Ruzin Gineezin — Section 7: Atarin v'Tachshitin — Crowns and Ornaments

Anchor Verses: “Va-yiru es Elokei Yisrael ve-tachas raglav ke-ma’aseh livnas ha-sapir u-ke-etzem ha-shamayim la-tohar” וַיִּראוּ אֵת אֱלֹהֵי יִשְּרָאֵל ותַחַת רַגְלָיו כּמַעֲשֵה לִבְנַת הַסַּפִּיר וכְעֶצֶם הַשָּמַיִם לָטֹהַר Shemos 24:10 “And they saw the G-d of Yisrael, and under His feet was like a work of sapphire brick, and like the very heaven for purity.” “Tze’enah u-re’enah benos Tziyon ba-Melech Shlomo ba-atarah she-itroh lo imo be-yom chasunaso u-ve-yom simchas libo” צְאֶנָה וְרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶך־שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ Shir HaShirim 3:11 “Go forth and behold, O daughters of Tziyon, King Shlomo, with the crown with which his mother crowned him on the day of his wedding, and on the day of the joy of his heart.” Secondary verse woven throughout: “Ve-ha-maskilim yaz’hiru ke-zohar ha-rakia, u-matzdikei ha-rabim ka-kochavim le-olam va-ed” [Daniel 12:3] — “And those who are wise shall shine like the brightness of the firmament, and those who bring the multitudes to righteousness like the stars forever and ever.”

**The First Discourse זה הפירוש האֵ'** This discourse ascends to the end of exile, when the revelation begins. For until that time (all the corruptions) were sealed and not revealed, as it is written: “make the heart of this people fat” etc. [Yeshayah 6:10]. For so the Holy Blessed One desired: that at the beginning of exile all the gates should be sealed, and the eyes of Yisrael likewise — so that the Sitra Achra should take its portion. And the supernal Tzaddik is hidden and not revealed. And of that time it was said: “and it was at midnight, and the man trembled and grasped” etc. [Rus 3:8]. “At midnight” — this is the end of exile, when the light of redemption draws near. Then: “the man trembled” — this is the Tzaddik who stirs, trembling from the corruptions that came upon him from the beginning of exile until that time. And he was distressed that the level that was his in the time of redemption should be a supernal level not to be moved in any way. And all this why? “To not follow the young men, whether poor or rich” [Rus 3:10]. Come and see: when exile began, that supernal Tzaddik — the poverty which is the Sitra Achra covered him and he became poor. Then what did the Sitra Achra do? All of them arose upon their wicked one, who corresponds to the supernal holy Tzaddik from the impure side, to enrich him and make him appear as the true Tzaddik. And through this the eyes of Yisrael were sealed, for they could not discern between them. But the holy Shekhinah is an “eshes yir’as Hashem” [a woman of G-d-fearing] [Mishlei 31:30] etc., and She did not desire the impure riches of the Sitra Achra. Rather She chose to bear the pain of exile and its poverty, all in order to cleave to the supernal Tzaddik even though he was poor. And this is the supreme praise of the Shekhinah — praise not to be moved in any way. Come and see: of that time at the end of exile it is written: “va-yiru es Elokei Yisrael” — for the eyes that were sealed at the beginning of exile have now at its end been opened. Then all the corruptions become revealed — for it is time to rectify them. Therefore: “and under His feet” etc. — this is the Shekhinah who in that time ascends — and this is when She was sealed and below. And when She ascends, the blessed Holy One gazes upon Her from above, and She is illuminated. Therefore: “va-yiru es Elokei Yisrael” truly. Then: “tze’enah u-re’enah” etc. — for since the revelation begins, one must strengthen oneself against the Sitra Achra and go out to wage war against her. “Benos Tziyon” — these are the holy angels above, namely Metatron, the great commander of the host, and the six hundred thousand of his company, who stand to wage the wars of the Holy Blessed One against the Sitra Achra. “Ba-Melech Shlomo” — in the King to Whom peace belongs [shalom]. “Ba-atarah she-itroh lo imo” — this is Imma Ila’ah who rests upon Her children, the secret of the chupah [bridal canopy]. “Be-yom chasunaso” etc. — this is the known day, when the Shekhinah ascends to the King adorned with Her twenty-four adornments. And this is the secret of Matan Torah [the Giving of the Torah]. For the Shekhinah is the Torah of Hashem. At that time: “ve-ha-maskilim yaz’hiru ke-zohar ha-rakia” etc. — for now that the Shekhinah has ascended above, the light that reaches below is from the side of the Tzaddik. And the masters of Torah, who previously shone from the inner light from the side of the Shekhinah — now it is from the Tzaddik. Therefore: “ve-ha-maskilim yaz’hiru ke-zohar ha-rakia” [and those who are wise shall shine like the brightness of the firmament] — like the stars in the firmament.

**The Second Discourse זה הפירוש הבֵ'** Come and see: when the battle is waged and Amalek is blotted out, then is the time to rectify the Shekhinah in the secret of yir’ah [awe] — yir’as Hashem tehorah [the fear of Hashem is pure] truly. Therefore: “va-yiru es Elokei Yisrael” — this is the rectification of yir’ah. Afterward the rectification of ahavah [love] — through which “mayim rabim lo yuchlu lechabos es ha-ahavah” [many waters cannot quench the love] [Shir HaShirim 8:7].

**The Third Discourse זה הפירוש הגֵ'** Come and see: when the rectification of eshes chayil ateres ba’alah is accomplished and the Shekhinah places the crown upon the head of the King — then: “ve-niglah kevod Hashem” etc. [Yeshayah 40:5], for darkness is no more. And then what the soul alone beheld but not the body — now both body and soul shall behold together. Then: “tze’enah u-re’enah.” “Benos Tziyon” — these are the holy souls that were wandering after the Shekhinah among the kelipot; now that She has ascended, they too ascend after Her and depart the Sitra Achra. “U-re’enah” — for the eyes that were sealed have opened, and now they behold the Holy King and all His company. “Ba-Melech Shlomo” — the Holy King. “Ba-atarah she-itroh lo imo” etc. — this is Imma Ila’ah who rests upon Her children, the secret of the chupah. “Be-yom chasunaso” etc. — this is the known day when the Shekhinah ascended to the King adorned with her twenty-four adornments; and the secret is Matan Torah. At that time: “ve-ha-maskilim yaz’hiru ke-zohar ha-rakia” etc. — for now that the Shekhinah has ascended above, the light reaching below is from the side of the Tzaddik. And the masters of Torah, who previously shone from the inner light from the side of the Shekhinah, now shine from the Tzaddik. Therefore: ve-ha-maskilim yaz’hiru ke-zohar ha-rakia — like the stars in the firmament. But because Moshe had only forty-nine gates, the two Messiahs also were in that secret, and therefore the rectification was not achieved. But at the future time with the revelation of the fiftieth gate [sha’ar ha-nun] upon Moshe, through this the two Messiahs will be strengthened as well. For Moshe in his own likeness — the Shekhinah is illuminated from him; similarly through the two Messiahs the light extends to all of Yisrael.

**The Fourth Discourse זה הפירוש הדֵ'** Come and see: when night falls and darkness spreads its wings over the world, then sleep stirs upon a person and the supernal gates are sealed. But when morning comes and darkness departs, then chesed stirs in the world and the gates open. And the eyes over which sleep had lain at night are opened. Then: “va-yiru es Elokei Yisrael.” “Ve-tachas raglav ke-ma’aseh livnas ha-sapir” etc. — for the Shekhinah, when She ascends in the morning from those lower worlds, first binds Herself with the crown of that Tzaddik, and the secret is the sapphire brick — for the Shekhinah in the secret of the moon has no light of Her own, and is sustained only from the Tzaddik. And also in this secret [the light] descends — and not in the secret of sight. Therefore: “va-yechezu es ha-Elokim va-yochlu va-yishtu” [and they beheld G-d and they ate and drank] [Shemos 24:11]. But at the very end at the time of redemption, all hidden things shall be revealed and all gates opened. Then: “tze’enah u-re’enah” — for eyes will be able to see what they could not see before. “Ba-Melech Shlomo” etc. — this is the Holy King. “Ba-atarah” etc. — the crown of Imma. “Be-yom chasunaso” — the day of Matan Torah. “U-ve-yom simchas libo” — this is the Beis HaMikdash.

**The Fifth Discourse זה הפירוש ההֵ'** Come and see: that most hidden of all hidden things is called Elokei Yisrael. As it has been expounded in Sefer HaZohar [Bereishis 15b]: the hidden Attika is revealed through His deeds. And the secret of that which was seen is this: just as one sees the sun through the window that faces it — the window being the instrument of the seeing — but the sun itself cannot be gazed upon directly, only through its light shining through the window. Similarly: Elokei Yisrael — the Shekhinah is the window, the instrument of sight — through Her the inner light that streams through is perceived. At that time: “tze’enah u-re’enah” — for the light is revealed. “Benos Tziyon” — banos [daughters] precisely — these are those who maintained faith in the Holy Blessed One, who are faithful children [banim ne’emanim] — that even in the time of exile they did not follow after the nations. “Ba-Melech Shlomo” — the Holy King to Whom peace belongs. “Ba-atarah she-itroh lo imo” — this is the chupah of Imma Ila’ah.

**The Sixth Discourse זה הפירוש הוֵ'** Come and see: on the day that Yisrael received the Torah on Mount Sinai, it has been expounded: “He revealed Himself as an Elder full of mercy” [Mechilta, Shemos 20:2]. For on that day the Holy King was revealed at the supreme level, the level of Attika Kadisha. Then: “va-yiru es Elokei Yisrael.” But at the future time when the fiftieth gate shall be revealed, then: “tze’enah u-re’enah” — for at that time there shall be a mighty revelation in the world and no fear of the Sitra Achra at all. “Ba-Melech Shlomo” — the Holy King. “Ba-atarah she-itroh lo imo” etc. — this is the crown with which she crowned Him on the day of Matan Torah, when the Shekhinah ascended to be joined to Attika Kadisha. At that time: “ve-ha-maskilim yaz’hiru ke-zohar ha-rakia.” Maskilim — these are the masters of Torah. Yaz’hiru — in the revelation of the fiftieth gate. For previously when it was not revealed, concealment covered them. In its revelation they shall shine without any concealment at all. Ke-zohar ha-rakia — this is the illumination [zohar] of the Tzaddik — like the stars in the firmament. But because Moshe had only forty-nine gates, the two Messiahs also were in this secret, and therefore the rectification was not achieved. But at the future time — with the revelation of the fiftieth gate upon Moshe — through this the two Messiahs shall be strengthened. For just as Moshe illuminates the Shekhinah from his likeness, so through the two Messiahs light extends to all of Yisrael.

**The Seventh Discourse זה הפירוש הזֵ'** Come and see: it is written: “and the earth is the footstool of My feet — what is the house?” etc. [Yeshayah 66:1]. The secret: “in every place that I cause My name to be remembered” etc. [Shemos 20:21]. For the supernal glory is not revealed except in the Beis HaMikdash. Why? Because there the holy Name Havayah was proclaimed — and the blessed Holy One reveals His glory only where His Name is proclaimed. Therefore it is not revealed in any other place. At that time: “tze’enah u-re’enah benos Tziyon” etc. — these are the righteous who shall go forth to behold the joy of the Beis HaMikdash. “Ba-Melech Shlomo” — the Holy King. “Ba-atarah” etc. — the Shekhinah. For at the time of Matan Torah She was bound above to Attika Kadisha, and then became corrupted. Therefore the Beis HaMikdash was needed to be built, to restore that which was damaged.

**The Eighth Discourse זה הפירוש החֵ'** Come and see: it is written: “and its brightness shall be like the light” [Chabakuk 3:4]. At the future time that nogah [brightness/Venus] shall be rectified and included within. Then what had previously been: the squeezing of sparks from the holy side to bring them out — it shall no longer be so, for it shall be included within and clothe the levels of the holy side. And it shall drive out the remaining kelipot that are not worthy of being near the holy side at all. And then there shall no longer be any separation between the supernal levels and the lower ones. Then: “tze’enah u-re’enah benos Tziyon” etc. “Benos Tziyon” — these are the kelipot that stand in the secret of the Nukvah. And at that time when the nogah is rectified and drives them out — then: “va-tere oyeves va-techaseiha bushah” [and my enemy shall see and shame shall cover her] [Michah 7:10]. For as long as they were within, the Holy Blessed One did not wish it to be known what rectifications were being done — lest the Sitra Achra seize upon them. But now they are driven out, and the matter is made known. At that time: “ve-ha-maskilim yaz’hiru ke-zohar ha-rakia.” Maskilim — from the side of the Tzaddik who is maskil [the wise one]. And they are two: Tzaddik and Tzedek. Yaz’hiru ke-zohar ha-rakia truly — for previously when the nogah was blocking the paths, their light did not descend below. Now they shall shine. Note: See Adir Ba-Marom Vol. I, p. 203.

**The Ninth Discourse זה הפירוש הטֵ'** Come and see: at the future time when Moshiach is revealed, the supernal chariot [merkavah] shall be revealed to the eyes of Yisrael — as it was when they were at the sea, as it has been expounded: “a handmaid at the sea saw what Yechezkel did not see” etc. [Mechilta, Shemos 15:2]. At that time: “ve-niglah kevod Hashem” etc. [Yeshayah 40:5] — for all darkness shall be dispelled and all the light revealed. Therefore: “va-yiru es Elokei Yisrael” truly. At that time: “ve-ha-maskilim yaz’hiru ke-zohar ha-rakia.” Maskilim — these are the two Messiahs. For when they were in exile they gave light to others, but in concealment. At the time of redemption — in revelation: yaz’hiru truly. Ke-zohar ha-rakia — the rakia [firmament] is Attika D’Atikin; the zohar [brightness] is the Yovel [Jubilee/Imma] that flows and goes forth. Like it the two Messiahs shall shine in their joining truly — complete union forever and ever. Then: “tze’enah u-re’enah benos Tziyon ba-Melech Shlomo.” “Melech Shlomo” — this is MBD, the King to Whom peace belongs. The secret: “ve-hayesah menuchaso kavod” [and his resting place shall be honor] [Yeshayah 11:10]. And the kelipot imagined they would greatly overpower him — for he stood in exile among them to clarify from them what was needed. Now that the Tzaddik departs from them: “tze’enah u-re’enah benos Tziyon” — the forces of holiness go forth against the Sitra Achra and overpower her — and they shall see their shame.

**The Tenth Discourse — The Day of the Great Judgment זה הפירוש היֵ'** This discourse ascends to the Day of the Great Judgment [Yoma D’Dina Rabba] — for then great awe shall fall upon all creatures of the world before the Holy Blessed One, and all worlds shall tremble before Him. Therefore at that time: “va-yiru es Elokei Yisrael” — the secret: yir’ah [awe] — the great awe of that day. “Ve-tachas raglav” etc. — the Shekhinah who is the sapir [sapphire/beauty] and the tohar [purity] of the supernal heavens. At that time: “tze’enah u-re’enah benos Tziyon” etc. Come and see: on the Day of the Great Judgment the Holy Blessed One shall gather all the souls of the world, to behold the crown of Torah and the crown of the Beis HaMikdash. Why? Because whoever toiled all his days in Torah to build that crown for the King shall see it and rejoice. And one who did not toil, who shall see but had no part in building it — his shame shall be great indeed. At that time: “ve-ha-maskilim yaz’hiru ke-zohar ha-rakia.” Maskilim — these are the masters of Torah. And also maskilim who toiled to rectify the Shekhinah — the secret: “ashrei maskil el dal” [happy is he who is wise toward the poor] [Tehillim 41:2]. Then they shall shine like the brightness of the firmament: the rakia is Attika D’Atikin; the zohar is the Tzaddik. And like the manner they shone in this world to give light to others — so shall they shine in that world, each one according to his deeds, like the stars in the firmament.

**The Eleventh Discourse — The Renewal of the World זה הפירוש היֵי"א** This discourse ascends to the renewal of the world [chidus ha-olam] — for at that time all gates shall be opened. Then: “va-yiru es Elokei Yisrael” — the secret of the Shekhinah, who shall be the ispeklaria ha-me’irah [the luminous speculum] through which the King is perceived — va-yiru truly. “Ve-tachas raglav ke-ma’aseh livnas ha-sapir” etc. — for at that time this world which is now distant from the supernal light shall be elevated to its proper level. And its outer side in the secret of Malchus — whose secret is the garment of lights from the outer side. And its inner side in the secret of Yesod which is the inner light descending from the inner side of all the worlds through the Tzaddik — that too is elevated. Therefore: “tze’enah u-re’enah benos Tziyon.” “Ve-re’enah” — for the reward of the righteous is in the secret of sight — the secret: “ki ayin be-ayin” [for eye to eye] [Yeshayah 52:8]. “Ba-atarah she-itroh lo imo be-yom chasunaso.” Come and see: from the time the primordial kings died and descended below, that covering which covered the lights in the secret of chashmal [the electrum] descended with them. And it is needed to rectify all the aspects of this covering, each aspect individually, until all the aspects of the covering are rectified together — and the rectification shall only be complete at the renewal of the world. Therefore: “be-yom chasunaso” — this is that adornment of Matan Torah whose rectification shall then be apparent. “U-ve-yom simchas libo” — this is the Beis HaMikdash, which at that time shall stand in its place in the secret of eternity. Then: “yehi chevod Hashem le-olam yismach Hashem be-ma’asav” [may the glory of Hashem be forever, may Hashem rejoice in His works] [Tehillim 104:31] — the joy of His heart truly. At that time: “ve-hayah Hashem le-Melech al kol ha-aretz” etc. [Zechariah 14:9]. כל חֵרם Kol Charem — A Standalone Teaching “Kol charem asher yuchram min ha-adam lo yipadeh, mos yumas” — “Any banned thing that a man places under the ban shall not be redeemed — he shall surely be put to death” [Vayikra 27:28–33] “Kol charem” — what is kol charem? Come and see: when sins caused and matters were corrupted, the Sitra Achra spread its impure net to capture within it the souls of Yisrael, and the levels of the holy side as well. “Asher yuchram min ha-adam” — this is that adam beliya’al [worthless man, i.e. the forces of impurity]. The secret: all the impure levels, which are so called. And he, with all his forces, holds within himself the holy things — and they stand there throughout the time of exile. But come and see: all that the Sitra Achra stole during the time of exile is from the outer side — but at the inner level the Sitra Achra could not approach, for there the holy Shekhinah stands, fortified and protected, sowing within Her holy fruits. Therefore: “mi-zera ha-aretz” [from the seed of the land] — the place where they sow in that land. “Mi-pri ha-etz” [from the fruit of the tree] — the tree is the Tzaddik, of whom it is written: “and he shall be like a tree planted” etc. [Tehillim 1:3]. For from the Jubilee [Yovel] the Tzaddik waters, and fruits emerge in the Shekhinah. “Ve-im ga’ol yig’al” [And if a man wishes to redeem] etc. “Ish” — this is the Holy Blessed One, at the time He goes forth to redeem His people and the Shekhinah from the hand of the Sitra Achra, of whom it is said: “like a man of war” etc. [Shemos 15:3]. “Mi-ma’asro” — this is the Shekhinah. “Ve-yasaf chamishiso alav” [and he shall add a fifth part to it] — the secret: “therefore in their land they shall possess double” [Yeshayah 61:7]. For the Shekhinah at the time of redemption shall ascend to a higher level than She had before — for She stands in the secret of the mystery of Yovel, and the fifth [chamishi] is the chei [the living] that is added to Her from above, and She is completed. Anchor Verses: “Va-yomer Elokim yehi or” — “And G-d said: Let there be light” [Bereishis 1:3] “Va-yiru vnei Yisrael es pnei Moshe” — “And the children of Yisrael saw the face of Moshe” [Shemos 34:35] “Kumi ori ki va orech” — “Arise, shine, for your light has come” [Yeshayah 60:1] style="font-size:0.9em;color:var(--muted);font-style:italic;">These crowns are numbered as found in this manuscript.

**The Fourth Crown — Atra Revi’ah עטרא רביעאה** Come and see: the Sages expounded: the light created on the first day etc. — He stored it away for the righteous [genazoh l’tzaddikim] [Chagigah 12a]. And the secret: when that light spread it left no room for the Sitra Achra to spread in the world. Therefore when the Holy Blessed One saw that the world’s people were not worthy of it, Come and see: when the Holy Blessed One created the world He wished to create it in one secret — so that all its affairs would be delivered into the hands of people, for good or for ill. If they performed good deeds, it would be good for them and for the world as well — and conversely if they did the opposite. And the Holy Blessed One also wished to bring about the perfection of the world through that light. Regarding this secret it is written: “va-yiru vnei Yisrael es pnei Moshe” etc. — for the radiance of Moshe’s face was drawn from that primordial light — which is light without any darkness at all. And at Matan Torah that light reached all of Yisrael and they were able to gaze upon it — as it is said: “u-mar’eh kevod Hashem” etc. [Shemos 24:17]. “Yavo Elokeinu ve-al yecherash” [our G-d shall come and shall not be silent] [Tehillim 50:3]. And the beams [keron] of his skin which now is under the veil shall be revealed outside, and all of Yisrael shall be able to gaze upon it. It is thus established that all that the Holy Blessed One prepares to reveal at the future time — He created it at the very beginning, and afterward it was hidden until it should emerge from its concealment. Therefore: “kumi ori ki va orech” etc. [Yeshayah 60:1] — kumi [arise] truly — it ascends to the end of days. For at that time rectifications are needed for the redemption, and it must arise to bring them about. And the secret: the stored primordial light which shall be revealed at the time of the redemption.

**The Sixth Crown — Atra Shitisa’ah עטרא שתיתאה** Come and see: it is written: “chasaf Hashem es zero’a kodsho” [Hashem has bared His holy arm] etc. [Yeshayah 52:10]. Who is His holy arm? This is Moshe the Faithful Shepherd truly. Why zero’a [arm]? Because the Holy Blessed One is the Shepherd who leads His flock — these are Yisrael. And through what did He lead them? Through Moshe who is His arm as it were. For He is the outstretched arm through which the Holy Blessed One took Yisrael out of Egypt. Kodsho [His holy one] — for he is drawn from that supernal holy side, and the secret: “ad ki yavo Shiloh ve-lo yikhas amim” [until Shiloh comes and the obedience of the peoples is his] [Bereishis 49:10]. For from the side of the two Messiahs alone, the rectification is only for Yisrael — for the two Messiahs are from the side of the Shekhinah: one from the inner secret and one from the outer secret, and through her there is a portion only for Yisrael. The secret: Yisrael monim le-levanah [Yisrael counts by the moon]. But Moshe is the arm of the Holy Blessed One Who leads all the worlds — and the secret: the nations of the world count by the sun. Therefore: “ve-ra’u chol afsei aretz” [and all the ends of the earth shall see] — the nations too shall recognize that the Holy Blessed One has redeemed Yisrael, and that they are His children, and they shall come to be subjugated under them. Regarding this secret it is written: “va-yiru vnei Yisrael” etc. — for all the times there was relief for Yisrael, it came from Moshe who is their strength. But since the time was not yet right, the rectification reached only Yisrael — therefore: Bnei Yisrael precisely, and not others. And therefore it had no permanent endurance since the time of the beginning [shiru’ta] applied. And therefore the light eventually departed. But at the future time — all from the side of the end [siyuma]. And then both Yisrael and the nations shall see — and the light shall endure forever. “Va-yomer Elokim yehi or” etc. — for just as Moshe is called His holy arm as I said, so that primordial light is called similarly. For the radiance of the sun that now exists in the world is from the side of Attika D’Atikin. But the primordial light is from the side of the right arm drawn from it. And at the future time: “kumi ori” etc. — for through the power of Moshe, light shall extend from Yisrael to others. Therefore: ori [my light] — why? “Ki va orech” [for your light has come] — this is Moshe who is the light of all Yisrael. “U-chevod Hashem alayich zarach” — this is the Shekhinah who is kevod Hashem: alayich precisely — for through the power of Moshe She rests upon him, and from him She shines upon Yisrael. Then great light shall be revealed in the world from the side of Moshe. And the light of the nations shall come from Yisrael’s light. Note: See Shivim Tikunim, p. 13.

**The Twelfth Crown — Atra Tre’eser עטרא תריסר** Come and see: Moshe is the strength of Yisrael — in him all light is included. And whoever wishes to receive the light of Torah must receive it from Moshe. But since Moshe is in darkness within his burial place, therefore whoever wishes to receive light from him must first break through the walls of the Sitra Achra that stand all around him. How? With stones of the hard flint [avnei karta], until he who is needed emerges from there. Then they are able to reach him and receive light from him. Therefore: “va-yiru vnei Yisrael es pnei Moshe” — why? Because: “ki karan or pnei Moshe” [for the skin of Moshe’s face sent forth rays] — for that serpent-skin that clung to him was purified through the power of those stones: ki karan truly. But: “va-hashev Moshe es ha-masve al panav” — the secret of this the holy luminary [botzina kadisha] expounded in Sefer HaZohar, where the Faithful Shepherd said to him: who is able to conceal himself from you? And it has been explained: when there is one who succeeds in his rectifications against the Sitra Achra, the paths become hidden from him — so that he should be strengthened in the rectifications, until he reaches deeper and deeper within, and the Sitra Achra is subdued in all its levels, as has been taught. Therefore: “va-hashev Moshe” etc. — he returns and covers himself with that veil, so that the one standing in the battle should be strengthened with his weapons until he reaches deeper and deeper within, to his own true place. Therefore: “ad ba’am ledor ito” [until they came to speak with him] — for there are many levels of Moshe within the Sitra Achra, and as they are strengthened to face her, so those levels shine. But his own true level is deep within, and one must break through all the levels of the Sitra Achra to reach it. Therefore until that place is reached, he returns and covers himself — and this is so that the rectification should be even greater, as I said. And when one reaches there, all is revealed: ato [they came] truly. Therefore it is written: “va-yomer Elokim yehi or va-yehi or” — two lights are written. For one light is not enough to reach. Rather, one must search deeper and deeper until they reach great light. Then “va-yehi or” [and there was light] truly — and therefore they are hidden from him as stated. Regarding this secret it is written: “kumi ori” etc. — one must rise to face the Sitra Achra to illuminate that light. Why? “Ki va orech” [for your light has come]. For even though it appears that the light has been sealed away from him — it is not so. For that sealing is to reveal it even more — until that glory of Hashem which is the Shekhinah shines upon him, through whom revelation is found. Therefore: “u-chevod Hashem alayich zarach” [and the glory of Hashem has risen upon you] — and great light is revealed to him. Va-yomer Elokim yehi or va-yehi or truly.

**The Eighteenth Crown — Atra Tamnei Sar עטרא תמני סר** Come and see: there are two times for the world: a beginning [shiru’ta] and an end [siyuma]. The beginning is all the six thousand years from the masculine side, in which service is required — the secret: “shesh shanim ya’avod” [six years shall he serve] [Shemos 21:2]. And in this time one must leave room for the Sitra Achra, for the sake of reward and punishment for people, as has been expounded. The end is in the seventh millennium, from the side of the Nukvah, in which rest is found with no service at all, and the Sitra Achra is not found — for it is not needed. The secret: “ha-yom la’asosam” etc. [Devarim 7:11 — today to do them, but not tomorrow]. Therefore two lights are written: one corresponding to the beginning and one corresponding to the end. Come and see: at the beginning when the Holy Blessed One created the world, He created it with light. But that light did not endure — since in the secret of the beginning He left room for the evil side, so that it could attach itself if a person sinned. And the secret: that extra step outward [pesi’a lavar] that was found in the millennium from the left side — through it the Sitra Achra attached itself in the sin of Adam, and from or [light] was made or [skin], as has been taught. And then all was corrupted and the light darkened. Not so the light of the end — in it there is no room for the Sitra Achra at all, and it has endurance. Therefore: “va-yomer Elokim yehi or” — in the beginning — but it did not endure. “Va-yehi or” [and there was light] — in the end, where it endures: va-yehi [and it was] truly. Regarding this secret it is written: “va-yiru vnei Yisrael” etc. — for Moshe is the totality of all, and both times of the world are included in him. The beginning — the secret: Bereishis [be-reishis] — this is Moshe who is reishis [the beginning]. The end — “u-le-chol ha-yad ha-chazakah asher asah” etc. [Devarim 34:12]. From the side of the beginning, concealment is upon him, and that serpent-skin covers him. Not so at the end of all — there he is revealed with great power: u-le-chol ha-yad ha-chazakah truly. But there were times in the world even in the time of the beginning when revelation came from Moshe — such as in the time of Rashbi [R' Shimon bar Yochai] and other times. Therefore: “va-yiru vnei Yisrael es pnei Moshe.” Why? Because: “ki karan or pnei Moshe” — karan truly — from the side of the Jubilee [Yovel] which is the keren [horn] of oil [keren ha-shemen], from which the sacred anointing oil comes from the side of Abba. When that oil reaches him, his skin is clarified and shines. But since it was in the time of the beginning, it returned and was covered: va-hashev Moshe es ha-masve al panav. And so it remained until the time of the end: ad ba’am ledor ito — at that time the Holy Blessed One will be revealed to Moshe in His speech, the concealment will be removed, and Moshe will be strengthened with his strong hand from the side of the end, and all will be rectified. Therefore it is written: “kumi ori” etc. — the time has come to emerge from the darkness. “Ki va orech” — this is Moshe, the light of Yisrael that spreads from his skin. You might ask: will it return to be covered as it was in other times? No — for “u-chevod Hashem alayich zarach” — in those other times the light was from the side of the beginning, where there was room for the Sitra Achra, and therefore it was covered. But at the future time all is from the side of the end. The secret: kevod Hashem [glory of Hashem] — from the side of the Shekhinah in whom rest is found and there is no room for the Sitra Achra at all. Then great light shall be revealed in the world through Moshe from the side of his strong hand. Va-yomer Elokim yehi or va-yehi or truly. Note: See Adir Ba-Marom Vol. I, p. 55.

**The Twenty-Second Crown — Atra Tren ve-Esrin עטרא תרין ועשרין** Truly Moshe throughout all of exile is hidden because of the serpent-skin that covers him. But when the time of redemption arrived, that skin was clarified and began to shine. Therefore: “va-yiru vnei Yisrael es pnei Moshe ki karan or pnei Moshe.” But since Moshe did not complete his rectification in the desert, therefore when the time of his revelation comes, he requires another ibbur [spiritual gestation], as has been taught. Therefore: “va-hashev Moshe es ha-masve al panav” — this is that ibbur within which he is covered — and this is at the very end. And if you ask: why is it called masve [veil]? The answer: here is a secret entrusted to the reapers of the field. Come and see: that ibbur is from the side of Y-K [Yud-Keh]. And this is because it has not been rectified. Therefore it is a ispeklaria she-eina me’irah [non-luminous speculum], and Moshe’s light within it is sealed and does not shine. But when it is rectified, the holy Name Havayah will be completed within it, and then it will be a luminous speculum, and from it Moshe’s light will be revealed to others. But now it is only Y-K, because from V-K [Vav-Keh] the Sitra Achra suckles. The secret: Samael of Samael. Therefore they are not complete and do not shine. And from this side: “ein ha-shem shalem” [the Name is not whole] etc. [Shemos 17:16]. And so all comes upon him in concealment. And this masve is from that M-S that joined with V-K as I said. And it stands until the time of redemption when Moshe comes himself to reveal his light to Yisrael. Therefore: “ad ba’am ledor ito” — and then the ibbur is no longer needed. You might ask: since Moshe will be revealed outside his ibbur, will the ibbur be diminished from what it was? No. Therefore it is written: “kumi ori” etc. — this is addressed to that ibbur. For as long as Moshe was hidden, it too was thus. But when Moshe is revealed in his light, it will shine. Therefore: “ki va orech” — this is Moshe, his light truly. “U-chevod Hashem alayich zarach” — come and see: the ibbur is from the side of the Shekhinah, and the secret is for the wise. Therefore it is called kavod [glory]. But as long as exile stands, it is kevod Elokim — from the side of its silence it is arel sfasayim [of uncircumcised lips]. And from the side of Y-K: ein ha-shem shalem. Therefore it is hidden — for so it must be. The secret: “kevod Elokim haster davar” [it is the glory of G-d to conceal a matter] [Mishlei 25:2]. But at the time of redemption when the holy Name is completed within it, then all will be found in revelation. Therefore: “alayich zarach” truly. Regarding this secret it is written: “va-yomer Elokim yehi or” etc. This light is Moshe who is the light of the world. But at the beginning there was only one light from his own side — the secret: yehi or. But since he did not complete his rectification and required an ibbur, therefore: va-yehi or — this is another light from the side of his ibbur. At that time it is said: “chizku yadayim rapos” [strengthen the slack hands] [Yeshayah 35:3] etc. For Moshe’s rectification is through the strong hand — through it he breaks all the Sitra Achra and Yisrael is strengthened. But when sins caused it, that hand weakened and the Sitra Achra strengthened. Therefore when the time of redemption arrives, that hand must be strengthened: chizku yadayim rapos. And there are two hands: one from his own side and one from the side of his ibbur. For when his ibbur was in the secret of the beginning, that hand was weak. But in the time of the end, that hand is strengthened: the secret of “u-le-chol ha-yad ha-chazakah”. And from it the hand of his ibbur also strengthens — therefore yadayim rapos [slack hands] precisely — the two. “Ve-birkayim koshlot amtzu” [and strengthen the faltering knees] — the secret: these knees of the Rabbis at the end of time. For during exile the Sitra Achra grasps the legs, and therefore they stumble. But at the time of redemption, the Sitra Achra departs and those legs are strengthened — amtzu [be strong] truly. At that time two lights are revealed in the world: from Moshe and his ibbur. Va-yomer Elokim yehi or va-yehi or truly.

**The Twenty-Fifth Crown — Atra Chamesh ve-Esrin עטרא חמש ועשרין** Come and see: the rectification of the world is truly through Moshe and the two Messiahs. Therefore in every single generation they were present in the world for its rectification. The secret: “makom she-yippol ha-etz” [wherever the tree falls] etc. [Koheles 11:3], as has been taught. And these are the two times of light mentioned in the verse: one from the side of the two Messiahs — for they are truly one, and therefore are alluded to in one light; and one from the side of Moshe — light truly — through both of them the world is illuminated and rectified. And in all the times that were in the world, the redemption was not completed through them. But at the very end those two lights join together and through them the redemption is completed. For through the power of Moshe, through his channel, the two Messiahs are strengthened, and through him they become one. The secret: “ve-hayu le-achadim be-yadecha” [and they shall become one in your hand] [Yechezkel 37:17] — and the secret is for the wise. Therefore: “va-yomer Elokim yehi or va-yehi or” — both in one joining. The secret: the Vav of va-yehi — it joins them together, and then the world is illuminated: va-yehi or truly. Regarding this secret it is written: “va-yiru vnei Yisrael” etc. Who are Bnei Yisrael? These are the two Messiahs, who from the side of the two thighs are called banim [children]. And in every single generation when they were in the world, a small light reached them from Moshe through his skin. Therefore: “ki karan or pnei Moshe.” But since they did not unite as one, it returned and was sealed, and those men died and the redemption was not completed. Therefore: “va-hashev Moshe al panav.” And this continues until the end of days when Moshe comes and through his channel joins with the two Messiahs and guides them as he wishes — and the redemption shall be complete truly. Therefore: “ad ba’am ledor ito.” Ato precisely — for through his power they returned to one. Therefore at first, before Moshe joined with them, they are two: Bnei Yisrael. Afterward through his joining they are one: ato truly. And at the future time it is written: “kumi ori ki va orech” — these two Messiahs are the light of Yisrael truly. But: “u-chevod Hashem alayich zarach” — this is Moshe the Faithful Shepherd, through whom “yehi chevod Hashem le-olam” etc. [Tehillim 104:31] — for he is the husband of the Matronita who joins with the two Messiahs — and through him the world shall be rectified, for he is the totality of all and there is no rectification for the world except through him. But here we must contemplate why the soul of Moshe was not created before the world was created, as the name of Moshiach was — since he is the totality of all. But here is a supreme secret. Come and see: the Torah was also created before the world, as has been expounded: “va-ehyeh etzlo amon” [and I was beside Him as a craftsman] [Mishlei 8:30] etc. And before Moshiach also was created — for all is made through it [the Torah]. And the Torah is the extension of all the supernal lights, to make the souls of Yisrael. And Moshe is also the totality of all Yisrael. As has been expounded: “yaldah shesh me’ot elef be-kerem echad” [she gave birth to six hundred thousand in one vineyard] etc. [cf. Zohar III 216b]. Come and see: when the Torah was created, from its own spirituality it was unable to descend below to reach people. Therefore what did the Holy Blessed One do? He separated one level that includes all of the Torah, so that it should be the channel [tzinor] to draw the Torah downward. And this is the soul of Moshe — which is the totality of all Torah, whereas others are only one branch each. And he is the totality of all Yisrael as well — for through him the Torah is drawn to each individual of Yisrael. It turns out that when the Torah was created, the soul of Moshe was also created. Therefore through him it was given and in his name it was called: as it is said, “zachru Toras Moshe avdi” [remember the Torah of Moshe my servant] [Malachi 3:22]. Therefore also Moshe is reishis like the Torah, for both of them are the beginning of all. And the rectification of the world and its corruption also depend on them — for when they were sealed the world was corrupted; and at the future time when they are revealed, all shall be rectified. And the rectification of the two Messiahs depends on Moshe — for before them he was created, as I said. The secret: two lights that join together: va-yomer Elokim yehi or va-yehi or truly.

**The Twenty-Eighth Crown — Atra Tamniya ve-Esrin עטרא תמניא ועשרין** Truly Moshe is the totality of all — through him: “yikavu ha-mayim mi-tachas ha-shamayim el makom echad” [let the waters gather from under the heavens to one place] [Bereishis 1:9]. Come and see: the holy Name Havayah is rooted in Attika D’Atikin, and from it the levels extend in the secret of its numerical count — twenty-six pathways [kuf-vav aruchin] known to the wise. And all of them anchor in one place — this is the soul of Moshe — and he includes them together in the secret of echad [one]. And through him the holy Name is included in one letter in this form: Yud-Vav-Yud totaling the number of Havayah [26]. Therefore: “mi-tachas ha-shamayim” — this is Attika D’Atikin; “el makom echad” — this is Moshe, as I said. And those pathways are twenty-six, and the Alef within him makes twenty-seven — the secret of the twenty-seven letters of Torah through which all is included. And whereas other souls are built from twenty-two letters, the soul of Moshe is built from twenty-seven letters. The secret: “ve-yikchu elecha shemen zayis zach” [and they shall take for you pure olive oil] [Shemos 27:20] — zach [pure] — these are the twenty-seven letters, as I said. Come and see: it is written: “li-yeshu’ascha kivisi Hashem” [for Your salvation I have hoped, O Hashem] [Bereishis 49:18] — this is addressed to Moshe, for in him all the cords [kavim] of the holy Name are drawn, as I said. But in the time of exile, when darkness covers him, those cords are sealed from him. But even so, through the power of his yearning [tzipoya], light is drawn from those cords through the kelipot, and through it he is strengthened throughout all the time of exile. The secret: “kaveh kivisi” etc. [Tehillim 40:2], as has been taught. Therefore: “li-yeshu’ascha kivisi Hashem” — for all of Moshe’s yearning is for the holy Name through which he is strengthened, as stated. Regarding this secret it is written: “va-yiru vnei Yisrael” etc. — for Moshe wished to strengthen Yisrael through yearning in order to complete them. Therefore at times his light shone and immediately was sealed again. Therefore: “va-yiru” etc. and immediately “va-hashev” etc. — it returned and was sealed. And this continues until “ad ba’am ledor ito” — at the end of days the matter stands firm: one who stands in the secret of yearning [tzipoya] shall rise, and Moshe dresses himself in him and speaks through him in concealment — therefore: ato — without mentioning the name. And then Yisrael is strengthened through him in his yearning. And of him it is said: li-yeshu’ascha kivisi Hashem — and the secret is for the wise. And then Moshe no longer needs to speak in the secret of hidden and revealed as he used to do for the sake of yearning — for there is already one in the world who acts for his sake and is able to be revealed, as the yearning is already present. “Va-yomer Elokim yehi or” etc. — for the light that was hidden at the beginning had no endurance. But at the very end, when it is drawn downward through the yearning, it will have endurance, and the Sitra Achra will be unable to prosecute — va-yehi or truly. And at the future time: “kumi ori ki va orech” — orech [your light] precisely — yours is what was drawn through your yearning. “U-chevod Hashem alayich zarach” — this is the light drawn from above from the side of the Shekhinah upon Yisrael, to sustain that light so it is no longer removed. Then supernal light shall be revealed in the world — all through the power of yearning. Va-yomer Elokim yehi or va-yehi or truly. Note: See Adir Ba-Marom Vol. I, p. 111.

**The Thirty-Seventh Crown — Atra Tlesin ve-Sheva עטרא תלתין ושבע** Come and see: truly the face of Moshe is like the face of the sun, and therefore his prophecy is through the luminous speculum [ispeklaria ha-me’irah] from the side of the Holy King. Not so the other prophets who are like the face of the moon — therefore their prophecy is also found in that secret — the non-luminous speculum [ispeklaria she-eina me’irah] from the side of the Shekhinah. Therefore: “va-yiru vnei Yisrael es pnei Moshe” — they saw his face which was shining like the sun, for at that time he was rectified in his rectification. “Ki karan or pnei Moshe” — come and see: there are three levels in the body of a person, one within the other: flesh, sinews, and bones — and their secret is known to those who know the inner secrets of the King as is fitting. And over them is a skin that covers all of them — the secret: Malchus which is the vessel for all and covers all. This is in other people. But in Moshe, that skin also returned to the masculine side, clarified and shone — therefore: ki karan or pnei Moshe — for it was no longer a covering for him. But when sins caused and things were corrupted, then that skin returned to being in the secret of covering, as is found in other people. Therefore: “va-hashev Moshe es ha-masve al panav.” The masve — the secret: the skin from the side of Malchus that covers the light — and then he remained in the secret of the moon [saharah]. And this is throughout all the time of exile, that Moshe only received from the secret of the Shekhinah. But at the time of redemption when the Holy Blessed One reveals Himself to him — then his prophecy returns to the secret of the luminous speculum and all shall be rectified. Therefore: “ad ba’am ledor ito” truly. “Va-yomer Elokim yehi or” etc. — here are two lights. One from the side of the Holy Blessed One — the secret: the sun-face [pnei chamah] that shall return to Moshe at redemption. And one from the side of the Shekhinah — the secret: the moon-face [pnei levanah] that Moshe had during exile — which shall not be lost from him. The secret: “lachen be-artzam mishneh yirashu” [therefore in their land they shall possess double] [Yeshayah 61:7], as has been taught. Rather, what was darkness shall return also in the secret of light: the secret — “ve-hayah or ha-levanah ke-or ha-chamah” [and the light of the moon shall be as the light of the sun] [Yeshayah 30:26]. And then Moshe shall include both lights together — the secret: right and left. And through this he shall have the power to unite the two Messiahs as one — for their secret is right and left. “Kumi ori” etc. — this is addressed to Moshe: until now he was in darkness because the sun-face was taken from him. When it returns to him he shall rise to illuminate — kumi ori truly. “Ki va orech” — your light which you had from the beginning. “U-chevod Hashem alayich zarach” — the secret: the moon-face which is kevod Hashem, which was his during exile from the side of darkness — now at redemption: alayich zarach [shines upon you] from the side of light. Alayich precisely — the secret: “eshes chayil ateres ba’alah” [a woman of valor is her husband’s crown] [Mishlei 12:4] — this is Moshe who is the husband of the Matronita. Then both lights shall shine together: va-yomer Elokim yehi or va-yehi or truly.

**The Forty-Ninth Crown — Atra Arba’in ve-Tisha עטרא ארבעין ותשע** Come and see: truly all the levels that were sealed in exile must all be illuminated at the time of redemption. The secret: “samchenu ki-mos innisanu” [make us glad as the days You afflicted us] [Tehillim 90:15], as has been taught. Therefore: “va-yomer Elokim yehi or” etc. — two lights. One from the side of the redemption, when great light shall be revealed in the world and all shall be rectified. And then another light shall also be revealed — what was lacking in exile — therefore: va-yehi or. For when the Holy Blessed One illuminates the world at His redemption, then two lights shall be revealed together as I said: samchenu ki-mos innisanu truly. Come and see: regarding this secret it is written: “va-yiru vnei Yisrael” etc. — it ascends to the time of redemption. For Moshe is the totality of all, and from him Yisrael receives — both in exile and in redemption. In exile — from his outer level, the secret: or pnei Moshe [skin of Moshe’s face]. At redemption — from the inner level, the secret: pnei Moshe [face of Moshe]. Therefore at that time: “va-yiru vnei Yisrael” etc. — what they were unable to see before — this is the light of the redemption. But Yisrael shall see another thing at that time, and the secret is: “ki karan or pnei Moshe” — this is that skin from which all the sealings of exile were drawn — now it is clarified: ki karan truly — this is the light that was lacking in exile. But: “va-hashev Moshe es ha-masve al panav.” Come and see: how many levels of darkness existed in exile, and all of them must be illuminated at the time of redemption to complete the world in its perfection. Therefore: when one level is illuminated — the secret: ki karan or etc. — immediately another level of darkness is taken — the secret: the masve — and it is illuminated in its face. Therefore: “ha-masve al panav” truly. And this must be done throughout the entire time of redemption until the seventh millennium — for all six thousand years must ascend in their perfection, and the world shall ascend to its complete rest. Therefore: “ad ba’am ledor ito” — the Holy Blessed One will be revealed to each and every individual of Yisrael. The secret as the Sages expounded: every righteous one and righteous one etc. And darkness shall no longer remain — for it has already been removed at the time of redemption. “Kumi ori” etc. — at redemption: all the darknesses shall depart and the light of exile shall also be revealed. Therefore: “ki va orech” — your light — what was lacking in exile. Until the world is rectified in its rest — at that time: “u-chevod Hashem alayich zarach” — alayich [upon you] precisely. The secret: the righteous sitting with their crowns upon their heads etc. [cf. Berachos 17a]. Then the complete light shall be revealed in the world: one from the side of the exile that was rectified, and one from the side of the redemption. Va-yomer Elokim yehi or va-yehi or truly. Note: See Ma’amar HaGe’ulah at its beginning.

**The Fiftieth Crown — Ve-od Atra Chamishin ועוד עטרא חמשין** Come and see: Moshe truly is the totality of all, and through him all connection is made. Of him it is written: “ve-ha-beri’ach ha-tichon be-toch ha-kerashim mavri’ach min ha-katze el ha-katze” [and the middle bar in the midst of the boards shall pass through from end to end] [Shemos 36:33]. The middle bar is Moshe the Faithful Shepherd who is Attika D’Atikin. And he is in the midst of the boards. What are the boards [kerashim]? These are the two Messiahs — each one of them is one board [keresh]. And it [keresh] is also kesher [bond] in its letters — for through them Yisrael are bound in the secret of unity: through MBD from the right side, and through MBY from the left side. And Moshe stands between them and joins them. And through him two achadim [ones] join as one — and they are twenty-six. The secret: the holy Name Havayah which is unified through Moshe, as stated. This is what is meant by: “ve-hayu le-achadim be-yadecha” — achadim precisely. And then the two Messiahs are set to lead Yisrael. For without this they would not be able — for Moshe is the shepherd of Yisrael and from him the power extends to all who are appointed over them in every generation. Come and see: in the time of exile too, Moshe led Yisrael. But because of the concealment of the darkness that covered him, they could not see him. But at the time of redemption when the darkness is removed: “ve-lo yikanef od morecha” [and your teacher shall no longer be hidden] etc. [Yeshayah 30:20]. Morecha [your teacher] — this is Moshe the guide of Yisrael. At that time: “va-yiru vnei Yisrael es pnei Moshe” — what they were unable to see before. Why? “Ki karan or pnei Moshe” — for from or [skin] it returned to or [light] — the secret: the Name Havayah which is Alef in the form Yud-Vav-Yud — through it he bonds in the joining of the two Messiahs as I said. At that time: “va-hashev Moshe es ha-masve al panav” — for Moshe is the trunk of the tree from which branches extend in every direction — and these are Yisrael — for in Moshe they took root. And their rectification is to cleave to their root and cover it. And so it was originally: Yisrael were joined with Moshe, and then the rectification was ascending as is fitting. But when they sinned, things became corrupted, and they went in separation, and Yisrael were separated from their root. But at the time of redemption when all shall be rectified — first Moshe himself is rectified, the secret: ki karan etc. And then: “va-hashev Moshe es ha-masve al panav” — these are Yisrael his branches who return to cover him as before. And through this all Yisrael are illuminated from his light — as it was at Matan Torah, when Yisrael saw face to face in the likeness of Moshe, for they were joined with him. But when they sinned with the Golden Calf, it was said of Yisrael: “u-fanai lo yeira’u” [and My face shall not be seen] [Shemos 33:23]. And Moshe alone saw — and Yisrael did not — for they separated from him. But at the redemption, the strong bond between Yisrael and Moshe shall be revealed. Then: “ad ba’am ledor ito” — when the Holy Blessed One is revealed to Moshe, all Yisrael shall also see him face to face, in the manner of Moshe truly. Therefore: “va-yomer Elokim yehi or” etc. — two lights. One from the side of Moshe who joins with Yisrael, and one from the side of the Shekhinah that rests upon Moshe. For at that time, from His joining with Yisrael, She shall also rest upon them. At that time also: “kumi ori” etc. — this is Moshe their light, with whom they join and through whom they are illuminated — ori truly. “U-chevod Hashem alayich zarach” — this is the Shekhinah who is crowned upon the head of Moshe who is her husband, the Matronita’s spouse — and from him this crowning spreads to all of Yisrael. And all through the joining of Moshe with Yisrael. And through this the world shall be illuminated from Moshe and the Shekhinah that rests upon him. Va-yomer Elokim yehi or va-yehi or truly.

**The Fifty-First Crown — Ve-od Atra Chamishim ve-Chad ועוד עטרא חמשין וחד** Come and see: truly Moshe is the totality of all. Of him it is written: “ani Hashem hu sh’mi ve-chevodi le-acher lo etten” [I am Hashem, that is My Name, and My glory I will not give to another] [Yeshayah 42:8] etc. And just as in the Shekhinah there is an outer level — through which She went among the kelipot and from which they suckled, and in it darkness is found, and of it is said “shechorah ani” [I am black] [Shir HaShirim 1:5] — and there is an inner level through which all beauty is found, and of it: ve-navah [and comely] — and to it the Sitra Achra cannot attach — as it is said: “ani Hashem hu sh’mi” etc. So too in Moshe the Faithful Shepherd, both these levels are found — for he is the husband of the Matronita and is joined with her at all her levels. And in his outer level, he walks among the kelipot to protect Yisrael during exile. The secret: or pnei Moshe [skin of Moshe’s face]. But in his inner level, the Sitra Achra cannot attach. The secret: pnei Moshe [face of Moshe]. Of this: “ani Hashem hu sh’mi” — and He is his name, and he is Moshe. “Ve-chevodi le-acher lo etten” — this is Moshe who is the glory of Hashem. For the Holy Blessed One does not wish that the el acher [other deity, i.e. impure forces] should rule over him at all: lo etten [I will not give] truly. Come and see: Yisrael in exile cannot receive their light except from that outer skin [or] that stands between them to protect them. But from the inner level they cannot — because of the darkness covering them. But there were times in exile when that skin was clarified until a small light from the inner level reached them. Therefore: “va-yiru vnei Yisrael” etc. — why? “Ki karan or” etc. But since the time was not yet right, it returned and was sealed. Therefore: “va-hashev Moshe es ha-masve al panav” — this is the skin that darkened. And this continues until ad ba’am ledor ito — at the future time when the Holy Blessed One is revealed to Moshe and to all Yisrael as well. Then the outer level shall be illuminated until through it the inner light is visible. Then: “az tippakachna einei ivrim” [then the eyes of the blind shall be opened] [Yeshayah 35:5]. For as long as the body is dark the eyes cannot see and are sealed. But when it is illuminated, they shall open: az tippakachna truly. Therefore: “va-yomer Elokim yehi or” etc. — two lights. One from the inner side that is revealed. And one from the outer side that is illuminated. “Kumi ori” etc. — this is the inner light: orech [your light] truly. “U-chevod Hashem alayich zarach” — this is the outer level — the secret: kavod [glory] which is the garment. As has been expounded: “keri le-manei michevudosei” [call his garments his honor] [Zohar]. And as long as that garment was dark the inner light could not be revealed. Now that it is clarified — the secret: zarach [shone] — then the inner light shines: kumi ori truly. Another explanation: “kumi ori” etc. — this is the outer level that is clarified. The secret: “ki va orech.” Va [came] — what was not there before. And therefore: “u-chevod Hashem alayich zarach” — this is the inner level. The secret: “ve-chevodi le-acher lo etten.” Then all levels shall be illuminated, inner and outer. Va-yomer Elokim yehi or va-yehi or truly. All from the secret of the holy Name Havayah — through which: “ani Hashem hu sh’mi” etc. Li-yeshu’ascha kivisi Hashem truly.

**The Fifty-Sixth Crown — Atra Chamishim ve-Shis עטרא חמשין ושיש** Come and see: the twelve tribes are truly the totality of all Yisrael. And from each one of them one benefit extends to Yisrael, and they are hinted at in their names — for all names were called according to the levels truly. And from the first, who is Reuven, the spreading of supernal light extends to Yisrael. The secret: Re’uven — or ben [light of the son]. And through this Yisrael are set apart from the nations of the world. The secret: “halo be-lech’techa imanu ve-nifleynu” etc. [Shemos 33:16]. And this too is hinted at in the name Reuven, as the Sages expounded: re’u ven — see the son — see the difference between my son and the son of my father-in-law. The son of my father-in-law — this is Esav — for Yisrael are set apart from them through the power of the sacred light that spreads upon them. But when things were corrupted and Yisrael mingled among the nations, the light then spread outward. And this caused wisdom to spread among the nations of the world, and in Yisrael it weakened — for they could not receive that light properly. But at the time of redemption that light shall shine in its full strength upon Yisrael, and wisdom shall spread among them. And from the nations it shall be lost: as it is said, “ve-ha’avadeti chachamim me-Edom” [and I will destroy the wise men of Edom] etc. [Ovadya 1:8]. Come and see: regarding this secret it is written: “va-yiru vnei Yisrael” etc. — for Moshe is the totality of all the tribes, and their levels spread downward from him upon Yisrael. And the level of Reuven is included in his face and from there spreads. As has been expounded — the secret of panim [face], what it is. And while exile stands, Yisrael could not receive that light. But at the time of redemption, the light of Reuven shall spread downward upon Yisrael. Therefore: “va-yiru vnei Yisrael es pnei Moshe” — for from there it descends upon Yisrael as I said. And all this why? “Ki karan or pnei Moshe.” Come and see: here is a supreme secret for masters of true wisdom. The beginning of the corruption was when Reuven sinned with Bilhah — for at that time his power was taken from him. The secret: “u-ve-challelo yetzu’ei aviv nittenah bechuraso le-Yosef” [and by defiling his father’s bed his birthright was given to Yosef] [Divrei HaYamim I 5:1]. And from there things began to become corrupted. For while that power was in Reuven, the Sitra Achra could not prosecute — for it is from the level of Chesed. But when it was given to Yosef who is at the level of Tzaddik, then the Sitra Achra was able to prosecute, and the foreskin covered the covenant, and from or [light] was made or [skin]. The secret: the foreskin which is the serpent-skin. But all that the Holy Blessed One does is for the benefit of Yisrael and for the rectification of the world. For if that corruption had remained in Reuven, the Sitra Achra would have been able to strengthen greatly — for the level of Chesed weakens when the Sitra Achra stands against it. The secret: “he-shiv achor yemino” [He drew back His right hand] etc. [Eichah 2:3]. And the subjugation of the Sitra Achra is only through the level of Din [judgment] — for that is where their chain stands. Therefore He gave that power to Yosef, to leave room for the Sitra Achra throughout exile to seal the paths in the secret of the foreskin. And afterward one shall rise from the seed of Yosef — he is MBY — who through the power of his Gevurah shall be strengthened to remove that skin. Therefore: “ki karan or pnei Moshe” — karan precisely — from the side of MBY, of whom it is said: “ve-karnei re’em karnanav” [and the horns of the wild ox are his horns] [Devarim 33:17]. And through this power that skin is removed from the face of Moshe. And then the light within is revealed from the side of Yosef — with the power of Reuven which was given to him. At that time: “va-hashev Moshe es ha-masve al panav.” For the root of the revelation of Torah is in Moshe truly. And MBY in that same secret — for he reveals the secrets of Torah — is one branch from him. The secret: the veil [masve] — a branch that covers the root. And while that skin was upon the face of Moshe, MBY was unable to receive from him. But at the end of exile when that skin was removed, then: “va-hashev Moshe” etc. — that veil returned to cover the root. And through this MBY receives light from Moshe and is able to reveal Torah’s secrets as is fitting. And this is until “ad ba’am ledor ito.” For at the time of redemption MBY shall no longer need to receive from Moshe. Rather the Holy Blessed One shall be revealed upon him in the secret of prophecy: ato truly. Therefore: “va-yomer Elokim yehi or” etc. — two lights, both from the side of MBY. But one is at the end of exile when he needs to receive from Moshe; and one is from his own side truly — at the time of redemption when the Holy Blessed One is revealed upon him. Therefore: “kumi ori” etc. — this is addressed to MBY at the end of exile when his revelation begins. Why? “Ki va orech” — this is Moshe his light — for from his side he reveals Torah’s secrets. And originally when that light was sealed from him, in that skin covering the face of Moshe, MBY was unable to illuminate others. But now that it has been removed through the power of his own karan — ki karan or etc. — then the face of Moshe is revealed in its light from the side of Reuven as I said. And MBY receives that power from there — for it was given to him originally. Then MBY begins to spread his light: kumi ori truly. All this from the side of Moshe. But at the very end: “u-chevod Hashem alayich zarach” — this is at the time when the Holy Blessed One is revealed upon MBY — and he no longer needs to receive from others. Then complete light shall be revealed in the world from the side of Reuven through MBY. Va-yomer Elokim yehi or va-yehi or truly.

**The Sixty-Fifth Crown — Atra Shitin ve-Chamesh עטרא שיתין וחמש** Here are two lights: one from the side of Avraham and one from the side of Moshe, both found in the secret of the right. And the totality of all is in Moshe who is the light of the world. Come and see: Moshe is king — of him it is written: “va-yehi vi-Yeshurun melech” etc. [Devarim 33:5]. And whoever wishes to see the King can only see him through his house — this is his bride — as has been expounded: “beiso zu ishto” [his house — this is his wife] [Yoma 2a] — through her one can see the King. But when darkness darkens this house, the King’s light can no longer be seen. And then it is written: “hoshivani be-machshakim” etc. [Eichah 3:6]. And the rectification is to bring light to illuminate this house. The secret: light from the side of Avraham the man of Chesed — through which this bride is adorned with her seventy ornaments from the side of Chesed that sweetens all. And then this bride who is the King’s house is illuminated, and through her the King can be seen. Therefore: “va-yomer Elokim yehi or” etc. — for when the light of Avraham is revealed, the house is illuminated. And from it another light goes forth from the side of Moshe: va-yehi or truly. And then: “va-yiru vnei Yisrael es pnei Moshe” — this is the light of Moshe revealed from within his house. Why? “Ki karan or pnei Moshe” — this is his bride who was in the secret of skin [or] — now in the secret of light [or]. And at that time: “va-hashev Moshe es ha-masve al panav” — the veil is his bride who rests upon him from the outer side. And in the time of exile when darkness strengthened, the joining between them was only from the outer side — the secret: achoraim [back-aspects]. But when the darkness is removed, that joining returns to be rectified from the inner side in the secret of panim [face] — and there that veil is given — and from there she receives her light: al panav [upon his face] truly. “Ad ba’am ledor ito” — for all the words of the King are entrusted to the hand of the Matronita. Therefore Yisrael below — all the light that comes to them from the King — they can receive it only from the hand of the Matronita. And therefore, until that bride was not from the side of panim [face], the light of the King’s speech was sealed from her, and from Yisrael below as well. But when she returned to receive from that speech — then that light descends to Yisrael and great revelation reaches them from that speech. Therefore: “ad ba’am ledor ito” truly — this is the benefit that comes to Yisrael from the rectification of this bride. Then: “kumi ori ki va orech” etc. — this is addressed to Moshe: let him rise to illuminate others in his light, for the light of Avraham has already come to illuminate him. “U-chevod Hashem alayich zarach” — this is his bride who rests upon him. And while she was dark, his light did not shine. Now it shines — for she is illuminated from the side of Avraham, through whom “mi he’ir mi-mizrach” [who has aroused from the east] [Yeshayah 41:2]. Then great light shall be revealed in the world from the side of Avraham and from the side of Moshe. Va-yomer Elokim yehi or va-yehi or truly. “Ve-ha-maskilim yaz’hiru ke-zohar ha-rakia.” Who are the maskilim? These are the holy arc [kuf-shin] above — Moshe and his bride below — in their level. For when that bride is illuminated, from her light Anchor Verse: “Hinech yafah ra’ayasi hinech yafah einayich yonim” class="heb">הִנְּךָ יָפָה רַעְיָתִי הִנְּךָ יָפָה עֵינַיִךְ יוֹנִים class="src">Shir HaShirim 1:15 “Behold you are beautiful, my beloved, behold you are beautiful — your eyes are doves.” style="margin-top:0.6rem;font-size:0.9em;color:var(--muted);">Secondary verse woven throughout: “Mah yafu dodayich achosi kalah” [Shir HaShirim 4:10] — “How beautiful is your love, my sister, my bride.” style="font-size:0.9em;color:var(--muted);">The Tachshitin [Ornaments] are organized according to the order of the ten Sefiros. Those numbered here are as found in this manuscript.

**The Fifth Ornament — Tachshita Chamisha’ah תכשיטא חמישאה** Come and see: it is written: “and Rachel came with the flock that belonged to her father, for she was a shepherdess” [Bereishis 29:9]. This is the bride of Moshe who ascended above, and all of Yisrael with her — ro’eh [shepherdess] truly — from the side of Moshe the Faithful Shepherd who shepherds Yisrael through his bride. And Yaakov met her when he went to find his soul’s mate, for Moshe and Yaakov are at one level as has been taught. And during the time of exile She walked among the kelipot to protect Yisrael. Yet even so She remained in Her beauty as She was, and the kelipot could not blemish Her at all. But while this bride was below, this secret was not known, and Her beauty was not visible because of the darkness that covered Her. But when the time came for Her to ascend above — of whom it is said: “who is this that rises from the desert?” [Shir HaShirim 8:5] — then Her groom goes forth to meet Her. When he beholds Her beauty he praises Her and says to Her: “Hinech yafah ra’ayasi” — even though you were My shepherdess of My flock during the time of exile and your dwelling was among the kelipot — yet I see that your beauty has endured. Hinech yafah truly. “Einayich yonim” — the secret: cherev ha-yonah [the sword of the dove]. For when this bride walked among the kelipot She shut Her eyes. And this was to deceive the Sitra Achra — so that they would think She no longer watches over Yisrael, and would not trouble themselves to prosecute over this and block the paths. And at that time all Her watchfulness over Yisrael was through the way of hiddenness, so that the Sitra Achra would not know. And this is Her beauty — that She knew how to deceive the kelipot with Her eyes — yonim [doves/deception] truly. But because of this sealing, the eyes of Yisrael were sealed as well. But all the deeds of the Holy Blessed One are for the benefit of Yisrael. For if these eyes had not sealed themselves, the Sitra Achra would have sealed them through its prosecution, and then many battles would have been needed to open them. But since the Holy Blessed One sealed them, when the time comes He will open them Himself without any battle at all. “Hashem pokei’ach ivrim” [Hashem opens the eyes of the blind] [Tehillim 146:8] truly.

**The Sixth Ornament — First Peirush Ve-od Tachshita Shitisa’ah ועוד תכשיטא שתיתאה** This is another praise that the groom gives to his bride when She ascends toward him. Come and see: the Sages expounded: the eye and the heart are the two agents of sin [trei sarsurai de-cheta’ah] [Vayikra Rabbah 26:2] — and they are also the two agents of the mitzvah. For when the heart desires something holy and the eye agrees with the heart — both together connect and ascend to the supernal world. Lo ta’adi [you shall not lack] — therefore: “hinech yafah ra’ayasi” — this from the side of the heart, where desire is found — and through this Her beauty is maintained. Hinech yafah ra’ayasi truly. “Hinech yafah einayich yonim” — this from the side of the eyes. For the Sitra Achra turned its face toward this bride, and She shut Her eyes so as not to look at it. And this is Her beauty — that She knew to keep Her beauty from all that is not fitting to see. The secret: “chosam b’al dichoh” [the seal of her mistress] — Her eyes are sealed from the side of the left so that they do not burn with the fire of judgment, but are sweetened. Therefore yonim — like doves that have no gall. Thus Her eyes were sweetened — and judgment is not found in them.

**The Sixth Ornament — Second Peirush Ve-od Tachshita Shitisa’ah ועוד תכשיטא שתיתאה** This is the praise that the groom gives to his bride when he joined with her. Hinech yafah truly — for while She was below, Her beauty was not visible because of the darkness of the Sitra Achra that covered Her. But when She is above and joined with him, then Her beauty is visible — for She is sweetened in his light — yafah ra’ayasi truly. “Hinech yafah einayich yonim” — because while She was below Her eyes were sealed — for if they had been open they would have burned with the fire of judgment. But when they are sweetened in the supernal light, they open with mercy. Therefore: yonim — like doves that have no gall. Thus Her eyes are sweetened — and judgment is not found in them. Sweetening these ornaments: “Mah yafu dodayich achosi kalah mah tovu dodayich mi-yayin” [How beautiful is your love, my sister, my bride, how much better is your love than wine] [Shir HaShirim 4:10]. For when She joins with Her husband, then He sees that Her love endures always in Her beauty in the time of exile. Therefore yafu [past tense] — truly. Mah tovu dodayich mi-yayin — because there is no one who awakens love between these two companions like the secret of Torah — which is from the side of tov [good] without any evil at all, and no admixture of evil can enter this love at all. Therefore tovu dodayich mi-yayin — this is the Tzaddik truly. And the scent of your ointments from all spices — the spices of which are the lights that descend from the head — and the secret: rashis ha-besamim [chief of spices, i.e. the primary spice]. And Amalek with his bitterness had been prosecuting against this, as has been taught. But this bride — Her beauty was not blemished, and Amalek could not blemish Her at all. And therefore those spices always descended upon Her, and their fragrance spread in every direction. And this is Her beauty — that the evil forces did not dominate Her. Hinech yafah ra’ayasi truly.

**The Forty-Sixth Ornament — Tachshita Arba’in ve-Shis תכשיטא ארבעין ושיש** This is in the secret of the first trial — that of Ur Kasdim [the furnace of Kasdim] — where Nimrod cast Avraham into the fiery furnace — and it is at the level of Malchus. Come and see: the fiery furnace is in the Sitra Achra of Malchus — the end of all levels. And just as the Malchus of the holy side is the vessel for all — in which all lights are included — so in the Sitra Achra it is the furnace, in which all the impurity is melted — and the fire within it is truly the fiery furnace. And it was a crucible weighing upon the souls of Yisrael — yet it is close to the holy side, before Hashem truly. And Nimrod thought to cast him into the net of the Sitra Achra and keep him there. But since he stood in his trial and passed through — behold: “I am Hashem Who brought you out of Ur Kasdim to give you this land” [Bereishis 15:7] truly — the level of Malchus which was rectified through this trial. But when sins caused [the exile], this trial lost its power. But since Yisrael bore this trial for many years in exile, and were cast into the fiery furnace as Avraham was — through their merit the power of this trial now returns. Therefore it is said of Her: “hinech yafah ra’ayasi” — yafah truly, from the side of Malchus. The secret: yafah ka-levanah [beautiful as the moon] [Shir HaShirim 6:10]. Ra’ayasi — for She is his partner in kingship, the secret: “for the kingdom is Hashem’s” etc. [Tehillim 22:29].

**The Forty-Seventh Ornament — Tachshita Arba’in ve-Sheva תכשיטא ארבעין ושבע** This is in the secret of the second trial — “lech lecha me-artzecha u-mi-moladetecha u-mi-beis avicha” [Go from your land and from your birthplace and from your father’s house] [Bereishis 12:1] — and it is at the level of Yesod. For Avraham went from his land and from his place and came to the land of Kena’an — and the Yesod is the secret of the connection between the land above and the land below. And through this trial Avraham rectified the Yesod: that it should be connected above and connected below, and make peace between the two worlds. For the Yesod holds fast in heaven and on earth as has been taught. And through Avraham’s going, the Yesod was rectified. Therefore: “hinech yafah ra’ayasi hinech yafah einayich yonim” — for the beauty of the Shekhinah is through the Yesod which connects Her to the supernal King. And when the Yesod is rectified: einayich yonim — for the eyes of the Shekhinah are sweetened and not filled with judgment.

**The Forty-Eighth Ornament — Tachshita Arba’in ve-Tamniya תכשיטא ארבעין ותמניא** Come and see: it is written: “the famine was severe in the land” [Bereishis 12:10] — this is the third trial of Avraham, which is at the level of Hod. For the famine is from the side of the Sitra Achra — the enemy who causes famine in the land. But Avraham went down to Egypt and took what was his from the Sitra Achra — the secret: he clarified the sparks that were in Egypt. And through this: “hinech yafah ra’ayasi” — for through the clarification in Egypt the Shekhinah received the sparks and was adorned with them. “Einayich yonim” — for even in Egypt She did not look upon the impure forces. And therefore when Avraham left Egypt he left with great wealth — for all that he clarified from the Sitra Achra was added to the holy side.

**The Forty-Ninth Ornament — Tachshita Arba’in ve-Tisha תכשיטא ארבעין ותשע** Come and see: Avraham’s fourth trial was the war with the four kings — at the level of Netzach. For Netzach is the secret of victory [nitzachon] in battle. And Avraham went to wage war and rescued Lot — and through this the Netzach was rectified: that the holy side should always prevail over the Sitra Achra. And through this: “hinech yafah ra’ayasi hinech yafah einayich yonim” — for through the victory of Avraham the beauty of the Shekhinah was enhanced. And einayich yonim — for Her eyes did not look upon the enemies but rather passed through them swiftly.

**The Fiftieth Ornament — Tachshita Chamishim תכשיטא חמשין** Come and see: Avraham’s fifth trial was the covenant between the pieces [Bris bein ha-Besarim] — at the level of Tiferes. For the covenant is the secret of the union between above and below. And at that covenant it was revealed to Avraham that his descendants would be enslaved in Egypt and then redeemed. The secret: Tiferes is the secret of the covenant that unites all the worlds — and through this the redemption from Egypt was made possible, for the foundation of the redemption was laid at the Bris bein ha-Besarim. Therefore: “hinech yafah ra’ayasi” — the Shekhinah is adorned with the beauty of the covenant. “Einayich yonim” — for Her eyes look upon the covenant and not upon the forces of exile. The body is completed with these ten ornaments. And the eye too within its ten levels, in the secret of the holy Name — and together: “kulo machmadim” [all of him is desirable] [Shir HaShirim 5:16]. Therefore: “hinech yafah ra’ayasi hinech yafah einayich yonim” — the body and the eyes together in perfection. And the form of the Shekhinah is the form of Adam. For until all ten Sefiros are completed in their light, the form is also not complete. But now that this bride is adorned in the secret of the ten trials of Avraham, She is as it were a new creation — and the form of Adam is complete. Note: This passage is attributed to R’ Yekutiel (among the disciples of the Ramchal), though it is not in his handwriting.

**The Fifty-First Ornament — Tachshita Chamishim ve-Chad תכשיטא חמשין וחד** But in order that She should ascend above to join with Her husband and be to His desire, another rectification is needed. The secret: “ve-rei’ach sh’manayich mi-kol besamim” [and the scent of your ointments above all spices] [Shir HaShirim 4:10]. For after She has adorned Herself within, She needs to adorn Herself without as well, from the side of all the sparks. For from that which is Her inner aspect, She has been illuminated from all Her lights. And from the outer aspect too, ten lights whose secret is ten Sefiros spread around Her — and these are Her ornaments. And with these ornaments She must now adorn Herself. And because in the time of exile they were sealed from Her and darkened, therefore they must be illuminated. And when the King sees Her in Her ten ornaments, beautiful with all kinds of beauty, and Her eyes like His eyes in their full opening — and in all Her levels the light of the Name spreads around Her — then it is revealed that the body of the Shekhinah is complete in its ten ornaments. Therefore: kulo machmadim [all of her is desirable]. The secret: the image of Adam. For until all ten Sefiros are completed in their light the image is also not complete. But now that She ascends above to join with Her husband, the King says of Her: “kullach yafah ra’ayasi u-mum ein bach” [you are altogether beautiful, my beloved, and there is no blemish in you] [Shir HaShirim 4:7]. Kullach truly — from the side of all ten [kol esser]. U-mum ein bach — for if even one level had not shone there would be a blemish. Now that all shine — u-mum ein bach truly.

**The Fifty-Second Ornament — Tachshita Chamishim u-Tren תכשיטא חמשין ותרין** This is the secret of the ten trials of Avraham: “ten trials did Avraham our father undergo, and he withstood them all” [Avos 5:3]. For Avraham through his ten trials rectified what the ten generations before him had corrupted. And he gathered inward what they had brought outward through their corruptions. Come and see: it is written: “and the heavens and the earth were finished and all their host” [Bereishis 2:1]. For at first the heavens and earth and all their powers were made in six days. And then their perfection was given to them on the day of Shabbos. Therefore: va-yechulu — this is that bride Who was charged to watch over all the deeds of the world and sustain them. And all things stood in their proper order according to what was needed — this is their perfection — va-yechulu truly. And then that bride spread Her ten levels to watch over the world. And then the world was complete. But when Adam sinned, and the ten generations that came after him, they caused those ten levels of that bride to darken and pass to the kelipot. In each generation one level was blemished, until all were blemished. Until the Sitra Achra took dominion over the world, and the flood came and the world was destroyed. And in Noach the world was rebuilt, of whom it is said: “this one will comfort us” etc. [Bereishis 5:29]. But in another aspect — for the first [level] was already corrupted. And its rectification was also not achieved, for the ten generations that came after him returned to blemish as those before them had done. But there is a difference between these and those: for those first ones were not under the dominion of the angels who guided them in proper order, therefore their breach was great and their blemish was great. But those from Noach to Avraham — even though they sinned as the former ones — since they were arranged under those angels, their blemish was lesser. And the ten levels descended only into the nogah alone — not below it as at first. And because of this, when Avraham came he rectified the world in the aspect that was from the beginning — and the world was not destroyed. But even so those ten trials were needed — for their secret is in the nogah, as has been taught. And whoever stands in the trial gathers inward what was found outside. And whoever does not stand in them brings outside what was inside. And Avraham who stood in all of them as the Sages expounded, gathered inward those ten levels of that bride that stood there. And in each trial one level was rectified from below upward, until all of them were rectified. And that bride was adorned with Her ornaments from the outer side as She had been. And this is the nes [miracle/banner] — the thing that was made known — as it is written: “raise a banner over the nations” [Yeshayah 62:10]. And through it the world was restored to its standing as it had been at first. But when sins caused and things were corrupted, that bride was stripped of Her ornaments, and Her beauty was darkened, and Yisrael went into exile. But there in exile they suffered many hardships and trials year after year — and therefore in their merit those trials of Avraham the pious elder must now be awakened, whose power at the time they were done — now in this time shall be strengthened, to adorn this bride as they once did. And then it shall be said of Her: “hinech yafah ra’ayasi hinech yafah einayich yonim.”

**The Fifty-Third Ornament — Tachshita Chamishim u-Tlat תכשיטא חמשין ותלת** And when the image [diyukna] of this bride is complete with the ten ornaments — and She ascends above to join with Her husband and be to His desire — another rectification is needed. The secret: “ve-rei’ach sh’manayich mi-kol besamim.” For after She has adorned Herself within from the side of all the lights that gathered inward from the trials of Avraham — She now needs also to adorn Herself without, with the ten lights of the ten Sefiros that spread around Her. For these are Her outer ornaments [tachshitei lavar], and through them Her image ascends to its perfection so that when the King sees Her He says: kullach yafah ra’ayasi u-mum ein bach. The secret: “kevod Hashem ve-yiru chol basar yachdav” [the glory of Hashem and all flesh shall see it together] [Yeshayah 40:5]. Basar [flesh] precisely — the secret: the physical delight [inuga de-gufa] as I said. Therefore: “ve-rei’ach sh’manayich mi-kol besamim.” For when She is sweetened with all the lights, the scent [rei’ach] that rises from Her is above all spices. And the scent of the holy side rises and sweetens all the worlds.

**The Fifty-Fourth Ornament — Tachshita Chamishim ve-Arba תכשיטא חמשין וארבע** And when this bride ascends above to join with Her husband — of Her it is said: “mi zos olah min ha-midbar ke-timeros ashan” [who is this that rises from the desert like pillars of smoke?] [Shir HaShirim 3:6]. Mi zos truly — for there is no ascent except through the power of the Tzaddik. And from the side of the Tzaddik the scent of all the spices rises — for just as smoke rises from the incense, so the Tzaddik raises all upward — and from him the sweetened scent spreads to all the worlds. And then when the King sees Her in Her ten ornaments, beautiful with all kinds of beauty, and Her eyes completely open in their opening — and in all Her levels the light of the holy Name spreads — then He says: “hinech yafah ra’ayasi hinech yafah einayich yonim.” And then: kullach yafah ra’ayasi u-mum ein bach — completely adored in all Her ten ornaments from within and from without.

**The Fifty-Fifth Ornament — Tachshita Chamishim ve-Chamesh תכשיטא חמשין וחמש** The image of Adam — for until all ten Sefiros have been completed in their light the image is also not complete. But now that this bride is adorned in the secret of the ten trials and the ten ornaments — the image of Adam is complete in full. And the eye too is within the ten levels of it, in the secret of the holy Name — and through them the eye gazes at the King in the secret of: kulo machmadim. And therefore the body is complete with the ten ornaments. And the image [diyukna] of Adam is revealed in full. For as long as all ten Sefiros were not complete in their light, the image was not complete either. But now that all of them shine — u-mum ein bach truly. But in order for Her to ascend above to join with Her husband and be to His desire — another rectification is needed. The secret: “ve-rei’ach sh’manayich mi-kol besamim.” For after She has adorned Herself within, She needs to adorn Herself without too — from the side of all the sparks. For from the inner aspect She is illuminated from all Her lights — and from the outer aspect ten lights spread around Her. And with these ornaments She ascends to Her husband. Sweetening these ornaments: “Mah yafu dodayich achosi kalah mah tovu dodayich mi-yayin ve-rei’ach sh’manayich mi-kol besamim.” Mi-yayin precisely — which equals seventy. And they are the secret of the clarifications of the seventy nations — which She raised into Her garden — and through this: ve-rei’ach sh’manayich mi-kol besamim — from all spices, from all sides. And the glory of Hashem shall be revealed in the world: “ve-niglah kevod Hashem ve-ra’u chol basar yachdav ki pi Hashem dibber” [and the glory of Hashem shall be revealed and all flesh shall see it together, for the mouth of Hashem has spoken] [Yeshayah 40:5].

**First Peirush of R’ Moshe Dovid Vali** “Hinech yafah ra’ayasi hinech yafah einayich yonim.” These are the words of Moshe — as a groom glorifies himself to praise his consummated bride in two-fold beauty. One from the side of MBD: yafah — from the side of the form of the face of MBD who is Yosef; and one from the side of MBY: yafah — the secret of beauty from the side of MBY who is Binyamin. Ki yonim — from the word hona’ah [deception/cunning] — for these eyes play upon the Chitzonim [outer forces] in the time of their dominion, to deceive them completely, so that they should not guard against them until their measure is full and their downfall comes. And just as the dove that was sent from the ark by Noach and returned and brought the sign of redemption — so these eyes of the Shekhinah act with cunning against the Chitzonim until the redemption comes.

**Second Peirush of R’ Moshe Dovid Vali** “Hinech yafah ra’ayasi hinech yafah einayich yonim.” Hinech — the letters of kinah [jealousy/zealousness] — the secret: “ve-channeh asher nata yemincha ve-al ben imatzta lach” [and the branch that You planted with Your right hand and the son You strengthened for Yourself] [Tehillim 80:16]. Kinnah — this is the Shekhinah, Who was planted and grew. Ra’ayasi — the four craftsmen [arba’ah charashim]: Moshe the Faithful Shepherd, the two Messiahs, and their minister. Asher — this is Moshe: “tachas asher he’erah la-maves nafsho” [because he poured out his soul to death] [Yeshayah 53:12]. Neta’ah yemincha — this is MBD whose root is from the right. Ve-al ben imatzta lach — this is MBY, who is strengthened to endure the trials from the side of the Sitra Achra. style="font-size:1.1rem;color:var(--primary);">— סוף ספר רוזין גנוזין לרמחל זצוקל"ל — End of Sefer Ruzin Gineezin — all seven sections — by the Ramchal of blessed and holy memory