1,3 and 1,4 to 3,1 and 4,1. שב with all your heart explains that the Elohim/keter/malchut/Israel/gevurah (consciousness) and the Elohim/keter/malchut/Israel/gevurah spiritual form rotate. With all your soul is all four parts rotating.
Yechezkel 37:21, “And say to them, so says Adonai Elohim (spelled HaShem), behold I will take the children of Israel from among the nations where they have gone, and I will gather them from every side, and I will bring them el [to] אדמתם [their land]. 37:22 And I will make them into one nation בארץ [in the land] in the mountains of Israel, and one king shall be for all of them for a king, and they shall no longer be two nations, and they will not be divided into two kingdoms anymore. 37:23 And they shall no longer defile themselves with their idols and with their detestable things and with all their transgressions, and I will save them from all their habitations in which they have sinned, and I will purify them, והיו [and they will be] לי [to Me] for a people, ואני [and I] אהיה [will be] for them for Elohim. 37:24 And My servant David shall be king over them, and one shepherd shall be for all of them, and they shall walk in My ordinances and observe My statutes and perform them. 37:25 וישבו [And they shall dwell] on הארץ [the land] that נתתי [I gave] to My servant Jacob, wherein ישבו [dwelled] your forefathers, וישבו [and they shall dwell] upon it, they and their children and their children’s children forever, and My servant David shall be their prince forever. 37:26 And I will form for them a covenant of peace, an everlasting covenant shall be with them, ונתתים [and I will place them] והרביתי [and I will multiply] them, ונתתי [and I will place] מקדשי [My sanctuary] בתוכם [in their midst] forever. 37:27 והיה [and will be] משכני [My sanctuary] on them, והייתי [and I will be] for them for Elohim, and they יהיו [will be] לי [to Me] for a people. 37:28 And the nations shall know that אני [I] HaShem מקדש [sanctify] Israel when מקדשי [My sanctuary] is בתוכם [in their midst] forever.”
The taking/gathering (37:21) is chochmah, and the bringing etc. (37:21) is keter, with el [to] (the אדמה) a transitional El/chochmah/chesed. The three stages/levels of first format third world keter for the whole are “bring” (the keter/Adonai/Torah/life/truth (soul/person)) (37:21), then the אדמה [land/gevurah] (the keter/binah/Israel/gevurah (soul/person)) (37:21), and then keter malchut (Torah & gevurah) of the aretz & the mountains of Israel (the keter/Adonai/Torah/life/truth (consciousness)) & the Elohim/keter/malchut/Israel/gevurah (consciousness)-Elohim/keter/malchut/Israel/gevurah spiritual form merged variant) with one king/malchut (37:22). In 37:23, and “they,” of keter original form, will be, in keter final form, to HaShem for a people, in the inner layer keter malchut (Torah & gevurah), which (in the higher approach) becomes keter malchut (Torah & gevurah) for the whole of HaShem for them for Elohim (with the merged variant), with David as their king/malchut to keep the commandments/gevurah (37:24). לי [to Me] (37:23) is HaShem/Adonai/keter/Torah/life/truth, and והיו [and they will be] (of והיו לי, in terms of לי) spells HaShem’s name. אני [Me] (37:23) is also HaShem/Adonai/keter/Torah/life/truth, and אהיה (of ואני אהיה) is also HaShem. For the final form expanded rotating keter malchut (Torah & gevurah), אני [I] is El/keter/chochmah/chesed (God) (2), אהיה is HaShem (1), for 1,2 with the former also in the latter’s position, and for them (4) for Elohim (3,4) is 4,3,4 (37:23), with David/king (malchut) to keep the commandments/gevurah (continues 4) (37:24). In one method, the three stages/levels of first format third world keter for the whole then step down and then back up (37:25-26). שב is the Elohim/keter/binah/Israel/gevurah (soul/person), followed by the aretz/gave/Jacob (the keter/Adonai/Torah/life/truth (soul/person)). Then שב is again the Elohim/keter/binah/Israel/gevurah (soul/person), with David/price/peace (binah). In another method, שב (3,4), aretz (1), “gave” (2), Jacob (1) are (the original form) 3,4,1,2,1, reversed and rotating, and the forward version (after שב) is aretz (1), “gave” (2), Jacob (1), שב/David/peace (3,4) for 1,2,1,3,4 rotating. Then תן [place/give] (1,2) & רב [multiply] (3,4) (37:26) are the expanded rotating keter malchut (Torah & gevurah). Then ונתתי [and I will place] (1,2) מקדשי [My sanctuary] (beit hamikdash/gevurah) (Shechinah/gevurah; Mahari Kra) (3) בתוכם [in their midst] (4,3,4) (with 3 within 4) forever (37:26) is final form 1,2,3,4,3,4 rotating. והיה [and will be] and והייתי [and I will be] (37:27) have two methods. In the first method, והיה [and will be] goes along with משכני [My sanctuary] (3), and והייתי [and I will be] is like משכני [My sanctuary] (3). 37:26 ended with 3,4,3,4. Then והיה משכני [and will be My sanctuary] (beit hamikdash/gevurah) (Shechinah/gevurah; Targum; Mahari Kra) (3) on them (4), והייתי [and I will be] (3) for them (4) for Elohim (3,4) is an additional 3,4,3,4,3,4 for 1,2,3,4,3,4,3,4,3,4,3,4 rotating. In the second method, both והיה [and will be] (which spells HaShem) and והייתי [and I will be] represent HaShem. והיה [and will be] (HaShem) משכני [My sanctuary] (beit hamikdash/gevurah) (Shechinah/gevurah; Targum; Mahari Kra) on them is final form keter malchut (Torah & gevurah) for the whole with the merged variant, and והייתי [and I will be] (HaShem) for them for Elohim is the same. And they (of original form) יהיו [will be] (in final form) לי [to Me] for a people (37:27) is like in 37:23. And the nations shall know that אני [I] HaShem מקדש [sanctify] Israel when מקדשי [My sanctuary] (Shechinah/gevurah; Mahari Kra) is בתוכם [in their midst] (37:28) is final form keter malchut (Torah & gevurah) for the whole, where מקדש [sanctify] Israel with מקדשי [My sanctuary] (beit hamikdash/gevurah) (Shechinah/gevurah; Mahari Kra) בתוכם [in their midst] is the merged variant. For the expanded final form keter malchut (Torah & gevurah): and the nations shall know that אני [I] (2) HaShem (1) מקדש [sanctify] (3), Israel (4), when מקדשי [My sanctuary] (Shechinah/gevurah; Mahari Kra) (3) is בתוכם [in their midst] (4,3,4) (with 3 within 4) forever (37:28) is 2,1,3,4,3,4,3,4 rotating. 2,1 also rotate with אני [I] (2) in HaShem’s (1) position. מקדש [sanctify] and מקדשי [sanctified sanctuary] here in a malchut/gevurah or binah/gevurah way is per the otherworldly view.
Yechezkel 36:24, “And I will take you from among the nations and gather you from all the countries, and I will bring you el [to] אדמתכם [your land]. 36:25 And I will sprinkle clean water upon you, and you will be clean; from all your impurities and from all your abominations I will cleanse you. 36:26 ונתתי [and I will give] you a לב [heart] new, ורוח [and a spirit] new אתן [I will place] within you, and I will remove the heart of stone from your flesh, ונתתי [and I will give] you a heart of flesh. 36:27 ואת רוחי [and My spirit] אתן [I will place] within you and make it that you will walk in My statutes and you will keep My ordinances and do them. 36:28 וישבתם [and you will dwell] בארץ [in the land] that נתתי [I gave] to your fathers, והייתם [and you will be] לי [to Me] for a people, ואנכי [and I] אהיה [will be] for you for Elohim.”
The taking/gathering (36:24) is chochmah, and the bringing etc. (36:24) is keter, with el [to] (the אדמה) a transitional El/chochmah/chesed. The three stages/levels of first format third world keter for the whole are “bring” (the keter/Adonai/Torah/life/truth (soul/person)) (36:24), then the אדמה [land/gevurah] (the keter/binah/Israel/gevurah (soul/person)) (36:24), and then keter malchut (Torah & gevurah) of “give” & heart (the keter/Adonai/Torah/life/truth (consciousness) & the Elohim/keter/malchut/Israel/gevurah (consciousness)-Elohim/keter/malchut/Israel/gevurah spiritual form merged variant). ונתתי [and I will give] (36:26) is the spirit/Torah as stated afterward: ורוח [and a spirit] new אתן [I will place] within you. “Give” (1,2) & heart (3,4) (36:26) are also the expanded rotating keter malchut (Torah & gevurah). The reversed version (after give) is heart (3,4), (something) new (2), spirit (1), (something) new (2), and אתן [place] (1,2) for 3,4,2,1,2,1,2 rotating. The second “give” & heart (36:26) are like before. ואת רוחי [and My spirit] אתן [I will place] (Torah) within you and make it that you will walk in My statutes and you will keep My ordinances and do them (gevurah) (36:27) is again keter malchut (Torah & gevurah) for the whole with the merged variant. The expanded keter malchut (Torah & gevurah) is ואת [and something] (2), spirit (1), place (2,1), commandments (3,4) (36:27) for 2,1,2,1,3,4 rotating. שב (3,4), aretz (1), gave (2,1) (36:28) is 3,4,1,2,1, reversed and rotating. והייתם [and you will be] (of original form in final form) לי [to Me] for a people ואנכי אהיה [and I will be] for you for Elohim (36:28) is like in 37:23.
Yechezkel 11:17, “Therefore says Adonai Elohim (spelled HaShem), and I will gather you from the nations, and I will gather you from the countries which you have been scattered therein, ונתתי [and I will give you אדמת [the land of] Israel. 11:18 And they will come over there, and they will remove all its detestations and all its abominations from it. 11:19 ונתתי [and I will give] them לב [a heart] one, ורוח [and a spirit] new אתן [I will place] within them, and I will remove the heart of stone from their flesh, ונתתי [and I will give] them a heart of flesh. 11:20 In order that they walk in My statutes and keep My laws and perform them, והיו [and they will be] לי [to Me] for a people, ואני [and I] אהיה [will be] for them for Elohim.”
The gathering (11:17) is chochmah, and the giving etc. (11:17) is keter. The three stages/levels of first format third world keter for the whole are “give” (the keter/Adonai/Torah/life/truth (soul/person)) (11:17), then אדמת [the land of] Israel (the keter/binah/Israel/gevurah (soul/person)) (11:17), and then keter malchut (Torah & gevurah) of “give” & heart (11:19) (the keter/Adonai/Torah/life/truth (consciousness) & the Elohim/keter/malchut/Israel/gevurah (consciousness)-Elohim/keter/malchut/Israel/gevurah spiritual form merged variant). ונתתי [and I will give] is the spirit/Torah as stated afterward: ורוח [and a spirit] new אתן [I will place] within them (11:19). “Give” (1,2) & heart (3,4) are also the expanded rotating keter malchut (Torah & gevurah). The reversed version (after give) is heart (3,4), (something) one (2), spirit (1), (something) new (2), and place (1,2) for 3,4,2,1,2,1,2 rotating. “Give” & heart/commandments (11:19-20) are like before. והיו [and they will be] (of original form in final form) לי [to Me] for a people ואני [and I] אהיה [will be] for them for Elohim (11:20) is like in 37:23 and 36:28.
Hoshea 3:5, “Afterwards, ישבו [shall return] the children of Israel and seek HaShem Elohahem and David their king, and they shall fear el [to] HaShem and el [to] His goodness in the end of days.” שב/Israel/David/fear to HaShem are binah/gevurah, El/goodness is chochmah/chesed, and the end of days is keter. Moreover, fear el [to] HaShem is also fear/binah/gevurah, El/chochmah/chesed, and HaShem/keter/Torah.
Yechezkel 36:31-32 has repentance shame for lower keter (which is further in line with HaShem cleansing us and removing our stone heart to make us keep the commandments (36:25-27), equivalent to God circumcising our hearts (Devarim 30:6) in contrast to circumcising our own hearts (Devarim 10:16)). Yechezkel 36:31, “And you shall remember your evil ways and your deeds that were not good, and you will loathe yourselves in your faces for your sins and for your abominations. 36:32 Not for your sake do I do it says Adonai Elohim (spelled HaShem); may it be known to you, be ashamed and embarrassed from your ways, O house of Israel.” The repentance shame is for atonement. Yechezkel 16:61, “And you will remember your ways, and you will be humiliated when you take your sisters greater than you to those smaller than you, and I shall give them to you for daughters, but not from your covenant. 16:62 And I shall establish My covenant with you, and you will know that I am HaShem. 16:63 So that you will remember and be ashamed, and you will no longer have a claim (of wrong treatment, Radak) because of your humiliation, when I forgive you for all that you have done, says Adonai Elohim (spelled HaShem).” The desecration of HaShem’s name among the nations (Yechezkel 36:20-23) relates to nothing other than leaving HaShem’s land as Yechezkel 36:20 states, “And they entered the nations where they came there, and they desecrated My Holy Name, as it was said of them, these are the people of HaShem, and they have come out of His land.” The children of the exile, who bear that sin per Eicha 5:7, are therefore no more responsible than HaShem who says that He desecrated his own name in that capacity. Yechezkel 39:6, “And I will send fire on Magog and on those who dwell in safety in the islands, and they will know that I am HaShem. 39:7 And My Holy Name I will make known in the midst of My people Israel, and I will no longer desecrate My Holy Name, and the nations will know that I HaShem am holy in Israel” (see also Rashi who quotes 36:20). The higher keter of olam habbah has no more shame. Yeshaya 25:8, “He has swallowed death forever, and Adonai Elohim (spelled HaShem) shall wipe the tears off every face, and the shame of His people He shall remove from upon the entire earth, for HaShem has spoken. 25:9 “And they shall say on that day, behold, this is Elohanu that we hoped for Him, and He has saved us; this is HaShem that we hoped for him; let us rejoice and be happy in His salvation” (see chapter 3).
The second beit hamikdash is a microcosm of the final redemption, going from exile (Jacob of malchut) to the binah beit hamikdash. The second beit hamikdash was destroyed like the first beit hamikdash but retains a degree of end times status (as not destroyed) with the minor sanctuary of Yechezkel 11:16 and the Hanukkah lighting of the menorah (like in the beit hamikdash). So the second beit hamikdash (of the third world), built under Darius (Ezra chapter 6), is an aspect of both the malchut/gevurah (binah of malchut) one before it and the binah/gevurah one after it. Darius is the son of Esther (Rashi on Ezra 1:1). Esther 2:7, “And he brought up הדסה [Hadassah], she is Esther בת דדו [his uncle’s daughter].” הדסה (for the second beit hamikdash) is the סד [secret] (spelled backward per the two הs) of the two הs (beits hamikdash) of malchut/gevurah (binah of malchut) and binah/gevurah. She is Esther בת דדו, the daughter of David [בת דוד], like Mordechai איש יהודי (see chapter 12) and in terms of the the second beit hamikdash. Chagai 2:9 (about the second beit hamikdash), “The glory of this last House shall be greater than the first one, said HaShem of Hosts, and in this place, I will grant peace says HaShem of Hosts.” Daniel 9:24 (about the second beit hamikdash), “Seventy weeks (of years) נחתך [have been decreed/cut] upon your people and upon the city of your Sanctuary to terminate the transgression and to end sin and to expiate iniquity and to bring eternal righteousness and to seal up vision and prophet and to anoint the Holy of Holies.” “Decreed” is for the final quality. “Cut” is for being destroyed. Daniel 9:26 (about the second beit hamikdash),“And after the sixty-two weeks, an anointed one will be cut off, and he will not be, and the people of the coming monarch will destroy the city and the Sanctuary, and his end will come about by inundation, and until the end of the war, it will be cut off into desolation.” Eicha 4:20 (about the first beit hamikdash), “The breath of our nostrils the anointed of HaShem was captured in their pits, of whom we had said, under His protection we shall live among the nations. 4:21 Rejoice and be glad, daughter of Edom (Rome destroying the second beit hamikdash, Rashi) who dwells in the land of Uz; also upon you shall the cup pass; you shall become drunk and vomit.” Tehilim 137:7, “Remember HaShem for the sons of Edom (Rome, Midrash Tehilim 137) the day of Jerusalem, those who say, raze it, raze it, down to its foundation. 137:8 Daughter of Babylon, the devastated one, praiseworthy is he who repays you your recompense that you have done to us. 137:9 Praiseworthy is he who will grab and smash your fruits (false doctrines) against the rock.” Babel destroyed the first beit hamikdash, and the daughter of Babel, Rome, destroyed the second beit hamikdash (Bamidbar Rabbah 7:10).
Tehilim 147:3 (after the third world next world) continues with olam habbah [the world to come] (binah, chochmah, and keter of the fourth world), “He heals the brokenhearted and imprisons their sadness. 147:4 He counts numbers for the stars, to all of them names He calls.” “He heals the brokenhearted” is the revival of the dead (Midrash Hane’elam 139a). The revival of the dead is binah/gevurah. The akeida [binding] of Isaac (gevurah) corresponds to it, and the blessing of atah gibor (of Isaac/gevurah) concludes, “Blessed are You HaShem, Who revives the dead.” Bereishit 22:14 (by the akeida), “בהר השם יראה [on the mount of HaShem, He will see (higher binah or non-specific). Lower binah is the immediate revival. Higher binah starts the transformation. A person who denies the revival of the dead has no share in the revival of the dead and therefore no portion in the world to come (Sanhedrin 90a). The happiness of “imprisons our sadness” is chochmah/chesed. The stars correspond to the keter (original form) souls in olam habbah.
Jacob of malchut is the time of great suffering, one before the binah beit hamikdash (of the third world) and one after da’at of malchut (of the fourth world) that destroys all the wicked, before the binah revival of the dead. The former Jacob of malchut is escaped/survived with the binah beit hamikdash, and the latter Jacob of malchut itself escapes/survives the da’at of malchut destruction and is escaped/survived with the binah revival of the dead. Yirmiyah 30:7, “Ho, for that day is great with none like it, and it is an עת צרה [time of distress] for Jacob (Jacob of malchut), and from it, he shall be saved. 30:8 And it shall be on that day says HaShem of Hosts, I will break his yoke off your neck, and I will break your bonds, and strangers shall no longer enslave them. 30:9 And they shall serve HaShem Elohehem and David their king, whom I will set up for them.” For the former Jacob of malchut, the great day of 30:7 and 30:8 that breaks the bond of enslavement to the wicked is the (third world) binah beit hamikdash (without war, after Jacob of malchut), which from it (Jacob of malchut) he is saved. For the latter Jacob of malchut, the great day of 30:7 and 30:8 that breaks the bond of enslavement to the wicked is da’at of malchut (of the fourth world) that destroys them (before Jacob of malchut), which from it (da’at of malchut) he is saved, and from it (Jacob of malchut) he is saved with the binah revival of the dead. David of 30:9 is the same as the great day: binah (of the third world) and da’at of malchut (of the fourth world).
Daniel 12:1, “And at that time, Michael the great prince who stands over the children of your people will stand (idle), and it will be an עת צרה [time of distress] (the latter Jacob of malchut) that never was since its nationhood until that time, and at that time, your people will escape (from da’at of malchut into itself and from itself into binah), everyone who is found inscribed in the book. 12:2 And many who sleep in the dust of the earth will awaken (binah), these for eternal life, and those for disgrace, for eternal abhorrence. 12:3 And the intelligent ones will shine like the shine of the firmament (chochmah) and those justifying the multitude like stars forever and ever (keter original form, like in Tehilim 147:4 before).”
The last two worlds can also be as one world. Ramban explains this with the seven sefirot of the patriarchs followed by binah of the days of Mashiach with then chochmah and keter of olam habbah. This includes all the days of Mashiach as binah and the binah revival of the dead, with then olam habbah of chochmah and keter.
First World
14
Bereishit 1:1, “בראשית ברא אלהים את השמים ואת הארץ [In the beginning, Elohim created the heaven and the earth].” Tehilim 111:10, “ראשית חכמה יראת השם שכל טוב לכל עשיהם תהלתו עמדת לעד [the beginning of wisdom is the fear of HaShem; good intelligence to all who perform them; His praise endures forever]. ראשית חכמה [prior of chochmah] on a lower level (particularly in the last two worlds) is יראת השם [the fear of HaShem] (binah/Israel/gevurah) (Zohar Introduction 7b), and binah/Israel/gevurah goes up to שכל טוב לכל עשיהם [good intelligence to all who perform them] (chochmah/chesed), and chochmah/chesed goes up to תהלתו עמדת לעד [His praise endures forever] (keter/Torah). בראשית [In the beginning]—ירא/יראת/ירש/ישר/שב/שאת/רב—is binah/Israel/gevurah, ב (the second letter) and the ראשית [prior] of chochmah (on a lower level) (particularly in the last two worlds) and the ראשית [first] of the next world on the lower end (particularly in the last two worlds) and particularly here (and sometimes otherwise) the ראשית [first] of this world to create it. Binah/Israel/gevurah is the reishit of Yirmiyah 2:3, “Holy is Israel to HaShem, ראשית [first] of His grain.” בראשית (binah/Israel/gevurah) is the בית ראש [house/beit hamikdash/gevurah of the beginning] as Yirmiyah 17:12 states, “a throne of honor, exalted from the beginning, the place of our sanctuary (beit hamikdash).” בראשית (binah/Israel/gevurah) is also the ברית אש [covenant of fire] of the altar/gevurah. בראשית (in binah/Israel/gevurah), Elohim (binah/Israel/gevurah) created (this world) the heaven (tiferet/gevurah) and the earth (malchut/Torah). Bereishit 1:2, “And the earth” is a (first format) second malchut/Torah. Or the heaven and the earth (gevurah & Torah) is yesod for all six. Bereishit 1:2, “And the earth” is malchut. Or the account continues (with malchut later on), and the heaven and the earth (yesod for all six) is both before the six days and after the six days as Bereishit 2:1 states, “And it was completed the heaven and the earth (yesod for all six)….”
Or ראשית חכמה [prior of chochmah] (on a higher level) is יראת השם [the fear of HaShem] (keter/binah/Israel/gevurah (God)). בראשית [In the beginning]—ירא/יראת/ירש/ישר/שב/יתר/שאת/רב—is keter/binah/Israel/gevurah (God) (for the whole of higher keter), (known) ב/second and the ראשית [prior] of chochmah (on a higher level) and the ראשית [first] of the sefirot. Keter/binah/Israel/gevurah (God) is also the reishit of Israel and the בית ראש [house/beit hamikdash/gevurah of the beginning] and the ברית אש [covenant of fire] of the altar/gevurah. בראשית (in keter/binah/Israel/gevurah (God)), Elohim (keter/binah/Israel/gevurah (God)) created (this world) the heaven and the earth. Or בראשית (in ב/two reishit), Elohim/plural (keter/binah/Israel/gevurah (God) and binah/Israel/gevurah) created (this world) the heaven and the earth.
Or ראשית חכמה [first chochmah] and then יראת השם (binah/Israel/gevurah or keter/binah/Israel/gevurah (God)), and ראשית חכמה [first chochmah] is itself יראת השם (Iyov 28:28) per the otherworldly view. בראשית [In the beginning]—אשרי/איש/אב/ירא/יראת—is chochmah, ב/second and (known) ראשית/first of the sefirot. Chochmah/chesed is the ברית אש [covenant of fire] of the ברית מילה [covenant of circumcision]. Yoel 3:3, “דם ואש ותימרות עשן [blood and fire and columns of smoke].” בראשית (with reishit chochmah/chesed), Elohim (binah/Israel/gevurah or keter/binah/Israel/gevurah (God) or both/plural) created (this world) the heaven and the earth. Or ראשית [first] (keter/Torah) then חכמה/chesed then יראת השם (binah/Israel/gevurah). בראשית [In the beginning]—איש/אב/יתר—is HaShem/Adonai/keter/Torah/life/truth (for the whole of lower keter), (known) ב/second and ראשית [first] of the sefirot. Keter/Torah is the ראשית of Torah of Mishlei 8:22, “השם קנני ראשית דרכו קדם מפעליו מאז [HaShem acquired me in the beginning of His way, before His works of old]” (see chapter 3) and the ברית אש [covenant of fire] of Torah of Devarim 33:2, “מימינו אש דת למו [from His right hand, a fiery doctrine for them].” בראשית (with keter/Torah or with ב/two reishit, chochmah/chesed and keter/Torah), Elohim (binah/Israel/gevurah) created (this world) the heaven and the earth.
ברא [created] is also (the hidden creator) HaShem/Adonai/keter/Torah/life/truth (for the whole of lower keter) creating. Keter (ברא) is ב (known second) and ראשית א (the first reishit). בראשית (in ב/two reishit), ברא אלהים (keter/Torah, binah/gevurah) created (this world) the heaven and the earth. Or בראשית (with chochmah), ברא אלהים (keter/Torah, binah/gevurah) created (this world) the heaven and the earth. ברא (keter/Torah) is also the top of בראשית (chochmah) like the top of the י. Moreover, ברא reflects ב/chochmah (first and ב/second), ר/keter/Torah (second and reishit/first), and א/Elohim/binah/gevurah. ר (keter/Torah) is also the top of the ב like the top of the י (like ברא of בראשית). For Tehilim 111:10, ראשית חכמה יראת השם—reishit chochmah (בראשית) is the fear (יראת of בראשית) of HaShem/Adonai/keter/Torah/life/truth (ברא). Tehilim 112:1, “אשרי איש ירא את השם [happy is the man who fears HaShem].” The happy man—chochmah—fears HaShem/Adonai/keter/Torah/life/truth. ראשית of בראשית/chochmah is אשרי and איש and ירא and את, and ברא is HaShem/Adonai/keter/Torah/life/truth (which chochmah is את/related to). Tehilim 104:1 (about the creation), “ברכי נפשי את השם [my soul blesses HaShem].” ברכי נפשי את contain בראשית/chochmah, and ברא is HaShem/Adonai/keter/Torah/life/truth (which chochmah is את/related to). Zohar (Bereishit Tosephta 31b) explains, בראשית ברא are keter and chochmah—בראשית is chochmah, and ברא is keter (Zohar Hashmatot 256b)—אלהים is binah/gevurah, את (two letters) is chesed and gevurah, השמים/gevurah is tiferet, ואת (three letters) is netzach, hod, and yesod, and הארץ/Torah is malchut. The ו of ואת is yesod (Zohar Hashmatot 256b)—Joseph lived before netzach and hod. את השמים is CG”T (tiferet as main). ואת is NH”Y (ו/yesod as main).
Yeshaya 40:26, “Lift on high your eyes and see מי ברא אלה [Who created these], Who takes out their hosts by number, to all of them by name He calls.” אלהים contains מי and אלה, and ברא is the word before it. בראשית—since something began—מי ברא אלה את השמים ואת הארץ [Who created these, the heaven and the earth]? שאו מרום עיניכם [lift on high your eyes] is like אשא עיני אל ההרים [I lift my eyes to the mountains] (Tehilim 124:1, see chapter 3). Lift on high your eyes to keter above the eyes (chochmah and binah) and see that the מי ברא אלה [Who created these], the hidden creator HaShem/Adonai/keter/Torah/life/truth created them. “Who takes out their host by number, to all of them by name He calls” is the keter (original form) souls in olam habbah (like Tehilim 147:4 and Daniel 12:3, see chapter 13).
Mishlei 1:7, “יראת השם ראשית דעת” [The fear of HaShem is reishit of da’at]. The fear of HaShem (binah/gevurah) is the is the reishit of [precedes] da’at of binah in the basic form, and the fear of HaShem (gevurah) is reishit da’at/gevurah of binah in the basic form. When the two worlds are together, both are the reishit [first] of this world to create it and sometimes for other reasons.בראשית is binah for the whole or the ב/two reishit of binah/Israel/gevurah and da’at/Israel/gevurah of binah in the basic form. Both are ב/second and reishit [first], and both are the reishit of Israel and בית ראש (the beit hamikdash of the beginning). אלהים is binah/Israel/gevurah for the whole, or Elohim plural is binah/Israel/gevurah and da’at/Israel/gevurah of binah in the basic form alongside or independent (with either one first), or אלהי of אלהים is binah/Israel/gevurah and da’at/Israel/gevurah of binah in the basic form alongside, and the ם/malchut completes the yud of Elohim.
ברא אלהים (like HaShem Elohim) is also a higher keter malchut (Torah & gevurah) version—HaShem/Adonai/keter/Torah/life/truth & the Elohim/keter/malchut/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul) merged variant for the whole (Elohim plural) or the underlying HaShem/Adonai/keter/Torah/life/truth & the Elohim/keter/binah/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul) combined variant (Elohim plural or אלהי and ם/malchut). בראשית [In the beginning] for these keter malchut (Torah & gevurah) versions creating this world is יתר רב (as two things) for the former and יתר שאת-רב (as two things) for the latter. ברא אלהים further converts into ברא אל אלהים, which is bara el [to] Elohim unexpanded (as before) or the expanded keter malchut (Torah & gevurah) of HaShem/Adonai/keter/Torah/life/truth (1), El/keter/chochmah/chesed (God) (2), Elohim/keter/binah/Israel/gevurah (God) (3), and the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) (4) (Elohim plural), with the four switch/rotating orders 1234, 1243, 2143, 2134[33]. The underlying switch version is similar to HaShem/Adonai/keter/Torah/life/truth for the whole, El/chochmah/chesed, Elohim/binah/Israel/gevurah, and Elohim/da’at/Israel/gevurah of binah in the basic form independent, where the first two and last two also switch. Both sets of four are בראשית [In the beginning] etc. creating this world. The underlying combined variant Elohim/keter/binah/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul) (Elohim plural or אלהי and ם/malchut) is similar to Elohim/binah/Israel/gevurah and Elohim/da’at/Israel/gevurah of binah in the basic form alongside. But the former is part of a keter malchut (Torah & gevurah) version, and the order within the combined variant is not definite.
Tehilim 104:1 (after the בראשית ברא of ברכי נפשי את השם) continues, “השם אלהי גדלת מאד הוד והדר לבשת [HaShem Elohay increased greatly; splendor and majesty You have donned].” השם אלהי and ברא אלהי (HaShem/Adonai/keter/Torah/life/truth & the combined variant), גדלת מאד [increased greatly]—אלהי (the Elohim/keter/binah/Israel/gevurah (God)-Elohim/keter/malchut/Israel/gevurah spiritual form (soul) combined variant) increased the ם of אדם/מאד malchut; הוד והדר לבשת [hod/splendor and hadar/majesty You have donned]—hod is the Elohim/keter/binah/Israel/gevurah (God) part of combined variant, and the Elohim/keter/malchut/Israel/gevurah spiritual form (soul) is hadar malchut (see Tehilim 145:12 and Daniel 11:20). Or השם אלהי and ברא אלהי (HaShem/Adonai/keter/Torah/life/truth, Elohim/binah/Israel/gevurah and Elohim/da’at/Israel/gevurah of binah in the basic form alongside), גדלת מאד [increased greatly]—אלהי (binah/Israel/gevurah and da’at/Israel/gevurah of binah in the basic form alongside) increased the ם of אדם/מאד malchut; הוד והדר לבשת [hod/splendor and hadar/majesty You have donned]—hod is binah/Israel/gevurah, and da’at/Israel/gevurah of binah in the basic form is hadar malchut. Like Tehilim 104:1, Tehilim 112:1 (after the בראשית ברא of אשרי איש ירא את השם) continues, “במצותיו חפץ מאד [in His commandments he greatly desires].” במצותיו [in His commandments/gevurah], חפץ [desire] the ם of אדם/מאד malchut. חפץ מאד is like גדלת מאד, and חפץ is like חפש [to search], which is like דרוש [to search]. Tehilim 111:2, “גדלים מעשי השם דרושים לכל חפציהם [Great are the works of HaShem, sought by all who desire them]” (with גדל and דרוש and חפץ). Tehilim 111:3 continues, “הוד והדר פעלו וצדקתו עמדת לעד [hod/splendor and hadar/majesty are His work, and tzidkato endures forever].” הוד והדר פעלו [hod and hadar are His work] is like הוד והדר לבשת [hod and hadar You have donned, and צדקתו עמדת לעד [tzidkato endures forever] is like תהלתו עמדת לעד [His praise endures forever] (Tehilim 111:10) but includes (the tzedakah of) both chochmah/chesed and keter/Torah.
בראשית is also ב/two reishit creations each with ב/two reishit, keter and chochmah first of the next world to create the next world or both worlds and binah and da’at of binah in the basic form first of this world to create this world. The first side of the etnach under Elohim is for the creation of the next world. Bereishit bara [created] Elohim is keter and/or chochmah creating Elohim/binah/gevurah for the whole or Elohim/binah/gevurah and Elohim/da’at/gevurah of binah in the basic form (alongside binah or independent before or after binah), and keter and chochmah also create each other. Or the etnach itself is da’at of binah in the basic form et/alongside Elohim/binah. Or the את [et] after the etnach is for da’at of binah in the basic form independent but את/with (related to) Elohim/binah or da’at independent in the columns form but את/with (structurally related to) Elohim/binah. The creation can also extend past the etnach (for the two worlds together), where keter and/or chochmah further created (this world) the heaven and the earth. Or the creation of the next world is the heaven/binah/gevurah and the earth/da’at/Torah independent in the columns form. The second side of the etnach by itself is this world separate after the creation. את (stated) is da’at independent in the keter form את/with (this world) heaven and earth but also את/with (an origin relationship to) Elohim/binah. The את of da’at independent in the parallel form (for da’at independent in the keter form) is created however (this world) the heaven and the earth are created. ואת—another את (malchut)—is malchut by yesod, independent of the heaven/tiferet (ו as one) את/with (an aspect of) earth/malchut (itself) and nonetheless את/with (related to) heaven/tiferet (ו as one) and Elohim/binah (as another את/with). ואת is also ו/yesod את/with (between) שמים (tiferet/gevurah) and ארץ (malchut/Torah) and את/with (considered) שמים and ארץ (gevurah & Torah). Moreover, שמי of שמים is tiferet/gevurah, and the ם is malchut of tiferet alongside. The ו of ואת is ו/yesod, and את is malchut of yesod את/alongside; the א and ת (two letters) are for malchut of yesod and malchut by yesod (alongside). The first את (after the etnach) is moreover malchut itself את/with the first format subgroup of four, and heaven and earth (yesod for all six) and the six days are the group of six.
Elohim created the six days (of this world) and rested on שבת seventh, based on the semi-integrated ישבת and שבת (Bereishit 2:2-3). בראשית is also ברא שית (created six) and contains שבת or ישבת and שבת. The six days are the ו as six. Elohim “said” of the creation corresponds to da’at of binah and binah. Elohim “saw” of the creation corresponds to binah. The seven days are the subgroup of this world, where binah (of the next world) with this world to create it did not offset. שבת/malchut/Israel/gevurah (binah of malchut) for the whole is a second format methodology within the first format. Malchut/Israel/gevurah (binah of malchut) is Shabbat מלכתה [queen], Shabbat menucha [rest], a portion of the world to come (the next world of/with this world). שבת is שב and בת, and ישבת is יש and שב and בת, and שב is on שביעי [seventh day]. Shemot 15:17, “מכון לשבתך [a residence for Your dwelling]” (the beit hamikdash) is שבתך (Shabbat). The third day of tiferet per the second format methodology (within the first format) is the earth/Torah. Bereishit 1:2 states the ו as two for this configuration, “And the earth (Torah/tiferet) was formless and empty, and darkness (gevurah/righteous suffering) was on the surface of the deep, and רוח אלהים [the spirit of Elohim] (Torah & gevurah/domination) (yesod) מרחפת [was hovering] on the surface of המים [the water].” Bereishit 41:38 (about Joseph), “And Pharaoh said to his servants, is there found one like this, a man whom רוח אלהים [the spirit of Elohim] (Torah & gevurah/domination) is in”—said when Joseph was given rulership over all of Egypt. Tiferet (with the ו as two) is Torah spirituality but also gevurah/righteous suffering, and מרחפת [hovering] for yesod is מהפכת [switches] and מחלפת [switches] like the palindrome of מים for Torah & gevurah/domination and gevurah/righteous suffering & Torah spirituality.
Devarim 18:15, “A prophet from among you from your brothers, כמני [like me], HaShem Elohecha will set up for you; to him you shall listen.” Devarim 18:18, “I will set up a prophet for them from among their brothers, like you, and I will put My words into his mouth, and he will speak to them all that I command him.” The Torah portion here refers to all prophets. “Like me” (18:15) and “like you” (18:18) of Moses concerns being from their brothers (Rashi on 18:15). The false prophet stated afterward (18:20) is any false prophet, and the true prophet is also any true prophet. But Joshua is particularly alluded to here. Bamidbar 27:18, “And HaShem said to Moses, take for yourself Joshua the son of Nun, a man whom the spirit (of prophecy, Targum) is in, and you shall lay your hand upon him…. 27:20 And you shall bestow some of your splendor upon him so that all the congregation of the children of Israel will listen.” Devarim 34:9, “And Joshua the son of Nun was full of the spirit of חכמה [wisdom] because Moses had laid his hands upon him. And the children of Israel obeyed him, and they did like HaShem commanded Moses.” Joshua 1:5, “As I was with Moses, so shall I be with you.” Joshua 1:17, “Like all we listened to Moses so shall we listen to you. Only that HaShem your God will be with you as He was with Moses.” Bereishit 44:15, “And Joseph said to them, what is this deed that you have committed? Don’t you know that איש אשר כמני [a man like me] practices divination?” Joshua, from Joseph, is איש אשר כמני [a man like me] (of Bereishit 44:15). Joseph was “איש אשר רוח אלהים בו [a man whom the spirit of Elohim is in]” (Bereishit 41:38), and Joshua was “איש אשר רוח בו [a man whom the spirit is in]” (Bamidbar 27:18). For the Elohim/gevurah/domination, Joshua has “and you shall lay your hand (of gevurah/domination) upon him” (Bamidbar 27:18). In Devarim 34:9, chochmah is used per the otherworldly view (of chochmah) (as Torah and fear/gevurah) for the spirit/Torah & gevurah/domination for the hands of Torah & gevurah/domination. Don’t you know that איש אשר כמני [a man like me]—Joshua—will practice (prophetic) divination (Bereishit 44:15)? כמוני [like me] further applies to Moses/Joseph carrying Joseph’s bones. A prophet from among you מאחיך [from your brothers]—from Joseph who cared about “שלום אחיך [his brothers’ welfare]” (Bereishit 37:14)—כמני [like me]—איש אשר כמני [a man like me] (Bereishit 44:15)—Joshua—HaShem your God will set up for you; to him you shall listen (Devarim 18:15). Joseph placed the goblet in Benjamin’s sack to subjugate the kingship of Shaul ben Kish to Joshua’s leadership. Judah responded to make all of them slaves including himself (Bereishit 44:16), subjugating even the kingship of David to the leadership of Joshua. Bereishit 44:17, “And he (Joseph) said, far be it from me to do this. The man in whose possession the goblet was found (Benjamin), he shall be my slave (concerning Shaul ben Kish), and you go up in peace to your father.”
Day one (chesed) had light called day seen as good (chesed)—the fourth day (netzach/chesed) had the luminaries. The second day (gevurah) had the parting of the waters to form heaven (gevurah)—the fifth day (hod/gevurah) had the fish (water) and the birds (heaven). The second day (gevurah) does not say כי טוב [that it is good] because gevurah is הבל [worthless]. The fifth day (hod) does say כי טוב [that it is good] per the otherworldly variant. The third day (tiferet) had the revelation of the dry ground called earth (Torah). On the sixth day, Bereishit 1:24, “And Elohim said, let the earth bring forth נפש חיה [living creatures] to their kind, animals and creeping things וחיתו ארץ [and beasts of the earth] to their kind, and it was so. 1:25 And Elohim made חית הארץ [the beasts of the earth] to their kind and the animals to their kind, and all the creeping things of the adamah [ground] to their kind, and Elohim saw that it was good.” Earth (of let the earth bring forth) (1:24) is yesod as Torah spirituality for the whole. The animals (without stating earth) and adamah (1:25) are yesod as gevurah/righteous suffering for the whole. The earth/Torah & the animals/gevurah (1:24) is the underlying Torah spirituality & gevurah/righteous suffering. נפש חיה [living creatures] of the animals (1:24) is just gevurah/righteous suffering. נפש חיה [living creatures] of the fish (1:20-21) is just regular gevurah. חיתו ארץ [beasts of the earth] (1:24) and חית הארץ [beasts of the earth] (1:25) are yesod as gevurah/righteous suffering & Torah spirituality for the whole and as such for all six. Tiferet and yesod (first format, ו as three) are one thing (in two places). Tehilim 104:5, “יסד ארץ על מכוניה בל תמוט לעולם ועד [He founded the earth on its foundation that it will not falter forever].”
The third and sixth days have a second “And Elohim said…”—their portion of malchut. The third day malchut of tiferet in semi-integrated form had דשא עשב [herbs/grass] and עץ פרי [fruit trees]. Food (mouth) is malchut. Devarim 20:19, “The tree of the field is an אדם [man] (malchut) (Ta’anit 7a). עץ פרי [fruit trees] is (Vayikra 23:40) “פרי עץ hadar (malchut).” דשא is the ד of דעת of malchut of tiferet, and עשב is שבע [seven] (counting KC”B). עץ is the חץ [split] and ח/eighth of binah of malchut of tiferet. עץ פרי עושה פרי למינו [fruit trees which make fruit of its kind] is the (next stage) same level split. On the sixth day malchut of yesod in semi integrated form: Bereishit 1:26, “And Elohim said, let us (binah and da’at of binah in the basic form) make אדם [man] in our image after our likeness, and they shall rule over the fish of the sea and the birds of the heaven and over the animals and over all the earth and over all moving things that move on the earth. 1:27 And Elohim created the man in his image. In the image of Elohim, He created him. Male and female, He created them. 1:28 And Elohim blessed them and said to them, פרו ורבו [be fruitful and multiply] and fill the earth and capture it, and rule over the fish of the sea and over the birds of the heaven and over all the living things that move on the earth.” Binah/Israel/gevurah and da’at/Israel/gevurah of binah in the basic form made אדם/malchut (binah/Israel/gevurah of malchut of yesod) in their image (equal to da’at/Israel/gevurah of binah in the basic form, a lower form of binah/Israel/gevurah that comes from it), in the image of Elohim/Israel/gevurah. Kohelet 7:29, “אשר עשה האלהים את האדם ישר [Elohim made the man straight/yashar/Israel].” Male (Torah) and female (gevurah/domination) is (first format) da’at of malchut of yesod after binah of malchut of yesod to capture and rule over the earth. Male & female Torah & gevurah/domination is the name for the whole (by yesod), but the overall function is gevurah/domination. פרו ורבו and filling the earth is binah/gevurah of malchut of yesod within da’at of malchut of yesod resembling פרו ורבו and fill the waters of hod/gevurah (fifth day), and פרו is like the פרי [fruit] of binah of malchut of tiferet (third day), and רבו and filling the earth is the binah of malchut inheritance of לרב תרבה נחלתו [to the abundant increase his inheritance] (Bamidbar 26:54). On any Elohim (God) level, the Elohim image is the image of the Elohim agency.
The sixth day has a third “And Elohim said…,” about food/malchut, like the food of the third day of malchut of tiferet for malchut by yesod, part of the sixth and the seventh day as Bereishit 1:31 states, “…and there was evening and there was morning, the sixth day. 2:1 And it was completed the heaven and the earth and all their array. 2:2 And Elohim completed on the seventh day His work which He had made….”
Bereishit 1:3 (on the first day of chesed), “And Elohim said, let there be light, and there was light. 1:4 And Elohim saw the light that it was good (chesed), and Elohim separated….” HaShem saw that this light was not proper for the wicked to use, so He separated it for the righteous in the future (world) to come (Rashi from Midrash). Tehilim 31:20, “How expansive is Your goodness (the good light of the first day) that You have hidden away (in the world to come) for those who fear You” (Zohar Pekudei 220b). Shemot 2:2 (about Moses/netzach/chesed), “And she saw him that he was good, and she hid him for three months.” When Moses was born, the entire house filled with light (Rashi). The good light of Moses (netzach/chesed) was then hidden away for three months—for the three sefirot of olam habbah.
The right arm is chesed, the left arm is gevurah, the body (middle) is tiferet, the two legs (right and left) are netzach and hod, and the brit (middle) is yesod (Patach Eliyahu). The chest (tiferet) relates to the breathing of the nose (tiferet). The stomach (malchut of tiferet) relates to the eating of food of the mouth (malchut). The brit is yesod, the עטרה [crown] (of malchut) is binah of malchut of yesod, and the אדונים [masters] (Torah & gevurah/domination) are da’at of malchut of yesod after binah of malchut of yesod. The body ends here because man’s creation ended here on the sixth day. But man/male is malchut/Torah (for the whole), and the female is malchut/gevurah (for the whole). Male & female is the underlying Torah & gevurah. For the other versions of da’at of malchut before binah of malchut in semi-integrated form, Vayikra 12:2 states, “If a woman conceives and gives birth to a male, she shall be unclean for seven days; as the days of נדת דותה, she shall be unclean. (12:3) And on the eighth day, the flesh of his foreskin shall be circumcised.” The seven days end with da’at of malchut seventh, where נד of נדת is נדע (da’at) and דו of דותה is דוד (David/malchut). And on the eighth day (binah of malchut), the flesh of his foreskin shall be circumcised. Da’at of malchut circumcises (cuts down) the wicked to reveal binah of malchut.
D”H 1:29:11, “To You (the ו of the name) HaShem is the gedulah and the gevurah and the תפארת and the netzach and the hod, כי כל בשמים ובארץ [for all in heaven and in earth], to You (the ה of the name) HaShem is the ממלכה.” Yesod completes CG”T NH”Y and represents them as all six. כי כל [for all]—כי [for this one] (yesod) is כל [all] of them. Bereishit 1:25, “And Elohim made the beast of the earth to its kind… and Elohim saw כי [that] it was good.” Bereishit 1:31, “And Elohim saw כל [all] that He had made, and behold it was very good, and there was evening and there was morning, the sixth day.” “כי כל בשמים ובארץ” [for all in heaven and earth]—yesod (with the ו as two) between heaven/tiferet and earth/malchut (Zohar Bereishit 31a-b) is itself heaven/gevurah & earth/Torah. Yesod as all six days of heaven and earth is also heaven/gevurah & earth/Torah. Bereishit 2:1, “ויכלו השמים והארץ [and it was completed the heaven and the earth]”—yesod as all six days was completed. ויכלו also contains כי כל. Yesod as all six days also includes heaven (the ו/tiferet) and earth (Jacob/Torah of malchut by yesod independent of the ו as one). Bereishit 2:1 can also read, “And it was completed the heaven (ו/tiferet) and the earth (Jacob/Torah of malchut by yesod independent of the ו as one).” Heaven and earth of Bereishit 1:1 may or may not be the same as the meaning in Bereishit 2:1. Or heaven is the ו/tiferet, and earth/Torah of Jacob/Torah of malchut by yesod (2:1) and Jacob/Torah of malchut itself (1:1) can include each other. D”H 1:29:12 including the malchuts portions alongside, תפאר is tiferet, segol ת (for את) is malchut of tiferet (alongside), כי כל is yesod, and בשמים (gevurah) and ובארץ (Torah) are malchut/gevurah (binah of malchut) of yesod and Jacob/Torah of malchut by yesod (both alongside in terms of yesod heaven and earth). ממלכה of D”H 1:29:11 is malchut/gevurah (binah of malchut) (second format methodology) with an underlying (two levels) מלכה [queen] and מלכה [queen]. D”H 1:29:11 is this world separate after the creation, and HaShem before gedulah is also HaShem/Adonai/keter/Torah/life/truth of da’at independent in the keter form. HaShem before malchut is then keter malchut (Torah & gevurah) from malchut to malchut (like in D”H 1:16:31, see chapter 3).
Bereishit 2:1, “And it was completed the heaven and the earth and all their array. 2:2 And Elohim completed on the seventh day His work which He had made, וישבת [and He rested] on the seventh day from all His work which He had made. 2:3 And Elohim blessed the seventh day and sanctified it because on it שבת [He rested] from all His work, which Elohim created לעשות [to make].” Shabbat is malchut/Israel/gevurah (binah of malchut). The completion of work of the seventh day can be for the semi-integrated Jacob of malchut followed by Shabbat (binah of malchut). In the second step (second format methodology), the completion of work of the seventh day is malchut by yesod (as mentioned before). The other two seventh days are the semi-intergated ישבת and שבת Israel and Israel. Da’at of malchut & binah of malchut (Torah & gevurah) both seventh are also by ישבת and שבת. The seventh day completion of work (2:2) is now da’at of malchut (the שביעי of שב/capture) followed by ישבת on the seventh day of binah of malchut. The blessing of the seventh day is also for da’at of malchut (like the blessing of da’at of malchut of yesod of Bereishit 1:28) followed by binah of malchut of sanctifying it (per the otherworldly view) because Elohim שבת [rested] on it. The work (of the physical world) before binah of malchut is לעשות [to make] (in a physical way)—Devarim 7:11, “…today (this world) לעשותם [to do them]” (Avodah Zara 3a, 4b, and Eruvin 22a). לעשות [to make] is also that “He renews with His goodness every day the works of creation as it states (Tehilim 136:7), “לעשה אורים גדלים כי לעולם חסדו [to Who makes great luminaries, for His kindness is forever]” (Siddur).
The last words of the sefer Torah are (the four letters of) the name HaShem (second format or methodology). Devarim 34:12, “לעיני כל ישראל [before the eyes of all Israel].” The ל/before (the eyes) is keter, the eyes are chochmah and binah, כל [all] is yesod for all six, and ישראל [Israel] is malchut/gevurah (binah of malchut).
First World II
15
Bereishit 2:4, “אלא תולדות השמים והארץ בהבראם ביום עשות השם אלהים ארץ ושמים [these are the generations of the heaven and the earth when they were created, on the day that HaShem Elohim made earth and heaven].” Tiferet (for the ו as one) is now earth/Torah and malchut is heaven/gevurah because earth (tiferet/Torah) is closer to the creation of בהבראם [when they were created] than heaven (malchut/gevurah), and HaShem Elohim made earth (tiferet/Torah) and heaven (malchut/gevurah). Bereishit 25:19, “ואלה תולדת יצחק בן אברהם אברהם הוליד את יצחק [And these are the generations of Isaac son of Abraham; Abraham begot Isaac].” Isaac represent heaven/gevurah, and Abraham here represents Torah (per malchut of binah, see chapter 19). ואלה תולדות יצחק בן אברהם is like אלה תודלות השמים והארץ, where Isaac/gevurah is stated first but is second as the son of Abraham, like heaven to בהבראם. The end of the verse that Abraham begot Isaac is like the end of Bereishit 2:4 that HaShem Elohim made earth and heaven. The ו (stated) between heaven and earth is ו/yesod. The ו is with the earth and then with the heaven because yesod (with the ו as two) is earth/Torah & heaven/gevurah/destruction. Earth/Torah & heaven/gevurah/destruction is also yesod for all six with a continuing account. Or the ם of שמים (of earth and heaven) is malchut of yesod alongside. Or earth/Torah is tiferet for the ו, and heaven/gevurah is malchut of tiferet independent. Earth/Torah & heaven/gevurah (da’at/Torah spirituality & da’at/gevurah/minimal righteous suffering) is also da’at independent in the parallel form (for da’at independent in the keter form), created however this world is created.
בהבראם [when they were created] (with a small letter ה) is בה בראם (Menachot 29b), when the small (non-sefira) ה of da’at independent in the keter form created them (this world, earth and heaven). ב/second is da’at independent in the keter form second (to chesed) and of the second creation. ברא-ם (HaShem malchut) and HaShem Elohim creating this world is keter malchut (Torah & gevurah) of da’at independent in the keter form. Da’at independent in the keter form is when the two worlds are separate. In a secondary/small way (like the small ה) of the two worlds together, the בה creating this world can be when the ה of binah (for the whole) ב/second or binah and da’at of binah in the basic form both ב/second and ב/two הs created this world. Or the ב of בה creating this world can include keter and/or chochmah (both ב/second). בראם creating this world is also ב/chochmah, ר/keter/Torah, א/Elohim/binah, and ם/malchut (da’at/gevurah of binah in the basic form) independent.
Furthermore (with the two worlds separate), אלה [these] of אלה תולדות השמים והארץ בהבראם is from the ayin/nothing/gevurah of da’at independent in the keter form, which is the אלה [these] without the מי ברא אלה [Who created these], when (this world) earth and heaven were created (passive voice) from the ayin/nothing/gevurah (of the ה of da’at independent in the keter form). תולדות [generations] is also (this world) earth and heaven—the these of אלה—which frees up אלה to be the ayin/nothing/gevurah of da’at independent in the keter form. Or (with the two worlds together) אלא תולדות [these are the generations] etc. is from the ayin/nothing/gevurah of keter. Or אלה [these] is from the ayin/nothing/gevurah of keter, and תולדות [generations] is from chochmah. Or אלה [these] is keter and chochmah, and תולדות [generations], from keter and chochmah, is binah and da’at of binah in the basic form or binah and da’at independent in the columns form, and keter and chochmah further create (this world) earth and heaven (per בהבראם). Or heaven is binah/gevurah and earth is da’at/Torah independent in the columns form.
ביום is with or in יום [day], also ב/two and יום [day]. ביום is like בראשית, but the second format creation lacks an element of being reishit [first] (like the first format creation), so יום is therefore a remembrance for reishit [first]—זה היום תחילת מעשך זכרון ליום ראשון [this day is the beginning of your works, a remembrance to the first day] (Siddur Rosh Hashanah; Rosh Hashanah 27a). ביום is (the second format) da’at independent in the keter form or any interpretation of (the first format methodology) בראשית per HaShem Elohim creating (this world) earth and heaven. HaShem Elohim including HaShem El Elohim is a higher keter malchut (Torah & gevurah) version of da’at independent in the keter form or any interpretation of bara/HaShem Elohim (including bara/Hashem El Elohim) of the first format creation for creating (this world) earth and heaven. Or ביום (in keter or with chochmah), השם (keter/Torah) made אלהים (binah/gevurah or binah/gevurah and da’at/gevurah of binah in the basic form), ארץ (tiferet), and שמים (malchut). Or ביום (in keter), השם (keter/Torah) made El (chochmah), Elohim (binah/gevurah or binah/gevurah and da’at/gevurah of binah in the basic form), ארץ (tiferet), and שמים (malchut). Or ביום (chochmah) made (revealed) השם (keter/Torah), אלהים (binah/gevurah or binah/gevurah and da’at/gevurah of binah in the basic form), ארץ (tiferet), and שמים (malchut). Or ביום (chochmah) made השם (keter/Torah) is that HaShem made chochmah (along with Elohim, earth, and heaven). Tehilim 118:24, “זה היום עשה השם נגילה ונשמחה בו [this day made HaShem; let us rejoice and be happy on it].”
Bereishit 2:5, “And all שיח השדה [tree of the field, Targum] was yet to be on the earth, and all עשב השדה [grass of the field] was yet to grow, כי [because] HaShem Elohim לא המטיר [had not brought rain] upon the earth, and man was אין [not] to work the adamah [ground]. 2:6 And a cloud ascended from the earth and watered the entire surface of the adamah [ground]. 2:7 And HaShem Elohim formed the man of dirt from the adamah [ground], and He breathed into his nostrils the soul of life, and the man became לנפש חיה [for a living soul]. 2:8 And HaShem Elohim planted a garden in עדן [Eden] to the east and placed there the man whom He had formed. 2:9 And HaShem Elohim caused to sprout from the adamah [ground] every tree that was pleasing to the sight and good for food and the tree of life in the midst [middle, Rashi] of the garden and the tree of da’at [knowledge] of good and bad.”
Bereishit 2:5 (until כי) expresses the malchut portions of tiferet and yesod that were “yet to” be stated. שיח השדה [tree of the field] and עשב השדה [grass of the field] are like binah of malchut and da’at of malchut of tiferet on the third day. שדה has the ד and ה of da’at of malchut and binah of malchut (per the semi-integrated variant), of which the trees are the ה, and the grasses are the ד. The word before the grasses שדה is עשב, which is שבע [seven], and the letter before the trees שדה is ח [eight]. Da’at of malchut of tiferet fourth before binah of malchut of tiferet fifth is true both in the first format creation and now in the second format creation. But the trees are stated before the grasses and eight is stated before seven in reference to the first format creation where binah of malchut of yesod comes before da’at of malchut of yesod, but now in the second format creation, seven (da’at of malchut of yesod) comes before eight (binah of malchut of yesod). The grasses of da’at of malchut of tiferet and yesod, are yet to be stated at all. The trees of binah of malchut are stated before in terms of malchut/gevurah (binah of malchut) of earth/tiferet/Torah independent and malchut/gevurah (binah of malchut) of earth/Torah & heaven/gevurah of yesod (for all six) alongside but not בארץ [in the earth]. The former is of the earth/tiferet/Torah but not in/alongside the earth/tiferet/Torah. The latter is alongside but for earth/Torah & heaven/gevurah of yesod (for all six) but not for earth/tiferet/Torah. Some of what was not yet stated will be stated, but these verses themselves are a way of stating them.
כי of Bereishit 2:5 means “but” (see Rosh Hashanah 3a) for HaShem Elohim making da’at independent in the parallel form—da’at/Torah spirituality & da’at/gevurah/minimal righteous suffering (for da’at independent in the keter form). The da’at/gevurah/minimal righteous suffering carries an inherent nothing/gevurah of not being of regular suffering, which is seen as formative for both sides of da’at/Torah spirituality & da’at/gevurah/minimal righteous suffering. לא המטיר of not rain/gevurah upon the earth (2:5) is the ayin/nothing of regular gevurah/righteoussuffering with the earth/Torah spirituality remaining. The adam [man] ayin [not] to work the adamah [ground] (2:5) is the ayin/nothing of regular gevurah/righteous suffering of man working the ground with the adamah/gevurah/minimal righteous suffering remaining. The remaining earth/Torah spirituality and adamah/gevurah/minimal righteous suffering is restated in 2:6. In Bereishit 2:7, HaShem Elohim formed the man of dirt from the adamah/gevurah—the physical body of da’at/gevurah/minimal righteous suffering—and breathed into him the soul of life—the da’at/Torah/life/truth (soul) (da’at/Torah spirituality)—and the man became for a living soul. The man, originally the lifeless body, became the body for the living soul (with life properties). When the soul is for the whole, the אדם [man] (previously the body) became for/as a living soul, switching sides but resonating gevurah. When the body is for the whole, the soul expresses itself through the body (modifying it), and the אדם [man], the body/gevurah, became for/as a living soul with bodily formed life )like the נפש חיה of the animals/gevurah and the fish/gevurah). Body/gevurah & soul/life/Torah for the whole in opposite order is under an explanatory construct, where the body (of gevurah/minimal righteous suffering) is said to be for the living soul (Torah spirituality). עדן [Eden] (2:8) is נדע (da’at independent in the keter form), and HaShem Elohim (keter malchut of da’at independent in the keter form) placed the man (da’at independent in the parallel form) there and then (2:9) planted, in the middle (column) of the garden, the tree of life (the Torah/life/truth (soul)) (Torah spirituality) & the tree of da’at of good and bad (da’at/gevurah/minimal righteous suffering). The tree of da’at of good and bad is the knowledge that physical good is bad (for spirituality) and physical bad (righteous suffering) is good (for spirituality). Man (da’at independent in the parallel form) was first placed in the garden with the concept of gevurah/righteous suffering (therefore minimal), while the second placement of man in the garden (da’at of malchut) (Bereishit 2:15) made him work and guard it (gevurah/righteous suffering). He was then commanded on the tree of da’at, and the woman of gevurah/conquest was added (to defeat the snake).
Bereishit 2:10, “And a river issues forth from Eden (נדע/da’at independent in the keter form) to water the garden, and from there it is divided and becomes as four heads. 2:11 The name of the one is Pishon, the one that circles the whole land of Chavilah, where the gold is. 2:12 And the gold of that land is good; there is the bedolach and the shoham stone. 2:13 And the name of the second river is Gichon, the one that circles the whole land of Cush. 2:14 And the name of the third river is חדקל [Chidekel], the one that flows קדמת אשור [east of Ashur], and the fourth river is Perat.”
The four heads are the four rivers, but the four “heads” further reference the expanded keter malchut (Torah &gevurah) of da’at independent in the keter. The first river lacks the word “river,” and the fourth river lacks the words “the name of,” so “river” of the fourth river goes back to the first river to start over again (before Perat). The same three rivers are CG”T [chesed, gevurah, tiferet] and NH”Y [netzach, hod, yesod][34], and Perat (malchut) is fourth to both. “Fourth” river also goes back to Pishon because netzach is fourth of the ו and fourth instead of seventh (with one CG”T) (two worlds together) , and chesed is fourth of ten (two worlds together). Pishon, the Nile of Egypt, is Pesach of Egypt, where the gold is good—good is chesed and netzach/chesed. Moses is “איש מצרי [an Egyptian man]” (Shemot 2:19), and Shemot 2:2 states (about Moses), “And she saw him that he was good.” The bedolach is like the bedolach colored manna (Bamidbar 11:7), which fell in the merit of Moses (Ta’anit 9a). The shoham stone is like the priestly garments and is Joseph’s stone. The priestly garments are Aharon of netzach and Moses of hod. Joseph’s stone is Moses of yesod (carrying Joseph’s bones). Gichon of Cush, firstborn son of Cham/gevurah (see chapters 17 & 20), is gevurah and hod/gevurah. חדקל [Chidekel] is tiferet and yesod קדמת [east/before] אשור (Israel) and before Perat/Israel. חדקל is third and not fourth because חד קל, the first one (da’at independent in the keter form) is קל [lightweight]. Without חד קל, then חדקל is חלק (tiferet/yesod) and ד/fourth. Moreover, חלק [smooth/split] (of חדקל) is tiferet and yesod, and ד is חלק ד [the fourth portion]—their portion of ד/malchut. The fourth river Perat, the river of Israel, is malchut Israel/gevurah (binah of malchut). Alternatively, the return to Pishon is after Perat. The fourth river is malchut of tiferet and malchut of yesod independent. The Perat malchut portions yet lacks the name recognition of שם and shares the same verse with Chidekel. If Perat is malchut (and the return is before Perat), then “שם” of Pishon and the verse break before it (:) go down before Perat. The actualization of da’at of malchut continues. Bereishit 2:15, “And HaShem Elohim took the man and placed him in the garden of Eden to work it and guard it….”
Second World
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Bereishit 8:15, “And Elohim spoke to Noah saying. 8:16 צא מן התבה אתה ואשתך ובניך ונשי בניך אתך [go out from the ark, you and your wife and your sons and the wives of your sons with you]. 8:17 Every החיה [living thing] that is אתך [with you] of all flesh, of birds, and of animals and of all הרמץ [the moving things] הרמש [that move] על הארץ [on the earth] הי(ו)צא אתך [take out with you] ושרצו בארץ [and move on the earth] ופרו ורבו על הארץ [and be fruitful and multiply on the earth].”
Elohim/gevurah (commanding the going out) is Elohim/keter/binah/Israel/gevurah (God). התבה [the ark/word—HaShem] is HaShem/Adonai/keter/Torah/life/truth. You (the father) is chochmah, your wife (the mother) is binah, your sons that were three are CG”T [chesed, gevurah, tiferet] under tiferet as Torah, the wives of your sons that were three are NH”Y [netzach, hod, yesod] under yesod as gevurah/righteous suffering, and אתך [with you] is malchut. The eight people are this world, from אשתך (binah) until Noah (malchut). אשתך and בניך and נשי בניך are אתך [with you] (malchut). Malchut follows נשי בנך (NH”Y), בניך (CG”T) (with CG”T and NH”Y as one CG”T), and אשתך (binah) (because of the isolated ו). Moreover, אשתך and בניך and נשי בניך are אתך [with you] (malchut) with a portion of malchut/gevurah. ך is שלך [yours]—כי המלכות שלך היא [because the malchut is Yours] (Siddur). אשתך (binah) has ך (da’at of binah in the basic form alongside), בניך has ך (malchut of tiferet alongside), and נשי בניך has ך (malchut of yesod alongside). Considering the three אתךs [with you], אתך of Bereishit 8:16 is then malchut by yesod independent, אתך [with you] (related to) binah, tiferet, and yesod. אתך and אתך of Bereishit 8:17 is the semi-integrated (second step) malchut and malchut.
There are three אתךs, three הארץs, three groupings of creatures (living things, birds/animals, and moving things), and three statements that go along with הארץ [the earth]. The creatures group has two forms, one per birds and the other per animals. The last one of the creatures group (moving things) is shared with the first one that goes along with the earth, or it is split between הרמץ [the moving things] and הרמש [that move] on the earth. The חיה [living things] and רמש [moving things] are animal/gevurah references per Bereishit 1:24-25 or are fish/gevurah references per Bereishit 1:20-21. The latter two that go along with the earth are fish/gevurah references: ושרצו [and move] is a fish/gevurah reference per Bereishit 1:20-21, and פרו ורבו is a fish reference per Bereishit 1:22 and a malchut/gevurah (binah of malchut) reference per Bereishit 1:28. But על הארץ [on the earth] and בארץ [on the earth] for themselves of the last group are bird/gevurah references per Bereishit 1:20 and 1:22. For the fish/gevurah references, היצא [be outside with] is relevant rather than הוצא [take out]. The last two of each group are for the semi-integrated malchut and malchut. The first of each group is for malchut by yesod independent (presented here per the other two) but it also serves malchut for the whole like the first אתך.
Earth/Torah for all three or for malchut for the whole is Torah spirituality. The creature group on the animal side is living things/animals/gevurah, animals/gevurah, and moving things/animals/gevurah. Animals/gevurah for all three or for malchut for the whole is gevurah/righteous suffering. The creature group on the bird side is fish/gevurah, birds/gevurah, and fish/gevurah. These are malchut/Israel/gevurah (binah of malchut) references. The latter two (birds and fish) are the two levels for Israel/gevurah (binah of malchut) and Israel/gevurah (binah of malchut). Either one (birds or fish) can be the higher or lower level. The first fish reference is one of the two levels for malchut by yesod and for malchut for the whole. The group that goes along with the earth is fish/gevurah, fish/gevurah, and fish/gevurah or birds/gevurah, birds/gevurah, and birds/gevurah. Malchut/Israel/gevurah (binah of malchut) is for all three or for malchut for the whole, one for the higher level and one for the lower level.
Yafeth was Noah’s oldest son (Sanhedrin 69b). Cham was older than Shem (Rashi). Yafeth was two years older than Shem, and the assumption is that Noah’s sons were born a year apart (Sanhedrin 69b). But Bereishit 9:24 states, “And Noah awoke from his stupor and knew what his small son (Cham) did to him.” Yafeth is chesed, Cham (second) is gevurah, and Shem is tiferet/Torah. Cham/gevurah last is spatially last of the left column or the other Isaac (see also chapter 19).
Second World II
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Bereishit 8:20, “And Noah built a מזבח [altar] to HaShem, and he took of all the clean animals and of all the clean birds and offered burnt offerings on the מזבח [altar]. 8:21 וירח השם את ריח הניחח [and HaShem smelled the sweet smell], ויאמר השם אל לבו [and HaShem said to His heart], לא אסף [I will not continue] to curse the adamah [ground] because of man, for the inclination of man’s heart is evil from his youth, ולא אסף [and I will not continue] to smite all חי [life] as I have done. 8:22 עד כל ימי הארץ [all further days of the earth], seeding and harvest, cold and heat, summer and winter, and day and night לא ישבתו [shall not cease].”
The burnt offerings on the altar of gevurah (stated twice) are the ayin/nothing/gevurah of da’at independent in the keter form with this world separate and the ayin/nothing/gevurah of keter with the two worlds together. The smelling of the sweet smell is the creation of the next world. בח (of מזבח) is ב חכמה (chochmah second) and וירח is י ראשית חכמה (chochmah first). וירח/smelled/created (chochmah) HaShem/Adonai/keter/Torah/life/truth (HaShem created through chochmah) את ריח/binah/gevurah (the ראשית of י חכמה of fear) הניחח/da’at of binah in the basic form independent or da’at independent in the columns form. HaShem/Adonai/keter/Torah/life/truth also smelled/created chochmah and chochmah also smelled/created (revealed) HaShem/Adonai/keter/Torah/life/truth. Or HaShem את/with ריח (the ראשית of י חכמה of fear) is a keter malchut (Torah & gevurah) version, and הניחח is binah. Da’at of binah in the basic form alongside binah is the second ח.
The לב [heart] is “לב מלך [a king’s heart/malchut]” (Mishlei 21:1) and “לב המלך [the heart of the king/malchut]” (Esther 1:10), and the לב [heart] is מבין [understands/binah] (Berachot 61a). השם אל לבו (8:21) is a keter malchut (Torah & gevurah) version of da’at independent in the keter form and more (like השם אל אלהים for the second first world creation) for creating this world. Da’at independent in the parallel form (for da’at independent in the keter form) is created first. The da’at/gevurah/minimal righteous suffering carries an inherent nothing/gevurah of not being of regular suffering, which is (again) seen as formative for both sides of da’at/Torah spirituality & da’at/gevurah/minimal righteous suffering. לא אסף [I will not continue] to curse the adamah [ground] because of man (8:21) is the ayin/nothing of the regular gevurah/righteous suffering/curse, with the adamah/gevurah/minimal righteous suffering remaining. “For the inclination of man’s heart is evil from his youth” (8:21) is a gevurah/minimal righteous suffering statement of repentance. ולא אסף [and I will not continue] to smite all חי [life] as I have done is the ayin/nothing of the regular gevurah/righteous suffering/smite, with חי [life] Torah spirituality remaining. אסף is Joseph fist as gevurah of nothing/gevurah (of no regular righteous suffering) and then as Torah of Torah’s nothing/gevurah (of no regular righteous suffering). Adamah/gevurah/minimal righteous suffering & Torah life for the whole is (again) in opposite order under an explanatory construct, where repentance gives life.
All the (seven) days are one הארץ/tiferet/Torah. Seeding and harvest (first of the cold and hot months) are chesed and netzach/chesed as Hoshea 10:12 states, “Seed for yourselves for tzedakah [chesed]; harvest according to chesed,” cold and heat (last of the cold and hot months) are tiferet and yesod, and summer and winter (gevurah) are gevurah and hod/gevurah spatially last (of the left column) or the other Isaac during tiferet and yesod. The colds lead to the cold of gevurah/righteous suffering, and the hots lead to the heat of Torah. Day & night (Torah & gevurah/righteous suffering) is da’at of malchut. לא ישבתו—there is no binah of malchut. What would be binah of malchut at the end of the second binah world is instead malchut of binah (there or after) for the third world considerations. Or day and night are malchut of tiferet and malchut of yesod independent. But day and night (portions) are smaller than the seasons and related to summer and winter in changing to hot before cold. They relate to the other Isaac in terms of being a portion of tiferet and yesod. They relate to gevurah and hod/gevurah in terms of being aspects of such. If day & night is malchut, it is different as both day & night.
The actualization of da’at of malchut (without binah of malchut) continues. Bereishit 9:1, “And Elohim blessed Noah and his sons and said to them, פרו ורבו [be fruitful and multiply] and fill the earth. 9:2 The fear and dread of you shall be upon all beasts of the earth and upon all birds of the heaven, on everything that creeps on the ground and all the fish of the sea, for they have been given into your hands. 9:3 All moving things that live shall be yours to eat; like the green vegetation, I have given you everything.” Binah of malchut (פרו ורבו and fill the earth) is (again) within da’at of malchut. The gevurah/domination here is less. Da’at of malchut of yesod of Bereishit 1:28 is to be fruitful and multiply and fill the earth and capture it and to rule over the fish, birds, and animals. Da’at of malchut here is to be fruitful and multiply and fill the earth but not capture it and to be feared by and consume the animals, birds, and fish but not rule over them.
Alternatively, harvest is chesed (as stated), but seeding (hottest of the cold months) is the other tzedakah of Torah. Nissan is the first month of the year (Shemot 12:2), and Succot (Tishrei) is at the end of the year (Shemot 23:16). The year begins with the two seasons that occupy Nissan; cold and harvest (coldest of their group) are chesed and netzach/chesed and relate to Pesach in Nissan. Summer is gevurah or hod/gevurah. Shavuot, however, is on the sixth of Sivan (end of harvest) because Moses was at Sinai. The year ends with the two seasons that occupy Tishrei; heat and seeding (hottest of their group) are the completion of tiferet and yesod and relate to Succot in Tishrei. Winter (gevurah) is gevurah or hod/gevurah spatially last (of the left column) or the other Isaac (during tiferet or yesod).
The Mishkan Creation
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Shemot chapter 35 correlates the mishkan to the days of the week—the week of creation. Shemot 25:10-26:29 have this order: the ארון [ark], the kaporet [cover], the שלחן [table], the menorah, the curtains, the curtains of goat hair and covers of ram and tachash skin, the planks, the אדנים [sockets], and the locks.
The first day (chesed) is אור [light], and ארון [ark] contains אור [light]. ארון is א—day one. The four corners/rings of the aron [ark] are chesed fourth of ten. The second day (gevurah) is the heaven and angels (Rashi on Bereishit 1:5), and the kaporet [cover] had cherubim that sheltered [סככים] the cover with their wings, like the dome of heaven. The kaporet (gevurah) is with the aron [ark] (chesed) for the otherworldly view, so gevurah is the סוכה [succah] of אהרן/ארון [Aharon]. There were two cherubim—the second day. The third day (tiferet) is ארץ [earth], the שלחן [table] carried the showbread, and the blessing on bread is “Who brings forth bread from the ארץ [earth].” Shemot 25:29, “And you shall make its dishes, its spoons, its shelving tubes, and its pillars אשר יסך [which shall be covered] with them…. 25:30 And you shall place on the table the showbread…”—malchut of tiferet—“דשא עשב מזריע זרע עץ פרי… [herbs yielding seeds, fruit trees…]” (Bereishit 1:11). יסך like shading trees is סכת דויד (the beit hamikdash), and the bread is the fruit (binah of malchut). The four corners/rings/legs of the שלחן and the four corners of the earth are ד/malchut of tiferet or tiferet fourth (of this world separate or the subgroup of this world including binah) counting the first kal. של of שלחן spells שלש [three]—the third day. The fourth day (netzach) is the luminaries, and the menorah is light. The middle branch, fourth from both sides, is called the menorah—the fourth day. The seven branches are netzach seventh of ten. The fifth day (hod) is the fish and birds, and the curtains contained sea blue techelet and cherubim (like birds and like the cherubim of the second day). The curtains were two sets of five—the fifth day. The sixth day (yesod) is the animals, and the curtains of goat hair and covers of ram and tachash skin were from them. The curtains of goat hair were a set of six connected to a set of five—the sixth day connects to the fifth day. Because of this connection, malchut of yesod is independent. Binah of malchut of yesod is the creation of man, and the planks stood erect (Shemot 26:15) and had two hands (Shemot 26:17) like man. The two hands are binah of malchut of yesod (two levels). The two hands inside the אדנים [sockets] are binah of malchut of yesod within the אדונים [masters] of da’at of malchut of yesod Torah & gevurah/domination. The two hands are also Torah & gevurah/domination of da’at of malchut of yesod. One אדן [socket] is for each hand. Malchut by yesod is the lock of the mouth/malchut. There were six planks on the west side of the mishkan (Shemot 26:22)—the sixth day. Bereishit 2:1 (after the sixth day), “And it was completed the heaven and the earth and all their array.” Shemot 26:30 (after the locks), “And you shall erect the mishkan.”
Shemot 26:31, “And you shall make a parochet [curtain]…. 26:33 …and the parochet [curtain] shall separate for you between the holy and the holy of hollies.” The parochet [curtain] is malchut/gevurah (binah of malchut); its cherubim are like the cherubim of gevurah and hod/gevurah. The two fronts of the curtain are the semi-integrated Israel/gevurah and Israel/gevurah. The holy of holies is the next world. The aron and kaporet are chesed and gevurah outside the holy of holies. Inside the holy of holies, the עדות [testimony] (inside the aron) is keter/Torah, the aron (chesed) is chochmah, and the kaporet (gevurah) is binah. Da’at/gevurah of binah in the basic form alongside (stated) is the cherubim of the kaporet. The parochet of the holy of holies is malchut/gevurah (binah of malchut), the next world of this world in the category of this world. The parochet facing the inside is malchut/gevurah (binah of malchut) with the (first format) subgroup of four, and the subgroup of six is outside. The parochet facing the outside (made last) is malchut/gevurah (binah of malchut) with the group or subgroup of seven.
Shemot 25:22, ונועדתי [and I will meet] with you there, and I will speak with you from above the kaporet from between the two cherubim that is upon the ark of the testimony, all that I will command you unto the children of Israel.” Banidbar 7:89, “When Moses would come into the tent of meeting to speak with Him, he would hear the voice speaking to him from above the kaporet that was upon the ark of testimony from between the two cherubim, and He spoke to him.” ונועדתי [and I will meet] is דעת [da’at] independent in the keter form with the two worlds separate, like by after the creation. Like during the creation (two worlds together), binah and da’at/malchut of binah with (the subgroup of) this world is the voice/speech/hearing (binah/gevurah, malchut/gevurah) from above the kaporet from between the cherubim (binah/gevurah, malchut/gevurah).
For the second (format) creation, the parochet/malchut is da’at independent in the keter form. The shulchan (on the right side) is the first river. The four corners/legs/rings are chesed fourth of ten and netzach fourth of the ו and fourth instead of seventh. The menorah (on the left side) is the second river. The incense altar (in the middle) is the third river, and the מסך הפתח [entrance screen] (in the middle) is the fourth river malchut/gevurah (binah of malchut). מסך הפתח is סכת דוד (beit hamikdash) of the פתח [opening] of the mouth/malchut.
Worlds of Void
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Adam (male and first) was chesed of the triad of da’at of malchut. Eve (female and second) was gevurah of the triad of da’at of malchut. Adam & Eve together (male & female) were Torah & gevurah of da’at of malchut as Bereishit 4:1 states, “והאדם ידע את חוה אשתו [and Adam knew Eve his wife].”
The tree of da’at of good and bad contained the knowledge that physical good is spiritual bad and physical bad is spiritual good. Bereishit 3:6, “And the woman saw that good was the tree to eat and desirous it was to the eyes and precious was the tree for intelligence, and she took from its fruit, and she ate, and she also gave to her husband with her, and he ate.” Eve was surprised to see that the tree was physically good and yet prohibited because she thought that good is good and bad is bad. Adam and Eve were to gain the tree’s knowledge without sin and destroy the snake that tried to convince them otherwise. But they gained its knowledge in sin.
Eve said, Bereishit 3:3, “And from the fruit of the tree that is in the midst of the garden, Elohim said, do not eat from it, and do not touch it, lest you shall die.” Bereishit 2:17, however, states, “And from the tree of knowledge of good and bad do not eat from it, for on the day of your eating from it you shall surely die.” Only after the commandment of “do not eat from it,” rather than inherently, then, “on the day of your eating from it you shall surely die.” Bereishit 3:7, “And the eyes of both of them opened, and they knew that they were naked, and they sewed together a fig leaf and made themselves aprons.” They knew that they had become naked from the one commandment that they had (Rashi). It was not the fruit or its knowledge that caused death but the transgression in conjunction with its knowledge. The knowledge made it clear that sin was desirous, and the transgression subjugated them to those desires causing death.
Adam and Eve were even allowed to eat from the tree of knowledge. Bereishit 2:16, “And HaShem Elohim commanded man saying, from every tree of the garden אכל תאכל [you may eat eat]. 2:17 And of the tree of knowledge of good and bad you (singular) shall not eat from it, for on the day that you (singular) eat from it, מות תמות [you shall die die].” Every tree in the garden for them to eat from includes the tree of knowledge, and the double eat eat is one for Adam and one for Eve. They could both eat of the tree of knowledge even together as two different people. But if Adam ate from the tree of knowledge as a singular unit with Eve, like at that point of Adam before Eve was created, they would die die, one for Adam and one for Eve. Bereishit 3:2, “And the woman said to the serpent, from the fruit of the trees of the garden we may eat. 3:3 And from fruit of the tree that is in the midst of the garden, Elohim said, you (plural) shall not eat of it and you (plural) shall not touch it, lest you die.” The same way the “prohibition” of touching the tree of knowledge was wrong, the “prohibition” of them eating from it even together in a plural way (as separate people) was also wrong. When Eve ate from the tree of knowledge, nothing happened, and no sin was committed. Bereishit 3:6, “And the woman saw that good was the tree to eat and desirous it was to the eyes and precious was the tree for intelligence, and she took from its fruit, and she ate, and she also gave to her husband with her, and he ate. 3:7 And the eyes of both of them opened, and they knew that they were naked, and they sewed together a fig leaf and made themselves aprons.” When Eve gave Adam to eat with her and he ate as a singular unit with her, the sin was then committed, and the eyes of both of them opened. Bereishit 3:11, “And He said, who told you that you are naked? Have you (singular) eaten from the tree of which I commanded you (singular) not to eat? 3:12 And the man said, the woman whom You gave with me, she gave me of the tree, and I ate. 3:13 And HaShem Elohim said to the woman, what is this that you have done?” Adam properly described the sin that Eve with him gave him to eat and that he ate in that capacity. HaShem also asked Eve not of her eating but of the very thing Adam said (that he ate as a singular unit with her), what is this that you have done?
Kayin (kinyan/acquire) is chesed and Torah, and Hevel [worthless] is gevurah. Kayin (first) was chesed. Hevel (second) was gevurah. They would together be Torah & gevurah (of da’at of malchut), but they labored separately (Bereishit 4:2). Wickedness evolved, and the singular ones from Shait until Noah failed to bring them back. Malchut destroys the wicked, but destroying these people was not its perfection. Still, the bow & arrow of malchut destroyed them in the flood. After the flood, the covenant rainbow does not have the arrow that was used. The traveling ark was binah of malchut of the second chochmah world. The landed ark was keter of the first binah world.
The second chochmah world da’at of malchut triad had Adam (chesed), Eve (gevurah), Adam & Eve (Torah & gevurah), and Kayin (chesed), Hevel (gevurah), Kayin & Hevel (Torah & gevurah). The second binah world da’at of malchut triad had Yafeth (chesed), Cham (gevurah), Shem & Cham (Torah & gevurah). Wickedness again evolved, and the singular ones from Arpachshad until Terach failed to bring them back. The second binah world da’at of malchut concluded with the dispersal of nations. There is no binah of malchut, and the gevurah/destruction was less than the destruction of the flood.
Tehilim 14:1, “For the conductor of David, the degenerate says in his heart, אין אלהים [there is no Elohim]; they have been corrupt; they made an abominable slander; no one does good. 14:2 HaShem from heaven looked down upon the sons of man to see whether there is a man of understanding, who seeks Elohim. 14:3 All have turned away; together they have spoiled; no one does good, אין גם [not also] one. 14:5 Did not all the workers of iniquity know? Those who devoured My people partook of a feast; they did not call upon HaShem.” Tehilim 53:1, “For the conductor on machalath, a maskil of David. 53:2 The degenerate says in his heart, אין אלהים [there is no Elohim]; they have been corrupt; they have been abominable; no one does good. 53:3 Elohim from heaven looked down upon the sons of man to see whether there is a man of understanding, who seeks Elohim. 53:4 They are all dross; together they have spoiled; no one does good, אין גם [not also] one. 53:5 Did not the workers of iniquity know? Those who devoured My people partook of a feast; they did not call upon Elohim.” The degenerate people make an abominable slander that no one does good (14:1), and of them it is said that no one does good (14:3, 53:2, 53:4). Israel (My people) (14:5, 53:5) is not here the “sons of man” but the “sons of God.” Tehilim 14 and 53 further refer to the tower of Babel. Bereishit 11:5, “And HaShem descended to see the city and the tower that the sons of man had built.” Devarim 32:8, “When the Most High gave nations their lot, when He separated the sons of man (by the generation of dispersal/tower of Babel, Rashi), He set up the boundaries of peoples (the seventy languages, Rashi) according to the number of the children of Israel (the seventy who descended to Egypt, Rashi). Midrash Tehilim 53 further explains, “אין גם [not also] one” that Abraham (living then) called “one” (Yechezkel 33:24) is not included. The word “also” further includes anyone associated with Abraham for the good.
Terach’s three sons—Abraham, Nachor, and Haran—are like Shem, Cham, and Yafeth (Sanhedrin 69b). Haran is chesed, Nachor is gevurah, and Abraham is Torah (by the malchut of binah triad). Sarah was the second daughter of Haran as Bereishit 11:29 states, “And Abram and Nachor took for themselves wives; the name of Abram’s wife is Sari (Sarah), and the name of Nachor’s wife is Milka, the daughter of Haran, the father of Milka and the father of Yiska (Sarah, Sanhedrin 69b).” Haran (chesed) is first as Nachor and Abraham married his daughters. Nachor married Haran’s older daughter (Milka), but Abraham married first. Haran (chesed), Nachor (gevurah), Abraham & Nachor (Torah & gevurah) are like Yafeth (chesed), Cham (gevurah), Shem & Cham (Torah & gevurah).
Abraham and his brothers (after the singular ones) are the malchut of binah triad of the second world or after. The three brothers at the end of the second binah world are da’at of binah in the basic form alongside binah, with the binah world for binah. Ur Casdim is malchut of binah independent (in various ways). Abraham was in a fire but did not suffer it. All three brothers (of the triad) should have gone into the fire together. Many years later, another three brothers did so—Chananya, Mishael, and Azarya. The redemption of Abraham from Ur Casdim was chesed of the third world.
Abraham
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Shem had a claim to be chosen instead of Abraham for chesed of the third world to reach malchut and beyond. Bereishit 14:18, “And Malki-Tzedek (Shem, Nedarim 32b), king of Shalem, brought out bread and wine, and he was a Cohen to El Elyon. 14:19 And he blessed him, and he said, blessed be Abram to El Elyon koneh [acquirer of] heaven and earth. 14:20 And blessed be El Elyon Who delivered your adversaries into your hand, and he gave him a tithe from all.” Malki-Tzedek brought out bread and wine (chesed), which further correspond to the meal offerings and libations (gevurah) (Rashi). He was thus the otherworldly Cohen variant of El (chesed) Elyon [high] (gevurah and Torah), and koneh (kinyan/acquire) is chesed, heaven is gevurah, and earth is Torah. Malki is malchut, king is malchut, and Shalem is Jerusalem (binah of malchut, beit hamikdash). Shem would be the otherworldly Cohen instead of Abraham, and the Cehuna would reach the fruition of the malchut/gevurah (binah of malchut) beit hamikdash and beyond. Da’at of malchut for the whole of third world malchut, first consideration, first has the Cehuna/gevurah of destroying the wicked. Binah of malchut (beit hamikdash) is afterward and for the whole of third world malchut, first consideration, in the second format methodology with the two worlds separate and per the other considerations. Beyond that, the days of Moshiach (third world first consideration) have the binah/Israel/gevurah and keter/binah/Israel/gevurah Jerusalem beit hamikdash, with chochmah in between.
Shem’s claim is a da’at of malchut advantage over Abraham because Shem was da’at of malchut of the second binah world, while Abraham was binah of malchut at the end of the second binah as malchut of binah (there or after) for the third world considerations. The advantage was Malki-Tzedek—malchut that dispenses tzedek/justice to the wicked. But Abraham/malchut of binah for the third world considerations—redeemed for the third world chesed—is the proper choice for chesed to reach malchut and beyond. But if Abraham could not dispense tzedek/justice, Shem was set for the position. But Abraham defeated the four kings (that defeated the five kings). Yeshaya 41:2, “Who shined from the east (Abraham, Sanhedrin 108b); tzedek called at his footstep. He placed nations before him and he dominates kings; He placed them as dust to his sword, like wind-blown stubble to his bow.” Bereishit 14:18, “…and he was a Cohen to El Elyon—he (Shem) was a Cohen, but his children were not a Cohen (Nedarim 32b). Bereishit 14:19 continues, And he (Shem) blessed him, and he said, blessed be Abram to El Elyon acquirer of heaven and earth. 14:20 And blessed be El Elyon Who delivered your adversaries into your hand.” Tehilim 110:1, “Of David a psalm. HaShem said to my master (Abraham), stay by My right until I make your enemies a footstool at your feet…. 110:4 HaShem has sworn and will not relent, you (Abraham) are a Cohen forever upon the matter/word of Malki-Tzedek”—because he praised Abraham before he praised HaShem (Nedarim 32b). Shem gave honor to the student (his master) in place of the master, admitting that Abraham was the proper selection. The otherworldly priesthood went from Malki-Tzedek to Abraham to reach the malchut priesthood and beyond.
Bereishit 15:7, “And He said to him, I am HaShem who took you out of Ur Casdim to give to you this land לרשתה [to drive out/inherit]. 15:8 And he said, Adonai Elohim (spelled HaShem), במה אדע כי אירשנה [with what will I know that I will drive out/inherit it].” Abraham was taken out of Ur Casdim to reach לרשתה—to drive out/inherit. אדע is da’at of malchut that drives out. The inheritance is binah of malchut. The days of Mashiach have the inheritance of binah/Israel/gevurah and keter/binah/Israel/gevurah, with chochmah in between.
Bereishit 15:9, “And He said to him, take for me a calf of three (Abraham) and a goat of three (Jacob) and a ram of three (Isaac spatially last and the other Isaac) and a tor and gozal. 15:10 And he took all these to him and split them in the center…, but the tzipor [bird] (tor and gozal) he did not cut.” The tzipor is Moses who married Tziporah. The tor and gozal tzipor are netzach, hod, and yesod with Moses of all of them. Bereishit 15:11, “And the ayit descended upon the carcasses, וישב אתם אברם [and Abram drove them away].” The ayit is David (Rashi). The preying ayit is da’at of malchut, and Abraham also drove away the birds. ישב is the יש of ישראל that שב/captures (drives out). וישב אתם אברם is further the שב of binah of malchut afterward. Bereishit 15:12, “And the sun was setting, and a deep sleep fell upon Abram, and behold a great dread of darkness fell upon him”—the long exile (gevurah/righteous suffering) of Jacob of malchut afterward (per the third world first consideration in original form).
Bereishit 15:16, “And דור רביעי [the fourth generation] shall return here for the sin of the Emori shall not be full until then.” Moses/רביעי [fourth] of the ו (netzach) returned, and Moses of yesod destroyed the Emori (east of the Jordan) by yesod רביעי [fourth] with the ו as two. רביעי/malchut of tiferet took Shechem from the hand of the Emori (Bereishit 48:22). By רביעי/malchut of yesod, Joshua 24:18 states, “And HaShem drove out all the nations and the Emori who inhabit the land from before us.” Bereishit 15:17, “And it was, the sun set, and it was dark (Jacob of malchut), and behold, a smoky furnace and torch of fire (Mashiach times) passed between these pieces”—binah, chochmah, and keter. Malachi 3:19, “For the day is coming burning like an oven….” Yeshaya 31:7, “For on that day, every man will despise his gods of silver and his gods of gold, which your hands have made for you a sin.…. 31:9 …says HaShem Who has a fire in Tzion and a furnace in Jerusalem.”
Bereishit 15:18 continues, “On that day, HaShem made a covenant with Abram saying, to your descendants I have given this land from the river of Egypt (Pishon) to the great river, the river Perat. 15:19 “The Kayni and the Knizi and the Kadmoni. 15:20 And the Hiti and the Prizi and the Refaim. 15:21 And the Emori and the Cana’ani and the Girgashi and the Yebusi.” The four rivers (of Eden) are chesed to malchut (see chapter 15), and the lands of the ten nations are inherited by the ten sefirot. Kayni (kinyan/Torah) corresponds to keter/Torah. Knizi/zaken [elder] corresponds to chochmah as Kidushin 32b explains zaken [elder] as זה שקנה חכמה [he who acquires chochmah]. Kadmoni [first] corresponds to binah, first of the next world in the third world. Hiti corresponds to chesed, as they did chesed with Abraham with the burial of Sarah. But “the chesed of the nations is a fault” (Mishlei 14:34). Prizi [unwalled] corresponds to gevurah as Moses told the spies that such cities rely on gevuratam [their strength] (Rashi on Bamidbar 13:18). But they have no wall of protection against sin. רפאים [Refaim]—פאר [glory]—corresponds to תפארת, which is a refuah (healing). But they are spiritually weak [rafui] and weaken others. The Refaim were destroyed on both sides of the Jordan for da’at of malchut of tiferet, and the valley of Refaim is near Jerusalem (binah of malchut of tiferet). אמרי [Emori] corresponds to Moses—“ויאמר [and said] HaShem to Moses saying,” and Moses smote the Emori (by yesod). Cana’ani corresponds to Aharon as Bamidbar 33:40 states, “And the Cana’ani king of Arad heard….”—that Aharon died and the clouds of honor were withdrawn, so he came to war against Israel (Ta’anit 9a). Cana’ani also corresponds to the hachna’ah [humility] of Aharon (see chapter 23). Girgashi corresponds to Joseph who was sent away [garash] from his brothers. Joshua 24:18, “And HaShem drove out [garash] all the nations and the Emori (on both sides of the Jordan) who inhabit the land from before us”; the Emori were destroyed on both sides of the Jordan for da’at of malchut of yesod, and Devarim 33:14 states (by the blessing of Joseph), “…and from the delicacies of geresh yirachim (binah of malchut of yesod).” Yebusi (of Jerusalem) corresponds to David (malchut) who captured them (da’at of malchut) and established the beit hamikdash there (binah of malchut). David completed the inheritance of the seven nations. The first three are reserved for the days of Mashiach (Bereishit Rabbah 44:23) because they correspond to binah, chochmah, and keter of the third world at that time.
Abraham’s question of Bereishit 15:8, “And he said, Adonai Elohim (spelled HaShem), במה אדע כי אירשנה [with what will I know that I will drive out/inherit it]” is considered a fault (Nedarim 32a). Bereishit 12:1, “And HaShem said to Abram, לך לך [go for yourself]”—for Torah self-essence as Bereishit 17:1 states, “…and HaShem appeared to Abraham and said to him… התהלך [walk] before Me (self-essence) and be tamim [complete/perfect] (Torah).” And Tehilim 26:3 states, “והתהלכתי [and I have walked] in your truth (Torah). Bereishit 15:6, “And he had emunah [faith/Torah] in HaShem, and He/he considered it for him/himself tzedakah.” HaShem considered his Torah spirituality tzedakah/glory, but Abraham considered it tzedakah/charity. This was a deficiency in Torah and also a deficiency in gevurah because gevurah was his self-worth (glory) instead of worthless. Bereishit 20:11, “And Abraham said, because I said, there is just not the fear of Elohim in this place, and they will kill me on account of my wife,” implying that he was God-fearing. This should be kept in the heart as Tehilim 36:2 states, “Transgression speaks to the wicked, in the midst of my heart; there is no fear of Elohim before his eyes.” Bereishit 26:9, on the other hand, states, “…and Isaac said to him, for I said, lest I die over her,” not mentioning the fear of Elohim. The gevurah/fear of righteous suffering can be claimed as Joseph said, Bereishit 22:18, “I fear Elohim.” And Melachim 1:18:2 states, “And Eliyahu went to appear to Ahab, and the famine was severe in the land. 1:18:3 And Ahab called Obadiah, who was over the household, and Obadiah feared HaShem greatly. 1:18:4 And it was when Jezebel cut down the prophets of HaShem, and Obadiah took one hundred prophets and hid them fifty men in a cave, and he nourished them with bread and water…. 1:18:11 And now you say, go tell your master, here is Eliyahu. 1:18:12 And it will be that I will go from here, and a wind from HaShem will carry you to where I do not know, and I will come to tell Ahab, and he will not find you, and he will kill me, and your servant fears HaShem from my youth.”
The fault of gevurah self worth resulted into Abraham’s question (about the fruition) and to the split in the triad animals. Bereishit 15:11, “And the ayit (David) descended upon the carcasses, but Abram drove them away.” David wanted to correct the fault as Tehilim 26:3 states, “For your kindness (Abraham) is before my eyes, והתהלכתי [and I will walk] (self-essence) in your truth (Torah).” But Abraham drove the birds away because he corrected it himself. Bereishit 22:2, “And He said, please take your son… Isaac and לך לך [go for yourself] to the land of Moriah and raise him up there as an offering.” He should take Isaac (gevurah) and his gevurah self-worth, what was for himself (לך לך), and offer it for Torah self-essence, what is for himself (לך לך).
HaShem never intended to sacrifice (kill) Isaac. Yirmiyah 19:5, “And they have also built the high places of the Ba’al, to burn their sons in the fire for burnt offerings to Ba’al, which I did not command (Meesha king of Moab), and I did not speak (to Yiftach), and it did not enter My heart (Isaac son of Abraham)” (Ta’anit 4a). Abraham also never intended to sacrifice (kill) Isaac. Bereishit 22:5, “And Abraham said to his young men, stay here with the donkey, and I and the lad will go yonder, and we will prostrate ourselves and return to you.” Bereishit 21:10, “And Abraham sent his hand, and he took the knife to slaughter his son.” HaShem’s commandment went as far as before Abraham sent his hand to take the knife. Abraham sending his hand was not commanded but permitted, like שלח לך אנשים [send for yourself spies] (Bamidbar 13:2) that was not commanded but permitted (Rashi). Grabbing the knife went further than permitted (per HaShem’s intention) because it carries the meaning of “to slaughter his son,” which HaShem did not intend whatsoever. HaShem then stopped Abraham from going any further. Bereishit 22:11, “And an angel of HaShem called to him from heaven and said, Abraham Abraham, and he said, here I am. 22:12, And he said, do not stretch forth your hand to the lad, and do not do מאומה [anything] (a blemish, Rashi) to him….” HaShem stopped Abraham from stretching forth his hand with the knife to the lad. Doing “anything” (a blemish) to him was also planned (by Abraham) but stopped, but killing Isaac was never planned. Bereishit 22:8, “And Abraham said, Elohim will show for Himself the lamb for the burnt offering, my son, and they both went together.” מאומה [anything] (2:12) has another meaning of מאומה [nothing]. HaShem also told Abraham to not do מאומה [nothing]. So, Bereishit 22:13, “And Abraham lifted up his eyes, and he saw, and behold an after ram was caught in a tree by its horns, and Abraham went and took the ram and offered it up as a burnt offering instead of his son.”
Bereishit 22:12, “And he said, do not stretch out your hand against the lad nor do anything to him, for now ידעתי [I know] that fearing of Elohim (gevurah) are you, and you have not withheld your son, your only one, from Me.” Abraham now ended in gevurah and rectified it, by offering it. ידעתי (past-tense) relates that Abraham had been “fearing of Elohim are you” (self of fear), but he now did not withhold it. Directly, Abraham corrected gevurah. David sought to rectify the self-essence of Torah—והתהלכתי באמתך [and I have walked in your truth]. Abraham corrected this indirectly. Bereishit 24:7 (Abraham’s version), “HaShem Elohay [the Elohim of] the heaven Who took me from my father’s house and from the land of my birth and spoke concerning me and swore to me….” Bereishit 24:40 (Eliezer’s version), “And he said to me, HaShem before Whom התהלכתי [I have walked].”
Jacob
21
Jacob was 84 (in his 85th year) when he married and started having children. The happenings of the fathers are a sign for the children. The incidents in Jacob’s life correspond to his children. The first calculation is the 84 years with seven consecutive years per the twelve sons. The second calculation is one year per son with seven cycles. The third and fourth calculations are like the first and second, but only the sons of Rachel and Leah are included.
Calculation 1:
Reuben 0-6, Shimon 7-13, Levi 14-20, [Judah 21-27, Dan 28-34, Naftali 35-41, Gad 42-48, Asher 49-55, Yissachar 56-62], Zebulun 63-69, Joseph 70-76, Benjamin 77-83
Jacob was not firstborn (0 Reuben), and Reuben lost his birthright.
At 13 (Rashi Bereishit 25:27) (Shimon), Jacob learned in the tents of Torah (Bereishit 25:28), and the tribe of Shimon became teachers of children (Rashi Bereishit 49:7).
At 15 (Rashi Bereishit 25:30) (Levi), Jacob bought the birthright from Esau for sacrificial purposes (Rashi Bereishit 25:31 from the Midrash), and the tribe of Levi received the Cehuna sacrificial birthright.
At 63 (Rashi Bereishit 28:9) (Zebulun), Jacob posed as Esau and took the blessing. Had Esau been worthy, he would have supported Jacob as Zebulun supported Yissachar. Zebulun switches with his older brother Yissachar and receives the blessings to support him.
Jacob then learned Torah in the house of Ever for fourteen years (Rashi Bereishit 28:9). 63 to 69 is the first seven-year portion of those fourteen years (with some overlap). Zebulun switches with Yissachar to support Yissachar in learning, and Yissachar were Torah scholars. Devarim 33:18, “And to Zebulun he said, rejoice Zebulun in your departure and Yissachar in your tents.” The blessings of Jacob and Moses also switch the order of Zebulun and Yissachar.
70 to 76 (Joseph) is the second seven-year portion of those fourteen years. Torah is the essence of Jacob, and Joseph is the essence of Jacob as Bereishit 37:2 states, “These are the generations of Jacob, Joseph.” Seventy is the age value of סוד [secrets], and Jacob revealed the secret of the redemption from Egypt to Joseph (Pirkei DeRabbi Eliezer 48:17).
At 77 (Benjamin), Jacob was at Bethel (the beit hamikdash), and the holiest part of the beit hamikdash was in Benjamin’s portion. Bereishit 28:10, “And Jacob left באר שבע, and he went חרנה. 28:11 And he arrived at the place (the beit hamikdash, Rashi Bereishit 28:17).” Binah of malchut (the beit hamikdash) leaves שבע [seven] (da’at of malchut) for ח [eight], and Jacob was seventy-seven going on seventy-eight.
Summary:
(0) Lost birthright—Reuben.
(13) Learning (as child)—Shimon.
(15) Bought birthright—Levi received the Cehuna birthright.
(63) Esau’s blessing/switch—Zebulun, with Yissachar.
(63-69) Learning (supported)—Zebulun supports Yissachar.
(70-76) Learning and סוד—Joseph.
(77) Beit hamikdash—Benjamin.
Other than the children of the maidservants, Judah is left out, and Bereishit 38:1 states, “and Judah went down from his brothers.”
Calculation 2:
Reuben 0,12,24,36,48,60,72
Shimon 1,13,25,37,49,61,73
Levi 2,14,26,38,50,62,74
Judah 3,15,27,39,51,63,75
Dan 4,16,28,40,52,64,76
Naftali 5,17,29,41,53,65,77
Gad 6,18,30,42,54,66,78
Asher 7,19,31,43,55,67,79
Yissachar 8,20,32,44,56,68,80
Zebulun 9,21,33,45,57,69,81
Joseph 10,22,34,46,58,70,82
Benjamin 11,23,35,47,59,71,83
(0) Lost Birthright—Reuben.
(13) Learning (as child)—Shimon.
(15) Bought birthright—Judah received the monarchy birthright.
(63) Esau’s blessing/switch—Judah, for his monarchy. Judah switches with his older brother Levi, and Moses’ blessing also switches them.
(63) Learning (supported, the focus is on year 63)—Judah’s monarchy supports the Levites, who were Torah scholars (Devarim 33:10)..
(70) Learning and סוד (the focus is on year 70)—Joseph.
(77) Beit hamikdash—Naftali. Naftali is prayer (Bereishit 30:8, Targum), and the beit hamikdash is the house of prayer (Yeshaya 56:7).
Calculation 3 (with only the sons of Leah and Rachel):
Reuben 0-6, Shimon 7-13, Levi 14-20, [Judah 21-27, Yissachar 28-34, Zebulun 35-41, Joseph 42-48, Benjamin 49-55, Reuben 56-62], Shimon 63-69, Levi 70-76, Judah 77-83
(0) Lost Birthright—Reuben.
(13) Learning (as child)—Shimon.
(15) Bought birthright—Levi received the Cehuna birthright.
(63) Esau’s blessing/switch—Shimon, for his inheritance inside of Judah (Joshua 19:1). Shimon does not switch with his older brother Reuben but with Levi who is called his brother and who took Reuben’s sacrificial birthright and who was older than Judah.
(63-69) Learning (supported)—Shimon of Judah’s monarchy supports Levi.
(70-76) Learning and סוד—Levi. The tribe of Levi were Torah scholars (Devarim 33:10), and Joseph revealed the secret of the redemption from Egypt to Levi (Ramban).
(77) Beit hamikdash—Judah. Most of the beit hamikdash was in his portion.
Calculation 4 (with only the sons of Leah and Rachel):
Reuben 0,8,16,24,32,40,48,56,64,72,80
Shimon 1,9,17,25,33,41,49,57,65,73,81
Levi 2,10,18,26,34,42,50,58,66,74,82
Judah 3,11,19,27,35,43,51,59,67,75,83
Yissachar 4,12,20,28,36,44,52,60,68,76
Zebulun 5,13,21,29,37,45,53,61,69,77
Joseph 6,14,22,30,38,46,54,62,70,78
Benjamin 7,15,23,31,39,47,55,63,71,79
(0) Lost Birthright—Reuben.
(13) Learning (as child)—Zebulun. Zebulun supported Yissachar and also learned in the tents of Torah.
(15) Bought birthright—Benjamin received the monarchy birthright for the first monarchy of Shaul ben Kish.
(63) Esau’s blessing/switch—Benjamin, for the first monarchy of Shaul ben Kish.Benjamin switches with his older brother Joseph, and Moses’ blessing also switches them.
(63) Learning (supported, the focus is on year 63)—Benjamin’s monarchy supports Joseph’s learning.
(70) Learning and סוד (the focus is on year 70)—Joseph.
(77) Beit hamikdash—Zebulun. The beit hamikdash is called a “beit zevul” (Melachim 1:8:13).
The bechorah double portion went to Joseph (see chapter 3), but Joseph does not show at Jacob age 15 (when Jacob bought it). Ultimately, Esau’s bechorah (double portion) sale was not for the double portion. Bereishit 27:36, “And he (Esau) said, for this he was named Jacob, for he has deceived me twice. My bechorah, he לקח [purchased], and behold, now he has לקח [purchased] my blessing.” Esau planned to sell his double portion birthright, but behold, now it turns out that Jacob purchased the blessing. The bechorah of the sale further refers to Jacob’s intent for the Cehuna. In this respect, Jacob first לקח [took] the bechorah for the Cehuna at the time of the sale and then later לקח [took] the blessing. So the sale at 15 is more about the Cehuna, while the blessing at 63 is more about the monarchy. Bereishit 27:28, “And may the Elohim give you of the dew of the heaven ומשמני [and of the fatness/oils] of the earth and an abundance of grain and wine. 27:29 …You shall be a mighty over your brothers, and your mother’s sons shall bow down to you….” The might and servitude over his brothers are the monarchy, as Judah was mighty over his brothers (D”H 1:5:2), and Bereishit 49:8 (in Jacob’s blessing to Judah) states, “…Your father’s sons shall bow to you.” For the Cehuna, the terumah and ma’aser gifts to the Cohanim and Levites are stated for olive oil, grains, and wine. Levi shows up twice at 15 because the sale was more about the Cehuna, and the second time at 15 fills in for 63 where Levi does not show for the blessing.
The beit hamikdash applies to Benjamin, Naftali, Judah, and Zebulun. Tehilim 68:28, “There is Benjamin the young ruler, the princes of Judah stone them, the princes of Zebulun, the princes of Naftali.” Benjamin is there—the holiest part of the beit hamikdash is in his portion (Sotah 37a). The princes of Judah, as well as the princes of Zebulun and Naftali (Rashi), stone them in protest because they too are connected to the beit hamikdash and wanted its best part. Judah, Zebulun, and Benjamin switch with their older brother at age 63, and the brothers they switch with (Levi, Yissachar, and Joseph) are also connected to the beit hamikdash. The tribe of Levi served there. Devarim 33:18, “And to Zebulun he said, rejoice Zebulun in your departure and Yissachar in your tents. 33:19 Nations will gather to the mountain (of Moriah/beit hamikdash, Rashi); there, they will offer righteous offerings….” Joseph/Ephraim was Mishkan Shiloh.
Moses
22
Bamidbar 16:3, “And they assembled against Moses and Aharon and said to them, you take too much upon yourselves, for the entire congregation are all holy, and HaShem is in their midst, so why do you raise yourselves above the assembly of HaShem?” Are all holy: All of them heard the words at Sinai from the mouth of the Almighty (Rashi from Midrash). Devarim 5:4, “Face to face, HaShem spoke with you at the mountain from the midst of the fire.” Shemot 19:5, “And now, if you listen to My voice and keep My covenant, and you shall be to Me a treasure from all the peoples, for Mine is the entire earth. 19:6 And you shall be to Me a kingdom of priests and a holy nation; these are the words that you shall speak to the children of Israel.” HaShem spoke all the ten commandments at once and afterward repeated them individually (Rashi Shemot 20:1 from Mechilta). Israel saw the voices (plural) of the ten commandments (Shemot 20:15), and they also heard a singular voice (Devarim 5:20-23). They saw all ten at once and heard two. Tehilim 62:12, “Elohim spoke one thing (all ten commandments at once), I heard two.” Moses was still with the people by the first rendition (see Shemot 19:25-20:1), and the people then had a discussion with him (see Devarim 5:21-24). Moses then ascended the mountain for the second rendition (see Devarim 5:5). The ten commandments further carry this message. (1) I am HaShem your G-d.—(10b) Do not covet another. (2) Do not have another god.—(10a) Do not covet another[35]. (3) Do not take HaShem’s Name in vain.—(9) Do not give this false testimony. (4) Keep the Shabbat.—(8) Do not steal from God by working on it. (5) Honor your father and your mother (fatherhood and motherhood).—(7) Do not commit adultery. (6) If you murder another, you stand alone.
Leadership in Israel is not above the people but a service to the people. Bamidbar 16:8, “And Moses said to Korach, please listen sons of Levi. 16:9 Is it not enough that Elohay [the Elohim] of Israel has distinguished you from the congregation of Israel to draw you near to Him, to perform the service in the Mishkan of HaShem and to stand before the congregation to serve them. 16:10 He drew you near and all your brothers the sons of Levi with you, and now you seek the Cehuna as well?” The Levites also serve the Cohanim as Bamidbar 18:2 states, “Also your brethren the tribe of Levi, your father’s tribe, draw close to you, and they shall join you and serve you, and you and your sons with you before the tent of testimony.” The Levites serve Israel because the Cohanim also serve Israel. The purpose is as Shemot 29:44 states, “And I will sanctify the tent of meeting and the altar, and Aharon and his sons I will sanctify as priests to Me. 29:45 And I will dwell among the children of Israel, and I will be for them for Elohim. 29:46 And they will know that I am HaShem Elohehem Who brought them out of the land of Egypt in order that I may dwell in their midst; I am HaShem Elohehem.” Final keter malchut (Torah & gevurah) in whatever form of HaShem & Israel etc. is a common theme and is the purpose of leadership including the Cehuna and particularly relates to the dwelling place of the mishkan/gevurah and the malchut/gevurah beit hamikdash.
Shemot 32:7, “And HaShem said to Moses, go, descend, for your people that you have brought up from the land of Egypt have acted corruptly.” Berachot 32a: Rabbi Elazar said, the Holy One Blessed be He said to Moses, Moses, descend from your greatness. Did I not give you prominence only for the sake of Israel? And now that Israel have sinned, why do I need you?
Shemot 33:1 (after the sin of the golden calf), “And HaShem spoke to Moses, go, ascend from here, you and the people you have brought up from the land of Egypt to the land that I swore to Abraham, to Isaac, and to Jacob, saying, I will give it to your descendants. 33:2 And I will send an angel before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Perizites, the Hivites, and the Jebusites. 33:3 To a land flowing with milk and honey; because I will not go up in your midst since you are a stiff-necked people, lest I destroy you on the way. 33:4 And the people heard this bad news, and they mourned, and no one put on his finery.” Moses rejected the angel as Shemot 33:15 states, “And he said to Him, if Your presence does not walk, do not take us up from here” (Sanhedrin 38b). Shemot 23:20 (about the same angel, Sanhedrin 38b; Rashi), “Behold, I am sending an angel before you to guard you on the way and to bring you to the place that I have prepared. 23:21 Beware of him and obey him; do not rebel against him for he will not forgive your transgressions, for My name is within him.” Moses was known in HaShem’s name (see below) (and משה also spells השם). Moses became the angel to lead them (Seforno Shemot 33:12-13), in the context of leadership in Israel. Bamidbar 20:16, “And we cried out to HaShem and He heard our voice, and He sent an angel, and he took us out of Egypt.” An angel—this refers to Moses (Rashi; Vayikra Rabbah 1:1).
Shemot 6:2, “And Elohim spoke to Moses, and He said to him, I am HaShem. 6:3 And I appeared to Abraham, to Isaac, and to Jacob as Almighty God, but My name HaShem, I did make known to them.” Shemot 33:12 “And Moses said to HaShem, look, You say to me, bring up this people. But You have not informed me whom You will send with me. And You said, I will know you in name and you (Moses) have also found favor in My eyes. 33:13 And now, if I have indeed found favor in Your eyes, please let me know Your ways, so that I may know You, so that I may find favor in Your eyes, and see that this nation is Your people. 33:14 And He said, My presence will walk (plural), and I will give you rest. 33:15 And he said to Him, if Your presence does not walk, do not take us up from here. 33:16 For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not in that You will walk with us? And then we, I and Your people, will be distinguished from every nation on the face of the earth. 33:17 And HaShem said to Moses, even this thing that you have spoken, I will do, for you have found favor in My eyes, and I will know you in name. 33:18 And he said, show me, please, Your honor. 33:19 And He said, I will let all My goodness pass before you, and I will call out in the name HaShem before you, and I will favor the one I favor, and I will have mercy on the one I have mercy.” Shemot 34:5, “And HaShem descended in a cloud and stood with him there, and He called out in the name HaShem. 34:6 And HaShem passed before him and called out, HaShem HaShem, El of mercy and compassion, slow to anger and abundant in kindness and truth. 34:7 Keeper of kindness for thousands; carrier of sin, defiance, and transgression; and clear, but He does not clear; He visits the sin of parents on children and children’s children to the third and fourth generations.”
There are three levels of Moses’ leadership. The first level is immediate that Moses is HaShem’s chosen leader, and Israel may or may not be included as an offshoot. The second level is the ultimate purpose of HaShem and Israel without Moses specified. The third level is residual with Moses prominent but within the context of the ultimate purpose of Israel. Shemot 33:13, “And now, if I have indeed found favor in Your eyes, please let me know Your ways, so that I may know You, so that I may find favor in Your eyes, and see that this nation is Your people.” The immediate level is Moses finding favor in HaShem’s eyes but for the ultimate purpose of “And see that this nation is Your people.” Shemot 33:14 continues, “And He said, My face will walk (plural), vehanichoti lach [and I will give you (singular) rest]. 33:15 And he said to Him, if Your face does not walk (plural), do not take us up from here.” Targum Yonatan and Berachot 7a explain HaShem’s face as one of anger. Rashi and Targum (Onkelos) explain it as HaShem’s pleasant face. Rashi and Targum (Onkelos) further understand that Moses in 33:15 was supporting HaShem’s statement of 33:14, but it can also be a challenge. Vehanichoti stems from the word rest, but it also means “to lead” (as in Shemot 13:21). The first understanding is immediate that HaShem’s face of anger would walk (pass), and He would lead Moses. The second understanding is that Moses challenged 33:14 for the ultimate purpose that HaShem’s pleasant face walk (plural) with Israel. The third understanding is that HaShem also said that His pleasant face would walk (plural) with Israel. Vehanichoti lach now means that HaShem would put Moses at ease (rest). Vehanichoti also means to “let go” that HaShem lets go of Moses for the ultimate purpose of Israel. The final understanding is the residual level that HaShem’s pleasant face would walk (plural) with Israel and lead Moses within that context. Yirmiyah 31:1 has finding favor, walking, and rest all for Israel: “So says HaShem, they found favor in the wilderness, the people who escaped the sword. He walks to give Israel rest.”
Shemot 33:16 continues, “For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not in that You will walk with us? And then we will be distinguished, I and your people, from every nation on the face of the earth.” Shemot 33:16 has a question, an answer, and a residual. The question of finding favor, I, I and your people is immediate level with Moses primary and Israel as an offshoot of that (I, I and your people). The answer is the ultimate purpose of HaShem walking with us. The residual level has Moses distinguished among the people, with we, I and Your people instead of I, I and your people.
Shemot 34:9, “And he said, if I have now found favor in Your eyes Adonai, let Adonai now walk in our midst for they are a stiff-necked people, and You shall forgive our sins and our transgressions and secure us as Your possession. 34:10 And He said, behold I will form a covenant. In the presence of all your people, I will make wonders that have not been created in all the earth and in all the nations. And all the people in whose midst you are in shall see the work of HaShem that it is awesome, which I will perform with you.” The immediate level is Moses finding favor in Adonai’s eyes. The ultimate purpose is Adonai walking in our midst. The residual level is that in the context of a covenant with Israel, Adonai would do wonders with Moses in the presence of all the people. The residual level is also the meaning of the last verses of the Torah. Devarim 34:10, “And there was no other prophet who arose in Israel like Moses, whom HaShem knew face to face. 34:11 For all the signs and the wonders which HaShem had sent him to perform in the land of Egypt to Pharaoh and to all his servants and to all his land. 34:12 And for all the strong hand and for all the great awe which Moses performed before the eyes of all Israel.”
Shmuel 1:8:4, “And all the elders of Israel gathered, and they came to Shmuel to Ramah. 1:8:5 And they said to him, behold, you have grown old, and your sons do not walk in your ways. Now שימה לנו מלך [set for us a king] to judge us like all the nations. 1:8:6 And the thing was bad in the eyes of Shmuel when they said, give us a king to judge us, and Shmuel prayed to HaShem. 1:8:7 And HaShem said to Shmuel, listen to the voice of the people to all that they will say to you, for they have not rejected you, but they have rejected Me from reigning over them.” There is a question here that Israel is commanded to appoint a king for themselves (Rambam Kings 1:1 from Sanhedrin 20b) as Devarim 17:14 states, “When you come to the land that HaShem Elohecha gives to you, and you take possession of it and live therein, and you will say, אשימה עלי מלך [I will set a king over me] like all the nations that are around me. 17:15 שום תשים עליך מלך [you shall set set a king over you], whom HaShem Elohecha chooses.”
Rabbi Eliezer (Sanhedrin 20b) says that there were two groups. The elders among them asked Shmuel appropriately to set a king for them, while the ignoramuses wanted to be like all the nations. In this light, Shmuel 1:8:5 includes both groups, and Devarim 17:14 also includes the ignoramus group in prophecy. Shmuel 1:8:6 then reads that the last thing mentioned in 1:8:5 of being like all the nations was bad in the eyes of Shmuel, but when the elders appropriately said, give us a king to judge us, and Shmuel prayed to HaShem (Maharsha Sanhedrin 20b). Another approach is given by Maharsha (Sanhedrin 20b) based on the Tosephta. Devarim 17:14 says that the people would set a king for themselves, but in Shmuel, they asked Shmuel to set it for them. That is why Shmuel felt personally rejected and why HaShem said that they rejected Him as king over them. Israel was supposed to set a king for themselves so that the monarchy would be a service to them, with HaShem as their true king. In this light, being like all the nations is not the problem. It means that the king would not be special for Israel to infringe on HaShem being their true king.
When Israel said to Shmuel, שימה לנו מלך [set for us a king] (Shmuel 1:8:5), “for us” has two meanings. One meaning is that Shmuel should be their agent to set the king for them. The second meaning is that that the king should cater to them. Israel was supposed to say אשימה עלי מלך [I will set a king over me] (Devarim 17:14). “I will set” means doing so themselves without agency. “Over me” means that the king would have authority over them and not cater to them. Israel was supposed to use agency to set the king over them per Devarim 17:15, שום תשים עליך מלך [you shall set set a king over you] (set set indicating agency) but only after they first said אשימה עלי מלך [I will set a king over me] without agency. After that, they needed the agency of a prophet to choose the person that HaShem chooses as Devarim 17:15 states, “שום תשים עליך מלך [you shall set set a king over you], whom HaShem your God chooses.”
Shmuel 1:8:7, “And HaShem said to Shmuel, listen to the voice of the people to all that they will say to you.” Shmuel 1:8:9, “And now, listen to their voice but that you shall warn them and tell them the manner of the king who will reign over them.” Shmuel 1:8:19 (after Shmuel warned them with the laws of kings), “And the people refused to listen to Shmuel’s voice, and they said, no, but there shall be a king over us. 1:8:20 And we will also be like all the nations, and our king will judge us, and he will go forth before us, and he will wage our wars. 1:8:21 And Shmuel heard all the words of the people, and he spoke them in the ears of HaShem. 1:8:22 And HaShem said to Shmuel, listen to their voice, והמלכת להם מלך [and you shall make for them a king]. And Shmuel said to the men of Israel, go, every man to his city.”
Whether the people realized it or not, Shmuel 1:8:19-20 was executed properly. Israel declared—without and against Shmuel—that they would have a king like all the nations and that the king would be “over” them, and HaShem told Shmuel to listen to them (1:8:22). But in Shmuel 1:8:7, HaShem told Shmuel to listen to all that they “will” say in the future rather than to what they already said. In Shmuel 1:8:9, HaShem told Shmuel to listen to what they already said concerning agency only that the king should be “over” them (with the laws of kings) rather than cater to them. That is proper after they first declare to have a king over them without agency (per Shmuel 1:8:7). Shmuel 1:8:9 further indicates that Shmuel should listen to what they already said, in a certain way, to even cater to them, after they declare correctly. Shmuel should then be their agent to choose the king that HaShem chooses, and the king, from his perspective, should cater to them (as appropriate), as Shmuel 1:8:22 states, “And HaShem said to Shmuel, listen to their voice, והמלכת להם מלך [and you shall make for them a king].” “For them” again means with agency (after they declared correctly) and that the king, from his perspective, should cater to them. Devarim 17:18, “And it will be when he sits upon his royal throne, and he shall write for himself two copies of this Torah on a scroll from before the Levitic Cohanim. 17:19 And it shall be with him, and he shall read it all the days of his life, so that he may learn to fear HaShem his God to keep all the words of this Torah and these statutes to perform them. 17:20 So that his heart will not be lifted from his brothers, and so that he will not turn away from the commandment to the right or to the left in order that he have prolonged days in his kingdom, he and his sons among Israel.”
Aharon
23
Aharon (hod/gevurah) is the fear of God. Malachi 2:5, “My covenant was with him (Aharon, Sanhedrin 6b) life and peace, given him by fear that he feared Me, and before My name he trembled. 2:6 The Torah of truth was in his mouth, and perverseness was not found on his lips. In peace and in straightness he walked with Me, and many he returned from sin. 2:7 For the Cohen’s lips guard knowledge, and Torah should be sought from his mouth for he is an angel of HaShem of Legions.” The best character traits are by gevurah/fear. Mishlei 22:4, “The result of humility is the fear of HaShem (gevurah).” Aharon also corresponds to the Cana’ani/humility, and he merited to wear the choshen mishpat on his heart because he was happy for the elevation of Moses (Shabbat 139a), and Tehilim 25:9 states, “He guides the humble in mishpat [laws/gevurah].” And Bamidbar 16:11 states, (Moses said) “And Aharon what is he that you complain against him.” The Torah of truth of Aharon and seeking Torah from his mouth are like the sanctified vestments of honor and glory [tiferet] of the otherworldly Cohen variant—for he is an angel of HaShem of Legions.
Tehilim 133:1, “A song of ascents by David, behold how good (Moses) and how pleasant (Aharon) is the dwelling of brothers (Moses and Aharon) also together. 133:2 Like the good oil upon the head running down upon the beard, the beard of Aharon, running down על פי [over] מדותיו [his garments].” Good (chesed) is Moses as Shemot 2:2 states, “And she saw him that he was good.” Pleasant is Aharon because of his fine character. The oil flowed upon Aharon על פי [because of] מדותיו [his fine character] (Maharsha, Horius 12b).
Bamidbar 12:1, “And Miriam and Aharon spoke against Moses…. 12:3 And the man Moses was ענו מאד [exceedingly humble] מכל האדם [from all the people] on the face of the land.” In general, this would not include Aharon, but at this moment, it does. Aharon is not מכל האדם [from all the people]. Vayikra 16:17, “וכל אדם [And all man] shall not be in the tent of meeting when he comes to effect atonement in the Holy.” Vayikra Rabbah 31, “Rabbi Abahu says, is the Cohen Gadol not a person, rather it is like this, as Rabbi Pinchas said, when the holy spirit was upon him, his face would blaze like torches, and this is what it states, Malachi 2:7, “For the Cohen’s lips guard knowledge… for he is an angel of HaShem of Legions.” But at this moment of not guarding his lips, he was not on that level.
Vayikra 10:3, “And Moses said to Aharon (after the death of his two sons), this is what HaShem spoke when He said, בקרבי [with those near to Me], I will be sanctified, and before all the people, I will be honored, and Aharon was silent.” Or בקרבי [with my relatives] (Aharon and his departed sons), I (Moses) will be sanctified (by their angelic holiness), and before all the people (not including Aharon), I will be honored (as most humble), (because) and Aharon was silent (guarding his lips). Vayikra 10:8, “And HaShem spoke to Aharon saying. 10:9 Do not drink wine or intoxicating drink neither you nor your sons with you when you come to the tent of meeting so that you will not die; it is a permanent statute for your generations. 10:10 And to distinguish between the holy and the common and between the unclean and the clean. 10:11 And to instruct the children of Israel all the statutes that HaShem has spoken to them by the hand of Moses.” Malachi 2:7, “For the Cohen’s lips guard knowledge, and Torah should be sought from his mouth for he is an angel of HaShem of Legions.”
Devarim 9:20, “And with Aharon, HaShem was very furious to destroy him (because of the sin of the golden calf); so I prayed also for Aharon at that time.” Rashi: “To destroy him: This refers to the destruction of children. And so it states, “And I destroyed his fruit (children) from above and his root from below” (Amos 2:9). So I prayed also for Aharon: And my prayer succeeded to atone for half; thus, two of his sons died, and two remained.” Vayikra Rabbah 7:1 relates Moses’ prayer on Aharon’s behalf in the name of Rabbi Mannah of Sheab and Rabbi Yehoshua of Sichnin in the name of Rabbi Levi. From the beginning of the book of Vayikra until the portion of Tzav, the sons of Aharon are mentioned doing sacrificial services but not Aharon himself. Moses said, can the children be desired and not the father? Moses brought the law (Mishnah Tamid 2:3) that wood for the pyre of the altar is not brought from the olive tree or the grapevine because the fruits save the tree from destruction, so Aharon should also be honored because of his children. HaShem answered Moses that He will bring Aharon close, and Aharon will be primary and his children secondary as it states, Vayikra 6:1, “And HaShem spoke to Moses saying. 6:2 Command Aharon and his sons, saying….” Vayikra 6:2 continues, “…this is the law of the olah: this is the olah on the burning pyre on the altar all night until morning, and the fire of the altar shall burn בו [in it].” Aharon is the elevated olah above the burning pyre. He is not the burning pyre because of his children, but some of his children and Aharon in that capacity need correction. The fire of the altar shall burn בו [in it] (the olah). בו corresponds to נדב and אביהו—whose names end with בו—within Aharon. Nadav and Avihu died in a fire from HaShem for bringing a strange fire (Vayikra 10:1-2). They are the burning pyre under the olah (Aharon) burning this part of Aharon, therefore elevating Aharon as a complete olah to HaShem.
Moses’ prayer worked for Nadav and Avihu too but only after their death. After the death of Nadav and Avihu (Vayikra 10:2), the Torah says that HaShem spoke to Aharon or to Moses and Aharon. The next two places where the Torah says that HaShem spoke exclusively to Moses is the beginning of Tazria (Vayikra 12:1) and the beginning of Metzora (Vayikra 14:1). The third place where the Torah says that HaShem spoke exclusively to Moses is in Acharei Mot, which refers back to the death of Aharon’s two sons (Vayikra 16:1). Nadav and Avihu died on the eighth day of the Mishkan. Tazria is about the eighth day of circumcision, and the metzora [leper] is fully purified on the eighth day. Vayikra 12:1, “And HaShem spoke to Moses saying. 12:2 If a woman conceives and gives birth to a male, she shall be unclean for seven days; as the days of נדת דותה, she shall be unclean. 12:3 And on the eighth day, the flesh of his foreskin shall be circumcised.” נד and דו of נדת דותה are נדב (as a homophone). Nadav is impure for seven days to correct the eighth day of the Mishkan. And on the eighth day, the flesh of impurity of his foreskin shall be circumcised. Vayikra 14:1, “And HaShem spoke to Moses saying. 14:2 This shall be the law of the person afflicted with tzara’ath on the day of his purification; והובא [and he shall be brought] to the Cohen.” והובא [and he shall be brought] spells “and Avihu,” who is brought for purification. Vayikra 14:10, “And on the eighth day, he shall take…. 14:20 …and the Cohen shall make atonement for him, and he shall be purified.” Vayikra 16:1, “And HaShem spoke to Moses after the death of Aharon’s two sons, when they drew near before HaShem, and they died.” Vayikra 10:3, “And Moses said to Aharon, this is what HaShem spoke when He said, with those near to Me, I will be sanctified, and before all the people I will be honored, and Aharon was silent.”
ענו מאד [exceedingly humble] (Bamidbar 12:3) is also the humility of מאד/malchut/gevurah, also כל האדם (malchut). Kohelet 12:13, “סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם [the final thing, all is heard, the Elohim fear and His mitzvot watch for this is the whole of man].”
[1] All original forms are always relevant and may have primary iterations.
[2] The olam habbah [world to come] reference is based on the future iteration. This book uses the same reference whether it precedes or follows this world.
[3] Torah spirituality honors HaShem.
[4] The physical is also composed of chesed (component), gevurah (component), and Torah (component), and the governances relate to those parts in different ways (see chapter 6).
[5] There are also several teachings that link Adam and David.
[6] Final הs make words grammatically female. Binah is also a final ה of the two-letter name of HaShem.
[7] The הין [hin] measurement represent the ה. Half, third, and quarter hin are mentioned.
[8] Each ה is half of the amount of הs, the הs are half of the letters,.5 is half, and the fingers are split into two fives.
[9] Keter and yesod are internally balanced.
[10] Gevurah/domination has several similar terms. Gevurah/destruction is one of them.
[11] For practical purposes, the first two and last two switch.
[12] One can then bring a burnt offering as an appeasement (Zevachim 7b).
[13] A person is righteous with a minimal amount of Torah study, but every second wasted is a serious matter.
[14] HaShem reprimands the righteous for higher levels of service that He expects from them.
[15] Some lose their status of Israel to a large degree even in this world, and some lose their status of Israel only in the next world.
[16] The first blessings ends with מגן אברהם. The second blessing, אתה גבור, corresponds to Isaac. The third blessing, אתה קדוש, corresponds to Jacob.
[17] HaShem denotes the attribute of mercy, Rashi.
[18] Chesed is a bend in the general sense.
[19] In the Jacob/Torah governance, the righteous suffer and the wicked are dominant.
[20] The sefer Torah’s oral law (malchut/Israel/gevurah) guides us to keep the commandments (gevurah).
[21] Teaching relates to learning the sefer Torah with its spiritual result.
[22] The sefer Torah’s oral law (malchut/Israel/gevurah) instructs/guides us to keep the commandments (gevurah).
[23] Teaching relates to learning the sefer Torah with its spiritual result.
[24] The sefer Torah’s oral law (malchut/Israel/gevurah) instructs us to keep the commandments (gevurah).
[25] Torah spirituality is same as chesed in a number of ways. Torah’s gevurah of righteous suffering is like regular gevurah but also different.
[26] Close things can incorporate each other.
[27] Malchut (da’at of malchut) has a name/function split.
[28] See chapter 2 regarding first format Jacob of malchut.
[29] Shimon and Levi used swords when they destroyed Shechem. The sword is from malchut (see chapter 11).
[30] Gevurah/dominance drives out the evil inclination.
[31] B”B 123a relates the sword to prayer.
[32] Malchut of the fourth world is only da’at of malchut. Malchut of the third world (first consideration) is da’at of malchut for the whole.
[33] Bara Elohim and bara El Elohim correspond to HaShem Elohim and HaShem el libo of the second format creations.
[34] CG”T and NH”Y second format are six things in three places (CN GH TY).
[35] Each of the ten commandments is in a separate paragraph except for the first two and the last one. The first two are in one paragraph, and the last one is in two paragraphs.