Ginzay Ramchal — Section 6: Ma'amar ha-Ra'usin — The Discourse of the Wills

Ma'amar ha-Ra'usin ("the Discourse of the Wills") — parallel to the Ma'amar Arimis Yadai b'Tzlossin. The opening of this manuscript is missing; it begins mid-sentence ("all of this is in the secret of the days of the week..."). Both essays explain the Idra Rabba discourse tied to the secret of the supernal will (ra'ava de-ra'avin), unfolding the earliest stages of the emanation from the root to its roots. The Ramchal cites and builds on the book "Bris Menuchah" here and in Sod ha-Merkavah that follows.

The Discourse of the Wills [Ma'amar ha-Ra'usin] [The opening is missing from the manuscript. The discourse begins mid-sentence.] "All of this is in the secret of the days of the week — which is the secret of the cycling of the entire totality of the governance — in the secret of: שתא אלפי שנין הוי עלמא וחד חרוב" [six thousand years the world will exist and one [millennium] of destruction]. And we have already explained above that the seventh millennium is the secret of the Sofa — but the renewal of the world is in the secret of the equalization — to be as at the first — according to the simple perfection — and we do not know how the thing will be for the created beings. And behold Friday has a twilight period [bein ha-shmashos] that literally brings all the weekday matters into the holiness of the Sabbath — and this illumination begins right after midday. And so there is found one existence at the end of the middle — encompassing all its matters to bring them to the end. And therefore the nose [chutma] — which is the last tikkun of the seven tikkunim of the head — all the preceding tikkunim are included in it — for the purpose of this action — to bring all to the end as mentioned. And all of it is in the secret of Malchus — for she is rooted from the beginning in the Gulgalta [skull] — which is the first tikkun. And this secret: "And Hashem had blessed Avraham in all" [Bereishis 24:1] — which they expounded: "a daughter had Avraham and 'All' [bechol] was her name." And likewise in the nose — in the secret of the "last ones" [acharonim]. And therefore they are called "last ones" — for they are the totality of all the seven lower Sefirot — but to pass from the middle to the end. The Two Orders — Revealed and Concealed: Atzilus as Male; Beriah-Yetzirah-Asiyah as Female Know: there are two orders — one revealed and one concealed. And this secret: for according to what we comprehend in the revealed — Atzilus is the essential governance — in which are all the males and females needed for the governance of the worlds. And afterward Beriah-Yetzirah-Asiyah are seals from Atzilus itself. And according to this — the essence of all is in Atzilus — and what is done in it is drawn accordingly in Beriah-Yetzirah-Asiyah. But there is another concealed order encompassing all Atzilus and Beriah-Yetzirah-Asiyah in one order — this has already been explained in the secret of the Palaces in Parshas Pekudei. And I will now say what is needed here. For behold this spirit of the nose of Attika — in it the matters of the world are included — as I will explain to you, G-d willing. And according to this order — Atzilus in its entirety is counted as male — and Beriah-Yetzirah-Asiyah in its entirety as female. And this is so: for the soul in Beriah is divinity — only the nefesh and ruach are separate — and therefore each palace has its own nefesh and ruach. But the neshamah is comprehensive for the entire world. And this is what needs to be rectified in perfection — for in Atzilus "evil does not dwell" [Tehillim 5:5] — since all of it is divinity. But in Beriah-Yetzirah-Asiyah — where there are separate beings — there the sitra achara [other side] can strengthen, G-d forbid — according to the sins of human beings. And there it is that one needs to remove it. And this secret: "And My glory I shall not give to another" [Yeshayah 48:11] — for ultimately the glory must be purified — and its branches bound to it in holiness — and then all of them together couple with Atzilus which is the male opposite them. And the secret of everything — 42 unions — as explained in its place in the secret of the Palaces. The Point That Spread — The Yud With Three Thorns

And I will explain first the root of this great governance — on which depends the revealing of the light we explained above in the secret of Risha and Sofa. And this: according to the order of the drawing near of the light of Ein Sof, blessed be He, to the Sefirot — in gradual steps little by little. Behold the supernal will, blessed be He, is the root of the Sefirot — and one power from it alone is what the creation and all its matters stand upon — and this is plain — for this is only the matter of benefiting others. And this has already been explained in many places — for Ein Sof, blessed be He, is limitless. And one power — among the powers that have no count in finitude — is the root of all the matters of the entire creation. Behold here: a root and a root of the root. For the root of the creation is this particular power — and the root of the root is the comprehensive limitless will — and this power is what was aroused at first — and the entire will turned toward it — and this became the center of the entire will — and is called the center of Ein Sof, blessed be He. And this power from its own side is perfect in the ultimate perfection — and only the matter of benefiting created beings — and nothing else. And its perfection has no end — for it will go for all eternity — and always a new revelation will be revealed to all the created beings as fitting for them — and there is all their eternal delight. From this perfection goes out the law of the governance fitting to cycle — until its reaching the end toward the eternal state. And then there is found one point encompassing all this law — and in it we discern beginning and end. And this is encompassed in one single point alone. Afterward this point began to spread — and became a complete Yud with three thorns and the body of the Yud. And know: all of this was done after the arousal of the tzimtzum — before the revealing of the reshimu. And this is what it said: דכד רעותא לעילא לעילא — "when the supernal will above above" — and this is the supernal will — Ein Sof, blessed be He. And: זה לא אתידע ולא אתפס לעלמין — "this is not known and cannot be grasped ever" — for even when it is revealed — it is called that only some illumination from it is attained. And even for all eternity it will be thus — for what the intellect does not encompass from every side — it is not called that it grasps it — but only that it gazes at its edge. And it further mentioned: רישא דסתים יתיר לעילא — "the head that is most hidden above." And here the governance begins with all the law of its cycles — and one head is found for it encompassing all. And you will see: the vowel-point of Kesser is the kamatz — and Chochmah is the patach. And the secret of the matter: for truly Kesser and Chochmah are two heads — but Kesser is exalted above — and the lights do not spread from it but remain sealed within it. But Chochmah — there the lights descend from Kesser and open up to be revealed. And therefore in the likeness below — they said of Kesser that it is the third gate — encompassing all the forty-nine [gates of Binah]. And this indicates: it is the root of all — and there the matters are rooted in the supernal root above all. And this is precisely: "And they blessed the Name of Your glory — and it is exalted above all blessing and praise." [Nechemiah 9:5] For the service is below — and reaches what it can reach — toward a place exalted above it — not encompassed in the orders of praises — and it is impossible to order its signs and matters except that it orders itself — and since what opens in Chochmah is rooted in the contracted Kesser — it is said: "Very deep are His thoughts." [Tehillim 92:6] And therefore it said "Risha" — for truly it is the head and source — d'satim [hidden] — in the secret of the kamatz above — that is exalted. What Is Permitted and Forbidden — The Pargod in the Ma'amar ha-Ra'usin

And I will explain to you now this matter well — and through it you will understand the matter of what they said: "In what is too wondrous for you — do not investigate" etc. It is written in Sefer ha-Tikkunim [Tikkun 22]: "The supernal Kesser — it is the completion of the fifty gates of Binah... for it is the source that has no end." And here you will see what is permitted for us to contemplate — and what is truly forbidden. Behold — after we know the matter of the Sefirot — that they are ten — not fewer and not more — and that they are these ten — then we can contemplate them from every side. All of these it is permitted to us. And the forbidden is to investigate the source of these Sefirot — why are they these and not others — why ten — not fewer and not more. This is forbidden — for this depends on the depth of the will of the Emanator, may He be blessed and exalted — and we are forbidden to investigate there at all. Rather this we know: that in producing all the worlds in this order — and this order is the perfect in the ultimate perfection. But why this is the perfect — it is impossible to know — and it is forbidden for us to investigate. And all the more so: what depends on the will that brings out the Sefirot — this is called investigation in Ein Sof — and it is forbidden. And all that is from Kesser downward — this is entirely permitted — and it is said of it: "In what you are permitted — contemplate" [Ben Sira, cited in Chagigah 13a] — only according to whatever one's intellect is capable of. And what is hidden from it — "If your heart runs — return to the place" [Sefer Yetzirah 1:8]. This is a great principle in the depths of profound wisdom. It is found: the order has already been established in one totality — and this is Kesser. And the Machshavah was always pursuing the root — but from this pursuit the pargod was made — and it is from what was being revealed from the Sefirot themselves for the purpose of the attainment of the lower beings. And behold when the pargod was separated — the Machshavah stood in its place. And the pargod is the letter Vav — and the Machshavah pursuing below it is another Yud — behold one complete Aleph. And both Yudim turn toward the pargod — and this is the precise form of the Aleph. And the Machshavah is also a Yud — in the secret of the totality of all the Yud in Kesser. And these need to be spread in the secret of the upper Heh and lower Heh — Heh here and Heh there. And ten lights illuminated from the secret of the pursuit of the Machshavah in the pargod — and the Name הוי״ה, blessed be He, was completed — all in the secret of Kesser in its spreading. The Nine Palaces — Three Orders — Completing Unity And it is found: this is the first existence that Ein Sof, blessed be He, made to clothe Himself in — in order to operate types of operations — that would go in the order that the Sefirot are now — so that the expressions we mention about them would fall upon them. And you will see: here are the ten letters of Mem-Heh [45]. And it is found: the secret of Adam [man] is the root of all — and from there onward all speech goes in the language of human beings. Understand very well. And behold these palaces — we cannot call them by the name of nohrin — namely: vessels and nefashin within them — nor ruchin nor neshmassin — even though all emerges from them. And this secret — you have already heard above: the matter of Chochmah yedi'a v'lo yedi'a [known and not known] — for we cannot know how these Sefirot are in the aspect of Ein Sof. And therefore — when Chochmah emerged from lo yedi'a to yedi'a — all the Sefirot were included in the secret of Kesser — and there all this order was included — in the way of one hidden order — according to what Ein Sof, blessed be He, operates through them. And this is somewhat closer to us — and it is what Ein Sof, blessed be He, oversees upon His emanated ones and assists them — and this is the middle aspect between lo yedi'a and yedi'a. But in order that the Sefirot themselves should cleave to it in one cleaving according to their matter below — He made for this Kesser an aspect of palaces [heichalos] — and they themselves correspond to the palaces below — whose secret was explained in another place — how the Kavod that spreads in Beriah arranges itself in its orders as needed for the governance — in the secret of the ten Hoyas with their vowel-points as expounded at length in the book Bris Menuchah. But the palaces were established for one order — in which the servants would cleave to the root — which is the Kavod. And in the palaces stand the chiefs of the servants — those created for this purpose — for the aspect of the cleaving of the separated beings to their root. And outside the palaces — all the rest of the angelic hosts guard in their prepared places — as explained elsewhere. This matter has already been explained in the Zohar in Parshas Bereishis and Pekudei.

So too this matter in the highest heights — for there are palaces in the aspect of the supernal Risha — and within these palaces are many types of lights that are not known — and they stand as heads of the Sefirot for the purpose of their cleaving to the supernal root of the unity. And just as the Kavod stands within the curtain [parochess] — as explained in Parshas Pekudei in the seventh palace — so here the supernal Risha stands within the pargod — and the palaces are below it — and within them the lights that are heads of the Sefirot — of which it was said: b'ilin kaimin kol raza d'meheimnusa — "in these stand all the mysteries of the faith." And from the side of Ein Sof, blessed be He, standing in these palaces — types of operations go forth that are the Sefirot themselves — standing in three levels in the secret of Nefesh-Ruach-Neshamah. This is found in each and every Sefirah. For below the palaces themselves the angels go forth — surrounding them and standing outside. And so too — all of Atzilus goes forth from these palaces — but not according to their own order — rather one clothing was made — this order was clothed in the order going forth from the pargod itself. And then the matters went forth accordingly: Nefesh-Ruach-Neshamah went forth immediately from each Sefirah. And each truly divides into three — behold nine — and then were made Chochmah-Binah-Da'as / Chesed-Gevurah-Tiferes / Netzach-Hod-Yesod — the totality of Atzilus as the secret of Nefesh-Ruach-Neshamah. And then the order of the two Hehs operated — and corresponding to these — Beriah-Yetzirah-Asiyah were made as vessels for these — and the concealments were completed thus. And then another order operated — the order of the הוי״ה — Yud in Atzilus and Vav-Heh-Heh in Beriah-Yetzirah-Asiyah. And this is the order of all the tikkunim of the Shechinah — all the matters of exile and redemption — all the matters of prayers in the secret of the five Partzufim — all in the secret of יקו״ק. Until they begin moving in the other order — the palaces — made to bring three vessels to the Nefesh-Ruach-Neshamah in Atzilus. This is what is mentioned in Parshas Pekudei: neshmasah a'alas u'vahiras l'go — "the neshamah entered and illuminated within." And therefore all is in the secret of Binah in the spreading of the filling of the filling [milu'i ha-milu'i]. And afterward the matters ascend — all this binds to these nine palaces — and the clothing spreads from Binah to Chochmah — and then a yet more supernal matter is revealed — the middle of the Yud in the Machshavah — standing opposite the supernal Risha. And this is what they said: in the secret of the sacrifice — the Machshavah is crowned in Ein Sof — and this is the connection of the supernal Risha within the pargod with all the mysteries of faith in the palaces. And another power is revealed — even more supernal — that the entire aspect of the Kavod in Beriah-Yetzirah-Asiyah is crowned in the secret of the middle Aleph — considered a crown upon the head of all — in the secret of: "A woman of valor — the crown of her husband." [Mishlei 12:4] And this is "the essence of the Shechinah is among the lower ones" — for this great secret of the unity cannot be truly revealed except through the lower ones — and this is the ultimate purpose of the service. And this is what it says in the palaces: v'chad hai s'lik — nihiru d'l'sata tafis beih — "and when this one ascends — the illumination from below grasps it." Understand well. And I will explain this in proper order. You have already heard the matter of Risha and Sofa — and there is also the Emtza — which likewise includes Name and appellation [shem u'kinus]. And all of these make their orders by themselves. Behold — there are nine palaces alone from the side of the Machshavah — for the middle Aleph has not yet been revealed. But when it clothes itself in Binah — then Nefesh-Ruach-Neshamah [du-parzuf] is made — from the side of the middle — that is: הוי״ה and אלקים. And this is vayyitzer with two Yuds — that we explained above — and it is vayyitzer Hashem Elokim — and it is the vowel-point tzairei in Binah. For all that we speak from there downward is from the palaces — beginning with Binah — and there the secret of Nefesh-Ruach-Neshamah is made in all the worlds — each by itself. But their joining is not the ultimate unity — only the completion of the middle. When this is completed — then Risha and Sofa also combine. And the secret: before the completion of Sofa — the root of the Nukva in truth — only the matter of Risha is revealed in completeness. And there is still only the revealing of the nine palaces. And even so — there is a du-parzuf from this aspect — Name and appellation — and when their combination is completed — the combination of Risha and Sofa is completed with it. Understand well.

And it is found: two matters are suspended one from the other. The Name יאהלוההים makes the combination of Nefesh-Ruach-Neshamah in Atzilus and then in Beriah-Yetzirah-Asiyah — each by itself — and all only from the side of the nine palaces. And when this is completed — the middle Aleph is revealed — and it is the essential unity. And with the unity of Zu"N of Atzilus — the unity of Atzilus and Beriah-Yetzirah-Asiyah in the secret of Nefesh-Ruach-Neshamah is suspended — and from the side of Chochmah there is the matter of יאהדונה״י — the combination of Atzilus and Beriah-Yetzirah-Asiyah in the secret of general Nefesh-Ruach-Neshamah. And this needs to stand according to the particular combination of Zu"N of Atzilus in the secret of the middle. And the order needs to be aroused in the secret of the combination of יאהדונה״י — which depends on Chochmah — but only after the completion of that of יאהלוההים. And therefore it needs to be suspended in the union of Zu"N of Atzilus — and they ascend in the secret of the palaces to combine shayfa b'shayfa — until the combining of Atzilus with Beriah-Yetzirah-Asiyah — in the secret of: terei falga d'gufa d'is'avidu chad gufa — "two halves of a body made into one body." And this is the 42 unions. And it is still only going up toward the tikkun of the unions from the side of Binah — completed in the arousal from below to above of יאהלוההים — for then the matter goes to the rectification of Chochmah — all the Sefirot included in the palaces — and the supernal unity is aroused to complete all. And it arrives first from the side of the perfection I mentioned above — the will that cannot be grasped for all time [re'usa d'lo is'tapas l'almein]. And the perfection truly completes the matter of Name and appellation — and then the unions of Binah are completed in the secret of the middle — all in the secret of הוי״ה — the order of Atzilus-Beriah-Yetzirah-Asiyah. And then the order of the two Hehs is aroused in the secret of body and soul — and the unity reaches this aspect — influence is made — and from there it withdraws to Chochmah itself in the secret of the Yud and the middle — and this is Sofa revealed in combination with the Risha — and light is added to the Kavod from the supernal will — in the secret of the middle that is revealed. And when this is revealed — one Aleph is made — in every direction — and the Kavod grasps its male counterpart — namely Adnus in Havayah — and that is the Dalet combining with Aleph-Ches — and a complete unity of Risha and Sofa is made. And behold: all the unions depend on the Dalet of Echad — in the secret of the Sofa that is revealed. Understand very well. The summary: the secret of the Machshavah is hidden above in the secret of Chochmah — and even so its matter exists in the Sefirot in an order arranged according to it — and it is יאהדונה״י — and their secret is ... "My Name and My memorial" [Shemi v'Zichri]. And the supernal mouth [Binah] brings forth this Name — that is the Yud in it that brings forth by the number of their hosts etc. And from the side of Binah there is יאהלוההים — the unions of Risha and Sofa and the unions of the middle. The purpose is for the unions of Risha and Sofa — but they depend on the unions of the middle. Therefore the matters parallel each other. And every movement of Risha and Sofa shows movement in the unions of the middle according to their matter. And when Risha and Sofa are aroused — the derivatives appear in the middle — and all arrives [manuscript correction: from below to above] in the secret of the arousal of the lower to Ein Sof, blessed be He. And the 42 unions are according to Risha and Sofa — for they cause the nine palaces to bind to their Risha. And when Ein Sof, blessed be He, is aroused — the equal unity is what is aroused — completing first the middle union in the secret of יאהלוההים. And then the union is made in Atzilus — and the worlds below it are only a branch — included in the Nukva which makes wings for her. And from there it returns to the lower aspect of the Machshavah — the secret of the two Hehs — in the secret of soul and body. And afterward it returns to the unions of Risha and Sofa themselves — in the secret of the nine and the middle — and this is יאהדונה״י. And in Parshas Pekudei in the palaces — the Kavod is called Machshavah — for there Atzilus enters the Kavod when the Machshavah is aroused to be crowned in Ein Sof. And in the going forth of the Risha in the secret of the middle of the Machshavah — from the side of the completeness — in the illumination from below that goes forth from there — it truly grasps it. Understand very well. And behold — in these palaces there is a re'usa [will] — like the ruchin and nefashin that are in the lower palaces. And in the Machshavah all ten letters are present as mentioned. And then nine palaces go forth below it — it being the Aleph that encompasses all of them — and the palaces below bind to the letters within it. And this is what it said: re'usa d'chol tish'ah nohrin d'kaymi kullahu b'Machshavah [manuscript correction: d'ihi chad mibayehu] — "the will of all nine lights that all stand in the Machshavah — of which it is one of them" — for they stand in the secret of the nine in it — and they are poised to pursue after these nine in the Machshavah to cleave to them — and when they stand in them they are no longer known at all — and this is the time of complete cleaving. And the entire truth of the final tikkunim depends on these — and on the cleaving that they cleave to Ein Sof, blessed be He — for all the matters of the Sefirot return to the unity — and then they are all called Ein Sof. And this is through the middle that is strengthening over all of them — and the unity is made in the secret of Echad. And then these lights illuminate below in the secret of mati v'lo mati — and no longer seen is the re'usa of the palaces — nor the Machshavah that was included in them — but all is in the secret of Ein Sof, blessed be He. And all of this is in the secret of Chochmah. And afterward there is the third level of Binah — and then what goes forth goes forth in the secret of the pargod as mentioned — and the worlds were made in that order. And then all these matters are included in the secret of the thread of Ein Sof, blessed be He [chut Ein Sof] that is found in all the Sefirot — and no longer seen is any single particular — but one general thread — through which Ein Sof, blessed be He, Himself is drawn — in the secret of the cleaving already made. And this is the secret of Echad. And therefore Echad is the secret of the thread.

And this is what it said: v'a'eil da b'da ad d'isklelilu kullahu k'chada — "and it enters this into this until all are included together as one" — for in the entering of all these matters in the order of Binah — they all combine in one combination — and become one general thread alone — as mentioned. And afterward — in the tikkun of the sacrifice — the tikkun is renewed as fitting through human beings. And it is called that truly the act of Bereishis is renewed — for then — after all the Sefirot were rectified through the sacrifice — the inner tikkunim are renewed — all included up to the Machshavah — and the Machshavah in Ein Sof, blessed be He — and then the matter of the thread is completed as it should be. And behold — Ein Sof, blessed be He, cleaves to His emanated ones in the secret of these palaces — and the light through which the Machshavah illuminates from Him — this is the secret of the extension of the Risha in the secret of the middle — and this is called Ayin [Nothing] — namely: the Ancient Kadmon [Attika Kadisha] that is called Ayin — in which Ayin is suspended. "Ayin" is one bond of the Risha extending to the Machshavah in the secret of the middle — and therefore it is "Ani" [I] — and it is "Ayin" [Nothing] — all one matter: "Ayin" in the secret of the Risha — "Ani" in the secret of Malchus. And this is the completion of the complete tikkun in the secret of this Ayin. And because its matter is very hidden — it is called so — and this is the sustaining of all things — as it says: cha-sh v'al d'chola kaim — "be silent — for all existence stands on it" — for from this bond they are emanated — and from it all illuminates. And the secret of this: yesh me'ayin [existence from nothingness]: "And Chochmah — from where shall it be found?" [Iyov 28:12] — this is the Machshavah with its illumination — "And which place — Binah?" — it is Mi [Who] — that stands for questioning. Understand well. The Secret of the Chariot — the Likeness of Man and the Unity [Sod ha-Merkavah — Dmus Adam v'ha-Yichud] [This essay is a direct continuation of the two preceding essays. It is contained in the Oxford manuscript no. 2593.] This essay continues the matter of the perfection brought in the Ma'amar Arimis Yadai and the Ma'amar ha-Ra'usin — bringing the discussion to its completion in the matter of creation and its ultimate roots — and within it are also explained the three modes of unions between upper and lower beings.

The essence of this essay: that the Holy One, blessed be He, placed a root for every kind of existing being — each matter and matter by itself — and gave contentment to every thing according to how it would be satisfied and receive pleasure according to its root. And not one of them finds gratification except in what its own root gives. And it is found: the root of the animals is not satisfied and does not find gratification except in the place that is its receptacle — and since it is made to toil — it finds no rectification above — and no repose in its root — except in the deed implanted within it. And likewise the angels — they are made for their matter — they have no repose outside of this. The governance of the Holy One, blessed be He, is that souls who descend in the level of Metatron [Mah-Tah-Tah-Ron] — when they come in reincarnation to rectify the matters of Malchus as [related to] the first sin and its rectifications — they descend in the aspect of a servant. And this is because these souls — their root above is in the secret of "the unique daughter" [bas yechidah] — but they are fashioned to reveal the governance. And therefore some of them reveal the governance of Shechinah — and some of them reveal the governance of Metatron. And the souls that are from Metatron's aspect need to be in subjugation — and they perform work literally without the cleaving to Shechinah being given to them. And their contentment is in this — for this is their rectification — and in this they receive satisfaction and repose. And one might say this is not justice — for what is different about these who were decreed a difficult service — while others have rest and quiet? This is not so — for the Holy One, blessed be He, certainly does all His deeds in righteousness — but in the secret of the supernal place He gave a root for all kinds of existing beings — each matter and matter by itself — and gave contentment to every thing according to how it settles and receives pleasure according to its root. And not one of them finds gratification except in what its own root gives. And therefore: "And the envy of Ephraim shall depart" [Yeshayah 11:13] — for each one receives its portion according to its root — and does not desire another level. And at the end of all — when the rectification of each branch will be gathered to the ultimate general rectification — all the souls will remain according to what they served in the aspect of "the unique daughter." And this is the matter of the third mode of union — which is the most complete and primary — wherein Atzilus in its body and soul unites with Beriah-Yetzirah-Asiyah in their body and soul. And then it is called that Beriah-Yetzirah-Asiyah are primary in the union — for they are like Atzilus — except that this is male and this is female. And the root of these three orders is rooted in the depths of the wondrous wisdom — and they are explained in the discourse "Arimis Yadai b'Tzlossin" — see there — you will hear the wondrous things of the Perfect of Knowledge. Commentary on the Zohar at the Opening of Parshas Mishpatim [Zohar, Parshas Mishpatim, opening:] פתח ר׳ שמעון ואמר: ואלה המשפטים וגו׳. תרגום — ואילין דיניא דתסדר קדמיהון. אלין אינון סדורין דגלגולא — "Rabbi Shimon opened and said: And these are the judgments etc. The translation is: And these are the laws that you shall set before them. These are the orders of gilgul [reincarnation]" etc.

Know: the matter of this discourse is among the deepest secrets in the wisdom — and many things have been said regarding this matter in the Tikkunim — that the essential governance depends on this. Know: there are two types of gilgulim: there is the gilgul through which souls are reincarnated according to their deeds — to rectify themselves — and there is the gilgul through which souls are reincarnated for the clarification of Malchus. And this is the secret of the gilgul of Moshe — and the secret of the Patriarchs — and Noach and his sons — as expounded in Tikkun 69 [p. 110] — where it says: "באן אתר אזדריקו — בתלת אבהן, דתמן נחית אדם בג׳ גלגולין" — "in what place were [the souls] cast? In the three Patriarchs — for there Adam descended in three reincarnations." And they further said there: "תלת טפין אזדריקו בגלגולא ממוחא תנינא, ואינון סגול. באן אתר אזדריקו, בתרי סמכי קשוט, נח שם ויפת" — "three drops were cast in gilgul from the second brain — and they are the segol [vowel sign]. In what place were they cast? In the two pillars of truth — Noach, Shem, and Yafes." And they also said: "אבל נפשא היא קביע בלבא" — "but the soul is fixed in the heart" etc. — and you will see that these are not things that are explained according to the simple matter of gilgulim. The Root of Souls — Two Types: Those from the Shechinah Aspect and Those from the Metatron Aspect And I will explain to you now the root of all of this. This matter is the tree of souls themselves — as they are built. And this means: all that exists in the Sefirot — has its corresponding parallel in the souls. And this means: just as the governance is arranged above — so were the souls made. And there are the first roots — which are according to the orders of the governance and its statutes. However — just as it is necessary in the governance to change the matters according to the need of the hour — so these roots of the souls have their changes. And this means: the will already considered each and every statute from the statutes of the governance — and foresaw all that could come about in that matter — and considered the path of the rectification — to establish that statute on its truth in all the ways — until the governance was found adequate for all the times. And this is the matter of: "גלגולא דמוחא עלאה ומוחא תנינא" — "the gilgul of the first brain and the second brain." And this means: for each statute — when the supernal will sees the eventual outcome — it encompassed the rectifications for all that would be needed to change according to the time — [for] that statute in three [ways] — and they are the three gilgulim. And there is one root — namely the first brain and its three gilgulim to rectify it. And a second root — namely the second brain and its three gilgulim. And the matter of this in souls: Adam and Moshe — for the root of Adam is one root. But according to the eventual outcome — and what will occur with the changes of time and the actions of free choice — there will be times when that level of Adam would need to change in the three changes we mentioned. And then that root stands in that state by which it was rectified. And according to that state — a spark shines from it — and it is one soul — beyond the first soul. And so for three changes there emerge three souls. And they are the same matter of Adam — which is the first — but changed according to the three changes. And these three souls are the souls of the three Patriarchs. And not that the soul of Adam the first himself will be the soul of the Patriarchs — that it literally reincarnated in them. But rather the souls of the Patriarchs are in the secret of the levels of Adam — but in their changes. And in these souls being in this world — each of them was fulfilling Adam the first in that level which is that soul. And therefore it is said that he reincarnated in them — for his own levels change according to that soul. And therefore they said: "דתמן נחת אדם בג׳ גלגולין" — "for there Adam descended in three reincarnations." And it explains there that the three Patriarchs are three cups — thus there is an existence of their own beyond the soul of Adam.

And the truth is this: for the souls of the Patriarchs are three levels — in the secret of the three gilgulim of the upper brain. And Adam descends into these levels through the power of these souls — for from that state they went out — as mentioned. It is found: the Patriarchs are not the gilgul of the soul of Adam the first himself — but souls that are at the levels of the changes of Adam's levels — as mentioned. And likewise Moshe has his own spreading — all in this way. And this is the matter of all the passages we mentioned above: "דאזיל בתלת תלת" — "that he goes in sets of three." And this is the matter of the perfect tzaddik etc. — for it is not that his soul literally reincarnates in those bodies — but his level is what reincarnates — and those souls are according to his level and its reincarnations. However he is bound with them — for they establish him — according to the state from which they go out. Souls in the Secret of Shechinah and Souls in the Secret of Metatron — The Unique Daughter And behold there are souls that are in the secret of Shechinah — and there are souls that are in the secret of Metatron. And these are two primary governances that exist above — namely: the governance from the side of Shechinah from its own side — and the governance in the secret of the clothing in Metatron. And there are roots from this and from that — and from their reincarnations the rest of the souls are made. And behold the totality of all the souls is in the secret of Shos [Seth, Shin-Tav] — and it is the secret of that from which the world was founded [שהושתת] — and these are the souls that are divided in those divisions of gilgulim expounded in the Sefer ha-Gilgulim — they are the totality of all the souls made according to all the gilgulim of the governance I mentioned — and in the secret of their particular spreading — in the aspect of their sparks for the sake of the service of the 613 commandments. And behold the bodies of human beings — even though seemingly they are all alike — this is not true — for their construction differs greatly from one another — according to the matter of the soul that needs to come into it. And behold the soul and all its sparks — all of them are judged according to the upper level — upon which the soul depends. And this is the explanation of the [Zohar] passage: "אמר תרגום ואילין דיניא" — the explanation is: that "mishpatim" [judgments/laws] is not like the "judgments and teachings" meaning commandments in general — but it means specifically "laws" [dinaya] — for this is the supernal law by which the Holy One, blessed be He, judges the souls to bring them to the world — to clarify through them Malchus — as mentioned. For these are the gilgulim of the governance — they are judged according to [the needs of the governance] — not according to deeds to rectify themselves. And in this depends the rectification of the entire world — for in these souls reincarnating and coming to the world — the upper levels illuminated for the sake of all the governance. And this is the gilgul that cycles until the end of the general rectification. The 39 Forms of Labor — Metatron — Malchus and the Weekday Labors And behold all the governance of the lower beings is rooted in Malchus — and therefore Malchus is called melachah [labor/work]. And this means: for from the aspect of Malchus in her being not yet clarified — is this matter of the toil. But Malchus in her clarification is rest — and of her they said in the Tikkunim [Tikkun 28]: "דאית ליה לעילא מרכבה לקב״ה דאיהי מלאכה דיליה" — "that He has above a chariot for the Holy One, blessed be He, that is His labor/work" — and this means: Malchus is the melachah — which is the bringing out of the three letters יק״ו into actuality — as stated there. But from the aspect of Metatron — the Shechinah from which the governance [flows] as mentioned — is called a melachah of toil. And behold the Holy One, blessed be He, and His Shechinah clothe themselves in Metatron — and then the visible governance is nothing but "the world going according to its custom" [olam k'minhago noheg]. But inwardly — the truth is that all is for the sake of Israel — and all goes toward the rectification of Israel.

And behold Metatron — since he was created for the sake of this labor — is called a servant [eved]. And the Holy One, blessed be He, imposed this labor upon this servant to perform it — and its matter is a difficult matter. And the essential [point]: there is a great difference between the service of the angels and the service of the righteous — and this is the secret of sons and servants. For the righteous in their service cleave to Shechinah in the secret of union — and thus all that they do — they do in the way of cleaving and love. But Metatron and all the rest of the angels have not this cleaving and union at all — but it is called that they stand under the Shechinah — and bear her burden with awe and fear — which is the awe of the master that a servant has. And they serve the aspect of this Malchus that is called melachah — in which the cleaving and union is not relevant — but only the bearing of a burden as mentioned — and one must bow the head beneath her — and accept her yoke — to bring into actuality those deeds that are the matters of this labor. And you will see below in the discourse: all Israel are like the secret of "the unique daughter" [bas yechidah] — for all of them are in the aspect of the cleaving and the union — not in the aspect of the service of the burden. And it is found: the matter of this labor depends on what is the governance of this material world in its materiality — with all the matters of good and evil in it — its coarse corporeality. And in this way there is no cleaving — but labor and service as mentioned. But the souls — they are in the secret of the upper rectification of the luminaries — what the angels do not have — and therefore the righteous are greater than the ministering angels — and they are called sons. For the Shechinah that they cleave to is for them like the level of: "it did not move away from loving her until He called her 'mother'" — and they are in the secret of Yesod literally combining with Shechinah — doing all the deeds in the way of love — as a man to his wife — not as a servant to his master. The Soul of the Tzaddik — the Holy Spirit And Rabbi Shimon answered: "But the aged one — aged one" — and this is the secret of the bodies I mentioned above — that not all bodies are alike in their essence — even though they appear alike in their surface form. And the true conclusion: all the souls that are actual human souls — those that all receive — are related to Malchus. But that which is only an influencing soul — not a receiving soul — is related to Tzaddik [Yesod]. And this is not a separate thing — but Shechinah herself — as mentioned above. And this is the secret of Ruach ha-Kodesh [the Holy Spirit] — which is an existence of one spirit coming from Yesod — and combines with the soul itself. And this is the general rule: that several aspects combine one with the other — and all are called soul — for the body is one vessel — ready to receive within it many internal aspects — each of which has a matter of its own. And behold this Ruach ha-Kodesh is also truly an aspect of soul — that combines with the soul of the person himself — only this aspect of soul is called "nishmas d'tzaddika" — the soul of a righteous one — unlike the actual souls — which are the souls of Malchus. And this is one root by itself — just as all the matters of governance are — each one having its particular conditions as particulars for it according to what it is. And this spirit is what is stated in the Tikkunim: "רה״ק דאיהי שכינתא לא שריא עלייהו" — "the Holy Spirit that is the Shechinah — does not rest upon them" — as it is written: "And He remembered that they are flesh — a spirit that passes away and does not return." [Tehillim 78:39]

And the secret of this: know — all resting [shrayas] is in the secret of Malchus — and therefore the Shechinah is the one who rests. But in the secret of Tzaddik — it is called Ruach ha-Kodesh — and this means: the influence comes from it — but no Sefirah influences the lower beings directly — for all the influence is to Shechinah — and she to the lower beings. And indeed Ruach ha-Kodesh is one great level — in it comes the revelation of divinity, blessed be He, to the souls. And this is the secret of: "And their crowns on their heads and they delight in the radiance of the Shechinah." For without this — it is impossible to attain divinity — since there is no proportion at all between the created being and its Creator. But this is one existence that the supernal will made for this purpose. And behold — in truth the soul of Moshe is deeply rooted in this matter — and this is the secret of: "And the Name was in his midst — His Holy Spirit" — which is explained in the Tikkunim: "the Name — the letters of Moshe [משה]." And you must know: Ruach ha-Kodesh does not depart from the sages of Israel — for of it it is said: "And the spirit of G-d was hovering over the surface of the waters." [Bereishis 1:2] But there are several paths to Ruach ha-Kodesh — for there is one in which it is revealed greatly — and there is one in which it is in lesser revelation — and there is one in which it is in complete concealment. But in any case — it is given in the hearts of Israel — in order to guide Israel. And also each person is fitting for the Holy Spirit to rest upon him — as stated in Tanna d'Bei Eliyahu: "I call heaven and earth as witnesses — even a slave and even a maidservant" etc. And in any case wherever it is — it is said: "You shall not impose servant-labor upon him" — as below. And this means: according to this — the Holy Spirit is given even in lowly souls from the aspect of "servant and maidservant" — as below — in the secret of Yiftach and Shimshon. But the truth is: Ruach ha-Kodesh only rests within the unique daughter [bas yechidah]. But the matter is: the souls clothe one within the other — until even one lowly soul — a great soul may clothe within it — up to the unique daughter. And then the Holy Spirit rests. But even so — it is judged according to the essential soul — the one that drew it — for the rest are only for garment. And it is found: the Holy Spirit can descend in all these souls — even lowly ones. And: "you shall not impose servant-labor upon him" — meaning: even though the soul itself is a servant — but in the Tzaddik — namely the Sabbath — this Holy Spirit — servant-labor shall not be imposed upon it. For in its account — that soul is saved from that service. And you will also see that it is precise in saying: "in the Tzaddik who is the day of the Sabbath etc." — and this is a great secret. For one should not think that when the Holy Spirit comes even in a lowly soul — it refines it — and Yiftach immediately becomes like Shmuel literally. Rather to the contrary — the soul remains as it is — and if it has labor from the aspect of the mundane — this matter will come to it — and not to the Holy Spirit. And therefore it does not need to refine it — for it is already not relevant to it — and the mundane does not reach it. And therefore it did not leave the category of the "minor ones of the world." And the matter is thus: regarding what the Holy Spirit needs to act through that soul — the soul becomes secondary to it — and this state is counted as if the soul itself has no mundane — and it is found to have left the mundane through the Holy Spirit. But regarding what the soul acts by itself — it remains in its own aspects. Asarah Oros — Ten Lights [Short elucidations on the Otzros Chaim — Treasuries of Life. Ten brief paragraphs.] 1. The delight of the souls is in attaining lights — and according to the preciousness of the lights — so is the greatness of the delight. The most precious of all the lights is the Yichud [Unity] — and this is what Ein Sof, blessed be He, wished to reveal in actuality — to give complete delight to the souls — and their delight in it for eternity.

2. Ein Sof, blessed be He, is the perfection that gives no place for deficiencies. In order to reveal this matter clearly — He gave place for deficiencies — in concealing His perfection. And in the rectification of them all — then the power of the perfection is truly known — for the light is only recognizable from within the darkness. 3. What stands in the secret of the perfection in Ein Sof, blessed be He — stands in the secret of concealment in the kav [line] and reshimu [trace] — namely: the deficiency alone in the reshimu — and its rectification in the kav. And when the kav completes the rectifying of the reshimu — it has done nothing except return the matter to the perfection that already was from the beginning. 4. The reshimu — root of the body — and the actions are rooted in its parts in particular. The kav — root of the soul — encompassing all the powers as one — and ruling over all the action of the reshimu — to return all to the Unity. 5. Ein Sof, blessed be He, acts in the way of omnipotence according to His perfection. And the world was not created in this way — but in the way of gradation — and this means: creating in partnership with the letters [shuspin d'asvan] — for many powers combine to bring out one deed — and the powers in gradation one after another. Therefore we are able to speak — for it is a way approaching our own way. But the omnipotence — we have no knowledge of it at all. 6. The Sefirot are — that the supernal will considered creating so many creatures — and governing them in this governance. And this means: what He considered — to conceal His perfection — and to return to reveal it little by little — until it is fully revealed. And no creature was created — and no occurrence happened — that was not considered by Him — according to this ultimate purpose. And these thoughts are the Sefirot visible to the prophets — just as one who could see a human soul — would see the thoughts within it — which are a kind of blazing within it — so are these Sefirot visible.

7. The reshimu — from which all the vessels — its matter is the governance of reward and punishment — good for the good and evil for the evil. The kav — its matter: Unity that rectifies all — and returns all evil to good. 8. The Sefirot are called "emanated light" [or ne'etzal] — for at first no light was given to be seen — and now there is light given to be seen — which is the Sefirot. But it is not something that unfolds newly — but it is one of the ways in the depths of His thought that was revealed — and given to be seen in the way of light. And this is what is written: "In Your light shall we see light." [Tehillim 36:10] 9. The reshimu is the bounded way with all its parts. And at first there is place for the existing beings — and it is the statute of the finding of lower beings — and this is the secret of Malchus. And in this place is the reshimu — which is light — primordial matter for all the bounded way — but not yet entered into all its levels and structures. And this place is a void [chalal] — meaning there is in it a receptacle — and that is the level that gives that others are included within it. And until it is included — it is called that the receptacle is void. And this remained after the withdrawal of the light of Ein Sof, blessed be He — from there. For the limitless aspect — the division of levels was not relevant — but all was rectified from the beginning. 10. There is: Ein Sof — the encompassing. And the reshimu — the encompassed. And a channel between this and that. And light between this and that. Sefer Penos ha-Merkavah Corners of the Chariot

In which are explained the secrets of the four corners of the Chariot and their actions — which are the corners of Love, Fear, Peace, and Might And at its end: prayers concerning the matters of the four corners and the four worlds By our great master Rabbi Moshe Chaim Luzzatto, of blessed and holy memory Editor's Introduction to Penos ha-Merkavah

"Penos ha-Merkavah" — the four corners of the Chariot at the heights of the heavens — each corner became a root for one of the stages of the future redemption. According to each of the four stages of this redemption — the Ramchal explains the Parashah of the meal-offering [Parshas ha-Minchah] in four commentaries. These four corners are founded upon Names that emerge from the Name הוי״ה through the exchange of the alphabet — as brought in the book "Bris Menuchah" [Covenant of Rest] (p. 30). These are its words: "And they divide into four ways — and they are: the portion of love — and the portion of peace — and the portion of might — and the portion of fear — whose Names are thus: the portion of love — its Name is Buzu that hovers over all. And the portion of peace — its Name is Matzpatz. And the portion of might — its Name is Ungatz. And the portion of fear — its Name is Tan'atz. And you will see that these Names emerge through the exchange of letters by the alphabet. And when you examine [them] — you will find the matter spoken fittingly. And these four Names indicate the places of love and peace and might and fear. And these Names of the four ways indicate the might of the great Name הוי״ה. And these four heads reach to four places — which are the places of love and peace and might and fear." End of his words. The Ramchal changes the order — and brings the fourth section before the second — the fear before the peace. The Four Corners — Summary of Contents The first corner is the corner of Love — through whose power the graves open — in anticipation of the resurrection of the dead. "And the power of this light is very great — for in its descending with great power — it guides all those of love in the straight path — so they do not stumble... And this light is called zechus [merit] — and of it it is said: 'How will a young man purify his path' — for with this light they merit their paths." And he further expounds on this the Parashah of the meal-offering: "And regarding this secret it is said 'And a soul that brings a meal-offering' — to give pleasure to its Creator certainly — and this depends on the soul — which is the Shechinah standing in Asiyah — and receiving from there its tikkunim made for its sake. She raises from them a very great — pure and clear light — causing pleasure to the King, blessed be He." The second corner is the corner of Fear — the second stage in the redemption — in which prophecy is revealed through the fear of exaltedness — and spreads to all Israel. "For this purpose the prophecies were given at first — what is needed to bring the redemption through them — and prophecies at the end to all Israel — in them 'abundant to save' — certainly — in all the opening that will open for the tikkun to be for the world and for worlds eternal."