Introduction
Blueprint of Creation covers three fundamental kabbalistic fields: the kabbalistic ten sefirot (tree of life), the name of God, and the works of creation.
The purpose of this book is to explain (1) the kabbalistic structure, (2) the kabbalistic timeline from the creation of the world – passing through the lives of the Patriarchs and key biblical figures – until the world to come, and (3) the kabbalistic numerics, patterns, word associations, and subtexts.
This book explains the kabbalah in the most concrete way possible through the verses of the Torah/Tanakh and the lives of the Patriarchs with traditional Jewish teachings and values as found in the Talmud.
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 119:18, “Reveal עיני [my eyes], and I will see wonders from Your Torah.”
The Ten Sefirot
1
The ten sefirot—keter, chochmah, binah, chesed, gevurah, tiferet, netzach, hod, yesod, malchut—are the attributes by which HaShem [absolute infinite God] governs the world[1] (Patach Eliyahu). The attribute governances include the governed, in fact, all of creation. HaShem created all ten sefirot including keter (Patach Eliyahu). The sefirot are all of creation. Our reality is completely finite; nothing of it can be actually infinite because there is always room for more. The absolute infinite reality [HaShem/ainsof] is the paradox that transcends our reality of being complete and unending at the same time with the formless unity of everything. The sefirot—the finite reality—are a created/formed version of what is otherwise the absolute infinite formless unified God reality, without the unification, and they can further represent God in agency based on that (see chapter 3).
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). Keter and chochmah share the י, and both are י. The point of the י is keter of keter. Keter original form is the highest creation of the souls of the righteous. In final form, the souls of the righteous are keter of keter. Keter of keter (the point of the י) points to/reflects on and reveals HaShem of keter and integrates that perception (on various levels). HaShem of keter is the name HaShem as a whole, the source of the four letters. HaShem is God as we perceive God. God’s perception of God is completely unknown to us.
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 is כל [all] six.
Keter, chochmah, and binah are the spiritual world (before and after this world)[2]. The seven sefirot (chesed to malchut) are the physical world. In one iteration, the seven sefirot are the seven days of the creation of the world (Zohar Tosphot 301b-302a), the six creative days (of the ו) and the seventh day of Shabbat rest (malchut). The seven sefirot (chesed to malchut) also correspond to 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 Tosphot 301b-302a). Yesod (for all in heaven and in earth) is “all” six days of the creation of heaven and earth (before the Shabbat rest of the creation), with one sefira for all six days of the ו.
In another iteration, the seven sefirot (chesed to malchut) are Abraham, Isaac, Jacob, Moses, Aharon, Joseph[3], and David (Zohar Tosphot 301b-302a). King David is malchut. The letter ד [dalet] corresponds to דויד/דוד [David][4] and to that malchut is the ד/fourth letter of the name HaShem (ה/malchut). Devarim 6:4, “…HaShem is אחד [one]”—the ten sefirot—א (ainsof, 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][5].
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 Torah includes keter, tiferet, yesod, and malchut. Avot 1:2, “…the world stands on three things: on the Torah and on the avodah [service][6] 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], ומשל ברוחו [and one who rules his spirit] than one who conquers a city” (Avot 4:1). Gevurah is “the fear of Isaac” (Bereishit 31:42). The fear is of HaShem to then 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.” Gevurah/fear is righteousness. Shmuel 2:23:3, “A ruler of men is righteous, who rules in the fear of Elohim.” Elohim for God relates to gevurah/fear. Various names of God are used together with fear, but Elohim is specifically that as Vayikra 26:12 states, “And I will walk among you, and I will be for you Elohim (fear)” (Rashi). Torah is life; Mishlei 3:18, “A tree of life it (Torah) is, and its supporters have happiness” (Berachot 32b). Torah is truth (Berachot 5b). Malachi 2:6, “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 our God Who created us for His honor[7] 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 middle column sefirot all have an underlying Torah & gevurah duality: Torah spirituality & gevurah of various forms. CG”T [chesed, gevurah, and tiferet/Torah] is same, different, same (see chapter 7). Torah (spirituality) is right sided like chesed [kindness]—Mishlei 3:16, “Length of days (Torah) is in its right hand.” Torah & gevurah are right-center & left-center in the middle. 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.” For the whole, Torah & gevurah (of the middle column) balance in various ways. Keter is Torah or gevurah or Torah & gevurah for the whole. Tiferet, yesod, and malchut, in original form, have a Torah/gevurah name/description split for the whole. In final form, they balance in various ways (see chapter 2) [8].
2
The four letters of the name HaShem are CG”T [chesed, gevurah, tiferet/Torah] and malchut. The י is chochmah/chesed (in the chesed column), the ה is binah/gevurah (in the gevurah column), the ו (as one) is tiferet/Torah, and the final ה is malchut/gevurah. 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[9]. Both הs are Israel/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 as one CG”T set followed by malchut/gevurah fourth to both sets of three.
The ו as two is tiferet for CG”T [chesed, gevurah, tiferet] and yesod for NH”Y [netzach, hod, yesod]. Both tiferet and yesod are the ו. Both (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. When the ו is two, yesod between tiferet/Jacob and malchut/Israel is Jacob Israel (Torah & gevurah) for the whole. Yesod for all six is also Jacob Israel (Torah & gevurah). When the ו is six, yesod is Torah or gevurah or Torah & gevurah for the whole. For five sefirot right/right-center and five sefirot left/left-center, keter and yesod go in opposite directions.
Keter can share the י with chochmah (when keter of keter is itemized), or it is separate from chochmah but related. Chochmah between keter and binah can be equidistant or more in line with keter or more in line with binah. Keter is first, but chochmah 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 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 is also ראשית [first] to keter (second), known second through chochmah, and chochmah can be listed before or after keter. The columns configuration has keter before chochmah from top to bottom (with chochmah more in line with binah) but chochmah before keter from right to left. The point of the י of keter is also as such. Keter may also be omitted (with chochmah pointing to the omission).
Keter not offsetting has malchut ד/fourth. Keter offsetting has malchut ה/fifth. Malchut is not ninth or eleventh as Sefer Yetzira 1:4 states about the ten sefirot, “ten and not nine, ten and not eleven.” With the ו as six, keter can offset for ten sefirot, or the ו as six does not offset as six as in א-ח-ד (the ten sefirot) where keter does not offset, and the ו as six offsets as 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 six sefirot of the ו can be counted per the ו. The seven sefirot of this world can also be counted separately, and malchut is seventh. With CG”T and NH”Y as one CG”T, malchut is again ד/fourth and seventh: fourth instead of seventh, and seventh instead of tenth. The ד and י (fourteen) of the ה of malchut are two sevens, one for the ד (fourth and seventh) and one for the י (tenth and seventh)[10]. There is also a backward count for keter, chochmah, and binah, which corresponds to their descending nature when they precede this world. Binah/gevurah is ח/eighth of ten counting backward or ה/fifth (like its letter) instead of eighth. Keter is י/tenth (like its letter) of ten backward. Chochmah known first is also י/tenth (like its letter) of ten backward. The ד and ו of the הs of binah and malchut have both as ד/fourth to the ו (as one CG”T). Both are ד/fourth and seventh to the ו, malchut forward and binah backward. ד-ו-ד/דוד is binah, the ו, and malchut, with both binah and malchut ד/fourth to the ו.
The CG”Ts of the ו also contain a ד/fourth portion of ד/malchut. Malchut of tiferet is when Jacob was Israel. Malchut of tiferet is fourth to CG”T, and malchut of yesod is fourth to NH”Y. Or after yesod sixth (of the ו), malchut of yesod is seventh (or fourth instead of seventh). Or after tiferet sixth (of ten), malchut of tiferet is seventh, and malchut of yesod is tenth (or seventh instead of tenth). The CG”Ts of the ו and malchut (like the CG”T letters) also have a keter before them of da’at [knowledge][11]. But דעת [da’at] is ד/fourth after KC”B [keter, chochmah, binah] and is ד/malchut (with also the backward counts like binah). Da’at is “keter malchut” (Esther 2:17)[12]. Keter is the crown of the next world[13]. Da’at is the crown of this world—the next world of this world.
Da’at is da’at of binah. Binah (third of KC”B), tiferet (third of CG”T), and yesod (third of NH”Y) have a fourth portion of ד/malchut. א-ח-ד is also one, eight, and ד/four malchuts (three malchut portions and malchut itself). The sefira can be for the whole, or the malchut portions can be itemized alongside their host, with both the host number and their own number. The malchut portions are also sometimes itemized independently (see chapter 13), with then only their own number but still related to the host.
Da’at (malchut) of binah is different than the other malchut portions. Da’at of binah (unlike the other malchut portions) is for a third gevurah (column) sefira and may be itemized, independent or not, without regard to the other malchut portions. Da’at of binah is particularly independent in the columns configuration (when itemized) but is most independent when the two worlds are separate; da’at of binah (the next world of this world) is then with this world (without binah), and binah is with the next world. ד-ו-ד/דוד shows this world with ד/malchut before and after the ו. Both worlds have thirteen sefirot and portions. This world has ten sefirot and portions. The malchut portions do not offset the sefirot numbers. But da’at of binah with this world separate without binah then resembles a sefira like keter and is counted or not counted in the same way. Da’at of binah is not counted among the ten sefirot—ten and not eleven, but some count it for ten with keter omitted.
Furthermore, da’at (malchut) of binah is only the part of malchut that relates to the הs of binah and malchut having a portion of each other. Binah has da’at (malchut) of binah, and da’at of malchut has binah of malchut (binah of malchut for short). Da’at relates to אדם [Adam/man] as Tehilim 94:10 states, “He teaches אדם [man] da’at [knowledge]. Both are malchut[14]. Da’at of malchut is Torah rulership. Binah of malchut is a lower form of binah, a binah type next world of this world. Binah of malchut is the beit hamikdash [holy Temple], 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). Da’at of binah is a keter type next world of this world. Both da’at of binah and binah of malchut are fundamentally the same lower form of binah, but binah of malchut is seen in relation to the next world like binah (in lower form), while da’at of binah is seen in relation to this world like keter (in lower form).
Malchut of tiferet and yesod have both da’at of malchut (of tiferet and yesod) and binah of malchut (of tiferet and yesod), which identify with the malchut source. The destination is where they are. The הs of binah and malchut have only the addition of each other, and both are fundamentally the same addition of the next world of this world before and after this world. In final form, binah of malchut joins malchut itself and is also for the whole, and malchut/BOM goes to binah as da’at/malchut of binah. Da’at of binah, like the other fourth portions, identifies with malchut. Binah of malchut (unlike the non-malchut destinations) identifies in its lower form with malchut and in final form joins malchut itself and is also for the whole.
In original form, tiferet, yesod, and malchut (da’at of malchut) have a Torah/gevurah name/description split for the whole. Tiferet and yesod have a Torah/gevurah name/impression split for the whole, while malchut (da’at of malchut) has a Torah/gevurah name/function split (with either one or both) for the whole. 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.
In final form, binah of malchut joins malchut itself first on the underlying Torah & gevurah level of da’at/Torah[15] of malchut & BOM/gevurah both fourth/seventh (as one entity), and then binah of malchut is for the whole. Malchut final form is BOM/Israel/gevurah for the whole. Malchut/BOM/Israel/gevurah is now ד/fourth but also ה/fifth (counting keter or with the ו as two). Malchut/BOM/Israel/gevurah of this world is now seventh or fourth instead of seventh but also ח/eighth (counting da’at of binah) 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)[16].
Both הs of binah and malchut/BOM have two levels and a sameness of one level. Lower level binah is the same as higher level binah of malchut. The חצי/ח [half] and the ה/half[17] of binah and malchut/BOM show a split—חצי ההין [half the hin][18]. The split can be the two הs of binah and malchut/BOM, not splitting the levels, with either the extreme level for each or the same level for both. Each ה can also split the 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 with ה/five fingers in the shape of a ה. The four fingers form the ד of the ה. Each ה can be one of the two hands; the הs as ד and י are יד [hand], and דוד in numerical value is יד [hand]. Each ה is also two הs and two hands—דו and די [dalet vav and dalet yud]—דו יד [two hands]—דויד [David].
Binah/Israel/gevurah and malchut/BOM/Israel/gevurah are both gevurah/female הs[19] (fifth or not). Gevurah and hod/gevurah are also female הs. Gevurah is ה/fifth of ten. Hod/gevurah is ה/fifth of the ו and eighth of ten or ה/fifth instead of eighth. The third of a הין for the ram (gevurah, see chapter 6) (Bamidbar 15:6-7) is the ה/gevurah one-third of CG”T.
Malchut also has a (semi-original) semi-integrated final form 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) fifth/eighth but both as malchut itself. Another step of this configuration is lower level binah of malchut inclusive of the non-itemized da’at of malchut (representing da’at of malchut) fourth/seventh and the same levels of higher level binah of malchut and lower level binah (representing binah of malchut) fifth/eighth, with a same-level split. The ה of binah is then also a same-level split like the ה of malchut (representing binah).
One final form Torah & gevurah balance of the middle column sefirot is that tiferet is Torah for the whole and malchut/BOM is gevurah for the whole[20]. A further balance is met through two formats. The first format separates the ו and has an additional portion of Jacob/Torah of malchut before malchut/BOM/Israel/gevurah [21]. Jacob of malchut is a special form of tiferet which relates in its special form to malchut and in final form joins malchut itself and is also for the whole in place of the separated ו. The ו is then a separate group of six, and ד/malchut is ד/fourth to KC”B [keter, chochmah, binah]. The other counts remain the same with the separate ו among them.
Jacob of malchut original form is a fourth portion, but the sefira of malchut (not offset) is also fourth. In final form, Jacob of malchut joins malchut itself first on the Torah & gevurah level of Jacob/Torah of malchut & malchut/BOM/Israel/gevurah fourth (as one entity). Jacob/Torah of malchut is then for the whole. The semi-integrated final form is Jacob/Torah of malchut & malchut/BOM/Israel/gevurah twice fourth (not offset) but both as malchut itself. Another step of this twice fourth configuration is Jacob/Torah of malchut or malchut/BOM/Israel/gevurah stated twice (one representing Jacob and the other representing Israel).
In final form second format, tiferet is Torah for the whole, and malchut/BOM is gevurah for the whole. The final form first format is the opposite; tiferet is gevurah for the whole, and malchut is Torah for the whole. When the ו is two, yesod between tiferet and malchut is Torah & gevurah for the whole in the second format and gevurah & Torah for the whole in the first format. Yesod for all six is the same as yesod with the ו as two. When the ו is six, yesod (both formats) is Torah or gevurah or Torah & gevurah for the whole.
Torah
3
Torah spiritual eternal life is 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 your God will be 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, to be glorified.” Torah is tiferet [glory]. HaShem is our glory, and we are HaShem’s glory.
Torah spirituality is a gift like chesed/kindness as Michah 7:20 states, “Give truth (Torah) to Jacob, chesed [kindness] to Abraham.” We can do and deserve the physical. HaShem gifts us His glory of eternal Torah spirituality. Torah is yet our self-essence as Tehilim 26:3 states, “והתהלכתי [and I have walked] in your truth (Torah).” The physical is an intrinsic flaw. We righteously suffer it (gevurah/righteous suffering) in exchange for Torah/eternal spirituality. 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 (Megilah 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).
Torah spirituality is our eternal soul, breathed from God (Bereishit 2:7). The eternal soul is our spiritual life consciousness & (its vessel of) the spiritual form of prophecy: Torah spiritual life consciousness & the gevurah prophetic spiritual form. The gevurah spiritual form/attribute includes the prophetic chesed [kindness] (goodness) attribute (component), which further flowers into the prophetic chesed narrative (like in the sefer Torah [Torah scroll]), the prophetic gevurah [strength] (fear) attribute (component), which further flowers into the prophetic gevurah commandments (like in the sefer Torah), and the prophetic Torah/truth attribute (component), which further flowers into the prophetic Torah/truth teachings (like in the sefer Torah). The gevurah spiritual form/attribute is for the whole[22]. Torah life consciousness is formless in itself (like God) but takes on the form of the gevurah spiritual form that contains it. Torah/truth life consciousness is for the whole of its chesed, gevurah, and Torah/truth spiritual aspects. These are not three components for the formless in itself life consciousness. Rather, the chesed [kindness] (goodness) attribute, gevurah [strength] (fear) attribute, and the Torah/truth attribute apply to the life consciousness categorically, which relate to the life consciousness and are hence its aspects, as related to the attributes. The Torah/truth aspect is for the whole for Torah/truth life consciousness (for the life consciousness itself). But the Torah/truth attribute (for the whole) further serves another (added) function in relation to the life consciousness of being the agent for the Torah/truth living formless in itself subconscious, which (unlike the other subconscious levels) connects to the Torah life consciousness for Torah life truth consciousness, hiding the extended truth part’s agency and its inherent limitations, for the best of both worlds together as one. The Torah/truth attribute itself, on the other hand, is part of the gevurah spiritual form/attribute (for the whole). Torah life consciousness and the subconscious levels are not formed attributes, but they use formed attributes in the way they use them. Life consciousness does not need attributes for expression, but it has them nonetheless. The subconscious levels, on the other hand, can only be expressed through the agency of an attribute on various levels (explained later). Torah life truth consciousness, or Torah life truth (for short), may use all these terms or more, or whatever is said connotes all of them (when appropriate), but the addition is not always applicable.
The eternal soul is the higher soul, the Torah life truth consciousness enveloped in the higher mind of the gevurah prophetic spiritual form (of the soul itself)[23]. The lower soul is a lower state of life consciousness (spiritual in nature but physical by association) enveloped in the lower mind of the brain of the thoughts that a person identifies with living in the three physical realms: the (lowest) material realm (perceived by the senses), the (middle) realm of speech (perceived by hearing), and the (highest) realm of thought (self-perceived). The realm of speech is a higher form of the material realm. The realm of thought is a higher form of both the realm of speech and the material realm, with both verbal and visual/senses thought. The prophetic realm is a higher form of verbal and visual/senses thought, vivid when we are not in our physical body as thoughts are vivid when we sleep. A prophet sees in the higher mind prophetic form of the higher soul. Torah life truth consciousness & the gevurah prophetic spiritual form—Torah spirituality—can be directly ongoing, but they have also been preserved in the sefer Torah [Torah scroll]. The sefer Torah preserves them in a physical state in the three physical realms. The preservation remains in a physical state until one identifies with it. When the lower life consciousness identifies with the Torah, it is no longer a lower life consciousness. The person/Torah then regain the higher state of Torah life truth consciousness enveloped in the gevurah prophetic spiritual form. Tehilim 19:8, “The Torah of HaShem is תמימה [perfect] restoring the soul.”
Torah life truth & the gevurah spiritual form is the inner layer (Torah & gevurah) of Torah spirituality of tiferet/Jacob’s outer layer (Torah & gevurah) of Torah spirituality & gevurah/righteous suffering. Torah spirituality 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 Torah & gevurah. It is more a part of the Torah side (as non-itemized) but is semi-itemized on the gevurah side. The gevurah spiritual form is semi-itemized with the gevurah physical form of righteous suffering. Jacob (Torah & gevurah/righteous suffering) stems from ekev—heel (suffering) and consequence; the consequence of righteously suffering the physical[24] is Torah spirituality. Torah spirituality of this world is not straightforward. Ekev is a bend—gevurah/righteous suffering for Torah spiritual goodness. Chesed/goodness is included in Torah spirituality (in various ways) and also applies for the whole in the (secondary) general sense (see chapter 7).
Keter is the eternal world to come. Keter Torah is different from Torah of this world. Keter is spirituality without suffering[25]. Torah spirituality of this world is with physical gevurah/righteous suffering. Such spirituality is not a reward[26]. The reward for mitzvot [commandments] is not in this world (Kidushin 39b). Devarim 7:11, “…that I command you today to do them”—today (this world) to do them (the commandments) and not tomorrow (the next world) to do them, today (this world) to do them (the commandments) and tomorrow (the next world) to accept their reward (Eruvin 22a). Keter is the completed stage of the world to come; there are two stages before it. Binah is the lowest level of the next world, chochmah is the middle level of the next world, and keter is the completed level of the next world. Chesed to malchut (seven sefirot) are the seven days of the week of this world. Binah, chochmah, and keter are the next world.
Keter original form is the highest creation of the eternal souls of the righteous of Israel in the world to come. The outer layer Torah & gevurah is Torah eternal spirituality & nothing physical/gevurah[27]. Torah of Torah spirituality & nothing physical/gevurah has an inner layer of Torah spiritual life consciousness & the gevurah prophetic spiritual form. Torah spirituality is for the whole of the inner layer for the outer layer, but the gevurah spiritual form relates to both sides of the outer layer Torah & gevurah. It is more a part of the Torah side (as non-itemized) but is semi-itemized on the gevurah side of nothing physical. Nothing, however, does not make a real middle column duality. The nothing is further essentially subsumed by its nature, but it fills the duality framework when needed, and it is dealt with on two levels. The higher level has the “duality” (with nothing) as temporary; the inner layer Torah life consciousness & the gevurah spiritual form then become the outer layer Torah & gevurah, and what does not exist is properly subsumed. Keter’s gevurah spiritual form thus replaces keter’s nothing physical/gevurah. The lower level has the “duality” (with nothing) as transient for what they are for the whole (as below), but Torah & gevurah for the whole of keter is not an option for the lower level.
The Torah life of keter is keter/Torah life. Keter’s gevurah spiritual form is the Israel/gevurah of keter spiritual form. In keter second format, the higher level keter/Torah life & the Israel/gevurah spiritual form is keter/Torah life for the whole, and the transient lower level keter/Torah spirituality & nothing physical/gevurah is the nothing physical/gevurah of keter for the whole. The first format is the opposite: the transient lower level keter/Torah spirituality & nothing physical/gevurah is keter/Torah spirituality for whole, and the higher level keter/Torah life & the Israel/gevurah spiritual form is the Israel/gevurah of keter spiritual form for the whole. The higher level keter/Torah life & the Israel/gevurah spiritual form is also both keter/Torah & Israel/gevurah for the whole in both formats (highest of the three). Shemot 4:22, “So says HaShem, My son My firstborn Israel—the firstborn creation of son/male/keter/Torah life & the Israel/gevurah spiritual form.
The name HaShem has the two הs/Israels/gevurahs of binah and malchut/BOM. Keter’s Israel/gevurah spiritual form is also either the binah/Israel/gevurah of keter spiritual form or the malchut/BOM/Israel/gevurah of keter spiritual form or both, depending on circumstance. On the underlying higher Torah & gevurah level, keter’s Israel/gevurah spiritual form is both binah/Israel/gevurah (first) and malchut/BOM/Israel/gevurah (second). Both are the same thing, but with two ways of treating it based on the two outcomes. First format keter as the Israel/gevurah of keter spiritual form for the whole is the keter/binah/Israel/gevurah spiritual form. Keter as Torah & gevurah for the whole (both formats) is keter malchut[28]—keter/Torah life & the malchut/BOM/Israel/gevurah spiritual form. Avot 4:13, “Rabbi Shimon says, there are three crowns, keter Torah (keter/Torah), keter Cehuna (keter/binah/gevurah), and keter malchut (keter/Torah & malchut/gevurah), and keter shem tov [the crown of a good name] (chochmah/chesed) rises above them (when listed before keter)[29].
First format keter/binah/Israel/gevurah further extends in outer expanded form to all of creation, as a whole or individually, from keter/binah/Israel/gevurah spiritual form to malchut/BOM/Israel/gevurah, but this only works for the first format semi-integrated final form of malchut/BOM. Keter malchut (both formats) certainly extends in outer expanded form to all of creation, as a whole or individually, from malchut (of keter) to malchut, particularly from malchut/BOM/Israel/gevurah of keter spiritual form to malchut/BOM/Israel/gevurah. In tight outer expanded individual form, keter/binah/Israel/gevurah and keter malchut reference both malchuts (inclusive of everything in between).
Keter malchut has another inner expansion of three prophetic spiritual living subconscious levels inside keter malchut itself between keter/Torah spiritual life & the malchut/BOM/Israel/gevurah prophetic spiritual form. This already begins with the similar underlying Torah & gevurah, and the first format keter/binah/Israel/gevurah prophetic spiritual form (for the whole) thereby also has an expansion, but (unlike keter malchut) it only retains the related lowest subconscious level. Righteous people in this world also contain a keter soul in a physical body, on a lower level because of the body, and thereby experience the same things on a lower level[30]. The outer expansion of keter/binah/Israel/gevurah and keter malchut/BOM/Israel/gevurah means that the souls of the righteous of Israel in olam habbah are involved with all of creation, both from their own place and in the body. The souls of righteous people are in both places at once, and our actions below affect, to some degree or another, the keter souls above, and God (based on agency) is also affected by our actions (see also Nefesh HaChaim gate 1 chapters 3-8).
The contained formless in itself Torah life consciousness contains an inexpressible in itself subconscious in the same contained formless in itself way. The lack of expressed life consciousness here is not because of consciousness but because of the expression that is not possible in the created reality for the kind of expressed life consciousness it wants to be, of the attributes type, because the former is formless in itself and the latter is not. The gevurah spiritual form (attributes), on the other hand, has the expression that the inexpressible in itself subconscious lacks and wants, but it has no life consciousness of itself at all, and the practical conscious life it takes on (through the life consciousness) is formed. The same dynamic is also true for the physical body. Bereishit 2:7, “And HaShem Elohim formed the man of dust from the ground, and He breathed into his nostrils the soul of life, and the man became for a living soul.” The man, originally, was just the lifeless body, and the body of the man became the body for the living soul. The soul in the body is the formless in itself Torah life consciousness (Torah spirituality), for the whole of its Torah life consciousness & gevurah spiritual form. But the body also takes on both general properties of life and the conscious life of the soul, and the man, the body, became for a living soul, being a body of such with formed life. Moreover, the soul or the body can be for the whole (depending on the circumstance). With the soul for the whole, the man (previously the body) became for a living soul (switching sides). With the body for the whole, the soul only expresses itself through the body, and the man, the body, became for a living soul, being a person of such with formed life.
The two sides of keter malchut therefore work together to provide (in between them) what each one lacks and wants, as much as possible. The gevurah spiritual form/attribute, inclusive of the chesed [kindness] (goodness) attribute, the gevurah [strength] (fear) attribute, and the Torah/truth attribute—as the Torah/truth spiritual form (for the whole) or the chesed spiritual form (for the whole) or the (original) gevurah spiritual form (for the whole)—expresses in agency, on those three levels, the Torah/truth living subconscious, the chesed living subconscious, and the gevurah living subconscious, in between the Torah life consciousness & the gevurah spiritual form of keter malchut itself. The inexpressible in itself subconscious is subconscious not in terms of expressing anything but in terms of being on a sub/lower level than consciousness. The inexpressibly concealed (and the more it is so) is actually always a higher quality (hence its concealment), but the intended is always a higher level nonetheless. The solutions for expression (with agency) are not only verbal but an experience as well of sub/less consciousness. The Torah/truth, chesed, and gevurah subconsciouses are living formless in themselves consciouses but sub/less conscious than the expressed formless in itself Torah life consciousness in the amount of expression that the agency solutions can’t provide to the inexpressible in itself subconscious looking for an expression for the kind formless in itself consciousness it wants to be but which formless in itself consciousness the agents lack entirely. Each side is inherently what it is and working together comes with inherent limitations.
In the two higher Torah truth and chesed subconscious levels[31], the inexpressible in itself subconscious is expressed, as much as possible, by the expressed Torah truth and chesed spiritual forms/attributes, used in agency. These subconscious levels would rather not involve anything else at all, but nothing exists in our created reality for what they are, so they need to use agency. The Torah truth and chesed terms used here refer directly to the inexpressible in itself subconscious quality as much as possible and not to the agent itself, but it can only be expressed as much as possible by the expressed Torah truth or chesed attribute qualities, used in agency. The same Torah and chesed terms are used, but a verbal indicator may be used to show that the subconscious is being referred to (in agency). The lowest subconscious level, on the other hand, already has the component parts for what it is and wants to be but still can’t in itself express itself in our created reality. The gevurah subconscious is a practical integration of keter malchut of the Torah life consciousness—“this”—per the gevurah spiritual form (attributes)—“that,” which is neither “this” nor “that” nor “this” and “that” but “this” per “that.” Another way of saying it is that it is the “this”—of “this” per “that”—per “that.” The most direct way of saying it is by using the “that” of “this” per “that” in agency. What is inexpressible in itself here is that the “this” per “that” wants to refer only to the “this”—of “this” per “that”—per “that” and not to what it is per. But such is not possible in our created reality as the only “this” of “this” per “that” we have is the “this” that is not per “that” that it is not. The gevurah term used here refers directly to the inexpressible in itself subconscious quality as much as possible and not to the agent itself, but it can only be expressed as much as possible by the expressed gevurah attribute quality, used in agency. The same gevurah terms are used, but a verbal indicator may be used to show that the subconscious is being referred to (in agency). On the inexpressible in itself level, all the levels are inexpressibly unified with the Torah life consciousness, the latter of which we experience.
The highest and lowest Torah truth and gevurah subconsciouses are closer than the chesed subconscious to being conscious, the former because of its superiority and the latter because of its practicality, while the middle chesed subconscious is the one deep inside, with the inexpressible in itself part playing a larger role. So the highest Torah truth subconscious is like the middle chesed subconscious in the type of consciousness, but it is like the lowest gevurah subconscious in the amount of consciousness. But this is not its intended condition. Rather, the superior Torah truth subconscious does not stay as such (subconscious) but (as its own unique thing) connects to Torah life as one for Torah life truth, hiding the extended Torah truth part’s agency and its inherent limitations, for the best of both worlds together as one.
Michah 7:20, “תתן [give] truth to (the living) Jacob, chesed to (the living) Abraham.” In light of the above, Michah 7:20 discusses the two higher agency levels. On the Abraham/chesed level, there is only one giving of the expressed chesed attribute (including all attributes) in agency for the chesed living formless in itself subconscious. On the Jacob/truth level, there are two givings, one of the expressed truth attribute (including all attributes) in agency for the truth living formless in itself subconscious and a second of that connected to the formless in itself life consciousness for life truth consciousness. Truth to (the living) Jacob is one giving, and תתן [give] truth to (the living) Jacob is the second giving. Chesed to (the living) Abraham has only one giving. There is further a third double giving of truth to (the living) Jacob. תתן is תת [give] and תן [give] for a תת תן [give give] of truth to (the living) Jacob. The truth attribute (including all attributes) is given categorically to the life consciousness for the truth aspect (including all aspects) of the life consciousness in relation to the truth attribute (including all attributes). There is further a fourth and fifth giving of giving for both truth itself and for Jacob himself. A תן is left over from תת and תן for תן תת [give give] and תן תן [give give], for both truth itself and for Jacob himself. The תן תת [give תת] to truth itself and to Jacob himself is ת”ת—common for תפארת (or for תפארת תורה as per below)—given (as a word association) to truth itself, and to Jacob himself to represent. The תן תן [give תן] to truth itself and to Jacob himself is Torah, given (as a word association) to truth itself and to Jacob himself to represent. Devarim 4:8, “Like all of the Torah that I נתן [give] before you today.”
The lowest gevurah subconscious is closest to the gevurah spiritual form, but it is also closest to the Torah life consciousness in terms of integrating it with the gevurah spiritual form (and thereby closer to consciousness), but it is still the furthest of the three subconscious levels from the Torah life consciousness, in total, mathematically, as follows. Had it been possible to express in themselves the inexpressible in themselves subconsciouses, the Torah truth subconscious would be highest, followed by the chesed subconscious, followed by the gevurah subconscious, followed by the Torah life consciousness & the gevurah spiritual form (attributes) of keter malchut itself. But since the subconscious levels use the spiritual form (attributes) in agency, with its inherent limitations, Torah life consciousness (of keter malchut itself) is therefore the highest. After that, the three subconscious levels have the three things referred to, as much as possible, as second, third, and fourth, followed by the Torah truth spiritual form fifth, the chesed spiritual form sixth, and the gevurah spiritual form seventh. We can now see that the (fifth) Torah truth spiritual form pairs with what is second, the (sixth) chesed spiritual form pairs with what is third, and the (seventh) gevurah spiritual form pairs with what is fourth, because it refers to both the first and seventh thing, as “this” per “that,” equals eight divided by two equals four. The three subconscious additions inside keter malchut—in Torah, chesed, and gevurah order—are thus in between keter malchut itself in that order, but Torah life truth (connected) has the best of both worlds together as one.
The Torah here is keter/Torah, the chesed here is chochmah/chesed of keter, and the gevurah here is malchut/BOM/Israel/gevurah of keter. The highest level is the right-center keter/Torah life, which extends to keter/Torah life truth, which as connected is part of the keter/Torah part of keter malchut itself. The expressed keter/Torah truth spiritual form/attribute, inclusive of all the spiritual attributes[32] (as a whole) or all full sefira attributes (as a whole) in outer expanded form, is used in agency to express the keter/Torah truth subconscious, giving an indication of what the subconscious quality is, while at the same being a contained inexpressible in itself formless in itself version of such. But the highest keter/Torah truth subconscious connects to the highest keter/Torah life consciousness for keter/Torah life truth consciousness, hiding the extended Torah truth part’s agency and its inherent limitations, for the best of both worlds together as one[33].
In the middle right-center-center level, the expressed chochmah/chesed of keter spiritual form/attribute, inclusive of all the spiritual attributes (as a whole) or all full sefira attributes (as a whole) in outer expanded form, is used in agency to express the chochmah/chesed of keter subconscious, giving an indication of what the subconscious quality is, while at the same being a contained inexpressible in itself formless in itself version of such. The keter/Torah truth and the chochmah/chesed of keter spiritual form agents are fundamentally the same malchut/BOM/Israel/gevurah of keter spiritual form (of keter malchut itself). The difference is which attribute they are for the whole, based on the corresponding levels they are used for. The chochmah/chesed of keter subconscious is now for itself without connecting to keter/Torah life consciousness. It’s the one deep inside, with the inexpressible in itself part playing a larger role. On a secondary level, all the spiritual attributes and all full sefira attributes individually are also used in similar agency to express those subconscious qualities of the soul.
The keter/Torah and chochmah/chesed of keter spiritual form are a transfer from the left side malchut/BOM/Israel/gevurah of keter spiritual form to the right side form for the right side function (right-center and right-center-center). The left-center-center, on the other hand, uses the same malchut/BOM/Israel/gevurah of keter spiritual form for the left side function (left-center-center), with the chochmah/chesed of keter subconscious (right-center-center) & the malchut/BOM/Israel/gevurah subconscious (left-center-center) together in the middle of the middle. In the left-center-center, the malchut/BOM/Israel/gevurah of keter spiritual form/attribute, inclusive of all the spiritual attributes (as a whole) or all full sefira attributes (as a whole) in outer expanded form, stays in the same form, but not now for itself but in agency to express the practical integration of keter malchut of the keter/Torah life—“this”—per the malchut/BOM/Israel/gevurah of keter spiritual form (attributes)—”that”—expressing the malchut/BOM/Israel/gevurah of keter subconscious, giving an indication of what the subconscious quality is, while at the same being a contained inexpressible in itself formless in itself version of such. On a secondary level, all the spiritual attributes and all full sefira attributes individually are also used in similar agency to express those subconscious qualities of the soul.
Before the keter/Torah life truth connection, the right side has (as of yet) two disconnected, so the left-center side also has (as of yet) two disconnected, with the malchut/BOM/Israel/gevurah subconscious left-center, and the center-center has the right-center-center chochmah/chesed subconscious and its nothing/gevurah left-center-center (see also further below). The left to right transfer for the chochmah/chesed subconscious means that the last place it passes through before its own place is its nothing/gevurah. In light of this, Iyov 28:12 states, “And chochmah from אין [nothing] is found,” and Iyov 28:20 states, “And chochmah from אין [nothing] comes” (see also chapter 12).
First format keter/binah/Israel/gevurah spiritual form (for the whole) has the inner expansion of the keter/binah/Israel/gevurah subconscious. Both are connected as one on the left-center, so it is a keter/binah/Israel/gevurah variant. There is also a tight keter malchut inner expansion with an expansion variant for malchut/BOM/Israel/gevurah of keter without the middle chochmah/chesed of keter subconscious, with both sides of keter malchut connected as one with the related expansion for right & left balance. There is also keter/binah/Israel/gevurah and keter malchut themselves without the subconscious levels, but keter/Torah life truth is still an option. There is also another keter/binah/Israel/gevurah and malchut/BOM/Israel/gevurah of keter variant that uses the closely related lowest subconscious level instead of the spiritual form. Malchut/BOM/Israel/gevurah of keter (of keter malchut) therefore has three variants. The original variant is the original spiritual form with keter malchut fully expanded or not at all. The expansion variant of the tight inner expansion has both the subconscious and the spiritual form. The result variant uses the subconscious instead of the spiritual form in keter malchut with no expansion. Keter/binah/Israel/gevurah also has three variants. The original variant is the original spiritual form with no expansion. The expansion variant has both the subconscious and the spiritual form. The result variant uses the subconscious instead of the spiritual form with no expansion. Furthermore, all variants have the outer expansion from malchut (of keter) to malchut and/or from Israel/gevurah of keter to Israel/gevurah of malchut.
But there may not be a keter/binah/Israel/gevurah or malchut/BOM/Israel/gevurah of keter subconscious thing at all, just a subconscious void/gevurah (on that level), because “this” per “that” may not exist as a thing but as a void, which is close to but not exactly a nothing/gevurah. The young soul has this subconscious void/gevurah with a kernel of maturity that matures into the keter/binah/Israel/gevurah and malchut/BOM/Israel/gevurah of keter subconscious, which on a secondary level further retains its childhood subconscious void/gevurah, which protects against sin. Tehilim 109:22, “For I am poor and needy, and my heart (binah and malchut/BOM, see chapter 18, here of keter) is חלל [void] בקרבי [within me],” for the קרב [battle] against sin within me. Iyov 28:23, “for a day of קרב [battle] and war.” So it is not only that the young soul does not yet have a practical keter/binah/Israel/gevurah and malchut/BOM/Israel/gevurah of keter subconscious but that the practical subconscious void/gevurah is impractical.
When the young soul matures and the lowest level subconscious void/gevurah becomes the binah and malchut/BOM Israel/gevurah of keter living subconscious, what happens is that the chochmah/chesed of keter subconscious draws this out (from the kernel) that it is living like itself and thereby builds this new house, one for keter/binah/Israel/gevurah, which remains new and uninaugurated (with itself only there as non-itemized), and one it inaugurates living there in the middle of keter malchut. El/chochmah/chesed of keter builds the Bethel house of Elohim (Bereishit 28:19 & 17), the (beit hamikdash) house of El/chochmah/chesed of keter, the (beit hamikdash) house of Elohim/Israel/gevurah of binah and malchut/BOM of keter. El is chesed as Tehilim 52:3 states, “the chesed of El is all day long[34]. The houses, with chochmah, also build themselves. Mishlei 14:1, “חכמות נשים [wise women, each] has built her house.”
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].” עולם [world] is נעלם [hidden]—the subconscious void/gevurah that the chochmah/chesed of keter subconscious builds into the beit hamikdash houses, one not to be with openly and the other to be with in the middle of keter malchut. The verse refers to both. The first half of the verse is the former, and the whole verse is the latter. The end of the verse is the gevurah/left, middle, and Torah/right parts of keter malchut. Heaven is gevurah, and faith is Torah (see chapter 5). תכן [establish] (between heaven/gevurah & faith/Torah) is תכן [in between], in the middle of keter malchut. The chochmah/chesed of keter and the malchut/BOM/Israel/gevurah of keter subconsciousness (the first part of the verse) are the ones תכן [in between], and תכן [in between] is בהם [with them]. Furthermore, תכן [in between] relates to חנך [inaugurate] (see further below), with the chochmah/chesed of keter subconscious חנך [inaugurating] its house, together with it תכן [in between], in the middle of keter malchut.
Mishlei 24:3, “With chochmah, a house is built, ובתבונה יתכונן [and with understanding it is established]. The chochmah/chesed of keter subconscious builds the beit hamikdash houses, one not to be with openly and the other to be with in the middle of keter malchut. The verse refers to both. The first half of the verse is the former, and the whole verse is the latter. For the whole verse, the chochmah/chesed of keter subconscious builds its house, ובתבונה—and with the malchut/BOM/Israel/gevurah of keter subconscious—יתכונן—it is established/in between/inaugurated, in the middle of keter malchut. תבונה is מלכו-ת בינה and בת בינה, the malchut/BOM daughter of binah, here of keter.
Devarim 20:5, “And the officers shall speak to the people saying, who is the man (the chochmah/chesed of keter subconscious) who has 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 will inaugurate it. 20:6 And who is the man (the chochmah/chesed of keter subconscious) 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 chochmah/chesed of keter subconscious with agency) 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.” The chochmah/chesed of keter subconscious builds the new house beit hamikdash, one of binah/Israel/gevurah and one of malchut/BOM/Israel/gevurah, here of keter. The former remains new and uninaugurated, while the chochmah/chesed of keter subconscious חנך [inaugurates] the latter new house, living there in the middle of keter malchut. Tehilim 30:1, “A psalm, a song of חנוכת הבית [the dedication of the house (beit hamikdash)] of David.”. חנך [inaugurate] is also חן [encamp] also תחן [to encamp], which is תכן [in between], in the middle. The vineyard that he needs to redeem is the same. The fruits of the vineyard of the 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.
A person should always avoid possible temptation by the evil inclination (Bava Metzia 92a), but if nonetheless tempted, he must go to war with it (Berachot 5a, see Rashi). It is still 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 your God is giving you, a man or woman who does evil in the eyes of HaShem your God 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 abolish evil from among you.” But the recently mature right-center-center chochmah/chesed of keter subconscious (of the soul in the body) should not go to war with the rest of the people against evil but should return to inaugurate his left-center-center malchut/BOM/Israel/gevurah of keter subconscious beit hamikdash house/vineyard/wife, lest he die in the war with sin, and the other man—the lower soul’s corresponding right-center-center subconscious (of the soul in the body)—will inaugurate his house/vineyard/wife in the middle of keter malchut. Moreover, the dead chochmah/chesed of keter subconscious (of the soul in the body) now becomes part of its nothing/gevurah, but as such it is now a bit less than nothing/gevurah, rather a void/gevurah. Should the Torah life truth break apart because of sin with then two on the right disconnected, then the malchut/BOM/Israel/gevurah subconscious shifts leftward to the left-center side but disconnected with then two on the left disconnected, and the lower soul’s corresponding right-center-center subconscious inaugurates the left-center-center void/gevurah in the middle of the middle.
Tehilim 27:3, “אם תחנה עלי מחנה [If a camp encamps against 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 [me] is עליון [high]—the higher soul’s chochmah/chesed of keter subconscious, per אל עליון [El Elyon] (Bereishit 20:19-20).” If a temptation of a מחנה [encampment of war] with sin would תחנה [encamp] against עלי (his higher soul’s chochmah/chesed of keter subconscious) concerning the תכן [middle] (right-center-center & left-center-center) subconscious levels, David’s heart (the malchut/BOM/Israel/gevurah of keter subconscious) was not scared. If a war with sin would rise up against עלי (his higher soul’s chochmah/chesed of keter subconscious), David trusted בזאת [in this] of Devarim 4:44, “וזאת [and this] is the Torah that Moses set before the children of Israel.” He trusted that his keter/Torah life truth would remain intact, and he had one further request that the chochmah/chesed of keter subconscious (right-center-center) dwell in the malchut/BOM/Israel/gevurah of keter subconscious beit hamikdash (left-center-center) all the days of his life. On a higher level, He further trusted בזאת [in this]—upon his one request stated afterward that his chochmah/chesed of keter subconscious (right-center-center) dwell in the malchut/BOM/Israel/gevurah of keter subconscious beit hamikdash (left-center-center) all the days of his life. Hidden in the Tabernacle (beit hamikdash) and the secrecy of His tent (beit hamikdash) are the malchut/BOM/Israel/gevurah of keter subconscious’s retained subconscious void/gevurah. The rock (of Tehilim 27:5) further references the chochmah/chesed subconscious and the retained childhood subconscious void/gevurah per Devarim 32:18 (see later). In victory against his enemies of sin, he would bring sacrifices and sing songs in the malchut/BOM/Israel/gevurah of keter beit hamikdash subconscious.
Tehilim 51:7, “Behold, with sin חוללתי [I was formed], and with transgression my mother יחתמני [conceived me]. Before the fetus gets a soul, it is a חלל [dead person] with a חלל [void] where the soul goes. After that, the fetus is still in a חמת [bottle] of liquid, feeling alienated 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, he placed them on her shoulder, and the child, and he sent her away; and she went and wandered in the desert of Beer Sheba.” David said that these states are worthy of sin, which he did not do then but did presently, so he need not be punished again. In terms of the subconscious levels: Behold, with sin, חוללתי [I became dead/void], and with transgression my mother יחתמני [alienated me]. The chochmah/chesed of keter subconscious (of the soul in the body) died and joined its nothing/gevurah as a void/gevurah, and with the break apart of keter/Torah life truth, the malchut/BOM/Israel/gevurah of keter spiritual form was alienated (disconnected) from its mother (now on the left-center side). Tehilim 51:8 continues, “Behold, You desired truth in hidden places, and in the concealed You have me know chochmah [wisdom]. The keter/Torah truth and chochmah/chesed of keter subconsciouses are extracted, with agency, from the hidden/concealed/inexpressible in itself subconscious, and the keter/Torah truth subconscious is further desired for keter/Torah life truth. Tehilim 51:12, “A pure heart (the malchut/BOM/Israel/gevurah of keter subconscious and spiritual form) create for me Elohim, ורוח נכון [and a spirit steadfast] (keter/Torah spirit/life steadfast/truth) renew בקרבי [within me],” for the קרב [battle] against sin within me. Moreover, the chochmah/chesed subconscious is speaking, and ברא לי [create for me] is also ברא לי [create me].
In the keter souls outside the body, Devarim 32:18 applies for the leftward shift. Devarim 32:18 (speaking to the malchut/BOM/Israel/gevurah of keter subconscious), “צור ילדך [the rock that bore you], you deserted/weakened, and you forgot El (the chochmah/chesed of keter subconscious) מחללך [that formed you]—מחללך [from your void]. The malchut/BOM/Israel/gevurah subconscious shifted leftward deserting/weakening/forgetting the El/chochmah/chesed subconscious that formed the malchut/BOM/Israel/gevurah of keter subconscious from its childhood subconscious void/gevurah. Moreover, the deserted/weakened צור ילדך [the rock that bore you] is also צור ילדך [the rock of childhood], the subconscious void/gevurah that protects against sin.
Keter thus has two framework nothings/gevurah, one of the chochmah/chesed subconscious (outside the body) and the other of keter/Torah life, and da’at of binah has the same structure as keter (see chapter 5). Hoshea 4:1 thus states, “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 nothing of chesed of keter, and אין תורה is the nothing of keter/Torah. אין דעת אלהים בארץ is the nothing of da’at of binah. The nothing of chesed of da’at of binah of keter malchut (Torah & gevurah) is referenced by da’at/Torah & Elohim/gevurah, and the nothing of Torah of da’at of binah is referenced by בארץ (Torah, see chapter 5).
The four parts of the inner expanded keter malchut—the keter/Torah life truth consciousness, the chochmah/chesed of keter subconscious, the malchut/BOM/Israel/gevurah of keter subconscious, and the malchut/BOM/Israel/gevurah of keter spiritual form—are the four compartments of the tefillin of the head (in the middle). The skull of the tefillin is keter (Patach Eliyahu). The lower soul is represented by the place of skull itself. The higher soul with its four parts is represented by the tefillin. The Torah scrolls inside the tefillin are the preserved higher soul, with four compartments for the four parts of the inner expanded keter malchut, representative of the higher soul. In final form, the four corresponding parts are the three God levels of keter—HaShem, El, and Elohim—and (the keter of keter souls of the righteous of Israel as) the malchut/BOM/Israel/gevurah spiritual form (explained later).
The brain is flipped around (like looking at someone else) so that a person is both right sided and left sided on both sides. The left brain is actually the right/male analytical brain and controls the right side of the body, and the right brain is actually the left/emotional female brain and controls the left side of the body. The first scroll of the tefillin (which should go on the right) is also placed on the left side of the person (Shulchan Aruch O”C 34:1), which is the right side flipped around. 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 the same content about the firstborn of men and animals and about leaving Egypt. The firstborn male son is the keter/Torah life truth firstborn son. Both scrolls also use the name HaShem/keter/Torah[35], and the first scroll states the sanctity (Torah, see chapter 7) of the firstborn and the word Torah. Leaving Egypt is Moses/netzach/chesed and corresponds to Abraham/chesed (see chapter 8) and to chochmah/chesed (see chapter 14) and here to chochmah/chesed of keter and Bamidbar 23:22 and 24:8 further state, “El (chesed) brings them/him out of Egypt.” Both scrolls further mention HaShem bringing us to the land, which in the time of the final redemption (in the third world) is the transition of chochmah to keter (see chapter 14). These two scrolls are therefore interchangeable, not in where they are placed but in which of the two they represent. The other two scrolls (Devarim 6:4-9 and Devarim 11:13-21), on the other hand, have the dispute of Rashi and Rambam vs. Rabeinu Tam as to where they are placed, both of which are considered holy, and the two they represent are very close regardless. Both are about shema [to hear], which corresponds to malchut/BOM/Israel/gevurah (and to binah/Israel/gevurah) (see chapter 10), here of keter, and both are about commandments/gevurah. They also mention Elohanu/Elohecha/Elohachem—the Elohim/gevurah/God of Israel. Should the second two scrolls change place or what they represent, then the first two also change, and keter malchut is in the middle. The outer boxes are then the inside on the outside or are chochmah/chesed and binah/gevurah.
Keter final form integrates keter of keter’s perception of HaShem. HaShem of keter is integrated in the two ways of keter of keter, but the two are now distinct. The higher final form is HaShem of keter as the outer layer Torah & nothing/gevurah, and keter of keter, the souls of the righteous of Israel, is the inner layer Israel/gevurah spiritual form (attributes). The inner layer Israel/gevurah spiritual form (attributes) is now strong. The strong inner layer Torah & gevurah spiritual form (attributes) then becomes the outer layer Torah & gevurah, and what does not exist is properly subsumed. The lower final form is an overlay of HaShem of keter’s Torah & nothing/gevurah over keter of keter’s corresponding Torah & nothing/gevurah. The inner layer Israel/gevurah spiritual form is now weak because HaShem has no such form. The weak inner layer Torah & gevurah does not become the outer layer Torah & gevurah. This Torah & nothing/gevurah is transient for the purpose of the whole.
There is a higher and lower perception of HaShem of keter. The higher perception—our perspective of HaShem’s perspective—is what we can say (from our perspective of HaShem’s perceptive) about HaShem but cannot grasp at all. The lower perception—our perspective alone—is what we can grasp to a degree (from our perspective) about HaShem of keter through keter of keter, used in agency. Shemot 3:15, “And Elohim said further to Moses, so shall you say to the children of Israel HaShem the God of your forefathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever, and this how I should be remembered in every generation.” HaShem’s name is in the context of “so shall you say to the children of Israel” (from our perspective). “This is My name לעלם [forever]” is לעלם [to conceal, see Rashi and below], to still conceal HaShem’s perspective. Furthermore, “this is My name forever/to conceal” is the higher perception that is both revealed (to say it) and concealed (not grasped) and (as our perspective of HaShem’s perspective) is both “so shall you say to the children of Israel” and “this is My name.” “And this how I should be remembered in every generation” is the lower perception from our perspective alone.
God from God’s perspective is profoundly concealed, 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). The complete concealment can further be broken down from one level to two levels and further to many levels, and HaShem’s name also indirectly includes them. The lower levels of God’s complete concealment relate to keter final form integrating the perception of such, and the higher levels relate to keter original form before that. The lowest level of God’s complete concealment is a term that says something to indicate concealment. The level above that is the term concealment itself. The level above that is not saying anything. These all apply to keter final form. The level above that, for keter original form, is not thinking anything, and the final level is knowing nothing about God at all. The concealment levels also apply to HaShem’s name. “This is My name לעלם [to conceal]—we are not allowed to read it as it is written (Rashi). Not saying HaShem’s name (in any way) is the final form highest level concealment and can further go up the chain for keter original form (on its levels). The level under that is God’s name לעלם [to conceal]—the term concealment itself. The level under that is לעלם [forever] לעלם [to conceal], when a term indicates God of keter’s concealment, like “אהיה אשר אהיה [I am that I am or I will be what I will be]” (Shemot 3:14) and “אהיה [I am or I will be]” (Shemot 3:14) and other such terms. HaShem’s stated name is the two levels under complete concealment. Although HaShem’s name as such is rarely said, we still say it in other ways. Keter omitted is the final form highest perception of the profound concealment (on its levels). Thinking HaShem’s name then uses the perception of the profound concealment in place of the direct connotation (and whatever goes along with it). Keter original form has God on higher levels of concealment, but those levels are lower in quality because they are not the intended. The most intended is saying HaShem’s name in other ways (or as is when allowed).
Shemot 17:16, “And he said, for there is a hand on the kes [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). Amalek only covers the lower perception of HaShem of keter that we can grasp (to a degree) through keter of keter’s agency. Kes (two of three letters for throne) means concealed and includes the profound concealment (on all levels), so Amalek covers a third of the word. HaShem’s name itself is inclusive of that concealment, indirectly, as the verse implies. But HaShem’s name in itself starts from after the complete concealment, so Amalek covers half. Amalek does not cover what is already covered beyond grasp. But in covering HaShem of keter through agency, Amalek confuses the understanding of the higher levels as being less great rather than greater by what is inexpressible to us.
The higher perception of HaShem of keter (what we can say but not grasp) is HaShem of keter being the absolute אין סוף [ainsof/infinite] and the absolute אין [ayin/nothing]. HaShem signifies God’s infinite nature: was, is, and will be (Shulchan Aruch O”C 5:1). HaShem created the world from out of His essence (Rambam Yesodei HaTorah 2:9), and HaShem created the world יש מאין [something from nothing] (Ramban Bereishit 1:1). Both the absolute infinite and the absolute nothing are needed for all existence; infinity times zero is an indeterminate form that can equal anything. Infinity, the set of infinite numbers (and any such set), is imaginary. All numbers are finite, and numbers do not end, so how could they be infinite? There cannot be a complete set of endless numbers because endless has no completion. Infinite finite things like infinite numbers or infinite space or infinite time are all imaginary. The formed things of our reality can only be potentially infinite, but they never resolve and are always completely finite and never actually infinite. The solution is the paradox that transcends our reality with the formless unity of everything. Absolute infinite is the paradox of being complete and unending at the same time. Absolute nothing is the paradox of no and thing. Both the absolute infinite & the absolute nothing together are the paradox two such mutually exclusive things, which are further the same thing. The paradoxes can only be said but are not understood or experienced or conceivable by us at all; לית מחשבה תפיסה בך כלל [no thought can grasp You at all] (Patach Eliyahu). The higher perception of HaShem of keter is part of the higher level final form Torah & Israel/gevurah spiritual form (attributes). The outer layer (Torah & gevurah) is first the (absolute) ainsof/infinite—HaShem/keter/Torah of keter—& the gevurah of HaShem of keter’s (absolute) ayin/nothing[36]. The now strong inner layer keter of keter Israel/gevurah spiritual form (attributes) is now semi-itemized with the outer layer ayin/nothing/gevurah of keter. But the outer layer Torah & gevurah then changes to the inner layer Torah & gevurah of HaShem/keter/Torah ainsof/infinite & the keter of keter souls of the righteous of Israel/gevurah spiritual form (attributes), and HaShem’s ayin/nothing/gevurah of keter is properly subsumed, as in the אין [ayin/nothing] (or ayinsof) of אין סוף [ainsof/infinite]. So the outer layer ayin/nothing/gevurah/female of keter is replaced with the beloved Israel/gevurah/female of keter. So far, we verbalize the contours of the God paradox without agency, but it later extends with hidden agency (explained later). The keter of keter Israel/gevurah spiritual form, on the underlying Torah & gevurah level, is both binah/Israel/gevurah of keter and malchut/BOM/Israel/gevurah of keter based on the two outcomes. Binah/Israel/gevurah of keter is first, and malchut/BOM/Israel/gevurah of keter is second, but both are the same thing.
The lower perception of HaShem of keter (what we can grasp to a degree through keter of keter) is HaShem of keter being uncontained infinite formless life consciousness and nothing else. The lower perception of HaShem of keter is part of the lower level final form Torah & nothing/gevurah, with a right and left overlay. It first starts out as an opposite overlay but changes to an equivalent overlay. Unlike the paradox structure of the higher perception of HaShem of keter of the higher final form, the lower perception of HaShem of keter of the lower final form is a generally regular structure where the inexpressible in itself God of keter tops are expressed, as much as possible, by the expressed keter of keter bottoms, used in agency (with no transfer), giving us an indication of what the God quality is, while at the same time being an inexpressible in itself to us infinite formless version of such, with nothing else. The terms used here refer directly to the inexpressible in itself God of keter tops, as much as possible and not to the agents themselves, but they can only be expressed as much as possible by the expressed keter of keter bottoms, used in agency. The agency here, however, is not contradictory, because contained vs. not contained is such. On the right-center side, the expressed keter/Torah contained formless in itself life consciousness, inclusive of all the spiritual aspects (as a whole) in relation to all the spiritual attributes (as a whole), is used in non-contradictory agency to express HaShem/keter/Torah uncontained infinite formless life consciousness, as much as possible. HaShem’s own name applies here. HaShem’s name, as a primary reference, is what HaShem is (from our perspective) either without agency or with hidden agency or at least with non-contradictory agency, as here. On the left-center side, the expressed keter of keter’s nothing physical/gevurah is used in non-contradictory agency to express HaShem of keter’s nothing else/gevurah. This Torah & nothing/gevurah “duality” (with a weak inner layer Israel/gevurah spiritual form) is transient for the purpose of the whole.
Based on keter original form: Second format final form keter/Torah for the whole is the higher level HaShem/keter/Torah ainsof/infinite. Second format final form keter/gevurah for the whole is the lower level HaShem of keter’s nothing else/gevurah overlaying keter of keter’s nothing physical/gevurah, used in non-contradictory agency. First format final form keter/Torah for the whole is the lower level HaShem/keter/Torah infinite formless life consciousness overlaying keter/Torah life consciousness, used in non-contradictory agency. First format final form keter/binah/Israel/gevurah for the whole is the higher level keter/binah/Israel/gevurah spiritual form, which further extends in outer expanded final form to all of creation, as a whole or individually, from keter/binah/Israel/gevurah to malchut/BOM/Israel/gevurah. Final form keter as Torah & gevurah for the whole (both formats)—keter malchut—is the higher level HaShem/keter/Torah ainsof/infinite & the (keter of keter souls of the righteous of Israel) malchut/BOM/Israel/gevurah spiritual form, highest of the three. Final form keter malchut is HaShem king of Israel, which further extends in outer expanded final form to all of creation, as a whole or individually, from malchut (of keter) to malchut, particularly from the malchut/BOM/Israel/gevurah of keter spiritual form to malchut/BOM/Israel/gevurah. In tight outer expanded individual form, final form keter/binah/Israel/gevurah and keter malchut reference both malchuts (inclusive of everything in between). In the outer expanded final form keter malchut, God is thereby involved with all of creation (sefirot). But God is also involved with all of creation (sefirot) otherwise, from the outside.
Devarim 22:6, “If a bird’s 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 children. 22:7 You shall send away the mother, and you shall take the children for yourself in order that it should be good for you, and you will have long days.” In keter lower final form, the mother/gevurah (nothing else of keter) first sits on (overlays) the children (keter/Torah[37] of keter), with cross agency. “You shall not take the mother upon the young. You shall send away the mother, and you shall take the young for yourself.” The mother/gevurah (nothing else of keter) is sent off the children (keter/Torah), and HaShem/keter/Torah infinite formless life takes (overlays) the children (keter/Torah life) for itself, used in agency. In keter higher final form, the mother/gevurah (ayin/nothing of keter) first sits on the semi-itemized children of Israel/gevurah spiritual form. “You shall not take the mother upon the children. You shall send away the mother, and you shall take the children for yourself.” HaShem/keter/Torah ainsof/infinite sends away the mother/gevurah (ayin/nothing of keter) and takes the children of Israel/gevurah spiritual form (in Torah & gevurah).
First format final form keter/Torah is 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/keter/Torah infinite formless life acquired/Torah (Avot 6:10) keter/Torah life in the beginning of His way, before His works of old. קן is also a nest. HaShem/keter/Torah infinite formless life nests with (overlays) keter/Torah life, used in non-contradictory agency. HaShem of keter as infinite has no beginning, but HaShem of keter is also with the first beginning of keter of keter.
Keter final form also has the inner expansion of keter malchut. In final form, these are the various God levels. HaShem/keter/Torah (of keter malchut itself) is what God is, with its various levels. El/chochmah/chesed of keter is God via the agency of the chochmah/chesed spiritual form (attributes). Elohim/malchut/BOM/Israel/gevurah of keter is the practical integration of final form keter malchut of HaShem/keter/Torah ainsof/infinite per the malchut/BOM/Israel/gevurah of keter spiritual form (attributes), used in agency. Keter/binah/Israel/gevurah spiritual form also has the similar God level expansion variant with Elohim/keter/binah/Israel/gevurah. The two higher extended God levels are a transfer from left side form to right side form for the right side agency function, while the lowest God level stays in left side form for the left side agency function. But on the highest level, the final form agency is not with the spiritual form but with the result of the original form agency, now used in agency for God.
On the highest expanded God level, the expressed keter/Torah contained formless in itself life truth consciousness (as connected), is used in agency for HaShem/keter/Torah infinite formless life truth consciousness, giving us an indication of what the God quality is, while at the same time being an inexpressible in itself to us infinite formless version of such. HaShem/keter/Torah infinite formless life truth refers directly to the inexpressible in itself to us God quality as much as possible and not to the agent itself, but it can only be expressed to us as much as possible by the expressed keter/Torah life truth consciousness, used in agency. This agency is like the lower perception of HaShem of keter but with the keter/Torah life truth connection and without a nothing/gevurah agency. HaShem/keter/Torah infinite formless life truth then connects to (the higher level, no agency) HaShem/keter/Torah ainsof/infinite for HaShem/keter/Torah ainsof/infinite life truth, hiding the agency and its inherent limitations, for the best of all three together as one. Rambam Yesodei HaTorah 2:10: “…But the creator, may He be blessed, He (HaShem/keter/Torah ainsof/infinite), His knowledge (truth), and His life are one from all sides and corners, in all manners of unity. Were He to live with life and know with knowledge external from Him, there would be many gods, Him (HaShem/keter/Torah ainsof/infinite), His life, and His knowledge (truth). But the matter is not so. Rather, He is one from all sides and corners, in all manners of unity. Thus, you can say, He (HaShem/keter/Torah ainsof/infinite) is the (living) knower, He (HaShem/keter/Torah ainsof/infinite) is the known (truth), and He (HaShem/keter/Torah ainsof/infinite) is the capacity of knowledge itself (HaShem/keter/Torah infinite formless life truth already connected). All is one. This matter is beyond the ability of the mouth to relate, the ear to hear, and the heart of man to grasp clearly.”
The middle right-center-center God level of inner expanded final form keter malchut is El/chochmah/chesed of keter. The expressed chochmah/chesed of keter spiritual form/attribute, inclusive of all the spiritual attributes (as a whole) or all full sefira attributes (as a whole) in outer expanded final form, is used in agency to express El/chochmah/chesed of keter, giving us an indication of what the God quality is, while at the same time being an inexpressible in itself to us infinite formless version of such. El/chochmah/chesed for God of keter refers directly to the inexpressible in itself to us God quality as much as possible and not to the agent itself, but it can only be expressed to us as much as possible by the expressed chochmah/chesed of keter spiritual form, used in agency. On a secondary level, all the spiritual attributes and all full sefira attributes individually are also used in agency to express those God qualities (on this level)[38]. 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. The Rambam uses a similar approach for God’s attributes called shelili that we
The lowest left-center-center God level of inner expanded final form keter malchut is Elohim/malchut/BOM/Israel/gevurah of keter. Elohim/God signifies strength and ability, master of all forces (Shulchan Aruch O”C 5:1).The expressed malchut/BOM/Israel/gevurah of keter spiritual form/attribute, inclusive of all the spiritual attributes (as a whole) or all full sefira attributes (as a whole) in outer expanded final form, is used in agency for HaShem/keter/Torah ainsof/infinite—“this”—per the malchut/BOM/Israel/gevurah of keter spiritual form—”that”—giving us an indication of what the inexpressible in itself to us God quality is, while at the same time being an inexpressible to us infinite formless version of such. Elohim/malchut/BOM/Israel/gevurah of keter for God of keter refers directly to the inexpressible in itself to us God quality as much as possible and not to the agent itself, but it can only be expressed to us as much as possible by the expressed malchut/BOM/Israel/gevurah of keter spiritual form, used in agency. On a secondary level, all the spiritual attributes and all full sefira attributes individually are also used in agency to express those God qualities (on this level). Elohim/keter/binah/Israel/gevurah for God is the expansion of final form keter/binah/Israel/gevurah for the whole for that expansion variant, and malchut/BOM/Israel/gevurah of keter spiritual form also has an expansion variant in the tight inner expanded final form keter malchut without El/chochmah/chesed of keter, and both keter/binah/Israel/gevurah and malchut/BOM/Israel/gevurah of keter have the final form result variant using the final form Elohim/God result instead, and all variants have the outer expansion from malchut (of keter) to malchut and/or from Israel/gevurah of keter to Israel/gevurah of malchut.
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 Aaron and Nadab and Abihu and seventy of the elders of Israel ascended. 24:10 And they saw the God of Israel…”; this is like “and you will see My back” (Rashbam). God’s face of the absolute infinite (and absolute nothing) cannot be seen/grasped at all. On a lower level, God’s face of infinite formless life and attributes applies to the God levels via agency. Agencies (of various kinds) for God can be stated for what they are, or they are stated as God in either a front or back way. The front way minimizes the agency as much as possible, referring directly to the proper infinite formless God (as much as possible and not to the agent itself) through a tool, and God cannot be visually seen. God’s back or form (which can be seen) is the back way treatment. The back way maximizes the agency to see God per the agency representation. The highest and greatest representation for God via agency is the keter of keter souls of the righteous. Nefesh HaChaim (gate 1 chapter 5): “And the living soul of the throne (of God) is the secret of the root on high 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 also 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.”” Another meaning of God’s back or form is external to God, like God’s creation. This can apply to the keter of keter agencies for what they are or to the keter of keter spiritual form itself.
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….” Tana Debei Eliyahu 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. Any form stated in the Torah for God is either an external to God variant or a back way agency representation. Angels can 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 God 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.” Bereishit 18:1, “And HaShem appeared to him (Abraham) in the plains of Mamre”; Rashbam: “How, with the three people who came to him[39], who were angels, for in many places when an angel appears, it is called in a language of God, as it states (Shemot 23:21), “For My name is within Him” (in agency), the messenger is as if Him, and also (Shemot 3:2), “And an angel appeared to him in a flame of fire from within the bush,” and it states there (Shemot 3:4), “And HaShem saw that he turned to see.[40]”” 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 (whose God’s name is within him, Ramban) from all harm, may he bless the youths.” 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.” The God honor of being God is nonetheless always to God Himself and not to the agent per himself as God. Yeshaya 42:8, “I am HaShem, this is My name, and My glory (of the name) I will not give to another, nor My praise (of the name) to graven images.” Moreover, no form may be worshipped including back way representations (Devarim 4:15-19; Sanhedrin 38b) (thereby voiding its terms). Moreover, the sacrificial services (in addition to the above) are only allowed to the name HaShem alone. Shemot 22:19, “Whoever sacrifices to Elohim shall be destroyed, only to HaShem alone[41]” (Zohar Chadash Bereishit 265).
HaShem/keter/Torah ainsof/infinite life truth can break apart into two or into three. If it breaks into two, then the name HaShem still applies to both sides as a primary reference, but the right and left then both have two disconnected, and El/chochmah/chesed is with its nothing/gevurah in the middle of the middle. Shemot 34:6, “HaShem HaShem, El [God of] mercy and graciousness, slow to anger and abundant in kindness and truth. 34:7 Keeper of kindness for thousands; carrier of sin, rebellion, 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.” HaShem HaShem (twice) is HaShem/keter/Torah ainsof/infinite and HaShem/keter/Torah infinite formless life truth broken into two, with HaShem still as a primary reference. El/chochmah/chesed for God of keter is inclusive of all the spiritual attributes (as a whole) or all full sefira attributes (as a whole), which follow (in the verse), used in agency, and each attribute also works in agency (in the way of El/chochmah/chesed of keter). Names other than HaShem are used for God under the two such levels, but the name HaShem also has some applications on lower levels.
The reason for לא ינקה [He does not clear]… within the attributes of mercy is because of the break of HaShem HaShem into two because of the sin of the golden calf. לא ינקה [He does not clear] is El/chochmah/chesed of keter’s left-center-center לא/nothing/gevurah, which causes the wrath of לא ינקה. Moreover, Devarim 24:5, in relation to Devarim 20:7, states, “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.” But here, El/chochmah/chesed of keter—לא ינקה—will not be clear. Even though it was in the first year of leaving Egypt and they were in a weakened state, there was yet no luxury of being free from fighting that war against sin. Moreover, El/chochmah/chesed of keter—לא ינקה—will not be clear to his house (beit hamikdash) of Elohim/malchut/BOM/Israel/gevurah of keter at all, because of the לא ינקה nothing/gevurah in the left-center-center place.
If HaShem/keter/Torah ainsof/infinite life truth breaks into three, then infinite formless truth loses the name HaShem as a primary reference, and it drags infinite formless life along with it, but HaShem, El, Elohim (resembling all three), and keter malchut (the framework for it) are all in play. Moreover, the left-center then also breaks into three with a nothing/gevurah for the malchut/BOM/Israel/gevurah of keter spiritual form. Yirmiyah 10:10, “And HaShem Elohim is true; הוא אלהים [He is Elohim] living and king of the world; from His anger the earth quakes, and the nations cannot contain His fury.” HaShem Elohim and הוא אלהים are keter malchut. Within that framework, HaShem/keter/Torah ainsof infinite is alive and true, but all three are separated out. HaShem is therefore not a primary reference for the infinite formless life and truth, but HaShem, El, Elohim, and keter malchut are all in play. In regard to El, הוא [He] can be such, and אל is also אליהוא, and הוא אלהים is then El/chochmah/chesed and its אלהים/gevurah of nothing (see also below). Being alive comes before truth. HaShem Elohim is true; He is (already) Elohim living. But truth is stated first because its separation causes the separate life quality to be treated in the same way. The three of the left side are Elohim/malchut/BOM/Israel/gevurah of keter (God), king/malchut/BOM/Israel/gevurah of keter spiritual form, and olam [world] is ne’elam [hidden], its nothing/gevurah, the result of which is, from His anger the earth quakes, and the nations cannot contain His fury.
The original Elohim/gevurah for God is HaShem of keter’s Elohim/gevurah of nothing. Elohim/nothing/gevurah does not apply to the (second format lower level) nothing of keter for the whole but to a “something” of nothing, like the “duality” with it, which is temporary or transient. Devarim 4:35, “You have been shown to know that HaShem He is the Elohim; אין [there is nothing] other besides Him.” HaShem (keter/Torah ainsof/infinite) He is the Elohim (ayin/nothing of keter); אין [there is nothing] other besides Him (HaShem/keter/Torah ainsof/infinite). The ayin/nothing adds nothing, and the two (ainsof/infinite & ayin/nothing) are also one, but they are still (so far) in a dualistic framework, which is then replaced (in the higher final form). 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 [there is nothing] other.” Heaven and earth now exist outwardly, and “nothing other” does not exclude it but is properly subsumed by its nature. HaShem/keter/Torah ainsof/infinite life truth, He is the Elohim/malchut/BOM/Israel/gevurah of keter (God of Israel/gevurah), and malchut/BOM/Israel/gevurah of keter extends to all of creation, from malchut (of keter) to malchut. “Heaven” (gevurah) is the malchut/BOM/Israel/gevurah of keter spiritual form, and “above” is chochmah. “Heaven above” is the malchut/BOM/Israel/gevurah of keter spiritual form above chochmah, and chochmah is above heaven/binah/gevurah. The “earth” (Torah) is tiferet for the ו, and “below” that is malchut. Moreover, הוא [He is] is El/chochmah/chesed of keter for the full inner expansion.
Elohim/Israel/gevurah of binah and malchut/BOM of keter for God now relates (via agency) to and is on the same left side (with various degrees of left sameness) as the binah and malchut/BOM Israel/gevurah of keter spiritual form, which further extends from Israel/gevurah of keter to Israel/gevurah of malchut. Elohim/gevurah for God is Elohanu [our Elohim/gevurah/God] of Israel/gevurah, with no more framework duality. Devarim 6:4, “Hear O Israel, HaShem Elohanu, HaShem is one.” HaShem/keter/Torah ainsof/infinite life truth Elohanu [our Elohim/gevurah/God] of Israel is that HaShem/keter/Torah ainsof/infinite is one. Shemot 20:2, “I am HaShem (keter/Torah ainsof/infinite life truth) Elohecha [your Elohim/gevurah/God].” Elohecha [your Elohim/gevurah/God] is Elohim Elohecha [your Elohim/gevurah/God] of Israel as Tehilim 50:7 states, “Hearken My people and I will speak, Israel, and I will testify about you, Elohim Elohecha [your Elohim/gevurah/God] I am.
Elohim/nothing/gevurah for God (or for the nothing of keter of keter), outside the origin, is not a good thing. Tehilim 10:4, “A wicked man at the height of his countenance does not seek, אין אלהים [there is no Elohim] (Elohim is nothing) are all his thoughts.” Tehilim 14:1, 53:2, “The degenerate says in his heart, אין אלהים [there is no Elohim] (Elohim is nothing).” Yeshaya 2:17, “And the loftiness of man shall be bowed down, and the haughtiness of man shall be humbled, and HaShem לבדו [alone] (as in Devarim 4:35, there is ayin/nothing מלבדו [beside Him]) 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.” Devarim 32:36, “When/for HaShem (keter/Torah ainsof infinite) will judge His people… 32:39 See now that I, I am הוא [He] (HaShem/keter/Torah ainsof/infinite), ואין אלהים [and no Elohim] (Elohim/ayin/nothing/gevurah of keter) is with me. I cause death and grant life. I strike, but I heal, and no one can rescue from My hand. 32:40 For I raise up My hand to heaven, and say, I live forever. 32:41 When I sharpen the blade of My sword, and My hand grasps judgment, I will bring vengeance upon My adversaries and repay those who hate Me.” This is also true for the הוא [He] of El/chochmah/chesed of keter & its Elohim/nothing/gevurah (per here and Shemot 34:7 and Yirmiyah 10:10 above). Vayikra 20:17, “And a man (El/chochmah/chesed of keter) who takes his sister (nothing/gevurah), whether his father’s (HaShem/keter/Torah ainsof/infinite) daughter or his mother’s (ayin/nothing/gevurah of keter) daughter, and he sees her nakedness, and she sees his nakedness, חסד הוא [it is a chesed/embarrassment].”
Another final form keter malchut extending to all of creation, from malchut (of keter) to malchut, is Tehilim 103:19, “HaShem (keter/Torah ainsof/infinite life truth) in the heaven הכין [established] His throne, and His kingdom over all rules.” Yirmiyah 17:12, “a throne of honor, exalted from the beginning, the place of our sanctuary (beit hamikdash).” The “throne” in the “heaven” (gevurah) is the sanctuary/gevurah (beit hamikdash) of malchut/BOM/Israel/gevurah of keter, and HaShem’s kingdom—keter malchut—over all rules. Moreover, “heaven” (gevurah) is malchut/BOM/Israel/gevurah of keter, established His “throne” is the sanctuary/gevurah (beit hamikdash) of binah/Israel/gevurah, and “הכין [established]” between the two—תיכון [in between]—is chochmah. HaShem’s kingdom—keter malchut—over all rules. Over “all” is the ו as six under yesod[42], and “rules” is malchut. Moreover, keter malchut there (before the ו/yesod and malchut) gives reference the keter malchut of da’at of binah.
Another final form keter malchut extending to all of creation, from malchut (of keter) to malchut, is Yeshaya 66:1, “So says HaShem (keter/Torah ainsof/infinite life truth), the heaven is My throne, and the earth is a stool for My feet; which is the house that you will build for Me (beit hamikdash), and which is the place of My rest (beit hamikdash)?” “The heaven (gevurah) is My throne (sanctuary/gevurah)” is malchut/BOM/Israel/gevurah of keter and binah/Israel/gevurah, “the house that you will build for Me,” “the place of My rest.” Chochmah is included within them; the בריח התיכון [middle lock] (chochmah) of the mishkan was (concealed) in the midst of the planks (Shemot 26:28). The planks are malchut/BOM/Israel/gevurah of keter and binah/Israel/gevurah, and כס of כסאי [throne] means concealed; the “earth” (Torah) is tiferet for the ו, and malchut/BOM/Israel/gevurah is “the house that you will build for Me,” “the place of My rest.” 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 BOM/Israel/gevurah.
Another final form keter malchut extending to all of creation, from malchut (of keter) 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/Israel/gevurah, and the “earth” (Torah) is tiferet for the ו. “HaShem (keter/Torah ainsof/infinite life truth) מלך [has reigned]” is keter malchut, from malchut (of keter) to malchut.
Another final form keter malchut extending to all of creation, from malchut (of keter) to malchut, is Yeshaya 44:6, “So says HaShem king of Israel and his redeemer HaShem of Hosts, I am first, and I am last, and besides Me אין אלהים [there is no Elohim].” HaShem king of Israel is keter malchut, whereby besides Me—HaShem king of Israel—being the Elohim/malchut/BOM/Israel/gevurah (king of Israel/gevurah, as in Devarim 4:39), אין אלהים [there is no Elohim or the Elohim is nothing], properly subsuming the אין אלהים by its nature. “I am first, and I am last”—first with malchut/BOM/Israel/gevurah of keter and last with malchut/BOM/Israel/gevurah. Yeshaya 46:10, “Telling the end from the beginning.” Moreover, keter malchut itself is first (in the first two worlds) and last (in the last two worlds). HaShem/keter/Torah ainsof/infinite life truth has no beginning or end, but HaShem/keter/Torah ainsof/infinite life truth king of malchut/BOM/Israel/gevurah of keter (keter malchut) is also first in olam habbah and last in olam habbah with Israel. HaShem/keter/Torah ainsof/infinite life truth as one, in the finite sense of one God (rather than in the sense of infinite formless unity), is also one God of Israel in the same way (per our limitations/perspective)[43]. Devarim 6:4, “Hear O Israel, HaShem (keter/Torah ainsof/infinite life truth) Elohanu [our Elohim/gevurah/God], HaShem is one.”
Another final form keter malchut extending to all of creation, from malchut (of keter) 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/keter/Torah ainsof/infinite life truth is עמו [His people] (malchut/BOM/Israel/gevurah of keter and binah/Israel/gevurah, with chochmah in between), Jacob (tiferet/Torah for all six), the line of His inheritance (BOM/Israel/gevurah, see chapter 10).” עמו [His people/Israel] is עמו [with Him], and the two Israels are עמו [with him]—chochmah.
Nothing comes between HaShem and Israel. The souls of the righteous of Israel are the first and highest creation, and final form keter malchut—HaShem king of Israel—extends to all of creation, from malchut/Israel to malchut/Israel. Bamidbar 16:3, “And they assembled against Moses and Aaron 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.”
God 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). There was time in Israel seeing all the commandments at once (following them from start to finish) for them to also hear a singular voice of the first two commandments, which are about as long as the longest commandment about Shabbat. Tehilim 62:12 thus states, “Elohim spoke one thing (all ten commandments at once), I heard two, for Elohim has strength.” Moses was still with the people (see Shemot 19:25-20:1). After the first rendition, the people had a discussion with Moses (see Devarim 5:21-24), and Moses then ascended the mountain for the second rendition (see Devarim 5:5). The ten commandments further carry this hidden message. (1) I am HaShem your G-d.—(10b) Do not covet another. (2) Do not have another god.—(10a) Do not covet another[44]. (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 (like Korach’s group said) but a service to the people. Bamidbar 18:2, “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.” Bamidbar 16:8, “And Moses said to Korach, please listen, sons of Levi. 16:9 Is it not enough that the God 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 serve the Cohanim (Bamidbar 18:2) and they also serve Israel (Bamidbar 16:9) because the Cohanim serve Israel, and Bamidbar 16:10 also indicates as such. The purpose is for God to dwell among Israel and be their God. Shemot 29:44, “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 an Elohim.”
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?
After the sin of the golden calf, Shemot 33:1 states, “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.” This angel was averted; Moses rejected it 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).
Moses became that angel to lead them (Seforno Shemot 33:12-13), and he did so in the same context of leadership in Israel. Moses was told that God’s name is within the angel, and he also knew that God would know Him in His name. 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 transgressions, for My name is within him.” 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.” Moses wanted HaShem to know him in His name and therein know HaShem’s ways so that he would be the angel to lead the people in the context of leadership in Israel. 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 [God of] of mercy and graciousness, slow to anger and abundant in kindness and truth. 34:7 Keeper of kindness for thousands; carrier of sin, rebellion, 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.” 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). Moreover (of HaShem’s name within him), משה spells השם.
There are three levels of Moses’ leadership. The first level is the immediate sense that Moses is God’s chosen leader, and Israel may or may not be included as an offshoot. The second level is the ultimate purpose of God and Israel without Moses specified. The third level is the residual sense with Moses prominent but still as an offshoot 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 sense, “so that I may find favor in Your eyes…,” has Moses alone, but for the ultimate purpose of “And see that this nation is Your people.” This verse does not have the residual sense. 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. They further learn that Moses was supporting HaShem’s statement of verse 14 and not challenging it. Others learn that Moses was challenging verse 14. Furthermore, Vehanichoti stems from the word rest, but it also means “to lead” (as in Shemot 13:21). All three levels are presented here. The first understanding is the immediate sense that HaShem’s face of anger would walk (pass), and He would lead Moses, and Moses did not challenge that. The second understanding is that Moses challenged verse 14 for the ultimate purpose that HaShem’s pleasant face would walk (plural) with Israel. The third understanding is that HaShem also said that His pleasant face would walk (plural) with Israel, and Moses did not challenge that. Vehanichoti lach now means that HaShem would put Moses’ mind at rest (ease). Moreover, vehanichoti also means to let go that HaShem here lets go of Moses for Israel as a whole. The final understanding is the residual sense that HaShem’s pleasant face would walk (plural) with Israel and lead Moses as an offshoot of that, and Moses did not challenge that. 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.” All three levels are again presented here. Shemot 33:16 has a question, an answer, and a result. The question of finding favor, I, I and your people is the immediate sense with Moses primary (I, I) and Israel as an offshoot of that. The answer is the ultimate purpose of HaShem walking with us. The result is the residual sense with Moses distinguished among the people, with instead of I, I and your people, now it is we, I and Your people with Moses as an offshoot of Israel.
Shemot 34:9, “And he said, If I have now found favor in Your eyes, Lord, let the Lord 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.” All three levels are again presented here. The immediate sense is Moses finding favor in HaShem’s eyes. The ultimate purpose is HaShem walking in our midst. The residual sense is that in the context of a covenant with and wonders for Israel, HaShem would do wonders with Moses before their eyes. The residual sense 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 set up 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 as Devarim 17:14 states, “When you come to the land that HaShem your God gives to you, and you take possession of it and live therein, and you will say, I will set a king over me like all the nations that are around me. 17:15 You shall surely set a king over you, one whom HaShem your God chooses” (Rambam laws of kings 1:1 from Sanhedrin 20b).
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 verse 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 should 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. Shmuel setting the king for them would be a form of leadership above the people, while Israel setting the king for themselves would be one of service to them. In this light, the aspect of being like all the nations is not the problem (when setting the king for themselves). It means that the king would be for them like of all the nations and not infringe on their special status with God as their true king.
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, and you shall make them a king. And Shmuel said to the men of Israel, Go, every man to his city.” In the Tosephta approach, the people there, whether they realized it or not, said correctly (to set a king for themselves like all the nations), and verse 1:8:22 indicates that God was pleased with it. Moreover, HaShem now told Shmuel to listen to them, whereas before, HaShem did not tell Shmuel to listen to what they said, but to what they will say.
The point of the י of HaShem’s name points to nothing or concealment or to reflect on something or reveal something. The point of the י of chochmah points to the nothing of keter or to reveal keter of keter as the point of the י. When keter is omitted, the point of the י of chochmah points to reflects on (keter as the) perception of the profound concealment. The point of the י of keter of keter points to reflect on and reveal HaShem of keter, the source of the four letters, or the point of the י of chochmah points to reveal it. The point of the י and the circle of the crown are keter of keter shapes. Keter of keter as Torah for the whole has the form/shape of the form (that contains it). Keter of keter as gevurah for the whole is the form/shape itself. The keter of keter souls of the righteous in the world to come form the circle of the keter. The circumference of the crown has points all around like the point of the י.
Ta’anit 17a: The word 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 of keter) crowns upon their heads, enjoying the splendor of the Divine Presence. Ta’anit 31a: Rabbi Elazar says, the Holy One Blessed be He will in the future (world to come) make a circle (circular crown) of the righteous (keter of keter), 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, this is Elohanu [our Elohim/God] that we hoped for Him, and He has saved us; this is HaShem (keter/Torah ainsof/infinite life truth) that we hoped for him; let us rejoice and be happy in His salvation. Midrash Rabbah Shemini 11:9: Rabbi Berachia and Rabbi Chelbo and Ulla Bira’ah and Rabbi Elazar in the name of Rabbi Chanina said, in the future (world to come), the Holy One Blessed be He will be the head (in the center) of a circle (circular crown) of the righteous (keter of keter). This is what it states, (Tehilim 48:14-15) “Give heed to its cheyla [walls], raise its palaces, in order that you tell the last generation. For this is Elohim Elohanu [our Elohim/God] forever and ever; הוא [He] shall lead us על-מות [as in youth].” Lechayla [walls] is lechola [a circle]. The righteous of the circle (in the keter of keter olam habbah last generation) will point to the Holy One Blessed be He as if with a finger and will say, “For this is Elohim Elohanu [our Elohim/God] forever and ever; הוא [He] shall lead us על-מות [as in youth].”
Yeshaya 25:9 and Tehilim 48:15 both say זה [this is] as pointing with a finger (to God). Yeshaya 25:9, “this is Elohanu [our Elohim/God] (of Israel) that we hoped for Him.” Elohanu is Elohim Elohanu. Tehilim 48:15, “For this is Elohim Elohanu [our Elohim/God] (of Israel) forever and ever.” Tehilim 48:15, “הוא [He] shall lead us as in youth.” “HaShem (keter/Torah ainsof/infinite life truth) הוא [He is] the Elohim [God] (of Israel)” (Devarim 4:39). Yeshaya 25:9, “this is HaShem (keter/Torah ainsof/infinite life truth) that we hoped for him.” Tehilim 48:15, “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” (Midrash Rabbah Shemini). Yeshaya 25:8, “He has swallowed death forever, and the Lord 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.”
Suffering
4
The Torah governance of this world has gevurah/righteous suffering. In the completed (Torah) sense, physical bad is for spiritual good, and physical good is for spiritual bad. The gentle 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 (including death) is because of sin but for the same purpose and goal. Repentance of sin itself is also a 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 your God 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/kindness and Torah] (see chapter 7), 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 itself is part of the merit of repentance, bringing us closer to HaShem. The next world requires the atonement of sin (Shavuot 13a). Repentance is always required for atonement (Yomah 86a). If one violates a positive commandment and repents, he is forgiven immediately[45] 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 transgression 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).
Afflictions further follow for any sin when repentance is not timely or adequate but also for other reasons. 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? 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 as Tehilim 94:12 states, “Happy is the man whom God disciplines, and from Your Torah, You teach him”; and if he attributed but did not find, certainly the afflictions are of love as Mishlei 3:12 states, “For whom HaShem loves, He rebukes, and as a father placates a son” (Berachot 5a). Corrective afflictions are also for the repentant that yet 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.”
The righteous do not suffer gehinom (Rosh Hashanah 16b) but pay for their sins in this world. Devarim 32:4, “a God 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 righteous can also be afflicted or taken for the sins of the generation (Shabbat 33b)[46]. Generally (but with exceptions), 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 Laws of Teshuva 3:1). Furthermore, a person is wicked for any sin when he lacks the fear of God, sinning as such and not because of his evil inclination (Hafetz Haim 4:7; Sha’arei Teshuva 3:218-219). Furthermore, a person is wicked for any sin when he rejects rebuke[47], and it is a mitzva to hate him (Hagahot Maimonit on Rambam Deot 6:1 based on Pesachim 113b; see also Rashbam)[48]. But when a person accepts rebuke (even when continuing to struggle with sin), Vayikra 19:17 states, “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. Furthermore, a person is wicked for any sin under court related matters (Shulchan Aruch C”M 34:1-3).
Technically, a person is wicked for any sin, but God does not look at the minimal sins of the righteous (see below). Still, all sins need to be repented and atoned, and merits do not work for that. Sacrifices (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 therefore expose their own sins in repentance, and that itself is a form of righteousness (of a different kind), fulfilling the commandment to repent, 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 God with joy (Devarim 28:47; Tehilim 2:11; Tehilim 100:2), with joy itself also being a service of God. So there is a time and place for everything (Kohelet 3:1).
But what brings afflictions upon the righteous to remind them to repent when they have not yet exposed their sins, and God does not see them? Tehilim 143:2, “And do not come in mishpat [judgment] with Your servant, for no living being would be righteous before You.” David was saying that God should not approach His servants with afflictions of mishpat (see chapter 5) to remind them to repent their sins because God would then be in the business of looking at sin and no one would be righteous. Rather, Eicha 3:39-40 indicates that those afflictions stem from the righteous themselves and are an aspect of repentance. Whereas the afflictions God brings upon the righteous, He brings upon the righteous.
Any sins that righteous people did not repent before death, they repent after death (without gehinom). 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 (made on those deeds) 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.””
The righteous of the nations of the world have a portion in the world to come (Rambam Laws of Teshuva 3:5, Laws of Testimony 11:10, and Laws of Kings 8:11 based on Sanhedrin 105a). The wicked of Israel are afflicted in gehinom, repent there, and then join the righteous (Eruvin 19a)[49]. Those born of Israel who lose their portion in the world to come[50] and the wicked of the nations of the world are judged in gehinom for generation upon generation (Rosh Hashanah 17a, Eruvin 19a). They 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). Tehilim 92:8, “When the wicked bloom like grass and all the doers of iniquity blossom, it is to destroy them for eternity.”
Ultimately, all of Israel are corrected, and 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). “Your nation, all righteous,” is not only in olam habbah but anytime God looks at the finality of atonement and not at the sin. This is true when Israel is in unity under God 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, God is our king but not when there is strife among us (Rashi). Jeshurun and Israel mean righteousness, and all of Israel is righteous when united under God, and God is our king. God 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 his God is with him, and the shout of a king is among them.”
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) God is always our king. Covenant breaking sins are when Israel serves other gods (and the equivalent). Devarim 29:21, “And the later generation shall say, your descendants who will rise after you along with the foreigner who comes from a distant land, upon seeing the plagues of that land and the diseases with which HaShem made 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 the God 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 whom 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 also alludes to these three sins: And they went and served other gods prostrating themselves to them—idolatry—gods whom they had not known—in licentious behavior—ולא חלק להם—and they had not חלק [divided] to them in bloodshed. Bereishit 1:4, “Bereishit 4:1, “And Adam knew Eve his wife.” Bereishit 19:5, “And they called to Lot and said to him, where are the men who came to you tonight? Bring them out to us, and we will know them.” 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.
Outside of unity in Israel under God or Israel under God in relation to the nations of the world, Israel is either with both merit and guilt, or Israel is in a state of guilt, but the righteous are neither part of that guilt nor in consideration. 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.” When the righteous can no longer solve the problems as “of old,” they are then taken away, some literally and others in consideration of Israel’s righteousness but not in terms of repentance/atonement, such that, “And we have all become like one unclean….” After the covenant was broken, Israel must first turn away from the grave sins of the fathers. Then repentance repairs the covenant in a righteous state of guilt. Finally, the unity under God of kulanu [all of us] is needed for God to not look at our sins. Kulanu is stated twice above, and Isaiah 64:7 continues, “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.”
But Israel at that time was still like the fathers. Isaiah 64:9, “Your holy cities have become a desert; Zion has become a desert, Jerusalem a desolation. 64:10 Our sanctuary and our glory where our fathers praised You is burnt with fire, and all our coveted places have become a waste. 64:11 Concerning these will You restrain Yourself; will You remain silent and afflict us so very greatly? 65:1 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.” Yeshaya 65:7, “Your iniquities and the iniquities of your fathers together….”
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, which is equivalent to the three sins (Yomah 9b). But a new form of primitive idolatry and its related sins were prevalent at that time with heresies of all kinds, for which the Rabbis instituted a new benediction cursing the heretics right after the destruction of the second beit hamikdash. Torah, mitzvot, and gemilut chasadim were prevalent at the beginning of the second beit hamikdash period, but it devolved into heresy and its related sins because of baseless hatred, and that is why baseless hatred is equivalent to the three sins. Moreover, heresy for itself is often not held accountable (see Rambam Mamrim 3:3). But baseless hatred and its result of heresy and its related sins caused the destruction, and the covenant was again broken.
Israel in exile, when no longer like the fathers, is then atoned before God in relation to the nations of the world, and the exile itself, with the righteous included in repentance, is then a continuous long repentance process that purges the impurities and bears the broken covenant sin/repairs the covenant. Yechezkel 22:15, “I will scatter you among the nations and disperse you into the lands, and I will purge your impurity out of you” (see also Rashi on Daniel 9:24). Eicha 5:7, “Our fathers have sinned and are no more, and we have borne their sins.” When Israel will unify under God, the exile will terminate with the covering of sin. Tehilim 85:2 states, “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.”
Finally, God does not see 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. God casts the sins of the righteous behind His back, not seeing them. It saves the soul from the grave but is bitter when repenting them (before or after death).
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 86:12, “I shall thank You Lord my God 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 God, nor all those who descend to the grave. 115:18 But we shall bless God 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). Many sins (or the equivalent) erase the wicked from the book of life and cast them off. 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 transgressions for they have rebelled against You.”
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[51].” 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 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[52] and infuses them with its spiritual benefit.
CG”T
5
Chesed/kindness has physical benefit for the mitzvot [commandments] without punishment for the infraction towards God, as God, of sins. The governance of chesed/kindness is benevolent and personal. Chesed has a non-strict standard of responsibility for the commandments based on a personal relationship (as between man and man). 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 (chesed).
Gevurah/strength and Elohim are fear. Gevurah and Elohim are justice (Zohar Acharei 65a). 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). 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 rebellious shall stumble in them.” Gevurah/fear/justice is the ישר [yashar/straightforward] battle between good and evil to fear God, keep His commandments, 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 righteous suffering for spirituality (as by Torah), so there is gevurah/dominance without sin. They are also not forgotten (as by chesed), 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].” The physical benefits of this world of chesed and gevurah are not a reward because they are either under-deserved or worthless. 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.
Torah spirituality is completion and perfection. Tehilim 19:8, “The Torah of HaShem is תמימה [complete/perfect], restoring the soul.” Bereishit 25:27, “…and Jacob a תם [complete/perfect] man dwelled in tents (of study, Targum).” Bereishit 33:18, “And Jacob arrived שלם [complete] at the city of Shechem.” The governance of Torah completes. The mercy of Torah is the gift of spirituality that clears our intrinsic physical flaw and repented sins.
Shemot 34:6, “HaShem HaShem”—I am such (merciful)[53] before man sins, and I am such (merciful) after man sins and repents (Rosh Hashanah 17b). Mercy before man sins is 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, rebellion, 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 righteous suffering. The complete atonement is the ultimate mercy of eternal spirituality.
Tzedek and mishpat are two types of justice/suffering. Tzedek relates to gevurah, and mishpat relates to Torah (Patach Eliyahu). Tzedek is that the wicked suffer for sin and mishpat 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; the wicked suffer for sin (and the righteous prosper)[54]. The Torah governance has mishpat; the righteous suffer for atonement (and the wicked prosper).
The governance of gevurah has gevurah/fear and dominance by keeping the mitzvot, or the gevurah/justice of suffering. The governance of Torah spirituality has gevurah/fear to keep the mitzvot and the gevurah/justice of suffering. Chesed and Torah spirituality are received (gifts) as Michah 7:20 states, “Give truth (Torah) to Jacob, chesed to Abraham.” Gevurah does and deserves in justice. Chesed is below justice. Gevurah/dominance is justice. Torah spirituality and gevurah/righteous suffering are above justice. Gevurah/righteous suffering does above justice, and Torah spirituality receives above justice. But gevurah/righteous suffering is an above justice justice of suffering.
Tiferet on the underlying Torah & gevurah level is the right & left (in the middle) of Torah spirituality & gevurah/righteous suffering. Bereishit 25:27, “…and Jacob a תם [complete/perfect] (Torah) man dwelled in (the right & left) tents.” Jacob Jacob serves both. Both Torah & gevurah/righteous suffering are the bend of Jacob[55]. Tiferet also serves both[56] (and all middle column sefira names serve both their Torah & gevurah). Gevurah can be the strength of righteous suffering. Mishpat can be the justice of righteous suffering. Fear 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.” For the whole of Torah & gevurah/righteous suffering, tiferet, in original form, is Torah spirituality for the whole in name, but gevurah/righteous suffering is the overall impression. Yesod original form is like tiferet.
In final form, second format malchut is ישר/ישראל [Israel/yashar]/gevurah (binah of malchut) for the whole. First format malchut in place of the ו is Jacob/Torah of malchut for the whole. Second format tiferet is Jacob/Torah for the whole. First format tiferet is Jacob/gevurah/righteous suffering for the whole. When the ו is two, second format yesod between tiferet/Torah and malchut/BOM/gevurah is Torah & gevurah/domination (see chapter 11). First format yesod between tiferet/gevurah/righteous suffering and malchut/Torah is gevurah/righteous suffering & Torah. Yesod for all six is the same as yesod with the ו as two. When the ו is six, yesod (both formats) is Torah or gevurah/righteous suffering or Torah & gevurah/righteous suffering for the whole.
Chesed prospers with kindness. Good people prosper, and bad people do not. Gevurah is straightforward—the righteous prosper and the wicked suffer. Jacob is the bend of ekev[57]—the wicked prosper and the righteous suffer (for spirituality). 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[58].
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 (morning) is bright and far from darkness. Isaac/gevurah/strength (afternoon) is powerful and triumphs over darkness, but darkness is coming. Jacob/Torah is with 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], and emet [truth/Torah] & emunah [faith] is said in Arvit (Jacob). Emunah means steadfast (Shemot 17:12). Truth is steadfast; it does not change. Faith is also one of the commandments[59], and Habakkuk came and established all the commandments upon it as Habakkuk 2:4 states, “And the righteous person (of deeds) will live (eternally) with his emunah [faith/Torah]” (Makkot 24a). The commandment of having faith is inclusive of all the commandments to gain (the gift of) faith (Torah spirituality) by them. Tehilim 119:86, “All of Your mitzvot are emunah [faith/Torah].”
Arvit/night/righteous suffering for the whole of tiferet is the original form overall impression or the final form first format. 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 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 & 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….” HaShem was now called “the God of Isaac” (Rashi on Bereishit 28:13).
Tehilim 112:1, “…happy is the man who fears HaShem; His mitzvot 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 gibor ba’aretz [strong in the earth].” Gevurah is שמים [shamayim/heaven], the second day of creation (Bereishit 1:8), and 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]” (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) will sprout from the earth (Torah), and tzedek (gevurah) will look down from heaven (gevurah).”
Chesed, gevurah, and Torah (of this world) progress with more physical difficulty. “A day of rest and holiness You have given Your nation[60], 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. In the higher spiritual levels of the next world, the physical is not suffered for spirituality but is transformed into spirituality. The physical/physical choice begins to be eliminated by binah and is completed by keter of keter. 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. In this world, chesed [kindness] is more elementary than serving God (gevurah), but in the next (Godly) world, serving God (gevurah) is more elementary than chesed [kindness]. Binah/gevurah and gevurah of this world both prosper with righteous deeds. Chochmah/chesed and chesed of this world both prosper with kindness. But binah and chochmah have diminished physical. Keter of keter is Torah spirituality and nothing physical. On a lower level, the physical is subjugated to the spiritual (on different levels)[61].
By da’at of binah, the subjugated physical to the spiritual is, comparative to this world, the gevurah spiritual form of the Torah life truth consciousness with nothing physical (with the same structure of keter). The outer layer gevurah of da’at of binah can also be the gevurah of physical righteous suffering (like tiferet but with only the concept or repentance form of righteous suffering). The same is true for lower keter (of the second and third world).
Spirituality is always present even in this world and more so in the next, but the physical covers over it. Unless the physical is nothing or righteously suffered, Torah spirituality is not for the whole other than in the secondary (general or general-like) sense (see chapter 7) when the physical cover relates to it. In the next world, the reduced physical cover in a spiritual state, related to the spiritual core, is conveyed in the secondary sense. But there are two unique Torah spiritual experiences in the primary (particular) sense. Keter of keter is the unique Torah spiritual experience with nothing physical. Torah of this world, notwithstanding its lower spiritual level than the next world[62], is the unique Torah/spiritual experience with the physical but righteously suffering it (like not having it).
This world develops to righteously suffer the physical for spirituality. The next world (from lower to higher) develops to transform/eliminate the physical into/for spirituality. After the revival of the dead (binah, see chapter 14), there is no more death. Starting with higher level binah and completed with keter of keter, the physical is either eliminated (as physical) by transformation (Ramban; Ramchal) or is transformed by elimination (Rambam). Daniel 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.” Tehilim 48:15, “He shall lead us על-מות [over death]; Yeshaya 25:8, “He has swallowed death forever, and the Lord 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” (keter of keter, see chapter 3). By keter of keter, the physical is transformed/eliminated either absolutely (Rambam) or to such a nullified degree that is only better for the soul (Ramban; Ramchal).
The previous world (develops downward from keter to binah and then) comes down for the unique Torah spiritual experience of this world, and this world goes back up to the next world (and then develops upward from binah to keter). Bereishit 28:12, “And he (Jacob/Torah) had a dream, and behold a ladder was set on the earth (Torah, where Jacob/Torah was resting) and its top reached to the heaven (binah/gevurah), and behold, angels of Elohim were ascending (to the next world) and descending (to this world) on it.
Tiferet/Torah (Jacob) spiritual completion (through gevurah/righteous suffering), third, is one goal of this world. Malchut (Israel), ד/fourth, is another. Da’at of malchut (malchut original form) is Torah triumph, to rule over the wicked instead of being subjugated. Malchut final form (binah of malchut) is the next world of this world (in binah form on a lower level), with the physical in spiritual state. The Shabbat (binah of malchut) and the beit hamikdash (binah of malchut) are that.
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 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 (not timewise but) space-wise, in the middle column (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 because 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. In final form, עז/gevurah/righteous suffering is for the whole in the first format. עז is a fiercer strength than gevurah and relates to the gevurah of Torah[63].
The שעיר/עז of righteous suffering connects to the number eleven. The שעיר החטאת [fault offering] is often the eleventh מוסף. 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 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) 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. Each governance (chesed, gevurah, and Torah) contains a portion of the others, and each governance is composed of chesed, gevurah, and Torah components (that each governance relates to in a unique way). The physical triad components of each governance 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” (Megilah 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 oral law has a Torah/gevurah name/function split for the whole. עז/gevurah (in final form) is the overall function of the sefer Torah to עזר [help] us keep the commandments. The result of keeping the commandments for the governance of chesed is 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 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 for spirituality. Gevurah/righteous suffering is for the whole (of Torah’s physical triad). Physical material, on the triad level, is good and has worth, but the gevurah governance for the whole modifies what it has like its dominant but worthless actions, and Torah’s gevurah of righteous suffering for the whole modifies what it has like what it does not have.
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 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, which all three further subdivide into their own CG”T. Gevurah/fear/commandments is for the whole (of this triad).
Torah spirituality (the higher soul) of Torah spirituality & gevurah/righteous suffering has an inner layer Torah & gevurah of the Torah life truth consciousness & the gevurah prophetic spiritual form. On the triad level of the Torah governance, the life consciousness is the spiritual triad of chesed/goodness, gevurah/fear, and Torah/eternal life. The gevurah spiritual form of prophecy triad is the prophetic chesed [kindness] (goodness) attribute, which flowers into the prophetic chesed narrative (like in the sefer Torah), the prophetic gevurah [strength] (fear) attribute, which flowers into the prophetic gevurah commandments (like in the sefer Torah), and the prophetic Torah/truth attribute, which flowers into the prophetic Torah/truth teachings (like in the sefer Torah), which all three flowerings further subdivide into their own CG”T. The physical triad of the Torah governance is chesed/physical goodness, gevurah fear/fulfilling the commandments with the gevurah/justice of suffering, and the sefer Torah, including whatever subdivisions. The spiritual form of prophecy triad is gevurah/fear/commandments for the whole. The life consciousness triad is Torah life for the whole but further extends to Torah life truth (see chapter 3). The physical triad of the Torah governance is gevurah/righteous suffering for the whole. Gevurah/righteous suffering is the outer layer gevurah of Torah & gevurah. The inner layer of Torah spirituality is Torah life truth & the gevurah spiritual form. Torah spirituality is for the whole of the inner layer for the outer layer, but the gevurah spiritual form relates to both sides of the outer layer Torah & gevurah. It is more a part of the Torah side (as non-itemized) but is semi-itemized on the gevurah side. The gevurah spiritual form is semi-itemized with the gevurah physical form of righteous suffering. On the triad level of the outer layer Torah, the spiritual triads combine into one. On the triad level of Torah or gevurah for the whole (of Torah & gevurah/righteous suffering), the spiritual and physical triads combine into one.
In original form, the underlying Torah & gevurah of the sefer Torah is the preserved Torah life truth & the gevurah prophetic spiritual form. The preserved life consciousness triad of the sefer Torah is Torah life for the whole but further extends to Torah life truth for the whole. The preserved prophecy triad of the sefer Torah is gevurah/fear/commandments for the whole. Torah is for the whole in name, but gevurah/fear/commandments is the overall impression. The sefer Torah is ישר [yashar/straight]. The sefer Torah is the ספר הישר [straight book] (Joshua 10:13; Shmuel 2:1:18). The script is אשורית [Ashurit]. Gevurah of the sefer Torah is ישר [straight]. Torah of the sefer Torah is also gevurah/ישר [straight] in the secondary (general-like) sense (like in the next world). The oral law of the sefer Torah is malchut/gevurah/ישר/ישראל (binah of malchut).
In original form, the third component sefer Torah has a ד/fourth malchut/gevurah portion of the oral law that primarily explains the commandments/gevurah. In final form, the malchut oral law is part of the sefer Torah itself. The final form Torah & gevurah of the sefer Torah is Torah/the (original) sefer Torah & the malchut/gevurah 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 for the outer layer, but the gevurah/fear/commandments relates to both sides of the outer layer Torah & gevurah. It is more a part of the Torah side (as non-itemized) but is semi-itemized on the gevurah side. The gevurah/fear/commandments are semi-itemized with the malchut/gevurah oral law that explains them. Torah is then for the whole in name, but the overall function of the sefer Torah is the malchut/gevurah 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/gevurah are the written sefer Torah, and להורתם [to instruct them] is the malchut/gevurah oral law portion. In final form, the Torah is the (original) sefer Torah, the mitzvah/gevurah is the malchut/gevurah oral law, that I have written goes back on the (original) sefer Torah, and להורותם [to instruct them] goes back on the malchut/gevurah 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/BOM/gevurah. Bereishit 46:28, “And he sent Judah (malchut) before him to Joseph, להורת [to instruct] before him at Goshen.” Moriah (the beit hamikdash/BOM) is the place of הוראה [instruction] (Ta’anit 16a). Devarim 17:8, “If a matter eludes you in judgment… then you shall rise and go up to the place that HaShem your God 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 of the God of Jacob (beit hamikdash), ויורנו [and He will instruct us] of His ways, and we will go in His paths, for out of Zion Torah goes out, and the word of HaShem from Jerusalem.”
The purpose and goal of the governances of chesed and gevurah is to develop their covered spirituality to reach Torah completion. The mercies of chesed and gevurah respectively forget and carry the intrinsic physical flaw and repented sins to reach Torah completion atonement. Yeshaya 29:22, “Therefore, so says HaShem to the house of Jacob who redeemed Abraham….” V”R 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). V”R 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.
HaShem/mercy is Torah. Torah spirituality is the highest mercy. The mercy of help for gevurah is the sefer Torah help for gevurah. And the source of the mercy of chesed to forget sin and of gevurah to carry sin is because they spiritually develop to Torah completion. The mercy of Torah is the spiritual triad. The mercy for gevurah is the physical triad—the sefer Torah help for gevurah/fear to fulfill the commandments for goodness/chesed. The Torah governance expresses both the spiritual triad and (its version of) the physical triad, which is then Torah spirituality & gevurah/righteous suffering. The governances of chesed and gevurah only express (their version of) the physical triad. The mercy/developing spirituality 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 gevurah to carry sin may also be omitted.
Tehilim 25:4, “Your ways HaShem have me to know; teach me your paths.” Tehilim 25:5-13 then 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/gevurah guides/instructs us to keep the commandments (gevurah) for goodness (chesed). The chesed governance also has the mercy of chesed to forget sin. Tehilim 25:5 continues, “Guide me with Your truth (Torah)[64] and teach me[65] for You are the God 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 rebellions do not remember; כחסדך [according to Your kindness] remember me now, for the sake of Your goodness (chesed) HaShem (mercy).” Abraham is the youth of our people, and Moses 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 emphasis on the gevurah of the sefer Torah). Tehilim 25:8, “Tov [good] (chesed) and yashar (gevurah) is HaShem (mercy); therefore יורה [He instructs] sinners on the way. 25:9 He guides the humble in mishpat [laws] (gevurah)[66] and teaches[67] the humble His way.”
The Torah & gevurah/righteous suffering governance has the spiritual triad mercy of complete 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.” The mercy of chesed is for the sake of HaShem’s goodness/chesed. The mercy of Torah spirituality is for the sake of HaShem’s name/Torah. Gevurah/righteous suffering’s physical triad mercy for gevurah continues (with more emphasis on the gevurah of the sefer Torah). Tehilim 25:12, “Who is this man who fears HaShem (gevurah); יורנו [He instructs him] the way to choose[68]. 25:13 His soul will rest in good (chesed)[69], and his offspring will inherit the land.” The spiritual triad is as combined into one. The spiritual and physical triads also combine into one. Mishlei 16:6, “With chesed and truth (Torah) sins are atoned, and with the fear of HaShem (gevurah) avoid evil.”
Same Different Same
7
There is a (primary) particular (exclusive) sense, a (primary) shared sense, and a (secondary) general sense. The governances of chesed, gevurah, and Torah are different in the particular (exclusive) sense. The shared sense involves other attributes where chesed, gevurah, and Torah are often same, different, same. The general sense involves the particular (exclusive) attributes where chesed, gevurah, and Torah (in general) are again same, different, same[70]. Torah, in general, is also chesed/good overall, and chesed, in general, is also Torah/mercy (spiritually developing) overall. The governance of (self-sufficient) gevurah, overall, is (not mercy and chesed/good but) justice and הבל/worthless. But there is also an opposite sense where justice is a type of mercy, and bent is a type of straight, and worthless or bad is a type of good. In the next world, the opposite sense is the general-like sense. Yeshaya 40:4, “והיה העקב למישור [And the bent will become straight].” The next world of this world (and the sefer Torah) is also as such. Devarim 3:25 (about the beit hamikdash), “ההר הטוב הזה והלבנון [this good mountain and the Lebanon].” Post-Torah spirituality (in the general or general-like sense) is also not considered developing but stages of completion.
Iyov 28:28, “…behold, יראת אדני [the fear of the Lord] is chochmah, and סור מרע [avoiding evil] is binah.” יראה [fear] is particular (exclusive) to binah/gevurah (סור מרע) as Mishlei 16:6 states, “וביראת השם סור מרע [and with the fear of HaShem avoid evil],” but it is also general to chochmah as a higher יראה [fear] but lower סור מרע [avoiding evil] than binah. The higher fear of chochmah is the same level as higher level binah, without lower level binah, whereas chochmah for itself (not in terms of fear) is on a higher level. The יראה [fear] of chochmah is also particular to chochmah when stated before HaShem/keter (in fear of God as such).
Same, different, same has pairs for CG”T in the shared or general sense. Mercy and justice are a pair for CG”T in the general sense. El is chesed as Tehilim 52:3 states, “the chesed of El is all day long,” Elohim (fear/justice) is gevurah, and HaShem/mercy is Torah spirituality (Zohar Acharei 65a). In the general sense, chesed is also mercy/Torah.
עקב [bend] and ישר [straight] are another pair for CG”T in the general sense. Torah is עקב (Jacob), and gevurah is ישר. In the general sense, chesed is also עקב. Gevurah/dominance and Torah’s gevurah of righteous suffering differ here. Gevurah/dominance is ישר. Torah’s gevurah of righteous suffering is also עקב (Jacob).
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.” Love and fear are another pair for CG”T in the shared sense. Love is chesed and Torah. Michah 6:8, “love of chesed.” אברהם [Abraham] contains אב [father] (male) and אהב [love]. Yeshaya 41:8, “זרע אברהם אהבי [the issue of Abraham My beloved].” Tehilim 119:97, “מה אהבתי תורתך [how I love Your Torah].” 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/BOM/gevurah are also אהבה [love] in the general-like sense. Gevurah is “the fear of Isaac” (Bereishit 31:42). The three shofar sounds—tekiah (soothing/love), teruah (crying/fear), and tekiah (soothing/love)—are same, different, same for CG”T.
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.
Tzedakah 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—glorified in the glory of God. 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.” Yechezkel 18:5, “When a man is righteous and performs mishpat [laws/gevurah] and tzedakah [chesed/kindness and truth/Torah][71]… 18:9 He will walk in My statutes, ומשפטי [and My laws] he has kept to perform truth (Torah), he is a righteous man; he shall surely live, says the Lord HaShem.” Yeshaya 5:16, “…and the Holy God is sanctified with tzedakah [Torah].” Sanctity relates to Torah spirituality. 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)[72]. Holiness (sanctity) relates to tehilah [praise] and tehilah [praise] relates to tiferet [glory] 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). Mishpat (not of suffering) is the gevurah/justice of the law. Aharon/hod/gevurah wore the choshen mishpat [breastplate].
Tzedek (not of suffering) is chesed and Torah and gevurah/righteousness. Yeshaya 64:4, “You met him who rejoiced and worked tzedek (righteousness).” 41:2, “Who shined from the east (Abraham, Sanhedrin 108b); tzedek called at his footstep.” Tehilim 119:142, “Your tzedek 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… and they will be called pillars of tzedek, the planting of HaShem to be glorified (Torah).”
קנין [acquisition] and הבל [worthless] are another pair for CG”T in the shared sense. קנין [acquisition] is chesed and Torah. 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].” Torah’s gevurah of righteous suffering is bad. Kohelet 8:14, “There is a הבל 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 governance of gevurah has a portion of the governance of Torah 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 wicked prosperity during 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. 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.” In the general sense, Torah (spirituality) is also good. Mishlei 4:2, “כי לקח טוב [for a good acquisition] I have given you, תורתי [My Torah] do not forsake it.”
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. Light/day is chesed and Torah and regular gevurah[73], and the share is competitive. 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).” “בעצם היום [on the actual day]” is the afternoon (gevurah) (see Rashi on Devarim 32:48). Vayikra 7:16, “ביום הקריבו את זבחו [on the day he brings his sacrifice] (gevurah).” Vayikra 7:38, “ביום צותו את בני ישראל להקריב את קרבניהם [on the day He commanded the children of Israel to bring their sacrifices] (gevurah).” Mishlei 6:23, “For a candle is a mitzvah, and Torah is light.” Joshua 1:8, “לא ימוש ספר התורה הזה מפיך והגית בו יומם ולילה [The sefer Torah shall not pass from your mouth, and you shall delve in it day and night].” Tehilim, 1:2, “כי אם בתורת השם חפצו ובתורתו יהגה יומם ולילה [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 & gevurah/righteous suffering.
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 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 (justice/righteous suffering)—Tehilim 51:19, “An offering to Elohim is a broken spirit; a broken and afflicted heart, Elohim does/do not despise”—todah [thanksgiving]….” 50:15 And call upon Me on a day of distress; I shall release you, and you will honor Me.” Tehilim 91:15, “…I am with him in distress. I shall release him, and I will honor him.” His honor is our honor, and our honor is His honor. 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 (justice/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] (justice/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 (justice/righteous suffering), I will praise the thing, with HaShem (Torah/mercy), I will praise the thing. Tehilim 101:1, “A psalm of David, kindness and justice (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 positive view of avodah/gevurah is gevurah’s Torah-like sanctity as Vayikra 21:8 states about the Cohen, “And You shall sanctify him, for he offers the food of your God; he shall be holy to you, for holy am I HaShem Who sanctifies you.” And Shemot 28:2 states, “And you shall make vestments of sanctity for Aharon your brother, לכבוד ולתפארת [for honor and glory].” The Cohen is first for holy things, fulfilling Vayikra 21:8, “And you shall sanctify him…” (Nedarim 62a). The positive view of avodah/gevurah is not strictly deserved but is rather first with chesed. With chesed [kindness], physical bounty has worth, and HaShem does not reject it. Mishlei 3:16, “In its left hand (gevurah) are riches and honor.” Gevurah’s positive view is based on chesed and thereby resembles Torah (in a physical way).
The Cohen is the positive view of gevurah. 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 because) of Malki-Tzedek.” Isaac is gevurah/avodah [service], but Abraham of chesed ending in gevurah is the positive Cohen as by the akeida [binding] of Isaac, Abraham was the Cohen, and Isaac was the sacrifice. Isaac (less the positive Cohen) is the Levi, and Levi is another Isaac (see chapter 11).
But between Moses and Aharon, Moses is the Levi and Aharon is the Cohen because Aharon first joined Moses to take the children of Israel out of Egypt[74]. Shemot 4:13, “And he said, please Lord 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[75]. Devarim 33:8, “And of Levi he said: Your Tummim and Urim are לאיש חסידך [for Your chesed/pious man] (Aharon).”
Hoshea 6:6, “For kindness I desired and not sacrifice (gevurah), and knowledge of Elohim (Torah) more than/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 positive (Torah-like) view of avodah/gevurah that HaShem does desire the honor of the sacrifices, but desires Torah spirituality more than that. Moreover, the knowledge of Elohim (Torah) is from (after) the burnt offerings (gevurah) before it. Mishlei 21:3, “Performing tzedakah [chesed and Torah] and mishpat [laws/gevurah] is preferred by HaShem to/from a sacrifice.” The CG”T triad leads to Torah spirituality that is both preferred to and comes from (after) the sacrifice (gevurah).
Pesach corresponds to Abraham, Shavuot to (the binding of) Isaac, and Succot to Jacob (Tur O”C 417). Pesach, Shavuot, and Succot (of Egypt and the desert) are NH”Y and correspond to CG”T. HaShem took Abraham out of Ur Casdim, and He sent Moses to take the nation out of Egypt, about which Yechezkel 16:7 states, “…and you were naked and bare.” The immediate goal was Sinai (Shavuot/gevurah) 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 your God 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.”
At the point of transition, Abraham was the Cohen of the akeida [binding], and Moses was at Sinai. Moses was also the Cohen to inaugurate the mishkan (avodah). Aharon had a different role in the two transitions. Aharon joined Moses in the exodus (Shemot 4:14-16) and at the revelation of 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].”
Gevurah with chesed is the positive view. The transitions of chesed to gevurah (the akeida and Shavuot/Sinai) are positive. After the transitions, gevurah and hod are positive if associated with chesed/netzach and are negative if not. Gevurah is more negative. Hod is more positive. Binah of malchut is positive in the general-like sense (with the physical in a spiritual state).
The negative view of gevurah has no holiday. The positive view of gevurah has two holidays. One is a continuous transitional state of Shavuot as Sinai continued until yesod began when they left Sinai (see chapter 9). The other is Succot as Aharon wore sanctified vestments of honor and tiferet [glory], and Succot is Jacob, Joseph, and Aharon (see chapter 9). 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 has a ד/fourth malchut/gevurah portion of Shemini Atzeret. Shavuot and Shemini Atzeret are both called Atzeret/gevurah. The three festivals are also two sets of two festivals. The one day of Shavuot/gevurah is the goal of the seven days of Pesach/chesed, connected through the seven-week counting of the omer. The one day of Shemini Atzeret malchut/gevurah (the next world of this world) is the goal of the seven days of Succot.
Shavuot is the transition of netzach/chesed into Hod/gevurah. Shemini Atzeret is the transitional point (higher level binah of malchut, lower level binah) between binah of malchut and binah. The seven days of Pesach correspond to netzach seventh of ten. The fiftieth day of Shavuot after seven weeks relates to Hod eighth/fifth. Shavuot is still called weeks (of seven) because it is the transition of netzach seventh (into Hod eighth). Succot and Shemini Atzeret use the semi-integrated final form of malchut (second step) for malchut of yesod seventh and eighth, with part of malchut incorporated here with the rest of yesod[76]. Alternatively, yesod is seventh counting da’at of binah, and malchut of yesod is eighth[77].
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.
There are two rabbinic holidays. Purim is near the Pesach and Shavuot set, and Hanukkah is near the Succot and Shemini Atzeret set. The one day of Purim corresponds to the pinnacle day of accepting the sefer Torah on 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)[78]. The eight days of Hanukkah corresponds to the pinnacle eighth day of Shemini Atzeret (higher level binah of malchut, lower level binah). Hanukkah is the lighting of the menorah as in the second beit hamikdash (which represents the other two, see chapter 14). Purim and Hanukkah relate to the malchut/gevurah oral law (of the sefer Torah). Purim accepts it, and Hanukkah rejoices with it. Purim before Pesach and Shavuot condenses the eight days of Pesach and Shavuot into the one pinnacle day (like Shavuot). Hanukkah after the eight days Succot and Shemini Atzeret expands the pinnacle day (like Shemini Atzeret) into all eight days.
NH”Y
9
The redemption from Egypt was netzach/chesed. Hod/gevurah was the sacrificial mishkan. The transition stage began before Sinai at Marah where Shemot 15:25 states, “…there He established for them decrees and mishpat [laws] (gevurah).” Marah and Sinai are related as Sanhedrin 56b explains Devarim 5:12 (of Sinai), “Guard the Shabbat day to sanctify it as HaShem your God commanded you”—at Marah, and Devarim 5:16 (of Sinai), “Honor your father and mother as HaShem your God commanded you”—at Marah.
The nation was accountable per gevurah from Marah, but there were 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 their wickedness. 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.
Yesod/Joseph began when they left Sinai. Bamidbar 10:25, “And then 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.” Rachel changed his name from אסף (which indicates no need for another child since her disgrace was terminated) to יוסף in order to have another child (as stated). Leah also just did as such. 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 that one night.
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 your God has placed the land before you; go up and רש [drive out/posses] as HaShem the God of your forefathers has spoken to you.” But they sinned with the spies and stayed in the desert for forty years.
In the fortieth year, Miriam died and was buried in Kadesh. There was no water for the assembly, and the nation gathered against Moses and Aharon. The people fought with Moses, 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 gevurah at Refidim, Moses was commanded to strike the rock, but now he was commanded to speak to it because by the Torah governance, 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”—with 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.
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] and בן [son]. Joseph/yesod before netzach and hod is a father. Tehilim 77:16, “You redeemed with Your arm Your people, the sons of Jacob and Joseph forever.” Joseph/yesod after netzach and hod is a son. 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 (justice/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 there was an issue of Jacob not reflecting the good of it. Jacob corrected this through Joseph. Bereishit 45:28, “And Israel said, grand, Joseph….” B”R 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 my God, 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 (justice/righteous suffering) sent me before you…. 45:7 And Elohim 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, 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. 50:20 Although you thought upon me bad, Elohim thought it for the good[79] in order to do as this day to sustain a vast nation.”
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….” Yesod after netzach and hod is the wanderings of the midbar [desert] (gevurah/righteous suffering) for the matanah [gift] of Torah spirituality. The bones of Joseph are physical death (gevurah/righteous suffering) for Torah eternal life. The succah of exile (gevurah/righteous suffering) is for the shade of faith (Torah).
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 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.” Yesod encompasses NH”Y, and tiferet encompasses CG”T. 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 (in the positive view); they were in his merit (Ta’anit 9a). The succah of Aharon (gevurah) is also the succah of David (of lower level BOM/gevurah of yesod).
Malchut
10
Underlying Jacob (tiferet) is Torah spirituality & gevurah/righteous suffering: Jacob Jacob. Underlying malchut original form is da’at/Torah spirituality & gevurah/domination: Jacob Israel. ישראל [Israel]/gevurah domination is the שר [prince] of rulership and triumph. Jacob Israel (Torah gevurah) and the sons of Israel (Torah gevurah) conquer the land of Israel (Torah gevurah). Da’at/Torah of da’at/Torah & gevurah/domination has an inner layer of Torah & gevurah/righteous suffering. Torah is for the whole of the inner layer for the outer layer, but the gevurah of righteous suffering relates to both sides of the outer layer Torah & gevurah. It is more a part of the Torah side (as non-itemized) but is semi-itemized on the gevurah side. The triumph of gevurah/destruction is also the triumph of righteous suffering over wicked prosperity because the one has defeated the other.
Gevurah/dominance conquers sin. Gevurah/destruction[80] of malchut (da’at of malchut) conquers sinners. BOM/gevurah is again gevurah/dominance. Gevurah/dominance is “משל ברוחו [rules his spirit]” (Mishlei 16:32; Avot 4:1). Gevurah/domination is משל [rules] over others. Tehilim 22:29, “כי להשם המלוכה ומשל בגוים [for to HaShem is the kingdom (malchut), and He rules over nations].” Both gevurah dominance and gevurah domination are ישר [yashar/straightforward]. Jacob (ekev) is a bend, while ישראל [Israel] is ישר [yashar/straight].
Parallel to Jacob/Torah & Israel/domination (of 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].” Avodah Zara 25a explains, Bereishit 49:8 states by the blessing of Judah, “…your hand is at the nape of your enemies,” with the bow (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. One hand holds the bow (da’at/Torah), and the other hand holds the arrow (gevurah/destruction). Keshet/bow (Torah) is the name for the whole. But the overall function of the bow & arrow is (gevurah) destruction[81].
In final form, binah of malchut (instead of being a portion) is part of malchut itself and is also for the whole. The outer layer Torah & gevurah is da’at/Torah of malchut & BOM/gevurah (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, 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 (BOM/gevurah).”
Da’at/Torah of malchut (final form) has an inner layer of da’at/Torah & gevurah/destruction (and da’at/Torah of da’at/Torah & gevurah/destruction has an inner layer of Torah & gevurah/righteous suffering). Da’at/Torah is for the whole of the inner layer for the outer layer, but the gevurah/destruction relates to both sides of the outer layer Torah & gevurah. It is more a part of the Torah side (as non-itemized) but is semi-itemized on the gevurah side. Gevurah/destruction is semi-itemized with its result of BOM/gevurah. Binah of malchut (Israel/gevurah) (fourth/seventh) is then for the whole of malchut.
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) fifth/eighth but both as malchut itself. Another step in this configuration is binah of malchut inclusive of the non-itemized da’at of malchut (representing da’at of malchut) fourth/seventh and the same levels of higher level binah of malchut and lower level binah (representing binah of malchut) fifth/eighth, with a same-level split.
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 is the seven branched menorah with malchut Israel seventh and with the (middle) menorah branch (malchut) fourth to both sets of three. The eighth day for malchut counts da’at of binah. Alternatively, זקני is da’at of malchut seventh, and Israel is the eighth day of BOM/Israel. Alternatively (in the next stage), זקני/elders (plural, of Israel) are lower and higher level binah of malchut (moving the higher level over with the lower level), and Israel, the third elder that a court of two elders must add (Yevamot 101a; Sanhedrin 3b) is the eighth day of lower level binah/Israel/gevurah (of the same-level split).
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 God (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 & gevurah/righteous suffering) to Jacob Israel. In original form, Jacob Israel is Torah & gevurah/domination, “and He called his name Israel” is the binah of malchut portion. In final form, Jacob Israel is the underlying da’at/Torah & BOM/gevurah, “and He called his name Israel” (binah of malchut) for the whole.
The semi-itemized Israel triumph of righteous suffering 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 (justice/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 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 30:29).
Jacob struggled with 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/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/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. Here his loin—Shimon and Levi—are 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)[82] and with my bow (da’at of malchut). “And were able” is then without the correction.
Gevurah/destruction (of da’at of malchut) results into BOM/gevurah 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 your God 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 your God gives you. 12:10 You shall cross the Jordan and settle in the land that HaShem your God 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 your God 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 BOM/gevurah of yesod, after fourteen years of conquest and divide. Jerusalem—the beit hamikdash—is BOM/gevurah, when at rest from all enemies around in the days of David. The beit hamikdash in the times of Mashiach is binah/gevurah of the third world (first consideration, see chapter 14). BOM/gevurah of tiferet, after the destruction of Shechem, is Bethel—the house of God. The menucha [resting place] of the holy Temple (binah of malchut) is like the seventh day of Shabbat menucha [rest] (binah of malchut).
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, surely HaShem is present 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 my father’s house, and HaShem shall be for me 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. And Jacob named the place where Elohim had spoken with him Bethel.” Bethel (binah of malchut of tiferet) is the house of Elohim/gevurah, gate of heaven/gevurah, his father’s house/gevurah. HaShem/Torah became for him Elohim/gevurah. Da’at of binah is the same place. First format higher binah/Israel/gevurah of da’at of binah is also such. Moreover, surely HaShem/Torah (of da’at of binah) is present in this place, and I לא ידעתי [did not know] (see also chapter 12). 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 ושב [and dwell] there.”
The Israels are שב (and its variations). Gevurah/domination (of da’at of malchut) שב [captures]. Binah of malchut שב [dwells/rests]. זיין is armor and food/sustenance (of the mouth/malchut). Gevurah/domination (of da’at of malchut) is armor and devouring food. BOM/gevurah 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][83]. Gevurah/domination (of da’at of malchut) שב [captures] and רב [fights]. Binah of malchut שב [dwells/rests] and רב [abounds]. Bamidbar 26:54, “לרב תרבה נחלתו [to the abundant increase his inheritance].” Devarim 33:7, “ידיו רב לו [his hands רב for him].” Da’at of malchut is the two hands [ידיו] of the bow & arrow (Torah & gevurah/destruction) that רב [fight]. Binah of malchut is the two hands of the beit hamikdash that רב [abound] (inherit)[84]. 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 the Lord Your hands have established.” The two hands of the beit hamikdash are the split of the two ה/hands of binah and malchut (binah of malchut) or the split of דו יד [two hands] of both הs.
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 the land.” The offspring of Torah’s gevurah of righteous suffering is the gevurah of Israel. ישראל [Israel] is ישר [yashar/straight] and ירש. The ישראל of gevurah/domination (of da’at of malchut) ירש [drives out] the wicked from the land of ישראל [Israel][85]. The ישראל of BOM/gevurah ירש [inherits] the land of ישראל. 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).
Shmuel 2:23:1, “And these are the last words of David: says David son of Yishai, and says the man established on high, the anointed one of the God of Jacob and pleasant zemirot Israel.” Pleasant is gevurah (see chapter 23). David is the gevurah of zemirot Israel. Zemirot Israel/gevurah/destruction (of da’at of malchut) 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). And Pinchas killed Zimri. Zemirot Israel BOM/gevurah are his zemirot [songs] (of the mouth/malchut) of the beit hamikdash, the psalms of David. ירש is שיר. Gevurah/domination (of da’at of malchut) שיר [chains] the wicked. BOM/gevurah is the שיר [song] (of the mouth/malchut) of the beit hamikdash.
The Israels are chatzi. The chetz [arrow] of gevurah/destruction (of da’at of malchut) is the chatzi [half] of bow & arrow that chatzi [divides] and conquers. The ה/half and the חצי/ח [half] of binah and malchut (binah of malchut) divide the two or 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 shall be granted. He did not grant her permission to rebuild the beit hamikdash (Megilah 15b).
שלם is Torah or gevurah. Torah is שלם [completion]. Gevurah/righteous suffering is part of that, and wicked prosperity שלם [repays] their good deeds. Gevurah dominance and gevurah domination are the שלם of משל [rules]. Gevurah dominance שלם [completes] the physical (before the spiritual) and שלם [repays] according to deed. Da’at/Torah of malchut שלם [completes] this world. Gevurah/domination (of da’at of malchut) is part of that and is also the שלם [fullness] and שלם [repayment] 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). Binah of malchut שלם [completes] the next world of this world. ירושלים [Jerusalem]/gevurah is ירושה/ירש/ישר [inheritance]. Jerusalem/gevurah is יראה [fear]/gevurah and שלם [completion]. Binah is also (ישראל and) ירושלים. Binah שלם [completes] the next world on the lower end.
שלם relates to שלום [peace][86]. 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].” Bereishit 43:28 (about Jacob), “ויאמרו שלום לעבדך לאבינו [and they said, peace is for your servant our father].” Torah is the peace of harmony (like between body and soul). Gevurah dominance and gevurah domination are the שלום of מושל [rules]. Gevurah dominance is the peace of ruling the spirit and giving in. Bereishit 36:29 (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….” Gevurah/domination keeps the peace. Bamidbar 25:12 (when Pinchas killed Zimri), “…behold, I give him My covenant of peace.” שלמה [Solomon] (peace) built the beit hamikdash (binah of malchut). שבת שלום [Shabbat shalom]. 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 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). Gevurah/destruction (of da’at of malchut) is יורה a straight shot. BOM/gevurah is יורה a straight instruction. Yeshaya 2:3, “And nations shall go, and they shall say, let us go up to the mount of HaShem, to the house of the God of Jacob (beit hamikdash), ויורנו [and He will instruct us] (oral law/BOM) 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] from Jerusalem.” תצא תורה [Torah goes out] is the war of Torah—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 דבר [word] of the name HaShem is “דבר מלכות [a word of malchut]” (Esther 1:19)[87]. Tehilim 33:4, “כי ישר דבר השם [for the word of HaShem is straight].” Malchut (דבר השם) is ישראל/ישר [yashar/Israel]. דבר [word] relates to the mouth of malchut. 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)[88]. The mouth (in the middle) is (ה) malchut (middle column) (Patach Eliyahu). The skull of the tefillin is keter (Patach Eliyahu). Furthermore, 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 ears (binah and malchut) are Israel. “שמע ישראל [hear O Israel]” (Devarim 6:4).
Spirituality (of the created) is always keter of keter spirituality. Lower forms of spirituality are because of the physical that other than keter of keter have. The spiritual levels of binah of malchut, tiferet, binah, chochmah, and keter also have corresponding lower forms, which are the higher physical elements. The higher/lower the physical element, the higher/lower the corresponding spiritual level. Taste and speech correspond to the spiritual level of lower level binah of malchut. Smell corresponds to the spiritual level of tiferet/Torah. Breathing for life relates to tiferet Torah/life[89]. ראיה [sight] corresponds to the spiritual level of higher level יראה [fear]/binah/gevurah. Hearing [שמע] between sight and taste corresponds to the spiritual level of higher level binah of malchut, lower level binah. Hearing is שמע ישראל [hear O Israel]. Thought corresponds to the spiritual level of chochmah (Patach Eliyahu). Touch of the two hands of binah and malchut is like taste, speech, hearing, and seeing[90].
The spiritual level of tiferet/Torah 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. Torah’s 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 is the same as higher level binah of malchut, lower level binah. But the actual spiritual level of tiferet/Torah has ascending peaks that reach up to higher level 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, where Jacob/Torah was resting), and its top reached to the heaven (binah/gevurah), and behold angels of Elohim were ascending (peaks) and descending (pauses) on it. Torah & righteous suffering has an overall lower spiritual level than the next world but is a unique Torah/spiritual experience. Binah of malchut has an overall lower spiritual level than Torah & righteous suffering but is the next world of this world.
Sight and thought also correspond to both chochmah and binah. Sight corresponds to higher level binah, but sight of the right eye (chochmah) also corresponds to the יראה [fear] of chochmah. Integrated thought corresponds to chochmah. But the separate streams of thought of the two hemispheres of the brain correspond to chochmah and binah. The lower middle brain corresponds to da’at of binah. The cerebellum (like the cerebrum) has two lateral hemispheres (Torah/right-center & gevurah/left-center), and the brain stem of da’at/Torah controls breathing for life.
Keter of keter’s Torah life & Israel/gevurah prophetic spiritual form have the highest physical counterpart of the lower life consciousness and its gevurah form of the thoughts it identifies with. Keter of keter’s Torah life truth & Israel/gevurah prophetic spiritual form are spirituality itself but in a lower form in other than keter of keter itself. The skull of the tefillin is the place of the lower life consciousness, which identifies with some thoughts. The tefillin represent the Torah life truth, which identifies with prophecy.
The material realm of דבר [things] corresponds to דבר/malchut—da’at of malchut. The realm of דבר [speech/hearing] corresponds to binah of malchut. Speech and hearing are the two levels of binah of malchut. The realm of thought corresponds to chochmah and binah. Keter and tiferet are life in the spiritual realm.
The face configuration has the extreme levels for binah and malchut. The circumference configuration has the same levels for binah and malchut. One hearing ear is lower level binah, and the other hearing ear is higher level binah of malchut, yet each hearing ear is both because the circumference goes both ways. But in the semi-integrated final form of malchut (second step, including speech), both hearing ears are higher level binah of malchut, lower level binah. שמע [hearing] is שמיני עצרת (as higher level binah of malchut, lower level binah).
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] (BOM/gevurah)[91], the Elohim fear and His mitzvot watch (BOM/gevurah) for this is the whole of אדם [man] (malchut). Or “סוף דבר (higher level binah of malchut, lower level binah) all is נשמע [heard] (higher level binah of malchut, lower level binah), the Elohim fear and His mitzvot watch (BOM/gevurah) for this is the whole of אדם (malchut).”
The Other Isaac
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There is another Isaac/gevurah during tiferet and yesod and their malchut. The other Isaac is an independent gevurah/destruction. Jacob Israel is a bow & arrow. The independent Isaac is a sword (or spear) which comes from malchut. By da’at of malchut of tiferet and yesod, the two agree (and destroy the wicked together), but beforehand there is 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 discord (and of righteous suffering). 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 (integrate) them] in Israel.” Moreover, אחלקם [I will separate/divide them] upon the enemy in Jacob, as in Bereishit 14:15, “ויחלק [and he divided himself] against them at night,” with only one part fighting (see Bereishit 32:9), ואפיצם [and I will disperse/scatter them] (the enemies) in Israel, as in 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 has gevurah/destruction. Tehilim 57:5, “…their teeth are spears and arrows, and their tongue is a sharp sword.” Mishlei 30:14, “A generation whose teeth are swords.” 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). The numerical value of Pinchas and Isaac is the same. 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 general (Bamidbar 31:6; Sotah 43a). 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” (Midrash 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 menucha [rest] 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 and 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.” But yesod (Moses of yesod) (with conflict) and da’at of malchut of yesod (Joshua) (without conflict) together with the other Isaac during yesod destroy לפי חרב [by the mouth of the sword]. Da’at of malchut of yesod is Torah & gevurah/destruction in name (bow & sword), and the overall function is destruction[92]. The gevurah/destruction of Pinchas killing Zimri was uplifted. The sword/gevurah was uplifted to tefilah [prayer/gevurah][93], 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/BOM/gevurah 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 third is Torah. Yesod ד/fourth is Torah & gevurah destruction (bow & sword), a variant form of ד/malchut (original form). Malchut ה/fifth is the inheritance of Jerusalem (binah of malchut), a variant form of ה/binah.
יש and די
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Da’at of malchut is the two hands (Devarim 33:7) of the bow & arrow. One hand is for the whole (with a name/function split in original or semi-original form). Binah of malchut is the two hands (Devarim 33:7) of the beit hamikdash (Shemot 15:17), or the one hand of the two hands of the beits hamikdash of binah and malchut (binah of malchut)[94] for two hands together. The י and ד of the ה of malchut 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 (as hand) in both directions is two hands. דו and די of the ה of malchut are דו יד [two hands]. דויד is דו יד [two hands]. Solomon built the beit hamikdash and was called יד יד/ידידיה [two hands]. Devarim 33:12, “Of Benjamin he said, the ידיד [friend] of HaShem… and resides between his shoulders” (in the beit hamikdash, Rashi). ידיד [friend] is יד יד [two hands]. BOM/gevurah and binah/gevurah are both ה and ישראל and ירושלים and שב and two hands (one or two each) 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 (BOM/gevurah).” Yirmiyah 30:9, “And they shall serve HaShem their God and David their king, whom I will set up for them (by binah/gevurah).” Hoshea 3:5, “Afterwards, ישבו [shall return] (binah/gevurah) the children of Israel and seek HaShem their God and David their king, and they shall fear (gevurah) to HaShem and to His goodness in the end of days.”
שדי [Shaddai] is שאמר לעולם די [He told this world enough] (Chagigah 12a). This world is די [enough]; it has a limit. יד [hand] is די [enough]. Da’at/Torah of malchut is יד [hand] and די [enough], the final part of this world, and the gevurah/destruction (of da’at of malchut) is יד [hand] and די [enough] to wicked prosperity. Binah of malchut and binah are דו יד or יד יד [two hands] and דו די or די די [two enoughs], enough of enough, enough of this world. Binah of malchut is the next world of this world, and binah begins the next world. El Shaddai (Bereishit 17:1) is first and last of this world, from El/chesed first to Shaddai/da’at of malchut last. שדי is this world. Both worlds are ישדי, and שדי in a circle in ישדי. 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/da’at of malchut further has (in the circle of ישדי) the יש of ישראל/gevurah destruction (eternal in nature) yet fully within the די [enough] of this world. שדי is also two שדי (see Shir HaShirim 4:5)—the beit hamikdash/BOM—each שד being of the two שדי with two יש (in the circle of ישדי), two יד [hands], and two די [enoughs], yet connected to the די of this world (as the next world of this world). Shir HaShirim 1:13, “Between שדי He lies”—between the poles of the ark in the Holy of Holies of the beit hamikdash (Rashi). Lastly, the two שדי are similarly the two beits hamikdash of binah and malchut (binah of malchut), now expanding into the next world.
The front end expanded has da’at of binah. HaShem El Shaddai (see Bereishit 17:1) has da’at of binah (final form) as HaShem/Torah for the whole in the second format higher level or the first format lower level. Da’at of binah second format lower level has HaShem’s nothing else for the whole, for El Shaddai alone. The first format higher level binah/Israel/gevurah of da’at of binah (or of keter) for the whole (inner expanded or not) is Shaddai alone, first as such and last with BOM/Israel/gevurah. HaShem El Shaddai is also the inner expanded keter malchut of da’at of binah (or of keter), and Shaddai is then also last with malchut.
Da’at of binah (final form) in the capacity of nothing/gevurah corresponds to CG”T. Da’at of binah (final form) in the capacity of HaShem/Torah corresponds to NH”Y. Da’at of binah (final form) in the capacity of binah/Israel/gevurah is equal all around. Da’at of binah (final form) in the capacity of keter malchut corresponds to malchut. 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/Torah of da’at of binah was not known to them (in correspondence) and was rather לא נודעתי—the nothing/gevurah of da’at of binah—to them. Bereishit 28:16, “And Jacob awoke from his sleep, and he said, surely HaShem is present in this place, and I לא ידעתי [did not know].” For Jacob (of CG”T), surely HaShem/Torah of da’at of binah is present in this place (of the beit hamikdash), but it was not known to him (in correspondence) and was rather to him, and I לא ידעתי [did not know]—the nothing/gevurah of da’at of binah.
יש/the next word—ימין [right] and שמאל [left]—is the ימין & שמאל [right & left] (Torah & gevurah spiritual form) 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], 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/Torah, da’at/Torah of binah, and chochmah are male יש. The gevurah of keter spiritual form and da’at of binah, binah, binah of malchut, and the gevurah/destruction of da’at of malchut are the female יש of ישראל [Israel]. Keter, chochmah, binah, and da’at of binah are יש parents. Chochmah and binah are father and mother. Binah of malchut and the gevurah/destruction of malchut are יש daughters. Da’at/Torah of malchut is בן דעת. In the third world (first consideration), binah, chochmah, and keter after chesed to malchut are also יש children.
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, and פיהו is malchut. These are for שלמה [Solomon] (to build the beit hamikdash, binah of malchut).
David and משיח [Mashiach] are malchut, binah, chochmah, and keter of the third world (first consideration), and malchut of the fourth world (that destroys all the wicked)[95]. David is בן ישי [son of Yishai]. ישי is יש and שי. David is malchut, binah, and the gevurah of keter spiritual form, and בן ישי is the son יש of chochmah and keter/Torah. משיח is the יש of binah, chochmah, keter, and the gevurah/destruction of da’at of malchut, and בן דוד is da’at/Torah of malchut. 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 (BOM/gevurah of yesod). שי לו is the same place (as da’at/Torah of binah).
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 of Esau that holds the bow is Jacob’s brother, and the hand holding the arrow that kills is 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].” Esau hunted with a bow & arrow, and צודה and צידה have דו יד [two hands], and צודה and צידה and שדה have ד and ה. The hunt of the bow & arrow is the two hands of the ד/da’at of malchut. The result of the hunt is the two hands of the ה/BOM 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], but both are איש [man]. שדה is the ד and ה 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 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 (per Shmuel 1:16:12). Wine is the psalms of David sung in the beit hamikdash, as songs (of the sacrifices) are not but on wine (libations) (Berachot 35a; Arachin 12a). לבן שנים is David בן שי or בן ישי, and the teeth are of the mouth of malchut. Moreover, בן שנים is also the second son or the son of years (youngest son), and David was the second kind of son, different than his brothers, and the youngest son. Milk is Jacob & Israel (Torah & gevurah of David/malchut), a land flowing with milk and honey (Shemot 3:8). Eretz [land] is Torah, and זבת [flowing] is זה בת [this daughter/gevurah]. Moreover, בן שנים (as between the teeth) is the י of the שין between the ש and the נ 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 nothing, showing that the ל of ולבן and the נ of שנים should be put to לן [rest] for ובן שים of the various 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) (Megilah 12b). David also refrained from killing Shaul ben Kish. מידי תבקשנו—from ידי (David), you will seek בן קיש [ben Kish]. Moreover, מידי תבקשנו is that תבקשנו seeks a י from ידי for בן קיש and for בן יש [son יש] and בת יש [daughter יש], which is also the י of שין.
Bereishit 37:15, “An איש [man] found him והנה תעה בשדה [and he was lost in the field] וישאלהו האיש [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] (chochmah and keter/Torah). וישאלהו is יש and Eliyahu. אחי אנכי מבקש [I seek my brothers] corresponds to אנכי אחטנה תבקשנה [I will repay it, seek it] (but מידי does not apply here). Seeking his brothers [אחי] repaid his loss (אחטנה). אחי and מבקש contain the א for שדה, and אח יש [brother יש], and משיח. 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.
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, da’at of malchut of yesod, binah of 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. ידו is da’at of malchut of yesod. יש לו is the male יש. Every יש he had—his daughter—is the female יש.
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, and אדם. 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 (chochmah and keter/Torah), shall descend from you, and shall דודאי בני, shall דs and הs (da’at of malchut, binah of malchut, binah, and the gevurah of keter spiritual form) also descend from you? In the end, they shared them; Rachel originally only asked for some of them, and Leah switching it to all of them indicates that she already owned/used them. Joshua, malchut of yesod, descended from Joseph from Rachel. David, malchut (David) descended from Judah (from Leah). Binah, chochmah, and keter of the third world and da’at of malchut of the fourth world descend from both Joseph and Judah—Mashiach ben Joseph and Mashiach ben David.
Reuben found the דודאים, but 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 דוד, 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 son (David) 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]. Moreover, הורדתם and ביגון and שאולה 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].
Two Formats
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The sefirot have two formats based on ו (of six sefirot). In the first format, the ו is a function of reaching malchut and is separate from the other letters. The ten sefirot of the first format separate ו can be counted as two separate groups of four and six. Da’at of binah is with the four. The other counts remain the same such that the ו is separate but still among the others. In the second format, the ו is the same as the other letters for four letters and ten sefirot. The ד and ו of the ה of malchut are the first format separate groups of four (malchut fourth) and six or the four letters (malchut fourth) and the separate 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).
In final form, second format malchut is Israel/gevurah (binah of malchut) for the whole—“כי ישר דבר השם [for the word of HaShem is straight]” (Tehilim 33:4). First format malchut, in place of the ו, is Jacob/Torah of malchut for the whole—“לשונם יחליקון [they make their tongue smooth]” (Tehilim 5:10). Second format tiferet is Jacob/Torah for the whole. First format tiferet is Jacob/gevurah/righteous suffering for the whole. When the ו is two, second format yesod between tiferet/Torah and malchut/BOM/gevurah is Torah & gevurah/domination. First format yesod between tiferet/gevurah/righteous suffering and malchut/Torah is gevurah/righteous suffering & Torah. Yesod for all six is the same as yesod with the ו as two. When the ו is six, yesod (both formats) is Torah or gevurah/righteous suffering or Torah & gevurah/righteous suffering for the whole.
“דבר ישרים [speaks straight things]” (Mishlei 16:13) are two Israels (gevurah) for first format malchut. “שפת חלקות [smooth lips]” (Tehilim 12:3) are two Jacobs (Torah) for first format malchut. חלק [smooth/split] is Jacob, and the two curved lips of the mouth of malchut are the bend of Jacob and Jacob. When first format malchut is Jacob/Torah and Jacob/Torah, both tiferet and yesod are gevurah/righteous suffering. When first format malchut is Israel/gevurah and Israel/gevurah, tiferet and yesod are both Torah. But the ו/tiferet as one is only gevurah/righteous suffering, and the ו/yesod one for all six is only gevurah/righteous suffering & Torah. The ו as two is then tiferet/Torah and yesod/Torah & gevurah/domination (stated first) but also tiferet/gevurah/righteous suffering and yesod/gevurah/righteous suffering & Torah (stated second).
The itemized malchut portions may show a subordinate stature (structural in nature) to the sefirot, and chesed/netzach and gevurah/hod may also show a subordinate stature (structural in nature) to tiferet/yesod. The malchut portions may be itemized alongside their host (or with malchut), or the sefira is for the whole. In the second format, the malchut portions may also be itemized independently. As alongside their host, the malchut portions both share the host number and have their own number. As independent, they do not share a number with the host but are still related. Da’at of binah, in both formats, may be itemized, independent or not, without regard to the other malchut portions. Da’at of binah is particularly independent in the columns configuration (when itemized) but is most independent (without binah) when the two worlds are separate. In any case, the malchut portions do not offset the sefirot numbers. But da’at of binah (with this world separate) without binah then resembles a sefira like keter and is counted or not counted in the same way. Some count da’at of binah for ten with keter omitted. When something does not offset, it is קל [lightweight].
The two worlds (this world and the next) may be together (but still different worlds) or in two separate groups of the other world (three) and this world (seven). When together, the first format has its distinction of the separate ו. When separate, the first format ו is not separate from malchut. Da’at of binah (the next world of this world) is from binah for the ו (as a crown) regardless, but it is with the next world when the two worlds are together and with this world (without binah) when the two worlds are separate. But during the creation (creating or being created), together or separate worlds is not the factor. Da’at of binah is (mostly) with the next world when being created. Keter and/or chochmah create the next world, either together (either one stated first) or either one can be omitted. Keter and/or chochmah create binah for the whole, or binah and da’at of binah (alongside binah or independent). Keter also creates chochmah, and chochmah also creates (reveals) keter. Keter and/or chochmah also create this world or both worlds. Tehilim 104:24 (about the creation), “How great are your works HaShem (keter/Torah), כולם בחכמה עשית [all of them with chochmah You made].” HaShem/keter/Torah made all of them with chochmah. Binah of malchut (the next world of this world) may or may not relate to the term creating or making this world. כולם בחכמה עשית [all of them with chochmah You made] is also “all” six days of yesod. The seventh day is rest.
Both parts of the next world also create this world. But primarily, binah and da’at of binah create this world (and some creative processes are continuous), either together (da’at of binah alongside binah or independent, before or after binah) or either one can be omitted, and they may offset at most for one or not at all. Da’at of binah omitted is not completely so but is rather binah for the whole. Binah creating this world can be counted in terms of the next world or not in terms of it. The second format leans towards da’at of binah creating, and the first format leans towards binah creating, but da’at of binah independent has another option in the first format of not creating this world but being created with this world.
Yeshaya 26:4, “בטחו בהשם עדי עד כי ביה השם צור עולמים [trust in HaShem forever because with/in יה HaShem formed worlds].” The next world was formed with the י, and this world was formed with the ה (Menachot 29). With the י of chochmah or in the י of keter, HaShem/keter/Torah formed the next world, and with the ה of binah or in the ה of da’at of binah, HaShem/da’at/Torah of binah formed this world[96]. Or ביה השם צור עולמים is ב/two letters י and ה of the name HaShem formed worlds. Or ביה is two יs and הs (all also ב/second).
In the first format, malchut itself begins in yesod. Malchut by yesod itemized alongside yesod shares a number with both yesod and the rest of malchut. Malchut by yesod independent is independent of the whole ו and is then related to what malchut follows: to yesod (when itemized), to tiferet, and to binah (because of the separate ו). Yesod for all six, however, still includes malchut by yesod. When first format malchut is Israel and Israel, Jacob of malchut by yesod can be stated as Jacob or Israel. First format da’at of malchut of yesod comes after binah of malchut of yesod, before Jacob of malchut by yesod (see chapter 14).
CG”T and NH”Y are one or two CG”Ts in both formats. CG”T and NH”Y are either three things in six places or six things in three places. The six things or places are one group of six of two groups of three. First format CG”T and NH”Y are three things in six places. Second format CG”T and NH”Y are six things in three places—(CN)(GH)(TY)—which must be conveyed or understood as first CG”T and then NH”Y.
The other Isaac during tiferet and yesod is an aspect of gevurah and hod. Generally, one is itemized, and the other is not. The other Isaac is itemized independent after tiferet and yesod, and the malchut portions (when itemized) relate to it. Any not itemized part is nonetheless included in the part for the whole. Something may incorporate (all or part of) something close to it.
Four Worlds
14
The four letters of HaShem’s name are also four worlds: the world of י (chochmah, until the flood), the world of ה (binah, until the dispersal), the world of ו (tiferet, after the dispersal), and the world of 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 “this” world (of the first format binah world) starts with the ה of binah (with this world). The third world is ו/six sefirot and malchut, then binah, chochmah, and keter. The fourth world is malchut, then ו/tiferet, 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. Binah of the first binah world remains with this world after the creation (and offsets), and there is no independent form of da’at of binah. The third world is the first format, and the fourth world is the second format, both in original form. The third world sefirot 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), and da’at of malchut (now in original form) begins in yesod. The fourth world ו does not reach malchut, and the ו (like the other letters) is only tiferet without the other five. The fourth world also has no extra portions. The fourth world malchut is in original form (and without a portion). The fourth world malchut destroys all the wicked, then tiferet/Jacob, then olam habbah [the next world] of binah, chochmah, and keter.
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. This consideration is in the second format because only malchut Israel applies (before the reverse). The third consideration includes Jacob of malchut, 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, but da’at of malchut (first consideration) is now in original form. Malchut (da’at of malchut) begins in yesod in accordance with the first and third considerations. Da’at of binah is at the end of the binah world (which represents the sefira of binah) in accordance with the second and third considerations. What would be binah of malchut at the end of the second binah world is instead da’at of the binah world (which represents the sefira of binah). It is from the binah world (at the end) for the third world regardless, but it is part of the binah world when the two worlds are together and part of the third world when the two worlds are separate.
Malchut of the second binah world therefore does not have binah of malchut. Malchut of tiferet and yesod of that world also do not have binah of malchut. The gevurah/domination of such malchut is less. Tiferet, yesod, and malchut are therefore all defined without the destruction, and the three incorporate each other as one when the ו is not six. The second world tiferet, yesod, and malchut (both formats) are also randomly Torah or gevurah/righteous suffering or both 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 format has 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.”
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 that subjugates the physical. The first and fourth world have the higher form of the next world that transforms/eliminates the physical. The third world next world (after Jacob of malchut) is the days of Mashiach beginning 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 to possess it (like the top of the י completes the י).
The second beit hamikdash (of the third world), built under Darius (Ezra chapter 6), is an aspect of both the one before it (binah of malchut) and the one after it (binah). In terms of the beit hamikdash of binah (in the times of Mashiach), the second beit hamikdash is a microcosm/mirror of the final redemption of going from exile (Jacob of malchut) to the beit hamikdash of binah. In terms of the first beit hamikdash (binah of malchut), both heavens on earth were destroyed. Chagai 2:9 (about the second beit hamikdash mirror), “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.” Moreover, the Hanukkah lighting of the menorah (like in the second beit hamikdash) for eight days is a reminder for the coming beit hamikdash of binah, eighth after the seven of Abraham to David (in the third world) and further corresponds to both beits hamikdash (see chapter 8). Daniel 9:24, “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 per mirroring the beit hamikdash of binah. “Cut” is per being destroyed like the first beit hamikdash. Daniel 9:26 (about the destruction of 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 destruction of 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 (the Roman destroyers of second beit hamikdash, Rashi) who dwells in the land of Uz. Also upon you shall the cup pass; you shall become drunk and vomit.” Darius, under whom the second beit hamikdash was built, is Darius 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 HaShem’s name) of the two הs (beits hamikdash) of binah of malchut and binah. Amos 9:11, “On that day, I will raise up סכת דויד [the tabernacle/beit hamikdash of David] (binah) that is fallen (binah of malchut).” She is Esther בת דדו, the daughter of David [בת דוד].
Devarim 30:1, “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 your God has dispersed you. 30:2 ושבת [and you will return] unto HaShem your God and listen to His voice… 30:3 ושב [and will return] HaShem your God שבותך [your return] and have mercy upon you, ושב [and again], and He will gather you from all the nations that HaShem your God has scattered you. 30:4 If your dispersed will be at the end of heaven, from there HaShem your God will gather you, and from there He will take you. 30:5 And HaShem your God will bring you 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.” The שבs are binah, the gathering is chochmah, and the bringing to the land is keter, but it is also from chochmah to keter (like the top of the י completes the י).
The three levels of (first format) keter are aretz/keter/Torah, then the inheritance/keter/binah/gevurah, and then in the middle of Torah & gevurah above as keter malchut, the inner expanded middle of the middle is good/chesed & רב/malchut/BOM/Israel/gevurah. Devarim 30:9 reverses the order: “והותירך [And will make you abundant] HaShem your God 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 HaShem will once again rejoice over you for good as He rejoiced over your forefathers. Abundant, hands, and fruit are malchut/BOM/Israel/gevurah—fruits are פרו ורבו [be fruitful and multiply] (see also chapter 15)—and good is chesed. Good/chesed & malchut/BOM/Israel/gevurah of keter is the regular order for the middle of the middle. But in terms of Torah & gevurah as keter malchut stated beforehand, the reverse order is appropriate for the middle of the middle, heading backward.
Yechezkel 37:21-28 also has the three levels of (first format) keter. The focus there is on keter malchut of HaShem & Israel or HaShem Elohim or HaShem the Elohim of Israel (the three variations) but going back and forth (descriptively). The focus of keter malchut (for keter) goes back to the gathering of chochmah bringing them to keter malchut (for keter), then back to the keter/binah/gevurah level and then the aretz/keter/Torah level, and then back to the keter/binah/gevurah level and then the keter malchut level. 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 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…. 37:23 …And I will purify them, and they shall be to Me for a people, and I 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 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, and I will place My sanctuary in their midst forever. 37:28 And My dwelling place shall be on them, and I will be for them for Elohim, and they shall be to Me for a people. 37:28 And the nations shall know that I am HaShem Who sanctifies Israel, when My sanctuary is in their midst forever.” Adonai Elohim (spelled HaShem) is the focus of keter malchut and indicates the back and forth because the spelling HaShem goes back to Adonai. The gathering is chochmah bringing them to keter malchut of aretz/keter/Torah in the mountains of malchut/BOM/Israel/gevurah with a king/malchut, and HaShem is the Elohim of Israel (keter malchut) with David/malchut as their king. שב (and יש) is the level of keter/binah/gevurah followed by aretz/keter/Torah. The שבs (and ישs) are then keter/binah/gevurah with David their prince as such. Then תן [place/give] & רב [multiply] are again keter/Torah & malchut/gevurah, and HaShem is the Elohim of Israel (keter malchut), and the nations shall know that HaShem sanctifies Israel (keter malchut) with HaShem’s malchut/BOM/Israel/gevurah beit hamikdash sanctuary in their midst forever. Furthermore, we see (again of leadership in Israel) how the leadership of David their king is for the ultimate purpose of HaShem & Israel forever and showing this to the whole world.
Tehilim 147:3 continues (with olam habbah 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 part of olam habbah (Sanhedrin 90a). The revival of the dead is binah/gevurah. The akeida [binding] of Isaac (gevurah) corresponds to the revival of the dead, and the blessing of atah gibor (of Isaac/gevurah) concludes, “Blessed are You HaShem Who revives the dead,” and Bereishit 22:14 states (by the akeida), “בהר השם יראה [on the mount of HaShem, He will see][97].” The happiness of “imprisons our sadness” is chochmah/chesed. The stars correspond to the souls of the righteous in keter olam habbah. Daniel 12:3, “And the enlightened ones will shine like the shine of the firmament and the advocates of the multitude like stars forever and ever.”
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 arrangement has all the days of Mashiach as binah and includes the binah revival of the dead with then (the rest of) olam habbah of chochmah and keter.
First World
15
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.” Prior of chochmah [ראשית חכמה] (on a lower level) is יראת השם [the fear of HaShem] (binah/gevurah) (Zohar Introduction 7b), and binah/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/ירש/ישר/שב) is binah/gevurah, ב (the second letter) and the ראשית [prior] of chochmah (on a lower level). Binah is also the ראשית [first] of the next world on the lower end and the ראשית [first] of this world for creating it. Binah/gevurah is the reishit of Israel. Yirmiyah 2:3, “Holy is Israel to HaShem, ראשית [first] of His grain.” בראשית (binah/gevurah) is בית ראש (the 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 (in binah/gevurah), אלהים (binah/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/gevurah). בראשית/keter is ב/known second and the ראשית [prior] of chochmah (on a higher level) and the ראשית [first] of the sefirot. בראשית (keter/binah/gevurah) is also (ירא/ירש/ישר/שב and) the reishit of Israel and בית ראש (the beit hamikdash of the beginning) of Yirmiyah 17:12, “a throne of honor, exalted from the beginning, the place of our sanctuary.” בראשית (in keter/binah/gevurah), אלהים (keter/binah/gevurah) created (this world) the heaven and the earth. Or בראשית (in ב/two reishit), Elohim/plural (keter/binah/gevurah and binah/gevurah) created (this world) the heaven and the earth.
Or ראשית חכמה [first chochmah] and then יראת השם (binah/gevurah or keter/binah/gevurah). בראשית (chochmah) is ב/second and ראשית/first (known) 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/gevurah or keter/binah/gevurah or both/plural) created (this world) the heaven and the earth. Or ראשית [first] (keter/Torah) then חכמה/chesed then יראת השם (binah/gevurah). בראשית is also keter/Torah (ב/second and ראשית/first). 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].” בראשית (keter/Torah) is the ברית אש [covenant of fire] of Torah. 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/gevurah) created (this world) the heaven and the earth.
ברא [created] is also keter/Torah creating. Keter (ברא) is ב (known second) and ראשית א (the first reishit). The verb is that keter/Torah is hidden but seen through the creation. 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. Zohar (Bereishit Tosephta 31b) explains, בראשית ברא are keter and chochmah—בראשית is chochmah, and ברא is keter (Zohar Hashmatot 256b)—Elohim 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).
ברא (keter/Torah) also shows itself as the top of (the י of) בראשית (chochmah). ברא is also ב/chochmah (first and ב/second), ר/keter/Torah (second and reishit/first), and א/Elohim/binah/gevurah. ר (keter/Torah) is the top of the ב for the top of the י. ראשית חכמה יראת השם—reishit chochmah (first, before keter) is the fear of HaShem/keter/Torah afterward. ראשית of בראשית (chochmah) contains יראת, and ברא is HaShem/keter/Torah. Tehilim 112:1, “אשרי איש ירא את השם [happy is the man who fears HaShem].” ראשית of בראשית (chochmah) is אשרי and איש and ירא and את, and ברא is HaShem/keter/Torah (which chochmah is את/with related to). The happy man—chochmah—fears HaShem/keter/Torah[98]. Tehilim 104:1 (about the creation), “ברכי נפשי את השם [my soul blesses HaShem].” ברכי נפשי את contain בראשית (chochmah), and ברא is HaShem/keter/Torah (which chochmah is את/with related to).
ברא אלהים further converts into ברא אל אלהים for bara/keter/Torah, El/chochmah/chesed, and Elohim/binah/gevurah. בראשית (in the reishits of keter/Torah, chochmah/chesed, and binah/gevurah), ברא אל אלהים (bara/keter/Torah, El/chochmah/chesed, and Elohim/binah/gevurah) created (this world) the heaven and the earth. ברא אלהים (Torah gevurah) is also keter malchut, using the original variant or the result variant (with Elohim/gevurah for God) or the expansion variant (with אלהים plural), and ברא אל אלהים has the full inner expansion, and בראשית is in these two or more reishits, or בראשית is with chochmah/chesed, and אלהים can include binah/gevurah. Or ברא אל אלהים is keter/Torah (communicating) to malchut/BOM/gevurah of keter or to binah/gevurah or both/plural to create[99]. Elohim/binah/gevurah for God is by keter/binah/gevurah for the whole.
Keter on the underlying ברא אלהים (Torah gevurah) level has the plural אלהים of both binah/gevurah of keter and malchut/BOM/gevurah of keter (both the same thing). Or אלהי/gevurah is binah/gevurah of keter, and the ם is malchut/BOM of keter. For the final keter malchut, ם/malchut (of אלהים) is for אלהים/malchut/BOM/gevurah of keter replacing the אלהי/gevurah of nothing. For binah, אלהי/gevurah is binah/gevurah, and the ם is da’at/malchut of binah (itemized) alongside. Tehilim 104:1 (after the בראשית ברא of ברכי נפשי את השם) continues, “השם אלהי גדלת מאד הוד והדר לבשת.” Underlying HaShem/keter/Torah (bara) is השם אלהי and ברא אלהי (keter/Torah & binah/gevurah of keter), which גדלת מאד [increased greatly]—אלהי (binah/gevurah of keter) increased the ם of אדם/מאד malchut/BOM of keter. הוד והדר לבשת [hod and hadar You have donned]—hod is the gevurah of אלהי (binah/gevurah of keter), and the ם of מאד (malchut/BOM of keter) is “hadar malchuto [the majesty of His kingdom]” (Tehilim 145:12). Or השם אלהי and ברא אלהי are keter/Torah, binah/gevurah, which (binah/gevurah) גדלת מאד [increased greatly]—אלהי (binah/gevurah) increased the ם of מאד/da’at/malchut of binah; hod (binah/gevurah) and hadar (da’at/malchut of binah) You have donned. For keter malchut, אלהי (nothing/gevurah) increased מאד/malchut/BOM of keter for אלהים/malchut/BOM/gevurah of keter (replacing the אלהי/gevurah of nothing); hod (nothing/gevurah) and hadar (malchut/BOM/gevurah of keter) You have donned. 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 of אלהי), חפץ [desire] the ם of 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.” Tehilim 111:3 continues, “הוד והדר פעלו וצדקתו עמדת לעד [hod and hadar are his work, and tzidkato endures forever].” הוד והדר פעלו is like הוד והדר לבשת, and צדקתו עמדת לעד is like תהלתו עמדת לעד (Tehilim 111:10) but includes (the tzedakah of) both chochmah/chesed and keter/Torah.
ברא אלהים is also a question of 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]? Lift on high your eyes and see that their corresponding בראשית/chochmah and אלהים/binah created them. Or lift on high your eyes to keter above the eyes and see that the מי ברא אלה [Who created these] (the hidden creator keter/Torah) created them. 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].” I lift my eyes to the mountains—to keter above the eyes[100]. מאין יבא עזרי—without seeking further, our strength comes מאין [m’ayin], from the ayin/nothing of keter. Seeking further, מאין [from where] does my help come? My help is from HaShem/keter/Torah, maker of heaven and earth. Or lift on high your eyes and see that theמי ברא אלה of ברא אלהים (keter malchut) created them. “Who takes out their host by number, to all of them by name He calls.” Tehilim 147:4 (about the souls of the righteous in keter olam habbah, see chapter 14), “He counts numbers for the stars, to all of them names He calls.”
בראשית is also ב/two reishit for ב/two reishit creations, keter and chochmah for the next world, and binah and da’at of binah for this world (and keter and da’at of binah also have two reishit). Mishlei 1:7, “יראת השם ראשית דעת.” Binah/gevurah/יראת השם is the reishit of [precedes] da’at of binah, and da’at of binah is ראשית דעת. Both are ב/second and reishit [first], and בראשית can be either or both. אלהים can be binah/gevurah or da’at/gevurah of binah or both/plural, or אלהי (of אלהים) is binah, and the ם is da’at/malchut of binah alongside. ברא and ברא אלהים and ברא אל אלהים can also be da’at of binah like by keter.
The etnach under Elohim defines what are of the next world and create this world and what are of this world and are created by the next world. The etnach can further separate the two worlds completely. The first side of the etnach is then the creation of the next world. Bereishit bara [created] Elohim is such that keter and/or chochmah created binah (or each other and binah). Da’at of binah can also be itemized. The creation can also extend past the etnach that keter and/or chochmah created the next world and (this world) the heaven and the earth. The creation of the next world is also the heaven/gevurah (binah) and the earth/Torah (da’at/Torah of binah).
The second side of the etnach is this world separate after the creation. את (itemized) is da’at of binah (independent), את/with this world (שמים and ארץ) and also את/with (related to) אלהים (binah). את is also da’at of binah (independent) during the creation, created with this world. ואת—another את (malchut)—is malchut by ו/yesod, independent of the ו/tiferet, את/with (an aspect of) הארץ (malchut) and את/with (related to) שמים (tiferet). Both אתs also relate to אלהים (binah) and הארץ (malchut) in the same way. ואת is also ו/yesod between שמים (tiferet/gevurah) and ארץ (malchut/Torah) and את/with (considered) שמים and ארץ (gevurah & Torah). Or 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/with yesod) alongside. Or the ו is yesod, and the א and ת (two letters) are malchut of yesod and malchut by yesod alongside.
Elohim created the six days (of this world) and rested on שבת, first format ישבת and שבת. בראשית is also ברא שית (created six) and contains ישבת and שבת. The six days are the ו as six. שבת seventh is malchut/BOM. ישבת and שבת are first format Israel and Israel. Bereishit 1:2 states the ו as two for the Israel and Israel 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[101].” Tiferet (with the ו as two) is Torah but also gevurah/righteous suffering, and מרחפת [hovering] for yesod Torah & gevurah is מהפכת [switches] and מחלפת [switches] like the palindrome of מים for Torah & gevurah and gevurah & Torah.
Devarim 18:15, “A prophet from among you from your brothers, like me, HaShem your God 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” and “like you” of Moses is stated near and about being from their brothers (Rashi on 18:15). Moreover, the false prophet stated afterward 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.” 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.” Joshua also has another “like me.” 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). Moreover, 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), and for the Elohim/gevurah/domination, Joshua has (what follows that)—and you shall lay your hand (of gevurah/domination) upon him. 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. Don’t you know that איש אשר כמני [a man like me] (Bereishit 44:15)—Joshua—will practice (prophetic) divination?
The first day (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] in the positive view. The third day (tiferet) had the revelation of the dry ground called earth (Torah)—the sixth day (yesod) had the animals of the earth (Torah). Both (tiferet and yesod) 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 had דשא עשב [herbs] 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). דשא is the ד of דעת of malchut (of tiferet), and עשב is שבע [seven]. עץ פרי is (Vayikra 23:40) “פרי עץ hadar (malchut, Tehilim 145:12)”—binah of malchut (of tiferet). עץ is the חץ [split] and ח/eighth of binah of malchut. עץ פרי עושה פרי למינו [fruit trees which make fruit of its kind] is the (next stage) same-level split.
The sixth day had the creation of אדם/malchut (of yesod). Bereishit 1:26, “And Elohim said, let us (binah and da’at of binah) 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 the birds of the heaven and over all the beasts that move on the earth.” Binah/Israel/gevurah and da’at/malchut of binah (or Elohim/keter/binah/Israel/gevurah) made אדם/malchut/BOM/Israel/gevurah (of yesod) in their image, a lower form of binah/Israel/gevurah, `fundamentally da’at/malchut of binah, 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 da’at of malchut of yesod (after binah of malchut of yesod) to capture and rule over the earth. Torah & gevurah/domination (male & female) is the name for the whole (by yesod), but the overall function is gevurah/domination. The blessing of פרו ורבו and filling the earth is BOM/gevurah of yesod within da’at of malchut of yesod resembling פרו ורבו and fill the waters of hod/gevurah, and פרו is like the פרי [fruit] of binah of malchut of tiferet (of the third day), and רבו and filling the earth is the binah of malchut inheritance of לרב תרבה נחלתו [to the abundant increase his inheritance].
The sixth day has a third “And Elohim said…,” about food/malchut (like the food of the third day of malchut of tiferet)—malchut by yesod—part of the sixth or 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….” God 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—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][102] 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. For da’at of malchut of yesod before binah of malchut of yesod, 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.” נד of נדת is נדע (da’at of binah), and דו of דותה is ד/malchut (da’at of binah) followed by the ו/six sefirot. Yesod (counting da’at of binah) is seventh, like the seven days of נדת דותה. And on the eighth day (malchut of yesod), the flesh of his foreskin shall be circumcised. Da’at of malchut of yesod circumcises (cuts down) the wicked to reveal binah of malchut of yesod. The female is malchut/gevurah, with the underlying male & female (Torah & gevurah).
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.” Including the other malchuts, תפאר is tiferet, (את) segol ת is malchut of tiferet, כי כל is yesod, בשמים (gevurah) is malchut of yesod, ובארץ (Torah) is Jacob of malchut by yesod. ממלכה/malchut is מלכה [queen] and מלכה [queen]. Binah of malchut is for both.
Yesod completes CG”T NH”Y and represents them as all six. כי כל—this one/כי (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”—yesod (with the ו as two) is between שמים/tiferet and ארץ/malchut (Zohar Bereishit 31a-b) and is שמים/gevurah & ארץ/Torah. Yesod as all six days of שמים and ארץ is also שמים/gevurah & ארץ/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 contain כי כל. Yesod as all six days also includes שמים (the ו/tiferet) and ארץ (Jacob/Torah of malchut by yesod independent of the ו). 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).” Jacob of malchut by yesod and Jacob of malchut can include each other, and Bereishit 2:1 then relates that the heaven/ו/tiferet and the earth/malchut (of Bereishit 1:1) were completed.
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].” The seventh day of Shabbat rest is said twice, one for Jacob and the other for Israel. Shabbat/BOM (Israel) is for both. Binah of malchut (Israel) is Shabbat מלכתה [queen], Shabbat menucha [rest], a portion of the world to come (the next world of this world). שבת is שב and בת, and ישבת is יש and שב and בת, and שב is on שביעי. Shemot 15:17, “מכון לשבתך [a residence for Your dwelling]” (the beit hamikdash) is שבתך (Shabbat).
Da’at of malchut is also twice. The seventh day completion of work of Bereishit 2:2 can refer to the not previously mentioned da’at of malchut (the שביעי of שב/capture), and the blessing of the seventh day can be for da’at of malchut (like the blessing of da’at of malchut of yesod). The work before binah of malchut is לעשות [to make]—Devarim 7:11, “…today (this world) לעשותם [to do them].” 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 name HaShem in the second format. 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 is yesod as all six, and ישראל [Israel] is malchut.
First World II
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Bereishit 2:4, “אלא תולדות השמים והארץ בהבראם ביום עשות השם אלהים ארץ ושמים [these are the generations of the heavens and the earth when they were created, on the day that HaShem Elohim made earth and heaven].” Tiferet is now earth/Torah and malchut is heaven/gevurah because earth (tiferet) is closer to the creation of בהבראם than heaven (malchut), and earth (tiferet) was made before heaven (malchut). The ו (itemized) 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 is also yesod for all six with a continuing account.
בהבראם [when they were created] is בה בראם that da’at of binah (ב/second and a small ה/malchut portion)[103] created them (this world). The ב of בה (creating them) can also be binah and/or chochmah and/or keter, and בראם can be ב/chochmah, ר/keter, א/Elohim/binah, and ם malchut/da’at of binah (independent). Or בה בראם is in the small ה (da’at/malchut of binah), בראם, da’at/Torah of binah created them. ברא ם is da’at of binah as keter malchut (Torah & gevurah).
אלה of אלה תולדות השמים והארץ בהבראם is this world (heaven and earth) from the nothing of da’at of binah, which is the אלה [these] without the מי ברא אלה [Who created these]. And תולדות [generations] is this world from binah. Or אלה [these] is from the nothing of keter, and תולדות [generations] is from chochmah. Or אלה [these] is both nothings, and תולדות [generations] is both binah and chochmah. Or אלה [these] is keter and chochmah, and תולדות [generations] is binah and da’at of binah. Or the next world תולדות [generations] of אלה [these] (keter and chochmah) are binah and da’at of binah, followed by this world), or שמים is binah/gevurah and ארץ is da’at/Torah of binah.
ביום is with or in יום [day] and also ב/two and יום [day]. ביום is like בראשית, and השם אלהים that made this world is like ברא אלהים (of the first format creation), which also convert into השם אל אלהים and ברא אל אלהים. Or ביום (in keter or with chochmah), השם (keter/Torah) made אלהים (binah), ארץ (tiferet), and שמים (malchut). Or ביום (chochmah) made (revealed) השם (keter/Torah), אלהים (binah), ארץ (tiferet), and שמים (malchut). Or ביום (chochmah), השם (keter/Torah) made (HaShem made chochmah) along with אלהים (binah), ארץ (tiferet), and שמים (malchut). Tehilim 118:24, “זה היום עשה השם נגילה ונשמחה בו [this is the day HaShem made; let us rejoice and be happy on it].” אלהים as binah/gevurah for the whole can also be plural (for da’at/gevurah of binah), or da’at of binah can be the ם of אלהים.
Bereishit 2:7, “And HaShem Elohim formed the man of dust from the ground…. 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 ground every tree that was pleasing to the sight and good for food and the tree of life in the midst of the garden and the tree of da’at [knowledge] of good and bad.” עדן [Eden] is נדע (da’at of binah). The tree of life is Torah spirituality. The tree of da’at is gevurah/righteous suffering[104]. Da’at, like Jacob, serves both. 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/malchut was first placed in the garden with the concept of righteous suffering (da’at of binah), but the second placement of man in the garden (da’at of malchut) made him work and guard it. 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 to water the garden, and from there it is divided and becomes as four heads. 2:11 The name of the first 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 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][105], and Perat (malchut) is fourth to both. “Fourth” river also goes back to Pishon because Pishon/chesed is fourth of ten, and Pishon/netzach is fourth of the ו (or fourth instead of seventh).
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 of binah) is קל [lightweight]. Without חד קל, then חדקל is חלק (tiferet/yesod) and ד/fourth. Moreover, חלק (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.
Alternatively, the return to Pishon is after Perat. The fourth river is malchut of tiferet and malchut of yesod independent. The Perat malchut portion still lacks the name recognition of שם and still shares the same verse with Chidekel. If Perat is malchut (and the return is before Perat), “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].” Elohim/gevurah (commanding the going out) is keter/binah/gevurah. התבה [the ark/word—HaShem] is keter/Torah. 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) and also בניך (CG”T) (with CG”T and NH”Y as one CG”T) and also אשתך (binah) (because of the separate ו). Moreover, אשתך and בניך and נשי בניך are אתך [with you] (malchut) with a portion of malchut. ך is שלך [yours]—כי המלכות שלך היא [because the malchut/kingdom is Yours] (Siddur). אשתך (binah) has ך (da’at of binah), בניך has ך (malchut of tiferet), and נשי בניך has ך (malchut of yesod).
Bereishit 8:17 continues, “Every living being that is אתך [with you]… and all moving things that move on הארץ [the earth] הוצא אתך [take out with you] ושרצו בארץ [and move on the earth] ופרו ורבו על הארץ [and be fruitful and multiply on the earth].” With three אתךs, אתך of Bereishit 8:16 is Jacob of malchut by yesod independent of the ו, and it is related to binah, tiferet, and yesod. אתך and אתך of Bereishit 8:17 is malchut and malchut. The three are הארץ (Torah), הארץ (Torah), and הארץ (Torah)[106]. The last two are one for Jacob and the other for Israel. ושרצו בארץ [and move on the earth], as in “שרץ נפש חיה [living creatures]” (Bereishit 1:20), is Jacob/Torah/life on the earth (Torah). ופרו ורבו על הארץ [and be fruitful and multiply on the earth] is binah of malchut (see chapter 15) on the earth (Torah).
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 20).
Second World II
18
Bereishit 8:20, “And Noah built a מזבח [altar] to HaShem and he took of all the clean animals and of all the clean fowl and offered burnt offerings on the מזבח [altar]. 8:21 וירח השם את ריח הניחח… [and HaShem smelled the sweet smell…].” The burnt offerings on the altar of gevurah (stated twice) are the nothings of da’at of binah and keter. The smelling of the sweet smell is the creation of the next world. בח (of מזבח) is ב חכמה (chochmah second), וירח is י ראשית חכמה (chochmah first), and השם/Torah is keter. וירח/smelled/created (chochmah) השם/keter/Torah (created through chochmah) את ריח/binah/gevurah (the ראשית of י חכמה) הניחח/da’at of binah. Or וירח/smelled/created (chochmah) השם/keter/Torah את/with ריח/malchut/BOM/gevurah of keter (the ראשית of י חכמה) (keter malchut created through chochmah) הניחח/binah. Da’at of binah alongside binah is the second ח. HaShem/keter/Torah also smelled/created chochmah and chochmah also smelled/created (revealed) HaShem/keter/Torah.
Bereishit 8:21 continues, “…ויאמר השם אל לבו [and HaShem said to His heart…] 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 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 (like השם אל אלהים) is da’at/Torah (communicating) to malchut/BOM/gevurah of da’at of binah or to binah/gevurah to create. Or השם אל לבו is keter/Torah to malchut/BOM/gevurah of keter, or אל is chochmah/chesed, and לבו is binah/gevurah. All the (seven) days are one הארץ/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) are da’at of malchut. לא ישבתו—there is no binah of malchut. Binah of malchut is da’at of the binah world from the binah world (at the end) for the third world. Or day and night are malchut of tiferet and malchut of yesod related to the other Isaac. Summer and winter and day and night are related in changing to hot before cold, and day and night (portions) are smaller than the seasons. 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 within da’at of malchut. The gevurah/domination without binah of malchut (itself) is less. Da’at of malchut of yesod of Bereishit 1:28 is “be fruitful and multiply and fill the earth and capture it and rule over all living things.” But da’at of malchut here is “be fruitful and multiply and fill the earth” but not capture it and “be feared by and consume all living things” but not rule over them.
Alternatively, harvest is chesed (as stated), but seeding (hottest of the cold months) is the other tzedakah of Torah. Cold and harvest (coldest of their group) are chesed, seeding and heat (hottest of their group) are Torah, and summer and winter are gevurah. 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 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 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—the first day. 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 positive view, so gevurah is the סוכה of אהרן/ארון. 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 is סכת דויד (beit hamikdash), and the bread is the fruit (binah of malchut)[107]. 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[108]. The fifth day (hod) is the fish and birds, and the curtains contained sea blue techelet and cherubim. The cherubim of the fifth day (hod/gevurah) are like the cherubim of the second day (gevurah). The curtains were two sets of five—the fifth day. The sixth day (yesod) is the animals of the earth, 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 inside the אדנים [sockets] are the two hands of binah of malchut within the אדונים [masters] of da’at of malchut of yesod (Torah & gevurah/domination). They are also the two hands of Torah & gevurah/domination of da’at of malchut of yesod, one אדן [socket] for each hand. Malchut by yesod is the lock of the mouth. 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 BOM/gevurah; its cherubim are like the cherubim of gevurah and hod/gevurah. The two fronts of the curtain are Israel and Israel. The holy of holies is the next world. The parochet (binah of malchut) of the holy of holies is the next world of this 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, the aron (chesed) is chochmah, and the kaporet (gevurah) is binah. The cherubim of the kaporet (itemized) are da’at of binah alongside. The parochet/malchut facing the inside group is the ו separate (two worlds together). The parochet/malchut facing the outside group is the two worlds separate. Binah and da’at of binah’s involvement with this world is the voice from between the cherubim.
For the second (format) creation, the parochet/malchut is da’at of binah independent, the shulchan (on the right side) is the first river[109], 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. 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 by not eating from it 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 centered in 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,” then, “on the day of your eating from it you shall surely die.” 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. 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).
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 on the same fundamental spiritual level as lower level binah, higher level binah of malchut.
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 14:2, “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, 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 53:3, “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, 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.” Israel (My people) here is not the “sons of man” but the “sons of God.” Tehilim 14:1, “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.” Tehilim 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.” Such degenerate people make an abominable slander that no one does good, when it is of people like them that it is said that no one does good. Furthermore, HaShem or Elohim from heaven looked down upon the sons of man, with no one does good, specifically refers 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).
But did God look down from heaven upon the sons of man of the tower of Babel, or did He descend to see the city? This question is also asked by Mount Sinai. Shemot 19:20 states, “And HaShem descended upon Mount Sinai,” whereas Shemot 20:19 states, “And HaShem said to Moses, So shall you say to the children of Israel, You have seen that from the heaven I have spoken with you.” The Mechilta offers an explanation (by the latter verse in the name of Rabbi Akiva) that God bent down the higher heaven (stated by the latter verse) or both the higher and lower heaven (stated by the former verse) on top of Mount Sinai, as Tehilim 18:10 states (stated by the latter verse), “And He bent the heaven, and He came down, and thick darkness was under His feet.”
Another explanation does not bend any heaven. The Talmud Succah 5a understands that God hovered over the ark cover (from Shemot 25:22) at the lower edge of the lower heaven ten handbreadths high, in consonance with Rabbi Yose’s teaching that the Divine Presence never descended below that, and Moses and Eliyahu never ascended on high, as it states (Tehilim 115:16), “The heaven is the heaven for HaShem, and the earth He gave to the children of man.” The Talmud asks, But did the Divine Presence not descend below? Is it not written (Shemot 19:20), “And HaShem descended upon Mount Sinai”? The Talmud answers that God yet remained above ten handbreadths[110]. The Talmud further elaborates that Moses went up to the Elohim (Shemot 19:3) below ten handbreadths and that Eliyahu went up in a whirlwind to heaven (Melachim 2:2:11) below ten handbreadths and that Moses once grasped the face of the throne (from Iyov 26:9) below ten handbreadths, with the throne above it until ten handbreadths.
But the verse directly says that Eliyahu went up to heaven, so it must be above ten handbreadths? If perhaps only part of his body was in heaven above ten handbreadths, surely he did not just stand up, which everyone does. But perhaps the point is that he hovered somewhat above the earth, with part of his body in heaven. Although many people have hovered in one way or another, even completely above ten handbreadths, perhaps the type of hovering makes the difference. But aside for this approach being difficult, Eliyahu yet hovered in a special way over the earth with still part of his body in heaven, whereas the Talmud (in relation to the ark) indicates that God does not hover into ten handbreadths at all.
Rather, the higher heaven is for God, with an indication as such by the repeated word heaven, the earth is for man, both with the same ten handbreadth dimension, and the lower heaven is for both. The ten handbreadths of the higher heaven is not that the contents are small nor that they go into the lower heaven (as people do on earth) but that within it is a different dimension not bound by the size, but the size is nonetheless ten handbreadths. In any case, the Talmud understands that the episode with Moses grasping the throne is not the same as when God descended on Mount Sinai, and God is not mentioned to descend by the throne incident. For if God descended there, there would be no question there about the throne more than about the stated radiance of the Divine Presence clouding over Moses, which the Talmud answers that Moses was under ten handbreadths. For if Moses needed to be low to the ground, he still extended into the lower heaven and could grasp the throne. And if Moses did not need to be low to the ground, then there would be no problem altogether. So God did not descend there. But if Moses was at the higher edge of the lower heaven, why does the Talmud need to say that the throne extended until ten handbreadths with a terminology that means that it was unnaturally elongated or moved out of place. But, in fact, the terminology is accurate because the throne is not naturally the bottom most thing of that realm. In any case, it turns out that Moses specifically grasped the bottom face of the throne by pressing his hands against it.
Abraham was living at the time of the tower of Babel, so what of him? Abraham is called “one,” as Yechezkel states, “Abraham was one.” The Midrash Tehilim 53 explains, “no one does good,” “not also one” (Abraham) that Abraham is not included. Moreover, the word “also” 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 da’at of binah). 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 da’at of binah triad from the binah world (at the end) for the third world. The redemption of Abraham from Ur Casdim was chesed of the third world. Ur Casdim itself was da’at of binah. 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 Third World
21
Shem had a first 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 also correspond to the meal offerings and libations (gevurah) (Rashi). He was the positive Cohen (chesed and gevurah resembling Torah) of El (chesed) Elyon (gevurah and Torah)[111], and koneh (kinyan/acquire) is chesed, heaven is gevurah, and earth is Torah. Shalem is gevurah and Torah. Tzedek is chesed, gevurah, and Torah. Malki is malchut, king is malchut, and Shalem is Jerusalem (binah of malchut). Binah/gevurah and keter/binah/gevurah of the days of Mashiach are like binah of malchut, with chochmah in between.
Shem had a da’at of malchut (for the whole of malchut, first consideration) 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 world as da’at of binah. The advantage was Malki-Tzedek—malchut that dispenses tzedek/justice to the wicked. But Abraham, as da’at of binah for the third world (redeemed for chesed), was nonetheless the proper choice for chesed of the third world to reach malchut and then the (first consideration) days of the Mashiach. 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 kings he dominated; He made his sword like dust, his bow like wind-blown stubble.” 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 hand until I make your enemies a footstool at your feet…. 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). 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 priesthood went from Malki-Tzedek to Abraham (the positive Cohen, see chapter 8) to father the chosen nation of Israel, per Shemot 19:6, “And you shall be for Me a kingdom of Cohanim and a holy nation. These are the words that you shall speak to the children of Israel.” The fruition of the priesthood (transferred from Malki-Tzedek king of Jeru-Salem) was in king David’s Jerusalem beit hamikdash (binah of malchut), with another such fruition with the beit hamikdash of Jerusalem in the days of Mashiach, from binah/gevurah to keter/binah/gevurah with chochmah in between.
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, Lord Elohim, במה אדע כי אירשנה [with what will I know that I will drive out/inherit it].”— אדע is da’at of malchut (for the whole of malchut, first consideration) that drives out. The inheritance of binah of malchut follows, then the inheritance of the days of Mashiach from binah/gevurah to keter/binah/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 (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 are Moses of hod and yesod and include hod and yesod. 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 (for the whole of malchut, first consideration), and Abraham also drove away the birds. ישב is the יש of ישראל that שב/captures (drives out). 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 of Jacob of malchut[112].
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 returned and destroyed the Emori (east of the Jordan) by yesod/רביעי (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.”
The third world ends with binah, chochmah, and keter (after Jacob of malchut). 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.” 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, and the lands of the ten corrupt nations are inherited by the ten sefirot. Kayni (kinyan/Torah) corresponds to keter. 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[113], 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. And Joshua 24:18 states, “And HaShem drove out [garash] all the nations and the Emori (on both sides of the Jordan)[114] who inhabit the land from before us.” 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 built 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 (B”R 44:23) because they correspond to binah, chochmah, and keter last of the third world in that time.
Abraham’s question (of Bereishit 15:8 about what would follow) 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 lack in Torah and in gevurah as well 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. 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, on the other hand, does not have pride, and 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 off 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.” This level of fearing God is not implied by Abraham because he was not expecting that of the wicked. Such 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.”
The aforementioned (about Abraham) resulted into his question 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.
The humility of physical worthlessness is in one sense justified, but it is also an act of nullification to recognize its nature. The former requires suffering the physical for the purpose of the spiritual to do above justice (suffering) to receive (spirituality) above justice for our own glory. The latter is a merit of sacrificing what is ours to HaShem, and HaShem gives us what is His in our name. 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).
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 the God 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
22
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 on Bereishit 25:27) (Shimon), Jacob learned in the tents of Torah (Bereishit 25:28), and the tribe of Shimon became teachers of children (Rashi on Bereishit 49:7).
At 15 (Rashi on Bereishit 25:30) (Levi), Jacob bought the birthright from Esau for sacrificial purposes (Rashi on 25:31 from Midrash), and the tribe of Levi received the Cehuna sacrificial birthright.
At 63 (Rashi on 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 Eiver for fourteen years (Rashi on Bereishit 28:9). 63 to 69 is the first seven-year portion of those fourteen years[115]. 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.” Moreover, both the blessings of Jacob and Moses 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 offspring of Jacob, Joseph….” Moreover, seventy is the age value of סוד [secret], and Jacob revealed the secret of the redemption from Egypt to Joseph (Pirkei DeRabbi Eliezer 48:17).
At 77 (Benjamin), Jacob was at Beth-El (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 (beit hamikdash, Rashi on Bereishit 28:17).” binah of malchut (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 (and switch)—Zebulun.
(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 (and switch)—Judah, for his monarchy.
(63) Learning (supported, the focus is on year 63)—Judah’s monarchy supports the Levites who were Torah scholars (Devarim 33:10). Judah and Levi are also switched in Moses’ blessing.
(70) Learning and סוד (the focus is on year 70)—Joseph.
(77) Beit hamikdash—Naftali. Naftali is prayer (Bereishit 30:8), 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 (and switch)—Shimon, for his inheritance inside of Judah (Joshua 19:1).
(63-69) Learning (supported)—Shimon of Judah’s monarchy supports Levi. 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.
(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 (and switch)—Benjamin, for the first monarchy of Shaul ben Kish.
(63) Learning (supported, the focus is on year 63)—Benjamin’s monarchy supports Joseph learning. Benjamin and Joseph are also switched in Moses’ blessing.
(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).
Reuben’s birthright included three things: the double portion birthright, which went to Joseph, the Cehuna birthright, which went to Levi, and the monarchy birthright, which went (permanently) to Judah (Targum Jonathan and Yerushalmi on Bereishit 49:3). The one most called the birthright is the double portion (D”H 1:5:1-2). Yet, Joseph does not show at Jacob age 15. But Esau’s birthright sale was ultimately not for the double portion but for the Cehuna or for Esau’s blessing. Bereishit 27:36, “And he (Esau) said, for this he was named Jacob, for he has deceived me twice. He לקח [took/purchased] my birthright, and behold, now he has לקח [taken/purchased] my blessing.” לקח both times means either to take or to purchase, and there were either two tricks or two parts of one trick. Esau was selling his double portion birthright, but Jacob instead first took the Cehuna birthright and later took Esau’s blessing. Or Jacob seemingly purchased Esau’s double portion birthright, but behold, now it turns out that he instead purchased the blessing. For the blessing, Jacob took/purchased the wholeness of being firstborn Esau as Bereishit 27:19 states, “And Jacob said to his father, I am Esau your firstborn. I have done as you have spoken to me. Please rise, sit down, and eat of my game, so that your soul will bless me.” In the לקח/took version, the blessing revolves particularly around the monarchy. In the לקח/purchased version, it revolves on both the Cehuna and 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 (in the לקח/purchased version), the terumah and ma’aser gifts to the Cohanim and Levites are stated (and some hold only biblical) specifically on olive oil, grains, and wine. The לקח/took version works at 15 for Levi’s Cehuna birthright. The לקח/purchased version works at 15 for Judah’s and Benjamin’s monarchy birthright and for Levi’s Cehuna birthright, and Levi has the birthright sale twice, once in place of year 63 (where Levi does not show).
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.
Furthermore, Judah, Zebulun, and Benjamin switch with their older brother at age 63, and the brothers they switch with 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.
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 Cana’ani/humility, 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 (gevurah).” And Bamidbar 16:11 states, (Moses said) “And Aharon what is he that you complain against him.” The Torah of truth of Aharon is like the sanctified vestments of honor and glory [tiferet] of the positive Cohen.
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,” and 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 והאיש משה ענו מאד מכל האדם אשר על פני האדמה [and the man Moses was exceedingly humble 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 from all the people. Vayikra 16:17, “וכל אדם לא יהיה באהל מועד בבאו לכפר בקדש [And all man shall not be in the tent of meeting when he comes to effect atonement in the Holy].” V”R 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.
Aharon did guard his lips in 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,” which now also reads: “בקרבי [with my relatives] (Aharon and his departed sons), I (Moses) will be sanctified (by them as holy angels of HaShem), and before all the people (now not including Aharon), I will be honored (as most humble), (because) and Aharon was silent.” Aharon therefore merited that HaShem addressed him exclusively in the ensuing passage regarding those who drink wine (Rashi). 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 for Aharon in the name of Rabbi Mannah and Rabbi Yehoshua in the name of Rabbi Levi. Moses said that 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 fruit 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 in it.” Aharon is the elevated olah[116] above the burning pyre, and he is not the burning pyre because of his children. But some his children need correction, so Aharon is not complete. The fire of the altar shall burn בו [in it] (the olah). בו [in it] is (because of) נדב and אביהו (of Aharon), whose names end with בו. 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, thereby elevating him (to be primary) as completely to HaShem.
Moses’ prayer worked for Nadav and Avihu as well, 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) (see also chapter 15). Nadav is impure for seven days to correct the eighth day. 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.” Avihu is brought for purification. Vayikra 14:10, “And on the eighth day, he shall take….” Vayikra 14:20, “…and the Cohen shall make atonement for him, and he shall be purified.” Vayikra 16:1 then relates, “And HaShem spoke to Moses after the death of Aaron’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] 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] One sefira is dominant at every point in time, and the world is primarily governed in that way.
[2] In a four-world pattern of the name HaShem, the sefirot have several (differing) iterations. The name HaShem chronicles the timeline of history from the very beginning until the very end. Keter, chochmah, binah is highest to lowest of the spiritual world. Keter is first when they first precede this world. Binah is first when they later follow this world.
[3] The part of Joseph’s sefira after netzach and hod was in the desert, when Moses carried Joseph’s bones.
[4] Judah (David’s tribe) was also the ד/fourth child of Jacob and ד/fourth from Abraham.
[5] Both הs are David. The two הs share many commonalities.
[6] The 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).
[7] Torah spirituality honors HaShem.
[8] All original forms are always relevant and may also have primary iterations.
[9] Tiferet is Jacob/Torah for the whole of its Torah & gevurah, and malchut is Israel/gevurah for the whole of its Torah & gevurah.
[10] The ד and י two sevens of the ה of binah is that binah (third) and four more are seven, and binah (third) and seven more are ten.
[11] Keter Torah is like da’at Torah.
[12] Keter as Torah & gevurah for the whole is also keter malchut (see chapter 3).
[13] Olam habbah is the spiritual world to come. The reference is based on the future iteration. This book uses the same reference whether it precedes or follows this world.
[14] Adam/man is related to adamah [red earth], dam [red blood], and adom [red], and David was admoni [red] (Shmuel 1:16:12). There are several teachings that link Adam and David.
[15] Torah is for the whole of the inner layer Torah & gevurah for the outer layer Torah & gevurah.
[16] There are also four and five oceans (with one defined by water current), and there are also seven and eight continents (with one submerged).
[17] 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.
[18] The הין [hin] measurement represent the ה. Half, third, and quarter hin are mentioned. The half hin represents the חצי/split of the הs.
[19] Final הs make words grammatically female. Binah is also a final ה of the two-letter name of HaShem.
[20] Keter and yesod are internally balanced.
[21] The malchut portions do not have a Jacob of malchut.
[22] 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).
[23] In this book, the soul refers to the higher soul unless stated otherwise.
[24] Suffering is either directly of the physical or because of it.
[25] Keter has no physical to suffer.
[26] Torah for the whole of Torah & gevurah spiritual form for the outer layer Torah & gevurah/righteous suffering makes Torah spirituality of this world a gift overall and not a reward (whereas gevurah is about what we do). Keter, on the other hand, has various aspects of gevurah spirituality for the whole.
[27] Gevurah in relation to nothing is categorical.
[28] Keter is so often keter/Torah and malchut is so often malchut/gevurah that keter malchut is a way of saying Torah & gevurah.
[29] Chochmah is a crown because it rises above them.
[30] The soul in the body relates both to keter and to whatever other sefira is involved.
[31] Chesed is higher than gevurah in spiritual things.
[32] All the attributes can be identified, or they can fall under chesed, gevurah, and Torah.
[33] The agency is then an internal mechanism that does not present as such.
[34] Names of God like El, Elohim, etc. also have non-God applications. When the subject is not God and such a term is used, the usage may be a non-God usage, or the God usage may apply in a related or categorical way, and there are often parallels on the God level. The name HaShem only applies to God, but agency may be involved.
[35] Keter and Torah in relation to HaShem are categorical.
[36] In this book, the terms ainsof/infinite and ayin/nothing generally refer to the higher perception absolute infinite and absolute nothing, but they also have applications on lower levels.
[37] Banim [sons] is male (Torah), but it is also generic [children].
[38] Ramchal also uses this approach for God’s attributes on this level. Rambam uses a similar approach for this level called shelili that we are only saying that God is not the opposite. The verses indicate the former approach, but the two approaches are practically the same.
[39] According to Rashi, none of the angels of that episode represent God.
[40] In another explanation, the angel of that episode also does not represent God.
[41] Zohar Chadash Bereishit 267 explains that other names such as Elohim may not be used because they also have non-God applications.
[42] Yesod is כל [all] six.
[43] God’s involvement with the creation (from our perspective) has certain finite implications relative to us alongside God’s infinite nature.
[44] 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.
[45] One can then bring a burnt offering as an appeasement (Zevachim 7b).
[46] True atonement/forgiveness revolves around the faith relationship with HaShem where sin is healed. Another atonement/forgiveness revolves around God’s wrath and/or the heavenly tribunal, where the atonement/forgiveness is about avoiding destruction (see Bamidbar 14:20). In this respect, some destroy, and others can fix. God rewards the righteous sufferers, and the sinners, saved from immediate destruction, are held responsible and need to repent or face the consequences. The suffering/death of the righteous should inspire repentance and itself is an affliction to the people like the destruction of the temple (which also bears the wrath). A similar dynamic also works for sins of past generations.
[47] One must (generally) continue to rebuke his fellow, with the chance that it may be accepted, until the sinner hits him (Rambam Deot 6:7). Sefer Hachinuch (Mitzvah 239) says until the sinner is close to hitting him. Rama (O”C 608:2) rules until the sinner either hits or curses him. Rejecting rebuke is after that or if it can be assumed that there is no chance the rebuke will be accepted.
[48] Rambam (Rotzeach 13:14) and Shulchan Aruch (C”M 272:11) still prohibit the hatred until a person sins, is warned, and sins again. Rebuke is not mentioned there because the person under discussion rejects it. Rambam (Deot 6:8) further gives a person who lacks the fear of God the benefit of one rebuke before treating him as such. According to the Rambam, a person who rejects rebuke still gets a warning (as a minimal aspect of rebuke), and a person who lacks the fear of God still gets one rebuke. A God-fearing person who accepts rebuke but still struggles with sin is rebuked each time to help him improve. He may not be hated and is righteous because (we assume that) his merits outweigh his sins. A person who rejects rebuke is wicked, hated, and left alone. A person who lacks the fear of God is wicked, hated, and may be publicly shamed.
[49] They are treated on a level above the wicked (Rosh Hashanah 16b-17a).
[50] Such people are not considered Israel. 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. There are also two levels of losing olam habbah (Rosh Hashanah 17a). Conversely, the righteous of the nations of the world that have a portion in the world to come are an aspect of Israel.
[51] They were then destroyed when the nation of Israel entered the land of Israel.
[52] In Torah study, one learns about all the mitzvot.
[53] HaShem denotes the attribute of mercy, Rashi.
[54] The righteous then also suffer for sin, but it is offset overall by the benefit for keeping the commandments.
[55] Gevurah/righteous suffering (unlike regular gevurah) is not yashar [straight] except in the opposite sense (that bent is a type of straight).
[56] Tiferet also means beauty/female/gevurah. Shir HaShirim 1:5, “I am black and comely.”
[57] Chesed is a bend in the (secondary) general sense.
[58] In the Torah governance, the righteous suffer and the wicked are dominant.
[59] The first of the ten commandments (Shemot 20:2, Devarim 5:6) “I am HaShem your God…” (Makkot 24a) is to have faith in God (Rambam Aseh 1).
[60] Shabbat rest is binah of malchut (the next world of this world).
[61] The subjugated physical level applies to the next world of this world, to lower level binah, and to the second and third world lower form of the next world (which is all on the same fundamental level of lower level binah).
[62] Chochmah and binah are on a higher spiritual level with diminished physical but are yet not a unique Torah spiritual experience.
[63] Gevurah is also a proper term, but עז is more specific.
[64] The sefer Torah’s oral law (gevurah) guides us to keep the commandments (gevurah).
[65] Teaching relates to learning the sefer Torah with its spiritual result.
[66] The sefer Torah’s oral law (gevurah) instructs/guides us to keep the commandments (gevurah).
[67] Teaching relates to learning the sefer Torah with its spiritual result.
[68] The sefer Torah’s oral law (gevurah) instructs us to keep the commandments (gevurah).
[69] The physical in the state of righteous suffering is a good body for the soul.
[70] Torah same as chesed refers to Torah spirituality. Torah’s gevurah of righteous suffering is like regular gevurah but also different.
[71] The righteous person (gevurah) performs the commandments (in the subdivision) of chesed, gevurah, and Torah. See verses 18:6-8.
[72] The first blessings ends with מגן אברהם. The second blessing, אתה גבור, corresponds to Isaac. The third blessing, אתה קדוש, corresponds to Jacob.
[73] In the particular sense, chesed is the morning light, and gevurah is the afternoon light.
[74] Isaac also joined Abraham but (unlike Aharon) not in an official capacity.
[75] Abraham’s chesed and gevurah is more the positive Cohen than Isaac. But Aharon’s chesed and gevurah is more the positive Cohen than Moses. Overall, the Cohen position relates mostly to Aharon/hod/gevurah. It is also first with chesed and resembles Torah.
[76] Close things can incorporate each other.
[77] The holiday of malchut itself is Shabbat. Rosh Hashanah (malchuyot of the seventh month) and Yom Kippur (tenth day of the seventh month) are also malchut. Yom Kippur of afflictions is Jacob of malchut.
[78] Shabbat 88a explains that the first acceptance was forced. Shavuot 39a explains that they re-accepted rabbinic laws.
[79] Righteous suffering is bad but for the good.
[80] Gevurah domination has several similar terms. Gevurah/destruction is one of them.
[81] Malchut (da’at of malchut) has a name/function split.
[82] Shimon and Levi used swords when they destroyed Shechem. The sword is from malchut (see chapter 11).
[83] רביעי and שביעי also resemble each other.
[84] Da’at/Torah of malchut & BOM/gevurah and its variations are also two hands.
[85] Gevurah/dominance drives out the evil inclination.
[86] The blessing of שלום completes the Amidah blessings, and עושה שלום is the completing statement.
[87] Malchut is also “דבר שלום [speaking peace]” (Esther 10:3).
[88] The nostrils are the ו as two or as Torah & gevurah or the split with the other Isaac.
[89] Breathing of the mouth is da’at/Torah of malchut.
[90] Taste and touch have contact. Sign language is with the hands. The vibrations of sound can be felt. Feeling is like seeing.
[91] Binah of malchut can also be the נשמע of higher level binah of malchut.
[92] Devarim 33:7, “…his hands (name) רב [fight] (function) for him” is particularly applicable. Otherwise, “hands” is the underlying Torah & gevurah, and “fights” is the overall function.
[93] B”B 123a relates the sword to prayer.
[94] Da’at/Torah of malchut & BOM/gevurah and its variations are also two hands.
[95] 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.
[96] HaShem stated twice in the verse is one for keter and one for da’at of binah. Both reflect on HaShem.
[97] Sight corresponds to higher level binah.
[98] This does not relate to the ב of בראשית as second, and Tehilim 111:10 and 112:1 (which relay the fear of chochmah) do not contain it.
[99] Bara Elohim and bara El Elohim correspond to HaShem Elohim and HaShem el libo of the second format creations.
[100] אשא עיני אל ההרים [I lift my eyes to the mountains] is like שאו מרום עיניכם [lift on high your eyes].
[101] This was said when Joseph was given rulership over all of Egypt.
[102] The crown is from keter malchut, from malchut (of keter) to malchut (see chapter 3).
[103] The ה of בהבראם is written small.
[104] Da’at of binah (and lower keter) can be like tiferet (but with minimal righteous suffering).
[105] CG”T and NH”Y second format are six things in three places (CN GH TY).
[106] Malchut by yesod is both in the same and different verse as the rest of malchut because it is malchut itself but in a different place.
[107] The four corners/rings/legs of the שלחן and the four corners of the earth are ד/malchut of tiferet or tiferet fourth counting da’at of binah.
[108] The menorah (seven/four) also applies to malchut seventh and fourth to both sets of three (see chapter 10).
[109] The four corners/legs/rings are chesed fourth of ten and netzach fourth of the ו (or fourth instead of seventh).
[110] According to this explanation, the lower heaven starts from ten handbreadths upward, and HaShem merely descended from the higher heaven to the lower heaven.
[111] Elyon [high] corresponds to the loft of heaven/gevurah and to the spiritual height of Torah.
[112] Darkness/gevurah/righteous suffering is the original form overall impression.
[113] The destruction west of the Jordan corresponds to da’at of malchut of tiferet.
[114] The destruction west of the Jordan corresponds to da’at of malchut of yesod.
[115] There is some amount of time that the first seven years go into seventy and the second seven years go into seventy-seven.
[116] Olah means elevated and is a completely burnt offering.