Vayikra / Bamidbar (opening): Commentaries on Torah

Volume III

Contents

Teruma — Continuation

"…that the lower ones give Him room to channel to them, even though He is omnipotent and has no need of them — so that they may receive as a rightful wage, not as charity. 'G-d of Israel' — which is the union between Zu"n — 'G-d of Israel' specifically. And then: 'And you shall rejoice in your festival'…" | [Continuation of Teruma commentary — Deuteronomy 16:14 cited]

…for at the time that there is joy above in the supernal luminaries, human beings below can also rejoice. And the more joy and cleaving that exists among people below, the more it causes among the supernal luminaries as well — a sense of brotherhood and cleaving between them — and they channel abundance generously to those below. Therefore: "And you shall rejoice in your festival — you and your son" etc. MS Y

"And the children of Israel saw the face of Moshe — that the skin of his face was radiant…" | [Exodus 34:35 — from the Ki Sisa section, appearing here in the manuscript]

As Scripture says: "And G-d said: Let there be light" etc., and as Scripture says: "Arise, shine!" etc. There are two things: the first is called the thirty-two paths of Wisdom (ל״ב נתיבות חכמה), and the second is called the fifty gates of Understanding (נ׳ שערי בינה). The thirty-two paths of Wisdom were Moshe's at the time of the Giving of the Torah. But the fiftieth gate was not his — for this will not come until Melech HaMashiach comes to redeem Israel.

And this is what Scripture writes: "And the children of Israel saw the face of Moshe — that the skin of his face was radiant [karan or]." For they said: whoever possesses wisdom — his face shines. As Scripture says: "A man's wisdom illuminates his face." And this is: "that the skin of his face was radiant." But when Israel sinned with the Calf, they could not even behold this. Therefore Moshe covered his face. And this is what it says: "And Moshe replaced the veil upon his face." "Until he came to speak with him" — this refers to the time of the Redemption, when Israel will see, and they too will have it — because then there will no longer be any sins. It is the sins that cause that even behind a covering one cannot behold it — and then they will behold it openly.

And this is what Scripture says: "And G-d said: Let there be light, and there was light" — two lights. The first is from the side of the thirty-two paths of Wisdom, and the second is from the side of the fifty gates of Understanding. And this is: for in the beginning — Elokim, which is the thirty-two paths of Wisdom — these correspond to the thirty-two times Elokim appears in the portion of Bereishis — and afterward: "and there was light" — which is the light of the fifty gates of Understanding. And when Mashiach ben Dovid will have the fifty gates of Understanding, then it will be said: "Arise, shine!" — for Moshe was not able to redeem Israel completely, because the fiftieth gate was not his. But in the future, when Mashiach ben Dovid will have the fiftieth gate — then it will be said: "Arise, shine, for your light has come" [Isaiah 60:1] — which is the light of the fifty gates of Understanding that was lacking in Moshe's time. And afterward: "and the glory of Hashem has shone upon you" — this is the light of the thirty-two paths of Wisdom, which is "glory" (kavod) — for the Wisdom Israel possesses is the glory of Hashem, as the Sages taught. MS CH

Ki Sisa — Vayakhel

"And Moshe assembled all the congregation of the children of Israel…" | [Exodus 35:1–3]

Otzros Ramchal — Vol. III — Vayikra / Teruma through Bechukosai, Bamidbar through Shelach Otzros Ramchal · Part One · Torah Commentaries Teruma (cont.) through Bechukosai Rabbi Moshe Chaim Luzzatto In the merit of Na Nach Nachma Nachman MayUman Teruma — Continuation

"…that the lower ones give Him room to channel to them, even though He is omnipotent and has no need of them — so that they may receive as a rightful wage, not as charity. 'G-d of Israel' — which is the union between Zu"n — 'G-d of Israel' specifically. And then: 'And you shall rejoice in your festival'…" [Continuation of Teruma commentary — Deuteronomy 16:14 cited]

…for at the time that there is joy above in the supernal luminaries, human beings below can also rejoice. And the more joy and cleaving that exists among people below, the more it causes among the supernal luminaries as well — a sense of brotherhood and cleaving between them — and they channel abundance generously to those below. Therefore: "And you shall rejoice in your festival — you and your son" "And the children of Israel saw the face of Moshe — that the skin of his face was radiant…"

[Exodus 34:35 — from the Ki Sisa section, appearing here in the manuscript] As Scripture says: "And G-d said: Let there be light" etc., and as Scripture says: etc. There are two things: the first is called the thirty-two paths of Wisdom ), and the second is called the fifty gates of Understanding ). The thirty-two paths of Wisdom were Moshe's at the time of the Giving of the Torah. But the fiftieth gate was not his — for this will not come until Melech HaMashiach comes to redeem Israel.

And this is what Scripture writes: "And the children of Israel saw the face of Moshe — that the skin of his face was radiant [ For they said: whoever possesses wisdom — his face shines. As Scripture says: "A man's wisdom illuminates his face." "that the skin of his face was radiant." But when Israel sinned with the Calf, they could not even behold this. Therefore Moshe covered his face. And this is what it says: "And Moshe replaced the veil upon his face." "Until he came to speak with him"

— this refers to the time of the Redemption, when Israel will see, and they too will have it — because then there will no longer be any sins. It is the sins that cause that even behind a covering one cannot behold it — and then they will behold it openly. And this is what Scripture says: "And G-d said: Let there be light, and there was light"

— two lights. The first is from the side of the thirty-two paths of Wisdom, and the second is from the side of the fifty gates of Understanding. And this is: for in the beginning — , which is the thirty-two paths of Wisdom — these correspond to the thirty-two times appears in the portion of Bereishis — and afterward: "and there was light" — which is the light of the fifty gates of Understanding. And when Mashiach ben Dovid will have the fifty gates of Understanding, then it will be said:

One must understand: what is the significance of this assembly here? And further — what is the connection between Shabbos and the Mishkan? And why does it specifically mention the prohibition of kindling fire? And why does it return to repeat the subject of the Mishkan's construction a second time? But the secret of the matter is: Israel through the sin of the Golden Calf caused the arla (spiritual foreskin) to strengthen its hold upon Yesod. And now this needed to be corrected. For this reason, before they built the Mishkan — which would be the greater rectification, as I will explain — He commanded them first to strengthen themselves in the mitzvah of Shabbos. For Shabbos is called a "sign" (os), as it says: "for it is a sign between Me and you" [Exodus 31:17] — and through this they would remove the arla from upon Yesod.

And now it was necessary to raise the Shechina in the dimension of "Who is this?" (mi zos) — as it says: "These are the accounts of the Mishkan — the Mishkan of Testimony" — "Mishkan" twice, to elevate Malchus to the level of Ima. And for this reason it repeats the subject of the Mishkan twice — once in the dimension of Malchus below, and once to raise her to Ima.

What did he do? First he joined Yesod and Malchus together. And this is: "And Moshe assembled" — Moshe is Tiferes in the totality of all Chesed, Gevura, Tiferes. "All" — in the dimension of the divine union. And afterward he caused all holiness to rest upon Israel in order to include all souls of Israel within Malchus. And through this power she would ascend. And this is: "the congregation of the children of Israel" — a congregation is not less than ten. And he caused all ten Sefiros to rest upon Israel — and through this power Malchus ascends her ascent.

"And he said to them" — through the power of the inner dimension he had caused to rest upon them. "These are the things." Through the Calf they caused separation between mi and eleh [the two halves of the word Elokim — mi (who) and eleh (these) — a kabbalistic teaching about the union of Ima and Malchus] — and through this Ze'ir Anpin could not unite with his feminine aspects. Therefore it says: "These are the things" — you must rectify this eleh, so that through this Ze'ir Anpin can unite with his feminine aspects — which are Leah and Rachel. And this is: "the things" (ha-devarim). "Which Hashem commanded to do them" — these are the feminine aspects which are in the dimension of action (asiya). Through the Calf they caused them to become like mere "points" (nekudos) without fullness — therefore it says: "which Hashem commanded to do them" — Ze'ir Anpin commands their completion so that He can unite with them.

"Six days labor shall be done" etc. — "Shabbos" is Malchus bound with the Patriarchs. "A Shabbos of rest for Hashem" — this is Ze'ir Anpin who is bound to Abba. And this is: "a Shabbos of rest for Hashem."

And now we understand why the prohibition of kindling fire was mentioned specifically. In truth, the rectification of the Mishkan was a preparation for the Beis HaMikdash (the Holy Temple) — and this is the secret of what the Sages said: we find the Temple called "Mishkan" and the Mishkan called "Temple" — for they are all one matter. For the Mishkan was only a preparation for the Temple, where the complete rectification truly took place — in the dimension of: "And Hashem gave wisdom to Shlomo" [I Kings 5:26]. And of the Beis HaMikdash it is written: "From above He sent fire" etc. The secret of the matter: Ze'ir Anpin is Chesed — and when He acts through Din, G-d forbid, that is a great evil. And this was what happened at the time of the Beis HaMikdash. Therefore: "From above He sent fire" — Malchus says: the fire came from Ze'ir Anpin. "Into my bones" [Lamentations 1:13] — in the Yesod of the Nukva is the root of the souls of Israel — that is the inner dimension of Nukva, and this is the principle: the essential dwelling of the Shechina is among those below. And into this inner dimension He sent the fire to exile Israel. "He spread a net for my feet" — the Sitra Achra is called "He spread your festivals" [Lamentations 1:4], because it draws from the dimension of par — which is the five Gevuros of mem-nun-tzaddik-peh-chaf (מנצפ״ך) and from the Elokim of Din. And this is: parash (spread). "A net for my feet" — the Sitra Achra is called a net and it seizes the feet. And at the time of the Beis HaMikdash the union was face-to-face, and at the Destruction they came to back-to-back — and this is: "He turned me backward" [Lamentations 1:13].

And we said the Mishkan was only a preparation for the Temple. Therefore Moshe warned Israel: "You shall not kindle" this fire — "in all your dwellings" — which is in Yesod, where the root of Israel's souls resides. And these are called "your dwellings." "On the Shabbos day" — which is Malchus — so that the Tikkun may rise as it should. MS B

"And every man whose heart stirred him…" | [Exodus 35:21]

The Shechina is called a "sacrifice" (korban) — for she draws near (mitkareeves) before the King to unite with Him. There are two kinds of sacrifices: the obligatory (chova) and the free-will (nedava). The obligatory sacrifice is to establish Malchus in that aspect required for the world's sustenance — so that the divine influence not be lacking. And the free-will offering is in the dimension of addition and ascent for Malchus — beyond what she already has for the world's sustenance, this is an additional elevation for her. Nevertheless the obligatory sacrifice is always the primary one — for without it the world could not sustain itself. And this is the secret of the obligatory prayer and the free-will prayer: the obligatory prayer is to establish Malchus in the aspect needed for the world's sustenance, and the free-will prayer is an additional illumination — but not obligatory, unlike the obligatory prayer which is primary, without which the world would not sustain itself.

Let us return to our subject. The Sages said: in the portion of Ki Sisa there are three donations (terumot): two for the obligatory and one for the free-will. And this one is: "every man whose heart stirred him." The secret: the first two were in the dimension of the obligatory — each was equal — for they are rectifications that Malchus cannot do without. But this one was in the dimension of ascent and addition — therefore it was a free-will offering. And the ascent of Malchus is through Ima, in the dimension of "Who is this?" (mi zos). And this is the secret of: "whose heart stirred him" — meaning when a person elevated his heart, he caused the elevation of the Supernal Heart — which is Malchus — to ascend into Ima. This is the secret of "an understanding heart" (lev mevin) — Malchus in the illumination of Bina. "And everyone whose spirit moved him" — for the rectification of the supernal spirit which is Ze'ir Anpin. And it says afterward: "for the work of the Tent of Meeting" — for all this was for the rectification of Malchus, called the Tent of Meeting — where all the lights are appointed. And all souls are rooted in Malchus — and since they were bound to their root, they could make the rectifications that were needed. And this is: "and for all its service."

It says afterward: "and for the holy garments" — Malchus is called a garment, for she is the garment for all the Sefiros. And in the garments — which are the lower levels — the Sitra Achra can seize them, G-d forbid. Therefore the illumination of Abba must shine upon them to save them — for in Ima the Gevuros are aroused from her, and there is some small portion for the external forces. But when Abba is revealed, there is no adversary and no misfortune — and the Tikkun rises as it should. And this is: "and for the holy garments" — for "holy" is in Abba. MS A

"And the work was sufficient for all the work to do it — and more." | [Exodus 36:7]

It is known that within the inner reality of the world, all things are in rectification and there is no place for the Sitra Achra to strengthen itself at all — rather it is subjugated beneath holiness like wine upon its sediment, which is actually beneficial for the wine itself. But in the revealed governance of this world — which is the governance of Ze'ir Anpin — it is there that good and evil are in the balance. And a person in his service must strengthen holiness over the Sitra Achra.

Now at Sinai, the Holy One appeared to them as an Elder full of mercy — as is known — which is the level of Arich Anpin. And there everything was in rectification and the Sitra Achra had no power to stand against holiness. But when He withdrew — so as to give them room for their service — then the order was disrupted and the sediment gained strength over the wine. This was the sin of the Calf. And this is what Scripture says: "And I said to them: whoever has gold, break it off and give it to me, and I cast it into the fire — and out came this calf" [Exodus 32:24]. For at the time when something hard is cast into wine — immediately the sediment gains strength over it. This is: "and I cast it into the fire" — and automatically "out came this calf."

Now at the time of the Giving of the Torah, when Israel preceded "we will do" to "we will hear," they were crowned with two crowns. One corresponding to "we will do" and one corresponding to "we will hear." These are the secret of the supernal mochin — which are Chachma and Bina. And when they sinned with the Calf — when the Sitra Achra dominated them — these crowns were removed from them. As it is written: "And the children of Israel stripped themselves of their ornaments from Mount Chorev" [Exodus 33:6]. For the Sitra Achra is insolence — kingship without a crown.

And the work of the Mishkan was to rectify what had been corrupted through the sin of the Calf. Therefore there was more than enough for all the work — to bring to them the additional lights as well, which are the supernal mochin. And to return to them the ornaments they had stripped off. And this is: "And the work was sufficient [dayim] for all the work to do it" — sufficient for the place that the service of those below reaches, which is the seven lower Sefiros. "And more [vehoses]" — to ascend in the additional lights of the supernal mochin. And there is also an allusion in the verse itself — for it says dayim (sufficient) and does not say dai (enough) — for dayim is the precise need of the service itself. "And more" — this is the ornamentation — and this is: eidim (ornaments / witnesses) — ayin dayim — meaning: the seventy ornaments (eidim) that were returned to them through the work of the Mishkan. MS Y

Pekudei

"And he made the Altar of Burnt Offering…" | [Exodus 38:1]

The secret of the sacrifices is to bring Zu"n together into one. Therefore the very place of making the sacrifices indicated this as well. The altar itself is the secret of Malchus, and its being of wood indicates the attachment of Ze'ir Anpin with her — for wood (etz) is the secret of Ze'ir Anpin, as is known. And it was three cubits [high] etc. — and altogether they are thirteen cubits. Ten cubits between the length and width — these allude to the ten Sefiros of Nukva. And three cubits — these are Netzach, Hod, Yesod of Ze'ir Anpin that build her.

Furthermore we can explain in another way: Malchus ascends to Ayn Sof, Blessed is He, and rises without end — as stated in the Zohar. Therefore she is called "the Altar of Ascent" (Mizbayach ha-Ola) — to allude to her ascent through all the levels. And when she ascends and is rectified in all her lights, the unity (yichud) is revealed in the world — for the unity is only revealed through the ascent of Malchus. Therefore the Altar of Ascent was thirteen cubits — for when she ascends, the unity is revealed, which is the dimension of "one" (echad), equal in numerical value to thirteen. MS A

"These are the accounts of the Mishkan — the Mishkan of Testimony…" | [Exodus 38:21–23]

It is already known that the Mishkan is in the dimension of Metatron — except that Yesod illuminated upon it from within. And this is the "Testimony" (edus) mentioned here — for Testimony is in Yesod, as is known. And likewise Yesod is called the sign of the covenant (os bris) — for as long as the arla covers the covenant, the Sitra Achra gains strength, G-d forbid. But when the arla is removed from it, there is no greater testimony and sign of the sovereignty of holiness than this — for the Sitra Achra is subjugated beneath holiness. Therefore specifically "Testimony."

And since the Mishkan is in the dimension of Metatron — who is in Yetzira, and is the secret of the six extremities of Ze'ir Anpin — therefore it says: "these" (eleh), which is the secret of the six extremities as is known. And it says: "as Moshe commanded" — for Moshe is in the dimension of Metatron, as is known, in the dimension of: Moshe — Mem-Tet-Tet (Metatron) Shin-Resh Hey-Panim [a kabbalistic letter-substitution revealing Moshe's connection to Metatron].

And because the Mishkan was a great rectification requiring illumination from all three columns, therefore it says here: "the service of the Levites" etc. Isamar was appointed over it and he was a Kohen — and this was the rectification of the Mishkan from the right side. Through the service of the Levites the rectification came from the left side. And from the side of Betzalel came the rectification from the Middle Column — which is the union of both together. And this is the secret of: Betzalel — El from the side of Chesed; tzal from the side of Gevura — for tzal equals 120 in numerical value, like the combinations of Elokim. And this power he received from his ancestors — as in the dimension of: "son of Uri, son of Chur" — and the Zohar explains: Uri from the side of Chesed, Chur from the side of Gevura. Chur with the three letters equals the numerical value of Gevura plus the kolel. And it was necessary that he be from the tribe of Yehuda — the Mishkan was a preparation for the Temple, and the Beis HaMikdash was built by Shlomo who came from Yehuda. Therefore the Mishkan too was made by Betzalel who came from Yehuda — to prepare the preparation for the kingdom of the house of Dovid.

It says afterward: "all that Hashem commanded" — and the Sages expounded: his mind agreed with what his master had not told him. Since he possessed the essential illuminations needed to make the Mishkan, he agreed in all his words to the truth of the matter. Yet even so, it was necessary that one from the tribe of Dan be with him. The matter is: the primary rectifications need to be done through the most distinguished among Israel, and they rectify on behalf of all Israel. Therefore Betzalel made the Mishkan — he being from the tribe of Yehuda, the most distinguished of the tribes — and rectified on behalf of all. But the perfection of the rectification requires that the lowest among Israel be included with the head — so that the rectification rises fittingly — in the dimension of: "All of Israel are responsible for one another." Therefore, while Betzalel from the tribe of Yehuda was the rectifier, the rectification required that one from the tribe of Dan — the lowest of the tribes — be with him, to raise the rectification as it should be. MS A

"These are the accounts of the Mishkan — the Mishkan…" | [Exodus 38:21 — Second Teaching]

Behold "Mishkan" appears twice — in the dimension of Ima and Nukva — the upper Shechina and the lower Shechina. The Mishkan was made so that Malchus would illuminate and dwell within the souls of Israel. And this is the secret of: "the essential dwelling of the Shechina is among those below" — as it says: "And I shall dwell within them." Just as the lower Shechina dwelled within Israel below — so the upper Shechina dwelled within the supernal Israel — which is Ima illuminating within Ze'ir Anpin in the dimension of the mochin. And this is what is said in the commandment of the Mishkan: "and let them take for Me" — "for Me" specifically — to draw the mochin into Ze'ir Anpin. And this is the secret of the doubling written in the Mishkan — once in the commandment and once in the execution. For it would have sufficed to say the commandment briefly: "they did everything as Hashem commanded" — why repeat everything a second time? But one repetition is in the dimension of Ima and one in the dimension of Nukva. MS A

"And they made the Tzitz…" | [Exodus 39:30–31]

The tzitz (the golden headplate) is in Abba, as is known — therefore it is called "holy." And since Abba is always joined with Ima, therefore it was of gold — to allude to the joining of Ima with Abba. And this is what it says: "and they engraved upon it in the manner of seal engravings" — from the side of Ima, who is the "seal" (chotam), as is known — "holy to Hashem" — from the side of Abba.

It says afterward: "And they placed upon it a thread of blue [techeiles]" — for techeiles is the secret of Malchus in the aspect of Din, and it needs to be sweetened with Chesed. Therefore it was necessary to place the thread upon the tzitz — which is the secret of Abba, the source of Chesed. MS A

Vayikra

"Speak to the children of Israel…" | [Leviticus 1:2–3]

Through the sacrificial offerings the essential rectifications were made — and one of the things that needed rectification is the sweetening of the Gevuros (judgments) with Chesed. And this is the secret of: adam — alef-dam (blood); dalet-maror (bile) [a kabbalistic dissolution of the word "man" revealing its components of judgment] — these are the aspects of Gevuros that are rectified through the Name הוי״ה, Blessed is He — the source of Chesed. And this is the secret of: "When a man brings from you an offering to Hashem" — "to Hashem" specifically. And through the sacrificial offerings the luminaries that needed to be rectified were rectified — and these are Zu"n. And this is the secret of the three things mentioned here: "from the animal" — this is Malchus in the dimension of the Name B"N (52), as is known — this is the general rectification of Malchus. But the essential and inner rectification of Malchus is in her Yesod — for that is the main thing, through which the unions are made and the divine influence flows to the world. And this is: "from the cattle" (bakar) — which is the specific rectification of Yesod of Nukva. "And from the flock" (tzoan) — this is the rectification of Ze'ir Anpin — as is known that the flock is the secret of the six extremities.

It says afterward: "if his offering is a burnt offering" (ola) — the secret of the burnt offering is to elevate physical things to the dimension of spirituality. Therefore it is called ola (ascending) — for it elevates physical things. And this is the Aramaic saying: "an offering to the Highest ascends" — since the intention was to elevate physical things to the dimension of spirituality, therefore it was not appropriate that physical things — namely eating — be involved with it. Therefore the burnt offering is mentioned first — for it is the perfection of the rectification. And it says: "to the entrance of the Tent of Meeting" — the Tent of Meeting is Malchus, and its entrance is her Yesod — which is the opening through which the divine influence comes. Therefore: "if his offering is a burnt offering from cattle" — which is the rectification of Yesod of Nukva — therefore: "he shall bring it to the entrance of the Tent of Meeting." MS A

"And if from the flock… and he shall slaughter it…" | [Leviticus 1:10–11]

It has already been explained that the secret of the flock is the secret of Chesedim (lovingkindnesses). Therefore it is written: "and he shall slaughter it on the north side of the altar" — for "north" (tzafon) is the secret of the Gevuros — to sweeten them with Chesed. And this is also the secret of: "and the sons of Aharon the Kohanim shall sprinkle its blood upon the altar" — the altar is the secret of Malchus, and the blood is the secret of the Gevuros. And the sprinkling of blood upon the altar alludes to the building of Nukva — which is constructed through the Gevuros. And so that the Gevuros would be sweetened — "and the sons of Aharon the Kohanim shall sprinkle" — so that through their Chesed the Gevuros would be sweetened. MS A

"If his offering is a burnt offering…" | [Leviticus 1:3 — Further Teaching]

In every place where there is a hyphen (makef) it indicates the joining of two words together as if they were one word. In every place where the word tamid (continual) appears, it is the supernal union that never ceases. And this is the secret of the "continual burnt offering" (olas tamid) — for the burnt offering rectifies thought (machashava), which is the place of the continual union. The chatas (sin offering) is in Nukva; the shlamim (peace offering) in Yesod; the ola (burnt offering) in the supernal levels. MS Z

Tzav — The Mincha Offering

"And when a soul brings a meal offering to Hashem — of fine flour shall be his offering, and he shall pour oil upon it and place frankincense upon it. And he shall bring it to the sons of Aharon the Kohanim, and he shall scoop from it a full fistful…" | [Leviticus 2:1–2]

This offering was to join Zu"n together in one union — and this is the meal offering (mincha), which is the Shechina. "To Hashem" — to bring her near to the Holy One, Blessed is He. And it says: "of fine flour shall be his offering" — because at the time when Nukva is distant from the male — through the sins of Israel — the klippos seize her and surround her on all sides — as Scripture says: "like a rose among the thorns" [Song of Songs 2:2] etc. And at the time when she is brought near to unite with the King, it is necessary to remove from her all the klippos that had surrounded and intermingled with her — and she should remain clean and pure from all waste. "Fine flour" — sifted of all bran.

"And he shall pour oil upon it" — for the oil, as is already known, is the light of Chachma and Bina (Chesed). And this light descends and arouses Ze'ir Anpin to take delight in Nukva — as has been explained. For within Chachma and Bina there is the Gevura of Atik — through which the arousal of the divine union depends — for it is a matter that relates to Gevura.

And also because this offering was the offering of a poor person (korban ani). And the poor person has only the aspect of Nefesh (soul) alone — which is in the dimension of Malchus — who has nothing of her own. And this is what they said: a poor person is considered like one who is dead. Therefore it was necessary to pour oil upon it — to draw light from Chachma and Bina — from which the ruach (spirit) emerges, which sustains life in all that exists — in order to bring to him the dimension of ruach that he lacked.

"And place frankincense upon it" — this is a surrounding light (or makif), so that the klippos not ascend, G-d forbid, in her union with the King. It is called levona (frankincense) — because it is a light that removes the imprint of the darkness of the klippos that had been darkening the Shechina. And through this, the klippos have no place to ascend. And this is levona — from the root livun (whitening / purifying). And the Sages said: one pours the oil over all of it, but the frankincense only on part of it. The reason is: as we already said, the oil is the secret of the illumination of Chachma and Bina — and this illumination is the matter of Malchus herself, but at a higher level. For Malchus is the lower Wisdom (chachma tata'a) — and they are precisely like inner and outer dimensions. Therefore: oil over all of it — so that all her aspects be completed in this light. And frankincense over part of it — because as we said, the frankincense was a surrounding light to remove the imprint of the darkness of the klippos. And this imprint remains only in the lower levels.

"And he shall bring it to the sons of Aharon the Kohanim" — for the Kohen is the secret of the "best man of the Matron" (shushvina de-matronisa). "And he shall scoop from it a full fistful" — since Nukva is rectified through the light of Chachma and Bina, she then becomes in the dimension of a "fistful" (kometz). And then: "and the Kohen shall make the memorial portion smoke upon the altar — a fire offering of pleasing aroma to Hashem" — which sweetens the Gevuros of Ze'ir Anpin. MS B

"And Moshe took from the anointing oil…" | [Leviticus 8:30–31]

Here Moshe took two things: oil and blood — to sweeten the left with the right. Blood is the secret of the Gevuros; oil is the secret of the Chesedim. And this is what it says afterward: "and he sprinkled upon Aharon" — Aharon is the man of Chesed. He sprinkled the blood upon him to sweeten the Gevuros with the Chesedim. And here the Sages said: from this we learn that Aharon and his sons were not fully consecrated except through the sprinkling of the blood — because Chesed is not perfectly rectified unless the left is thoroughly perfumed by it. As was the case with the Binding of Yitzchak: nine trials came to Avraham to complete the rectification of his level — but because Chesed is only complete through the joining of Gevura, therefore Gevura had to be subjugated beneath Chesed — and this was the Binding. And so the completion of Aharon was through the sprinkling of the blood upon him — in the dimension of what we have stated. And this is what it says afterward: "and he sanctified Aharon" — for now his rectification was complete.

Afterward: "And Moshe said" etc. — Moshe told Aharon to perform actions to arouse the supernal union. And this is bashal (cook/boil) — for the secret of cooking is the divine union, as is known. And since the union takes place at Yesod of Nukva — which is called the "pot" in which the divine influence is "cooked" — therefore he told them to cook the meat "at the entrance of the Tent of Meeting" — which is the secret of Yesod of Nukva, as explained above. "And there you shall eat it" — to maintain the union — for eating is in the dimension of the divine union. "The bread that is in the basket" — the bread is the secret of the male's influence in the dimension of the three Divine Names, as is known — which He channels through Yesod of Nukva, which is the basket (sal). Therefore He commanded to eat the bread that is in the basket — to draw the influence from male to female. (And since one must give something small to the external forces so that they not draw from the main source.) MS A

"And this is the law of the peace offering…" | [Leviticus 7:11–17]

The peace offering (shlamim) was eaten half — and half was offered upon the altar. The matter: through the sacrifice, many additional lights are added above in the supernal luminaries. Corresponding to this, one portion was offered upon the altar. And corresponding to the divine influence that comes below through the sacrifice — that was the portion that was eaten. And Scripture commanded that none of the flesh of the sacrifice be left over. The secret: as long as the time designated by Scripture for the sacrifice lasts, the Sitra Achra has no dominion over it. But after this time has passed, the Sitra Achra could gain dominion over it. Therefore He commanded that nothing of it be left over. MS A

Shemini

"And it was on the eighth day…" | [Leviticus 9:1–4]

The secret of the essential rectification of the divine service is to rectify the seven lower Sefiros — for that is where the Sitra Achra can seize hold. Therefore Moshe had to serve during the seven days of miluim (inauguration) to draw power for Aharon from the seven lower Sefiros. For it is already known that Aharon received all his power from Moshe. And Moshe, by serving the seven days — with Aharon standing before him — Aharon received from him each day the power of one Sefira. By the end of all the days he had received the power of all seven lower Sefiros. Then on the eighth day, having received all his powers, he was called to the service. And he called the Elders. The secret: as the Sages said — just as a bird cannot fly except with its wings, so Israel cannot do anything without the Elders. The secret is: Israel performs rectifications — but perhaps they will not rise and fly to their proper place, because the Sitra Achra would obstruct them. For this the power of the Elders is needed — for they literally perform the action of a bird flying with its wings. For they stand in the dimension of Arich Anpin — as is known that the Elders are in Arich Anpin — and through the power of their "elderliness" they arouse these lights to rescue the rectifications from the Sitra Achra and raise them to their place. Therefore here too, where he was preparing the service for all the Kohanim, he called the Elders — for perhaps the rectifications would not rise to their place because of the obstruction of the Sitra Achra. And the Elders arouse the power of Arich Anpin to rescue them. Therefore he called the Elders.

He told Aharon to take a calf — and the Sages said: this was to atone for the matter of the Calf. And this is "for yourself" (lecha) specifically — meaning for your rectification — since he made the Calf. Therefore he had to offer a calf sacrifice for this rectification — to subdue the Sitra Achra. And since the Sitra Achra is only subdued through the illumination of Ima, therefore He also told him to take a ram (ayil). For ayil equals 41 in numerical value — in the dimension of the 41 letters of Eheyeh (the Name associated with Ima). And he needed a calf for the sin offering and a ram for the burnt offering: the sin offering to subdue the Sitra Achra; the burnt offering to raise holiness to its proper place. MS A

"And he said to Aharon: Take for yourself a bull-calf as a sin offering, and a ram as a burnt offering — unblemished — and bring near before Hashem." | [Leviticus 9:2]

It is known that there is a "garment of Elokim" from which the klippos seize hold. And when this garment is rectified in holiness — that itself subdues the Sitra Achra. And the rectification of this garment takes place through the dimension of the Dikna (the Beard) — in the dimension of Atik Yomin sitting upon the throne of fire to subdue them. And it has already been explained that this was the matter of the Calf — the Erev Rav (Mixed Multitude) wished to give the Sitra Achra a hold in this garment, so that it could not be rectified in holiness to subdue the Sitra Achra. And they also wanted Aharon to make it — since the rectification of Elokim is from the right side. If Aharon — who is the right side — made it, this would cause that the Name Elokim could not be rectified. And thereby they would take power to maintain their evil structure. And this is also why the Holy One commanded first that Aharon offer a bull-calf as a sin offering — to rectify this "garment of Elokim" in holiness — so that this itself would subdue the Sitra Achra. And it says: "take for yourself" specifically — because the rectification of this garment belonged specifically to him — since he is the dimension of the right. And also because this garment is rectified in the dimension of the Dikna. And of this it is said: "the beard of Aharon that flows down upon the collar of his garments" [Psalms 133:2]. And through this sacrifice his mouth (peh) of the Sitra Achra was sealed so it could not prosecute — for it thought it would gain strength from this, as it had gained strength originally. But on the contrary — this itself subdued it. As we wrote: when this garment is rectified in holiness, it itself subdues the Sitra Achra. And this is what our Sages said in the Midrash: "this teaches that Moshe said to Aharon: even though G-d has agreed to atone for your sins, you must give something to the mouth of the adversary — send a gift before you" — like the scapegoat on Yom Kippur, which sealed the mouth of the adversary so it could not prosecute — and it itself subdued the Sitra Achra.

And know: when a person sins, corresponding to what he has damaged — such are the descents he descends from his level. And when he returns in repentance — after he has rectified the damage — he must do additional rectifications to return and ascend to his level. And this is accomplished through the power of Gevura. Therefore He commanded Aharon: "and a ram for a burnt offering" — which is the secret of the Gevuros of Ima that elevate. And this is ayil — which equals 41 — the 41 letters of the squared Name Eheyeh (אקיק) — which is in the Yesod of Ima. And it is also em (mother) — which is Ima — to elevate what had descended when the Name Elokim — which is in Ima — had not been rectified there. And this is: "and a ram for a burnt offering — unblemished — and bring near before Hashem." MS Y

"And Aharon lifted his hands…" | [Leviticus 9:22]

In the hands there are ten fingers, alluding to the ten Sefiros. And here Aharon lifted his hands toward the people to draw power from the ten Sefiros to Israel. "And he blessed them" — the Sages said: this is the Priestly Blessing (birkas kohanim), and it is performed while standing. The secret: things that are from the side of the male are in the standing position; things from the side of the female are in the sitting position. The Priestly Blessing is in Abba, as is known — therefore it is while standing, since it is from the side of the male.

"And he descended from making the sin offering" — after the rectifications have been made, the klippos must be driven away so they do not seize hold of them. And there is nothing that drives away the Sitra Achra more than the surrounding lights (oirim makifim). And this is the secret of the Aleinu prayer recited after the prayer service — to drive away the Sitra Achra through the power of the surrounding lights, after all the necessary rectifications have been accomplished in the prayer. Therefore here too, Aharon — "descended from making the sin offering" — the Sages already said this verse is inverted — it should have said "and he descended" etc. "and he lifted" — for when descending, he lifted his hands and recited the Priestly Blessing. That is: after he had made all the necessary rectifications in the dimension of the sacrifices, he recited the Priestly Blessing — to draw the surrounding lights of Abba — and through this the klippos flee. MS A

Tazria

"And on the eighth day…" | [Leviticus 12:3]

The reason for the commandment of circumcision on the eighth day is: during the first seven days the infant receives his sustenance from the seven lower Sefiros, and the Sitra Achra seizes hold there. It is impossible to remove the arla and repel the Sitra Achra while she is drawing from there. But Ima is revealed on the eighth day — for she is the eighth Sefira counting from below to above. And then the time is ripe for the rectification of Yesod. For as is already known, Yesod is called "an orphan from its mother" when Ima does not illuminate upon it. And since it can only be rectified through the illumination of Ima, therefore "on the eighth day" is the proper time for this.

And it must be done by day and not at night. The secret: by day — which is the time of the dominion of Chesed — is the proper time to subdue the Sitra Achra and remove the arla. But at night it is already said: "You shall not muzzle an ox when it threshes" [Deuteronomy 25:4] — for that is the time of the Sitra Achra's dominion, and it is not the time to remove the arla. And its time is at sunrise (hanetz ha-chama). The secret: as is already known in the dimension of: "These are the generations of Yaakov — Yosef" [Genesis 37:2] — Yesod is only rectified through the illumination of Tiferes. Therefore at the rising of the sun — which indicates the time of the sparkling of the lights of Tiferes — for the sun is in Tiferes — then the time arrives to remove the arla from Yesod.

And there is pria (uncovering) and mila (circumcision) — and they said: pria is in Yesod and mila is in Malchus. The matter: when Yesod has the arla, its lights are sealed. Therefore there is the pria (uncovering) — which is from the language of revelation — for then the lights of Yesod are revealed. And mila is in Malchus — for there is one part of the Sitra Achra that clung to Malchus — in the dimension of: the serpent that deposited its impurity into Chava. And this is the rectification of mila: to cut off this portion of the Sitra Achra that clung there. And this is the secret of: one who circumcised but did not uncover — it is as if he had not circumcised at all. For both are needed to raise the Tikkun as it should be. MS A

"And the Kohen shall look at it…" | [Leviticus 13:5]

The secret of a "plague" (nega) is intense Din (judgment) — as stated in the Zohar: a powerful judgment (dina takifa). And its rectification is through the sweetening of Chesed. Therefore the matter of plagues was entrusted to the Kohen. And this is the secret of: "And the Kohen shall look at it" — the Kohen specifically, who is the man of Chesed. And what must he look for — that the plague has turned white (lefana) — meaning: the attribute of Din has turned into the attribute of Mercy (rachamim). Then: "and he shall declare him pure" specifically — for the property of Chesed is to purify. As it says: "And I shall sprinkle" etc. MS A

Metzora

"This shall be the law of the metzora…" | [Leviticus 14:2–5]

The Sages taught that plagues come because of slander (lashon ha-ra). And this is the reason that five things were needed for the purification of the metzora: two birds, cedar wood, a crimson thread, and hyssop — to rectify the five "exits of the mouth" (motzaos ha-peh) that were damaged.

The purification of the metzora was through the Kohen — for the power of the Kohen is to purify. For through his service the worlds were purified from the Sitra Achra — therefore the metzora who needed purification required the Kohen. Furthermore — for the reason I stated above: the plague was a powerful Din, and the Kohen would sweeten it with his Chesed.

But there were some lighter matters that could be done by any person. The Sages said: the command depends on the Kohen, but the taking of the birds can be done by any person, and the slaughter is valid when performed by a non-Kohen. But the command of the Kohen was needed — as it says: "and the Kohen shall command, and he shall slaughter." The secret: even though these are lighter matters that did not require the Kohen himself, since they are matters to purify the metzora — in order that the Sitra Achra not impede the rectification, the command of the Kohen was needed. For then the agent performed the action — and an agent of a person is like the person himself — and it was as if he had done it himself, since he had transferred his power to him through his command.

And it was necessary to slaughter in an earthenware vessel (kli cheres). This is because plagues come from pride, as the Sages taught. And so that he humble his heart, he needed to slaughter in an earthenware vessel — to remember "for you are dust and to dust you will return" — to humble his heart, in order to raise the rectification as it should be. MS A

Acharei Mos

"With this shall Aharon come…" | [Leviticus 16:3]

One who has great rectifications to make — the proper way is to connect with his root. And since his source illuminates upon him, he is strengthened in it and does what he must do without impediment. Aharon on Yom Kippur had primary rectifications to make — therefore he needed to connect with his root and receive power from it. Aharon's root is in Abba — in his Yesod. And this is what is said: "With this shall Aharon come into the holy place." For "holy" (kodesh) is in Abba — he needed to ascend there to make the necessary rectifications for that day. And this ascent was through Malchus — who is "this" (zos). For Malchus has a great connection with Abba — in the dimension of: "Abba founded the daughter [barta]." And furthermore from the side of Aharon himself — since he is her "best man" (shushvin), as is known. Therefore through her this ascent takes place.

And it says: "with a bull" etc. — from the side of Ima alone the Gevuros are aroused from her. But when Abba illuminates the root of Chesed, the Gevuros are subdued. Therefore he slaughtered the bull — these are the Gevuros of mem-nun-tzaddik-peh-chaf that are sweetened by Chesed, through the illumination of Abba on that day. Afterward he slaughtered a ram for the burnt offering — precisely in the dimension of the secret of the illumination of Yom Kippur, whose secret is Ima and Nukva joined together. And this is: ayil from the side of Ima — in the dimension of the 41 letters of Eheyeh. And ola (burnt offering) from the side of Malchus — who literally ascends to the level of Ima. "A ram for a burnt offering" — Ima and Nukva joined together. MS A

"And he shall sprinkle upon it from the blood…" | [Leviticus 16:19]

The altar is the secret of Malchus. And her construction is through the Gevuros. And this is the secret of the sprinkling of blood upon the altar — to build Nukva through the Gevuros. And so that the Gevuros be sweetened — so that the external forces not draw from them — therefore: "with his finger" — the right finger, as the Sages taught — to sweeten the Gevuros with the Chesedim. And since the Gevuros are seven in terms of their encompassing dimension, therefore it says: "seven times." And since the essential rectification of Malchus is from Ima, therefore "and he shall purify it" — for purification is from Ima. And afterward "and he shall sanctify it" — to draw the illumination of Abba upon Malchus — for that is the perfection of her rectification — in the dimension of: "Abba founded the daughter." And this removes all blemishes: "and he shall sanctify it from the impurities of the children of Israel." MS A

Kedoshim

"Speak to all the congregation of the children of Israel…" | [Leviticus 19:2]

Israel in their simple level dwell in Ze'ir Anpin. And as long as they are there, the Sitra Achra can prosecute and prevent them from keeping the mitzvos, G-d forbid. The Sages already said: "What prevents the leaven in the dough?" And the rectification for this is that they draw the supernal holiness of Arich Anpin — and the power of this holiness will subdue the Sitra Achra and the impediments will pass. For everything below is in the pattern of above. Above too it is so: Ze'ir Anpin on his own side — the Sitra Achra seizes him. But when Arich Anpin illuminates upon him, the Sitra Achra goes to the "great deep sea of impurity" (Nukva de-Tehoma Raba).

And Parshas Kedoshim is a great portion — for all the main principles of the Torah depend upon it, as the Sages taught. Therefore before commanding the mitzvos, He makes this introduction and says: "Speak to all the congregation of the children of Israel" — "children of Israel" specifically — children of Ze'ir Anpin. And so that they be saved from the Sitra Achra and keep the mitzvos without impediment, He therefore gives them the remedy: "You shall be holy" — meaning they should draw the power of the supernal holiness which is in Arich Anpin. For as is already known, "holy" (kadosh) is in Arich Anpin. For so it is above too: "for holy am I, Hashem" — "Hashem" is Ze'ir Anpin. And so that the Sitra Achra not seize him, Arich Anpin must illuminate upon him. And this is precisely the secret of kadosh — which is the 613 tagin (crown-tips) that flow from Arich Anpin to Ze'ir Anpin — to raise the Tikkun as it should be. MS A

"And you shall sanctify yourselves…" | [Leviticus 20:7]

This is the power of Israel — that they are rooted in all the supernal Sefiros and draw power from them through the mitzvos. And this is: "And you shall sanctify yourselves" — in Arich Anpin, the source of supernal holiness. "And you shall be holy" — in Abba and Ima. "For I am Hashem your G-d" — in Zu"n. MS A

"And when you come into the land and plant every tree of food — and you shall treat its fruit as having a foreskin…" | [Leviticus 19:23–25]

Behold: all the actions of Malchus — in their beginnings the Sitra Achra greatly strengthens herself. This is because she is one attribute that is close to the hold of the Sitra Achra — more than the other attributes which are higher than her, as is known. And it has already been explained that this was the matter of the Generation of the Flood — the Sitra Achra overcame them to such a degree that the Holy One, as it were, was forced to remove them from the world. And on this they said: all beginnings are difficult. But once the evil passes and goes away, or the world establishes itself in its existence — and it began with Noach and Avraham, who began to make the Holy One known in the world.

And this is the matter too of the commandment of orla (the prohibition on the fruit of the first three years) — it is one of the mitzvos that depend on the Land of Israel, where literally the sovereignty of Malchus operates, as is known. And it says: "And when you come into the land and plant every tree of food — and you shall treat its fruit as having a foreskin" — one must leave the orla. And the time that this orla holds sway is three years — which are Netzach, Hod, Yesod — for in them is the greatest strengthening of the Sitra Achra, as Scripture says: "her impurity is in her hems" [Lamentations 1:9]. And this is: "three years it shall be forbidden to you — not to be eaten."

"And in the fourth year all its fruit shall be holy — praised (hilulim) — to Hashem" — for it is in Tiferes, where the Ayn Sof, Blessed is He, is revealed — in the dimension of the Name הוי״ה, Blessed is He, as is known. Therefore all its fruit shall be holy — "praised" in the dimension of the Name הוי״ה, Blessed is He, that is revealed there — "Hashem" specifically. And therefore it is forbidden to eat it outside the walls of Jerusalem — like the law of ma'aser sheni (second tithe). For everything depends on the inner dimension that is only revealed there.

And in the fifth year — when the power of holiness has already strengthened upon it and it has been sanctified by it — then there is no more fear of the Sitra Achra at all. Therefore: "You may eat its fruit to increase your produce — I am Hashem your G-d." MS Y

Emor

"And the great Kohen…" | [Leviticus 21:10–11]

He is called "great" because he stands at a greater level than all others — in Abba. And the common Kohen (kohen hedyot) is in Ze'ir Anpin. "Upon whose head the anointing oil was poured" — the oil, as already said, is in Abba. Therefore it was fitting to pour it upon the head of the High Kohen who stands in Abba. And upon the head specifically — because the High Kohen stands in Chachma (Wisdom) which is in the head. "And whose hand was filled" — in the hand there are five fingers alluding to the five Chesedim. The Kohen's rectification is to receive the power of all five Chesedim. Therefore: "and whose hand was filled" — his hand specifically. "To wear the garments" — until he is worthy of wearing the proper garments, through the power of these rectifications we have mentioned.

"His head shall not be disheveled" — the hairs are in the dimension of Gevuros (stern judgments). And the High Kohen needed everything to be in the dimension of Chesed. Therefore he should not add hairs upon himself — for they are judgments. "And his garments he shall not tear" — the garments allude to the supernal garments (levushim). When they are torn, the klippos can seize hold of them. The garments of the High Kohen — their rectification requires that they be whole, for they are at a great level. And so that the external forces, G-d forbid, not seize hold of them — He commanded: "his garments he shall not tear."

It says afterward: "And upon any dead soul" — Scripture uses the language of "soul" (nefesh) — for the essential suffering of death is to the soul. For the ruach (spirit) and neshama (higher soul) ascend to their rest above. But the nefesh remains dwelling within the body in the grave. And the Kohen had to guard his holiness properly so as not to become impure at all. MS A

"Speak to the children of Israel and say to them: the appointed times of Hashem… Six days… these are the appointed times of Hashem…" | [Leviticus 23:1–7]

The festivals (moadim) are called "appointed times of Hashem" — because they are in Ze'ir Anpin. And it is already known that the three pilgrimage festivals are in the dimension of Chesed, Gevura, Tiferes. Therefore: "appointed times of Hashem" specifically — for there the Name הוי״ה, Blessed is He, shines. And it says: "which you shall proclaim as holy convocations." The Sages said: "you" (atem) is written — for all matters concerning the calendar to make the festivals have been entrusted to the court (beis din).

And the reason the festivals were entrusted to Israel — unlike Shabbos, which the Holy One fixed as one day and did not leave it to those below — the secret is: Shabbos is already known to be in Abba — hidden and concealed. Since it is in a concealed place, those below cannot perceive much. Therefore the Holy One fixed one day. Unlike Yom Tov which is in Ima — who is revealed more. And there those below can perceive more. Therefore the times were placed in their hands. And the Sages said: if the court consecrated it — it is consecrated. If not — it is not consecrated. For this is the way: what is entrusted to those below — if they do not first arouse themselves below, above too there is no arousal, and those illuminations that need to shine do not shine — for "through the arousal from below, the arousal from above is aroused," as stated in the Zohar. Therefore too — if the court consecrated it below, it is sanctified above — for those illuminations that need to shine do shine. And if it is not consecrated below, the lights are hidden above as well.

It says: "these are the appointed times of Hashem — holy convocations" — this is the secret of the illumination of Yom Tov. For on Yom Tov Ima illuminates within Ze'ir Anpin. And this is the secret of "these" (eleh) — which are the six extremities of Ze'ir Anpin that receive illumination from Ima — who is "holy convocations" (mikraei kodesh).

And the Sages noted carefully: Scripture begins with Yom Tov and concludes with Shabbos — to tell you that whoever desecrates Yom Tov is as if he desecrated Shabbos, and whoever observes the festival is as if he observed Shabbos. The matter: we already said that Shabbos is in Abba and Yom Tov is in Ima. And the union of Abba and Ima is a union that never ceases. Therefore whoever desecrates Yom Tov — which is in Ima — the desecration reaches Abba as well, because of his union with Ima. And the reverse: whoever observes Yom Tov — which is in Ima — the rectification reaches Abba as well.

And there is also another reason Scripture places Shabbos adjacent to Yom Tov — because Shabbos is the root of all the holy days that were sanctified. Had Shabbos not been sanctified, neither would the festivals. And as the formulators of the prayers arranged: "He sanctifies Shabbos and Israel and the seasons" — had Shabbos not sanctified Israel, Israel could not have sanctified the seasons. Therefore Scripture begins with Shabbos — which is the root of everything. MS A

Behar

"And Hashem spoke to Moshe on Mount Sinai…" | [Leviticus 25:1–4]

The reason this mitzvah is connected to the Land of Israel: the secret is that just as Israel rested below from doing labor, so they caused rest and wholeness in that year to Malchus as well. And it is already known that the Shemitta (Sabbatical Year) is in Malchus. And in the Diaspora it says: "she dwelled among the nations — she found no rest" [Lamentations 1:3] — meaning it is impossible to make this rectification of rest. But in the Land of Israel it is written: "This is My resting place forever" [Psalms 132:14]. Therefore during the six years — which are from the side of Ze'ir Anpin, where the labors are — and the seventh year — which is from the side of Malchus — there was rest. And since Malchus is only rectified through the illumination of Ima — therefore it begins with "on Mount Sinai" — which is in the Yesod of Ima.

And it says: "Six years you shall sow your field" — Malchus is called "house" (bayis) and "field" (sadeh). "House" — from the aspect of her inner dimension, where all matters of divine service are rectified. And this is: "for My house is a house of prayer" [Isaiah 56:7] — the prayer, which is the secret of the service, is rectified in Malchus in the aspect of "house." And she is called "field" from the aspect of her external dimension — and from there all the influences needed for this world are drawn. And through the arousal from below, the arousal from above is aroused. When a person sows his field below, he causes the sowing of the lights in the supernal field for the world's needs. And this is the secret of: "Six years you shall sow your field."

But another rectification is needed — namely that the influence be drawn from the other Sefiros to Malchus — for she of herself has nothing, as is known, and all her power she receives from those above. Therefore: "and six years you shall prune your vineyard" — it has already been said that the vineyard (kerem) is the secret of the ten Sefiros — for ten Divine Names (Havayos) equal the numerical value of kerem. And this is: "six years you shall prune your vineyard" — the joining of the supernal Sefiros to Malchus to illuminate upon her. "But in the seventh year" — the holiness of the year already completes this. Therefore: "your field you shall not sow." MS A

"And you shall sanctify the fiftieth year…" | [Leviticus 25:10]

The fiftieth year is in Ima — in the dimension of the fifty gates of Bina. Therefore it requires sanctification — from the side of Abba who joins with Ima. "And you shall proclaim freedom throughout the land" — freedom is in Ima. But one must draw it into "the land" which is Malchus — for that is where the servitude exists. "To all its inhabitants" — these are the souls of Israel who dwell within Malchus and must receive the freedom. "And you shall return each man to his portion" — each and every soul has a specific root, and sometimes they go out from their root to make rectifications that are needed. But ultimately each one returns to its root. This rectification takes place in the Yovel year — "and you shall return" — in the dimension of the return of souls to their root. Therefore it was a year of rest — for this is the rest of the righteous: to dwell in their root. MS A

"Your silver you shall not give him with interest, and your food you shall not give with increase." | [Leviticus 25:37]

The secret of the mitzvah against usury — the Sages said that one who transgresses it will not rise at the time of the Resurrection. For the serpent — its place is in the earth, in the dust — "and dust is the serpent's bread" [Isaiah 65:25]. And there it stands subjugated beneath holiness. And the sin of usury causes the serpent to raise its head from the dust and seize upon the "heels" (akavim) of holiness. And this is neshech (interest) — from the language of biting (neshicha) — the serpent raising its head and biting the heels. And once it has begun to enter, it goes and multiplies and seizes hold ever higher — and this is marbis (increase). And it is a great sin — for just as it brought death into the place of life, so measure for measure: at the time of the Resurrection death will rule over him and he will not live. MS Z

Bechukosai

"And I shall bring upon you a sword that avenges the covenant…" | [Leviticus 26:25]

This speaks of the redemption — as it says: "On that day: Hashem's sword is filled with blood" etc. And this is what it says: "And I shall bring upon you" — meaning: I shall bring for your sake a sword. And this sword shall avenge the covenant. What was the covenant? The covenant was: if Israel are righteous, they dwell upon their Land. But the nations of the world with their enticements caused them to sin. And the Holy One removed them from the Holy Land. And this is what it says afterward: "and I shall bring upon you a sword" — for this sword shall avenge the covenant as stated. And afterward: "and you shall be gathered to your cities." And when you are in your cities and Gog and Magog come to make war — then: "and I shall send pestilence among you" — for "pestilence" (dever) is the letters of "hail" (barad) — which is the hail that the Holy One will send for Israel against Gog and Magog. And this is why "and you shall give them [u-nesatem]" — written without a yud — meaning: you shall give them to the nations of the world — "and you shall give them into the hand of the enemy" — indeed. MS B

"And I shall remember My covenant with Yaakov…" | [Leviticus 26:42]

The reason Yaakov is mentioned first: because the essential rectification is that Yaakov shall be the dominant and primary one among the Patriarchs — for then the supernal holiness alone holds sway. Unlike when Avraham and Yitzchak are the primary ones — the Sitra Achra can draw from them, for Eisav and Yishmael emerged from them. Unlike Yaakov, whose "bed is complete" (mishkav shelem). And the language of the verse demonstrates this — for it should have said "and My covenant" without "also" (af). But it says: "And I shall remember My covenant with Yaakov" — this is the primary one. "And also" (ve-af) — the other two will follow in his wake.

"And the Land I shall remember" — this is the secret of the joining of Malchus with Chesed, Gevura, Tiferes — the rectification of the complete Chariot (Merkava). And since the rectification of Zu"n flows from Abba and Ima illuminating upon them — this is the secret of the "remembering" mentioned here. For "remembering" (zechira) flows from Abba and Ima, as is known. And the reason this is mentioned in the middle of the sufferings and the rebukes: to allude that within the intensity of the sufferings the order of the proper rectification is revealed to give strength. But afterward it is concealed again — for it is only temporary.

And the reason it says "Yaakov" spelled with a vav (יעקוב). Yaakov (יעקב) without the vav is the dimension of "smallness" (katnus) — as it is written: "Who will establish Yaakov? For he is small" [Amos 7:2]. And from there the exile flows — which is the dimension of death — in the dimension of: "He made me dwell in darkness" [Lamentations 3:6]. And the rectification is to draw to him the aspect of life — and this is the secret of the letter vav, which is…

[The teaching continues but the page turns — to be translated in the next volume where the Bechukosai section concludes and the Nach section begins.]

Bechukosai — Continuation

"And I shall remember My covenant with Yaakov…" — Full continuation[Leviticus 26:42 — MS A] …and this is the secret of the letter vav, which is in the dimension of the Tree of Life (Etz ha-Chayyim), as is known. Furthermore: Yaakov in the dimension of smallness (katnus) is in the dimension of the yud. And one must rectify him in the dimension of greatness (gadlus) — and this is the yud that grows and becomes a vav. And furthermore the Sages said: Yaakov took the vav from Eliyahu as collateral (eiravon), and will not return it to him until the time of the redemption. Yaakov and Eliyahu are already known to be at the levels of Tiferes and Yesod. And it is already known that the rectification of Yesod is only completed through the illumination of Tiferes — in the dimension of: "These are the generations of Yaakov — Yosef" [Genesis 37:2]. And this is the secret of the large vav (vav rabbah) which is in Tiferes, and the small vav (vav ze'ira) which is in Yesod. For the secret of the vav is in Tiferes, and it rectifies Yesod through the illuminations it gives it from its own dimension — which are the illuminations of the vavim (hooks) — but when they reach Yesod they become small. And upon Yesod depends the redemption of Israel — for it is called "Redeemer" (go'el). And this is the reason the redemption comes through Eliyahu, who is in Yesod. Thus the secret of Yaakov taking the vav from Eliyahu and not returning it to him until the time of the redemption: at the time when the Beis HaMikdash stood, Tiferes gave illumination to Yesod from its own dimension — which is the vav. But in the time of exile it is said: "and the river dries up and is parched" [Isaiah 19:5] — the divine influence is lacking from it, for Tiferes withholds the influence from it — this is the secret of this vav. But at the time of the redemption, Tiferes will return this vav to Yesod. And Yaakov will give the vav to Eliyahu. And the rectification will be complete above and below as it should be. MS A "Every dedicated thing that is devoted from man — shall not be redeemed; he shall surely be put to death." | [Leviticus 27:29 — MS Y]

This speaks about Pharaoh. The Sages said: one who takes from the dedicated thing (cherem) — first his possessions are taken from him, and afterward he himself. The cherem are Israel — for just as the cherem belongs to the Holy One, so Israel belong to the Holy One. And it says: "all" — meaning even the wicked among them, for even they are full of mitzvos like a pomegranate. And this is what it says: "Every dedicated thing that is devoted from man." One must note precisely why it says "from man" (min ha-adam) — obviously it is from a man. But it is saying: "from man" — meaning from Pharaoh, for he thought himself to be a god. And this is what they said: "Behold, he goes out to the water" — that he would go out to relieve himself in private. And this is what it says: "from man" — this is Pharaoh as stated. "Shall not be redeemed" — it is not enough that he gave the possessions to Israel when they went out of Egypt — as it is written: "and they despoiled Egypt" [Exodus 12:36]. But rather: "he shall surely be put to death" — and these are two deaths: one from the firstborn, and one at the Sea of Reeds. "He shall surely be put to death" — indeed. MS Y

Bamidbar

"From twenty years of age and upward… a man for a man for every tribe…" | [Numbers 1:3–4]

The secret of this counting of those fit for war specifically: this was a preparation for the wars of the Land of Israel. For just as they were counted individually — so too was drawn to each and every one individually the specific power to subdue the enemies afterward in the Land of Israel. And the preparation was made in the desert — the place of the Sitra Achra's dominion — to subdue it precisely in its own place. For that is the fitting subduing. And this is the secret of the beginning of the Book: "In the desert of Sinai" — specifically in the desert was this matter needed.

And only those of twenty years went to war. The secret: it is written: "Hashem is a Man of war" [Exodus 15:3]. Ze'ir Anpin wars with the Sitra Achra. And when does He have this power to war — when He is "a man" (ish) — when He has twenty years. That is: when all the matters of greatness (gadlus) have completed their illumination upon Him. And correspondingly below, only those of twenty years went to war — when all the lights have completed their illumination below, in the pattern of above.

And this matter was accomplished through Moshe and Aharon — the greatest souls among Israel, and great rectifications are made through them. But here there were also twelve princes. The secret: the Name הוי״ה, Blessed is He, is the secret of a sword, as is known — to slay the Sitra Achra. And as it is written: "Hashem is a man of war." And now, as they needed to receive power from the Name הוי״ה, Blessed is He, to wage the wars — they received power from this Name with its twelve permutations. And this is the secret of the twelve princes. Furthermore another reason: the princes were twelve, and with Moshe and Aharon among them they are fourteen. This is the secret of the left hand (yad) that wars with the Sitra Achra — as it says: "for a hand [yad]" [Exodus 17:16]. For all these were preparations specifically in the desert — to subdue the Sitra Achra — so that they would be able to take vengeance on their enemies afterward in the Land of Israel. MS A

"And when Aharon and his sons have finished covering the holy…" | [Numbers 4:15]

"Holy" (kodesh) is in Abba. And Abba is hidden and concealed and very sealed. Therefore these holy vessels were covered — since they are at such a lofty and sealed level, it is impossible for those below to benefit from it so openly.

And afterward it says: "and the appointment of Elazar" — Elazar is in Abba, and therefore he is appointed over the oil of the lamp (shemen ha-ma'or), which is in Abba. And he is appointed also over the incense (ketores), which is in Ima. And Elazar is in Abba — and Abba and Ima are both in one union and everything is one matter. Therefore it was fitting that he be appointed over it. Afterward he is counted also over the continual meal offering (minchas ha-tamid). The meal offering is in the secret of the Gevuros, and it ascends to 103 in the secret of the 103 worlds, as is known. And so that the Gevuros be sweetened with Chesedim, Elazar — who is in Chesed — is appointed over them. And he is appointed over the anointing oil (shemen ha-mishcha) — for this too is in Abba, and it was fitting that Elazar who stands in Abba be appointed over it. Afterward it says: "the appointment of the entire Mishkan" — the Mishkan is Malchus. And Abba is the one who rectifies Malchus — in the dimension of: "Abba founded the daughter." Therefore Elazar who is in Abba is appointed over it. Afterward: the appointment of the Mishkan "in the holy place and its vessels" — all according to the level of Elazar who is in Abba — appointed over the holy place and its vessels that stand there. MS A

Naso

"And the Kohen shall take holy water…" | [Numbers 5:17]

The wicked invert the attribute of Mercy into the attribute of Judgment — as the Sages taught. Therefore through the water — which is Chesed — judgment is executed upon her, as it says: "her belly shall swell". And this is the secret of the waters of the Flood — for the attribute of Chesed was turned upon them into Din. And the Sages said: one must place within them something bitter. The secret: it was necessary to place within them something coming from the dimension of Din — to restore the waters that are Chesed to the dimension of Din.

And since it is written: "if you have sinned, what do you accomplish against Him?" [Job 35:6] — the actions of human beings could not operate upon the supernal luminaries to invert the attributes according to their deeds — unless it were through the power of the Name הוי״ה, Blessed is He, which operates upon the attributes as He wills. And He wills to govern them according to the deeds of human beings. Therefore these waters could not produce Din according to their nature — unless through the Name הוי״ה, Blessed is He, within these waters — to demonstrate that the power of this Holy Name was operating within the waters according to His will. And all these same things themselves turn to her benefit if she had not sinned. And the Sages already said: if she had been barren she would become fertile. The waters would operate according to their nature — all in Chesed and generosity — and the openings that had been closed would be opened. And the Name הוי״ה, Blessed is He, would conversely operate if she had not sinned — and would uphold all things for good.

Therefore it is written: "And the Kohen shall take holy water" — they needed to receive holiness from the sacred vessels in order to produce this effect. Therefore "holy" specifically. And it needed to be in an earthenware vessel (kli cheres) — to subdue the materiality (chomeriyyus) that had been strengthened through the corruption of the Sotah. And it says: "and from the dust" — the deeds of those below operate primarily in Malchus. And through the sin of licentiousness the materiality in Malchus is greatly strengthened. And it is already known that the damage the wicked person causes above descends upon his head below and punishes him. And this is: "upon the heads of the wicked it shall whirl" [Psalms 7:17]. And this is the secret of: "and from the dust" — which is the aspect of materiality that has been strengthened in Malchus. And this is the secret of: "that is on the floor of the Mishkan" — for the Mishkan is Malchus. It must descend below to punish the Sotah. And this is the secret of placing the dust into the water. And if she had been pure — this would have risen as a rectification of the materiality and a further refinement of it.

And she needed to bring a meal offering (mincha) — the Sages said: she would not be tested until the offering of the meal offering. Therefore it is called "a reminder of iniquity." The secret: the meal offering is a rectification in Malchus. If this rectification in Malchus had not first been made, the effect below would not be revealed. And her meal offering needed to be of barley — and the Sages said: just as her deeds are the deeds of an animal, so her offering is an animal's. And all goes to one place — toward the rectification of materiality. As stated. MS A

"And it was on the day Moshe finished erecting the Mishkan…" | [Numbers 7:1–17]

Now that Malchus had been rectified through the erection of the Mishkan, the divine union needed to take place. And this was accomplished through the offerings of the princes — for the secret of the sacrifice is to bring Nukva near to Ze'ir Anpin. And the first was the tribe of Yehuda. The reason: since the intent of the offering was the rectification of Malchus to bring her near to the King, the tribe of Yehuda is the most essential in this matter. And he was fitting to be first — since he is the secret of Malchus itself. And who offered the offering — the prince (nasi). Malchus from her own side is entirely Gevuros — but when she unites with the King she is sweetened in Chesed. Therefore the prince specifically — who stands in Chesed, as is known — to him was given this matter, to illuminate the Chesed. And all the act of the offering was to illuminate the Chesed to sweeten the Gevuros of Malchus.

And "his offering was a silver bowl" (kaaras kesef) — silver specifically, in the dimension of Chesed. "Its weight one hundred and thirty shekels" — in the dimension of the five הוי״ה Names totaling 130 in the dimension of the five Chesedim. "One silver basin" (mizrak echad kesef) — silver specifically, in the dimension of Chesed. "Seventy shekels" — the secret of the shekel has already been said: its secret is literally the sweetening of the Gevuros with Chesedim — shekel equals 430, like the numerical value of five Elokim. Furthermore: shekel is also Chesed — shin-kuf equals 400, in the dimension of the four yudim of Ayin-Beis (72); lamed — 26 as in the numerical value of הוי״ה and the four letters of the Name. Therefore "shekel" specifically. And they are "seventy" — for between the Chesedim and the Gevuros they are five, and seven in the dimension of the encompassing level (kolel). And each Sefira is included in ten. Therefore seventy specifically. "By the sacred shekel" — shekel's secret is in Chachma: shin-kuf in the dimension of the four yudim of Ayin-Beis. Therefore: "sacred." "Both of them full of fine flour mixed with oil for a meal offering" — the secret of the meal offering is Gevuros, as is known. And to sweeten them with Chesedim the oil was needed.

And still another rectification was needed — that Ima illuminate upon Malchus. And in this dimension: "one palm [kaf]" — the kaf is Malchus. But it required gold and incense — all these things are in the dimension of Ima — to draw the illumination of Ima upon Malchus. And this is also the secret of the bull and the ram — all to draw the illuminations of Ima. Par (bull) in the dimension of mem-nun-tzaddik-peh-chaf; ayil (ram) in the dimension of the 41 letters of Eheyeh. And it was also necessary to have a lamb (keves) for the rectification of Yesod — through which the divine union takes place. (And one must also give some portion to the external forces.) And once these rectifications were accomplished, the Sitra Achra was subdued. Therefore: "one male goat as a sin offering." Afterward: "and for the peace offering: two cattle" — the peace offering truly indicates the secret of the divine union — the union of "peace." Therefore "two" — Zu"n uniting together. "Five rams" etc. — all in the dimension of five — these are the five Gevuros being sweetened by the five Chesedim. MS A

B'ha'aloscha

"Take the Levites…" | [Numbers 8:6–9]

This was to sweeten the Gevuros with the Chesedim. Therefore: "take the Levites" — who are from the side of Gevuros. "And purify them" — from the side of Chesed. And as stated afterward: "sprinkle upon them water of purification." And this rectification fell to Moshe — since he was precisely from this dimension. Moshe is from the side of Chesedim — as it is said of him: "for I drew him from the waters" [Exodus 2:10]. And this is the secret of his serving the seven days of inauguration — to draw down the illumination of the seven Chesedim below. And when the Levites were given to him, then he rectified the attribute of Gevura and included it within Chesed. And since he was from this dimension, this matter was commanded to him.

And it says: "sprinkle upon them water of purification" — the Sitra Achra's drawing comes from the Gevura when it is not included within Chesed. But when it joins with Chesed, the Sitra Achra is subdued. Therefore they are called "water of purification" — for through sprinkling these waters — which are from the side of Chesed — upon the Levites who are from the side of Gevura — the impurity (chatas) — which is the Sitra Achra — is subdued. And since the hairs are Gevuros and they seal the divine influence, so that they not impede this rectification, the Holy One commanded to remove them. And this is: "and let them pass a razor over all their flesh."

And it says: "and they shall wash their garments" — it is already known that Nukva is bound to the left. When the left arm (zero'a smol) is not rectified, Malchus is also not rectified and the Sitra Achra seizes her. Therefore now that the left arm of Ze'ir Anpin is being rectified through the Levites, Malchus also needs to be rectified. And this is in the dimension of the washing of garments. Malchus is called a garment — for she is the garment for all the Sefiros. And in this aspect of being a garment, the Sitra Achra seizes her strongly — for it has more hold in the garment than the body. And all this is at the time when the left arm is not rectified — then Malchus is also not rectified. But now that the left arm is rectified, Malchus too is rectified. And this is the secret of the washing of the garments — which are the illuminations of Malchus being rectified and purified from the external forces.

And the Holy One commanded them to bring an offering from the dimension of the rectification itself. Therefore: "a bull from the cattle" — the bull from the side of the Gevuros, as is known — for the bull is the secret of mem-nun-tzaddik-peh-chaf. But He commanded that there also be a meal offering mixed with oil — for the oil alludes to the illuminations of Chesed. And this is in the dimension of the rectification that sweetens Gevura with Chesed. And there were two bulls: one for the burnt offering — in the dimension of the ascent of holiness, for all the ascents of holiness are through Gevura that blazes with its fire and ascends upward. And one for the sin offering — to subdue the Sitra Achra. And this too needed to be a bull — since the domination of the Sitra Achra derives from the side of Din. Therefore the primary rectification is to subdue it — on the contrary from its own root, from the place of its drawing — which is the secret of Gevuros. Therefore the bull was needed for the subduing of the Sitra Achra — for the bull is the secret of the Gevuros, as stated. MS A

"And Aharon shall wave them as a wave offering before Hashem…" | [Numbers 8:11–14]

— for Moshe was not able to redeem Israel completely, because the fiftieth gate was not his. But in the future, when Mashiach ben Dovid will have the fiftieth gate — then it will be said: "Arise, shine, for your light has come" — which is the light of the fifty gates of Understanding that was lacking in Moshe's time. And afterward: "and the glory of Hashem has shone upon you" — this is the light of the thirty-two paths of Wisdom, which is "glory" (

The Gevuros have two times: if they descend below, the klippos seize them. And if they are elevated — then on the contrary the klippos are subdued through them. And this is the secret of: "and it was when Moshe raised his hand — and Amalek prevailed" etc. And this follows from whether or not Chesed illuminates within Gevura. If Chesed illuminates within it — the Gevuros are sweetened and stand above. And if Chesed does not illuminate within it — then the Gevuros harden in the intensity of Din and descend below, and the external forces gain strength. And this is the secret of the waving of the Levites by Aharon — the elevation of the Gevuros through Aharon who is the man of Chesed. "And they shall be for the service of Hashem." The service of Hashem is the Shechina. And the Levites — who are the secret of the Gevuros — they are the ones who rectify Malchus and guard her from the external forces.

"And the Levites shall lean their hands" — the Levites' secret is in Ima. Therefore they were the ones to lean their hands on the bulls — which are in the dimension of Ima in the secret of mem-nun-tzaddik-peh-chaf. And three wave-offerings are mentioned here. The secret: there are three places in which Gevura must ascend. First — in the left arm of Ze'ir Anpin. And this is the first wave-offering — namely to raise it so that it rests in its proper place. The second wave-offering: to raise it to a higher place, which is in Bina — the root of Gevura. The third wave-offering: to raise it all the way to the Gevura of Atik — the place where Gevura is thoroughly perfumed — where it stands in the right brain of Arich Anpin. All this to raise the rectification of Gevura as it should be. MS A

Shelach

"And Calev silenced the people toward Moshe and said: We shall surely go up…" | [Numbers 13:30 — First Teaching, MS B]

One must know why here the samech is enlarged (samech rabbah). It is said: "Hashem supports all who fall" etc. It is already known that the contention of the spies was this — that they could not make the necessary ascents because of the great power still possessed by the Sitra Achra. And that they could not ascend so quickly — since many rectifications were needed. And to ascend thus would be called provoking the Sitra Achra without strength — and they would be compelled, G-d forbid, to fall into its hands. Except that they did not intend this for the sake of Heaven (lishem Shamayim). And that was their punishment. And Calev silenced them with this — that they do not know that when the Holy One wills it He gives great power to the rectifications, so that they have the strength to ascend. And the Sitra Achra cannot rouse itself with its prosecutions against them. And this is: "and Calev silenced [vayahas]" — for the samech is enlarged — to say: when the Single Master wills it, He gives power in the rectifications of human beings so that they not fall, G-d forbid, into its hands. This is: "He supports all who fall" — they themselves are those who fall into the Sitra Achra if it were not for the power of the Name הוי״ה, Blessed is He, supporting them. And then: "He straightens all who are bent." And this is also the vav-yud-kuf of "vayahas" — the Name through which life hangs.

"The people" — the Sages already said: these are the Erev Rav. And one must note carefully — what is the meaning of "toward Moshe" (el Moshe)? Moshe wished at that time to complete the rectification of the world. And for this he took the Erev Rav — for he thought that in this way the rectification of the nations that would be accomplished in the future would be made — as it is said of them: "For then I shall transform the nations to a pure language, to call all of them in the Name of Hashem" [Zephaniah 3:9]. But it did not succeed because of the corruptions that occurred in the interim. And Calev too wished to establish this same rectification that Moshe wished to make. And this is: "and Calev silenced the people toward Moshe." "And he said: We shall surely go up" — that they should make all the necessary ascents without the Sitra Achra standing against them. "And we shall inherit it" — they shall inherit the Sitra Achra's portion — like the language of "and he dispossessed the Emorite that was there" [Judges 11:23]. "For we shall surely be able" — for we will already have the required strength to fight against it. But this did not help them at all — they stood by their original position. And it is said: "the people wept on that night" — and they said: they established weeping for all generations. Nevertheless it is also said: "I am Hashem — in its time I will hasten it" [Isaiah 60:22] — if they merit: "I will hasten it"; if they do not merit: "in its time" — which is the time when the Holy One will wish to reveal His unity before all life — "for My sake, for My sake, I shall act" [Isaiah 48:11]. MS B

"And Calev silenced…" | [Numbers 13:30 — Second Teaching, MS A]

The reason Moshe wished to send the spies without the command of the Omnipresent — as the Sages said: "Send for yourself — according to your own understanding; I do not command you." There are certain times when human beings need to arouse the rectifications from below so that the Holy One also acts from above — for through the arousal from below the arousal from above is aroused. But there are times when human beings have nothing to do — except to wait for the Holy One to do everything. And then it is said: "for My sake, for My sake, I shall act" — because human beings have no power to act. Moshe's intention in sending the spies was to arouse the rectification from below so that the Holy One would afterward act from above — and to make the proper preparations for the subduing of the Sitra Achra and the entry into the Land. But the Holy One, who knew that the time was not right for this — since their power had been weakened by the Calf — therefore He did not wish to command it. For it was preferable to allow the Holy One to do everything — and not to act through the power of the lower arousal.

And he sent the spies. Yehoshua and Calev were saved and the others were not. The matter is: Yehoshua is in Malchus. And in Malchus many seize hold. But when she is bound to Tiferes, the external forces cannot prevail against her so much. Yehoshua is the secret of Malchus — but he received power from Tiferes. When Moshe prayed for him, he drew power for him from his root which stands in Tiferes of Ze'ir Anpin. Therefore he was saved. And furthermore he drew power for him from a higher level — from Abba and Ima — the place where the Sitra Achra cannot reach. And this is the secret of what the Sages said: Yah shall save you from the counsel of the spies — Yah are Abba and Ima; yoshi'acha (shall save you) is the secret of Tiferes — as is known — for salvation comes from there, and that is Moshe's root. And so too Calev — he is Malchus that ascends to B"N (52). And he is from the tribe of Yehuda which stands in Malchus. And he drew power for himself from Chesed, Gevura, Tiferes of Ze'ir Anpin — when he went to prostrate himself upon the graves of the Patriarchs. And therefore they were saved.

But the others — on the contrary — walked in crooked paths. They did not strive to subdue the Sitra Achra — on the contrary they feared it. They said: "Amalek dwells in the south land" — the klipa by its nature draws from Gevura which is its root. But sometimes it draws also from Chesed. And then it is a great evil, G-d forbid — since it draws from every side. And this is their saying: "Amalek" — the klippos have great power — they receive from every side. They receive from Chesed — and the secret of this: "in the south land" — which is south, which is Chesed. And they draw also from Gevura: "and the Chitites etc. dwell in the mountain" — from the side of Din. The resh — its secret is the square of Elokim; and the heh — five letters. But still it was not so terrible — for all this is below in Zu"n. But they have a higher power still — for they also draw from Bina. For even there she has some hold — for from Bina the Gevuros are aroused. And this is: "dwells by the sea" — the fifty gates of Bina.

What did Calev do to subdue the Sitra Achra? He silenced them all — "and Calev silenced." And this is because the entire nature of the Sitra Achra is in tumult and noise — as it says: "Why do the nations tumult" [Psalms 2:1]. And the opposite of this in holiness: "a still, small voice" [I Kings 19:12]. Therefore he caused holiness to rest through this power of silence — and the Sitra Achra was subdued. Furthermore: "and Calev silenced [vayahas]" — he drew the power of the Name Adonus (Adnus — spelled heh-samech) — and its secret is heh-samech — to subdue the Sitra Achra — through the power of this Holy Name that indicates the sovereignty (adnus) of the Holy One, Blessed is He. MS A

"Please forgive the iniquity of this people…" | [Numbers 14:19–21]

From the side of Ze'ir Anpin — where the governance of justice operates — they were deserving of death, as it says: "I will smite them with pestilence." But Moshe wished to arouse the power of Arich Anpin to remove the blemish. And this is what he says: "Please forgive etc. according to the greatness of Your kindness" — which is in Arich Anpin — in the dimension of: "and with great mercies I shall gather you" [Isaiah 54:7]. Therefore he says afterward: "and as you have carried this people" — meaning: just as from Egypt until now Arich Anpin was aroused to remove the blemishes, so now: "you have carried" — in the dimension of "bearer of iniquity" (nosei avon) — which is in Arich Anpin. As stated in the Zohar on the verse "and You have borne the iniquity of my sin — Selah" [Psalms 32:5] — it is explained there as referring to Arich Anpin. So now too in this instance, Moshe was praying that Arich Anpin be aroused.

And the Holy One agreed to this. He said to him: "I have forgiven" — which is the secret of the arousal of the supernal forgiveness which is in Arich Anpin — to forgive the iniquities. And: "according to your word" — meaning: because you said "because of the inability of Hashem" [Numbers 14:16] — and this is in accordance with what was stated — for of Ze'ir Anpin it is said: "the Rock that bore you, you neglected" [Deuteronomy 32:18]. And in Arich Anpin this supernal power is revealed. And to this Moshe intended when he said "because of the inability" — meaning: let the nations not say that this power does not exist. Therefore He said: "I have forgiven" — which is the secret of the illumination of Arich Anpin — to show this power that stands there.

And afterward He said: "but as I live" — this oath was needed so that they would have no portion in the Land. As it says: "if they shall see" etc. But it was also needed for the rectification of the supernal luminaries that were blemished through the sin of the spies. Three corruptions were made at that time: the first — they sinned through slander and blemished the supernal mouth of Ze'ir Anpin. And they blemished another blemish —

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) — for the Wisdom Israel possesses is the glory of Hashem, as the Sages taught. Ki Sisa — Vayakhel "And Moshe assembled all the congregation of the children of Israel…"

One must understand: what is the significance of this assembly here? And further — what is the connection between Shabbos and the Mishkan? And why does it specifically mention the prohibition of kindling fire? And why does it return to repeat the subject of the Mishkan's construction a second time? But the secret of the matter is: Israel through the sin of the Golden Calf caused the (spiritual foreskin) to strengthen its hold upon

. And now this needed to be corrected. For this reason, before they built the Mishkan — which would be the greater rectification, as I will explain — He commanded them first to strengthen themselves in the mitzvah of Shabbos. For Shabbos is called a "sign" ( "for it is a sign between Me and you" — and through this they would remove the And now it was necessary to raise the in the dimension of "Who is this?" ( "These are the accounts of the Mishkan — the Mishkan of Testimony"