‫רהוזה ינוקת‬

‫רהזה ינוקת תמדקה‬

‫א''ע א ףד‬
(‫מ דַחְּב זיִנְּגְתִאְו דּולְד אָרְּבְדַמְל קַרָעְו ּהיֵל לַזָא ןֹועְמִׁש יִּבַר )א''ע א ףד‬
‫א''ע א ףד‬
Rabbi Shimon departed and fled into the wilderness of Lod and concealed himself
in a cave he and Rabbi Elazar his son were exiled. There came to be a miracle o
f nature that happened that reproduced a special carob tree and a special spring
where water issued forth and fed them from the same carob and they drank from s
ame water and there was Eliyahu of blessed memory who came two times every day a
nd they learned the knowledge that man did not have in them. In the Zohar there
are new things to be written about the name…
Why start here in a cave and in exile? The cave represents the inner chambers o
f awareness whereby the light is drawn. The special food of the carob tree and
the water allude to the tastes that Torah offers to the enlightened in their stu
dies. What did they flee from? It was the sense of the world all around them t
hat is always there to engulf unless you learn how to retreat within inside that
cave where revelation abounds.
What did they study? They studied Torah with a special emphasis on Eliyahu who i
mparted to them new insights on Torah which is basically what this treatise is a
bout. The central core of study in Torah is the unification of the name YKV’K we
shall see as we move along how this and related divine names weave in and out.
We will not only unify the name but also the conceptual realities that are repre
sented by the various divine names. We go pointedly from a wilderness where the
re is nothing into the knowledge that ‘men did not have in them.’
‫ר ׁשיִרַפְד אָתיְיַרֹואְל ןיִּפְנַא ןיִעְבַׁש ןּוניִאְּד רַהֹּזַה יֵנּוּקִת יֵרְקְתִא אָדְו‬
This is to be called the Tikkunei Zohar about the seventy faces of Torah that R.
Shimon bar Yochai made up about the word Bereishis in the secrets of Torah
R. Shimon bar Yochai represents the conceptual reality of enlightenment. This i
s where the seventy faces of the Tikkunei Zohar will be coming. They are correc
tion but more aptly put, unifications as we shall see.
‫אָּתְניִכְׁש יֵּמַק ןיִליִמ חַּתְפַא ןֹועְמִׁש יִּבַר םּוק‬, ‫רַמָאְו חַתָּפ‬
R. Shimon verified these words before the Shekinah opened and said,
So we have the conceptual reality of enlightenment brought about under the aegis
of the Shekinah. Think of Shekinah as the connecting link between worlds betwe
en ideas and between each of these various interpretations that will be forthcom
ing.
ְ‫)ג בי לאינד( רֵמֹוגְו ַעיִקָרָה רַהֹזְּכ ּוריִהְזַי םיִליִּכְׂשַּמַה‬, ‫א םיִליִּכְׂשַּמַהְו‬
And the knowledgeable will be radiant like the bright expanse of the sky (Daniel
12;3),
And the knowledgeable of Rabbi Shimon are warned that they have been given the a
ttached permission given to them by Eliyahu who is with them and with all those
souls in the houses of study to bring down between them that which the angels (l
earn) are guided by secretly
We are talking about Torah study and beyond that specifically those who are with
Rabbi Shimon have the permission given by Eliyahu to enter into these studies w
hich heretofore have only been the province of the angels whose very existence i
s guided by these studies. Eliyahu represents the state of Consciousness that i
s active in connection above as the prophet himself was in earthly travels.
‫ִּכ לָכְלּו ןיָּיַוֲה לָכְלּו ןיִׁשיִּדַק ןָהָמְׁש לָכְל ּוׁשְר ביִהְי אָּלֹּכ לַע תַּלִעְו‬

And all were given permission on high for all those holy names and for all those
heavens and for all nicknames to detect to those hidden secrets each according
to his level. And authority is given to them and to count and to detect those te
n Sephiros those hidden secrets that would not be possible/for without this impo
rted given permission to detect them up to the generation of king the Messiah.
(Note: And it is the way of the intellect to rise above for this hidden knowledg
e.)

‫ןוג לכ ללוכ אוהש עיקרה רהזכ‬

As for the Zohar in the firmament he includes all the colors
Consciousness encompasses all the brilliance of thought blending together in uni
ty of expression. The Zohar indeed this Tikkunei Zohar is about that unity

‫המכח הז םיקחשב ריהב רהז רתכ הז ןונגו הסוכמ רהז אוהש עיקרה רהזכ‬ ‫םילכשמהו‬
Both the heaven of Raquiah and the enlightened (scholars) are brightened by the
Zohar that he covered and hid this is Keter. The Zohar-brightness is Shakaquim
(heaven) this is intelligence or Chokmah
The aspects of brilliance that shine are contained above symbolized by this Raqu
iah or heaven that is the precursor of the heavens to come contained within or d
escribed by Keter the highest Sephiros. Shekakim emanates as a result of this R
akiah and is considered as Chokmah on the Tree of Life. These heavens are areas
of brightness or discernments that recognize the unity above and below.
The world is forever coming into being. The emanation of being depends upon the
higher influences; call it the primal will or first world or simply Hashem. As
soon as something comes to be from nothing it has attributes in relationship to
everything that follows from this initial appearance of being. All this occurs
simply by way of reference. The unity between what appears and then differenti
ates remains constant throughout.
Therefore all of the heavens come forth from the very conceptual reality of ‘heave
n’ in varying degrees of proximity in concept to this initial ideal heaven. The c
omparison to Chokmah on the Tree of Life demonstrates that this emanation is acr
oss the board throughout all the worlds.
‫הניב הז םיניעל קרבכ קיהבמו תוצוצנ קרוז רהז‬
(The Zohar) in its brightness throws sparks with luminescence as lightning is to
their eyes this is understanding (Binah)
This whole process of study via the inner illumination is alluded to here. Ther
e is the flash of inspiration and then the understanding which is the applicatio
n of and the ability to chain down these upper meanings into the lower fields of
emanation that will be described next.
‫ה'לודג הז הנבלכ ןבל רהז‬. ‫ה'רובג הז םידאמכ םודא רהוז רהז‬. ‫ח'תנ הז המחכ קורי ללוכ קיהבמ רהז‬.
Zohar whiter as the Moon this is Gedulah (Greatness). Zohar aglow red as Mars t
his is Gevurah. Zohar that is glaring including hot green this is Tipheres. Z
ohar green as a star this is eternity (Netzach). Zohar including black and red t
his is magnificence (Hod).
Zohar that brightened for all past as the person that hit the hammer and throws
sparks for all this side of the element this is foundation (Yesod), Zohar that i
s hidden and hidden.
In the heavens Zohar brightened will be depleted by twinkling and from flashing
as lightning to their eyes the Zohar brightened white as white. The Zohar bright
en aglow white on white. The Zohar brightened aglow red as Mars. Zohar brighte
ned luminescent including yellow as hot brightened yellow star. Zohar yellow st
ar. And person {man} brightened aglow for all past as the person relied in the
hammer and throws lightning for all sides so from this is the Zohar that glows
several souls that they’ll be glowing all of them in the firmament.
First Chesed or Gedulah is the opening overflowing the brilliance understood abo
ve in Binah and is entering into Zeir Anpin the next level of the unfolding of a
wareness. Tied to Chesed is Gevurah stark red in contrast evoking images of bat
tle, judgment and restriction and yet as a stabilizing force to the overflowing
of Binah.
Tipheres the center of it all hot green a deepening as in the earth seen from sp
ace with richness and harmony all interwoven as one. Out of this green comes an
other shade more metallic symbolic of a star in it shining representing victory
in the sense recognizing the triumph of good as an eternal state of being. This
leads to red and black of Hod the magnificence of the realization of the unity
of Hashem a level of being transcendent and yet all very much in its right place
. The red and the black a contract of the spirit within man associated with blo
od and the black or darkness of chaos that we by our Torah study transform and t
ranscend.
All of the illumination then descends upon and issues forth at the next Sephira
Yesod where all is hidden and then reveal as in the sparks that fly from a hamme
r fly off in all directions. So too these illuminations that we will come acros
s here in this Tikkunei Zohar are those sparks not only igniting those same fire
s of comprehension within us but also being responsible for the very words that
are being read here or written whenever this occurred. This illumination is tim
eless and a part of the whole grand scheme of things.
‫דֹומְּתְׁשִאְל לֶכֵׂש ןֹוהְּב תיִאְּד םיִליִּכְׂשַמ ןיֵּלִאֵמ ןיִתָמְׁשִנ ןּוניִא ןיֵּלִאְו‬
They are those literate souls because there is in them an intellect that all can
recognize to know the secrets of the Master all of them of illustrated records
in the kingdom of heaven. As the stars illuminate the firmament. This is that
they brightened in the firmament with the Zohar. What the firmament illuminate
s in him it also illuminates those souls that are in the firmament so lighting t
he throne
Those sparks that are flying find their home in those who are ready to receive t
hem, be inspired by them or feel moved to contemplate them. The secrets of the
Master have always been there since the beginning and as we study we also add to
those sparks that illuminate. Therefore as we illuminate and when we ourselves
are illuminated the end result is the same because it is all for the illuminati
on of the throne. What is the throne? It is the place where Hashem rules forev
er and by connection we become one.
‫ַעיִקָר ןִמ ןיִחְרָפ ּוהְּלֻכְו‬, ‫תָמְׁשִנ ןיִחְרָּפ ּהיֵּנִמְּד םיִמָלֹוע יַח קיִּדַצ אָדְו‬

And all of them abloom from the firmament. And this is righteous lives worlds w
hich abloom souls of the righteous and lighting the moon and lighting as it is w
ritten (‫ )זי א תישארב‬will give you Elokim in the firmament of the heavens to brighten on th
The study of Torah extends into the world to come. The soul blooms with the kno
wledge of Torah explaining the process of enlightenment comparing it to when Elo
kim gave the moon to shine in the darkness as an example of the reflected light
of creation through which our studies in turn shine in the heavens.
‫םשאר לע רשא עיקרל לעממו בותצש אוה הז תויחמ הלעמל אוהש עיקר אוהו‬. ‫קיצ ותוא אצמתו עיקר ךופהו‬
And he who is in the firmament above the living creatures about which is written
Yecheziel 1:26 ‘ above the firmament that was over their heads’. And opposite hea
ven and obtaining the same main point and foundation of the chariot whereon stan
d the living creatures and throne of the chariot and it was said to me of them a
nd righteous foundation of world on righteous that were above ‫א ףד‬ ‫ נ''ע‬knowing the
world cover, And on righteous that to the many exists the worlds that get disco
vered.
Begin with the world of discovery. What are these worlds? They are the connect
ions we make in Torah that illuminate our consciousness in one way or another.
These illuminations take on the appearances of the living creatures; in other wo
rds they seem to have a life of their own however, they are linked to the though
ts that make these connections within Torah. The opening of a brand new world o
ccurs as we go from level to level. Here it talks about the foundation of the w
orld.
The foundation of the world is based upon its renewal the coming constantly into
being. What the righteous do is bring in those sustaining thoughts linked to T
orah. As these thoughts chain together the world is literally born again anew a
long with all its corresponding dimensions of being hinted at by the creatures i
n the chariot.
‫םייולת םילעה לש קידצ ותואמ םיברה יקידצמ והזיו‬. ‫םיברה הז המ‬ ‫םהש םיברכ הכלה םהילא רמאנש ולא‬
They will identify the multitude from the same righteous of concealed depend wha
t this is multitude those that we will say to the multitude they law are from si
de of the fathers that imparted quarrel less law as many of three this divine pr
esence
‫רשעמ הלולכ איהש הניכש וז ילגר םדה ץראהו הב רמאנש התוא ץרא ושריי םלועל םיקידצ םלכ ךמעו םשמו‬
And from this (Isaiah 60:21) “and your nation are all righteous and will inherit t
he earth”, the earth that was said about her; (Isaiah 66: 1) “the earth is my footst
ool. This refers to the Shechina, that includes Ten Sephiros and from that Israe
lites are called kings, righteous, seers, prophets, masters of Torah, heroes, ki
nd hearted, knowledgeable, wise, leaders of the people. These are ten attributes
to the Israelites for their connection to the Shechina.
‫רובחה הזב ןנקל ותניכשו אוה ךורב שודקה רחא םמוקממ ושרוגש תומשנ ולאל הנתינ תושרו‬
‫וה הז המוקממ תשרוגמ איהש הניכש אלא רופצ ןיאו ומוקממ דדונ שיא ןכ הנק ןמ תדדונ רופצכ וב רמאנש‬
‫הנוילע הניכש םאה הנותחת הניכש תוברל תא‬. ‫ןמוכממ ושרוג ןהינשש םכמא החלש םכיעשפבו בותכש םאה‬. ‫ו‬
The permission is given to those souls of the righteous that is always with The
Holy One blessed be He and the Shechina to dwell in your (Rabbi Shimon) writing
of the Zohar.
It said (Proverbs 27:8) Like a bird wanders from her nest so is the man that wan
ders from his place, and the bird refers to the Shechina that is sent away from
her place and for that it is said (Deuteronomy 22:7) thou shalt in any wise let
the dam go, but the young thou mayest take unto thyself. That includes the She
china of the lower level. The mother is the upper level Shechina. In Isaiah 50:1
we read “because of your sins, your mother was sent away. And for that “you shall s
end away” twice, one for the first Holy Temple and one for the Second Holy temple,
in order to make true to the verse “I am YHVH and my name and honor won’t be given
to another. “I won’t give” that is Shechina below and “my glory” that is the upper Shechin
a. So the Holy One Bless be He wanders from his place, which is the Holy Temple.
When it said YHVH is a man of war, it is for the need to wander because of the
sins of the Israelites.
‫םהירחא וחור שרוגש דאמ ונע השמ שיאהו בותכש השמ הז ומוקממ דדונ שיא ןכ דועו‬
‫ענ ךלוהש קידצ שיא אוהש ימ ומוקממ דדונ שיא ןכ דועו‬
‫חונמ הנויה האצמ אלו הב רמאנש הניכשה םע ומוקממ דנו‬
And more yes Moshe is a man who wanders from this his place Moshe has written an
d (Bamidbar 12:3) the man Moshe was very meek, that was loosed his spirit after
them and more yes wanders a man from his place. Who is that righteous man? He
that goes and moves. And roams from his place with the divine presence about th
at which was said (Bereishis 8”9) the dove found no rest.
‫מוקממ דדונ דחא לכ םיכלהש וברחיש םיקידצה יתב לע רזגנ שדקמה תיב ברחנש ןמזב םימכח והודימעה ךכש‬
We know that the houses of the wise were decreed to be destroyed when the Holy T
emple was. Every one of them got out of their place like the slave wish to be li
ke his master. The secret of the word “go out of his place” for the bread and bread
are the words of Torah. The slave follows the bread, his master, the Torah.
The master goes out of (that) place to follow their Torah, the Light that guides
them.
.
‫ילעב אוה יאכז‬. ‫שרדמ ילעב הבישי‬. ‫הרות ילעב‬. ‫הרות ירבד וב םיעמשנש תיב תיב האצמ רופצ םגש‬
‫םש תיב האצמ רופצ םג עצמאה דומע איהש הרות םש שיש םוקמבש‬
‫ברחי ףוסל הרות ירבד וב םיעמשנ ןיאש תיב לכ םימכח והודימעה הז ינפמו‬
‫םינב םיחרפא םיציב םיארקנ םהב הרות ירבד םיעמשנש ולאו‬. ‫ארקמ ילעב םיציב‬. ‫הנשמ ילעב םיחרפא‬. ‫נב‬
‫ברחי ףוסל הרות ירבד וב םיעמשנ ןיאש תיב לכ םימכח והודימעה הז ינפמו‬
‫םינב םיחרפא םיציב םיארקנ םהב הרות ירבד םיעמשנש ולאו‬. ‫ארקמ ילעב םיציב‬. ‫הנשמ ילעב םיחרפא‬. ‫נב‬
‫םהמ חלשת חלש םיציבה לע וא םיחרפאה לע תצבר םאהו רמאנ םהילעו‬
‫הלבק ילעב ולאכ הניכשב ריכהל הנובת ןיאש םינבה לע םאה חקת אל רמאנ הלבק ילעב לע לבא‬
‫תוחילשב המע םידדונ םלוכ תחרופ איהש םוקמ לכב המע םיחרופו אוה ךורב שודקלו הריד הל םישוע ולאו‬
‫םיצב ןכש לכ השע תוצמ םהש ןהב םחרופש תומלש םהלש םיפנכ ןיא םיחורפא לבא‬
‫םאה תא חלשת חלש אמיא יבגל םהילע רמאנ הז ינפמו‬
He who is entitled to merit the Yeshiva, merits the midrash, merits Torah. (Psal
ms 84:4) “As the sparrow has found a home”, (so too) the words of Torah have a home
in him. Instead of that name Torah she is the central column. ‘the sparrow has f
ound a home,’ (meaning that Torah is the central column of a home)
And before this the center of the house of all the wise did not sound words of T
orah to the end of his sword. Those with the sounds of the words of Torah in th
em are called eggs, chicks, sons; eggs are this with the reading (Torah study),
chicks are the Mishnah (a higher level of study), sons are those with Kabbalah (
deep secrets of Torah). .
And on them and the mother we will say that they are the chicks or the eggs.
That there is not wisdom to recognize the divine presence in those who have Kabb
alah.
And those residing inside of her chambers there with HKBH flourish with her wher
ever she thrives on a mission with all its migrations. But their wings chicks no
integrity Sephorim commandment which they mention the eggs, And before this it
was said to them regarding the mother, the mother that was sent away.
‫רמאו ול ןמדזה ןקז ירה ולא םירבד רמאש דועב‬
While he said in Devarim (22:6) and like the old saying.
‫ךל חקת םינבה תאו בותכ ירהו‬
And all all then it is written you will take the sons
‫םיחורפא תוברל תאו אלא ךל חקת םינבהו רמא אל הז ינפמו תוברל םיתא לכ ןקזה ול רמא‬
The old man told him to take all the sons including the chicks before this it di
d not say just the sons but…
‫ךל חקת םינבה רמא אל לבא‬
But did not say to take the sons.
‫הרות ילעב םירובג םידיסח הנוילע אמיא תחת יאדו ולא םינבו יאדו אוה ךכש שודק רנ התא ךורב אל רמא‬
It did not say blessed are you holy candle that is sure these sons must surely
be under the supreme or higher mother Chassidim, heroes, Sages Prophets and the
Righteous.
‫נסכא אוהש ןק ול השועש ונוק םע דסחתמה אלא דיסח ןיא וילע והודימעהו םהרבא תגרד דסחה דצמ םידיסח‬
The Chassidim are the followers of Abraham on the level of kindness but not self
-righteous his nest with his maker does he lodge.
‫א''ע ב ףד‬
‫סכאו ןולמ ןיאו ותיבו ודחי איה השודקה ץראבו ולש ןולמ ולש לכיה ולש תיב ולש ןק איהש הניכשה הזו‬
And this is the Shekinah and her nest is the house of his temple of his hotel an
d her Holy Land is together him and his house and there is not a hotel or a lodg
ing unless for the person who repairs her.
‫םהרבאל דסח תדמ הנתינ הז ינפמו‬
And before this it was (from the knowledge of ) the religion of mercy to Abraham
‫הרובגה דצמ םירובג‬
Heroes from the side of the heroine
‫ןיליפת לש רשקב התרבג תחת החפשו ובר תחת דבע שובכל םנודאל קזוח םינתונש‬
Gives strength to the slave to conquer their master slave under master under mis
tress in the contact of Tefillin
‫הז הניכשה תזגור העש התואבו םלועה לע החפשו דבע טלוש ולש דצמ עמש תאירק תעשב ןילפת ול ןיאש ימש‬
The meaning of this is that he doesn't have Tefillin while reading SHMA, the oth
er side controls the slave and she does so in the world and at the same time irr
itates the divine presence there is this that is written (Proverbs 30:22) “a slav
e who becomes a king,” and that she can because she is the mistress that will reig
n.
‫םחל עבשי יכ לבנ לע רתוי תזגור איה ךכ ףאו‬
And so she is more angry at the villain (wicked) who swore on bread.
‫ימחלב ומחל וכל וב רמאנש‬. ‫ומש ובנ ןצמק איהש ימחלב ימחל וכל ןצמק אוהש‬. ‫וה ןיאו בידנ אוה ןיאש‬
That we will say in him (Mishlei 9:6 “give up simpleness and live, walk in the way
of understand”) that the bread he goes to is his bread.. That it is cheap in his p
lot and financing in the name of his plot. And he is not generous and he is not
from the seed of the fathers that was said on them Psalm 47:10) ‘the generous of t
he people are gathered.’
‫םהידיב קיזחמ תויהל הרות ילעבל בוט השוע אלש רחא תעדה ינע אוה ןצמק ירהש‬
That after all/then cheap he {it} is poor the knowledge is other that not does g
ood to my husband Torah to be holder in their hands
‫יי תרות איה ןיא תוצמ ילב הרתו‬
And Torah without trustworthiness is not her Torah of Hashem.
‫המ רמש אוהו הליל תארקנש הניכשב ותוא רבחל דוד םק היה הליל תוצח ובש עצמאה דומע דצמ הרות ילעב‬
With Torah from the side of page of the middle in which at midnight of the night
David would to connect the same in the divine presence and it is she that call
s at night (Isaiah 21: 11) “Watchman what of the night?”
‫ייל אוה םירומש ליל יח ליל‬
(Shemos 12:42) “That was for the Lord a night of vigil.”
‫הוצי םמוי רמאנש םויב דסח לש טוח ןילע ךשומ אוה ךורב שודקה הלילב הרותב קסועה לכ רמאנ הליבשבו‬
And for her we will say all that deal in the Torah the Holy Blessed be he by nig
ht he will attract on them string of benevolence that was said in their day (Teh
illim 42:9) “by day the Lord vouchsafe his faithful care so that at night a song t
o Him may be with me.”
‫הנומש דגנכ תויתוא הנומש םהבש י''קנודקאי םהש תומש ינש םילולכ םהבש דוהו חצנ דצמ םיאיבנ םוזוח‬
Contracts prophets from side of Netzach and Hod in which included two (divine )
names (Yud Aleph-K-Daleth- Vav –Nun-K- Yud ) that they in which eight letters ver
sus eight books of the prophets.
‫תוארמ רשע לאקזחי האר ודגנכ תוריפס רשע דגנכ רשע ירה םינש םיאיבנו‬
And prophets of years after all then ten versus ten counted as against him Ezeki
el saw ten mirrors.
‫קידצ לש דצמ םיקידצ‬
Righteous from the side of the righteous
‫םינבה לע םאה חקת אל רמאנ ולא לכ לע‬
(‫בכ םירבד‬, ‫ו‬
For/on-all those we will tell (Devarim 22:6) you will not take the mother togeth
er with her children
‫דכ לכשאב םיבנעכ קיקי םשמ תויולתש תוחמ ג'ירת ןהש היתווצמ םירמושו המשל הרותב םיקסועש ולא דועו‬
Those involved in Torah and observant name those three crowns dew hanging like g
rapes from YKVK in Eshcol to devote time there with Hashem with the Divine Prese
nce as a person is alone with a girlfriend in his limbs to get good seed.
‫םינבה לע םאה חקת אל םהב רמאנ‬
We will say in them you will not take the mother from the children.
‫םאה תא חלשת חלש םהב רמאנ המשל הרותב םיקסוע אלש ולאו‬
Those that do not deal with Torah there we will say of them that they do not sen
d the mother away.
‫מדא ןב ותואמהמע קלתסמש יי םש תוברל תא‬
Including the name of the Lord gone from her nation the same as the son of man (
they make no distinction)
‫ה תבש םע םינב השעמ םישועש םינבה לע םאה חקת אל םהילע רמאנ םיבוט םימיו תותבש םידבכמש ולא דועו‬
And more those that respect Shabbat and the holidays was said on them you will n
ot take the mother with the children that act as children with Shabbat of the qu
een and with the holy one blessed be he {it} that he {it} the day of Shabbat.
‫ךיכרד תושעמ ותדבכו וב םייקמש ימ‬
Who fulfills in him “And if you honor it and go not your ways” (Isaiah 58:14)
‫וגו ךמא תאו ךיבא תא דבכ אוה הז‬
This he (means by) “honor your father and your mother.” (Shemos 20:12) and so on…
‫םה תומלוע השלשש‬
Three worlds are
‫ה י ן ב םתוא ללוכש הרותב שרוי ישילשו םאו בא דובכב שרוי םינש‬
Years respect heir inherits father and mother and the third Torah includes them
in the estates (Binah and Chokmah are two worlds and Torah is Zeir Anpin)
‫ךימי ךראו ךייח אוה יכ בותכש אוה הז‬
This is what was written “for thereby you shall have life” (Devarim 30:20)
‫הזה םלועב ךייח אוה יכ‬
That is life in this world
‫הטמלש ןג הז‬
This is the garden below
‫ךורא םלוע אבה םלוע הז ךראו‬
And this world lasted a long afterlife
‫לפשה םלועה ךל ןתנ ךיקלא יי רשא המדאה לע‬
On the ground that Hashem the Lord you G-d gave you to till
‫םינבה לע םאה חקת אל םהילע רמאנ ןיליפת לש רשקב אוה ךורב שודכה םע הניכשה םירשוקש ולא דועו‬
And more those that tie the divine presence with HKBH that is in the contact of
Tefillin was said on them you will not take the mother from the children
‫םאה תא חלשת חלש םהב רמאנ דחאכ םתוא םירשוק אלש ולאו‬
Those that do not bind them it is said that they are as one who sends the mother
away.
‫ע םאה חקת אל םהילש רמאנ עמש תאירקב הנותחתה הניכשהו עצמאה דומע תא דחאכ םתוא םידחימש ולא דועו‬
These and them as the Special Topics as one of the lower middle page Divine Pres
ence Kiriat SHMA it is said their instruments did not take the son’s mother.
‫םאה תא חלשת חלש םהב בותכ עמש תאירק דוחיב םתוא םידחימ אלש ולאו‬
While these special topics especially in the Kriyat SHMA written about sending
the mother away.
‫םאה חקת אל ןאכ רמאנ הילעו הניב איהש הנומאה בא הנוילע המכה תוברל ןאכו תוברל תא םוקמ לכב‬
Everywhere including here and including Chokmah the upper father the faith that
is Binah must be said here (everywhere) you will not take from the mother.
‫םאה תא חלשת חלש‬
Send, Send your mother
‫ארקת הניבל םא יכ בותכש אוה הז‬
This about which it is written (Mishlei 2:3) “If you call to understanding.”
‫ךמא תרות שטת לאו הב רמאנש הלעמלש ארות איהו‬
And in the upper Torah about which was said (Mishlei 1:8) “do not forsake the inst
ruction of your mother.
‫םימי הנומש אוהש ומוחתב תירב תוא םירמושש ולא דועו‬
And more those that keep the sign of the covenant eight days in the field.
‫םדא ןב אצמנ אלש ינשמה ילעב והודימעה םללגבש י''קנודקאי ןמ 'י 'י םהש ומוחתב תבש תוא םירמושו‬
And those who maintain a sign Shabbos in his field (yud yud )are the middle of (
the dual divine name ) the secondary that made that person is less than both.
‫םינבה לע םאה חקת אל בותכ‬
As it written you will not take the mother from the children
‫הלימ ב''ע ב ףד תירב תואו ןילפת תוא םהש ולא תותוא יתשב םוי לכב םיאחמנ אלש ולאו‬
Those who are every in the two signals are those that are the sign of Tefillin a
nd covenant of circumcision
‫םאה תא חלשת חלש םהב בותכ תבשו‬
And on Shabbat it is said do not send away the mother
‫י 'נדא ןמ ד'וי איהש הניכש אצמת אלש ידכ םוי לכב םדא ןב לכב םהינש תויהל םיכירצ עודמ ורמאת םאו‬
And if you will say why does there need to be both in a person all day in order
that will not obtain a divine presence it is that she is (like) a Yud from ADNY
will be discussed is like the Holy One Blessed Be He without his (Shekinah)whic
h compares to the Yud from YKVK and a person will need to visualize that this i
s not an inferior day that is obtained from both (being together).
‫הניכשהמ םלוע לש ופולא דירפמש ףולא דירפמ ןגרנו רמאנ וילע אל םאו‬
And if not upon him we will say (Mishlei 16:27) ‘and a querulous one alienates his
friend’ that isolates a his friend of the world from the divine presence.
‫םלעל וה תוא הב רמאנ הבקנ‬
And she will say (Shemos 31:17) ‘for all time.’
‫אוה םולע חלמ תירב רכז‬
The covenant of the circumcision for all the males
‫הבקנ ןילפת תוא הז ינפמו‬
For this reason the Tefillin are female.
‫ק'וקי תובית יפוסבו הלימ תובית ישארב המימשה ונל הלעי ימ רבדה דוסו רכז תירב תוא‬
The sign of the male covenant and secret of the thing (Devarim 40:12) ‘who among u
s can up to the heaven’ (is contained) in the acronym of word YKV’K and in the final
boxes
‫ההכ די הכדי לע תואל היהו בותכ אוה הז הבקנ‬
The female he writes (Shemos 13:14) ‘and it shall be a sign upon your hand’
‫הינב לע אימא הב תככסמש ךכס ןושל אהו וגו םמוי לצל היהת הכסו רמאנ הז רופצ ןק לעו‬
And it was said (Isaiah 4:6) ‘which shall serve as a pavilion for shade by day’ and
back of her tongue is thatch for the mothers building
‫בלולו תוברע ידב ינשו םיסדה השלש הלש םיחרפא‬
Her flowers three myrtle and two fabrics bond together lulav
‫הציבכב ורועיש דחא לכש םיגורתא ולא הז םיציב וא‬
Or the eggs are as the citrons each lesson one egg
‫םינבה לע םאה חקת אל םהילע בותכ םהב םימושרש ולאו‬
And those are that registered in them are written on them you will not take the
mother from the children.
‫תובא השלשל םיזמור םיסדה תשלשש‬
Myrtle dropping suggest the three fathers
‫תמא יאיבנ ינשל תוברע ידב ינש‬
Two are sufficient of guarantee to the two prophets of truth
‫חרפי רמתכ קידצ בלול‬
The righteous lulav is as the palm tree that flourishes.
‫הניכשל זמור גורתא‬
The Etrog hints to the Shekinah.
‫םהילע תככסמש אמיאל תזמור הכוס‬
The Sukkah hints to the mother watching over them.
‫ס"ה ו"כ ה"כוס ןובשח אוהש י'קנודקאי דגנכ הנומש ולא ירה‬
All then those eight versus (YAKDVNK’Y dual divine name) are on account of the Suk
kah , the Samech as Heh, Caf as Vav.
‫המכח רתכ חלשת חלש םהב בתכ םהידיב םינמיס ולא םילטונ אלש ולא‬.
These were the signs they wrote Keter, Chokmah that they take in sending away.
‫הנומש ולאב ולא םירוש אלש‬. ‫מ לכב וינימו בלול יעונענ לש עונענו עונענ לכב תוריפס רשעה לכ תויהל‬
That not oxen each other eight to be all enriched countability in all swinging a
nd swinging of swingings of lulav and his sexes in all good deed and good deed.
‫הש רופצ התוא תא הארו הניפסב ךלוה היהש הנח רב רב הברש ארתב אבב תדגהב םימכח וזמר רופצה וז לעו‬
And on this is the bird hinted by the knowledgeable by the narration of the tale
that the great Bava Batra Rabbah bar Bar hana was going on the boat and saw the
same bird the the sea comes up to her ankles and a bird here or one of those ch
icks from those eggs.
‫הלעמל הטמלמ ירפ רמג םה ןיאש םיחרפ ןוגכ םייחורפא‬
Bird-like such as flowers and fruit that they finished from the bottom up
‫תחת הטמל הלעממ םהש השש םינבמ וא‬
Or six buildings that are from the top down under
‫הלעמל הטמלמ קידצה דצמ םיחורפא הציב איהש ןה הנותחתה אמיאה דצמ םיציב ירהש הנוילע אמיא‬
Upper mother that after all/then eggs from side of the lower mother they that sh
e {it} is a swamp of chicks from the righteous side from the bottom upwards.
‫עיקרה דע ץראהמ דחא דומע ומש קידצו םיחורפא ולאמ אלא אוה ןיא אלא‬. ‫נ אלא וילוסרק דע עיגמ םיהו‬
But he is only those chicks and just put up one page from the earth to the sky (
heaven). The Sea that comes to his ankles is but Netzach and Hod.
‫ףוע ותוא ילוסרק דע םירעש םישמחל תטשפתמש םיה איה הנוילע אמיאש‬
The higher mother is the sea that pervades the fifty gates and is the same chick
en
‫שמח ה רשע אוה י ןכ ומכ‬
He is also the yud and the heh (or the five times ten equals fifty)
‫םישימח ןה ה םימעפ רשע‬
Multiplied ten times is fifty
‫דוה דע דסחמ שמח ולאמ הריפס לכב רשע‬. ‫םישימח ולאמ ללוכ ל כ ארקנו םלוכ םתוא לטונ דוסי‬
‫ןיד אסכ חלמה םי הטמלש אסכו‬.
Multiply all of these Sefirah counting five from Chesed to Hod. Yesod includes
all of them and all this makes up the fifty. The Dead Sea below is the seat of J
udgment.
‫ןורטטמ אוה ולש רופצ אוהש ףוע‬
His bird the chicken is Metatron.
‫ע טלושו לוחה ימי השש ללוכ אוהש עמש תאירק לוק לוקה תא ךילוי םימשה ףוע יכ )כ י תלהק(רמאנ ןילע‬
On/about me them we will say (Kohlet 1:20) because a bird of the heavens will ca
rry the sound of sound of reading heard that he {it} includes six days of the s
and and controls on them and takes the same voice and flowers until the middle o
f the page
‫הרות אלא םימ ןיאו‬. ‫אמיאב םהל יעיבש אוהו תולוע השש דע רדהב 'יי לוק אוהו‬
‫א''ע ג ףד‬
It is not water but is the Torah. It is the sound of Hashem in the splendor fro
m the six above and the seventh is the same mother.
‫רבד דיגי םיפנכ לעבו‬, ‫תוכרב )ו י ילשמ(י'ח ללוכ םימלוע יח קידצ דע הל עיגמש הלפת וז‬, ‫םהב רמאנש‬
Prayer has their wings and deserves to live a righteous eternal life including b
lessings, (Mishlei 10:6) ‘blessings upon the head of the righteous’ for eternal life
.
‫וילע תבכורש רובד איה הלפתו‬, ‫לוחה תומיב הלצא הבכרמ אוהו‬. ‫הניכש הזו‬, ‫י'נדא הזו‬
Prayer is talking riding on it, and a carriage with her weekdays. And this is t
he Shekinah, and this is ‘the Lord.’
‫ק'וקי הז ויפב בכור לוק‬. ‫י'קנודקאי ןכ ומכ םהינשל הבכרמ אוהו 'וגו חתפת יתפש י'נדא רובדה דוסו‬.
The sound of the rider in his mouth is YKVK. The secret of what is said is (Teh
ilim 51:17) ‘Lord open my lips ‘, it is a carriage (chariot) to both likewise to the
(dual combined divine name)
‫דחאכ תומש ינש ןובשחכ ךאלמ הלוע ךכו‬
And is angel on account of the two names combined as one.
‫םינפה רש ךאלמ ארקנ הז ינפמו‬. ‫לוחה ימי הששב םידחיתמ הז חילש ידי לעש‬, ‫םילוע אל תבשה םויב לבז‬
And this is called an angel because it is an interior minister. That by this me
ssenger these are together as one as in the six days of the week and Shabbat , a
nd as these two names that stand in the middle and the Shekinah, and together as
one as his messenger and the righteous who live forever.
‫עמש תאירק )א''ע ג ףד(לוק לוקה תא ךילוי םימשה ףוע יכ רמאנ וילעו‬
We must say that the birds of the heavens will lead the sound of the Kriyat SHMA
.
‫הלפתה רובד רבד דיגי םיפנכ לעבו‬
And their wings will tell of the enduring words of prayer.
‫חילש ידי לע הלו‬
This is by messenger
‫לכה ללוכ אוה םלוע דוסי קידצו הז ינפמו‬
And before this (Mishlei 10:25) ‘ the righteous are an everlasting foundation.’.
‫ולא תומש ינש םידחיתמ ובו‬
And in it those two names are together as one
‫רעיה יצע וננרי זא גל זט א''יהדרמאנ ולא תומש ינש לעו‬
And on those two names it was said (Chronicles I-16:33) ‘then shall all the trees
of the forest sing.
‫רמאו םימשמ שא ךותמ ךאלמ הנענו‬, ‫הבכרמ השעמ ןה ןה‬, ‫הלכו ןתח תחמ שבכ תרשה יכאלמ םיצבקתמ ויהו‬
Answered the angel of fire from heaven saying, they are made of the chariot and
the angels gather to capture the joy of the bride and groom
‫ולא םירבד רמאש שודקה רנה היהי ךורב ןמאנה העורה רמא‬, ‫ותניכשו אוה ךורב שידקה םהב דחיל‬
Welcome faithful shepherd is blessed there will be the holy candle saying these
things, dedicated to HKBK and along with his divine presence.
‫ותניכשו אוה ךורב שודקה דובכל איבנה והילא םוק‬, ‫םיאיבנ ראש ךמע וררועתיו‬
Eliyahu the prophet in honor of HKBK and his Shekinah and arise with you the res
t of the prophets.
‫ותניכשו אוה ךורב שודקה רחא םישרוגמ םיכלוהש תונחמ לכלו רובחה הזב ןק ול השעו‬
And {she} did in him nest in this and is the attached to him and for all the oth
er camps that go from the holy blessed one be {it} and his divine presence
‫רובחה הזב םתוא רבחל‬, ‫הדיחי איהש הניכשהמ םישרגנ םיכלוהש תומשנה תונחמ ולאל החונמ וב אצמהל‬, ‫יא‬
To them one group let it be a rest for those camps of souls that go separate the
mselves from the Shekinah who is single (as in ) Lamentations 1:1 ‘lonely sits the
city…’
‫אוה ךורב שודקה תונחמל החונמ וב אצמהלו‬, ‫םולש יכאלמ הצח וקעצ םלארא ןה )ז גל והיעשי( םהב רמאנש‬
To be resided in him is rest to the camps attached to HKBK that was said of them
(Isaiah 33:7) Hark the Arielites cry aloud; Shalom’s messengers weep bitterly. T
here is no peace but HKBK.
‫רובחה הזב םתוא רבחל םוק‬, ‫רה רהזכ ורהזי םילכשמהו םהב רמאנש ולאמ םיליכשממ לארשיב שי רשאכ ירהש‬
Go to connect them in this the attached that after all then when there is in Isr
ael those who are knowledgeable those that was said in them (Daniel 12:3) ‘And the
knowledgeable will be radiant like the bright expanse of the sky this is called
the Book of the Zohar.
‫םנודאל דובעל םיעדיש‬, ‫הנוכב ותניכשו אוה ךורב שודקה תומש לש תומש איצוהלו‬
This is the knowledge of working for their master and to withdraw intentionally
the names of names that are HKBK and his Shekinah.
‫עמש תאירק לוקב םתוא רבחלו‬, ‫הלפתה רובדבו‬
And to connect them out loud to the saying of the prayer Kriyat SHMA
‫תוריפס רשעו םיוניכו תויוה לכ םילולכ םהבש י'קנודקאי תומש ינש םהש‬
That they are two names YAKDVNKY’Y (the dual divine names) in which all designatio
ns of existences are included in the ten Sephiros.
‫תוריפס רשעל םישמשמש םהב םילולכש תותכ רשע לכו םינפואו םיפרשו הבכרמה תויח םהש םיכאלמ המכ‬
Several angels that are the animals of the chariot and Seraphim and Ophanim and
all ten classes of improvements in them that serve (are used) for the ten Sephir
os.
‫םלוכ‬, ‫ןיפל תודרפ םהיפנכו םהינפו‬, ‫ב ןיב הלפתב ןיב עמש תאירקב ןיב י'קנודקאי םהש תומש ולא לבקל‬
All of them and their faces and their wings … to receive those names of YAKDVNKY’Y
(the dual divine names) between the Kriyat SHMA names and between the prayers b
etween the praise service and certainty that name exited from his mouth in all p
laces and in each generation.
‫ק'וקיב לוק י'נדאב רוביד ןווכל ךירצ‬
Need to direct their speech of ADNY into the voice of YKVK.
‫דחאכ םתוא דחילו‬, ‫דחאכ םתוא דחימו םתוא רבצמש םלענ דיחי אוהש דחיב‬
And they are together as one as the individual disappears as they accumulate tog
ether as one.
‫הנוכה הכירצ ובו‬, ‫הבשחמ אלא רובדו לוק וב רמול יולת אלש‬
And in it consumption of direction that is not contingent to say in him that it
does not depend on the utterance of sound but rather thought
‫עמש תאירקב אוה ךורב שודקה דרוי רשאכ‬, ‫םהיפנכ לוק תא עמשאו םהב םש תויחב רמאנ‬
When HKBH descends by the Kriyat SHMA the animals (Chayot) live within and hear
the sound of their wings.
‫םילולה ינימ רשעב‬, ‫ר'תכ 'י אוהש טושפ רישב‬.
In ten kinds of praise with song that is the yud of Keter
‫ה'ניבו ה'מכח ה'י אוהש לופכ‬
Double that is Yud K Chokmah and Binah
‫ת'ראפת ה'רובג ד'סח אוהש ו'קיב שלושמ‬
Triple that Yud K Vav is Chesed, Gevurah and Tipheres.
‫תוכלמ ד'וסי ד'וה ח'צנ אוהש ק'וקיב עבורמ‬
Square that (quadruple that) Yud K Vav K that is Netzach, Hod, Yesod and Malchus
.
‫עצמאה דומע אוה לארשיל הב םיארוקו םהיניב לארשי השודקה רופצה םירמושש‬
That guard the bird of holiness of Israel that is between them and the readers o
f Israel are a page in the middle.
‫לארשט עמש והזו‬
This is the SHMA Yisrael.
‫הלצא דרוי ירה‬
After descending to her place.
‫התיא ותוא רושקל ךירצ‬, ‫ללכ דוריפ ילב דחא דוחיב םתוא דחילו‬
Need to link with her and together they are especially the rule one without sepa
ration .
‫החיש התוא ודיב איה הריבע םיתניב חשש ימ הז ינפמו‬
Because that is who is talking meanwhile his offense is that conversation.
‫תוישרפ עבראמ הלולכ 'ד םע ח'א תא התיא ותוא םירשוק עודמו‬
And why tie him with her you the Aleph with the Daleth including all four cases
(the four letters of ADNY)
‫הדיחי תראשנו הנממ חרופ היהי אלש ידכ‬, ‫דדב הבשי הכיא‬
In order that there will not be a bloom from her and remains will only be where
she sat in the breast.
‫ןיליפת ירשק המכב התיא ותוא םירשוק הז ינפמו‬, ‫הנממ זוזי אלש תיציצ ירשק המכב‬
For this reason tie him with her in several contacts of Tefillin and in several
contacts of Tzizit that will not move from her.
‫ב''ע ג ףד‬
‫םה םירשק ינשו'י תואה דצמ אוה רשק לכו‬
And all contact is by the letter Yud. There are two connections
‫י'קנודקאי ןמ 'י'י מהו תילאמשה עורזה רשק שארה רשק םהש‬, ‫ןיליפת לש תוישרפ עברא ק'וקי‬,
‫ןיליפתה יתב עברא י'נדא 'וכ 'יי םש יכ ץראה ימע לכ וארו י חכ םירבד‬
They are to the head to the left arm and the Yud Yud from ‫ י'קנודקאי‬, YKVK, four cases of T
in (Devarim 28:10)and see all the people of the earth shall see that the Lords n
ame’ ADNY in four houses of Tefillin.
‫ןיליפתה לש םינפבמ ק'יקא רשא ק'יקא‬
YKVK which YKVK…check the inside of Tefillin.
‫די לש ןיליפת לש תומש א'כבו שאר לש ןיליפת לש תומש א'כב‬
About the names of the head Tefillin and by a name of hand Tefillin
‫הנוילע אמיא וזו‬, ‫ול םיארוק ונא םלוע ןודא לש ןיליפת‬
And this is the upper mother; we call it Tefillin of Adon Olam
‫ןיליפתה תועוצר ןהש היפנכב אמיא ותוא הסכמ לארשי עמש עצמאה דומע שאר לע ןילפת‬
Tefillin on the head stand in the middle (SHMA Yisrael) the mother covers her w
ings are the Tefillin straps.
‫די לש ןילפתב הנותחתה הניכשב לארשי ותוא םירשוקו‬
And tie the same Israel in lower Shekinah of the Tefillin of the hand.
‫םינקזה וקז לש ןב לארשי עמש םירמוא ולו‬, ‫הנוילע המכח וזו‬
You could even say SHMA Yisrael it is a year old, this is the upper intelligence
‫עצמאה דומע ארקנ ומש לעו‬, ‫לארשי‬, ‫ל'א ריש‬
And on his name is called standing in the middle Yisrael a song to G-d
‫םייולה ריש לאמשמ ריש‬
On the left a song of the song of the Levites
‫םינהכה לש ןימימ ל'א‬, ‫םהינש ללוכ לארשי )ב''ע ג ףד( עצמאה דומע‬
On the right stand the Kohanim in the middle stands Yisrael which includes both.
‫ןימיב ןהכה תכרכב תדרוי המכה‬, ‫םירדי םיכחהל הצורה ובו‬
Chokmah descends with the Priestly Blessing on the right in that it wants wise l
eaders.
‫ןיפצי רישעהל הצרה ובו לאמשמ םיולה תשודקב תדרוי אמיא‬
The mother descends with the Kedushas of the Levites from the left and its runni
ng will enrich the code.
‫םהינש דוחי םהינש רשק עצמאה דומע‬
Both stand in the middle unified.
‫הנותחתה הניכשהו עצמאה דומע רשק םימלוע יח דוסי ךכ ףא‬
Even so Yesod is the life of the worlds that contact in the middle of the page a
nd the lower Shekinah.
‫הלפתב םוקמ הזיאב‬, ‫דחאכ תומש ינש םידחיתמ ובו תוכרב י'ח םילולכ ובש‬, ‫י'קנודקאי םה‬
In which place in prayer in which is included life blessings and in it two names
YAKDVNK’Y stand together as one .
‫יאשחב םיכירצ תומשה ינש רובחו‬
And both names should be secretly attached.
‫ןהפנכ הניפרת םדמעב רבדה דוסו‬, ‫וק םהב עימשהל אלש ןהיפנכ הניפרת תויח הדימעה תלפתב לארשי םדמעב‬
And the secret of the thing Yekezikiel 1:25 ‘when they stood still their wings wou
ld droop,’ Yisrael standing in prayers stands as the Chayoth’s wings droop so as not
to say it aloud.
‫הקד הממד לוק םשש‬
There was a deafening silence
‫)בי טי א''מ( שדק‬, ‫ךלמה אב םשש ינפמ הדימעב אוהש םישדקה‬
Dedicate the holiness of the Amidah because it is the king before whom you stand
.
‫ךלמה אב אל תוייח יפנכ םהב םיעמשנש שאבו שערבו הלודג חורב ירהש‬
That after all in the big wind and noise and fire and that sounds in those wings
did not come to the king.
‫שא שער חור רחא איהש הקד הממד לוקב אלא‬
But/rather in the minute of silence vocally that she {it} is the other wind of n
oise of fire
‫םהל תיעיבר איהו‬
And she is a quarter (fourth) to them
‫תחקלתמ שאו לודג ןנע ןופצה ןמ האב הרעס חור הנהו אראו לאכזחי רמא םהילעו‬, ‫תובכורש שלש ולא ירה‬
And on them said (Yechekiel 1:4) ‘I looked and lo a stormy wind came sweeping out
of the north- a huge cloud and flashing fire surround by a radiance, it is the t
hree riding in three letters KV’K.
‫י'קוק ןמ 'י הז הקד הממד לוק‬
The silence is from the Yud in the midst of KVK’Y
‫י'נדא ןמ 'י אהיו‬
And will be the Yud from ADN’Y
‫ק'וקי אוהש ךלמה אב םש‬.
There comes the king that is YKV’K
‫היוהה איה הבקנ 'י לע 'ה 'ו לע 'ה טלושש היוה לכש‬
That all existence is controlled on Heh, on Vav on Yud that female is the existe
nce
‫איה תב רכזה תפיט לע תטלוש רשאכ הבקנ תפיט ןוגכ‬
Such as a drop of female when the male drop controls
‫ךינפל םירבד רמול לוכי ימ יניס יניס ורמאו וינפל וחטתשהו הבישיה ילעב לכו והילא אב‬
Eliyahu came before them and they prostrated themselves saying...’Sinai, Sinai who
can say things to your aspects.
‫ךלמה אב ךיפבש הקד הממד לוקב אלא‬
But there is silence in your mouth as the king comes
‫ןהכ התאש הכלמהו ךלמה ישובל ןכה והילא םוק‬
Prepare Eliyahu dressed as Cohen ready for the King and Queen
‫ןבל ידגב העברא אוה ךורב שודקהל ול ןכה‬
Prepare for HKBK four white garments
‫הכלמל בהז ידגב העבראו‬, ‫השובל בהז תוצבשממ המינפ ךלמ תב הדובכ לכ הב )די המ םילהת( רמאנש‬
Four in the garments of gold to the queen, that was said (Tehillim 45:14 ‘the roya
l princess her dress embroidered with golden mountings
‫ק'וקי לש םשב םימחר םלוכ ןבל ידגב העברא‬
All four white garments named mercy YKV’K
‫אוה אלא תוירע םהב ללחמש לחומש לוחמש ימ ןיאו‬
And not those that dance (condone, desecrate) rather in nakedness
‫י'נדא דצמ ןיד םלוכ בהז ידגב עברא‬
Four in the garments of gold all of them are from the side of judgment.
‫איה אלא הרז הדובע לע לחומש ימ ןיאו‬
And no one is applied to idolatry.
‫התריבג םוקמב החפש תטלושש‬
Instead of the slave the mistress dominates
‫ואסכ ןכ ומשכ‬, ‫ושובל ןכ‬, ‫קדקמה תיב ברחנש םוימ אתע דע שבלתה אל םישובל ולאבו‬
Just him yes his chair yes his clothing and in those who are dressed and those t
hat are not dressed from now to the day the Bet Hamikdash was destroyed.
‫תורדק םימש שיבלא )ג נ היעשי(בותכ ירהש‬
About which it is written (Isaiah 50:3)’I clothe the skies in blackness’
‫תולגב איהש ינפמ תרחרחש ינאש ינארת לא הב רמאנ הניכשהו‬, ‫לארשי יאטחב םוגפ הלש אסכהו‬
And the Shekinah it was said about her…(Song of Songs 1:6) ‘Look not upon me that I
am dark,’ because she was in exile her seat damaged because of Israel’s sins.
‫ולש הלפתב אסכ הל ןקיתש ימ אוה יאכז הז ינפמו‬, ‫ולש תוצמב‬
For this reason he is entitled to her throne he who repairs his prayer by his mi
tzvoth
‫םללגב םוגפ אסכ םשמ אוהש רחא‬
Then he was away because of the damage to that chair
‫םוגפ םוקמב הרוש אל אוהש םשמ ק'וקי םש קלתסמו‬
And withdraws there YKV’K and there is no corrupted line.
‫ברקי אל םומ וב רשא שיא לכ )אכ אכ ארקיו(בותכש אוה הז‬
This is what was written (Leviticus 21:21) …no man who has the defect’ will approach
.
‫הרוש אל המוגפ המשנב ךכ םג‬
So too the defective soul does not line up
‫ותמשנ םילשמש ימ אוה יאכז‬, ‫ולצא אסכ ול השועו ק'וקי םש וב תורשל‬
Eligible is the one who completes his to serve him there YKV’K makes him a chair a
t his place.
‫'יי תרות איהש ותניכש םע אוה ךורב שודקה וב רבחתמש הפה יאכזו‬
And eligible is the mouth that joins in him HKBK with his Shekinah that she is t
he Torah of Yud Yud.’
‫האירבה תוריפס רשעב הכלמהו ךלעמה שיבלמש ימ אוה יאכזו‬, ‫י'קנודקאי םשב םילולכש‬
And eligible too are those that dress the queen in ten Sephiros in Briah include
d in the name of YAKDVNK’Y.
‫ןישובל ןכ ומשכ‬
Its name is its clothing
‫יתיער ךיתימד הערפ יבכב יתססל )ט א ריש(הב רמאנש הסוסה ול ןקתמש ימו‬, ‫ולש הבכרמ איהש‬.
And those that are installed in him about which it was said

(Song of Solomon 1:9
)’ I have compared thee, O my love, to a steed in Pharaoh s chariots, my wife that
she is his chariot.
‫תכלמ ישובל שובל אוה םיבוט םימיו תותבש ימיבש‬, ‫האירבה תוריפס רשע םהש‬
That on Saturdays and holidays the queen is dressed in garments of Malchus which
are the ten Sephiros of Briah
‫םיכאלמ תותכ רשע שבול לוחה ימיבו‬, ‫האירבה תוריפס רשע תא םישמשמש‬
And on the sand wearing ten classes of angels use the ten Sephiros of Briah.
‫תוליצאה תוריפס רשעש‬, ‫םהב ךלמה‬
That ten Sephiros of Atzilus has the king in them
‫םהה דחא ומצעו אוה‬
He is one with each of those
‫םהה דחא ןייחו אוה‬
He is one with the life in each of those
‫האירבה תוריפס רשעב ןכ וניאש המ‬, ‫דחא םהייחו םה ןיאש‬. ‫דחא םמצעו םה ןיא‬..
What is not so with the ten Sephiros of Briah they are not one with their lives.
They do not have a life of their own.
‫א''ע ד ףד‬

‫תוליצאה תוריפס רשעב ריאמ אוה לכה לע ןוילעו‬.

And on high above all he decreed the ten Sephiros of Atzilus.
‫האירבה תוריפס רשעבו‬. ‫עיקרה ילגלג רשעבו‬
And ten Sephiros of Briah. And in the ten wheels (circles) of the heavens.
‫םוקמ לכב הנתשמ אלו‬
And changeless in all places
‫איבנה לקקזחי םוק‬, ‫)א''ע ד ףד( הניכשה ינגל תוארמ ולא תולגל‬
Ezekiel the prophet established those are mirrors to the gardens of the Shekinah
.
‫שא ילהגכ םהיארמ תויחה תומדו )גי א לאקזחי( םהב רמאנש‬, ‫הרותה ימצטו הרותה תודוקנב‬
It was said by them (Yechezkiel 1:13) Such then was the appearance o the creatur
es, with them was something that look like burning coals of fire by the points o
f the Torah and the taste of Torah.
‫תויחה תומדו רמאנ תויתואה לעש‬
The letter said that the animal figures
‫שא ילחגכ םהיארמ‬, ‫תודוקנ ןה ולא‬
The appearance of the coals of fire are like the points (in Torah)
‫םידיפלה הארמכ תורעוב‬, ‫םימעט ולא‬
A fire as the appearance of torches those are the tastes
‫תויתוא ולא םילכשמהו עיקרה רהזכ ורהזי םילכשמהו )ג בי לאינד( םהבו‬
And in them (Daniel 12:3) and the enlightened will be radiant like the bright ex
panse in the sky and the enlightened are these letters.
‫ורהזי‬, ‫םהב םיריאמש תודוקנ ולא‬. ‫ רהזכ‬, ‫םימעט ולא‬
Be radiant these points to give as signs in the Zohar the indications in them
‫םלוכמ הלולכ הניכשהו‬
And the Shekinah is included in all of them
‫תויחה ןיב תכלהתמ איה )גי א לאקזחי( רמאה הילע‬
And she it was said (Yechezkiel 1:13) kept moving about amongst the creatures
‫םימעטה תודוקנ לש תונוילע תויח ןהש‬
That they are creatures of superiority (higher) of the indications of the points
‫תויתואה תודוקנ לש תונותחת תויחו‬, ‫הלעמל אתלוגס ןהו ֶה הז ומכ‬, ‫י'י'י תוזומרש תונוילע תויח שלש‬
And the lower creatures of points of the characters like this (Heh with three do
ts above) – and they the segol are superior the top three creatures are superior
are hinted by the Y’Y”Y in creation of the boxes containing YHV’H, YHV’H, YHV”H (Tefillin)
‫ךלמ ק'וקי ןהו‬
‘And they YKV’K was king (contain the king)
‫ךלמי ק'וקי ךלמ ק'וקי‬
And YKV’K is the king YKV’K will be king
‫ת'ראפת ה'רובג ד'סח ןהש תונוילע תויח שלש ינפ‬
The face of the three higher creatures is Chesed, Gevurah and Tipheres
‫תונותחת תויח ןהש ל'וגס הטמלו‬, ‫ד'והו ד'וסי ח'צנ ינפ‬
And the lower segol these are the lower animals with the face of Netzach, Yesod
and Hod.
‫ק'וקי א'ישי ק'וקי ר'אי ק'וקט ך'כרביב םיזומרש‬
This is hinted at in three priestly blessings
‫םדא המשש היח עצמאה תדוקנ‬
The creature in the middle is called man
‫ה הז ומכ‬, ‫תויחה ןיב תכלהתמ איה‬, ‫ֶה הז ומכ הטמל שלשו הלעמל שלש ןהש‬
Like this Heh she walks among the creatures which are three up and three down li
ke this Heh (Heh with Segol above and below)
‫שלש לכל תיעיבר איה‬, ‫ששל תיעיבשו‬.
She is a fourth for all three and a seventh for six
‫תונותחת תויח שלש דוסו‬, ‫)א א לאקזחי(זמור אוה םהילע‬, ‫הנש םישלשב יהיו‬
And the secret of the three lower creatures hints (Ezekiel 1:1)’In the thirtieth y
ear…’
‫יעיברב זמור עצמאה תדוקנ לעו‬, ‫םדא ינפ עברא אוהש‬, ‫ה'מ ח'כ הנוילע המכח‬
And the midpoint hints at the fourth that he was four faces of man the upper Cho
kmah Kaf-Cheth- Mem-H eh (letters of Chokmah)
‫הלעמלמ ןילע םדא הארמכ תומד )וכ םש(וב רמאנש‬
That we will say in him {it}(Ezekiel 1:26) image as semblance of a human form f
rom above
‫ֶה תואה תודוקנ דוסב לכהו‬
And everything secretly points to the Heh (with the Segol above and below)
‫'ה תוא וז שדחל השמחב‬
On the fifth of the month this is the sign (Heh)
This is speaking about Ezekiel 1:1…’on the fifth day of the fourth month.’
‫ם'יקלא איהש‬.
That she is Elokim
‫ק'וקי םשל י' ונכ‬
Restore the Yud of the name YKV’K
‫ם'יקלא ןובשחכ א' סכה הלוע ךכש אסכה איהו‬
And so is Aleph the seat of the throne because of Elokim
‫תונוילע תויח עבראל תישימח ןוילע רתכ איהו‬, ‫תונותחת עבראל תישימחו‬
And there is the upper crown of one fifth for four higher creatures and one fift
h for the four lower creatures.
‫לכה ןודאל אסכ איהו‬, ‫לכה לע ןודא‬, ‫זונגו הסכמ אוהש‬
And she is a throne for the master of every thing, she is a hidden cover for the
master of all.
‫לאקזחי האר הז רוסש רמאת םאו‬..
And if you say this is what Yechezkiel saw…
‫תויח ולא תומד אלא היה אל‬
Not it was rather just the image of the creatures
He understands in part the working of creation visualized in these creatures tha
t appear within describing a state of mind he is experiencing along with its rev
elation
‫תויח ולא תומד אלא היה אל‬
And not that he (actually) saw these creatures
The experience that Yechezkiel has is an inner vision, an enlightenment that he
describes in this way.
‫ומתוחב רטש חלשש ךלמכ אלא‬, ‫ומתוחמ הועש לע םושר ךלמה ןקוידו‬, ‫ךלמה ןקויד אוה תוליצאה תוריפסבש‬
But rather as a king who sent a bill signing and a portrait of the king is regis
tered on a wax seal, the Sephiros of Atzilus is really a portrait of the king, t
he Sephiros of Briah are the kings seal and the Sephiros of Yetzirah and the ang
els they are a drawing of the creatures in wax.
We have to be actively aware of the answers within. The levels of Kabbalah’s worl
ds are explained in terms of what is real and what becomes its image. Atzilus i
s a portrait of the king. It is the likeness of Hashem and yet is still not the
actual embodiment since Hashem cannot be encompassed like that. Briah is the k
ings seal stepping down the reflection even further and then in Yetzirah that is
the drawing another step removed still reflecting but more dimly it would seem.
Thoughts mirror these levels of description in that the pure thought that is Has
hem is something we get only by reflection or via the Shekinah. It is unified a
nd yet as we all experience thought is composed of thought multiple and layered
and these levels of Kabbalah are ways to describe the multi tiered operation of
thought.
‫םדא הארמכ תומד לאקזחי תוארמב רמאנ הז ינפמו‬
And before this we will say in the mirrors Yecheziel’s image as semblance of a per
son
‫תויחה תומדו‬, ‫שממ תויחה אלו‬
And the image of the animals, was not the animals really
‫ךלמה האר אל ןימי לכש ימל‬, ‫רפכ ןב היהו‬, ‫ונקויד רינ לע וא הלבס לע ול םימשורו וליבשב לאשו‬
To all of those did not rightly see the king, and there was yokel so they spent
asking of him on her suffering or on a paper portrait
This speaks about how we often to not see the forest for the trees. The unity o
f transformation takes place through a synthesis of ideas of which the TKZ is ma
nifesting step by step. Look for the real thing itself instead of accepting jus
t its reflected image.
‫היתחת יולת םלועה לכש הדוקנ שיו‬, ‫םינותחתה יבגל שמשה ןוגכ‬, ‫מכ תדוקנכ עיקרה תחת םדא ינבל תיארנ‬
And the whole world depends on the point under it, like the sun on the bottom, l
ook for people under the sky as a kametz point is several times greater than (le
tters) all admit points of the Torah, about their height, and look us points. Th
us far)
This is to say even the smallest may become the greatest. In terms of thought e
specially the underlying causes are much more awesome so to speak than the effec
ts they bring about. Imagine Moshe contemplating Hashem and then turning away G
-d forbid to go after a lost sheep and then forgetting about that connection. I
t is a small intention that evolves into a great matter.
(‫)א א לאקזחי‬, ‫רבכ רהנ לע הלוגה ךותב ינאו‬, ‫)י ז לאינד( רהנ הז‬, ‫יהומדק ןמ קפנו דגנ רונ יד‬, ‫לא‬
(Yecheziel 1:1) When I was in the community of the exiles by the Chebar river, t
his river (Daniel 7:10) “A river of fire streamed forth before Him; thousands upon
thousands served Him, Myriads upon myriads attend him…
‫ןינפל ןמ אציו ךשמנ‬, ‫)שא לש רוניד רהנ יפ( וחיתפ ןירפסו בתי אניד והושמשי םיפלא ףלא‬
The court sat and the books were opened…” (The river Dinur of fire ) continuously at
tracted and exited from and to their aspects thousand thousands will be used.
‫ודמעי ןינפל םיכאלמ תובבר אוברו‬
And myriads of myriads of angels will stand by their aspects
‫ררבתמ ןידה‬, ‫םיחותפ וב םירפסו‬
The judgment it is clear and books in him open
‫הנשה שארב םיחתפנש םירפס השלש םהש‬
That they opened three books in the new year
‫לפשה םלועב תומהדזמש ןתמהוזמ שא לש רוניכ רהנ ותואב תומשנ תולבוט ובו‬
And in it were purged the souls of the same river of fire dinur to free them of
impurities
‫ן'ורטטמ הזו‬, ‫םלוע דוסי קידצ לש וקוידב‬
And this Metatron brought about the righteous foundation of the world.
‫הרובגה דצמ שא לשו רוניד רהנ אוהש‬
This same river Dinur of fire was from the side of Gevurah
‫דסחה דצמ ןיגלפ רהנ‬, ‫םימ יגלפ‬
Rivers that stream from the side of Chesed streams of water.
‫ר"בכ והמ רבכ רהנ לע אוה הזו‬
And this he is on the river already. What is already.
‫עצמאה דומעל בכר ן'ורתתמ הז‬..
This Metatron stands in the middle of the vehicle
‫)אי חי םילהת( ףעיו בורכ לע בכריו‬,
He (Tehilim 18:11) mounted a cherub and flew.
‫)אי ב ב''מ( שא יסוסו שא בכר אוהו‬,
(2nd Kings 2:11) And a fiery chariot with fiery horses
‫תובכרמ אובר םישש ללוכ אובר‬
Including six hundred thousand chariots
‫תובכרמ אובר ח'י ללוכ אוה םימלוע יח קידצה דצמו‬
And from the righteous side he lives in the worlds including eighteen thousand c
hariots
‫ןאנש יפלא םיתבר םיקלא בכר והזו‬
And this is one of Elokim’s thousands of vehicle that please him
‫אובר ינשמ םניאש םיפלא ינש הנשמה ילעב והודימעהו‬, ‫םיפלא תרשע אובר לכ םהש‬
Placed with the deputy two thousand not secondary ten thousand they are all the
ten thousands of the thousands
‫םיפלא םירשע םיתובר‬
Tens of thousands twenty thousand
‫םניאש םינש‬
Years they are not…
‫קה ינפל ןתוא תוולעהל לארשי תולפת לש תוכרב ח'י לבשל ן'ורטטמ םע םידרויש םיפלא רשע הנומש וראשנ‬
Remaining were eighteen thousand that descend with Metatron the customary eighte
en blessings of prayer of Yisrael to raise the world, before them HKBK eighteen
worlds the righteous foundation of the worlds
‫)ןאכ דע( קידצ שארל תוכרבו‬.
And the blessings of the righteous are first (so far)
‫)א א לאקזחי( הניכש וז הלוגה ךותב ינאו‬,
(Yechezkiel 1:1)And I was in exile called the Shekinah
‫ינש םוי לש םיעיקר 'ה םימשה וחתפנ‬
The heavens opened the five heavens on the second day
‫םימשה לש 'ה‬
Five in the Heavens.
‫א'ק ו'או א'ק ד'וי י'ק ו'או י'ק ד'וי םרוקמש תויח הארמ םימושר הבש‬
In which there was a vision of the creatures the source of which was in Yod Kay
Vav Kay, (2nd Kay spelled with a yud spelled) Yud Kay Vav Kay (2nd Kay spelled w
ith an Aleph)
‫ק'וקי‬. (‫)א א לאקזחי‬, ‫ם'יקלא תוארמ האראו‬, ‫ןושאר םוי לש רוא השמח‬
YKVK. And visions of Elokim the five lights of the first day.
‫הנושאר 'ה דגנכ‬, ‫רוא השמחמ הלולכ‬
Against five the first included five lights.
‫)ול חכ תומש( ֻאִאֹאֵאָא אוהש‬.‫ייל שֶדֹק םתוח יחותפ‬
That he (by chaning the vowels under the five Alephs the kamatz-the tzerei, the
holam, the hirik and the kubutz) the seal inscription Holy to the Lord
This is according to different vowels under each Aleph.
‫ק'יקא הקארמ 'א לכו‬.
And all the Alephs is adapted for use in AKYK
‫םיקלא תולוע ולא תודוקנו‬, ‫תודוקנ עבש םהבש‬, ‫הטמל שלש הלעמל שלש‬.
These points are of Elokim in which there are seven points three up and three do
wn.
‫עצמאב םלת‬
A furrow is in the middle
‫םהל ינימש דחא עיקרו‬.
And the heavens are one eighth to them
‫םימשה עיקרב םיקלא )ז א תישארב( םתק ןתיו וב רמאנש‬
That we will say in him (Bereishis 1:8) Elokim called the expanse heaven.
‫תכל יבככ העבש דגנכ ֻאִאֹאֵאָא תודוקנ לש תוצוצנ עבשו‬, ‫ןאכמ שלשו ןאכמ שלש‬, ‫ותיעצמאב ה'מח‬, ‫יבר‬
Seven twinkling points (the points under and over the five Alephs referenced abo
ve) versus seven Maccabi far three here and three here chamatz in the middle fou
r to all three, and seven to six.
‫ם'לח תרוצב איהו‬
And she is in the form of a Cholam
‫וצמק אלמ םשמ )ןהכה( ץמקו )ב ב ארקיו( שמח ולאב‬, ‫'ה אוה תודוקנ שמחב חתפנ רשאכ "י אוה ץמק‬
In the those five and the (Vayikra 2:2) (Cohen )shall scoop out of it a handful
of its Kamatz his Yud " when he opened it in the five points his Heh'
‫תועבצא שמח‬, ‫'י אוהש ץמוק חתפנ ןהבש‬, ‫תוריחה ירעש םישימחל‬
Five fingers in which he opened a handful of Yud…fifty gates of freedom
‫יעצמא אוהש םילח ןובשחכ ק'י תויתואו‬, ‫ק'ו ןובשחכ קירחו‬
And characters YK on account of the Cholam that he placed in the middle and the
Hiriq on account of the VK.
‫עורז 'ו‬, ‫ףתכ 'ה‬
And Vav the arm Heh the shoulder
‫תועבצאה יקרפ ד'י ץ'מק‬
Kamatz of Yod are the chapters of the fingers
‫ק'י סכ לע די יכ רמאיו )זט זי תומש( אוה הזו‬, ‫ק'וקי וניקלא ק'וקי םיזמור םהו‬
And this he said (Shemos 7:16) ‘ it means hand upon the throne YK and he hints at
YKVK your G-d is YKVK
‫ו'זוכ ז'סכומב ו'זוכ םיזמור םיקרפ ד'י לאמש די לש תועבצא שמחבו‬
And the five fingers of the left hand are Yod the chapters hint at Hashem Elokan
u Hashem.
‫ ח'כ םהב‬In them strength
(‫'יי ח'כ אנ לדגי התעו םהילע רמאנש )זי די רבדמב‬
That we will say on them…(Bamidbar 14:17) Let me Lord’s forbearance be great.
‫ה'וא ה'יא הלוע ךכו‬, ‫ח'כ‬
And so is not the aleph with yud hey or the aleph with vav heh, the strength
‫ןושארמ םורמ דובכ אסכב )בי זי הימרי( םיזומרש‬
That is hinted (Yiramiah 17:12) ‘throne of glory exalted from of old.’
‫וקלתסהש דימ‬
Immediately that they withdrew
‫)ו א הכיא( ףדור ינפל חכ אלב וכליו‬,
(Aikah 1:6)’And they could only walk feebly before the pursuer.’
‫הנשמה ילעב והודימעה הז ללגבו‬, ‫ותכ לכב הבר הימש אהי ןמא רמואה לכ‬, ‫יעבש לש וניד רזג ול םיערוק‬
And on account of this with the middle deputy all said Amen the artist would be
great in the skies the characters annulling the verdict of seventy years
‫םינש םיעבש םהש‬, ‫םינש םייתאמו ףלא רחא‬, ‫שדקמה תיב ברחנש‬, ‫דימתה לטובשמ םתוא בשיחש שיו‬, ‫בש ינפמ‬
That they are seventy years, for twelve hundred years, destroyed the Temple and
calculated them from cancelled… continually since the rank of Yaakov depends on th
e end of redemption, this is a real rank give written if he sign on to Yaakov, a
thousand two hundred ninety.
‫)חי המק םילהת( 'ב וב ףיסוהש שיו‬, ‫תמאב והאראי רשא לכל ויארק לכל 'יי בורק‬
And he added that (Tehilim 145:18)The Lord is near to all who call Him to all wh
o call Him with sincerity.
(‫)ג זס םש‬, ‫ךכרד ץראב תעדל‬
(Tehilim 67:3) That your way be known on earth
‫ץרא ךכ ףא‬, ‫םיעשתו םיתאמ ץ'ר ףלא‬, ‫א ןובשחכ ץוחל ויהי רשאכ )בי דפ םש(חמצת ץ'ראמ תמא םהב םייקל‬
Although this land of a thousand…running two hundred ninety to establish in them t
ruth in the land will grow when there will be pressed on account of the land.
‫םינש םיעבש םניד רזג לבא‬
Seventy years is the verdict
‫רחא רבד‬, ‫םיליכשמהו‬, ‫תודוקנ ולא‬
Something else, the enlightened those are the points
‫תודוקנ ולא‬
Those are points
‫וריהזי‬, ‫תויתואב תוריאמש‬
They will (let you know) warn of the luminous letters
‫תולוגע תודוקנ ןהש‬
That they are round points
‫תועבורמ תויתוא‬
Square letters
‫אסכה תויח עברא וארבנ תויתואבש‬, ‫)גי א(לאקזחי ןינעב םהילע רמאנש‬,, ‫שא ילחגכ םהיארמ תויחה תומדו‬
That in the letter were created four animals of the throne that was said on them
in idea of Yechekiel…(1:13) ‘Such then was the appearance of the creatures that loo
ked like the burning coals of fire’, those are the points of Torah that they are n
ine.
‫אסכה ילגלג העשת וארבנ ןהבש‬
In which they were created nine circular wheels of the throne
‫םילגלג העשתל ירישע אוה אסכה‬
The chair is tenth for nine wheels
‫א''ק ו'או א'ק ד'וי ןהש תויתוא רשע םהב תוריאמש‬
That brighten in them ten letter they are YKVK.
‫וארבנ ןהבו‬
And in them they were created
‫ק'וקי ןהש תויתוא עבראו‬, ‫תויח עבראב תוריאמ‬, ‫וארבנ ןהבו‬
Four letters that are YKVK brighten in four animals in them they were created.
‫עצמאה דומע אוה ק'וקי םשו‬, ‫תמא‬.
And there standing true in the middle is YKVK
‫תמא תרות ותניכשו‬
And his Shechinah is the truth of Torah
Whenever interpretations of Torah rings true the Torah student has this experien
ce of the Shechinah which is how he knows the truth of whichever particular conn
ection has been discovered or rediscovered.
‫םיקלא אוהש אסכה ארבנ הב‬
In her is created the throne of Elokim
‫םיקלא ארב תישארב והזו‬
And this is ‘in the beginning created Elokim
‫םיקלא אוהש אסכה ארב תישאר איהש הרותב‬. ‫ם'יקולא ןובשחל א'סכה הלוע ךכש‬
In the Torah that she firstly created the throne that is he Elokim. That is the
throne on account of Elokim
‫א''ע ה ףד‬
‫האירבה תרות שיו‬, ‫תוליצאה תרותו‬
There is the Torah that was created the Torah of Atzilus.
‫האירבה תרות‬, ‫)בכ ח ילשמ( וכרד תישאר יננק 'יי‬,
Torah that is creation, YY’ (Mishlei 8:22) ‘as of the first of his works of old’
‫תוליצאה תרותו‬, ‫)ח טי םילהת( המימת 'יי תרות‬,
And the Torah of the Atzilus …Torah of YY (Tehilim 19:8) The Torah of the Lord is
perfect’
‫)גי חי םירבד( ךיקלא 'יי םע היהת םימת הבו‬, ‫)א די םירבד(לארשי לע רמאנ הלש דצמו‬, ‫'ייל םתא םינב‬
And in it will be intact with (Devarim 18:13)Hashem your G’d its on the other said
about Yisrael (Devarim 14:1 You are the children of Hashem
‫ומשב היולתש 'יי תרות איה תוליצאה תרותש ונל ןינמו‬
And how do we know that the Torah of Atzilus is the Torah, it is standing by the
name of Hashem
‫)וט ג תומש(והודימעה ךכ אלא‬, ‫םלעל ימש הז‬, ‫ה'סש ק'י םע ימש‬
But that middle (Shemos 3:15) is my name forever Y’K with 365
‫ת'מר ק'ו םע י'רכז‬
A token with the level of V’K
‫א'ירת היתויתוא ןובשחב הרות‬
Torah because of the 611 (number it adds up to in gematria)
‫ג'ירת איה ךל )א''ע ה ףד(היהיאלו יכנא םעו‬
And you will be raised straight up in her six hundred thirteen
‫הרותב הפסונש 'ב והזו‬
And this (Bet) in turn was added to Torah
‫םדא הרותה תוז‬, ‫איק ו'או איק ד'וי הז‬, ‫ולחני םימכח דובכ )הל ג ילשמ(הז ינפמו‬
This is the Torah of Adam YKV’K and because of this (Proverbs 3:35) the wise shall
obtain honor
‫הרות אלא דובכ ןיא הנשמה ימכח והודימשהו‬
And the wise of the Mishnah are not destroyed because of the honor of Torah.
‫ארבנ דובכ שיו‬
And there is honor created
‫לצאנ דובכ שיו‬
And there is honor imparted.
‫האירבה תרות דצמ‬, ‫םידבע לארשי ינב יל יכ )הנ הכ ארקיו(לארשיב רמאנ‬
From the side of Torah that is in Briah it was said in Yisrael…(Vayikra 25:55) ‘for
it is to me that the children of Yisrael’ were slaves.’
‫תוליצאה דצמו‬, (‫'וגו 'ייל םתא םינב )א די םירבד‬.
And from the side of Atzilus (Devarim 14:1)you are the children of Hashem’ …and so o
n
‫ןילע ק'לא ןיאש לכה לע ןוילע לכה לע הלעמו‬, ‫ויתחת אלו‬, ‫םלועה ידדצ העבראל אלו‬
And all over the top about everything there to check on us, not beneath him, and
four sides of the world
‫תומלוע לכ אלממ אוהו‬, ‫ונודא תאריב םיבואכמו תורצו םירוסי הב לבקמו ףיקמ אהו‬, ‫הפוסב הבהא‬, (‫בדמב‬
And he fills all the worlds and he receives comprehensive suffering and troubles
and pains in the fear of his master, love in the (Bamidbar 21:14) ‘end as they pl
aced with the Mishnah to those with questions and disputes.
‫הפסב בהו תא‬.
The lover of the end
‫הפוסב הבהא והודימעהו‬
And placed love at the end.
‫תוגרדה לכ ףוס הניכשה םהל התיהש המש‬, ‫הרובגה דצמ ןידו הישוק‬, ‫דסח תבהא ןימי דצמ הבהא םהל הכפה‬
What they had at all levels of the Shechinah the end of all progression, difficu
lty and judgment from the side of Gevurah converted them to love from the side o
f the right the love of Chesed
‫רשועמ המיקל ופוס ינועמ הרותה תא םייקמה לכ הז ינפמו‬, ‫הפוסב הבהא אוה הזו‬
And before this all that fulfills the Torah in poverty and ends standing up weal
th and it is love at the end.
‫רשועמ התוא םייקמ אלש ימ לכו‬, ‫ינועמ המיקי אל‬
And anyone who maintains her wealth (will not) be established in poverty
‫'יי תאריב תישימח הגרד‬
The fifth step in the fear of Hashem (YY’)
‫תמיקתמ ותמכח ותמכחל ותארי םידקמה לכש הנשמה ילעב הוד ימעה‬, ‫ידקמה לשו תמיקתמ ותמכח םידקמה לשו‬
People that are lacking in Mishnah all this precedes the fear that is the wisdom
that establishes wisdom, and precedes the wisdom that is enduring the prelimina
ry (beginning of ) wisdom taking place is a part of the wisdom that takes place
in the fear of sin is not the wisdom that is enduring.
‫המוד אוה המל ותאריל ותמכח םידקמה לכש‬, ‫תוחתפמ ול ורסמ אלו םיימינפה תוחתפמ ול ורסמש ימל‬ ‫יחה‬
That all that precedes the wisdom of fear is similar to what it is for those who
delivered to him the inner keys and not delivered to him the external keys wher
eby will convene .
Just as key comes before a door is opened so too does the fear of Hashem come be
fore the understanding that is produced by its wisdom.. You cannot open the ext
ernal without the internal keys.
‫דוס ךרדבו‬, ‫'י םש י'נדא‬, ‫יי תארי‬
And on the way a secret will be discussed about the Yud in YY and ADNY
‫הלש םיינוציחה תוחתפמ ןה תויתוא עברא ולאו‬
The four letters are designated as her external keys
‫המכח איה ק'וקי ןמ 'י‬
Yud from YKV’K is Chokmah
‫םיימינפה תוחתפמ ןה םשה הז לש תויתוא עבראו‬
And four letters of this is the name there with its inner keys.
‫חתפת יתפש י'נדא הלפתב םימידקמ הז ינפמו‬, ‫םהרבא ןגמ 'יי התא ךורב ק'וקי םשב הל םימתוח ךכ רחאו‬
And before this the early (preliminary –prior to the Amidah) prayer Hashem open th
ou my lips to pray ..and later those subscribers to her by name YKV’K …Blessed are Y
ou Hashem the shield of Avraham.
‫ הוהי םשב הארי איהש א'בש םידקמ ךכ ףאו‬, ‫םימחר ץ'מק איהש הבהאל‬
And so it is Sheva that she will show by name YHVH will constitute, for the lo
ve that she Kametz shows in Mercy
‫)זט וס והיעשי( הרובגה דחמ א'בש‬, ‫טפשנ 'יי שאב יכ‬
Sheva on the other hand the strength (Isaiah 66:16) “for with fire will the Lord c
ontend.”
‫ןימימ ץ'מק‬, (‫םשמ )ןהכה( ץמקו )בי ה ארקיו‬
Shall scoop from the right and Kametz (the Kohen) shall scoop from there.
‫םידירומ אלו שדקב םילצמש ינפמ‬
Holiness from the shadows and not lower
‫הבהא ןהש תווצמ ח'מרל הארי ןהש השעת אל ה'סש םימידקמ הז ינפמו‬
And for this reason early they do not see the 365 commandments are love.
‫וכו םלעל ימש הז )וט ג תומש( בותכש אוה הז‬, ‫ה'סש ק''י ימש‬, ‫ח'מר ה''ו םע ירכז‬
This is that rewriting of my (Shemos 3:15) This shall be My name forever,” my name
Y’K 365 remember together with V’H 248
‫'יי תאריב תישש הגרד‬
The sixth step …fear of Hashem
‫)ו גל היעשי(וכ ךיתע תנומא היהו‬
And the stability of thy times (Isaiah 33:6)
‫םיערז רדס הז תנומא‬.
This faith in order Zeraim (Seeds)
‫דעומ רדס ךיתע‬
…inheritance of the order of Moed (Festivals)
‫םושנ רדס ןסח‬
Have control of the order breath -Nashim (Talmud-3rd order)
‫ןיקיזנ רדס תעושי‬
Salvation of the order of damages (Nezikin Mishnah 4th order)
‫תמכח המכח םישדק רדס‬
Intelligence of the order of Kodashim-holiness –(5th order of Mishnah)
‫תורהט רדס תעדו‬
And the knowledge of the order of Tohorot- 6th order of Mishnah)
‫ןכ 'ה תארי שי םא‬, ‫אל אל םאו‬
If there is fear of Heh yes
‫ט''קנ ן''מז ןמיסו‬
And the sign (to take hold of the appointed time)
‫דוס ךרדב הנשמ ירדס השש ולאו‬
Those six orders of Mishnah of the secret way
‫עצמאה דומעמ םה‬, ‫הנשמ ירדס השש ללוכש‬
They stand in the middle which includes six orders of Mishnah
‫'יי תארי איהש ותניכש ילב ותוא תחקל הצורש ימו‬, ‫ףולא דירפמ ןגרנו )חכ זט ילשמ( רמאנ וילע‬
And those that want to take him without the Shechinah upon him the fear of Hashe
m it was said (Mishlei 16:28) “And a querulous one alienates his friend.
‫ותניכשו אוה ךורב שודקה ןיב דורפו ץוצק השוע וליאכ‬
As if making the cut divided.between HKBK and his Shechinah
‫דורפ ושעי אלש ידכו‬, ‫הנשמ ירדס השש םדא דמולש יפ לע ףא‬, ‫ותניכש איהש 'יי תארי ול םידקמ אלו‬, ‫קה‬
And in order that will not make divided, even though that a person learns six me
thods studying Mishnah and not advances or show him the fear of Hashem and his S
hechnah HKBK {it} is not a line at his place
‫ןכ 'יי תארי שי םא הז ינפמו‬, ‫אל אל םאו‬
If before this there is fear of Hashem then yes, if not, not.
‫ודיב םולכ היה אל וליאכ‬
As if there was nothing in his hand.
‫דסחה דצמ הנוילע אמיא איה תנומא‬
A belief of the upper mother from the side of mercy.
‫הנומא איהש עמש תאירק הבש‬
In which Kriat Shma this is a belief
‫הובגה דצמ ךיתע איהו‬, ‫וגו קדקה לא תע לכב אבי לאו )ב זט ארקיו( רמאנ ובש‬
And she is your times form the high side in which was said (Vayikra 16:2) “not to
come at will (anytime) into the temple,’ and back.
‫עצמאה דומע דצמ אוה ןסח‬
Strength (Wealth) is the middle page
‫חצנה דצמ תארקנ תעושי‬, ‫)טכ וט א לאומש( םחני אלו רקשי אל לארשי חצנ םגו‬,
Salvation calls from the side eternity (Netzach) “and also glory of Yisrael does n
ot deceive or change his mind.” (Shmuel 15:14)
‫דוה אוהש םשדק רדס איה המכח‬
Wisdom (Chokmah) is the order of the temple that is magnificence (Hod)
‫תורהט רדס אוהש דוסי אוה תעדו‬
And knowledge-mind (Daas) is the foundation (Yesod) that is an order of Tohoros
‫הנומא איה הנותחתה הניכשה‬
The lower Shechinah she is faith
‫תומש ינש םילולכ ובש קידצה דצמו‬, ‫ןמא‬
And from the righteous side in which are included two names, Amen
‫י'קנודקאי םהש‬
That they are (YKVK and ADNY intertwined)
‫)אי א תישארב( רשא ונימל )ב''ע ה ףד( ירפ השע ירפ’ ץע קידצבו‬, ‫ץראה לא וב וערז‬
And in the righteous tree fruit come forth as the fruit …”fruit trees of every kind
on earth,” (Genesis 1:11)
‫םיערז רדס ארקנ הז ינפמו‬
And this is called the order of seeds (Zeraim (Mishnah -1st order)
‫שש תלחתב םיפרושו שמח לכ םילותו עברא לכ םילכוא ובש דעומ רדס אוהש דוהה דצמ איה ךיתע‬
Your times is from the side of the Magnificence (Hod) this is the order of Festi
vals (Moed – 2nd order of Mishnah) on which to eat all four hang every five burn t
he beginning of six
‫הרובגה דצמ ןיקיזנ רדס אוה תועושי םישנ רדס ובש עצמאה דומע דצמ אוה ןסח‬, ‫ל םיאצוי םיניד לכ םשש‬
Wealth standing in the middle where the order of Nashim(women) is the prosperity
of the order of Nezikim (Damages) from the side of Gevurah that there are all j
udgments about who does harm to his fellow.
‫דסחה דצמ תארקנ המכח‬, ‫םירדי םיכחהל הצורה הבש‬, ‫חצנ ומעו םישדק רדס אוהו‬, ‫יב תומענ בותכש אוה הז‬
Wisdom is called the grace (Chesed), which wants to become wise leaders and the
order of Kedoshim (Holy things) and with eternity (Netzach), it is written (Tehi
llim 16;11) “delights are ever in your right hand.”