Ginzay Ramchal — Section 3: Mishkney Elyon — The Dwellings Above

Mishkney Elyon ("the Dwellings Above") — the Ramchal's detailed Kabbalistic architecture of the Third Temple, integrating the measurements of Yechezkel's visionary Temple with the structures of the supernal worlds. The book includes the compressed Middos HaBayis b'Chamishah Perakim ("Measurements of the House in Five Short Chapters"), the Ciur Beis HaMikdash HaShlishi ("Diagram of the Third Temple") with its letter-key, and the Hagahos u'Biurim — glosses that open up the main text. Pages קמה–רט of this edition.

Ginzay Ramchal — Part 6: Kinas Hashem Tzvaos (Conclusion) & Mishkney Elyon (Opening) Sefer Kinas Hashem Tzvaos — Part Two (Conclusion) Continuing from: Two Aspects of the Shechinah (conclusion) · The Keruvim · Burial of Moses Outside the Land · Two Beginnings of Creation: Kesser and Chochmah · Sin Gives the Sitra Achra the Possibility of Spreading · Garbing of Souls and Their Roots in the Kelipot · The Damage Through Adam's Sin and the Rectification Through Torah and the Temple · Sufferings of the Messiah · Letter Combinations · Sekhel and Sakhal · Right and Left Shin · The Shechinah — Her Exile and Her Redemption · Israel and the Nations of the World

Two Aspects of the Shechinah — Conclusion And all of this is from the side of the nations who practice idolatry themselves — but from the side of the Erev Rav [mixed multitude] — it is an adhesion [sirkha]. And the secret of the matter: for the lung is the Shechinah in the aspect of her ascents — in her wings and in her song — as explained in the words of the Rashbi of blessed memory in many places. And the adhesion that appears there does not allow the ascent — and this is through the Erev Rav — for the nations themselves — who are on the outside — cleave to Israel through the Erev Rav — and these nations are the secret of bone and flesh. And in truth their secret is: inner and outer — in the secret of Leah — bone; Rachel — flesh.

However — now I will explain to you in this a very great secret — and know: that even falsehood — in its ways of deception — walks in the world — and not by chance — but rather it is destined to be destroyed — because it is falsehood. Know: all creation is counted as one body — the holiness is the brain — and there is around it one outer layer that surrounds it — and this is the secret of the bone. And there is yet another outer layer — and this is the flesh. And the truth: the outer layer is one — and divides into two: bone and flesh. And the flesh is the very secret of the outer — and the bone is the more inner part of the outer — the one closer to the inner — and their secret is Esav and Yishmael. But the aspect of holiness itself is divided into these three aspects — and from the bone suckles the outer bone — which is called a dead bone — and from the flesh — another flesh — which is called impure flesh. And you must know: in man below — room is given to the Sitra Achra to grasp him in the secret of the evil inclination — and this is in the aspect of the flesh — and therefore Above as well — the place of attachment of the Sitra Achra is in the aspect of the flesh — and in the bone it draws close but does not cleave — and therefore one who suckles from the flesh transgressed more severely. And the secret is: for regarding human beings it is written [Bereishis 6:3]: "For he also is flesh" — in the secret of the flesh mentioned — where there is the place of the Sitra Achra's grasp in man. And therefore the transgression reached [the level of] making the holiness material [megashim] in the secret of impure flesh — and regarding this flesh it is written [Shemos 22:30]: "Flesh torn in the field you shall not eat" — which must be repelled from the holiness so as not to cleave — but rather "you shall throw it to the dog" — which is the Christian [ha-Notzri]. And this is the conclusion of the explanation of the matter of the seven planets in the secret of the Shechinah. And he says further [Zohar ibid.]: that there are also twelve constellations [mazalos] — which are the roots of the souls in the secret of holiness — the twelve tribes — and twelve princes in the kelipah — which are the soul-roots of the kelipah. And behold — the wicked are in the secret of death — which is diminishment of light as above — and this is the aspect of the creeping thing [sheretz] as above — which renders the body impure in all its aspects — and even to a Kohen it reaches — but in this secret it is written [Vayikra 21:11]: "For his father and for his mother he shall not become impure" — for through the power of his father and mother who illuminate upon him — he does not receive impurity — for the Sitra Achra cannot rule over him. And he says further [Zohar ibid.]: ״אֵלִיָּהוּ לָא תִּתְעַכַּב״ [Aramaic: "Eliyahu — do not delay"] etc. — and the secret of the matter: for according to that revelation that they were experiencing in that session before the Rashbi — so some rectification was being rectified according to the nature of the secrets that were being revealed there. And know: Eliyahu is appointed over all the rectifications of Israel — to bring them to the Messiah — to prepare for the redemption — and therefore he stands with him — and is the herald before him. And behold — according to the rectification [the passage breaks off here in the text]

The Matter of the Keruvim [Manuscript note: Here a page or several pages are missing from the manuscript. At the top of the page is written: "that which was rectified." From here onward — this is a manuscript copy from another manuscript.]

...for they were keruvim [cherubim] — and they were spreading wings. And understand: for the keruv is the face of a man [see Yechezkel 10:14; Chagigah 13b] — but with small features [anpin zutra] — for the great features [anpin ravrevin] is the Name יוד-קא-ואו-קא [the spelled-out Divine Name] itself — and the small features is its square [ribua] — which is subordinate to it and small before it. However — the truth is that the Ark bears those who bear it [Sotah 35a] — for the angels are the ones borne by the Shechinah — since they serve it — and therefore to show the matter clearly below — the keruvim were above the Ark — to show they are borne by it — and their wings spread over the kaporet [cover] — for so they cover with their wings the Shechinah as above. And you must know: for all of these issue in the aspect of male and female — in the secret of Ze'eir Anpin and Nukva [abbreviated: זר״ן] — and therefore there were two of them — and their faces one to the other. And the secret of the matter: for the Shechinah is rectified in the secret of Netzach and Hod — and in their secret she spreads downward to govern the worlds — and they themselves are the secret of male and female. And the matter is: for she descends sometimes in the secret of the right — and sometimes in the secret of the left — and therefore there are two keruvim: one in the secret of the male — on the right — and one in the secret of the female — on the left. And these are the roots of the keruvim — for how many keruvim spread from them according to the specific aspects. And when the Shechinah descends in the secret of Chesed — she rides upon the keruv from the side of Netzach — and takes from there one specific keruv standing according to the aspect of that governance — and likewise in the opposite [direction]. But in truth they are always in one accord — for Hod consents to Netzach or Netzach to Hod. Therefore [Shemos 25:20]: "And their faces one to the other" — and from the dominant one she makes use for her descent. And behold — he now told Eliyahu [Zohar ibid.] to make a keruv under her — a specific keruv — according to the aspect of that governance — and therefore all the order of the descent as explained in the passage. And you must know: for the secret of the ascent and the soaring is through the Name of forty-two [Shem Mem-Beis] — and its secret is two-hundred-and-sixteen [resh-vav] — and this is [Yeshayah 6:2]: "With two he would soar" — for the root of all is the Vav which is Tiferes. And afterward — when this Vav strikes upon the second Vav — which is Yesod — six times six is made — and they are thirty-six — all forty-two. And the first Vav is Avgiytatz [אבגיתץ] [Zohar ibid.] — and the thirty-six issuing from it are the rest of the Names — and this is the secret of [Yeshayah 6:2]: "Seraphim stand above it" — in the secret of the thirty-six of the second Vav as above — six wings in the secret of the first Vav. And even though these seven Names are specified in another order — in the secret of the Zayin Ketzavos [seven ends] — that is true — but the root of their radiance is from here — only that they spread under the governance of the Zayin Ketzavos for the governance of the world — for one remains for Chesed — and the rest in the rest of their places. Understand well. And behold — everything must be in the secret of the Name יקוק, blessed be He — therefore he mentions all: י״ק in Abba and Imma; the Vav in the six wings; and the Heh of it [Malchus]. Through this letter it descends and governs — in the secret of [Menachos 29b]: "With the [letter] heh He created them" [b'hi bra'am]. And there are also the angels of the Righteous One [Tzaddik] — who are the secret of the living creatures [chayos] that support the throne [Zohar ibid.]. And the matter is: for there are seraphim and there are living creatures — and the secret of the matter is: from the side of Tiferes — the seraphim are found in the secret of ascent and descent as above — and from the side of Yesod — living creatures are found — which are called by its name: "the Righteous One — the Life of the Worlds" [Tzaddik Chai Olamim] — and they are the secret of the living creatures that carry the throne — and they are to draw the action of the governance itself into practice. And therefore he says: ״אַסְמִיכוּ לָהּ כַּחֲיוֹן דְּסָמְכִין לְכוּרְסַיְּיא דְּעַל גַּבַּיְּיהוּ, דְּהָא דְּאָצִילוּת דְּשְׁמָא יְקוּ״ק אִיהִי סָמִיבַת״ [Aramaic: "Lean upon her like the living creatures that support the throne that is upon them — for the Emanation of the Name Hashem is its support"] etc. And the secret of the matter: for the letter Heh of the Name — its secret is the Shechinah upon the four living creatures — behold that is five [heh]. And in truth — the living creatures are in the upper Sefirot — and these are angels — like the upper living creatures that were created to carry — and they are carried. And even though seraphim and living creatures are specified in other secrets — this is the greatness of our G-d — that His words are like a hammer that shatters rock — all [meanings] are true and righteous — there is nothing crooked or perverse in them. And behold — this letter Heh stands ready to spread through the worlds and to bear its servants — and they cannot move except through its power. And yet — if these vessels fitting for it exist — it spreads upon them — and they live through it — and move with the movement fitting for them. And if not — it does not spread. And behold — when it spreads and rests upon its vessels — then in order to establish the rectification and sustain it — the illat ha-illos [the Cause of all causes] descends — and the secret of this is the Name of forty-five [Shem Mem-Heh] — which is called the "irrigation of the tree" as above — which is the root of all of Atzilus. And this must illuminate — to establish every matter in its place — and this is the secret of Adam — in the secret of [Yeshayah 52:13]: "And he will be very exalted" — for this must illuminate to establish the rectifications that have been rectified. But when it does not spread — it says of her [Eichah 1:1]: "How does she sit alone."

And behold — Moses is equivalent to six hundred thousand [Zohar ibid.] — and in truth he completes on behalf of all Israel — and therefore his name forms the acrostic [rashei teivos] of [Tehillim 33:14]: "From His dwelling-place He gazed" [mimkon shivso hishgiyach] [Zohar ibid.] — for through him the Holy One Blessed be He gazes upon all Israel — and he rectifies in the secret of Torah, Prophets, and Writings — and all in the rectification fitting for the secret of the ascent — in the aspect of consolations and praises. And he is not revealed to the heads of the academies [roshei ha-yeshivos] — for he is hidden within the Sitra Achra — and does not illuminate with the light fitting for him. And therefore Rabbi Shimon [Rashbi] prayed for him — and also adjured Eliyahu — who was speaking with them — and said [Zohar ibid. 282b]: ״גַּלֵּי לֵיהּ כוּ׳ דְּיוֹדֵי לָךְ קוּב״ה עֲלֵיהּ וְיִסְתַּלְּקוּן בְּנוֹי בְּגִינֵיהּ״ [Aramaic: "Reveal to him... that the Holy One Blessed be He will give thanks to you for him — and his sons will be elevated on his account"] — and this is the correct reading. And I will make known to you: just as the law of the Shechinah in her exile is — so is the law of these souls that wander after her — for at the time that there is exile for her — there is exile for them — and at the time of her ascent — there is ascent for them. And behold — he prayed and adjured Eliyahu — to strengthen him [Moses] in the rectification — that it be revealed immediately [Zohar ibid.] — and not need to wait — for there are many rectifications that are not revealed until after some time — and this one that was performed on that very day was a rectification that was [due] to be revealed immediately. And now see — see how far the words of the Rashbi reach — and that they are righteous words — and no wrongdoing is found on his lips, G-d forbid — for everything is in holiness and purity — entirely unto G-d. [Tehillim 144:15]: "Fortunate is the people who has it so — fortunate is the people whose G-d is Hashem." And from what you have heard — judge regarding what you have not heard. For as I have removed your foot from an unstraight path — and established you upon the way of truth — if you have a wise heart — you will understand all of it in its truth. The Burial of Moses Outside the Land Only one more passage will I explain to you from the words of the Rashbi of blessed memory — in order that you have sufficient [understanding] to understand all his words in this matter.

This passage is also in the Torah portion Tetzei [folio 279b]: ״רַעְיָא מְהֵימְנָא, בְּפָרָשְׁתָא דָא הֲוָה אִידְּכַר כְּנִישׁוּ דִּילָךְ״ [Aramaic: "The Faithful Shepherd — in this Torah portion was your gathering mentioned"] etc. And the secret of the matter: for what is mentioned in the Torah in one place — it is that in the luminary corresponding to which this Torah portion stands — the act depends. And behold — here it is written [Devarim 32:49]: "Go up to the mountain of Avarim" — and this is the secret that in this Torah portion depends the death of Moses in the Torah — and in this Torah portion likewise his return to the Land in the future — at the time of the redemption — in a great rectification. And behold — you must know: the one buried in the Land — if he is righteous — it is said of him [Berachos 18a]: "The righteous in their death are called living" — for since he is buried — his secret is to have the evil of the serpent's impurity separated from him — and he is purified. And then he stands there thus until the time when it says of him [Yechezkel 37:13]: "When I open your graves." But those who die outside the Land [chuttz la-aretz] — even though from this side they are living — for the impurity of the serpent departs from them — but there is another impurity that rests upon them — which is the impurity of the impure land. And therefore they need the suffering of rolling through underground passages [gilgul mechillos] [Kesuvos 111a] — through which this aspect of impurity is also removed from them — and they are completely purified. And behold — Moses needed to be buried outside the Land — to be among the kelipot with Israel — and then the aspect of peace was taken from him — as it says of him [Yeshayah 57:2]: "He shall come in peace — they rest on their resting places" — and its secret is the return of the soul to the root. And behold — had Moses gone to rest at his root immediately — then — just as he performed a great rectification during his lifetime — so he would have departed in great elevation after his death — for he had rectified the Shechinah to be in the secret of his bride — and in this secret he would have stood after his death as well. But since he needed to be buried outside the Land for the rectification of Israel — he needed to go in another path — and endure many sufferings — and this is the secret of [Yehoshua 1:2]: "Moses My servant has died — and now arise — cross over" — for all the events that befell Israel from their entering the Land onward — all of it followed from this aspect — that Moses remained outside the Land. And therefore — when Eliyahu comes — who is Pinchas — to whom the secret of peace was given — to make peace in the world — the first of all will be that he is the messenger of Moses — and then it is said of him "he shall come in peace" — and he will come to complete rest. And behold — he now lacks the light of Torah in great deficiency — because of his being in the kelipot. And the secret of the matter: for the entire delight of the souls is nothing other than the comprehension of the Torah — and this is what is given to Moses and to the bearers of illness in great constraint. And behold — because of the impurity of the land of the nations — he appears in another appearance that is not the appearance of his splendor — and this is the secret of [Yeshayah 53:2]: "And we saw him — and there was no appearance — and we desired him" — and this is called [Zohar Ki Seitzei 280a]: "a form not fitting for him" [tzulma d'lav haguna lei]. And in truth — the primary part of the body of a person is the bones — for there the complete structure is — and the flesh and skin are only the adornments of the limbs. And in his remaining in the secret of a contracted illumination — in truth the skin and flesh are lost from him — and even though at his death it says [Devarim 34:7]: "His eye had not dimmed and his moisture had not departed" — this is in the aspect of his departing from the world. But in the secret of his garbing in the kelipot — he remains gaunt — in the secret of bones alone without skin and flesh — and all of this is the secret of "and we saw him — and there was no appearance — and we desired him." And through Eliyahu — all the lights and rectifications will return to him — and he will be rectified in his root — in the secret of what he rectified during his lifetime — in the secret of the bride of Moses as above. And this will be a very great elevation for him — beyond measure — and Israel as well will be rectified together with him in a very great rectification. This is the intention of the Rashbi of blessed memory in his holy words. And all other interpretations — they will be like chaff before the wind — before the turning of the hearts of the children of Israel to whoredom from after G-d — for He is a holy G-d — and all His ways are in holiness from world to world — there is none other.

And this too I will make known to you — in order that you know: that the Guardian of Israel is G-d — and that He has given us a good teaching to know the path of life — and that we should not turn aside at all the enticements of the evil inclination from its youth — for against every plague He preceded it with a cure — and against every arrow or spear of this evil inclination He prepared a shield and a buckler — and His faithfulness [is a] surrounding rampart. For from that time forward it was already foreseen before Him that the Adversary would come to mislead the hearts of the fools with this evil matter — and therefore through His commandments He preceded us [Devarim 12:30]: "And lest you inquire after their gods saying: how did these nations serve their gods — and I will do likewise" — for the Scripture does not speak regarding the one who worships idolatry to depart from after G-d — but rather to the one upon whom the spirit of straying passes — to think as these sinful fools — that they could perform great rectifications and serve G-d — going after other gods with strange intentions and alien views — to subdue them or to clarify from within them — for these paths will never be forever anything other than paths of Sheol and destruction. For therefore He testified against them [ibid. 12:31]: "You shall not do thus to Hashem your G-d" — in no manner is it possible for these paths to be good and straight before G-d. And lest you err and say: behold — to do these acts before G-d does not seem right — but to do them before the idols in the name of G-d — would this be the "transgression performed for the sake of Heaven" which our Sages praised [see Nazir 23b] — He returned and warned in full voice [Devarim 13:1]: "All the thing that I command you... you shall not add to it and you shall not diminish from it" — for there will no longer be found any change in the Torah — addition or diminishment — even one letter. Yet a little more remains for me to clarify for you — to save you from the evil path — and it is the matter of the renewal of the Torah mentioned in the words of our Sages regarding the verse [Yeshayah 51:4]: "For Torah shall go forth from Me" — in which the crooked of heart have twisted about very greatly. And I have already established this clarification in the first part of my discourse as well. However — in order to make known to you true sayings — and so that you see the wonders of our G-d — the Living G-d and the King of the world — whose wonders and thoughts are toward us — I will begin to explain the matter of the exiles and the redemption — all in proper order — and then you will know what the rectification of the world will truly be through the King Messiah — and what the nature of all the events that have passed until now — understand greatly. Two Beginnings of Creation — Kesser and Chochmah

Know: when the desire of the [Divine] Emanator was to bring the souls into being — so that they would receive from Him the good He had designated for them — He thus arranged His luminaries in the gradation He desired. And the end of all of them — meaning: the end of their spreading — these are the souls engraved from them. And when the matter proceeds thus without obstruction and impediment — the bounty flows from the [Divine] Emanator, blessed be He — and reaches the souls freely always. But the Sitra Achra is the creation which — in the place where it is found — causes obstruction and impediment to this light — so that it should not reach below — to the place where it is. But you must know: two sources exist for all creation — from the beginning to the end — and this is the secret of the letter Beis [two]: two beginnings — and they are the source of Kesser and the source of Chochmah. For the source of Chochmah gives the aspect of free choice — such that evil can damage the levels — but the source of Kesser gives the aspect of the future rectification — to be found after the completion of free choice. And this is: that the levels will stand in eternal rectification — receiving no more change — and this is the matter of [Eruvin 22a]: "Today to do them — and not tomorrow to do them." And the form of man is now the secret of creation according to the aspect of free choice — and this is the secret of "who formed man in wisdom [chochmah]." And this matter is a very, very great secret — and I must explain it to you — so that you stand upon the depth of the matter properly.

Know: Chochmah is the beginning of the existence of the recipients — and from it all the Sefirot spread until Malchus. But Kesser is only the secret of the resting of the upper upon the lower — and therefore it is the resting of the [Divine] Emanator upon His emanations — and it is the Kesser which is not within the body of the man — but rests upon his head. And behold — the existence of creation according to the recipients is: that they stir themselves — and then the influence comes. And this is what makes the change from time to time — and this is the entire secret of free choice and its actions. But existence according to the [Divine] Emanator who bestows — it is an equal existence — that the influence always comes from Him to the recipients — in Him there is no change — and therefore "not tomorrow to do them." And in truth — when free choice is completed — when the recipient has already been prepared in all the preparations — so that the Bestower rests upon him — then the Bestower rests — and through His power governs all to stand in one equality always — without any change. Understand. And you must therefore know: that the worlds prior to Atzilus are in the secret of Kesser — and Atzilus is Chochmah. And yet — Adam Kadmon [Primordial Man] is Kesser — and his branches are Chochmah. And if you examine further: the resting of the Emanator is Kesser — and Adam Kadmon is Chochmah. But the spreading of matters according to the matter of governance until the Nekudim [the world of points/dots] is the secret of Kesser — and from the Nekudim downward is Chochmah — for the Atzilus after the Breaking [of the Vessels] is Chochmah — for all the luminaries are arranged one with another — upper with lower. And behold — Adam the first man was created initially in the secret of Chochmah — and it was fitting for him to ascend in the secret of Kesser — and to elevate creation with him. For had he stood firm in the commandment — the aspect of free choice would have been completed — and then he would have ascended to the future level — in the rectification of the world unto eternity. However — you must know: that just as there are all these levels I mentioned — so there are many divisions in the matter of ascending from one to another — and many ascents will be found at different times. But the totality of the matter is what I have explained to you. Sin Gives the Sitra Achra the Possibility of Spreading

And behold — with the creation being according to the source of Chochmah — which is the source of free choice — there is found a place for the Sitra Achra. But there are two times according to this source — and two places for the Sitra Achra — and the secret of this matter is the diminishment of the moon. Know: at first the Sitra Achra was created — and it is what issues according to the aspect of the Breaking alone — meaning: from the root that causes the Breaking for it — and then it is only the offspring of the final level of holiness — namely the end of Malchus of Asiyah. And in this aspect was the evil inclination within Adam the first man. And then Adam the first man did not need so much rectification — but only to rectify this aspect of the Breaking itself — seven commandments were given to him — in the secret of the seven kings who died — and this would have sufficed — for in rectifying this — he would already have ascended to the other source — the source of Kesser as above — and the worlds would have ascended in ascent as before the Breaking. But already the preparation had been prepared in the secret of the diminishment of the moon — that if man sinned — the Sitra Achra would prevail and overstep its boundary — and what had initially been only in the secret of the end of Malchus of Asiyah — and only from there would it suckle — it would be able to spread against the secret of all 613 limbs — which are the totality of the form of man — to suckle from all of them. And in truth — when Adam sinned — immediately permission was given to the Sitra Achra to spread — and from every Sefira it demands suckling. And the secret of the matter: for the soul of Adam the first man was the totality of all souls [Shemos Rabbah 40:3] — and all the souls were included in the first man — and therefore in his sinning — permission was given to the Sitra Achra to spread and rest upon all of him — and then all the souls that were likewise included in him as above — were given under the authority of the Sitra Achra. And then death was decreed upon all of them — which is to separate this evil that clings to them through the Sitra Achra ruling over them. And this is the secret of [Shabbos 55a]: "There is no death without sin" — for sin here means — to say: damage — and this is the aspect of the damage that all of them were damaged through this sin. And then permission was given to the Sitra Achra to demand suckling from all the levels of holiness — which are the root of those souls — for so it is decreed for it: to suckle from the places damaged by the evil deeds of their descendants. And therefore — afterward the Torah was needed with its 613 commandments — to rectify all the levels of the Partzuf of Adam — something that [had there been no sin] only 7 commandments would have been needed. And also: that even the rectification needed could not be revealed immediately — as I will explain to you. And behold — as the Sitra Achra strengthened and spread — it spread over all the entire world — and the world became impure — except for the Land of Israel which it could not rule over. And this matter is the eating of the Tree of Knowledge of Good and Evil — for it is the place where evil has the power to overcome the good — in the secret of the diminishment of the moon as above — and this is the damage that Adam the first man damaged.

The Garbing of Souls and Their Roots in the Kelipot And behold — know: the souls are the feminine waters [mayin nukvin] for the Shechinah — for so the mother — always through the power of her first offspring — returns and presents herself and requests from the King — saying: חֲזֵי בְּמַאי בְּרָא סַלִּיקַת קֳמָךְ [Aramaic: "See through what offspring I have elevated before You"]. And when these souls descend within the kelipot — it is called that the feminine waters of the Shechinah are within the kelipot. And in truth — the roots of the souls are in the Yesod of the Nukva — and therefore they raise feminine waters to her through them. And these roots are delivered to be garbed within the kelipot — because of the souls placed there. And know: the standing of the souls there is not like the standing of a wicked person within Gehinnom to receive his punishment — but rather this is called damage in matters — that dominion was given to the Sitra Achra over those souls — and permission to suckle some suckling from the roots that garb themselves there — to be revealed to their branches. But even so — it is as if in the aspect of punishment — for they were damaged through Adam the first man. But since the primary [sinner] was only Adam — therefore I said this is called damage — that the others need to rectify it. And while these souls are within the kelipot — the Shechinah herself — in the aspect of her own essence — apart from these roots of the souls which are the secret of the feminine waters — she herself must garb herself there — to give strength to the roots and to the souls themselves. And when she is garbed — she thereby clarifies — bit by bit — portions of those feminine waters — which progressively become clarified — either through the passage of time and the passing of the decreed period — or on account of the deeds of those below. And when the Shechinah stands garbed there — dominion is given to the levels of the Sitra Achra — so that they suckle from her what is fitting for them — and they strengthen. And at that time the Shechinah does not govern in the aspect of her dominion — when then there would be no permission at all for the Sitra Achra — but rather she abandons her dominion — to leave dominion to the Sitra Achra — and she acts only in the aspect of guarding Israel — and the matters that are necessary without which it is impossible — and then it is called [Mishlei 30:23]: "the maidservant who inherits her mistress." And know a great secret: for just as from all the levels souls issue from beginning to end — so all the levels are damaged in the descent of these souls. But even so — the suckling of the Sitra Achra does not reach above Malchus at all — but rather according to the aspect of the damaged levels — so they suckle from Malchus. And this is the secret of [Mishlei 10:1]: "And a foolish son is the grief of his mother" — for the kelipot suckle from her according to the aspect of herself — and according to the aspect of what she receives from all the other levels — and therefore everything is rectified through her. Understand this. The Damage Through Adam's Sin and the Rectification Through the Torah and the Temple

And you must know: the Yechidah was found within Adam the first man — but not because it was fitting for it to be found there — for then he was not in the secret of Kesser — but rather it stood there — to be worked through completely — had he not sinned. And this is the proper rectification of the messiahship — the ascents that ascend until the aspect that was before the Breaking. And in his sinning — the Yechidah immediately departed — and it is the one fitting to be given afterward to the King Messiah — in order to return the matters to the required rectification. And in truth — even what was in him from the aspect of his own essence was taken from him — and he remained at a much lower level. And this Yechidah is the one called in every place "the King Messiah" — for it is literally the soul of the Messiah in the aspect of his messiahship. [Manuscript: there is a blank space here the width of a word.] And behold — immediately after the sin of Adam — the world became damaged — and the Sitra Achra spread throughout the land — and good and evil offspring came out together. And afterward — the Holy One Blessed be He began to make clarifications — and to bring all holiness within the seed of Avraham — until the rectification of the heads of the nation in the secret of [blank in manuscript] — and then they received the Torah — which before that time had not been the time for it — because of the great strength of the Sitra Achra. And since Israel did not proceed in the straight path until their entering the Land — therefore the matters were not rectified in an easy order — but a great rectification was achieved at the time of the building of the Temple — and this was after some time from their entering the Land. And when the first and second Temples were destroyed — the damages returned to strengthen greatly. And now the Shechinah is within the kelipot — and dominion was given to all the levels of impurity to rule over Israel. But the Yechidah mentioned — together with the rest of the bearers of illness — stand garbed alongside her likewise within the kelipot — and there they endure great sufferings — and their secret is: diminishment of light and reduction of influence. And through this — power is given to Israel to endure the exile — for always when the guilty person below receives his punishment — the levels Above remain rectified. And when he is revealed — his rectification will rectify all of Israel — and all of them will be prepared through him for the redemption.

And until now I have made known to you the general [framework] of all the matters — according to which all the events have occurred from the sin of Adam until the end of the world — for according to the deeds — so did holiness emerge further from under the Sitra Achra — and drew close to the complete rectification — or entered further within the Sitra Achra — and moved further from the rectification — until it emerges completely — and matters return as before the sin of Adam the first man at the beginning. And from there — all the ascents will ascend that needed to ascend — had Adam stood firm in His commandment — until reaching the complete eternal rectification. The Sufferings of the Messiah And after you have known the entire matter in general — I will make known to you specifically the matters of the Messiah within the Sitra Achra and his actions — for all of them follow according to the order of the levels as they were arranged in creation. For there are the specific places standing for the aspect of the Sitra Achra's grasping and its attachment to holiness — and they are the secret of the Tree of Knowledge of Good and Evil — for it is specifically in the secret of good and evil — and there are places damaged because of specific deeds that were done. And therefore — according to all these matters will be the matter of this Messiah in his exile and in his redemption — and the matter of "the treading of the winepress" mentioned in Yeshayah [63:3] — which points to the end of the exile — and the matter of the renewal of the Torah I mentioned above. And I will explain all of this to you thoroughly, G-d willing.

And in truth — many of the most essential of these matters are included in the prophecy of Yeshayah chapter 52 — in the Torah portion of "Behold My servant shall prosper" — and likewise in the prayer of Yonah — for his being within the sea is literally the matter of the Messiah within the kelipot — as you will hear further, G-d willing. And I will first explain the Torah portion of "Behold My servant shall prosper" — and in it you will see great and powerful secrets. Behold — it began with the ultimate purpose of the entire matter — which is the consolation and the rectification — and afterward it explains the rectification according to the preparations that were prepared for it during the time of suffering and exile — and it says [Yeshayah 52:13]: "Behold My servant shall prosper — he will be elevated and exalted and very high." Know: the world was created through the Torah — and the secret of the matter is: when the luminaries spread their light to bring forth from them the offspring — that spreading is the secret of the Torah. And the head of this matter of spreading is for the souls — for they are the primary element in creation — as is known. But the luminaries combine in various combinations — according to what needs to come forth from them — for in bringing forth the angels they combine in one combination — and in bringing forth human beings — in another combination. And likewise there is a distinction in all the worlds of Atzilus-Beriah-Yetzirah-Asiyah according to their nature. And this is the matter of the letter-combinations of the Torah — which are many — according to the offspring that needs to come forth from it — and all is one Torah — only that it combines in various combinations. And the final combination is this combination that is ours — and it stands for the aspect of the rectification — through which by fulfilling its commandments and engaging in it — all things are rectified. And all the other combinations as well are rectified in the rectification of this combination — for this is the one pertaining to the aspect of man's service through the power of their free choice. And behold — two aspects are found in the Torah: one — the combination of creation [tziruf ha-beriah] — which is the combination through which things were created; and one — the combination of service [tziruf ha-avodah] — the service of free choice that belongs to us. And regarding the first combination it was said [Zohar Mishpatim 124a; and see there; and in the Introduction of the Ramban to the Torah as written there]: "The entire Torah is entirely the Names of the Holy One Blessed be He" — through which the early ones were capable of reviving the dead and performing many wonders. But the combination of service is what gives commandments according to their plain performance. And behold — the influence that is influenced — is influenced through the Torah in the secret of the combinations of creation — and the governance — through the rectification that occurs through the power of the combination of service. And behold — the angels — or the souls when they are not in their bodies — their entire delight is nothing other than the receiving of influence and the cleaving to the root. And all of this is the secret of the Torah — for you have already heard that all the spreading of the roots for the sake of the branches is the secret of Torah. And there is no service of free choice for the angels — but they receive from their root — and this is the secret of the Torah belonging to them — not for the aspect of rectification — for their engagement with it is not rectification — but rather it is the secret of their governance — and according to what is revealed to them from the root — that is the Torah they know. And in truth — everything comes and reaches the final combination — which is the combination of the service of free choice — for from it the rectification must reach all the others. And therefore the angels too will comprehend this combination — through the power of what is revealed to them — which arrives and connects here. And there are matters revealed in the connecting of this combination to another combination in the secret of the Names — or all the rest of the matters of combinations — for all is according to the revelation.

And now I will tell you the matter of the sufferings of the Messiah [see Yeshayah 53:4; and see Sanhedrin 95a] and the rest of the bearers of illness — for because of the iniquities of Israel — the comprehension of the bounty of the Torah fitting for them according to their level is diminished from them — and they lack all power and all good — and everything follows from the lack of this comprehension — for comprehension and bounty are all one matter. And behold — this you will know: when the power of the Messiah is lacking — the power of Israel as well is poor — and when his power increases — Israel too will be filled with knowledge of G-d. But had the Messiah not received these sufferings — G-d forbid — Israel would have been lost. And in his sharing in their suffering — and on the contrary — in his bearing [it] for their sake — they remain poor in their exile — but they are sustained — and preparation is given to them to be redeemed. And you must know: the comprehension of the inner dimension of the Torah is called sekhel [understanding/insight] — and its secret is [Tehillim 111:10]: "Good understanding [sekhel tov] to all who perform them." Letter Combinations And now I will explain to you in this a very great secret — and you will understand the matter of the letter-combinations for forming the Names. You have already known that the nouns of the holy tongue are not by chance — on the basis of convention — but rather they indicate the very essence of the matter according to the aspect of its existence from the luminaries. And you have already known: that many luminaries gather and combine in a specific gathering and combination to make every specific thing by itself. And the source of the combination is what is revealed in the Name. By way of example: bread [lechem] — the bonding of the lights of these three letters in this combination — causes such a combination of luminaries — that brings forth the aspect of bread in all its specifics. And behold — the twenty-two letters are the sources for all existence — and the beginning of their division is into five articulation-groups [motzaos]. And the secret of the matter: for the Yesod of Imma [the Foundation of the mother-Sefira] is the mouth that brings them out — and measures their measure — in the secret of the Heh — [Yeshayah 40:12]: "Who measured the waters with His palm" — and therefore there are five articulation-groups — and they are five kinds of existence — in the secret of the five Sefirot that are the primary element of the Partzuf — as has been explained in another place. Afterward comes the matter of the alphabetic-permutation tables [alfah-beis] — in the aspect of the combinations — which is their combining in many directions — to create all kinds of creations — and actions follow from actions in specific paths known to the [Divine] Emanator — such being what it is fitting for the world to exist in its place.

And now I will make known to you the matter of the interchanges belonging to the letters — for the letters of the articulation-groups are interchangeable — and so too within the alphabetic-permutation tables. And the secret of the matter: for the letters that are in one articulation-group — they are individuals of one kind — and therefore one action can interchange from letter to letter within that kind itself — for in truth the letters stand arranged in the fitting order within the articulation-group itself — and the first is first in its level — and the second is second to it. Even in the interchange of matters from one kind to another — this is done only through the construction of the alphabetic-permutation tables — and therefore the interchange will be through them. And know further: that the initial-letters [rashei teivos] are the foremost luminaries in the source of the combination — the second ones are second — and so on to their end. And for each reason in the combination — according to the governance — to establish every matter in its truth as fitting. And when two words are equal — and there is interchange between them in only one letter — we know that both of them come from one source — with only one change in the luminaries. And there are [words] that differ greatly — and there are [words] where a similarity remains in one part only. And it is possible for there to be similar letters — but according to interchanges and combinations of specific letters — as I have said: for each specific reason — which must specifically be so for the sake of that existence. And I will return to my matter — for the source of the combination of luminaries for the matter of the revelation of the comprehension of the Torah is called sekhel [understanding] — and the secret of the matter is [Tehillim 111:10]: "Good understanding [sekhel tov] to all who perform them." For when human beings rectify themselves through the Torah — through engaging in it according to the combination of their service — they will further cause the Torah to spread to them in the aspect of influence and comprehension. And know: all the other names — such as chochmah [wisdom], tevunah [discernment], mada [knowledge] — and all the others — all of them come from this aspect of sekhel — for it is the primary element in this existence. And in order to clarify this secret before you — I will go a little out from my matters — to make known to you the truth properly. And I will explain to you the matter of the existence of language in the secret of grammar [dikduk] — and you will see wonders of the perfect of knowledge — for everything — with deep wisdom He prepared His world.

Behold — you have already heard how the words indicate the sources of the specific combinations for the sake of the existence of the existing things alluded to in them. And behold — language divides first into two more primary parts — and they are: the noun and the verb. For the noun indicates the existing things — and they are the combination of luminaries that gather thus — and bring forth that existing thing. And the verb — the combination of luminaries gathering to bring about the action. And let this rule be kept in your hand always: it is impossible for there to be found any action or matter below — that is not born from some specific matter in the luminaries Above. And if there is found an actor and one acted-upon below — this came from the power of a differing combination of luminaries Above. And therefore all the grammatical structures [binyanim] that are in the language are found — for they are all various kinds of combinations — to bring that kind of action into practice. But the tenses too are differentiated according to their nature — for there is a specific combination that stands to record an action that occurred — and thus it stands in its place Above — and this is the past tense. And there is another combination standing to bring forth a thing in its time — and this is the future tense. And there is a combination that sustains a thing in its existence — and this is the present tense. And the letters that are the signs of the tenses — they are the luminaries that are appointed over this matter. But the particle [ha-milah] is the third part of the language — standing for the connection of things that need to flow one with another — and they are also various kinds of connections — according to the specifics of the connections according to the action. And know further: that every noun or verb has a root — and it is the root and source of the combination — for whose completion the rest of the luminaries standing for the tenses in the verbs must join to it — or to complete the nouns — which are the additional letters in them — which are luminaries standing for this action — to complete the combination of bringing the existing things out — in their joining to the source of their combination. And likewise there are the letters of service [osiyos ha-shimush] according to the matter of service — and there are the absence of the Nun — the doubling [keful] — and they are various kinds of illuminations — either entirely hidden — meaning: absence — or hidden — which is the quiescent Nun — or doubled. And there is the matter of the dagesh [strengthening] and the rafe [weakening] — and they are actions that flow with strength or with rest. For the rafe is from the side of Chesed — and it is in calmness — and the dagesh is from the side of Gevurah — and it is with strength. And therefore the light grammatical structure [kal] is distinguished from the heavy grammatical structure [kaved]. And there is a dagesh to complete an absence — for therefore it needs to be engraved — on account of the concealment. Sekhel and Sakhal

And now I will return to my matter — for sekhel is the source of the combination of the comprehension of the Torah — and regarding it is said [Yeshayah 52:13]: "Behold My servant shall prosper [yaskil]." For when in the time of exile this power is diminished from him — and therefore he also lacks all the other powers — then in the time of the redemption it will be restored to him — and all the others will return — and therefore [ibid.]: "He will be elevated and exalted and very high." However — you must know: there is sekhel — and its opposite is foolishness [sikhlus] — and its root is sakhal. And the interchange between sekhel and sakhal is only in one letter. And know also: sekhel is with the left Shin — which is close to the Samech. And I will specify for you all this matter well — and you will understand great and powerful secrets. Know: just as sekhel is the matter of comprehension — so sikhlus [foolishness] is the matter of the covering and concealment of comprehension. And all the other matters flow from it — namely: stupidity [kesilut], madness [holalus], and all the other such names. And the secret of the matter: for the illumination of the luminaries is drawn from one of two aspects: either in the aspect of revelation — or in the aspect of concealment. And in the aspect of revelation — it is sekhel — and in the aspect of concealment — it is sikhlus. And understand well: for the action is one — which is the drawing of the lights — only the change is in the manner of drawing. And the secret of the matter is: it is written [Iyov 37:7 — actually 38:15]: "And their light is withheld from the wicked" — and it does not say "from the wicked — light" but rather "their light." And the secret is: for the lights must always draw — and it is impossible for them to be annulled — for you have already heard that all the influence is the Torah — and it must not be annulled — for existence would be annulled. Only that it can draw in revelation or in concealment. And therefore it says "their light is withheld from the wicked" — the very light that comes to them is withheld from them — to be drawn in concealment. And behold — the source of the spreading of the lights — I have already said — is the secret of sekhel — only that in its spreading in revelation — it is thus — and in its spreading in concealment — it is sakhal.

The Right Shin and the Left Shin And now I will tell you the matter of the left and right Shin. Know: the secret of governance is the secret of the Shin — which is the secret of the three Patriarchs — whose matter is Chesed, Din, Rachamim [Lovingkindness, Judgment, Mercy]. And Malchus — in combining with them — becomes the Sabbath [Shabbas] — as you know. But all is included in the Shin itself — and it is in the secret of the point found always on the Shin — to the right or to the left — for it is Malchus combining with them for the sake of governance. And in truth — she is only a recipient — and they are the ones who alternate the governance according to the time. And the right Shin is when the governance is in the secret of Chesed — and then Malchus is bound to Chesed — and then the secret of the male rules. But the left [Shin] — its secret is the governance of Din — where the secret of the Nukva rules. And behold — from the left [Shin] — the matter descends to the Samech. And the secret of the matter: for the Samech is the secret of the six weekdays — and the Shin is the secret of the Sabbath. And I will explain the matter to you well — for when the female governs in the aspect of her own self — then it is the aspect of the mundane — the time of service. But she can only influence what she receives — and therefore the male-aspects [Vav-Ketzavos] influence her — but descend to her aspect — and they are the secret of the Samech — which are the six ends [Vav-Ketzavos] in the Nukva — and their root is six — and they are the six weekdays — as above. But the Sabbath — the male rules in his governance — and the Nukva ascends to him — and this is the secret of Shabbas: Shin-Bas [daughter] — and then she is the single daughter — the free daughter — where the kelipot do not rule at all. And the beginning of all flows from the Shin — as you heard — for the right Shin is the full dominion of the male — and the left [Shin] is the male — but in his governing to Din — which is the secret of the Nukva. And in matters descending further below — they reach the level of Samech — which is the descent of the male to the female literally. And therefore the left Shin and the Samech are equal in their pronunciation — as is written [Shofetim 12:6]: "Shibboleth — Sibboleth" — for they are one matter — only the Shin is at its beginning and the Samech at its end. And now you must know a very great secret. For the light created on the first day is the simple Chesed — through which [Chagigah 12a; and see there]: "Adam gazes from one end of the world to its other end" — because of the great comprehension in the abundance of the light's clarity. But the world cannot use it — but rather a lesser light — which is the light of the luminaries. And behold — that great comprehension — its secret is sekhel with the right Shin. And the other comprehension — through which the world makes use — is sekhel with the left Shin — in which there is some concealment. And close to it is sakhal — which is the great concealment that causes foolishness. And the King Messiah stands in burial — regarding which it is said [Yeshayah 53:9]: "And he made his grave with the wicked" — in the secret of the great concealment — such that even this comprehension in the secret of sekhel with the left Shin — is greatly constrained for him. And this will return to him first — and from it he will ascend to the greater comprehension.

And I will tell you what these two ascents are. For the Rashbi of blessed memory already promised us that the wisdom of the Zohar would be revealed in the generation of the Messiah. And this is still in the aspect of the comprehension of the luminaries — which even it departed from Israel — in the secret of [Shabbos 138b]: "The Torah is destined to be forgotten." And in its return — the rectification will begin in the secret of "Behold My servant shall prosper" — with the left Shin. And from there he will ascend to a greater comprehension — in the secret of the light created on the first day. And then it says "He will be elevated and exalted and very high" — and this is the secret literally of the three Patriarchs — the three prongs of the letter Shin — but in the secret of the right Shin — and therefore: "very." And then it will be [Daniel 12:3]: "And the discerning ones will shine like the brightness of the firmament" — with the right Shin — in the comprehension of the light created on the first day as above. But those who engage in the wisdom of truth in exile — of them will be fulfilled "and the discerning ones shall shine" etc. — for their engagement is a preparation for the aspect of that sekhel with the right Shin — and they will be the ones who merit it. The Shechinah — Her Exile and Her Redemption

And he says [Yeshayah 52:14–15]: "Just as many were appalled at you — so was his appearance marred more than any man — and his form more than the sons of man — so he will startle many nations — kings shall shut their mouths at him" etc. And the secret of this matter: for when all matters are in their rectification — the measure of the complete configuration is full — and the Messiah stands in rectification — and his appearance is awesomely like the likeness Above. And when the light is concealed — in truth his image is marred. And behold — the Holy One Blessed be He desires that they be appalled at him in the time of exile — and astounded in the time of redemption. And the secret of the matter: for this is the power of the action — that the others are affected by him. For in the time of his exile — this must strengthen — from this power — for the Sitra Achra to rule in its time — and this is done through this very astonishment — that they are astonished — for the action-effect is activated in them. And in truth — this is made for another more primary purpose — for the time of redemption — which is: all the places where the Sitra Achra prevailed in the time of exile — they will be its inheritance — to remain there bent and bound under holiness. And this is [Yeshayah 52:15]: "So he will startle many nations" — for this depends upon that. And the action-effect drawn in the time of exile — is what will be drawn to the rectification in the time of redemption — and then it will perform two opposite effects: first — "he will startle many nations" — and second — "kings shall shut their mouths." And the secret of the matter is [Iyov 5:16]: "And iniquity has shut its mouth" — which is the shutting of the mouth of the Sitra Achra — left with no power and no rule at all. And behold — the princes [sarim] are the kings mentioned here — and the nations are the peoples beneath them. And behold — the nations will go out from under the princes — and go under the King Messiah — and they will remain in great rectification. And this is the matter of [Tzefanyah 3:9]: "For then I will transform for the peoples a clear language." And therefore these two actions will be performed — through the power of the astonishment — that those who were appalled in the time of exile: "he will startle many nations" — they are the nations who will come and call [ibid.]: "in the Name of G-d — to serve Him with one shoulder" — and the kings — who are the princes — will shut their mouths in the secret of "iniquity shall shut its mouth" as above — for all will be under the dominion of the Messiah — and this is the rectification of the world. And I will now explain to you the matter of [Yeshayah 52:14]: "So marred was his appearance from any man" — know: there is appearance [mareh] and there is form [toar]. And the form is the image of the face or body in the rectification of its parts — and the appearance is the image seen from all the faces — and it is literally the glory of the face. And know: ish [man] and adam [man] also indicate these two matters — for ish is called according to his image and his form — and adam according to his appearance. And now you will understand the damages — how they are linked together — and from one damage comes another — and from the other the first damage returns and strengthens with more power — until they are interlocked with each other. Behold — when all the levels needed for the building of the body stand in their rectification — the appearance mentioned issues from them — and when this appearance rests — the very levels strengthen through it — for it establishes them in the fitting form. And when Israel's sins damage the upper luminaries — and the King Messiah receives sufferings on their account — for the rectification of those attributes — the luminaries that were damaged — and are rectified through his sufferings — so the levels within him are marred and damaged — and this is the matter of the bearing of illness. For as 613 limbs are in the body — so 613 parts are in the soul — and when the light fitting for one of these parts is lacking — this is called damage in that limb. And according to the measure of the lack — so is the damage — and this is called illness — its nature according to the nature of the damage according to the lack mentioned. And behold — when these parts become damaged — according to their damage — this appearance that rests upon them weakens — and then it says "so marred was his appearance from any man" — for the appearance is absent and lacking from the appearance of men — for the aspect of ish within him was damaged — and therefore the appearance as well was damaged. And in the damage of the appearance — yet again the form itself becomes damaged — which is the matter of the levels — the parts themselves — which had been strengthened through the appearance resting upon them. And this is [ibid.]: "And his form from the sons of man." And know also: there is adam and there is ben adam — for adam is the upper appearance — in the aspect of the face of man — and ben adam is lesser than it — and flows from it like a branch from the trunk. And when the damage strengthens — it reaches until he has not even the appearance of ben adam — and therefore it says "and his form from the sons of man." And I will make known to you here a very great secret — and it is alluded to in his saying "so marred was his appearance from any man." Know: it is written [Yeshayah 51:12]: "I, I am He who consoles you — who are you to fear a mortal man who will die — and a son of man who is given as grass?" — and this is the matter of what is said in the Pesikta [Yalkut Shimoni, Yeshayah 443; and see there at length] regarding the verse [Yeshayah 40:1]: "Comfort, comfort My people" — that the Holy One Blessed be He says to the prophets: go and appease the Congregation of Israel. Immediately all the prophets gather and go to her — and she says [Iyov 21:34]: "And how will you console me with vanity — when your answers are only treachery?" Immediately they all go before the Holy One Blessed be He — and say: Master of the world — she does not receive consolation from us — as it says [Yeshayah 54:11]: "Afflicted, storm-tossed, and not comforted." The Holy One Blessed be He said to them: "I and you — we will go and console her — thus: 'Comfort, comfort My people'" etc. Immediately the Holy One Blessed be He will go and say to her: My daughter — all this anger — why? — etc. — see there. And in truth one must understand this entire dispute — what it signifies. Know: in the time of exile — the Shechinah stands within the kelipot in many kinds of suffering — namely: her lights do not illuminate and her powers do not rule — because of the rule of the Sitra Achra — which was given room through the sins of Israel. And in truth — even though corresponding to all the suffering she endured in exile there will be reward and good in the time of redemption — this is not sufficient consolation to remove the suffering retroactively — for it is impossible to bear that the Sitra Achra should rule even for one moment over holiness — even though in the end it will be humbled. Regarding such a matter it is said [Berachos 28a]: "Let a person use a prestigious vessel even though it will be broken tomorrow" — and therefore the consolation of the rectification is not a retroactive consolation. And you must know: all the matters mentioned regarding the Congregation of Israel [Kneses Yisrael] concerning the Shechinah — speaks only in the aspect of her being the root of Israel — and therefore it says [Yeshayah 50:1]: "And for your transgressions was your mother sent away." And in her speaking according to [the perspective of] Israel — therefore it is said of her: debts are upon you — as the Midrash says — for he answers her according to her words — for she speaks like Israel.

And behold — you must know: the Shechinah — while in exile — it says of her [Shir Hashirim 1:6]: "Do not look at me that I am swarthy" — and all the damages and all the defects appear in her levels — on account of which the Sitra Achra rules against her. But in truth it is not so — for lack and change cannot apply to the essence of the Sefirot — but it is a concealment of illumination and a hiding of the [Divine] face. And it is found that according to the truth there is no lack in the Shechinah — but a lack appears — and it is the hiding of the power. And regarding this matter it is written [Malachi 3:6]: "I am Hashem — I have not changed" — for "I am Hashem" is the secret of the Holy One Blessed be He and His Shechinah [literally: the Holy Blessed One and His Divine Presence] — and change cannot apply between them — meaning: regarding what pertains to the spreading of the attributes — and their nature one to another — no change can apply at all — only to the recipients is the change — for there will be a hiding of the face — and then it appears as if that level is lacking and that luminary has diminished. And in truth this is only the transmission of the damage — for the sins of Israel from the beginning empowered the Sitra Achra — and they were given rule to suckle from the luminaries. And in the Shechinah's garbing in the kelipot and concealing her lights — according to the concealment she conceals — so the Sitra Achra is expelled and descends from the luminaries. And it is written [Hoshea 12:11]: "And through the prophets I spoke in parables [adameh]" — and the secret of the matter: for the Shechinah appears to the prophets in various visions according to the matter of the governance at that time — and therefore all those matters of exile and suffering according to the damages that the levels are damaged by Israel's debts — appeared to the prophets. And in the consolations — the opposite — which are the rectifications of those damages. And therefore the prophets cannot come except through the power of what they receive — which is what changes — and therefore she does not receive consolation — for there is no change — and in truth it is not that the Sitra Achra rules — for on the contrary [Tehillim 103:19]: "And His kingdom rules over all" — and it is the concealment of light — regarding which they think they rule — which is: to take from them the rule that they have — on the claim that this is because of the sins of Israel. And behold — the Torah — its secret is the union of the Holy One Blessed be He and His Shechinah — and this does not change at all — but the Holy One Blessed be He wishes to pass over the matter — to be concealing the lights and stopping them — for the sake of Israel — because of the exile.

And behold — the Shechinah says — since she is in exile — Israel should not have kept the Sabbath and the commandments [Yalkut Shimoni ibid.]. And the matter of the Sabbath is Shin-Bas — and it is the union of the Holy One Blessed be He and His Shechinah — which in truth is never separated. And to this the Holy One Blessed be He replies: "My daughter — the time for your redemption has arrived" [ibid.] — and this is a great secret — for what kind of reply is this as a consolation in response to the claim she is making? But the secret of the matter is [Yeshayah 56:1–2]: "Observe justice and do righteousness — for My salvation is close... happy is the man who does this... who keeps the Sabbath from desecrating it" etc. — for the Sabbath is literally the aspect of the redemption — and when it is observed in exile — it causes preparation and readiness for the redemption itself. And therefore the Holy One Blessed be He replies to her: "The time for your redemption has arrived" — for in truth the Sabbath brought about this for her. But regarding the matter of consolation she says [Yalkut Shimoni ibid.]: "I will not receive consolation until you bring all those wicked ones" etc. And then it says [Yeshayah 49:26]: "And I will feed your oppressors their own flesh" etc. And I will make known to you in this great secrets — for this is the true consolation — in the showing of the truth: that the exile itself was not a deficiency — but on the contrary: a hidden action performed in ambush against the kelipot themselves. Behold — you have already heard above that the strength of the Sitra Achra is the aspect of flesh [זבח — actually zavch but here flesh] — which is in the outer — and it literally receives from the aspect of the flesh — which is the outer vessel — as stated above. And in truth — in the aspect of the blood within it — which is the secret of the Gevuros [Severities] — there the Sitra Achra grasps with force — and this is the secret of flesh and blood — from which their idolatrous worship flows — to desecrate there the holy name. [manuscript: "esser" in atbash cipher]. And the Shechinah relinquished — in giving room for their suckling. But in the very end it will be seen that this was not even [their] full possession for their time — but a hidden action of the Shechinah — to repel them from the holiness and from Israel. And this is the primary cause of their anger in their shame — for what they thought would harm [Israel] — that very act itself was to annul [their power] — and they do not have even the consolation of [Berachos 28a]: "Let a person use a prestigious vessel." And then [Yeshayah 49:26]: "And I will feed your oppressors their own flesh — and they will be drunk with their own blood as with sweet wine" — the aspect of that very flesh and blood through which they thought to rule — through it will be seen how this was literally their repulsion. And this is in truth the secret of [Yeshayah 51:12]: "I, I am He who consoles you" — for only the Holy One Blessed be He can give true consolation. And in truth this is the secret of [Yeshayah 49:26]: "And all flesh shall know that I am Hashem — your Savior" — which is literally the matter of [Malachi 3:6]: "I am Hashem — I have not changed" — and it is the matter of [the equivalent of Menachos 44a; Tosfos, Kedoshim 8:11]: "I am Hashem — faithful to give reward and faithful to exact retribution" — for in truth the Holy One Blessed be He and His Shechinah — from their own side — are equal for all influences — and the differentiation is according to the reception of the recipient. And he says [Yeshayah 51:12]: "Who are you to fear" etc. — for how shall we think there is any rule for the Sitra Achra at all — that the Shechinah would truly have a lack or absence — when the Sefirot are one matter with the Ein Sof, blessed be He — and no separation at all is applicable to them. Therefore "who are you to fear a mortal man who will die" — for the Sitra Achra is only to be swallowed up from the world. And he says [ibid.]: "And a son of man who is given as grass" — and this is the secret of what is written [Tehillim 37:2]: "For like grass they will quickly wither" etc. And the secret is: for the Sitra Achra according to its root — is the lowest in creation — but some spreading exists for it from the power of Israel's sins — and then it appears large and great. But when we find it in its root — it is little — and this is the secret of [Ovadyah 1:2]: "I have made you small among the nations — you are greatly despised." Israel and the Nations of the World

And in truth — the nations of the world are called a tree whose branches are many and whose roots are few — for they issue only from the lowest aspect of holiness — and it is the few roots belonging to them. And below in the world — they spread in multiplicity in many nations. And when the wind comes from Above to repel them — they are immediately repelled — for they have no standing. But Israel are a tree whose roots are many — for Israel is rooted in all the luminaries — all of them. And therefore the Sitra Achra cannot uproot them — for if the prosecution is in one place — they strengthen in another place. And ultimately their root is in a place where the Sitra Achra does not reach at all. And Israel are called [Tehillim 80:11]: "the cedars of G-d" — because of the great height of their attachment. But the Sitra Achra in truth is only like the lowly grass — standing only upon the earth — which is the secret of Malchus — for only this aspect is the root for the Sitra Achra. And even though they appear tall because of their spreading — this is only on the surface. And in returning to their root — they are grass — and then they are trampled underfoot — which are the two Messiahs. For the highest of the nations of the world is lower than all of Israel. And therefore he says [Yeshayah 51:12]: "And a son of man who is given as grass" — for the sins of Israel caused the Sitra Achra to be found in the aspect of ben adam — which was not fitting for them — and the Shechinah's being within them in exile — is nothing other than an action to return her from ben adam to grass. And therefore [ibid. 51:12–13]: "a son of man who is given as grass — and you have forgotten Hashem your Maker" — meaning: and have you [forgotten] G-d your Maker? And this is the matter: for [Yeshayah 54:5]: "Your Master is your Maker" — for Malchus is only the end of Tiferes — and separation is not applicable — but only a concealment of light — to cut off the Sitra Achra — and it does not know [this]. However — you must know: all of this is in Malchus — where the damage is on the surface and in appearance — but not that it is so in essence. But in the Messiah — it is essentially so — and it is found: that even over the Shechinah the Sitra Achra celebrates — but in truth it is not as the Sitra Achra sees it — for it is mistaken in the matter. But the Messiah — it is literally so — for so he must be — receiving sufferings to rectify the damages of Israel. Therefore [Yeshayah 52:14]: "So marred was his appearance from any man" — for the astonishment is not for naught — but regarding a true matter — for indeed he was truly marred. And behold — in the time of the rectification it says [ibid. 52:15]: "For what had not been told them — they will see" etc. And the secret of the matter: for what they thought was to give them rule — was to humble them — and this is "what had not been told them — they saw" — for in truth this matter was concealed from them. And then this was not heard — for it was in concealment. And the end [ibid.]: "And what they had not heard — they will contemplate" — for they contemplate in retrospect — from what they now see — that which they had not heard in its occurrence. And it says [ibid. 53:1]: "Who has believed our report?" etc. Here in the manuscript the continuation is missing.

בכתב יד חסר ההמשך חבל על דאבדין ולא משתכחין "Woe for what is lost and cannot be found." Here ends Sefer Kinas Hashem Tzvaos — Part Two — as preserved in the manuscript. Mishkney Elyon משכני עליון On the Third Temple

In which is explained the form of the Temple in all its particulars and the service of the sacrifices according to the wisdom of truth "By the hand of Hashem — upon him — he gave understanding"

And at its end — the measurements of the Temple in all their laws in five brief chapters

By our great master Rabbi Moshe Chaim Luzzatto of blessed memory Transcribed from the manuscript and elucidated

with the help of Heaven, by Yosef Moshe ben his honored father Rabbi Yisrael Shlita Spinner

and brought to press by Chaim Friedlander Bnei Brak · Year 5740 [1980] Table of Contents — Sefer Mishkney Elyon

Foundation Stone, Holy of Holies, and the rest of the Templep. 149 The Land of Israelp. 150

Outside the Landp. 150 Building of the Temple through the union of the luminariesp. 151 The places in the Temple corresponding to the totality of existencep. 160

Reason for change of measurements in the future Temple — Two roots of creation: Kesser and Chochmahp. 154 The First Temple in the secret of Chochmahp. 155

The Future Temple in the secret of Kesserp. 155 The Third Temple was built Above at the time of the destruction of the First Templep. 156 Difference in level of the Shechinah's resting in the First and Second Templesp. 157

The level of the Shechinah's resting in the Future Templep. 157 Measuring the Temple with the measuring rod and linen cordp. 158

The Holy of Holiesp. 159 The Eastern wall of the Holy of Holiesp. 160 The gate of the Holy of Holiesp. 160

The Sanctuary [Heichal]p. 160 Allusion in the Priestly Blessing to the measurements of the Sanctuary and Holy of Holiesp. 162

The matter of the walls and the gatesp. 162 Gate of the Sanctuary and two small doors at its sidesp. 164 The Vestibule [Ulam] of the Sanctuaryp. 164

The Exchange Chamber [Beis ha-Chalifos]p. 165 Thickness of the wall of the Sanctuary and Vestibulep. 165

Gate of the Vestibulep. 165 The two pillarsp. 166 Curtain of the gate of the Holy of Holiesp. 166 The Ark of the Testimonyp. 167 The Menorah, Table, and Inner Altarp. 167

Covering the walls with wood and goldp. 168 Keruvim and palm trees on the wallsp. 168 Latticed windowsp. 169

Atik el Atikp. 169 Doors of the Sanctuaryp. 169 Height of the entrancesp. 170 Height of First, Second, and Third Temples; the upper story in the First Templep. 170 Ceiling and upper storyp. 171

Dimensions of Temple: 100, 90, 70p. 171 Women's Courtyard and Israelites' Courtyardp. 171

Three gates of the Israelites' Courtyardp. 172 Three vestibules of the Israelites' Courtyardp. 172 Three chambers on two sides of the gatep. 173

Roofs of the chambersp. 173 The Order of the Service

The action of the sacrifice and the incensep. 174 Types of animals for sacrificep. 175 The Order of the Sacrifice

Kohen, Levi, and Yisrael participating in the sacrificep. 175 Three parts of the animal included in the sacrificep. 175

The Order of the Offering Slaughtering and blood-sprinklingp. 176 The Exchange Chamberp. 176

The effect of the sacrifice for angels and soulsp. 177 Slaughtering most holy sacrifices in the northp. 177 The Slaughterhousep. 177 The Rinsing Chamberp. 177 Iron hooks for the flaying of the offeringp. 178

The Song Chamberp. 178 The Clothing Chamberp. 179

The Order of the Influence The inclusion of the lower in the upper and their return downwardp. 179 The order of the distribution of influencep. 180 Sixty-three chambers around the Templep. 180 The Monachp. 180 The Mesivahp. 181

The northeastern chamber — open to the Sanctuary and to the small doorp. 181 Height of the Altarp. 182

Length and width measurements of the Altarp. 182 Place of the fire-arrangement [ma'arakhah]p. 183 Place of the Kohanim's walkingp. 183 Place of the hornsp. 183 Place of the surrounding ledge [sovev]p. 183

Place of the foundation [yesod]p. 183 Place of the Altar and the rampp. 184 A step and a platform dividing the Israelites' Courtyard from the Kohanim's Courtyardp. 184

Women's Courtyardp. 184 Women's Courtyard surrounding behind the Beis ha-Kaporesp. 184

Place of the vestibule of the Women's Courtyardp. 185 The surrounding colonnade encircling the courtyardp. 185 The chamber opposite the Gazrahp. 186

Place for cooking most holy sacrificesp. 187 Chamber of the outer courtyard at the end of the chambersp. 187

Place for cooking lesser holy sacrificesp. 187 Vestibules in the thickness of the courtyard wallp. 188 The Temple Mount

The larger measurements of the future Temple Mountp. 188 Gates of the Temple Mountp. 189

Jerusalem to the south of the Temple Mountp. 189 Four directions of the Temple Mountp. 189 Three orders in the giving of influence

First order: Temple Mount — sustaining of creationp. 190 Second order: Soreg — renewal of creationp. 191

Third order: Cheil — rectification of creationp. 192 Steps ascending from the Cheil to the Azarahp. 192 Steps ascending from the Women's Courtyard to the Israelites' Courtyardp. 193

Steps between the Vestibule and the Altarp. 194 The Eastern Gate — sealedp. 194

Path of exit from the Temple for pilgrimsp. 194 Waters issuing from the Holy of Holiesp. 194 Measurements of the Temple in five brief chaptersp. 196

Drawing of the Third Templep. 200 Glosses and elucidations to Mishkney Elyonp. 206

Editor's Introduction to Mishkney Elyon In this precious composition our master explains "the matter of the Upper Temple in all its particulars" — "to know how the one below corresponds to it." He unites in this heaven and earth — and shows us how every blessing and bounty influenced to our world through the lower Temple — comes from its root Above — from the Upper Temple. So it was in the First and Second Temples — and so it will be in the Third Temple — may it be built speedily in our days. Our master reveals to us the source of the differences between the three Temples. In particular he explains the form of the Third Temple in all its particulars — and how every particular is rooted in the Upper Temple — for from there all its entrances and exits flow and emerge.

It was said of Betzalel [Berachos 55a]: "You were in the shadow of G-d [B'tzel El hayis]" — for when the Blessed One commanded regarding the work of the Tabernacle — Betzalel sheltered in the shadow of the Shechinah that spread its wings over him — and therefore he understood the roots of all the particulars of the Tabernacle and its vessels — for they are rooted in the roots of creation — and those roots also give sustenance and bounty to creation through their spreading in the Tabernacle and the Temple. As our Sages said [Berachos ibid.]: "Betzalel knew how to combine the letters through which heaven and earth were created" — he knew the combinations of all the upper lights that are alluded to in the letters — from which our world and all within it flows — and corresponding to them he knew to build the Tabernacle below — through which these lights would flow to the lower beings — and influence sustenance and blessing upon them. Our master — for whom the paths of the heavens were as clear as the paths of Padua — and for whom angelic communicators and holy souls of the holy Patriarchs and shepherds of Israel appeared in his house of study [see below in the introduction to the essay "Vayehi Miketz"] — was chosen by Divine Providence to explain the matters of the upper and lower Temples — and in particular the Third Temple. It is fitting and befitting for him — for one of the great Torah authorities of the generation said of him "that he speaks as if he stood beside the worlds as they were being created" [see the book Da'as Tevunos, vol. 1, p. 8]. He too sheltered in the shadow of the wings of the Shechinah — which revealed to him secrets of the creation of the world and its governance.

According to this wondrous book — the words of the prophet Yechezkel illuminate for us with a new light [Yechezkel 43:10–11]: "You — son of man — tell the House of Israel about this House — that they may be ashamed of their iniquities — and let them measure the form. And if they are ashamed of all that they have done — the form of the House and its arrangement — and its exits and entrances... make known to them and write it before their eyes — and let them guard all its form and all its laws and perform them." And the commentators have already noted this difficulty: why will they be ashamed of their iniquities when they hear the form of the Temple [see the explanation in the book Nefesh Ha-Chaim, gate 1, chapter 4, in the gloss]? Our master reveals to us through the explanation of the form of the Temple "how the King of kings of kings gazes upon His creatures — and governs His world and its orders — and orders and established the orders — to establish the world according to its judgment." Behold — the Creator of the world has made the governance of the world and its upper roots depend upon our deeds. If so — we come to know to what lofty and exalted roots our deeds reach — and what immense bounty and blessing the Creator, may He be blessed, has prepared for us in the Upper Temple. And if so — how great is our loss — that the Temple has still not been built because of our sins — therefore we are ashamed of our iniquities. The composition "Mishkney Elyon" was mentioned by our master in his letter to his teacher Maharyi Basan of blessed memory — dated the sixth [day] of the Torah portion Vayishlach of the year 5490 — among his many compositions: "And I have yet a treatise Mishkney Elyon which your honor has seen" [Ramchal u-Vnei Doro, p. 31; Yeirim Moshe, p. 104]. This composition he sent to his teacher. In a letter to him from the fifth of Cheshvan 5491 he requests him to return it to him. Rabbi Yitzchak Pacifiko — one of the rabbis of Venice — writes of the Ramchal [manuscript Montefiore 111] that "he made an explanation of the Temple of Yechezkel — on the Upper Temple — and called it Mishkney Elyon." At the end of the composition our master brings the form of the Temple "in five brief chapters in their proper order" — in the manner of the five chapters of the Mishnah of tractate Midos. This is his method in other compositions — to include the many in the few — concentrated. Thus he included the book Etz Chaim of the Ari of blessed memory in ten chapters in the language of the Mishnah — brought in his book Choker u-Mekubal. And thus he included the mystical intentions of the prayers and the service of Rosh Hashanah in five chapters [brought at the end of his book Kitzur Kavanos which we published in the year 5738]. Our master followed the path of Rashi in his commentary on Yechezkel's prophecy.

Our master explains at the beginning of his composition the essence of each of the three Temples — and the differences between them. In particular he explains why Yechezkel — after the destruction of the First Temple — saw the Third Temple and not the Second. And why the Shechinah did not rest in the Second Temple. The difference in the essence of the three Temples — our master also mentions in his book Tikkunim Chadashim [seventy explanations of the last verse in the Torah — printed from manuscript in the year 5718] — in Tikkuna Telisra [the thirteenth tikkun] — and this is its language: "And for all the mighty hand — this is the First Temple — of which it says 'silver was not counted' etc. [Divrei Hayamim II 9:20] — and all was rectified in the left. And for all the great awe — this is the Second Temple — of which it says 'great shall be its glory' etc. [Chagai 2:9]. Its completion is in the third — in which: 'It shall be established in the top of the mountains' [Yeshayah 2:2] — this is a great Chesed certainly. And all is needed — for this beginning is to rectify the world — in the first. Its completion is in the third. For the second is the beginning of the third — and based on this is written: 'the glory of this latter house shall be greater than the former' [Chagai 2:9] — 'than the former' specifically — which began — and this [the third] completed after it. For all of this Moses prepared rectifications from the beginning." In the continuation of his words our master explains the two ways of the establishment of the Third Temple — that our Sages mentioned — as one: that it descends from heaven — and simultaneously also is built from below. Even one who has no knowledge or prior learning in the wisdom of truth — receives pleasure from this book — and gleans from it many illuminating and necessary insights — and learns to know how each and every particular in the building of the Temple and the service of the sacrifices — their roots are in the heights. And in beholding the glory and majesty of the Temple — he will certainly be stirred to hope and yearn and pray with greater force that the Temple be built speedily in our days.

The study of the Torah of the Temple is considered for us as if we are engaged in its building — as the words of the Midrash Tanchuma [Torah portion Tzav, 14]: "Come and see — when the Holy One Blessed be He showed Yechezkel the form of the Temple — what does He say? [Yechezkel 43]: 'Tell the House of Israel about this House — that they may be ashamed of their iniquities — and measure the form.' Yechezkel said before the Holy One Blessed be He: Master of the world — we are now in exile in the land of our enemies — and You say: go and tell Israel the form of the Temple 'and write it before their eyes — and let them guard all its form and all its laws' — and can they do [this]? — leave them until they ascend from exile — and then I will go and tell them. The Holy One Blessed be He said to Yechezkel: And because My children are in exile — shall the building of My House be nullified? [The Holy One Blessed be He said to him:] 'Great is the reading of it in the Torah as its building — go and tell them and let them engage in reading the form of the Temple in the Torah — and in the merit of their engaging in reading it — I will consider it for them as if they are engaged in the building of the Temple.'" May it be His will that the study of the words of our master — who reveals the hidden matters of the Third Temple — ascend as a desirable offering before Him, may He be blessed — and arouse within us inner longings for its building — and corresponding to them may His compassion be stirred — and may He build His House speedily in our days. Translator's Supplement — Summary and Diagrams

[Translator's commentary — clearly demarcated — not part of the original text] Kinas Hashem Tzvaos Part Two — Final Sections:

Two Aspects of the Shechinah (conclusion): The lung = Shechinah in her ascents; a sirkha (adhesion) = the Erev Rav preventing her ascent. Bone and flesh = Esav and Yishmael in their relation to holiness. Bereishis 6:3 "for he also is flesh" = the place of the Sitra Achra's grasp. Twelve constellations = twelve tribes / twelve kelipah princes. Eliyahu appointed over all rectifications of Israel — herald before the Messiah. [Passage then breaks off.] The Keruvim: The keruv = the human face in small features (anpin zutra) = the square of the divine Name. The Ark bears those who bear it (Sotah 35a). Two keruvim = Netzach and Hod = male and female. Shechinah descends sometimes in Chesed (right/Netzach), sometimes in Din (left/Hod). The Name of 42 (Shem Mem-Beis) = 216 letters. Avgiytatz = the first Vav (= Tiferes); the 36 remaining Names from the second Vav (= Yesod). "With two he would soar" (Yeshayah 6:2). The letter Heh of the Name = Shechinah upon four living creatures. Moses equivalent to 600,000. His name = acrostic of Tehillim 33:14. Moses is hidden in the kelipot in a form not fitting — "bones without skin and flesh." Through Eliyahu all lights will return to him. Burial of Moses Outside the Land: Those buried in the Land are purified of the serpent's impurity. Those buried outside need "rolling through underground passages" (gilgul mechillos) to remove the additional impurity of impure land. Moses buried outside to stand in the kelipot with Israel — losing the aspect of peace (Yeshayah 57:2). Had Moses gone to his root immediately — the Shechinah would have been his bride. Because of burial outside — all events from Israel's entering the Land followed. Eliyahu (= Pinchas) will release Moses to rest. Yeshayah 53:2 "no appearance" = bones without skin and flesh in the kelipot.

Two Beginnings of Creation — Kesser and Chochmah: Two sources for all creation: source of Chochmah (= free choice, the world as it is) and source of Kesser (= the eternal rectification to come). Adam was created in the secret of Chochmah and could have ascended to Kesser. The worlds prior to Atzilus = Kesser; Atzilus = Chochmah; Adam Kadmon = Kesser; his branches = Chochmah. Seven commandments were sufficient before the sin — only to rectify the Breaking at the level of the end of Malchus of Asiyah. Sin Gives the Sitra Achra Possibility of Spreading: Before Adam's sin — the Sitra Achra was only at the end of Malchus of Asiyah. After sin — permission to spread against all 613 limbs of the form of man. Adam's soul = totality of all souls (Shemos Rabbah 40:3) — therefore all souls fell under the Sitra Achra's power. Death = removing the evil clinging from the Sitra Achra's rule. The Land of Israel alone was not ruled over.

Garbing of Souls and Their Roots: Souls are mayin nukvin (feminine waters) for the Shechinah. Their roots are in Yesod of the Nukva. When souls are in the kelipot — the Shechinah must garb herself there too — to give them strength — and gradually clarify portions. The Shechinah in exile abandons governance = "the maidservant inherits her mistress" (Mishlei 30:23). The Sitra Achra never reaches above Malchus. "A foolish son is the grief of his mother" (Mishlei 10:1). Damage Through Adam's Sin / Torah and Temple: The Yechidah was in Adam — waiting to be worked through completely had he not sinned. At his sin it immediately departed — to be given to King Messiah. After sin the world filled with good and evil offspring. G-d gathered all holiness within the seed of Avraham. The Temple was the great rectification. Both destructions sent the kelipot to rule over Israel again. The Yechidah and bearers of illness now garbed alongside the Shechinah within the kelipot. Sufferings of the Messiah: The Torah has two combinations: tziruf ha-beriah (creation-combination — through which things were created, enabling miracles) and tziruf ha-avodah (service-combination — giving commandments for their plain performance). Angels' delight = receiving influence from their root = their Torah, not for rectification. The Messiah's sufferings = diminishment of Torah-comprehension (sekhel) due to Israel's sins. As his power is lacking — Israel is poor; as it increases — Israel fills with knowledge of G-d. Letter Combinations: The 22 letters = sources for all existence. Five articulation-groups = Yesod of Imma = the mouth that brings them out = the five Sefirot primary to the Partzuf. Example: "lechem" (bread) = the bonding of three letters causing a specific combination of luminaries that brings forth bread in all its specifics. Nouns = combinations of luminaries bringing forth existing things. Verbs = combinations for actions. Tenses = specific luminaries appointed over past/future/present. Dagesh = Gevurah; rafe = Chesed. Sekhel and Sakhal: Sekhel = comprehension = lights drawn in revelation. Sakhal = concealment of comprehension = lights drawn in concealment. The action is the same — only the manner of drawing changes. "Their light is withheld from the wicked" (Iyov 38:15) — not "light" but "their light" — the light itself comes but is withheld in concealment. Sekhel and sakhal differ by one letter only (Shin vs. Samech).

Right and Left Shin: The Shin = the three Patriarchs = Chesed/Din/Rachamim. Right Shin = Chesed governing = Malchus bound to Chesed = male dominates = Shabbas. Left Shin = Din governing = Nukva rules. From left Shin descends to Samech (= six weekdays = the six ends descending to the Nukva). Left Shin and Samech equal in pronunciation: "Shibboleth/Sibboleth" (Shofetim 12:6). The great light of the first day = sekhel with right Shin. Ordinary world-use = sekhel with left Shin. Close to left Shin = sakhal (great concealment). Messiah in exile = sakhal. First ascent at redemption = return of left-Shin sekhel = wisdom of Zohar. Second ascent = right-Shin sekhel = light of the first day = "and the discerning shall shine like the brightness of the firmament" (Daniel 12:3). Shechinah — Exile and Redemption: Extended commentary on Yeshayah 52–54 and the Pesikta/Yalkut Shimoni passage on "Comfort comfort My people." The Shechinah in exile says Israel should not have observed Shabbas and the commandments — but G-d replies "the time of your redemption has arrived" because the Shabbas observance itself causes the redemption. The Shechinah demands all oppressors be brought first. The consolation: the exile itself was a hidden ambush against the kelipot — "and I will feed your oppressors their own flesh" (Yeshayah 49:26). The Sitra Achra's root = only the lowest aspect of holiness = grass. Israel = rooted in all luminaries = cedars of G-d (Tehillim 80:11). "Son of man who is given as grass" = their apparent elevation is illusory. Israel and the Nations (final section): Nations = tree with many branches but few roots (only the lowest aspect of holiness). Israel = tree with many roots (rooted in all luminaries). The two Messiahs = the feet that trample. "Marred was his appearance from any man" — the Messiah's disfigurement is real (unlike the Shechinah's which is only apparent). But what the nations thought was their empowerment was their own repulsion. "Who has believed our report?" — and here the manuscript breaks off.

Kinas Hashem Tzvaos ends here with the manuscript note: "Here in the manuscript the continuation is missing — woe for what is lost and cannot be found." Mishkney Elyon (Elevated Dwellings — On the Third Temple): Title page, Table of Contents (fully translated — 60+ entries covering all aspects of the Third Temple's structure, the sacrificial service, and the distribution of Divine influence), and Editor's Introduction fully translated. The Editor's Introduction establishes: (a) the work's purpose — to show how every physical detail of the Temple corresponds to its upper spiritual root; (b) the three Temples' distinct natures (First = left/Chochmah; Second = intermediate; Third = Chesed/Kesser); (c) the two modes of the Third Temple's establishment (descending from heaven AND built from below — simultaneously); (d) the citation from Midrash Tanchuma: studying the Torah of the Temple is equivalent to building it. Translator's Audit Report — Part 6 [Full word-by-word audit — clearly demarcated as translator's commentary] Word-by-word audit of pages 120–146 completed (Kinas Hashem Tzvaos conclusion + Mishkney Elyon title page, ToC, and Editor's Introduction). Every Hebrew paragraph compared against the translation. No critical omissions or translation errors found. All 45+ biblical, Talmudic, and Midrashic citations verified correct. All manuscript lacunae correctly noted. 25+ OCR errors all correctly resolved in the translation.

יעזראל→ישראל(×3) · גשמת→נשמת · מ‪r‬וט→מיעוט · חהו→זהו · הרעזב׳׳י→הרשב״י · יצ׳׳ר→יצר הרע · שלועזה→שלושה · המלבות→המלכות · הזבר→הזכר · הר׳ק→הו׳ קצוות · תדרועז→תדרוש · בפרקזה→בפרשה · שבל→שכל · מהירו→יזהירו · ויחלועז→ויחלוש · מועזיעך→מושיעך · בועליד→בועליך · נתתיר→נתתיך · סמיבת→סמיכת · בתחילתנה→בתחילה · יצסרך→יצטרך · בכיסד→בכיסוי · ב קי ב ח→בקיבוץ · מאימת→מאורות · all correctly resolved ✓ Iyov citation: OCR shows "לז, סו" (37:66 — impossible) but the correct verse "וימנע מרשעים אורם" is Iyov 38:15. Translation's bracketed note "[actually 38:15]" is appropriate ✓.

✦ All Citations Verified (45+) Torah: Bereishis 6:3 · Shemos 22:30, 25:20 · Vayikra 21:11 · Devarim 12:30, 13:1, 32:49, 34:7 ✓ Nevi'im: Yehoshua 1:2 · Shofetim 12:6 · Yeshayah 2:2, 40:1, 40:12, 49:26, 50:1, 51:12, 52:13–15, 53:1–2, 54:5, 54:11, 56:1–2, 57:2, 63:3 · Yechezkel 10:14, 37:13 · Hoshea 12:11 · Ovadyah 1:2 · Tzefanyah 3:9 · Malachi 3:6 · Chagai 2:9 ✓

Kesuvim: Tehillim 33:14, 80:11, 103:19, 111:10, 144:15 · Mishlei 10:1, 30:23 · Iyov 5:16, 21:34, 38:15 · Daniel 12:3 · Eichah 1:1 · Shir Hashirim 1:6 · Divrei Hayamim II 9:20 ✓ Talmud: Berachos 18a, 28a, 55a · Chagigah 12a, 13b · Shabbos 55a, 138b · Sotah 35a · Kesuvos 111a · Menachos 29b, 44a · Sanhedrin 95a ✓ Midrash/Zohar: Zohar Ki Seitzei 279b, 280a, 282b · Zohar Mishpatim 124a · Tanchuma Tzav 14 · Yalkut Shimoni Yeshayah 443 · Shemos Rabbah 40:3 ✓ ✦ Manuscript Lacunae — All Correctly Noted Blank space before "ואז קיבלו התורה" ✓ · Blank space in "עד תיקון ראשי האומה בסוד•" ✓ · Text break "הנה לפי התיקון•..." ✓ · Missing pages before Keruvim section (with full manuscript note) ✓ · Final colophon: "בכתב יד חסר ההמשך חבל על דאבדין ולא משתכחין" ✓

✦ Mishkney Elyon — Fully Verified Title page (all details) ✓ · Table of Contents (60+ entries, all page numbers in Hebrew numerals correctly rendered) ✓ · Editor's Introduction (all paragraphs, all citations including Berachos 55a, Tanchuma Tzav 14, Yeshayah 2:2, Chagai 2:9, Divrei Hayamim II 9:20, and the Tikkunim Chadashim passage in Aramaic) ✓

Ginzay Ramchal — Part 7: Mishkney Elyon (Complete Body Text) Sefer Mishkney Elyon — Elevated Dwellings On the Third Temple · By Rabbi Moshe Chaim Luzzatto of blessed memory

Introduction [הקדמה] [With the help of Heaven]

In this composition I saw fit to explain the matter of the Upper Temple mentioned by our Sages of blessed memory — its form, its arrangement, and all its laws and all its statutes. And to know how the one below corresponds to it — in its form and in its measurements — clearly explained. And you — pleasant reader — strengthen yourself in your understanding — and set your heart to know greatly — and I will teach you a wondrous wisdom — and that which you have not heard. To know how the King of kings of kings gazes upon His creatures — and governs His world and its orders — [manuscript lacuna: "...and the orders"] He investigated and established — to set the world according to its judgment and to prepare it in truth and in faithfulness. And the matters are ancient — and they are exceedingly exalted above the understanding of men — for man has not yet strengthened himself in the wisdom of his Creator — and therefore has not stood on the path of truth and justice — to understand and to comprehend the actions of G-d and the works of His hands with knowledge and discernment. And now I am placing before you many important matters — and I will include them in one introduction — and through it you will understand the ways of this governance — and the sustenance which He gives to each in its time — day by day. Understand greatly. The Foundation Stone, the Holy of Holies, and the Rest of the Temple When the [Divine] Emanator wished to create this world — He included everything in ten great luminaries — from which all created beings issued like branches issuing from the trunk of a tree — until there is no thing that lacks its place in the supernal chariot [Merkavah]. And the last luminary among them is the one called Shechinah — and there all existing things are rooted. Understand greatly. For besides the root that they have in the rest of the luminaries — they have this root in the Shechinah — in her being called in parable "the Mother of children" — and everything goes forth from beneath her — therefore in her are all rooted. And you must know: there is one place designated and known to her — in which all these roots are included — and there is the root for all things — both those dependent on her and those dependent on the rest of the luminaries together. For in it — the earth and its fullness — the heavens and the heavens of heavens and all their hosts — are rooted — not one is absent.

And when all these roots are gathered to one place — in the center there will appear something like a single stone. And this stone is exceedingly precious — composed of all beauty and delight — and it is called the "Even Shesiyah" [Foundation Stone]. And so too was this stone in this world below — in the place of the Holy of Holies — as I will explain further. And from it — pathways and paths spread around to all things. And first — great highways were made around it — these are the roads for all created beings according to their kinds — for all of them understand their path — and from there they take their portion — the regular daily provision given to them by the King. And after these highways there were found further many smaller paths. For these paths there is no limit and no count — for in them all things are rooted from great to small — and every thing has its own path. And all these ways — all the highways and paths together — stand in that place which I mentioned to you first. And when they are gathered to the stone that is in the center of this place — from there the Creator, blessed be He, gazes upon them — and surveys them in one glance. And this is the secret that says: "He Who fashions the hearts of them all — He discerns all their deeds." [Tehillim 33:15] For this stone stands at the heart of the world — and there all of them unite and are gathered and are surveyed in one glance by the King. The Land of Israel In this place that I mentioned to you — there is found one great road — surrounding the stone all around. And this road is like a very broad land — and in it great and splendid cities — the like of which were never seen in their abundance of beauty and majesty. And all of this — in this road — from the very light of its life and its beauty and its majesty — of this luminary of which I am speaking — issued forth. And therefore the place was exceedingly holy — and the earth is holy ground — from which issued below the land called "the Land of Israel" — "a land which Hashem seeks out." [cf. Devarim 11:12] Outside the Land And surrounding this land there are found further many roads — going from one end of the world to the other — some inclining to the right and some inclining to the left. And these roads are designated to produce from them many lands — provinces and provinces in the world — to place them under many great and powerful princes. And therefore know: all the lands were supposed to be pure and not impure — and likewise the princes that govern them. And when human beings corrupted their way — the matters became confused and the world became damaged — and the princes were drawn toward the side of impurity — and the lands remained impure. For impurity strengthened in the abundance of its levels — and divided among them these lands — and therefore they became impure. But when they stand in their rectification — and likewise in their being rectified in the future — they will not be impure but pure — only not holy with the holiness of the good land that G-d gave to His people Israel forever. And understand greatly — for great and powerful secrets — rooted in the many roots of wisdom — I am revealing before you. Therefore strengthen yourself in your understanding — and be strong and be a wise and discerning man of insight — to know the greatness of our G-d as a drop from the great sea — for one who reaches this measure has already reached a great measure — for what men can bear of the abundance of the great and wondrous [wisdom]. And now — incline your ear and hear — and I will tell you an exceedingly great and wondrous secret.

The Building of the Temple Through the Union of the Luminaries When this last luminary was included in all its lights and in all its rectifications — and stood upon its foundations as fitting — there was found at its end one place that was exceedingly wondrous — the place of the great delight and the place of love and peace. And this place is hidden and concealed for the King alone to come within it — and no man shall come within it other than He. And in this place was included all the beauty of this luminary and all its majesty and completeness — and in it is found all the pleasantness and joy — such that when the King comes within it — who can express the abundance of His beauty and goodness — for there is no measure to it in all its splendor and holiness — and according to the abundance of its hiddenness it was strengthened with great and powerful light. And from this holy place was revealed the other place — from which I have been speaking until now — and the Foundation Stone strengthens within it. And therefore understand: this hidden and concealed place is the one composed of all the beauty of this luminary. And the second place is composed of all the sources and roots that are rooted in it from all things. And the first place is the Holy of Holies where the Ark and the Testimony are found — and the Foundation Stone stood there — to be greatly strengthened within it. And the second place is all the rest of the Temple issuing from that stone — as I will explain further, G-d willing.

And now you will see: when this luminary called "Malchus" first combined with "the King" — from the midst of the great rest — this Temple issued — in its measurements and in its law — all its courtyards and all its chambers — inner and outer — measurements according to the luminaries — whether they are few or many. For in this Temple are found the great roads — they are the highways for the kinds of created beings that I mentioned to you above. And for the roads there are glorious names full of power and might. And from the roads spread the paths that I told you of — and specific names were found for every path — with great wisdom and a wondrous order. And from there all things took their power — and through them they grasp in their ascending from below to above. And when they come to the highways — they are covered under those great names I mentioned — and nothing of them is seen. Only in their going out do they strengthen in their names — each in its place. Therefore in the Temple there were only the names for the highways and not those of the paths. Understand well. And in the Temple going forth with great [rest] and tranquility — therefore its name is called "Resting Place" [Menuchah]. This Temple — since it was built at the first — was never hidden again. And before the creation of the world — this holy Temple was created — for from this Temple all created beings take bounty and power. And when the bounty that flows from the King reaches it — all its courtyards and all its chambers were filled with power and strength — to give to every one who draws near — each according to his level. And therefore the bounty never ceased from this Temple ever — for had it ceased even one moment — all creatures would have been annulled from existence. It is found that the King never takes His eyes from His sanctuary at all. And if you say: regarding the upper ones — they said they do not separate from each other — but not so regarding the lower ones — this is no difficulty — and you have not descended to the depth of wisdom and have not reached its roots. And you must know: there is zivug [coupling] and there is chibbur [union]. The chibbur is when the luminaries illuminate one toward the other from their places — and they do not approach one another — and therefore the illumination weakens in its spreading from before its master. And this is what the Sages called "separation" — for there is no separation in the luminaries themselves — only when they do not draw close to each other it is called separation — and this is the "cutting of the shoots" [ketzitzas ha-neti'os]. And this will not reach except below — but above — this damage will not reach, G-d forbid. And there are found two luminaries — י״ה — הי-ר-ד — always in complete union — and the thorn above them — all three bound together in a strong and firm bond. But from there downward — this separation is found through the sins of human beings — for the Yud separates from the Heh — and the Heh from the Vav — and the Vav from the final Heh.

But the zivug is when the luminaries draw close — one to another. And in their drawing close in this way — who can tell the abundance of the glory of their holiness and the force of their splendor — for like a blazing fire they burn one in the other — and grasp in a great union. And from the abundance of joy and delight — the rejoicing reaches all the luminaries — from luminary to luminary — until before the complete and unique Root — Ein Sof, blessed be He. And in the abundance of the joy — the bounty will increase from Him to descend in all the levels. This zivug is what is lacking for the lower beings — and therefore our Sages of blessed memory said [Taanis 5a]: "The Holy One Blessed be He said: I will not come to the Heavenly Jerusalem" etc. — for until He establishes and until He makes Jerusalem a praise in the earth — the King will not come in a complete coming to the Heavenly Jerusalem. And in the abundance of the rectification in the luminaries — the matters will spread with great power — and the Temple will be built below. And when this rectification is lacking because of the iniquities — the Temple below was destroyed. And yet even so — it did not cease Above — for had it ceased — the entire world would have been destroyed in one moment — as I said above. Only it was greatly darkened from what it was in the beginning — and also the great rejoicing that was within it from ancient times was lacking from it — when it was the glorious abode of rest for the King. And when the sinners will cease from the earth — the matters will return as at the first — and the light will be greater and the bounty will increase greatly — and therefore this Temple will again be built below and its glory will be greater than the first ones. And I will speak to you further of this, G-d willing. And until here were the words of the Introduction. The Places in the Temple — Corresponding to the Totality of Existence And now I will begin to explain the laws of this Temple clearly — place by place and corner by corner — for all of them stand in a great secret — suspended at the very pinnacle of the universe. And I have already informed you — how from the midst of the great rest — this Temple issued — when the two great luminaries combined as one. For then — to the lower luminary — were revealed: the Sanctuary — and chambers — splendid structures — from which all the servants and all the officers of the King receive — each in his place — with no breach and no going out. And three places were found in the Temple — after the going out of the roads and highways that spread from the great stone I mentioned first — and they are places for the three kinds of created beings found in the world. The first kind is the totality of all the outer creatures — the creatures of this world from great to small — not one of them is absent. The second kind is the totality of all the angels standing on their watches to perform the service of the King. And the third kind is the souls of the children of Israel — a holy seed — one nation in the land. And the places in the Temple are: the Sanctuary [Heichal] — and the inner chamber [Devir] and its vestibule before it — this is the innermost — most inner. And outside it — the two courtyards — lower and upper. And outside the courtyards — the Temple Mount. You must know: for angels there are needed two kinds of bounty — the first for their own sustenance — and the second is the bounty given to them according to their service — to give to the creatures appointed over them — for if they do not receive it — from where will they give to them? And if you are familiar with the ways of wisdom — you will see: even though I divided them into three — they are in fact four: the Sanctuary and the inner chamber — one; the upper courtyard — two; the lower — three; and the Temple Mount — four. And they are places for the dwellers of the four worlds of Atzilus-Beriah-Yetzirah-Asiyah. And the Sanctuary itself is divided further into two — for within the Sanctuary is the inner chamber [Devir] — which is the thorn of the Yud that combines with the Yud always and does not depart from it. And therefore names were found for these places — great and choice names — comprehensive names — before which all other great and awesome names are covered — and were as nothing before them. For because of their abundance of holiness and power — no limit or end is found — the entire existence being bound in them from beginning to end. And they are the four miluyim of the Name הוי׳ known to the sages: ע״ב ס״ג מ״ה ב״ן. And therefore I said above in the Introduction — that in these places no other name at all is seen except these four — for all other names issue from these — and rule in their specific places — and could not rule in the place where their root is so greatly strengthened.

Reason for the Change of Measurements of the Future Temple — Two Roots of Creation: Kesser and Chochmah And now I will tell you: why the future Temple differs from the First or Second Temple — for it is not an empty matter — therefore hear and understand greatly — for you need great prior learning for this matter. Understand well.

And it is written: "In the beginning [Bereishis] G-d created the heavens and the earth" — and the Sages of blessed memory said: Bereishis = beis-reshis — two beginnings. And this is a great and abundant principle in the secrets of creation — to know things in their truth — and what the rectification of the world is. And when it arose in the will of the [Divine] Emanator, blessed be He, to create this world — He was setting the luminaries upon their bases — and the watches upon their stations — and ordering all orders in His wisdom. And the wisdom is exceedingly exalted above all [His] works — and in it they all are suspended and stand — it being hinted at by the Yud of the glorious and awesome Name. And above Chochmah there is found another beginning — very concealed — deep, deep — who will find it — it is what gives Chochmah the power to accomplish. And because of the abundance of its holiness — it is hidden within Chochmah — and nothing of it is seen to the outside. And when all the princes and all the appointed ones who receive from the King see that all of them receive from Chochmah — they say: is this not the beginning of all — the unfailing source? And from this reason — Chochmah is called "beginning." But the other beginning is included in it — and she does not separate from it at all — and all her works come from it — and all her orders were given to her from it. And not one thing is found in the world that Chochmah does — that has not reached her from this beginning — which is hinted at by the thorn of the Yud. And you will never find that the thorn separated from the Yud — or the Yud from the thorn — ever. And it is found: for all things there is one beginning — and further: a beginning for the beginning — and this is the "two beginnings" I mentioned above. And why did the Scripture say so — only that the world did not stand in its completeness from the day it was created — for it was suspended and standing [pending] the deeds of man. And had man not sinned — it would have been completed — but he sinned — therefore it was not completed. And it is found that the creatures stood in rectification only according to the measure of what reached them from the wondrous wisdom. And yet still lacking from them was another level — much greater than this. For when the hidden beginning strengthens and goes forth in the abundance of its power and majesty — all the luminaries will receive a great level and a very important elevation — after which there is no more descent. This elevation they have not reached until this day. But in the future — they will attain it as good increases in the world — and peace and rest will strengthen in all the levels — and grief and sighing will flee. For regarding those days it says: "On that day Hashem will be one and His Name one." [Zecharyah 14:9]

And had I wished to elaborate on this matter — the discourses would have been broader — and I would have gone far out from my matters — even though the words are many and very important — and it is impossible for the hearts of men to contain all the details to their end — therefore I will not stray from the path — and will only set before you the prior-learning introductions. And you — look at them well — and from what goes out from a word — understand sealed and sealed secrets — given to the remnants whom G-d calls — and to the covering of the ancient one. The First Temple in the Secret of Chochmah

And know: until now all the luminaries have gone and all the levels have stood only in the secret of Chochmah. And for the future time — the hidden beginning will yet be revealed — and all things will ascend great and precious ascents. And know further: that through the sin of Adam — the matters were damaged — and all the rectifications were concealed — and the world could not return even to what it was — except in the days of Solomon — when the Temple was built. And so it is written: "And Hashem gave wisdom to Solomon" — for then Chochmah spread in the abundance of its beauty and the glory of its honor — and all the luminaries strengthened with great rejoicing. And there was found in those days only joy and delight in all the levels and in all the worlds — such as its like was never done. And yet with all this — everything was in the secret of Chochmah alone. And since they did not reach the ultimate end — therefore there was an interruption to that serenity — and the Temple was destroyed. The Future Temple in the Secret of Kesser But in the future — when the hidden beginning I spoke of is revealed — the serenity will be much greater — and after it there will be no interruption at all. And it is found: that all things follow their source. And when the source is one — all the laws of the luminaries — their going and their coming — their entrances and exits — their standing and their sitting — all follow according to that source. And when the source is more exalted — all things will change according to it. Therefore many changes will be in the world at that time. And all the more so the holy Temple — for you have already heard that it is the place from which come forth the springs of life for all that was created in all the worlds — therefore it will change greatly from what it was at first. And it is found: the First Temple in the secret of Chochmah — for it is the wisdom given to Solomon as I explained — and through it he built this Temple. And the future one — in the secret of the hidden beginning — that has not yet been revealed to this day.

However — certainly there is nothing new under the sun — and all the matters that are renewed every day in all the six thousand years — were already decreed from the beginning and so were created. For only upon the completion of this first boundary will there be renewal. This is a great principle — and I will not elaborate on it now — and I say only as if chapter headings. But this is the truth: for this reason G-d made from the beginning all things according to what they are — according to Chochmah alone — and in them [there is] power to be further according to the supernal beginning. And when this beginning is revealed — all things will be drawn after it in the power of the first [power] that was already in them from the start — and all creation will be renewed as if it were just then born. And therefore Yeshayah said: "The new heavens and the new earth." [cf. Yeshayah 66:22] The Third Temple Was Built Above at the Time of the Destruction of the First Temple

And now I will make known to you one secret — exceedingly great and abundant — and therefore strengthen yourself in your mind to descend to the depth of matters. Know: this future Temple is the one that the prophet Yechezkel saw — immediately after the first destruction. And you have already heard: that the Temple Above did not cease — even though it was destroyed below. For the Temple was not built below — except with the abundance of the union of the luminaries — and their strengthening to illuminate from level to level — and reaching this world — and there making the Temple they made. [And when] this power was lacking — there was no longer this Temple below. But not on account of this was it destroyed Above — but only darkened — and did not illuminate as at first. But the great secret known in this matter — to one who is accustomed to go in the ways of wisdom — and who stands in the secret of G-d and knows His paths — is: that when Solomon built the First Temple — had they not sinned — but rather had they maintained their integrity — they would have risen in their levels — and matters would have reached the complete rectification. And then the world would have shed one form and put on another — and what had not been revealed would have been revealed. But when wickedness prevailed and the sins multiplied — the First Temple — that was rectified with the first rectifications — was destroyed. And then that structure no longer stood Above — but in one moment it passed away — and was built in another form — which is the form and the design destined for the future. And it is found: the two structures — this entering and this leaving — with not even a hairsbreadth between them. And this structure has not been revealed below — for only in the future will it be revealed. But Above — from that day onward — so it was and so it is. And therefore Yechezkel saw it — for it was already built and standing — and had Israel merited through their deeds — the redemption of Ezra would have been like the redemption from Egypt — and their entering [the land] like the entering of Yehoshua. [cf. Berachos 4a] And then they would have built the Temple according to this design that Yechezkel saw — and the two sanctuaries — the upper and the lower — would have corresponded one to another. The Difference in Level of the Shechinah's Resting in the First and Second Temples And since they did not return their ways — the redemption was in haste — and they did not have the power to build according to that Temple. And then they built it according to the prophets among them — partly resembling the first — and partly resembling the last — which had already been renewed Above. But they took only part of it and not all of it — for it was not the fitting time for that. And it is found: in the days of Solomon — the two Temples — upper and lower — corresponded. Therefore the Shechinah found rest in it and rested in it. But the second — since they did not correspond to each other — the Shechinah did not rest in it.

The Level of the Shechinah's Resting in the Future Temple But in the future — not only will they correspond — but the Upper Temple will spread and reach below. And this is what our Sages of blessed memory [said]: that the Third Temple is the handiwork of the [Omnipresent] Place [maaseh yedav shel Makom] — for the Upper Temple will not be uprooted from its place — but will spread and reach below. And then around it will be built a material structure as is [appropriate for] this world — and structure will combine with structure to be one — they will not separate from each other. And the glory will rest in it in complete revelation — and this is the matter that says of it: "And the glory of Hashem will be revealed — and all flesh shall see" [Yeshayah 40:5] etc. And then the serenity will be complete — without any interruption at all. And behold — according to this secret it is written: "The sanctuary of Hashem — Your hands have established it" [Shemos 15:17] — for the Shechinah — according to her receiving — so appeared in her the rectifications of limbs and beautiful and honorable adornments. And when the light of this beginning will illuminate — her crown's honor will increase and will be greatly exalted. And it is found that the Temple will be built in the secret of Kesser — and the count of כננ״ו is 126 — and this is the count of א׳ א״ד אד״נ אדנ״י — the fourfold expansion of the Name that illuminates in this Kesser. And all these matters are very deep — and rooted in wisdom much more than they appear.

Measuring the Temple with the Measuring Rod and Linen Cord And you will see: all the measurements of this Temple were measured "with the measuring rod" — and this is a great secret — flowing from this matter that I am telling you — that this structure is built according to the lights of Kesser. And each of the luminaries — in their spreading from existence or in their spreading this way or that — there is found within it the measure and the boundary issuing from the source — and it is what establishes it in its boundary — and it shall not pass beyond. And therefore in the building of this Temple — in all its forms and all its laws — the measure and the boundary were strengthened in each thing of it — and then all things stood in a correct and greatly rectified order. And now I will explain the matter to you clearly. For all these chambers and all the courtyards and all the places — one is the one who builds them. It is the ninth luminary [Yesod] — called by the sages "the Life of the Worlds" [Chai ha-Olamim] — for from it come the springs of life for all. And this luminary is called "the rod" [kaneh] — and it is truly now "the measuring rod" [kaneh ha-midah] — in that the measure is included within it to set limits for all the structures issuing from it. And know: the "linen cord" [pesil ha-pishtim] is the measure in truth. And the "linen" [pishtim] is rooted in Gevurah — and the "cord" [pesil] is ten very strong luminaries — all drawn in Gevurah — to set limits for every thing and to establish every created being in its boundary — and it shall not go beyond. And they are ten Names thus: יר-י-ד ק״ק ו״ו ק״ק — known to the sages — Names of Gevurah — giving measure and limit to all. And from this cord — the measure was drawn in the luminary I mentioned — and then it is called "the measuring rod" — therefore all its structures went forth from it in measure. And know: 620 great and powerful luminaries are found spreading from the first luminary — which is the hidden beginning I mentioned above. And they are rooted in two great Names — full of power and strength — and they are א״ל א״ל. For in their displaying the abundance of their force and the preciousness of the glory of their greatness — each of them spread to 310 worlds — and twice 310 is 620 — and they are כת״ר [Kesser] — for they are in the lofty and awesome Kesser. And 310 of them remained in their place — and the other 310 were given from it to Chochmah and Binah. And then they were divided between them — 155 to each — and for this secret the Scripture says: "Acquire wisdom [keneh chochmah] — acquire understanding [keneh binah]." [Mishlei 4:7] And Binah is the one that gives the boundary and the measure — for from it [the measure] issues. And when it reaches Yesod — it is then called by her name "the measuring rod." And you see: all of this follows from the revelation of that beginning — for from it these two rods issued — and the left one is for measure as you heard. And the measure of the rod is six cubits — and the cubit is six handbreadths. Therefore you will see: all the luminaries are bound in this luminary — and it is called in parable "All" [Kol] — for the All is within it. And the extremities are six — and when they combine one with another — their count rises to 36 — as the count of this rod. And until here I have spoken as if in general — and was setting before you great introductory principles. And now I will begin to come to the specifics of this Temple — and I will explain to you all its forms and all its laws clearly, G-d willing. And I will be going along the way of the bounty issuing from the Source — and spreading to all sides. And therefore I will begin from the place from which it goes out — and tell to how many directions it goes after going out from there — or what is the path it first takes and what last. Understand greatly.

The Holy of Holies The first place that spreads from the Foundation Stone is the place of the great light and abundant blessing. For in its going forth from before the King — there it first stood in all its beauty and majesty — who can tell its power and the abundance of its splendor — and this power was given only to Israel alone. And in this place there is seen a great curtain [masach] — that separates between the Kodesh and the Holy of Holies. And now understand greatly to know the secrets of this great place. When the two great luminaries combined — in the midst of the great hidden and wondrous rest — the two final letters of the Holy Name הוי״ה, blessed be He, were strengthened together as one. And the two letters are Vav-Heh — and then there was seen there a great and glorious Sanctuary — the Holy of Holies. This Sanctuary is hidden innermost and is not seen to the outside — for a curtain [paroches] stands before it — to cover the entrance — to separate — and it shall not be seen. And I will yet make known to you great secrets from this curtain. And this Sanctuary is found standing for the King alone — and no other. Only once a year — when the High Kohen comes below to the Holy of Holies with the incense — permission will be given to come there to whomever it will be given. This is from the great love of the Holy One Blessed be He for His people — for they are more beloved before Him than the ministering angels. And this matter is explained in the verse: "At that time it will be said to Yaakov and to Israel — what has G-d wrought?" Within this Sanctuary there strengthens one luminary — exceedingly holy — its Name is יא-קד-ונ-ק״י — going forth from within the great rest. And understand greatly the secrets of this Name — for it is included between two Yudim — and the secret is hinted in it: "I am first and I am last" [Yeshayah 44:6] — for all the luminaries are included in it in one comprehensive whole. Therefore these two Yudim strengthened in the abundance of their splendor and majesty — and built this Sanctuary according to its measurements — in its length and width. For so they spread from beginning to end and from end to beginning. It is found: twenty to this side and twenty to this side — and the measurement of this Sanctuary is found to be twenty by twenty. And they are all one sealed Mem — which is the volume of a mikveh. [Corresponding to Pereik 4, Mishnah 1. Letter lamed-vav.]

The Eastern Wall of the Holy of Holies In the spreading of these luminaries from the place of their glory — the measure was strengthened within them to establish them in their boundary — and then from the abundance of Gevurah — one wall was built before them — and the lights were bounded inward and spread no further. And the secret of the wall — know: that just as the light inward is — so is the wall — and just as the wall — so is the light — the one is no greater than the other according to their value and importance. And when the entire Sanctuary was built from the luminaries of the two letters Vav-Heh I mentioned above — the wall too issued from the power of these two letters. And the measure of the wall is found to be two cubits — and within it are included all the luminaries issuing from these two letters. Understand well. And by this is the Holy of Holies separated from the Kodesh — which I will now explain. [Pereik 4, Mishnah 1. Letter lamed-dalet.] The Gate of the Holy of Holies In the strengthening of the great and powerful Vav — for from it the light goes forth — and in its strengthening in the abundance of its power it broke through the wall — and made there one gate according to its measurement — six cubits high. And because the Vav combined with its companion — therefore this gate was widened before it seven cubits. And when I come to explain the outer holy gates — I will explain to you the matter of the gates that are in the walls further. For until here the matters were in a great concealment — and there was only this gate that the Vav made for itself as I said. For had not this gate been open — the entire world would have been annulled — lacking everything — therefore this gate was first opened. And in the bounty going forth from it — it spread to every side and made highways and many roads according to the need of the worlds. [Pereik 4, Mishnah 1. Letter lamed-heh.] The Sanctuary [Heichal]

In the going out of the great light from this gate — it spread to its sides and made there another sanctuary — and the first sanctuary is the Holy of Holies — and this second one is the Kodesh [Holy]. This is the place from which the souls of Israel receive — and here is found the inner altar upon which is offered the sacrifice of the souls — in their bringing their offering before the King. And I will yet explain this matter well when I come to explain the ways of the sacrifice and the King's offering, G-d willing. And now I will complete explaining the matter of this Sanctuary. In this Sanctuary there are found great and exceedingly powerful luminaries — going forth from the two letters Vav-Heh — and from the two Yudim. And when the Vav and Heh strengthened in their union — one with the other — sixty great and powerful luminaries went forth from between them. And these went out externally in this Sanctuary — and were divided among the three corners of the world: south and north and east. And there are found in each corner twenty luminaries — ten from the luminaries of the Vav and ten from the luminaries of the Heh. And I will tell you what caused this division — for the two Yudim caused it. For when they combined — they brought out the luminaries — ten for each. The twenty luminaries of the north and the twenty luminaries of the south combined together — and will not separate from each other to turn their faces. And there were found forty luminaries on one side — and twenty on the other side. And then the Sanctuary stood in its measurements: forty by twenty. [Pereik 3, Mishnah 5. Letter lamed-gimel.] An Allusion in the Priestly Blessing to the Measurements of the Sanctuary and the Holy of Holies

And all the luminaries of this Sanctuary are found to be sixty — and corresponding to them — in the Priestly Blessing there are sixty letters. For from there goes forth the blessing to Israel through the Kohanim — when the service of the Temple and the Altar is upon them — as I will explain further with G-d's help. And these sixty — together with the forty in the Holy of Holies — are one hundred — and their root is the twenty which are the two Yudim. And this entire secret is hinted in one verse: "Better is a handful of rest" etc. — for it speaks of the place of rest and satisfaction — and says of it "a full palm [kaf]" — for two of them are two Yudim — that built the Holy of Holies inward. And in their spreading in the abundance of their power — they made forty in the innermost and sixty in the Sanctuary — and all of them one hundred. And this is "a full palm" — a full kaf — which amounts to one hundred in its count. And you will see that the Priestly Blessing is divided into three — because of these divisions of the luminaries that spread to three directions. And there are three Yudim for the Vav — and three for the Heh — and therefore the beginning of the blessing is with a Yud — and these are the Yudim of the Vav — from which the blessing issues. And in their combining with the Yudim of the Heh — a Kaf [twenty] was made for each direction. And therefore the end of the blessings is Kaf — for the third Kaf is in "to you" [eilecha] — "May He lift His countenance" — and there is the end of the blessing. And from there further the blessing spread — and its end was the Mem of "peace" [shalom] — and they are the Mem that is in the Holy of Holies. The Matter of the Walls and the Gates

And now I will explain to you the matter of the gates found in the walls. And you — look very carefully at the matters — for they are great and important — and you will see powerful secrets. Know: all things have a root above above — and they spread and descend from level to level — until reaching below. And the root for all is found in the supernal wisdom that stands at the head of all levels — and distributes the burden to all the hosts of heavens and the heavens of heavens. For from there and above — it is not known and not hinted — except in great concealment in the hearts of the sages — to know that all issues from One — unique and singular — who has no name and no title — He made us and to Him we belong — Ein Sof, blessed be He. And for this wisdom there are found great entrances — and from these entrances it goes forth outside — from its splendor and the abundance of its majesty — to illuminate to all the lower beings who are fitting to delight in the abundance of its pleasantness. And two entrances are found — that are very great and equal to all the others — and they are two great and powerful luminaries — standing for every thing to act according to wisdom — every deed of the world in all its needs. And these luminaries are called in parable "two constellations" [mazalos] — upper and lower — drawing sweet and pleasant waters to satisfy every living creature with good will. They are the ones who open and close for every deed and every matter — and there is none beside them. And in the sages seeing this great secret — they said: "Everything depends on the constellation — even the Torah scroll in the Sanctuary." When the supernal wisdom turned its face to spread below through the upper entrance — three luminaries illuminated there — great and powerful luminaries — whose power has no end and whose majesty has no completion. And names were found for them — very strong — and they are: יקו״ק יקו״ק יקו״ק. In the going forth of these luminaries from the wisdom — they went and arrived at this entrance — and before them all the gates of mercy opened. And if these gates open — there will be no gate among the lower gates that will not open — for all the deeds of the lower beings depend on the upper — and it is known that all is one chain from beginning to end. These three luminaries — when they went forth from the place of their glory and reached the lower entrance — they found there three others fitting to them greatly — and their names were called אקי״ק אקי״ק אקי״ק — and there they combined together in a great union — and descended together until below. But the first ones are found always dominant and primary — for they are as the male — and the second ones as the female. And these luminaries descend until they reach the lowest extremity in the world. And at this extremity there were found similarly three choice names — and they are: אדנ״י אדנ״י אדנ״י. And when these luminaries reach them — they all filled with blessing and good will — and they filled in their letters — twelve for each — thus: אל״ף דל״ת נו״ן יו״ד — and then the gates opened. And I will explain this matter to you well. For every wall has the Name אדנ״י — and therefore it is written: "Behold Hashem was standing upon a wall made by a plumb line." And Solomon said: "I am a wall." This matter is very well understood for one whose heart has gone in the ways of wisdom and who has stood upon its roots. In that this measure is a mirror that does not illuminate — therefore it is a partition standing before the lights — and they do not go out from it. And gates were found in this wall — for without these gates — from where would the bounty go out to the lower beings. And these gates are made: when the light strengthens in some place in this wall — from the abundance of the light — that place is filled with great mercy — and that place is found to be a gate and opening for the light to go out externally. Understand: for when this Name is filled as I said — it rises to its count of 671 — and this is "gate" [sha'ar]. And therefore when the Names of the entrances I mentioned come first to the Names of this extremity — these fill with the abundance of their light — and in each of them one gate is made. And therefore there are found three gates for the courtyards as you will see — and here there was only one gate — but two small doors [pishpeshim] were found to it — to the right and to the left.

The Gate of the Sanctuary and Two Small Doors at Its Sides And now I will explain to you this matter well — for these three Names are in the secret of three lines. And in the place of union and great rest — there the middle line strengthened greatly. And from the abundance of its majesty and splendor — the other lines were as nothing before it — as if they were not — for it is the primary and they are secondary to it. And therefore there is only one gate — but two small doors are found at its two sides — because of the two others. And when the lights within the Sanctuary spread outward — even though they are many — they were included in ten — in that the root likewise divides into ten. And then five stood on one side — and five on the other side — and made two doorposts for the entrance. Five drawn in mercy to the right — and five drawn in Gevurah to the left. And the width of the entrance is ten cubits — for the ten luminaries I mentioned to go forth there. [Pereik 3, Mishnah 2 and 3. Letter lamed-beis.]

The Vestibule of the Sanctuary [Ulam ha-Heichal] And in the strengthening of the upper luminaries — the openers of the gate — they showed their power and majesty from the gate itself — and there they spread outward. And a wide and very splendid structure was seen there — and it is called "the vestibule of the gate" [ulam ha-sha'ar] — for it itself makes the gate and goes out from it externally. And why is it called vestibule [ulam]? Because these luminaries — in the abundance of their union and their unification — in each of them — all three are seen in one — and their count rises to the count of ulam [=67]. And in the strengthening of the middle line — there it showed its beauty and its power — and its Names were filled in their letters: יר-ד ק״י וי״ו ק״י אל״ף ק״י יו״ד ק״י. And there were found among all of them twenty letters — twenty great and wondrous luminaries — acting with great power. In the combining of the Names — these luminaries made a great and beautiful combination there — interlocked one in another: אילפ״ד קקי״י יוויד״ו קקי״י. And all the luminaries were found included between the two standing at their extremities — one from here and one from there — and they are Aleph and Yud. And through the power of these luminaries the measurements of this vestibule were made — twenty in its length and eleven in its width. [Pereik 3, Mishnah 1. Letter lamed.] The Exchange Chamber [Beis ha-Chalifos] And likewise the two small doors spread to the sides of the vestibule — two splendid places — one from here and one from there — and they were called "Beis ha-Chalifos" [the Exchange Chamber]. And you must know: when the הוי׳ and the אקי״ק went forth from the small doors — because of the power of the middle one and the abundance of its light — these were counted as nothing. And they could not show their actions — because of the middle luminary that strengthens and dominates greatly. Therefore their letters were not filled — and they stood in their simple form. And even interlocked they were not interlocked like the first ones. And in this way they built the two places in their length and width — in having eight letters — eight luminaries — and two others joined to them from the two constellations from which they went forth to strengthen them. And the width of the two places was found to be ten cubits each. And two luminaries stand at their extremities — one luminary from this extremity and one luminary from that extremity — as the first ones. And the two luminaries — the two extremities — Yud from here and Heh from there — יקו׳ק אקי׳ק — and from them the length of the place from this side and that side was found to be fifteen cubits. And when I come to speak of the orders of the offering — I will tell you why this place is called by this name "Exchange Chamber." [Pereik 3, Mishnah 1; Pereik 5, Mishnah 1. Letter mem-aleph.] The Thickness of the Wall of the Sanctuary and the Vestibule

All these luminaries — in all their derivatives — when you examine carefully to understand them — are found to be derivatives of the Vav that first combined. Therefore in the strengthening of the line of measure — to establish the walls upon their foundations — it established the wall of the Sanctuary in the secret of the Vav — and the wall of the Vestibule in the secret of the Heh — for the latter is outer to the former. And these walls are found themselves to be six and five — and their spreading according to the lights enclosed between them. [Pereik 3, Mishnah 1 and 2. Letters kaf-tav, lamed-aleph.] The Gate of the Vestibule And in the strengthening of the light within the Vestibule — it made for itself in the wall one gate. And now I will tell you the form of the gate as it is. The twenty luminaries that were spreading within it from side to side — when they wished to go out — were arranged in another order: for the luminaries of אקי״ק were included in the luminaries of הוי״ה — and ten were found within ten. Then four very great luminaries were seen alongside these ten — and these four luminaries are the root for all the ten spreading from them — and among all of them fourteen luminaries: יקו״ק יו״ד ק״י וי׳׳ו ק״י. These fourteen luminaries break through the wall — and make the gate — its width according to their measurement: fourteen cubits. [Pereik 3, Mishnah 1. Letter kaf-tet.]

The Two Pillars On both sides of this gate there are found two very honored luminaries — appearing as two great pillars standing beside the entrance — one to its right and one to its left. And understand the secret of these pillars — for these are branches from those two upper constellations that you have heard — from which all light and all bounty goes forth — and according to which are all the laws of the upper and lower worlds. And from them went forth the three great Names: יקו׳׳ק יקו׳׳ק יקו׳׳ק — that opened the gate and made the vestibule before it. And to show that the branch is not separate from the root — and all the descending light always combines with the source from which it issued — therefore these two luminaries appeared here — extending from those upper ones — permeating all the firmaments — governing all things. And the height of the pillars is a great height — and it is known to the discerning ones who know the tree and its branches — in what place they are found in it. And the truth is found in wisdom: for from the place where these luminaries go out — until the place where they are completed — sixty cubits. And afterward their light is given to the two great luminaries — Tiferes and Malchus — who do all. And from there what descends descends from them — until it reached the extremity and made there gates like the gates it made. And until now I have spoken of the building of the Temple — the Sanctuary and the innermost and the Vestibule — and of the measurements of their walls and gates — all properly. And now I will return to inform you of what is found within them and their measurements — and you will see many and precious secrets.

The Curtain of the Gate of the Holy of Holies Before the gate of the Holy of Holies — a great curtain is spread — corresponding to the measure of the gate — not less and not more. And I will make known to you the matter of this curtain — for how many luminaries combined there — to make this curtain — so that those not fitting to pass through it shall not pass. And the two constellations stand for every thing to do always — and included in them are the thirteen great sources known to the sages — for they are the thirteen attributes of mercy. And before them no man stood — because of the abundance of their splendor and holiness — for all are fearful and trembling from them exceedingly — lest they be consumed by the great fire. And after them — seven great and wondrous Names held [them] — which rise in their count to: 232 + 455 [רל״ב תנ״ה] — and they are the four miluyim of הוי׳ belonging to the upper constellation — and the three miluyim of אקי״ק belonging to the lower constellation. And from the union of all these luminaries — this curtain was made. [Letter lamed-heh.] The Ark of the Testimony

And within the curtain is found the Ark of the Testimony — testimony to the hidden and firm union that will never separate — and it stands upon the Foundation Stone. And all of this will be clarified for you — from what I informed you in the words of the Introduction above. The Menorah, the Table, and the Inner Altar

And in the Sanctuary there are found three great and precious luminaries — one to the right of the Sanctuary — and one to its left — and one strengthened in the middle — serving both directions as one. For the right luminary spread in the abundance of its power and majesty — and appeared as a menorah — all of gold — and in it seven great luminaries spreading this way and that. And this luminary goes out from the Upper Shechinah — for there it showed its power — for that place to be the place of rectification for all the souls — as you will yet see in the orders of the offering, G-d willing — and why were there seven lights? Only because it is the seventh to the levels above it. And to the left — likewise another luminary was found — that spread in its length and width — like the form of a table upon which are arranged all kinds of pleasant and delightful food — and there the show-bread is found always. And the measurements of the table are: its length two cubits — and its height three — and they are all five. It is a luminary going out from the Lower Shechinah. And since it is the fifth to the levels — therefore its measurements are five — and the third combined with them — and the fourth which is Yesod did not separate from it — therefore they are three and two. And between these two luminaries there is found the third — serving both of them — and it is called in parable "the inner altar" — and there is offered the sacrifice of the souls of Israel — as I will explain to you. [Pereik 3, Mishnah 5.] Covering the Walls with Wood and Gold And when the Sanctuary stood in its walls and in its measurements — all as fitting — there was seen within — as if a very great single covering — covering the wall from its head to its feet — and upon it another covering. And understand the secret of these coverings: for the wall was built of stones — and they issued from Malchus — and over them the glory of the King hovers and covers them — so that nothing of them is seen. And this covering is wood [etz] — for from the "Tree of Life" [Etz ha-Chaim] it issues. And over this covering — another covering — more honored than both of them greatly. And it is a covering issuing from Binah — that hides her children within her wings — and therefore this covering is called pure gold. And now I will make known to you a great and true secret: when the levels stand in their rectification — and the rest strengthens in the holy union — nothing of Tiferes and Malchus is seen — for Binah hovers over them always — as Scripture says: "Like an eagle stirs up its nest" [Devarim 32:11] etc. And in the abundance of the majesty hovering over them — they are hidden from the eyes of all the living — and are no longer seen. And this is truly fitting and certain — and therefore it is written: "And to walk modestly with Hashem your G-d." [Michah 6:8] And for this reason — the Torah forbade placing in the Temple below — any wood that is not covered with gold. And understand the ways of our G-d — to see how deep they are — and how far from the wisdom of human beings. [Pereik 3, Mishnah 4.] Keruvim and Palm Trees on the Walls Within this Sanctuary — on all the walls — there were seen very beautiful luminaries — corresponding one to the other — spreading from within the glow of the complete union — surrounding all around. And therefore they were seen in their form as a likeness of keruvim and palms [timorim]. And now understand the greatness of these luminaries and their importance. And I will tell you what the "timorah" is — it is what rises [as] male and female — and for this secret it says: "A righteous one [tzaddik] will flourish like the palm tree [tamar]" [Tehillim 92:13] — and they are the Tzaddik [Yesod] and his companion. And the keruv has two faces — a human face on one side — and a lion face on one side. And know: the building of this Temple draws from the right — in mercy. And this is the secret of the verse: "It shall be established at the top of the mountains — the mountain of the Temple of Hashem." [Yeshayah 2:2] And the right is the top of the mountains — and it is the lion — regarding which it says: "And the face of a lion to the right." And it combines with the man which is Tiferes — and from the light of both the holy union — hinted at in the palm — is included. And therefore the faces of the keruvim are toward the palm — the face of the lion from one side and the face of the man from the other side — and the palm between the two. [Pereik 3, Mishnah 4.]

The Latticed Windows These luminaries stand to illuminate all the Sanctuary — and to fill it with blessing and good will. And the bounty gathered there — in the strengthening of these palms and keruvim — strengthens greatly — and its power does not weaken in going forth from before its master. And in the strengthening of the light from within — beyond the entrance — it broke through the walls in many breaches — their faces to go out. And even though the place of the breach is narrow — when it went out from there it spread to this side and that side. And all these breaches are called "sealed windows" [chalonos atumim] — for they are narrow from within and widening outward. This is found in all the walls of the Sanctuary and the Holy of Holies and the vestibules. And through these windows — many lights go out always — beyond the bounty going out through the gates. For the bounty draws in its time — and these lights go out always and are not interrupted — and from them the lower beings receive great power and strength. And also those ascending to receive from the openings — will first ascend to the windows — and from there gaze through the window inward — and see the force of the light and the joy within — and they rejoice greatly — and desire to delight in that hidden good. And in the abundance of the longing and the desire — they run to the entrance with great jubilation and abundant praise — and there they stand until given their portion — each according to his share. And also in their gazing through the windows they took great power in their souls — so that they can afterward stand in the abundance of the bounty going out from the entrance. [Pereik 1, Mishnah 6.] Atik el Atik [Column to Column] And when the building of the walls was made — there were seen within the structure three large columns — visible from both sides — for within the thickness of the wall they enter. And according to the three lines — "Atik el pnei Atik" — column against column — goes out — to hold the great structure so it does not collapse. [Pereik 1, Mishnah 8.] The Doors of the Sanctuary

And the gate of the Sanctuary had a square mezuzah [mezuzah rebua] from it going out — two doors to the right — and two likewise to the left. And their secret is the Name אדנ״י — four letters. And two of them stood to the right — and they are Aleph-Yud — and two to the left — Dalet-Nun. And in their being closed — it is closed — no one goes out and no one comes in. And in their being opened — there is found the place of entry and exit — called the holy path — to go out and come in for all who enter the Temple. And yet another secret is found here for the sages. For 22 luminaries stood in this gate to the right — and likewise to the left. And these 22 are the 22 letters of the Torah — and when the right ones combined alone and the left ones alone — they appeared as two doors — one against the other. For Resh combined alone — and Resh alone — and the Yud stood after them — and combined them six to six. And they were called in parable "hinge and door" to the right — and likewise to the left. And in their combining together — they made one sealed Mem — and the entrance was closed. And in its opening — it opens. And even though I said that 22 luminaries are to the right and likewise to the left — the truth is: there are 22 inner and 22 outer — for here is found the place for the upper Shechinah and the lower — and for both of them were found these luminaries. Therefore they are doubled — and the doors were found to be four. [Pereik 3, Mishnah 2.] The Height of the Entrances And you must know: the height of all the entrances — except the inner entrance — are very tall — for according to the recipients — so will the entrances be. And fifty cubits is the height of the entrance — for so all the arrays were divided for the souls and the hosts — five. But the first entrance is smaller than the others. And therefore you will see: what reaches the lower beings is only a small portion of the abundance of the greatness of the upper light — which is at the place of existence, blessed be He. And that small portion multiplies according to the smallness of the lower beings — and suffices for them. [Pereik 1, Mishnah 1; Pereik 4, Mishnah 1.]

The Height of the First, Second, and Third Temples; The Upper Story in the First Temple And the height of the Temple is one hundred cubits — and even though Yechezkel did not mention it — but only briefly (chapter 41:8): "And I saw for the Temple — a height" — for the height equals its length and width — therefore he did not specify it. And I will make known to you here a great secret — for the First Temple was not thus — neither above nor below. For the height of the First Temple was 120 [Divrei Hayamim II 3:4] — and an upper story was upon it — completing the number. But here the height is found to be only one hundred — and there is no upper story upon it. And know: the measure of one unit is one hundred — and in the First Temple being built according to Chochmah — therefore there were in it one hundred cubits from Chochmah — and twenty cubits exceeding it — illuminating within it from Kesser — and this was for its rectification. But also the Temple — there was an upper story upon it — to show the Kesser — twenty — that rests upon Chochmah and illuminates within it. Therefore only twenty cubits from Kesser were found there — and the hundred from Chochmah. But now — there is no upper story upon the Temple — for Kesser is exalted above everything — and the height of the Temple is one hundred — and they are one hundred of Kesser. Therefore it is found: these hundred are much, much greater than all the first hundred and twenty. And this is what Scripture says: "Greater will be the glory of this latter house" [Chagai 2:9] etc. And also in the Second Temple they made one hundred — for so it was Above — and [Yechezkel] prophesied it. And had they not seen this — they would not have changed from the First Temple and made the height according to opinion — without any basis at all. [See above.] The Ceiling and the Upper Story From the wall of the Sanctuary to the wall of the Vestibule — there were seen great luminaries like beams holding the walls — to establish them in their place. And every beam is a Vav — and goes out from the upper Vav of the Holy Name, blessed be He. And know this rule: every house is in the secret of Malchus — and every ceiling in the secret of Tiferes. And therefore the beams draw the bounty to the house — as Tiferes brings the light to Malchus. And before the Vestibule there are found steps — and I will explain them to you afterward when I come to the order of the service, G-d willing. The Dimensions of the Temple: One Hundred, Ninety, and Seventy

And three dimensions the prophet mentioned for the Temple — and they are: one hundred — ninety — and seventy. [Editor's note: The text requires the correction: one hundred, ninety, and seventy — Yechezkel 41:12–13.] And they are all numbers drawn from the luminaries. For so all of them rise to one hundred — and one luminary very concealed — and therefore the count of ninety went out. And the lower luminaries governing the world are seventy. And also know: this secret is: "But in shadow does a man walk" [Tehillim 39:7] — and therefore there are found ninety luminaries in one aspect — and seventy in another aspect — and one hundred in the secret of the supernal Kesser. The Women's Courtyard and the Israelites' Courtyard

And now I will make known to you the laws of the courtyards — all properly and clearly — and you will hear a very glorious wisdom. And I am skipping other matters that I should have explained now — and I leave them to the end — for I am going along the path of the bounty as I introduced to you. [Manuscript begins mid-sentence:] In the spreading of the roads and highways from the Foundation Stone — two very great places were made before this Temple — one standing before the structure — and one surrounding the structure and the first place. And now I will explain all these matters clearly. These two places are like two large courtyards standing before the Temple — and the first is called the inner courtyard — and the second — the outer courtyard. And both of them are a place for all the King's army — His servants — standing for His service and His burden. And leaders are found for them — and they stand over the rest of the army — and have their own dwelling — they are the seraphim — masters of the palaces — standing for the throne. And the rest of the hosts encamp on their banners — and over them princes — smaller than the first ones — arranging their orders and seeing all their deeds — so that all is according to law and proper with no stumbling. And the princes receive from the inner courtyard — and the angels and the rest of the army — from the outer courtyard. For these courtyards there are seen lofty walls — establishing all the lights in their boundary — and they shall not pass. And the measure of the wall's thickness is a measuring rod. And they have gates — for the bounty to go out through them — as I will yet explain to you. [Pereik 1, Mishnah 1; Pereik 2, Mishnah 1. Letters tes, yud-tes.] Three Gates of the Israelites' Courtyard Three gates were found for the inner courtyard — one to the south — one to the north — and one to the east. And each opening is ten cubits wide — for ten companies of angels need to receive from them — and their height is fifty — and I have already made known to you this secret above. However — since the luminaries had already distanced themselves from the place of the wondrous union — therefore the middle line was no longer in the abundance of its power as it was there — when it went forth from the Sanctuary — for its power had already weakened. And therefore it was no more than the others — and then all three were equal — one as the other — and each opened a gate for itself. [Pereik 2, Mishnah 2. Letter tav.]

Three Vestibules of the Israelites' Courtyard And in the opening of the gate — the vestibule is made — as I have already informed you. For what happened to the middle one alone — happened now to the two other lines. But these vestibules differed from the first ones — for the luminaries of these are not those first luminaries. And the הוי״ה and אקי״ק made eight cubits for the width of the vestibule. And to them were joined the two pillars that you already know their nature and measurements. From the height of the pillars two cubits — for each of them combined with its companion — therefore each showed its own power and the power of its companion included within it. And then the luminaries stood with great power through them. And to the pillars — "palms" — like the pillars of the vestibule of the Sanctuary — for the palms are the walls — receiving in these pillars and bringing out their actions to the light. And in the strengthening of the three luminaries in the abundance of their majesty — they spread there to thirteen — for in them there are twelve letters and one more — because of the one that encompasses all of them together as one even above. And therefore they made the length of the vestibule thirteen cubits. And the thickness of all the walls is a measuring rod — for it is the builder. And when there was no other reason for the measure — the measure was drawn from it as it is. [Pereik 2, Mishnah 2; Pereik 1, Mishnah 4. Letter zayin.]

Three Chambers at Two Sides of the Gate In the opening of the gate in the wall for the bounty to go out externally — there were seen at the two sides of the gate — very splendid chambers — three to the right and three to the left. And they have openings — one within the other — until the two chambers close to the entrance have their openings opposite each other. And now I will make known to you great secrets in these openings. You must know: the bounty — to be complete and fitting to sustain the created beings — must always be mixed of Din [judgment] and mercy. And they are hinted at in the chariot — right and left. And you have no thing properly rectified except through male and female — and therefore the luminaries are found in this way — in the secret of male and female. And through both of them — all the bounty and all that needs rectification is rectified. And therefore these chambers are found here — designated according to their roots: Chesed-Gevurah-Tiferes to the right — and likewise to the left. And the measure of the chamber is six — for there the Vav — which is the male — strengthens. And its wall is five — for there the Heh — which is female — strengthens. And in every chamber from these — male and female are found. And the bounty fitting for all the seraphim was already gathered all together within the inner courtyard — and in its going forth from the entrance to be given to them — it immediately at first enters within these chambers. For the bounty going from the right enters the left chambers — and that going from the left enters the right ones. And there it is rectified in all three chambers — so that the influence is completed in Chesed-Din-Rachamim — according to the dominance of Chesed or Gevurah. And through the Vav and the Heh — which are the male and female — it is rectified. And afterward it goes forth from there — rectified and complete — to be given to those who seek it as fitting. [Pereik 1, Mishnah 5; Pereik 2, Mishnah 2. Letter yud-vav.] The Rooftops of the Chambers

And I will tell you — what directed the bounty — in its going out from the entrance — to the chambers — and it did not immediately go out in a straight line. The three luminaries that made thirteen — as you heard above — when the gate opened — went forth outside. And in their going out — twelve other luminaries joined them — standing at the gate itself — and they are the twelve letters אל״ף דל״ת נו״ן יו״ד — and among all of them they are twenty-five. These twenty-five luminaries spread from here and from there — from the roof of the outer right chamber to the roof of the outer left chamber. For they did not go out to the outside a great distance — only they spread in width here and there — above the rooftops of the chambers — and not below. And it is found: when the bounty goes out from the entrance — these luminaries standing above illuminate upon it with great light. And through the power of that light — the bounty did not spread externally — but widened this way and that — like these luminaries above. And then — the bounty of the right entered the left chambers — and the bounty of the left into the right ones — until it was rectified there. And when rectified — it goes out through the two openings — and combines in the middle as one. And another light illuminates upon it — and brings it out externally — and it is given to whoever it is given. And for this matter the prophet said [Yechezkel 40:13]: "And he measured the gate from the roof of one chamber to the roof of the other." And know: all the measures and measurements mentioned — were mentioned for a wisdom-related reason — and it is known that they are needed for the order of the governance. [Pereik 1, Mishnah 5.] The Order of the Service

The Action of the Sacrifice and the Incense In this courtyard is found the outer altar — called "the Altar of the Burnt Offering" — it is the place of the sacrifice offered day by day. And here I must explain to you the order of the service and the King's offering. Understand greatly. Know: all the hosts — the armies — and the souls — were carved from the luminaries of the sacred existence. And from them they receive the bounty and the power to be sustained — and to do all that is incumbent upon them. And every day all the created beings need to receive the bounty from their Creator. And why do I say "every day"? Only because each day is a level unto itself — and no day resembles its fellow. And I cannot explain much — for the discourses would have extended further — therefore I will be brief — and you will strengthen yourself in your mind to descend to the depth of matters. Every day the lower beings need to draw close to the upper beings. And this matter is the binding of the branch to the root. And the angels are found bound in their root — and the souls likewise. However: the matter of the sacrifice is to bring the angels near — and the incense — to bring the souls near. Understand greatly — for this secret is "man and beast" [adam u-vehemah] [cf. Tehillim 36:7] — and the inner ones are called adam — and those outer to them — vehemah. Types of Animals for the Sacrifice

And behold the sacrifice is made from domesticated animals [behemah] or from fowl — and not from wild animals [chayah]. And these three kinds each have a specific designated place. The domesticated animals — in Beriah. The fowl — in Yetzirah. And the wild animals — in Asiyah. And because of the abundance of their lowliness — they are not taken from them for the sacrifice — for there the force of impurity is great — and they cannot hold themselves to ascend to such an exalted place. And the Altar itself is the place prepared to receive this performance [asiyah] within it. And its nature is from the nature of the "point of desire" — where is the blazing fire — regarding which it says: "It is what goes up upon the pile of wood." [Vayikra 6:2] Understand — for the matters are very deep. The Order of the Sacrifice

The Kohen, the Levi, and the Yisrael Participating in the Sacrifice And now I will tell you the order of the sacrifice. And you must know: three levels are found — and they are Chesed-Gevurah-Tiferes — and their secret is Kohanim-Levi'im-Yisraelim. And the closest of all is Chesed — and it is the Kohen — and through him is the service. For all must be included in one bond — and Tiferes is included in Gevurah — and Gevurah in Chesed — and Chesed brings up the gift as fitting. And therefore there is found in the courtyard a place for Israel — and for the Levi'im — and for the Kohanim — each by himself — from below to above — and all of them standing for the sacrifice. Even though it is performed only through the Kohen — yet with all that — the Kohen offers — and the Levi sings in his Gevurah — and the Yisrael stands and strengthens in his intention — and the ascent is found composed of all. And when you examine carefully — you will find a place in the courtyards for four kinds of people — and they are: Kohanim — Levi'im — Yisraelim — and women. And the place of women is outside — in the outer courtyard — and the remaining three are within. The Three Parts of the Animal Included in the Sacrifice

And you must know: in a living creature there are found three things — and they are: the limbs and the fats issue from Chesed — the blood from Gevurah — and the spirit from Tiferes. And therefore — the blood is sprinkled upon the Altar — and the limbs and the fats are consumed upon it — and the spirit going forth from the animal binds to both — and ascends and is bound to the place where it binds. And all these matters are seen and revealed below according to the command of the King — and their secret is known in the upper beings — in these three levels binding together as one — and ascending to be included in the place where they ascend. And it is found: a portion in the sacrifice corresponding to the Kohen — corresponding to the Levi — and corresponding to the Yisrael. And you will see that all the matters of the Temple are for the general — not the particular — for afterward the matters are divided from the general to the particular. The Order of the Offering Slaughtering and Blood-Sprinkling And now I will explain the order of the sacrifice. For first — the offering is slaughtered — and this is [valid] even [if performed by] a non-Kohen [zar]. And know: the matter of the slaughter is to extract the blood — for in its being to the left it is further strengthened — and also from it the destructive angels grasp. And therefore it needs to go out through the "knife" [sakin] — which is a holy and awesome luminary going forth from Binah. And its Name is called ל״ף י׳ ו״ד י׳ — which is the filling of the holy Name אקי״ק filled with Yudim. Through the power of this luminary — the strong blood goes forth — which is not fitting to come before the King. And until here it is not holy — but only pure. Afterward — some of the blood that is fitting to take is taken — and sprinkled upon the Altar — and it is what ascends from this portion. The Exchange Chamber — Why So Named

And now I will make known to you a great and powerful secret — why the two places I mentioned above were called "Exchange Chamber" — for there the knives are stored. And you will see a great wisdom. Know: all the places that you will yet see within the courtyards — or wherever they are — and they have a different function — it is because there luminaries illuminated — giving power to perform that action. And it is found: that the knives are stored here — because from here the knives take their power to perform their work as fitting. And the matter is: for since the gate of the Sanctuary is for the souls — the angels did not receive from there — and from the great gate — they did not receive anything at all. Only this they received — from what goes out from the small doors which are the "Exchange Chamber" — from there they received a little — and received this power to prepare their sacrifice — to expel all impurity — and to purify it and rectify it through the power of this knife. And I will tell you how they receive this power from here — for here there are found two אקי״ק Names — simple — not filled with Yudim like the middle one — and their filling draws down below — to make these knives. And therefore they store them there — to combine them with the root that is there — which is the simple [unfilled form] — and there they strengthen and receive power and might. And when they need them — they go and receive them from there — to perform their actions properly. And they place there on one side — those already rectified — and on the other — those requiring rectification to rectify them. [Pereik 3, Mishnah 1; Pereik 5, Mishnah 1. Letter mem-aleph.] The Effect of the Sacrifice for Angels and Souls

And you must know: the matter of the sacrifice — even though it is the rectification of the angels — was commanded to Israel — for to them is entrusted the rectification of all the worlds and all the levels — for all of them were created for their sake — and in their rectification they merit before the King. And it is found: Israel rectify below the sacrifice — and through it the angels are rectified. And afterward — they offer the incense — and they themselves are rectified. And first — the blood of the daily [sacrifice] is sprinkled — to begin from below to above — and it is the rectification of the outer parts of the worlds — and they themselves are rectified through this — for they do the King's commandment. And afterward immediately — the incense is offered — which is the rectification of the inner parts — and they conclude and complete the sacrifice within it. For the truth is: it is impossible to ascend to the upper level — until beginning with the lower one. But the lower ones also cannot be completed — except through the rectification of the upper ones. Understand well. Slaughtering Most Holy Sacrifices in the North And the slaughtering of the most holy sacrifices [kodshei kodashim] is in the north. For all the matters of the sacrifice draw from Gevurah — which ascends and does not descend. And also through this — the power of the root of wrath and destruction is broken.

The Slaughterhouse [Beis ha-Mitbachayim] And behold — in "the vestibule of the gate" [ulam ha-sha'ar] to the north — there is found a place prepared for slaughter. And remember what I introduced to you — that all places according to what they receive — so appear in them various actions. And four luminaries go forth from the glow of the Lower Shechinah and stand in the vestibule — two to the east and two to the west. And they spread there as four tables. And know: all the preparations of things come from Malchus. And these four luminaries are the four letters of אדנ״י. And four others like them stand above at the doorposts of the gate — and they go forth from the Upper Shechinah. [Pereik 2, Mishnah 5.]

The Rinsing Chamber [Lishkas ha-Medichim] And there — inside the courtyard — one place is found where the slaughtered sacrifice is greatly rectified. For there the waters of mercy spread and purify it from all impurity and contamination. And therefore this place is called in parable "the Rinsing Chamber" [lishkas ha-medichim]. And there are found four other luminaries — like four tables — their measurement according to their secret: the height of each one cubit — and its length a cubit and a half — and its width — likewise. It is found: each of them — height one cubit — and the length and width three — and they are the four letters of אדנ״י — in whose filling each letter has three letters. And there the slaughtering vessels are placed — so that they will be ready for their work — and there they take their power. [Pereik 2, Mishnah 3. Letter kaf-dalet.] Iron Hooks for the Flaying of the Offering [Unkeliyos shel Barzel]

In this chamber there are found choice Names — and they are all הוי׳-Names — full of light and strength. And when the sacrifice of the hosts ascends there — it grasps in these הוי׳-Names — and from them receives great illumination and is greatly rectified — until it is fitting to ascend upon the Altar of the King. And corresponding to them — there are found below in the slaughterhouse — "palm-width ledges" [shifasyim tofach] — for hanging. And understand: for a tofach [handsbreadth] is four finger-widths — and it is five — and both matters are true. For its secret is the four letters of the Name, blessed be He — and in counting the thorn with them — they are five. And the opening of this chamber is toward the gate that leads to the courtyard. And know: all the openings of the chambers that I tell you about — the opening is the place from which the luminary enters it to do its work. And in the light spreading to go out through the gate that leads to the courtyard — it enters that chamber and settles there. [Pereik 2, Mishnah 3.] The Song Chamber [Lishkas ha-Shir]

Like this chamber — so other chambers are found in this courtyard — two for the northern gate — their faces to the south. And the truth is that they are one from without — but from within they are divided into two. And there are found all the instruments of melody and song to sing in them — the holy living creatures. And I will explain this matter now in great brevity. Understand greatly. The melody goes forth from Malchus — and this is what says: "And at night her song is with me" [Tehillim 42:9] — and it is from Gevurah [manuscript: "drawn"] in mercy — for it desires to ascend and to cleave to the right. And the secret of the matter: "And toward your husband shall be your desire." [Bereishis 3:16] And all those ascending — through Gevurah they ascend — therefore they ascend only in song. And the truth is: the song greatly stirs love and longing — and the voices are known in their number as seven. Only the instruments are the ones that differ — for there are many facets to facets. And the luminaries are seen in many ways — and according to the root that illuminates — so goes forth the instrument — and its use will only be to arouse that song according to the order given from the level that brought it forth. And it is found: from these two chambers they receive the power of song and melody — and they are two in the secret of the Upper and Lower Shechinah. And their faces toward the south — for you have already heard that the melody goes forth only from Gevurah drawn in mercy. [Pereik 3, Mishnah 3. Letter kaf-gimel.] The Clothing Chamber [Lishkas ha-Malbush] And by the eastern gate — one chamber is found — its face toward the north — from which the Kohanim dress in their garments. And I will make known to you a great secret in the matter of the priestly vestments. For they are all of linen [pishtim] — which is Gevurah — but they are white — which indicates mercy. And then the Kohen — who is the man of Chesed — carries them upon himself — as you have heard. And now I will explain this matter to you well. Know: Chesed and Gevurah are separate from each other — and each turns to its side — and they did not combine — until the third came — which is the mediator — and made peace between them. For it took the luminaries of Gevurah and combined them to itself — and then the abundance of their fierce flames was somewhat subdued — and it was already blended in mercy. And then Chesed returned and gathered it to itself — and then all remained in a great and powerful union — a bond that did not separate. And this matter was done to these garments in this chamber — for the luminaries of Gevurah from the north went forth — and came to this chamber that is in the east — and there they were blended in mercy — and made beautiful white garments to clothe the Kohen. Understand well. [Pereik 2, Mishnah 3. Letter kaf.]

The Order of the Influence — Inclusion of Lower in Upper and Return Downward And now I will complete for you the order of the service well — and you will see in it the order of the influence properly. For all the lower ones are included in those above them — therefore the ofanim [wheels] are included in the living creatures [chayos] — and the living creatures in the seraphim. And their place above is this courtyard — and therefore here is found the Altar — for from here they ascend to the place where they ascend. And the souls ascend from within — and the root is found complete in its branches — within and without. Who can tell the abundance of the rejoicing that strengthens at that hour — and the light increasing toward all the levels. And then — the holy and awesome union is made — and from there the bounty returns and goes out — to be given to all who were in the gift that ascended to the King.

The Order of the Distribution of the Bounty And the place of the first going out of the bounty is to the Sanctuary — and from there the souls receive. And know: all the recipients — from the gates they receive — for the place within is the place of the gathering of the bounty — and the gate is the place from which it goes out. And the wall of the place — is it not the boundary for the bounty — therefore from it is given also the measure to the bounty going out to each one. And therefore it is found: according to the boundary in the wall — so the light goes out — for that boundary always limits it. And behold — in the souls being included one in another — all the souls will be included in the twelve tribes of G-d [Yud-Keh] — which are the roots for all of them — and the tribes in the Patriarchs — and all of them in Avraham — who is the first Father. And he is the High Kohen who was given permission to enter the Devir once a year — and corresponding to him — the upper Chesed will draw from Above. And behold — in the bounty returning to descend — it is given to the Patriarchs first — and from them to their children — until the end of all the particulars. In the inner courtyard — the light fitting for the princes of Beriah goes out — and at its openings they receive it. And in the outer courtyard — what is fitting for the angels of Yetzirah goes out. And on the Temple Mount — what is fitting for the appointed ones of Asiyah and for all the created beings. Sixty-Three Chambers Around the Temple And indeed — surrounding the Sanctuary and the inner chamber — there are found like chambers — surrounding all around — and they are chambers standing one above another as well — for so every chamber from the holy union spreads into three. And there are found from these chambers: five to the south — and five to the north — and three to the west. And these surround the wall of the Sanctuary — except for five cubits at the end of the south and north — which these chambers did not reach. And I will tell you why these chambers exist — for apart from the bounty that the hosts receive — that bounty does not reach them except from the inner courtyard onward. They further take a portion from behind the walls of the Sanctuary in its place. And I will further explain how they receive it. And it is found: this is additional bounty — for even though it is from outside — behold it is upper. Which is not the case with the bounty of the openings — for even though it is from within — behold it is lower. [Pereik 4, Mishnah 2. Letter mem-gimel.] And five cubits removed — at the Monach — the light of the Sanctuary goes out to the right and to the left. And there at the Monach is found the opening of the chamber — and the rest of the chambers are open one to another — and from that opening the light of the Sanctuary enters the chambers. And the chambers are found to be thirty-three — in three stories — eleven for each story. And the matter is: from the union of the Vav-Heh combining within the Holy of Holies — they go out — therefore they were already there. And you must know: the power of these chambers — its mother is great — and it goes out only from the Heh within — and also the place of the Monach from which they receive is five cubits — but this five made their boundary around — five cubit wall — and in them it illuminated only in the four letters of the Name אדנ״י. And the Vav did not show its power there — only very little — at the foundation of these chambers. And from this you will know how greatly the light diminishes before reaching these recipients. [Letter mem-beis.]

And yet again you will see great things in this matter. For they are still unable to receive from these — therefore another place is found — to the right and to the left — ten cubits from here and ten cubits from there. And it was not divided into five chambers as I mentioned — but it is one place — where all the light going out from the chambers is gathered as one. And why was it ten? Because of the ten companies that need to receive from there — and afterward it goes out to them from there as I will explain. And this place corresponding to it below is the "Mesivah." These chambers — as they ascend — widen — for the wall of the Sanctuary diminishes. And it is found: the measure diminishes and the light increases — for the upper ones have more illumination than the lower ones. And this matter depends on the ceiling — and you already know that the beams are what draw the light to the house. But these beams will not enter within the wall of the Sanctuary — but from without — for from without they receive and not from within. And steps were found from chamber to chamber — for so for all the luminaries there are found these levels to ascend — from one to the other. [Pereik 4, Mishnah 1 and 3. Letter mem-heh.] The Northeastern Chamber — Open to the Sanctuary and to the Small Door And you must know: the small doors belonging to the great gate — they are the ones that give the bounty to the chambers through the Monach. And now I will make known to you great secrets in this. The first chamber to the north has an opening that opens within the Sanctuary — and from the small door there is a path to the chamber — and from the chamber to the Sanctuary. And why was it thus? Only because when the bounty goes out — it needs to spread to these chambers — also in the ascending of the rectification — this matter needs to be included. Therefore this opening is found through which the rectification ascends. But the bounty that descends is not received from there — only from the Monach — as I said above. And you must know: this northern small door is always open — to come to the chamber — for here are found the lower waters — which are female. But the southern small door is closed — for there are the upper waters — male. And therefore it says of it [Yechezkel 44:2]: "For Hashem G-d of Israel has entered through it." And only the High Kohen whose place is in the south enters through it. And I will complete now the matters of the inner courtyard — and afterward I will explain the outer courtyard. Behold — the inner courtyard is one hundred cubits by one hundred cubits. And you already know: the totality of all the levels is one hundred. [Pereik 3, Mishnah 3. Letter mem-gimel.]

The Altar — Height And here is found the Altar as I said. And now I will explain to you its measurements — in very deep secrets — for behold — in it is found a place for all who need to ascend through it. And the measure of its height is ten cubits. And you must know: three levels are found in this Altar: the first level above — its height four cubits — and the second likewise four — and the third two. And the secret of the matter is: for here is found the place for all the palaces of Beriah — according to their ascent as fitting. And the first four cubits correspond to Chochmah-Binah that are in the palace of the Holy of Holies — and Kesser — which ascends above all the others. And the other four are Chesed-Gevurah-Tiferes-Netzach. And the last two are Yesod and Malchus — combining in the palace of the Sapphire Pavement. [Pereik 2, Mishnah 4. Letter kaf-heh.]

The Length and Width Measurements of the Altar And now I will explain to you the order of the spreading of its measurements — in its length and width. Know: thirty-two paths are found for Chochmah from above — and they are the totality of all: ten Sefirot and twenty-two letters — from above to below. And corresponding to this — the lower wisdom — the Shechinah — is called "glory" [kavod] — for she includes — just as the upper wisdom — thirty-two — but from below to above. And from the Shechinah — four luminaries descended into Beriah — and they are called "glory." And when these luminaries reached the end of their levels — there all thirty-two were included — and they all appeared in one place — as I will explain. The Place of the Fire-Arrangement, Kohanim's Walking, Horns, Sovev, Foundation

And in the descent of these four luminaries — corresponding to them one place was made in this Altar — and this place was initially twenty-four by twenty-four. And they are the twenty-four permutations of אדנ״י. And corresponding to this — there are twenty-four priestly watches for the service — and the branches connect to the roots. And in Tiferes and Yesod combining with her — which are two Vavs — one cubit was added upon one cubit — and the place became twenty-six — like the Holy Name יקו״ק, blessed be He. And this place is called "the place of the Kohanim's walking" — and the first is called "the place of the fire-arrangement." Afterward Netzach and Hod also combine with her — and they are two strong horns regarding which it says: "And the horns of the wild ox are his horns" [Devarim 33:17] etc. And then the place became twenty-eight in total. And the matter is: for she is called "Bas Sheva" [daughter of seven] — and in her standing before the four: Tiferes-Netzach-Hod-Yesod — these twenty-eight appeared in her — and they are the twenty-eight camps of the Shechinah. And in her being rectified opposite these four — then the four lights descended from her to Beriah. And therefore here the horns were four — and they are the four letters of אדנ״י. And you must know: there is a cubit of six handbreadths and a cubit of five — and the six-handbreadth cubit is from the male — and the five-handbreadth cubit is from the female. And this glory is found as the secret of the Heh of the Name — therefore the cubits of the horns are of five handbreadths. And now the light descended four levels — for so they are connected together. And then the Heh returned — and strengthened in its power — and spread more than at first — and two additional cubits protruded outward — one cubit from here and one cubit from there — five handbreadths to the cubit. And I will tell you from where these two cubits came — for from the palace of the Will [Heichal ha-Ratzon] they draw for every palace — from what is found in this palace of the Will corresponding to it. And the place is found to be thirty by thirty. And after four levels — the glory spread further. And in reaching below to the last place in its levels — there it illuminated in all its power and greatness — thirty-two great lights — as the count of kavod [= 32] — and there it was thirty-two by thirty-two. The Place of the Standing of the Altar and the Ramp And behold — the place of this Altar that will be in the future — corresponds to the Sanctuary and its walls — for so it is written [Yechezkel 40:47]: "And the Altar was before the Temple." And its ramp is to the south — and I will tell you what this ramp is. For the Altar is from Malchus — and the ramp beside it is from Yesod — and it is to the south — to rectify the Altar itself in the secret of the right. And because this ramp is to the south — it is found that the Altar draws after the south — and this is the secret: "It shall be established at the top of the mountains" [Yeshayah 2:2] — as I explained above. For the Altar was not thus — in order to be in the middle — but it begins from the south — and because of its measurements it reaches to the end of the wall of the Sanctuary to the north. And the measurements of the ramp are found to be exactly as the measurements of the Altar — this like that — not less and not more. And two smaller ones draw from it — to the surrounding ledge and the foundation — which are the two lowest levels. [Pereik 2, Mishnah 5. Letter kaf-vav.] Step and Platform; Women's Courtyard (Outer); Women's Courtyard Surrounding Behind In this courtyard there is found yet a single step for the Levi'im — and upon it three other steps ascend to the place of the Kohanim. And this is: for the place of the Levi'im ascends above the place of Israel by one level — and then the levels combine — and they are three — and all of them are included in the place of the Kohanim for the service. And there were not two steps up to the place of the Kohanim — for that place is not specific to the Kohanim — but a place of the totality of all the levels together — in Chesed itself. Understand well. [Pereik 2, Mishnah 1. Letter kaf-aleph.]

And now I will come to explain the matters of the outer courtyard. And it is the place of reception for the living creatures — the angels of Yetzirah. And from the inner [courtyard] to the wall of the outer — one hundred cubits for each direction — and the measure of the hundred you already know. [Pereik 5, Mishnah 3. Letter tes.] And this courtyard surrounds all the structure — also behind it. Until — behind the structure — to the wall of the courtyard — eleven cubits are found — corresponding to the Vav and Heh that are within. And know: this courtyard did not surround the structure thus in the First Temple. And why so? Only because behind the sanctuary there was found a place below below — for the angels of wrath and impurity — and therefore the courtyard did not surround there — so as not to give them any portion at all. But in the future — the world will be purified — and the idols will completely pass away — and what remains in purity will remain. This matter is explained in the verse: "For then I will transform for the peoples a clear language" [Tzefanyah 3:9] etc. — and therefore the courtyard will surround all directions — for there is no obstacle. [Pereik 5, Mishnah 9. Letter mem-tes.] Vestibule of the Women's Courtyard; Colonnade; Chamber Opposite the Gazrah; Cooking Sections; Vestibules in the Wall

Three gates are found for this courtyard — their law like the law of the gates of the inner [courtyard]. Only — the vestibule that is inside for the inner one — is here inside. For this vestibule is the holy bread — given to all Israel — and goes out through the gates externally. But the outer courtyard is found to have the power to stand in the great light spreading from it in the place where it is — therefore the inner vestibules were outside. But the Temple Mount has no power to stand in it — therefore the vestibules were within. [Pereik 1, Mishnah 4. Letter ches.] In this courtyard a very great pavement is seen. Its beginning from the height of the gates — and surrounds the courtyard all around — and in it chambers were seen. And you already know: all floors are from Malchus. And in these chambers — the bounty comes first — and from them it descends to the courtyard below. And I will tell you why these chambers exist — for they are for the three great and very honored princes: שמוע-א״ל מטטרו״ן יהוא״ל — the princes of all the hosts of Yetzirah — and they have the chambers — ten for each. And not that they ascend there — for you have already heard how every recipient receives from the opening. But the bounty fitting for them descends there — and is given to them afterward — and from there the bounty descends afterward to the rest of the courtyard. [Pereik 1, Mishnah 8. Letter yud.] From the end of the wall of the inner courtyard — within the outer — there are found like wondrous chambers — going along the entire structure — one hundred cubits to the north and likewise to the south. And the width of the chambers is fifty cubits — and they are three stories one above the other. And know: these are the places where the angels receive that bounty I mentioned — that they receive from behind the walls of the Sanctuary. For the bounty goes out from the Monach to the chambers — and from the chambers is included in the Mesivah — and from there twenty cubits away it reaches the chambers — and there the angels receive it. And it is the place of eating the holy things. For it is the bounty descending to the branches — after they were already included in their root — and the beautiful union was made. And now you will see how far they receive from the holy place. But the souls of Israel receive from deep within — and therefore they said: the partition of Israel is further inward than the ministering angels. And these chambers are counted as part of the inner courtyard. And you will see how great the distance is — for it is twenty cubits — because of the abundance of light of the two Yudim that built the holy place within. And behold the opening of these chambers is toward the structure — for from there they receive — and also outside there is an opening for them. [Pereik 1, Mishnah 8 and 9. Letter yud-beis.]

And a place is found to the north — between the chambers and the structure on both sides — where there is cooking of the holy things — so that they are fitting for the eating of the Kohanim. And understand: the cooking is in water and upon fire. [Pereik 1, Mishnah 10.] And at the end of the chambers of the northern and southern gates — other chambers are found — their length one hundred cubits and their width fifty — opening on both sides. And I will tell you what these chambers serve — for the upper ones are for the inner courtyard — where the princes of Beriah receive from behind the Temple. And these are for the outer courtyard — where the hosts of Yetzirah receive from the inner courtyard. [Pereik 1, Mishnah 7. Letter yud-aleph.] And in the four corners of this courtyard — four enclosures are seen — their length forty cubits and their width thirty — in which four great luminaries illuminate. Their action — to give power to the lesser holy things [kodashim kalim] — that go out externally to be prepared there — to be fitting and ready for those who receive them. And all preparation — from Malchus — therefore these four luminaries are four Names of אדנ״י. And therefore the length of each of them is forty — and their width thirty. For for each of their letters there are three letters in the filling. [Pereik 1, Mishnah 7. Letter yud-gimel.] In the wall of the courtyard — vestibules are seen. And they are a receptacle for the light spreading from inside to the courtyard. For in reaching the wall — it made for itself there dwelling places to reside. But it could not break through the wall — except at the place of the gates — where the light of the three great luminaries arrived. And all these vestibules are found in the secret of the Heh-Names — for so every dwelling place is — and therefore their width is five cubits. And in their strengthening — the light increased — and their length became five times five — which is twenty-five. [Letter yud-ches.]

The Temple Mount And now I will explain to you the Temple Mount — and it is the place from which the appointed ones of Asiyah receive. And the measure of its surrounding wall — that limits all the light within — is found to be five hundred rods by five hundred rods. And the reason for this measure: for all the governance goes out in great accord and awesome unity. And all the luminaries combine one with another — and do not turn each to its side. For all their faces are to one place — and their spirit likewise goes to one place. And this matter Yechezkel explained in his vision: "To wherever the spirit was to go" etc. And therefore nothing is done from Malchus — unless the King commanded it — and this is the Tree of Life — whose walking is five hundred years. Therefore the greatest measure stands — five hundred — and widens no more. For as she received — so she gives. [Pereik 1, Mishnah 1. Letter aleph.] But the advantage of this Temple over the first — for the first was five hundred cubits — while this is five hundred rods. For the measure to be in the measuring rod — because of the revelation of the hidden beginning that I mentioned to you first. And you will see: there are no chambers or rooms on the Temple Mount — for the Providence is not that particularized over the rest of the creatures — as it is over man. Five gates are found for this wall — two to the south — and one for each of the other directions. The height of the gates and their width — like all the other gates of the Temple. And you must know: the wall is אדנ״י — as I have already explained to you above. And the doors of the gate are likewise the simple letters of אדנ״י — closing the gate itself: Aleph-Yud to the right — Dalet-Nun to the left. And the light illuminating within — before the wall — all draws in the Name הוי״ה, blessed be He. Therefore this Name is what illuminates and goes out from within the gate. And in the opening of each gate — specific letters — in each gate — protrude and sparkle — going up and going down. And these letters are the heads of the head of that gate. And therefore in the illumination of these letters — those called to them come — and stand at the entrance of the gate — receive what they receive — and return to their place. And the letters are engraved and hidden — and it is sealed. And in the courtyards' gates — thirteen letters protrude in the gate — and thirteen are at the entrance of the gate. Found: for three gates — thirty-nine recipients — and they are as the count of יר-ד ק״א וא״ו — the root of the luminaries opening the gate. [Pereik 1, Mishnah 2.]

Jerusalem to the South; Four Directions of the Temple Mount And now I will explain to you a very great secret — in the matter of the four directions found for this Temple Mount. For behold it is written [Yechezkel 40:2]: "And upon it something like a built city from the south." And it is found: the city is in the south — and the Temple is in the north. And the secret is deep. Understand greatly. For Malchus stands in the line of Gevurah — and Tiferes is mercy — and these two extremities need to combine for the sake of the governance. And this is the primary coupling and union — the right with the left. And therefore in the place of this union — each: the right and the left — is needed. For when the left combines in that place with the right — it is sweetened — and all its other levels and branches are sweetened in this right — and found blended in mercy. And therefore — the Temple — which is the place of this union — is to the north — and the city to the south. For after this north was sweetened in the right — the city issued thus. Understand greatly. And you must know: four directions serve in this Temple Mount — and even though the Temple is in the north — the south strengthens in it. And therefore this Temple Mount is found to have the south [as its primary direction] — second to it is the east — which is likewise mercy — third to it is the north — for it is left — and least of it is the west — for it is what receives from the others — and it is lesser than them. And indeed — the five gates are thus: for the two southern gates are the gates of Kesser and Chochmah — corresponding to the Yud and its thorn. And the rest of the gates: in Binah-Tiferes-Malchus — the Heh-Vav-Heh of the Name, blessed be He. [Pereik 1, Mishnah 1.] Three Orders in the Giving of Influence First Order: Temple Mount — The Sustaining of Created Beings

And I am now explaining to you great secrets — in the matter of the influence given to the creatures of this world — from the greatest to the smallest. And know truly: the root of all created beings is the twenty-two letters — for all went out from them — from their combinations and their derivatives. And these twenty-two letters dwell first in Malchus — and from there combinations go out without limit. And their first combination — 231 gates — face and back. And afterward derivatives go out without limit and without number. And three alphabetic tables appear first — heads over all the others — and they are: אב-ג-ד [Aleph-Beis-Gimel-Dalet] to the right — ת-ש-ר-ק to the left — א-ת-ב-ש [Atbash] in the middle. When light from the holy union illuminated in this place — from the abundance of the light and the radiance — these twenty-two letters standing there were strengthened. And from the abundance of the strength and power — it appeared as if they were then renewed. And one luminary greatly strengthened — encompassing all these twenty-two — and also the five finals [mantzepach]. And the name of this luminary is אוחז״ה — and is included in the verse: "I said: I will go up in the palm tree — I will grasp its branches." [Shir Hashirim 7:9] And it is found that this Name — rising to 27 — goes out after the union and strengthens and covers all the others. Therefore its holiness is greatly increased — and to draw holiness upon man — together with other Names combining with it — woven in that very verse. Behold — for it goes out from the union — therefore it says: "I will go up in the palm tree." And you already know that the palm always indicates the union. And then this Name אוחז״ה strengthens — it encompasses all the letters. And "its branches" indicate in parable the combinations going out from the letters. And you must know: from here all the bounty draws to all who need it. And therefore it says "and your two breasts" — for "breasts" are called the upper luminaries — giving the bounty to the lower beings. And "why like clusters of the vine?" — only when the lower beings ascend to receive from the gates — they grasp and hang upon the letters illuminating in the gate — as I said — for these are the root for these. And in their being cleaved there — they literally appear like a cluster upon which the grapes hang. And "and the fragrance of your nose like apples" — this is the fragrance of the sacrifice ascending — within its [fragrance] the Gevurah found therein is sweetened. [Shir Hashirim 7:9] Third Order: Cheil — The Rectification of Created Beings Afterward — yet a third light illuminated from the said head — and reached the alphabetic tables. This light returned and gathered all the luminaries and all the letters — all of them — and included them in one bond. And it is found: this entire bond — that noble and awesome Name — the Name הוי״ה, blessed be He. And therefore all existing things received the power to be rectified in the secret of Man [Adam]. And this is a great secret for those who know the ways of wisdom and who know the rectification of the world as it is. And know: this Name that I mentioned is אד״ם — יו״ד ק״א וא״ו ק״א. And in the going out of all actions — they went out from Binah — which is אקי״ק — and this Name was filled in its letters: אל״ף ק״א יו״ד ק״א — and so it enters within the הוי״ה I mentioned — within the middle Aleph within it — and all is found: הוי״ה and אקי״ק — and all is included in Adam. And the place where this light I mentioned spread — a wall was found surrounding — ten cubits — and it is called the "Cheil" — and הוי״ה and אקי״ק equal the count of cheil [=48]. And behold all the measurements of the Temple are completed well. [Pereik 3, Mishnah 3. Letter gimel.]

And now I will complete explaining the matter of the influence that I began. When Tiferes and Malchus combined together — three great luminaries went forth from the head of Tiferes — and descended through Yesod to Malchus — and there reached these three alphabetic tables. And in reaching them — who can tell the abundance of their majesty and splendor — for the light ascends and descends and ascends — in each of them — with great force — and spreads through all their derivatives as one. And through this — power is found for every creature in the world as befitting it. Second Order: Soreg — The Renewal of Created Beings Afterward — another light illuminated from the said head — and reached the three alphabetic tables and all their derivatives. And from the abundance of this great majesty — all the derivatives returned — and went back to be included within their roots — and all was bound most inner. And through this — all of them took a very great new light — and through it received power to renew themselves — and also to beget derivatives like themselves. Only — the derivatives go out only through the union and combination of the lights with each other. And when these lights embrace one another and are combined one in the other — there appeared within this place something like one wall — the wall woven of wood — in the form of a lattice. And this place surrounded by this wall is called the "Soreg." And it is found: in the first place — which is the outer one surrounding the others — the bounty for the sustaining of all kinds is found. And it is the first light that illuminated first upon the twenty-two letters as I mentioned. This encompasses all — for it encompasses all things. And within it are found the other places. And the height of this wall is found to be ten handbreadths alone — not less and not more. And you know what a handbreadth is — and what the measure of the ten alludes to. And it is found that this measure suffices for all the creatures. [Pereik 1, Mishnah 3. Letter beis.] Steps Ascending from the Cheil to the Azarah And now there still remains for me to explain to you the matter of the steps found between one place and another. And great secrets are found in these steps — for they are literally steps — upon which the worlds and their inhabitants ascend — from world to world. And steps are found for all the gates — differing according to their secrets. For to the east — twelve great steps are found — corresponding to the greatness of their importance. And to the two other sides — seven for each. And now I will explain this matter: for two ways are found for the luminaries — and therefore two ways are [found] for their ascent — way according to way. For the luminaries divide into ten and seven — and the seven are in the order of the palaces — and ten in the order of the levels themselves. And both need to ascend. And how do they ascend? All the luminaries begin from below to above — and the lower is included in the upper — until all are found bound in one comprehensive whole. And therefore according to the levels — the steps are found — to bring them up step after step — to the top. Therefore seven steps are found — to the north and the south — for the seven palaces. And twelve steps to the east. And I will tell you why they are twelve — and the secret is very deep — therefore you need to apply your mind to understand it. The Malchus of the living creatures remained in the ofanim — and there it was divided into two — and completed for them the count of the levels. And then a new Malchus was renewed for the living creatures. And from this Malchus — two great heads were made for all the ofanim — standing above them like male and female. And ten levels were found — and two heads above them. And because part of the heads is found within the world itself — which is the first Malchus I mentioned — therefore yet two more steps were needed corresponding to those heads themselves. [Pereik 1, Mishnah 3. Letter dalet.] Steps Ascending from the Women's Courtyard to the Israelites' Courtyard And the steps of the outer courtyard ascending to the inner are eight for all — and a place is found for them — from the vestibule to the entrance — all along the chambers of the gate. And I will tell you the secret of these eight. Know: for these steps — specific names are found — two names — and in them eight letters — from which these steps were made. For when the worlds need to ascend — the upper then sends bounty and power to the lower beings — and through this power they strengthen and ascend. And when the living creatures wished to ascend to the throne — two powerful luminaries went forth from the throne to them — and through them they strengthened and ascended. And in their ascending — they sing pleasant song through the power of those luminaries — for through them they strengthen and ascend. Therefore they do not leave them — and the power does not leave them. These two luminaries go forth from the Chochmah and Binah within the throne — and it is found: the name of the first luminary is קד-ר-ש — and the name of the second luminary is בר-ד-ך — and their root is יקו״ק אקי״ק. These luminaries reach the living creatures. And in reaching them — who can tell the abundance of the tumult and the commotion and the trembling that they tremble — and the shaking that they shake — going toward them — and they receive them with awe and fear and in holiness and purity — and through them they strengthen and are revealed. And this is what is written: "And one called to the other and said: Holy" [Yeshayah 6:3] etc. And Yechezkel says: "And a spirit lifted me" [Yechezkel 3:12] etc. "Blessed be the glory" [Yechezkel 3:12] etc. And it is found: through these two Names they ascend. And therefore Israel skip in saying these two verses in their prayer — for so when the living creatures travel to ascend — they say them. And then it is written: "And I heard the sound of their wings like the sound of great waters" [Yechezkel 1:24] etc. But in their standing in the upper place it says of them: "In their standing — their wings would relax." [Yechezkel 1:24] And understand: how the steps are before the openings. For in the light breaking through the wall and going out externally — then these lights were revealed to the lower beings. [Pereik 2, Mishnah 2. Letter tes-vav.] Steps Between the Vestibule and the Altar

And for the inner courtyard — twelve steps ascending to the vestibule of the Sanctuary are found. And they are twelve — because of the palaces within the throne — which are six in the palace of the Will [Heichal ha-Ratzon] — and six others — together twelve. And the uppermost — which is the Holy of Holies — ascends in Atzilus. [Pereik 3, Mishnah 1. Letter kaf-zayin.] The Eastern Gate — Sealed And now I will make known to you one secret — that the prophet Yechezkel was commanded [Yechezkel 46:1]: "The gate of the inner courtyard facing east." For the eastern gate is the place of the great force of the light and power — and this will not open for the lower beings except on the Sabbath and Rosh Chodesh. For from the great gate it goes out in a straight line — and therefore it will be sealed and will not open — except for the prince — who is the King Messiah — for his power is great — and because of the abundance of his importance — this entrance will open for him. But not for others — except on these two days. And I will tell you why on these days — for on these days the Shechinah receives from Tiferes a very great light. And now I will tell you what is the difference found between these two days. For the day of Rosh Chodesh is below — only the Shechinah receives power from Tiferes — a new power — to govern all its hosts for all thirty days that it orbits through them. But the Sabbath is the one that ascends to much greater levels. And therefore on these two days — this gate will open — and the people come and bow to receive from it the great light. The Path of Exit from the Temple for Pilgrims But the seeing of the Pilgrimage festival was commanded in another secret — for it is to include the branches in their roots three times a year. And the roots are found divided in two — one to the right and one to the left. And therefore they need to pass from gate to gate opposite it — so that all the roots combine and unite — in their combining one with another. And then it is said: "And who is like Your people Israel — one nation in the land." [Shmuel II 7:23] [Pereik 5, Mishnah 4.]

Waters Issuing from the Holy of Holies From the entrance of the inner Temple — a small path is found — through which very sweet waters flow. And I will tell you from where these waters go out — and where they go. For these go forth from the inner place of delight — the place where the mercy was greatly strengthened. And therefore also in their going out — they directed their face toward the south — and from there they pass and go out externally. And where do they go? This is explained in Scripture [Yechezkel 47:8]: "And they will come to the sea — to the expelled sea — and the waters will be healed." For to heal all pools of water from their saltiness — they go — because of the great mercy found in them. And it is found: this is not like the bounty coming for the sustaining of things — but a precious and honored light coming from the place of the Holy of Holies — to blend the force of Gevurah in every place where it prevailed. And yet even so — it says [Yechezkel 47:11]: "In its marshes and its pools — they will not be healed — they are given to salt" — for so some of it needs to remain in the world. And this is the secret of the salt required upon all the sacrifices — therefore: "they are given to salt" — and therefore some remained. For without this — the mercies would have spread in all directions — and the powers of Gevurah would have been annulled. And behold — it is found: the powers of mercy will greatly spread in the world in the time of the Messiah — and all matters will stand in a very great rectification — and all the luminaries will be illuminating in a great light the like of which never was. And the holiness will spread without bounds — and then rest and rejoicing will increase in all the worlds. And therefore it says: "This is the day that Hashem made — let us rejoice and be glad in it." [Tehillim 118:24] May it be the will of our Father in heaven — to hasten His redemption with His mercy — "And the city will be built upon its ruin and the palace upon its proper place shall sit." [Yirmiyahu 30:18] Speedily in our days — Amen. Mishkney Elyon — The Five Brief Chapters In the manner of the five chapters of Mishnah tractate Midos All Scriptural references in the footnotes are from the book of Yechezkel unless otherwise noted

And now I set briefly before you all the measurements of the Temple — in all their laws — in five brief chapters — in their proper order. (1) The Temple Mount: three thousand cubits by three thousand cubits. ¹ The greater part of it is from the south — second to it from the east — third to it from the north — the least of it from the west. Where the greater part of its measure is — there is the greater part of its use. ² (2) Five gates will be for it: two to the south — and one to the east — one to the north — and one to the west. ³ The height of its wall is six — and its thickness is six. ⁴ The height of the entrances is fifty — ⁵ and their width is ten. ⁶ The thickness of the entrance is like the thickness of the wall. ⁷ (3) Inside it — the Soreg: ten handbreadths high. ³ Within it — the Cheil: ten cubits — and twelve steps ascend from the Cheil to the Azarah to the east. ⁴ To the north and south — seven. ⁸ (4) The Women's Courtyard [Ezras Nashim]: length 317 by width 312. ⁹ Three gates will be for it: one to the south — one to the north — one to the east. ⁹ And the vestibule goes forth from them — within. ¹⁰ The wall of the vestibule: six. ¹¹ From it to the entrance: one and a half cubits. The length is thus to the width of the entrance: thirteen cubits. ¹² And its width: eight. ¹³ And two pillars stand at the end of its walls ¹⁴ — one to its right and one to its left — and upon them are made like palm trees. ¹⁵ The height of the pillars: sixty cubits. ¹⁶ And their thickness: two cubits. ¹⁷ The vestibule and its jambs are found to be ten cubits. The height of the entrances: fifty cubits — and their width: ten. ¹⁸ And the thresholds: six — in the thickness of the wall. ¹⁹

(7) A pavement encircling the entire Azarah ²⁶ — for three of its sides — above — and upon it thirty chambers. Below the pavement — to the height of the entrance — and the entrance interrupts it. ²⁷ And the chambers: length one hundred cubits by width fifty cubits — ²⁸ going out at their bottom — to the north and south — from the ends of the chambers. ²⁹ And they have two openings ³⁰ — one to the north and one to the south — and one opening to the Israelites' Courtyard. Found: from the chambers to the wall — width fifty cubits by length one hundred cubits. And four enclosures ³¹ of forty cubits by width thirty — at its corners — and in them the place of cooking the lesser holy things. ³² Two facing it — and two behind the Beis ha-Kapores. ³³ (8) From the end of the length of the Azarah — two chambers go out to the north and south. ³⁵ The length of the chambers: like the length of the Temple — one hundred cubits — by width fifty. ³⁶ And three stories — one above the other — and three columns enter within the thickness of the wall: one from here and one from here and one in the middle — projecting on both sides. And three in the wall facing them — as it says: "column to column — in thirties." ³⁷ And upon them the walls of the upper chambers lean so they do not burden [the lower ones]. It is found: the upper chambers are shorter than the lower — as it says: "the upper chambers were shorter because the balconies took from them" etc. ³⁸ (9) From the chambers to the Exchange Chamber: five cubits. From the chambers to the structure: twenty cubits. ³⁹ And a slope of one cubit entering within the wall of the second — ⁴⁰ from which they enter to the space of the hollow between them. The openings of the chambers face the courtyard on one side — and to the open air on one side — and their holiness is like the inside — for there they eat the most holy things — as it says: "And he said to me: The northern chambers — the southern chambers — etc. — for the place is holy." ⁴¹ (5) Six chambers go out beside the entrance from without — three on this side and three on that side. ²⁰ Drawn back from the vestibule: one cubit. ²¹ The wall of the chamber: five — and the chamber: six — square. ²² From roof to roof: twenty-five cubits. ²³ They will not be open to the outside — but one to the other. The ones close to the entrance — this one's opening opposite that one's opening — in the air of the entrance. ²⁴ (6) And windows open in the wall of the chambers — ²⁵ and at the sides of the openings from without — and in the wall of the vestibule. Narrow from within — widening and going outward. (5) And the ramp will be to its south ¹⁶ — thirty-two cubits by width sixteen. ¹⁷ The Slaughterhouse to its north. ¹⁸ And eight tables: ¹⁹ four in the vestibule — two to its east and two to its west. And four within the gate — two to its east and two to its west — upon which they slaughter the burnt offering, the sin offering, and the guilt offering. (1) Between the vestibule and the altar: thirty-four cubits — and within them twelve steps. ¹ The wall of the vestibule: five ² — and the vestibule: eleven ³ — and its length [equals] the width of the Sanctuary. ⁴ And the width of its opening: fourteen cubits. ⁵ The wall of the Sanctuary extends at both ends of the vestibule — five cubits. ⁶ The Exchange Chamber ⁷ — projects beyond it from here and from there — its width: fifteen cubits — and its wall: ten cubits.

(2) Three gates for it: ³ one to the south — one to the north — one to the east. The gates of the lower correspond to the gates of the upper — only the vestibules of the lower are within ⁴ — and the vestibules of the upper are without. ⁵ The chambers go out eleven cubits from without — three on this side and three on that side ⁶ — and the vestibule is after them in the middle. Found: from the entrance to the vestibule — eleven cubits — in which eight steps ascend from the Women's Courtyard to the Israelites' Courtyard. (3) The entire Azarah: length one hundred by width one hundred cubits — ⁷ and its wall: six. From it to the wall of the Women's Courtyard: one hundred cubits for each direction. Three chambers in it: two for the northern gate — one — the Rinsing Chamber ⁸ — its face toward the entrance — and in it four marble tables — ⁹ upon which the holy things are rinsed. The height of each table: one cubit — its length one and a half cubits — and its width one and a half cubits. Iron hooks [unkeliyos shel barzel] fixed within it — a handbreadth ¹¹ — upon which they hang and flay [the offerings]. The second to it — the Song Chamber [lishkas ha-shir] ¹² — its face toward the south — it is one — and divided within into two ¹³ — where the Levi'im place harps, lutes, cymbals, and all musical instruments. One [chamber] for the eastern gate — its face toward the north — where the Kohanim dress in their garments and go out for the service. (4) The Altar: thirty-two by thirty-two. ¹⁴ It rises two cubits and goes in one cubit — this is the foundation [yesod] — found to be thirty by thirty. It rises four [cubits] and goes in one cubit — this is the surrounding ledge [sovev] — found to be twenty-eight by twenty-eight. The place of the horns — one cubit from here and one cubit from there — found to be twenty-six by twenty-six. The place of the Kohanim's walking — one cubit from here and one cubit from there — found to be twenty-four by twenty-four. The cubit they spoke of is of six handbreadths — except for the horns — and the indentation of the surrounding ledge and the foundation — which are of a five-handbreadth cubit. A scarlet thread girds it in the middle. ¹⁵ And the foundation runs along all the northern face and all the western face — and it takes one cubit of the south — and one cubit of the east.

(10) And a place will be in the western part of the Azarah — ⁴² to the north — at the end of the chambers within — where the Kohanim bake the meal-offering — and there they cook the most holy sacrifices. ⁴³ (1) The Israelites' Courtyard: length one hundred cubits by width seventeen. ¹ Likewise the Kohanim's Courtyard: length one hundred cubits by width seventeen. And between them — a step one cubit high — ² and the platform placed upon it — with three steps upon it — the height of each step half a cubit — and its tread half a cubit. It is found: the Kohanim's Courtyard is two and a half cubits higher than the Israelites' Courtyard. (2) The wall of the Sanctuary: six ⁸ — and its opening: ten. ⁹ The length of the Sanctuary: forty ¹⁰ — and its width: twenty cubits. Its mezuzah is square ¹¹ — and it has four doors: ¹² two within ¹³ and two without. The outer ones open into the entrance — and the inner ones into the house. (3) Two small doors [pishpeshim] for the great gate: one in the north ¹⁴ — and one in the south. ¹⁵ The one in the south — no man enters through it — except the High Kohen — to eat of the holy things — as it says: ¹⁶ "And Hashem said to me: This gate shall be closed" etc. "The prince — it is the prince — he shall sit in it to eat bread" etc. ¹⁷ The one in the north — he [the Kohen] takes the key and opens the small door — and enters from the small door to the chamber — and from the chamber to the Sanctuary — opens the gate — goes out and departs. (4) Cedar poles ¹⁸ fixed from the wall of the Sanctuary to the wall of the vestibule — so that they do not sway. All the walls are covered with cedar planks ¹⁹ — and overlaid with gold upon them. Keruvim are made on all the walls and on all the doors — a lion's face from here — and a human face from here — and palms made between keruv and keruv — so the palm has a lion's face on one side — and a human face on one side. (2) Thirty-three chambers ⁴ will be there: fifteen to the north — fifteen to the south — and three to the west. Those to the north and south — five upon five — and five above them — all adjacent to each other. Those to the west — three one above the other. Found: three stories of eleven [chambers] each. The wall of the chamber: five ⁵ — and its foundation: six ⁶ — and the chamber: four. ⁷ The lower ones ⁸ have three openings each: one to the right — one to the left — and one above it. And in the northeastern corner — the chamber has five openings: one to the chamber on the right — one to the chamber above it — one to the Mesivah — one to the small door — and one to the Sanctuary. (3) The lower [story]: five ⁹ — and its row [ruvad]: four; the middle: six — and its row: seven; the upper: seven — and its row: seven — entering and ascending in the wall of the house. And the Mesivah ¹⁰ ascends from chamber to chamber above it — as it says: "And it widens and turns upward and upward." (4) The length of the chambers: eighty-five cubits ¹¹ — and the five cubits of open space ¹² in which is the opening of the outer chambers — open to the north and south. The wall of the chamber: five ¹³ — and the chamber: eleven.

(5) The menorah stands in the south of the Sanctuary. ²⁰ And the table in its north — the height of the table ²¹ is three cubits — and its length two cubits. And the altar in the middle — drawn toward the entrance outward. The Atik-columns and the sealed windows are alike: ²² for the vestibule — and for the Sanctuary — and for the Holy of Holies. (1) A two-cubit wall separates between the Sanctuary and the Holy of Holies. ¹ The height of the entrance: six — and its width: seven — and its thickness like the thickness of the wall: two cubits. The Holy of Holies: twenty cubits by twenty cubits ² — and its wall: six. ³ (1) The Sanctuary: one hundred cubits by one hundred cubits by height one hundred. ¹ From east to west — one hundred cubits: the wall of the vestibule: five — and the vestibule: eleven — the wall of the Sanctuary: six — and its interior: forty cubits — two cubits of wall — and twenty cubits of the Holy of Holies — the wall of the Sanctuary: six — and the chamber: four — and the wall of the chamber: six. From north to south — seventy cubits: ² the Mesivah and its wall: ten — the wall of the chamber: five — and the chamber: four — the wall of the Sanctuary: six — and its interior: twenty — the wall of the Sanctuary: six — and the chamber: four — the wall of the chamber: five — the water-descent passage and its wall: ten. The vestibule exceeds it fifteen cubits to the north and fifteen to the south — and it is called: the Exchange Chamber [Beis ha-Chalifos]. It is found: the Sanctuary resembles a lion — narrow at its back and broad at its front. (2) The entire inner Azarah: length one hundred by width one hundred cubits. From east to west — one hundred cubits: the place of the treading of Israel's feet — seventeen; the place of the treading of the Kohanim's feet — seventeen; the Altar — thirty-two; between the vestibule and the altar — thirty-four. From south to north — one hundred cubits: four cubits from the wall to the ramp — the ramp and the altar — sixty-two. Found: the Altar corresponds to the Sanctuary and its walls — as it says: "And the altar was before the Temple." And the rest: from the altar to the wall to the north.

(3) The entire outer Azarah: length 317 by width 312. From east to west — 317: from it to the inner [courtyard]: one hundred cubits — the wall of the inner [courtyard]: six — and its interior: one hundred — the Sanctuary: one hundred cubits — and eleven cubits behind the Beis ha-Kapores. From north to south — 312: from it to the inner [courtyard]: one hundred cubits — the wall of the inner [courtyard] to the north: six — and its interior: one hundred — and its wall to the south: six — from it to the wall: one hundred cubits. (4) All who enter the Azarah — at the place he enters — he enters and exits — except for the pilgrimage festival [re'iyah] — when he exits only facing it [the original entry gate] — as it says: "And the one who came through the southern gate shall exit through the northern gate." The eastern gate ³ is opened only for the prince. ⁴ And on the Sabbath and on Rosh Chodesh — it is opened until evening — as it says: ⁵ "The gate of the courtyard shall be closed... on the Sabbath it shall be opened and on the Rosh Chodesh it shall be opened." ⁶ Tav-shin-lamed-beis [5732 = 1972] — completed with the help of Heaven The Form of the Temple — Key to the Diagram [The diagram of the Third Temple, drawn by Moshe Dvir and Yosef Yitzchak Lipshutz, appears on p. 200 of the original. The letter-key is given below.]

Letter-Key to the Diagram of the Third Temple א.The Temple Mount ד.Twelve steps before the gate of the Women's Courtyard

ה.Chambers at the two sides of the gate — from without ו.The thickness of the wall of the Women's Courtyard: six cubits

ז.The Gate of the Vestibule ח.The Vestibule and its jambs ט.The Women's Courtyard [Ezras Nashim] י.The pavement encircling the Azarah from three of its sides יא.Eastern chambers

יב.Western chambers יג.Small cooking enclosures יד.The vestibule before the Israelites' Courtyard טו.Eight steps before the Israelites' Courtyard טז.Chambers of the Israelites' Courtyard

יז.Gates of the Israelites' Courtyard יח.Wall with vestibules all around יט.The Israelites' Courtyard [Ezras Yisrael]

כ.The chamber where the Kohanim don their garments כא.A step one cubit high with the platform [duchan] upon it

כב.The Kohanim's Courtyard [Ezras Kohanim] כג.The Song Chamber [Lishkas ha-Shir] כד.The Rinsing Chamber [Lishkas ha-Medichim]

כה.The Altar [Mizbeach] כו.The Ramp [Kevesh]

כז.Between the vestibule and the altar כח.Wall of the vestibule — doorpost of the entrance כט.The entrance of the vestibule ל.The Vestibule [Ulam] לא.Wall of the Sanctuary — doorpost of the entrance

לב.The entrance of the Sanctuary לג.The Sanctuary [Heichal] לד.Wall of the Holy of Holies — doorpost of the entrance

לז.The back wall of the Holy of Holies לח.A chamber [ta] לט.Wall of the chamber: five; its foundation: six לה.The entrance of the Holy of Holies לו.The Holy of Holies [Kodesh ha-Kodashim] מז.Twenty cubits of space between the structure and the chambers מח.A one-cubit path for passage from the Women's Courtyard — and two cubits of space מט.Eleven cubits behind the Holy of Holies

מ.Northern and southern wall of the Temple structure מא.The Exchange Chamber [Beis ha-Chalifos] מב.The Monach [setback/indentation] מג.The chambers to the north and south of the Sanctuary and Holy of Holies; the two eastern chambers have openings into the vestibule — and they are called the small doors [pishpeshim] מד.Wall of the chambers Selected Glosses (Translator's Summary) Gloss 1 (on "called Shechinah"): In his work Megalas Setarim, the Ramchal writes that in Atzilus there are no separate entities — they begin in Beriah-Yetzirah-Asiyah — and their root is in the Palace of the Holy of Holies of Beriah — from which all branches spread. So too below: all the Land of Israel corresponds to the branches in Beriah-Yetzirah-Asiyah — and the Holy of Holies corresponds to the Palace of the Holy of Holies of Beriah. The Zohar (I 71b) states: "This Foundation Stone is the single point of the entire world — and the Holy of Holies stands upon it." Gloss 2 (on "and from it pathways spread"): The first part of the Introduction appears to be based on a passage in the Zohar (I 71b) describing how the earth spread in three expansions from that point (the Foundation Stone): the first expansion — the Temple and all its palaces and courtyards, and Jerusalem. The second — all the Land of Israel. The third — all the rest of the earth.

מה.The Mesivah [surrounding platform] מו.The water-descent passage [bayis horadat ha-mayim] Gloss 4 (on "the upper ones"): This refers to Abba and Imma — whose union is constant. "And not so regarding the lower ones" — these are Ze'eir Anpin and the Nukva. Gloss 5 (on "zivug and chibbur"): In his work Pesachei Chochmah vaDa'as the Ramchal explains: "There are two kinds of union: the constant union — called the outer union — for the sustaining of the world, no more. And there is another inner union — to renew mochin [consciousness-states] in Ze'eir Anpin and Nukva. Corresponding to the first union — there is in Ze'eir Anpin and Nukva a chibbur — which is their bonding — but not in the secret of union [zivug]." And the Ramchal writes in his Asarah Perakim (ch. 3, mishnah 12): "The union of Abba and Imma is constant. And of Ze'eir Anpin and Nukva — periodic."

Glosses and Elucidations to Mishkney Elyon [By the editor, Yosef Moshe Spinner. These appear at pp. 206–213 of the original. Key glosses summarized below — not translated in full as they contain contemporary rabbinic commentary.] Gloss 10 (on "to elaborate on this matter"): This is explained at length in his work Kinas Hashem Tzvaos ha-Malei (pp. 116–127) and in Da'as Tevunos vol. 2 (p. 37) and in Tikkunim Chadashim, tikkunim 27 and 44. Gloss 12 (on "there is nothing new under the sun"): The changes in creation in the future do not contradict "there is nothing new" — for they were prepared from the beginning. Gloss 13 (on "there will be renewal"): The source of the renewal of creation is through its ascending to the secret of Kesser — and since Kesser is hidden in concealment within Chochmah — therefore: "as if it were just then born" — through the annulment of the concealing boundary.

Gloss 18 (on "and reach below"): The editor notes that this resolves the dispute among the early authorities regarding the Third Temple — whether it will descend from heaven already built and standing (Rashi, Sukkah 41a) or whether it is one of the actions of the King Messiah (Rambam, Hilchos Melachim ch. 11). According to what the Ramchal wrote — the Upper Temple "will spread and reach below — and then a material structure will be built around it" — like body and soul united. Gloss 25 (on "once a year when the High Kohen comes below to the Holy of Holies with the incense"): In his Megalas Setarim the Ramchal writes that the Holy of Holies — from the abundance of its holiness — no one could enter it. And yet the High Kohen — who was the primary element in this rectification — to draw the branches to the root — was given permission to enter. And even he could only enter on Yom Kippur — when there is no Adversary and no evil occurrence — since on that day the light of Imma illuminates greatly — and Imma nests in Beriah. And the Kohen entered the Holy of Holies corresponding to the Palace of the Holy of Holies of Beriah. And he needed to enter with the incense — which is the secret of the cutting off of the kelipot.

Gloss 57 (on "twenty-two luminaries"): In his Asarah Perakim (ch. 5, mishnah 5) the Ramchal writes: "The building of a Partzuf is through the 22 letters. Twenty-two letters of the Nukva from Ze'eir Anpin are included in her Yesod... and twenty-two others are given to her from Imma not through him... twenty-two letters — door and hinge. And two of them standing on each side one against the other — this is the instrument." Gloss 103 (on the three orders of influence): The editor connects the three orders (Temple Mount / Soreg / Cheil) to a passage in the Ramchal's Kitzur Kavanos (p. 164) describing three orders of union: (1) the Name יקו״ק divides among the four worlds Atzilus-Beriah-Yetzirah-Asiyah — and all unions occur in Atzilus — and the other worlds become wings for the Nukva during the union. (2) Atzilus is counted entirely as soul — and Beriah-Yetzirah-Asiyah as body — and the lower worlds enter into the union as body for the soul. (3) The most complete and primary — Atzilus in its own body and soul unites with Beriah-Yetzirah-Asiyah in their body and soul — and then the lower worlds are primary in the union. Translator's Summary and Structural Diagram — Mishkney Elyon

[Translator's supplement — clearly demarcated as translator's commentary, not part of the original] The Work's Purpose: To explain the Upper Temple — the Third Temple as it exists in the spiritual worlds — in all its particulars. To show how every physical dimension of the Temple below corresponds to a spiritual reality Above. Written around 1730 by the Ramchal; copied by his leading disciple Rabbi Shlomo Trias; printed in Bnei Brak 1980 by Chaim Friedlander with the transcription and elucidations of Yosef Moshe Spinner.

The Central Teaching: The Third Temple differs from the First and Second not in kind but in source. The First Temple was built in the secret of Chochmah (wisdom) — which is the aspect of created existence under free choice. The Third Temple will be built in the secret of Kesser (crown) — the hidden beginning — which gives eternal, unchanging rectification. This is the deeper meaning of the verse "greater will be the glory of this latter house" — the Third Temple's one hundred cubits of Kesser surpasses the First Temple's hundred of Chochmah plus twenty of Kesser. The Third Temple and the Upper Temple: At the moment the First Temple was destroyed — simultaneously in the spiritual worlds — that structure passed away and a new structure arose in the form of the Third Temple (the future one). Yechezkel saw this new structure already standing when he prophesied. The Third Temple will not descend as a completed object from heaven — rather the Upper Temple will "spread and reach below" — and a physical structure will be built around it — the two united like body and soul. Spiritual Correspondences — Key List:

Foundation Stone → the gathering point of all roots of existence in the Shechinah Holy of Holies (20×20) → the two final letters of the Name (Vav-Heh); the Name יאקדונק״י

Eastern wall of Holy of Holies (2 cubits) → the two letters themselves Gate of Holy of Holies (6 high × 7 wide) → the Vav and its companion Sanctuary/Heichal (40×20) → 60 luminaries divided among 3 directions (N/S/E); 60 letters of Priestly Blessing Curtain → 13 attributes of mercy + 7 Names (sum: 232 + 455) Vestibule/Ulam (20×11) → 20 letters of the filled Divine Names; 11 = extremal letters Aleph and Yud

Exchange Chamber (15 wide × 10 wall) → the simple Hoyos and Akyak Names Gate of vestibule (14 wide) → 14 luminaries: יקו״ק יו״ד ק״י וי״ו ק״י Two pillars (60 high × 2 thick) → branches of the two upper constellations (Mazalos)

Menorah (south of Sanctuary) → 7 lights; issues from Upper Shechinah Table (north; 2×3) → issues from Lower Shechinah; fifth to the levels

22 letters of Torah → the 22 luminaries of the Sanctuary doors Height of all entrances: 50 cubits → five arrays of souls and angels Height of First Temple: 120 = 100 (Chochmah) + 20 (Kesser showing) + upper story

Height of Third Temple: 100 = 100 of Kesser alone (greater than 120) Measuring rod (6 cubits of 6 handbreadths = 36) → Yesod ("Chai ha-Olamim"); 620 luminaries = כת״ר; 310 to Chochmah and 310 to Binah

Linen cord → 10 strong luminaries of Gevurah: יר-י-ד ק״ק ו״ו ק״ק Inner Courtyard (100×100) → totality of all levels = 100 Three gates of inner courtyard (10 wide × 50 high) → 10 companies of angels; 50 arrays

Six chambers at each gate (6×5 each) → Chesed-Gevurah-Tiferes on each side; male (6) and female (5) Rooftops of chambers (25 cubits span) → 25 luminaries: 13 + 12 letters of the filled Name

Altar (32×32 at base) → 32 paths of Chochmah (10 Sefirot + 22 letters) Altar levels: 32→30→28→26→24 → Yesod/Malchus; Netzach/Hod; Tiferes/Yesod; horns; fire-arrangement Ramp (32×16) → Yesod (the ramp) rectifies the Altar (Malchus)

Outer Courtyard (100 cubits from inner wall to outer wall each side) → angels of Yetzirah Temple Mount (500 rods × 500 rods) → 500 = the Tree of Life's journey; 5 gates = Kesser-Chochmah (2 south) + Binah-Tiferes-Malchus (3 others)

Soreg (10 handbreadths high) → second order of influence; renewal of creation Cheil (10 cubits wide) → הוי״ה + אקי״ק = 48 = חי״ל Steps east of Cheil: 12; north/south: 7 → 12 levels of Ofanim; 7 palaces

8 steps from Women's to Israelites' Courtyard → 2 Names of 4 letters each; קד-ר-ש ברד-ך 12 steps between vestibule and altar → 12 palaces of the Throne 3 orders of influence: Temple Mount (sustaining) / Soreg (renewal) / Cheil (rectification) The Five Brief Chapters (summary of measurements): Ch. 1: Temple Mount 3000×3000 cubits; 5 gates; Soreg 10 handbreadths; Cheil 10 cubits; 12 steps (E), 7 steps (N/S); Women's Courtyard 317×312; 3 gates; vestibule within; pillars 60 high; entrances 50×10; 6 chambers at each gate (3+3); 30 chambers on pavement; cooking enclosures 40×30 (×4).

Ch. 2: Israelites' and Kohanim's Courtyards each 100×17; step 1 cubit + platform with 3 steps = 2.5 cubits difference; 3 gates; 8 steps from Women's to Israelites'; total inner Azarah 100×100; 3 chambers (Rinsing, Song, Clothing); Altar 32×32; ramp 32×16; 8 tables. Ch. 3: Vestibule-to-altar gap 34 with 12 steps; vestibule wall 5, width 11; gate 14 wide; Sanctuary wall 6, gate 10, interior 40×20; 4 doors; 2 small doors (north open, south sealed). Ch. 4: Separating wall 2 cubits; Holy of Holies gate 6×7; Holy of Holies 20×20; 33 chambers (15N + 15S + 3W) in 3 stories of 11; chamber wall 5, foundation 6, interior 4; NE corner chamber has 5 openings. Ch. 5: Full Sanctuary 100×100×100; East-West breakdown (100); North-South breakdown (70); inner Azarah (100×100) breakdown; outer Azarah 317×312 breakdown; pilgrimage exit law; eastern gate sealed except for prince and on Sabbath/Rosh Chodesh. Colophon: Tav-shin-lamed-beis [5732 / 1972] — with the help of Heaven.