READING: BETWEEN AFTER MIDNINGHT AND DAWN FRIDAY

Zohar for All. Introduction of The Book of Zohar. The Letters of Rav Hamnuna Saba

The Letters of Rav Hamnuna Saba

22) In the beginning. Rav Hamnuna Saba said, “We have found in the words Beresheet Barah Elokim Et [In the beginning God created the] an inverse order of letters. First, it writes Bet, and then Bet, Beresheet Barah, then it writes Aleph, and then Aleph, Elokim Et. When the Creator wished to make the world, all the letters were still hidden, and two thousand years prior to the creation of the world the Creator was observing and playing with the letters.”

Explanation: He asks two questions: 1) Why did the letters Aleph-Bet come in an inverse order in the beginning of the Torah, first Bet and then Aleph? 2) Why were those letters doubled, first the two letters Bet of the two words, Beresheet Barah, and then the two letters Aleph of the two words Elokim Et?

He answers: When the Creator, Bina, wished to make the world, to elicit ZON, the world, the letters—vessels of ZON—were still hidden, included in GAR—AVI—and were not known. Also, HB are called “two thousand years.” Before the world was created, the letters of ZON were included in HB. This is why this incorporation of ZON in HB is referred to as “Two thousand years prior to the creation of the world, the Creator was observing and playing with the letters,” since then ZON were regarded as MAN in two thousand years, which are HB, and the MAN always cause delight in the upper one. Therefore, at that time, when they became MAN in HB, the Creator was looking and playing with the letters.

23) When He wished to create the world, all the letters came before Him, from last to first. The letter Tav went in first and said, “O Lord of the world, it is good for You to create the world with me, for I am the seal on Your ring, which is Emet [truth], meaning the last letter in the word Emet. You are called by the name Truth. It is becoming of the King to begin with the letter Emet, and create the world with me.”

The Creator replied to her, “You are comely and upright, but you are unfit to create the world with you, since you are to be inscribed in the forehead of men of faith, who will keep the Torah from Aleph to Tav [from A to Z], and in writing you, they will die. Moreover, you are the seal of death, since Tav is the last letter in the word Mavet [death], as well. And because you are so, you are unfit for the world to be created with you.” She promptly departed.

Explanation: When He began to sort out the ZON, which is called “the world,” in order to create them, all the letters of ZON came before the Creator, starting with Tav, the last of all the letters, and ending with Aleph, the first of all the letters. They came from last to first and not in their usual order in the alphabet because they came by the order of MAN, in which they are arranged in the order of Tav-Shin-Reish-Kof [inverse order of letters], and the order of Aleph-Bet-Gimel is the order of MAD, from above to below. But the order of the MAN is always contrary to the order of the MAD, as it is from below upward.

This commentary on the letters is profound indeed. To somewhat clarify it, I will give you a short introduction into the vastness of this commentary. The creation of the world means improvement and existence in a way that the world can exist and complete the aim for which it was created. It is known that God has made them one opposite the other. Opposite each force in Kedusha [holiness], the Creator made an equal force in the Sitra Achra, opposite from the Kedusha. As there are four worlds ABYA of Kedusha, there are four worlds ABYA of impurity opposite them.

Hence, in the world of Assiya there is no distinction between one who serves God and one who does not serve Him, as there is no distinction whatsoever between Kedusha and impurity. Accordingly, how can the world exist? How can we tell good from evil, Kedusha from impurity?

However, there is one, very important scrutiny, which is that another god is barren and does not bear fruit. Hence, those who fail in him and walk by the path of ABYA of impurity, their source dries out and they have no blessing of spiritual fruits. Thus, they wither away until they shut completely.

The opposite is those who adhere to Kedusha. Their works are blessed, as it is written, “As a tree planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers.”

This is the only scrutiny in the world of Assiya to know if he is in Kedusha or to the contrary, as it is written, “‘And test Me now in this,’ says the Lord of hosts, ‘if I do not open for you the windows of heaven and pour out for you a blessing until it overflows.’” Afterwards, it is written, “So you will again distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him.” Thus, it explains that it is impossible to tell one who serves the Creator from one who does not serve Him, but only in the blessing.

This is the heart of this commentary of the letters, since all the letters came to create the world according to the instruction of the degree in Kedusha that is unique to that letter, for the twenty-two letters are the elements of all the heads of the degrees in the four worlds ABYA. Each of them appreciated its own merit, indicating that by obtaining her degree, the people of the world would be able to make the Kedusha prevail over the shells, to reach the desired end of correction. But the Creator replied to each of them that opposite here is that same force in the shells, as well, hence, people will not obtain any scrutinies through her.

Then came the Bet, whose instruction in her degree is Beracha [blessing], opposite which are no shells whatsoever, since another god is barren and does not bear fruit. Then the Creator told her, “Indeed, I will create the world with you,” since only in her was there scrutiny and distinction, telling between a servant of the Creator and one who does not serve Him, since she did not have an opposite in the Sitra Achra. Hence, the world will indeed exist in her, to scrutinize and to enhance the Kedusha over the Merkavot [chariots/structures] of impurity, until death is swallowed up forever and they arrive at the end of correction.

We should also know the division of the twenty-two letters into three degrees—Bina, ZA, and Malchut. This is so because above Bina there are no vessels, which are the letters.

Also, the twenty-two letters in Bina are called “big letters,” the twenty-two letters in ZA are simply called “letters,” and the twenty-two letters in Malchut are the small letters. Similarly, they each divide into three degrees—Bina, ZA, and Malchut—since there are Bina, ZA, and Malchut in the twenty-two letters in Bina, and so there are in the twenty-two in ZA, and in the twenty-two in Malchut.

It is so because the twenty-two letters themselves divide into three degrees—units, tens, and hundreds. The units, from Aleph through Tet, are the nine Sefirot of Bina. The tens, from Yod to Tzadi, are the nine Sefirot of ZA, and the hundreds are from Nukva. This is why there are only four letters Kof-Reish-Shin-Tav in Malchut, since she occupies only four of the Sefirot of ZA, from his Chazeh and below—NHYM, where Kof-Reish are NH and Shin-Tav are Yesod and Malchut.

We need not ask why the units are in Nukva, tens are in ZA, and hundreds are in Ima, since there is always an inverse relation between the lights and the vessels. In the vessels, the upper ones come first, and it is the opposite in the lights—the lower ones come first. Thus, if there are only units of vessels there, from Aleph to Yod, there is only Malchut of lights there. And if the tens of the vessels come, as well, the light of ZA of lights comes, too. And if the hundreds of the vessels are completed, too, Kof-Reish-Shin-Tav, the lights of Bina come, which are hundreds. For this reason, the hundreds are regarded as Bina, the tens as ZA, and the units as Malchut, though with respect to the vessels themselves, it is the opposite—the units are in Ima, the tens in ZA, and the hundreds in Nukva.

The Letter Tav

The letter Tav entered first. Each of the letters of the alphabet has a unique degree under its control. Hence, Tav argued that she was better qualified to improve the world than all the other letters because there is the rule of truth in her, and she seals the ring of the King.

It is known that the Sitra Achra lives only on the tiny luminescence that the Kedusha illuminates for it, as it is written, “And her legs go down to death,” and as it is written, “And His kingship rules over all.” This is the meaning of the leg of the Kof [ק] that reaches below the line of letters, indicating the tiny luminescence that Malchut gives to the Sitra Achra. Hence, of all twenty-two letters, only in the Kof is there an extension of a leg below, for she belongs to the letters of Malchut because Kof-Reish-Shin-Tav are in Malchut.

However, in the beginning, the left leg of the Tav extended below the line. But the Creator saw that the grip of the Sitra Achra would be too strong, so the Creator stopped her and retreated her leg to end equally with the line of Kedusha. This is why her left leg grew thicker, for the part that extended outwards, which He drew back, folded over her there, and thus, no illumination reaches from her to the shells and the Sitra Achra.

Moreover, she was established as the seal of the ring, watching over the shells to not draw near and suckle from the Kedusha through there, and anyone who touches her dies. Also, the tiny luminescence that is needed for the sustenance of the shells was done in the letter Kof, since because she was the tallest letter in Malchut, and far from the shells and the Sitra Achra, there is no fear of the shells gripping too strongly.

This is why she is called Kof, indicating that from her comes the beginning of the power to the Sitra Achra and the shells, called “evil man,” resembling the Partzufim [plural of Partzuf] of Kedusha, as it is written, “God has made them one opposite the other,” like the Kof [also monkey in Hebrew], which is similar to a man, people mistake them, and they lie in the name of the Creator.

This is what the Tav argued: “Since I am the seal of Your ring, for I stand at the end of every Partzuf, not letting the shells approach and suckle from the Kedusha and lie in Your name, it is befitting that the world will be created with me. Through me will be all the scrutinies between the Sitra Achra and the Kedusha, and all the people in the world will be assured to reach their vocation.

“You are called by the name, ‘truth.’ It is appropriate for the King to begin with the letter Emet [truth] and create the world with me.” Since Your name is truth, which means that it is impossible to cling to You except by obtaining the quality of truth, it is befitting for the King to begin with the letter “truth,” and create the world with me because with my quality, people will repel the Sitra Achra and the shells and will adhere to You. Then, the end of correction will be guaranteed for all the people in the world.

It is written, “The Lord is near to all who call upon Him.” To whom is He near? He repeated and said, “To all who call upon Him in truth.” Is there anyone to call Him falsely? There is; it is one who calls and does not know whom he is calling. It is written, “To all who call upon Him in truth.” What is “In truth”? In the seal of the King’s ring—the middle line, the seal of the Mochin with the Malchut, which is called “the King’s ring,” which is the wholeness of everything.

The Creator replied to her that she was unfit for creating the world with her because with her force, the judgments would be too harsh, for even complete righteous—who have already been rewarded with an inscription of her seal and keep the Torah from A to Z—are still punished by her harsh force because they did not protest against the wicked.

Moreover, she is also the seal of death, as by her was death created in the world, since people died only because the serpent forged her seal and made Adam HaRishon sin with the tree of knowledge. Hence, it is impossible that the world will be able to exist through her.

The Letter Shin

24) The letter Shin entered before Him. She said to Him, “O Lord of the world, it is good for You to create the world with me, for in me is Your name, Shaddai, called, and it is becoming to create the world with a holy name.” He said to her, “You are comely, you are good, and you are true. But because the letters SheKeR [Shin-Kof-Reish, meaning ‘lie’ or ‘falsehood’] took you to be with them, I do not wish to create the world with you, for there will not be falsehood unless the letters Kof and Reish take you.”

Explanation: There are two ends to the Nukva, one is called Malchut of Malchut, which is the Tav, and the other is called Yesod of Malchut, which is the Shin. The thing is that when she is without a construction from upper AVI, the Tav is considered the Sium [end] and it is a harsh judgment. And when she is a Partzuf constructed by upper AVI, the letter Shin is made at her Sium, where the three heads of the Shin [ש] indicate illumination of HGT of Ima, which Malchut receives through ZA at her point of Sium, as it is written, “A well which the leaders dug.”

Through this illumination, she becomes a vessel to receive 100 blessings from ZA, as we learn, “A woman makes a covenant only with the one who has made her a vessel,” for by that she becomes a receptacle to receive 100 blessings from Yesod of ZA. For this reason, this Sium is called “the middle point of the settling,” since all the settling in the world comes from her. It is also called “Yesod of Nukva.”

For this reason, the letter Shin is called the letter of truth, like the Tav, and it is called “the King’s seal,” like her, since the word seal has many meanings: 1) It points to the conclusion of the Partzuf, like the King’s seal, which comes at the end of a text that is written in the King’s name. 2) The King’s seal is like the King Himself. Thus, the writing of the King’s seal causes the same fear as though it was the King Himself.

This is why the seal is called “the sign of truth,” since by that, all the genuineness is apparent from the seal. However, the Shin has an advantage over the Tav, since the Shin is called by the name Shaddai, which means that He said to His world, “Dai [enough], spread no further.” This indicates the construction of the world in terms of settling, which ended in the Shin. He said to His world, “Enough, spread no further,” into the Tav. This is the reason why the point of Sium of the Shin is considered the middle point of the settling.

This was the argument of the Shin: “It is good for You to create the world with me because Your name, Shaddai, is called in me.” Once she saw that He had rejected the Tav because of the harsh quality of judgment in her, the Shin thought to herself that the Creator would choose her quality for the creation of the world, since she has all the merits of the Tav, for she is the King’s seal, too, and she, too, is the letter “truth.” But she has another merit—that the name Shaddai is called in her, for she was selected for the Sium of the Nukva for the settling of the world, and not the Tav. Thus, she mustered the courage to come before the Creator, so He would create the world with her quality.

The Creator replied to the Shin, “Although your virtue is great, precisely because this is so, your opposite in the shell is very strong. There would not be falsehood in the world had the two letters of forgery and falsehood of the shells not taken you, meaning Kof and Reish.”

Commentary: There are two sources to the Sitra Achra and to all the shells:

1. Tiny luminescence, which the Kedusha [holiness] itself shines for them so they can exist and not be canceled for as long as they are needed to punish the wicked. In that regard, their construction is not great because the illumination is very small, only to sustain them, with the male of the shell being with only VAK without a Rosh, and the Nukva of the shell being only a point without any expansion whatsoever. The tiny illumination is drawn to them through the letter Kof, and this is the beginning of their power to resemble Adam of BYA of Kedusha, as a Kof [also monkey] in relation to man, as it is written, “God has made them one opposite the other.”

2. The corrupting of the lower ones. By their evil works, they elicit lights of Kedusha to the shells. The first corruption occurred in the sin of the tree of knowledge, by which they were given a great structure with five Partzufim and ABYA, as there is to the Kedusha.

That second source is the letter Reish, which indicates that the letters rise and cling up to Bina of Malchut, which is the letter Dalet. This is so because the twenty-two letters of the Malchut divide in her into Bina, ZA, and Malchut: the units are Bina, the tens are ZA, and the hundreds are Malchut. Thus, the Dalet of the twenty-two letters of Malchut stands at the beginning of her ZAT of Bina, since the letters Aleph-Bet-Gimel are GAR, and from the letter Dalet through Tet, they are VAK of Bina in Malchut.

This Dalet indicates the poverty and misery in Malchut as a whole, since Malchut has nothing of her own, except for that which her husband, ZA, gives her. That quality of hers is inscribed in her Dalet, since when she is full, she is Dalet-Lamed-Tav, from the words “poor” and “empty.”

Also, the Dalet has a protruding angle at her roof [ד], indicating the protrusion of Hassadim in her, which the Dalet takes from the Gimel before her, for Gimel is from her GAR of Bina, who receives from her corresponding phase in ZA, while she is from her corresponding phase in Bina, where Hassadim are in great abundance. This is why she is called Gimel, from the word Gomel Hassadim [rewarder of Hassadim], for she rewards the Dalet with Hassadim, since she has nothing of her own, and she gives her abundant Hassadim. This protrusion of Hassadim is implied in the angle on the roof of the Dalet.

However, the opposite of Malchut of Kedusha—as it is written, “A quarrelsome one separates the Champion”—is a poor one who is proud and does not wish to receive from the Gimel and yield before her. Instead, she pretends to be the Rosh [head] with great pride. By this flaw, the angle was erased from the Dalet, meaning the protrusion of Hassadim in her, and she became poor and meager, since erasing the angle from the Dalet gives her the form of Reish, Rash [meager/poor], as it is written, “Even in his kingdom he was born poor.”

The unification of ZA and the Nukva of Kedusha is in the letters EHaD [“one,” Aleph-Het-Dalet]. This is so because Aleph-Het is the nine Sefirot of ZA, imparting from Gimel of Bina to Gimel of Malchut, by which the Malchut becomes a Dalet with a protruding angle with abundant Hassadim. By that, the ZON become one flesh in complete unification. It turns out that when the lower ones corrupt their actions, they give power to Malchut of Sitra Achra to cling to the Dalet—Malchut—erase the angle that protrudes in Hassadim, and turn her into Reish. At that time, the EHaD [“one,” Aleph-Het-Dalet] becomes AHeR [“other,” Aleph-Het-Reish], and other gods cling to ZON of Kedusha, as it is written, “A quarrelsome one separates the Champion.”

Then it is considered that the letters Kof-Reish of the Sitra Achra rob the seal of the Shin—the letter “truth”—for themselves, and the Yesod of Nukva, which is the receptacle of Yesod of ZA. Thus, now the Shin has come to another god, of the Sitra Achra, since the Yesod [foundation] for the Nukva of Sitra Achra was built in this Shin, hence the Sitra Achra grew with ten complete Sefirot with Rosh, and the Shin that she robbed became a point of ruin to her, since the Sitra Achra is built out of the ruin of Kedusha.

From here were the ABYA of the evil Adam [man] built. It has been explained how the Kof-Reish are the two origins of the Sitra Achra, hence they are called “letters of forgery,” since the Sitra Achra forged them in order to destroy the construction and unification of the Kedusha, to be built on the ruin of the Kedusha. It is done primarily by extending the Shin to them—the form of Yesod of Nukva—into their lot and their authority, by forging the Dalet into Reish, forging the “one” into “other,” creating a structure for the Partzufim of other gods. Thus, falsehood and forgery would not exist in such a big structure had the Kof-Reish of Sitra Achra not robbed the Shin for themselves.

This is why the Creator replied to the Shin, “You are comely, you are good, and you are true, but because the letters SheKeR [Shin-Kof-Reish, meaning “falsehood”] have taken you to be with them, I do not wish to create the world with you, for there would not be falsehood unless the letters Kof-Reish take you,” since there would not be construction for the forgery and falsehood of the Sitra Achra had they not robbed the Shin for themselves. Hence, the world must not be created with her quality because her opposite is equal to her, and the end of correction is not guaranteed through her.

The Letters Kof, Reish

25) This implies that anyone who wishes to tell a lie should first take a basis of truth, and then his lie will hold. It is so because the Shin is the letter of truth, in which the fathers were unified, since the three lines in the Shin imply to the three patriarchs, HGT, and the Kof-Reish are letters that are seen on the evil side because the Sitra Achra is cold, without heat and vitality, since it suckles from the Malchut when she is a frozen sea. To persist, they take the letter Shin into them, creating the combination KeSheR [“connection,” “bond,” Kof-Shin-Reish], which means strengthening and sustaining. When the Shin saw that, she departed from Him.

Commentary: The illumination of HGT of Bina, which are given to the Nukva through Yesod of ZA, built the point of Sium of the Nukva into a vessel, a receptacle for 100 blessings from ZA. HGT are called “patriarchs.” This is why it was said that the fathers were unified in her, and because of that, it is called “a letter of truth.”

Kof and Reish are letters that are seen on the evil side. They are the two origins of the Sitra Achra, and they take the letter Shin into them and create the combination KeSheR [connection/bond]. This is so because by erasing the angle of the Dalet of EHaD [one], they rob the Yesod of Nukva of Kedusha—the Shin—into them, building the Yesod of Nukva of the shell in the letter Shin. By that, they have a very strong hold of Kedusha, which is called KeSheR, since a bond indicates that the hold is very strong and hard to detach.

The Letter Tzadi

26) The letter Tzadi entered. She said before Him, “O Lord of the world, it is good for You to create the world with me, for in me, the Tzadikim [plural of Tzadik (righteous)] are sealed, and You, who is called Tzadik, are written in me, as it is written, ‘For the Lord is righteous, He loves righteousness,’ and it is fitting to create the world with me.”

He told her, “Tzadi, you are Tzadi, and you are Tzadik, but you must be hidden. You should not be so disclosed as to begin the creation of the world with you, to not give the world excuses.” The reason why she had to be hidden is that she was Nun [נ], and the Yod [י] of the Name—who is the holy covenant—came and rode over the Nun, and united with her, creating the Tzadi [צ].

When the Creator created Adam HaRishon, ZA, He created him as two Partzufim—a male Partzuf and a female Partzuf—attached to one another through their backs. For this reason, the face of the Yod is turned back from the Nun, like a Tzadik, for the Yod turns one way and the Nun turns the other way, and they are not returned to being face-to-face. Also, the Creator told her, “I will separate your attachment of back-to-back, and make you connected face-to-face. However, you will rise to be so in another place, and not right at the beginning of the creation of the world, for then you must be back-to-back, which means that her illumination is hidden. Hence, she must not be used for the creation of the world.”

Explanation: Once the Tzadi saw that the Tav was rejected due to the harsh judgments in her, and the Shin was rejected because of the grip of the Sitra Achra to her, she found courage to think that she must be worthy of creating the world with her, since she, too, has the merit of the seal, and in addition to them, there is no hold to the Sitra Achra in her at all.

She said, “The righteous are sealed in me,” meaning the seal of the token of the covenant of holiness, through circumcision and exposure, which repels all the outer ones. “And You, who is called Tzadik [righteous] are written in me,” since the Creator, too, Bina, was established as Tzadik and Tzedek [justice], like ZA, which are GAR of Bina that were established in AVI, where the trail of Aba sits in the path of Ima.

And the beloved Ketarim [plural of Keter (crown)], which always embrace in a never-ending coupling, as it is written, “The Lord is righteous, He loves righteousness.” Righteous implies to Yesod of Aba. Righteousness implies to Yesod of Ima, NH, who are called “righteousness of the Creator.” And because the righteous love righteousness, their coupling never stops. This is why she said, “I am fit for creating the world with me, and through my quality, the world will exist and is guaranteed to reach the end of correction.”

He told her: “Tzadi, you are Tzadi and you are Tzadik.” The letter Tzadi is Yesod of ZA. When Yesod is included with the Nukva, it is called Tzadik, since there are nine Sefirot of ZA from the letter Yod to the letter Tzadi, and the Kof is the beginning of the Nukva. And when the Nukva is attached to Yesod, the Kof is attached to Tzadi, and then Yesod is called Tzadik.

This is why the Creator praised her, “You are Tzadi,” in your place in Yesod of ZA, “And you are Tzadi” in My place, for you are inscribed in Me in a never-ending coupling. And you are also Tzadik, since the Nukva is included in you, too, in the Kof after the Tzadi. And yet, you are unfit for creating the world with you.

It was written, “You should be hidden, you should not be so disclosed,” since she was Nun. This is so because Yesod of ZA includes the Nukva with him, the Kof in Tzadik [the suffix of the word Tzadik], as the Creator implied to her, “You are Tzadik.” And when the Nukva is included in Him in the form of the Tzadi, she is depicted in Him as the letter Nun, since the Nun is Gevura of ZA.

This is so because Yod, Kaf, Lamed are GAR, KHB, Mem, Nun, are HG, and it is written about this Nun, “I am understanding [Bina], might [Gevura] is mine.” This is so because in Gadlut, when HGT become HBD, this Gevura becomes Bina, and in Katnut, when Aba took Ima out, Bina becomes Gevura, Nun, hence Nefillah [falling] is implied in her, since she falls from GAR to VAK by Aba, who took Bina and ZON outside the Rosh.

It was said, “You should not be so disclosed … to not give the world excuses.” She must be hidden because there was the Nun, and the Yod of the Name—meaning the holy covenant—came and rode over the Nun and united with her. Thus, the Nukva included in Tzadi is a depiction of the letter Nun in her—Gevura with respect to the fallen Bina—and the Yod in her is Yesod of ZA itself, which is the name of the holy covenant.

They stand depicted as back-to-back, their backs attached to one another and their faces are revealed outwards, since the face of the Yod looks outwards and not to the side of the Nun, and the face of the Nun looks outward and not to the side of the Yod. This implies that there is gripping in their posterior, hence, their posterior must be hidden, as it is written, “Their backs turned inward,” so the outer ones will not grip to them.

It was said, “You should not be so disclosed … to not give the world excuses.” It is so because since there is a deficiency in your posterior, you must be hidden, to not give the outer ones excuses to cling there among the adherents. Hence, you are unfit to create the world with you, since in you, too, there is gripping for the shells. By the Tzadi, whose Yesod and Malchut in her are back-to-back, Adam HaRishon came out back-to-back, as well, in two Partzufim, since when the Creator created Adam HaRishon, ZA, He created him in two Partzufim.

The Creator also told her, “I will detach you,” meaning detach the attachment of back-to-back in you, and make you connected face-to-face. However, you will rise to being so in another place. And if you say, “I can create the world with you face-to-face as I am destined to detach you and then make you face-to-face, that, too, is not an argument, since even when I establish you face-to-face with the Nukva, it will not be in your place below, but only through ascent to My place, the place of upper AVI. And since the face-to-face will not be established in your place, there will be gripping to the shells on your degree even then, hence you are unfit to create the world with you.”

“The Creator also told her,” meaning moreover, I am destined to detach you, separate the adhesion of back-to-back in you, and make you face-to-face. However, it will not be in your place, but you will rise to being so in another place, the place of AVI, for then she will rise and clothe AVI. But your own place will not be corrected until the end of correction, and how will I create the world with you while there is a grip to the outer ones in you?

The Letter Peh

27) The letter Peh entered before Him. She said to Him, “O Lord of the world, it is good for You to create the world with me, for the redemption that You are destined to do in the world is inscribed in me, for it is Pedut [another word for redemption]. That is, the redemption is Pedut from our enemies and begins with the letter Peh. For this reason, the world should be created with me.”

He said to her, “You are comely, but Pesha [crime/transgression] is written in you in concealment, like a snake that strikes and pulls its head into its body.” Similarly, one who sins bends his head, hiding himself so as to not be seen, and stretches his hands out to sin, like the shape of the Peh [פ], whose head is bent into her. And He also said to the letter Ayin [ע], in which the word Avon [sin/transgression] is written. And even though she said, “There is Anavah [humility/humbleness] in me,” the Creator told her, “I will not create the world with you.” She departed from Him.

Explanation: The letter Peh said that the redemption that is destined to be in the world is inscribed in her, hence she is worthy of the world being created with her. It is so because the exile and redemption in the world depend on the Nukva, since when the Nukva has no structure of GAR, Mochin, Israel are exiled from their land, the land of Israel. This is because the land of Israel below corresponds to the land of Israel above, the Nukva of ZA, and as there is separation above between ZA, Israel, and Nukva, his land, Israel below are separated from their land. And when the children of Israel improve their ways, they cause Israel above to bestow upon his Nukva, his land, and build her with Mochin, and unite with her face-to-face. At that time, the children of Israel below are rewarded with redemption and they, too, return to their land.

And those Mochin of GAR of the Nukva, which ZA builds, come to her clothed within NH of ZA, and the Moach of Hochma of the Nukva is clothed in Netzah, the Moach of Bina is clothed in Hod, and the letters Ayin, Peh, are NH of ZA. This is the argument of the Peh, Hod of ZA, that “The redemption that You are destined to do in the world is inscribed in me, since the Mochin of Nukva that bring redemption to the world are clothed in me. Hence, if you create the world with my quality, there is no doubt that they will be fit to arrive at the end of correction.”

But why did the Peh consider herself better suited for the creation of the world than the Ayin? After all, the Mochin of Nukva clothe in NH—Ayin-Peh—and they are essentially in Netzah, which is Ayin? It is because “This is the Pedut [redemption],” since the Pedut is only in the quality of Hod, Peh. And regarding the Pedut, first Ima redeems the Nukva from the judgments, and then the Nukva is worthy of redemption.

It is written, “Like an eagle that stirs up its nest, that hovers over its young.” We learn that the eagle is merciful to his sons, saying, “It is better for the arrow to permeate me than to permeate my sons,” since the MA is unfit for Mochin except through the correction, when the mother lends her clothes to her daughter.

The Nukva is restricted at its source, to not receive the light. That is, since the first restriction, she could not receive any Mochin. However, because Ima went outside of Rosh of AA and became VAK without a Rosh, her letters ELEH [Aleph-Lamed-Hey] were drawn to the Nukva and the Nukva, too, was built in the name Elokim. Ima is called “an eagle,” who is merciful toward his sons, ZON. Hence, she went outside and her level was halved into VAK without a Rosh, an arrow, as it is written, “It is better for the arrow to permeate me.” By that, she redeemed the sons from the judgments, and they became fit for reception of Mochin in her vessels ELEH.

This is the meaning of Pedut and Pidion [both mean redemption], when Ima redeems the Nukva from her judgments. Were it not for that, she would be unfit for Mochin. This redemption applies primarily to the left line of Nukva, where the judgments are present, as well as to Hod of ZA—the letter Peh. This is why the Peh thought that she was better qualified than the Ayin, since the Pedut from Ima is clothed only in her and not in the Ayin, since the judgments are on the left line and not on the right line.

He said, “You are comely, but Pesha [crime/transgression] is written in you in concealment.” It is so because all the redemptions during the six thousand years are only in VAK of Mochin of Haya. And this is because GAR of these Mochin—inner AVI that operated in Nekudim—were hidden and will be revealed only at the end of correction, after the correction of the sin of the tree of knowledge that Adam HaRishon sinned—drawing the upper Mochin to the separated BYA below the Parsa where there are no vessels of Ima but the restricted Malchut, the Parsa below Atzilut, where the bottom Hey of the first restriction now stands, ending the lights of Atzilut from spreading from her downward.

By drawing the abundance below Parsa of Atzilut, a transgression was written in Nukva, when the serpent came over Eve and cast filth in her. This filth will be mended only at the end of correction, as it is written, “Death shall be swallowed up forever, and the Lord God will wipe tears away from all faces,” since the lack of the Mochin of the inner AVI that were concealed is called “tears.”

There are two tears that the Creator brings down to the great sea, corresponding to two eyes—these inner HB that were hidden and gone. Eyes are HB, and tears are a deficiency in them, due to the filth that was mingled and was made into a tear through the sin of the tree of knowledge.

This caused the ruin of two Temples, and these tears are not wiped away from the face of the Nukva, unless when death is swallowed up forever—when the sin of the tree of knowledge is completely corrected, since transgression—death—will be corrected forever. At that time, GAR of Mochin of Haya will illuminate, meaning the inner HB, and it follows that the Lord God has wiped the tear.

“He said to her, ‘You are comely, but Pesha [crime/transgression] is written in you in concealment. Although there is Pedut in you through Ima, by which you bring redemption to the world, meaning Mochin of Haya—through which all redemptions come—yet, those redemptions lack wholeness because they were re-exiled from their land and the two Temples were ruined once more, for Pesha is secretly written in you. It is so because the Pedut of Ima still cannot completely blot out the transgression of the sin of the tree of knowledge, hence there is still gripping for the shells in you, since the Mochin are only from VAK of Haya and lack the Rosh of Mochin of Haya. And since there is gripping to the shells in you, you are unfit for the world to be created by you.’”

“Pesha [crime/transgression] is written in you in concealment, like a snake that strikes and pulls its head into its body.” Since that transgression is hidden, the power of the snake, which strikes the people of the world and brings death to the world, is still in all its strength and cannot be removed. It is like a snake that bites a person and promptly pulls its head into its body, and then it is impossible to kill it, since the serpent is killed only when its head is hit.

This is what he caused Adam, to sin with the tree of knowledge, and to his sons, bending his head and stretching out his hands to sin. That is, the Mochin that are drawn through the Pedut of Ima are the bending of the head, as well, and only his hands, HGT, appear with that Mochin. Thus, the hold of the serpent is still in the Peh, for which she is unfit for the creation of the world with her, for she is not qualified for the end of correction.

The Letter Ayin

“And He also said to the letter Ayin [ע], in which the word Avon [sin/transgression] is written. And even though she said, ‘There is Anavah [humility/humbleness] in me,’ the Creator told her, ‘I will not create the world with you.’” Upper Ima is called Anavah. When Netzah of ZA, Ayin, dresses with the Mochin in the Nukva, she ascends and clothes upper Ima, and Ima adorns in her decorations. She said, “There is humbleness in me, since Ima, humbleness, is clothed in me.” However, because of the Pesha [transgression] concealed in those NH, the Creator said to Ayin, “I will not create the world with you.”

The reason why Pesha is called Avon [iniquity] here, and not Pesha—as in the Peh—is that the majority of the Pesha is written in Hod, Peh, since Hod of ZA is from the incorporation of Malchut in it, in which the shells gripped by the force of the sin of the tree of knowledge. But Netzah of ZA is already the quality of ZA itself, in which there is really no hold for the shells in him. Yet, as we learn, when a thistle grows next to a cabbage, when one comes to pick it out, sometimes the cabbage is picked out with it. Thus, he is flawed because of it. This is how the shells grip to Netzah, too. This is why this corruption is regarded as iniquity in him, to indicate that in fact, he is upright, but he was twisted by his connection with the Hod.

And the reason why it does not say about the letter Ayin “The letter Ayin entered,” as it says about all the other letters, but includes it with the Peh, is because NH are two halves of the body. Hence, both of them rose as one, but The Zohar explains the reason for each of them separately, one at a time.

The Letter Samech

28) The letter Samech entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for in me there is Semicha [support] for the fallen, as it is written, ‘The Lord supports all who fall.’” He told her, “Because of that, you are needed in your place; do not move away from it, for if you move from your place, in the word Somech [supporting], what shall become of those fallen, since they rely on you?” She promptly departed from Him.

Explanation: The letter Samech is Tifferet of ZA, Bina of Guf. This is so because the names KHB that turned into Hassadim in ZA have changed into HGT. Also, Bina divided into two phases, GAR and ZAT. The GAR in her became upper AVI, clothing from Chazeh of AA and above and are still regarded as Rosh of AA, even though they stand at his Guf, as they are light of Hassadim, as it is written, “For he desires mercy.” And since they do not receive light of Hochma even while they are in Rosh AA, the exit from the Rosh does not diminish them at all, and they are still regarded as Rosh AA. They are called Samech because those GAR of Bina were established as AVI, and six Sefirot HBD HGT spread in them through the Chazeh.

But ZAT of Bina, which are from the incorporation of ZON in Bina and are not the actual Bina, were divided from Bina and became Partzuf YESHSUT, which clothe the four Sefirot TNHY of AVI from Chazeh of AVI and below. They need illumination of Hochma, to give to ZON. And since they departed the Rosh of AA into being a Guf, and are devoid of Hochma, they were blemished, due to their exit, and became VAK, lacking a Rosh. They are called blocked Mem [ם], since they take up only four Sefirot TNHY of AVI, which dress there.

Also, the division of Bina into Samech and blocked Mem was done in Bina of AA, who went outside the Rosh of AA and expanded in his HGT through the bottom third of Tifferet in him, and they impart all the Mochin to ZON.

However, not all times are the same, since when the lower ones improve their actions and raise MAN to ZON, and the ZON to AVI, AVI and YESHSUT become one Partzuf and rise to AA. They impart complete Mochin in illumination of Hochma from AA to ZA and from ZA to the Nukva, which are one hundred blessings, since the Samech (60 [in Gematria]), which is upper AVI, became one with the blocked Mem (40 [in Gematria]), which are YESHSUT, and together they add up to the number 100.

Indeed, when the lower ones corrupt their works once more, the Mochin depart from the ZON and return to being VAK and a dot, AVI and YESHSUT divide from one another, upper AVI become Samech again—the six Sefirot HBD HGT, each of which consists of ten—and YESHSUT become a blocked Mem once more, TNHY of AVI.

And when ZON are in Katnut of VAK and a dot, there is fear from the gripping of the shells, at which time they would fall from Atzilut to the separated BYA. This is why upper AVI give them of their Samech, where although these lights are only light of Hassadim, they are still considered pure air and Rosh, hence the shell has no gripping on ZON during the Katnut, as well, since those lights of Samech protect them. For this reason, these lights are called Samech, since they support the ZON from falling from Atzilut while they are in Katnut in VAK without a Rosh.

The letter Samech said before Him, “For in me there is Semicha [support] for the fallen, as it is written, ‘The Lord supports all who fall.’” This was because she thought herself better qualified than all the letters preceding her because the lights of Samech can shine for the ZON even during their Katnut, since they are only light of Hassadim, and there is no gripping of anything to the shells in these lights of Hassadim, since the external ones escape the lights of GAR of Bina.

For this reason, she considered her quality better suited to create the world in her, since she could protect the people of the world even while their actions were corrupted, and then there would be no gripping to the shells, as well.

The Creator told her, “Because of that, you are needed in your place; do not move away from it.” In other words, since your place is to support the fallen, to protect them during the corruption of the people of the world, you must be only in this place and not move from it. If the world were to be created with you, and your quality were to always have satisfying domination, those fallen ones, ZON, would remain forever in Katnut, and the lower ones would not awaken to raise MAN, and all the great Mochin that should yield the end of correction would not appear. Thus, you must remain only in your place, the place of correction, while the lower ones are unworthy. But when they merit, they will be able to draw the great Mochin from the entire level, one hundred blessings.

And the Creator told her, “For if you move out of your place in the word Somech [supporting], what shall become of those fallen? They would always remain fallen, forever needing your support. And since they are supported only by you and the ZON have no wholeness to stand on their own, you are unfit for the creation of the world with your quality.”

The Letter Nun

29) The letter Nun entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for in me is it written, Norah Tehilot [awesome in praises]. Also, it is written in the praise of the righteous, Naavah Tehila [praise is becoming].” He told her, “Nun, return to your place and rely on the Samech, for because of you she returned to her place. The Nun is written in the word Nefillah [falling], and the Samech, which is the meaning of ‘The Lord supports all who fall,’ returned to her place for them, to support them.” She promptly returned to her place and departed Him.

Commentary: Once the Nun saw the Samech being turned down, for she is used only in Katnut, only for support, the Nun thought that she would certainly be fit for the creation of the world, since she had all the merit of Samech, and she also served in Mochin of Gadlut. For this reason, she did not have that deficiency for which the Samech was rejected.

The letter Nun said, “For in me is it written Norah Tehilot [awesome in praises].” This is so because Gevura of ZA is called Nun, since she was entirely sweetened in Bina’s quality of mercy, which is called “Nun (50 [in Gematria]) gates of Bina.” As a result of this Gevura, ZA is called “awesome in praises,” since upper Ima is called “praise” and because his Gevura extends from Bina, he is called “awesome in praises.” And this Nun of ZA is operating in Yesod of Gadlut of ZA, during the coupling with his Nukva, at which time because of him, the Nukva is called “praise,” as well, like upper Ima. Thus, ZA holds both the upper praise as well the lower praise.

The letter Nun entered and said before Him, “For in me is it written, Norah Tehilot [awesome in praises].” By being Gevura and left line in ZA, I draw Hassadim that come out of the letter Samech, who is the upper praise. Thus, because of me, ZA is called “awesome in praises.” Hence, I have all the merits of the Samech, since the Hassadim that are drawn by her are GAR and completely remove the outer ones from any grip, all as the merit of the Samech.

There is yet another merit in me, the praise of the righteous, as it is written, “praise is becoming,” for I also operate in Yesod of Gadlut of ZA, as was said above, that because she was the letter Nun, and the letter Yod of the name came and rode over the Nun, uniting with her and becoming the Tzadi, this Nun is regarded as the praise of the righteous, where even during the Gadlut, when ZON rise to AVI, this Nun operates in Yesod of ZA back-to-back. However, she draws pure air from upper AVI, which are Samech, and then the Nun is called “praise of the righteous,” since the Yod, who is the righteous, the foundation [Yesod] of the world, rides atop her. And then she is called “praise is becoming,” since she draws Mochin of Gadlut to Malchut.

It follows that all the beauty of Malchut is received from the Nun in Yesod of ZA. This is why the Nun argued that the world should be created in her, since by her illumination, the Mochin of Gadlut were added, too, giving sustenance and persistence to ZON of their own, and not only support, like the Samech.

The Creator told her, “Nun, return to your place, for because of you the Samech returned to her place. It is not as you think—that your quality is the complete correction, in which there is no longer gripping for the shells. Rather, your quality, too, needs support from the Samech, since you are still back-to-back, and the lights of the Samech are revealed outwards to keep you from the outer ones. It follows that it is for you, too, that the letter Samech returned to her place, to support you. This is still not the complete correction, hence we will not create the world with you.”

The Letters Mem, Lamed

30) The letter Mem entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for in me You are called Melech [king].” He told her, “Indeed, this is so. Yet, I will not create the world with you because the world needs a king. Return to your place, you, the Lamed, and the Kaf, for it is unbecoming of the world to be without a king.”

Commentary: Mem is Hesed of ZA, who receives from his corresponding phase—Hesed of Bina—as it is written, “The Lord will command His grace in the daytime,” which is a day that goes with all the days. And during the obtainment of Mochin for ZA, his HGT became HBD, Hesed of ZA rises and becomes Hochma, then the light of the face of the living King was revealed from ZA.

This was the argument of the Mem for creating the world with her: “For in me You are called Melech [king].” When the light of the King’s face appears in the world, there will certainly not be a gripping for the outer ones any longer, and the end of correction will be guaranteed in the world.

He said to her, “So it is indeed, but I will not create the world with you because the world needs a King.” In other words, it is impossible to reveal this light in the world because the world needs this great light to clothe only in the three letters Mem-Lamed-Kaf. And it was said, “Return to your place, you, the Lamed, and the Kaf, for it is unbecoming of the world to be without a king.” In other words, return and bond with the letters Lamed and Kaf, and then it will be possible for this great light to be revealed in the world, for it is unbecoming of the world to stand without a king, that is, the world cannot persist and exist without clothing in the order of the three letters Mem-Lamed-Kaf [Melech].

Explanation: The Mem of Melech [king] is the great Hesed, as it is written, “The Lord will command His grace in the daytime,” the day that goes with all the days, a wide-open Mem. The Lamed of Melech is a tower that flies in the air, meaning Bina that becomes Hochma in Rosh AA, expanding to ZA. The Kaf of Melech is the Malchut, Nukva of ZA, since there is no Melech without Malchut [also means kingship]. Moreover, all the Gadlut of those high Mochin are revealed only through the Malchut and by her permission, and at that time, the Malchut is regarded as illuminating for ZA in three places:

1. She has become His throne, as in the King sitting on a high and towering throne, since this quality is as it is written, “He made darkness His hiding place,” and the word Kisse [throne/chair] comes from Kissui [covering] and concealment. This is why she is called “a bent Kaf [כ].”

2. She became His clothing. This is so because these great Mochin appear only on Israel. Hence, the Malchut becomes a clothing of darkness. At the time when His kingship is revealed, He takes off the clothing of darkness and casts it at the idol worshipping nations, and the light of His face spreads and appears over Israel. We learn that the Creator is destined to make a dance for the righteous, and each one will point with his finger and say “This is our God.” This taking off of the clothing of darkness is the long and stretched out Kaf [ך].

3. Malchut becomes a crown over His head, as it is written, “Go forth, O daughters of Zion, and gaze on King Solomon with the crown with which his mother has crowned him on the day of his wedding, and on the day of his gladness of heart.” This is the meaning of the Kaf being Keter [crown].

The Letter Kaf

31) At that time, the letter Kaf came down before Him, over His throne. She shook and said to Him, “O Lord of the world, it is good for You to create the world with me, for I am your Kavod [honor].” When the letter Kaf went down from His throne, 200,000 worlds were shaken and the throne was shaken, and all the worlds shuddered and were about to fall. The Creator told her, “Kaf, what are you doing here? I will not create the world with you, return to your place because there is Kelayah [destruction, ruin] in you. Also, in you was it sounded, ‘decisive destruction.’ Return to your chair and be there.” At that time, she departed Him and returned to her place.

Commentary: When the Mem was negotiating with the Creator about creating the world with her, in regard to the revelation of the King’s face in the world, it caused the Kaf to come down from the throne, the world of Beria. “She shook and said … ‘for I am your Kavod [honor].’” Then 200,000 worlds, extending from HB of Beria, who is KHB of Beria, shook, and the throne shook, and all the worlds from there down shuddered and were about to fall.

Explanation: These arguments of the letters before the Creator to create the world with them is like raising MAN to receive MAD from the Creator, for that level that belongs to the quality of the letter, for the guidance of ZON that impart upon the world at the level of MAD that is imparted upon that letter. The Creator’s reply to each of the twenty-two letters of ZON is the bringing down of MAD and the elicitation of the level of light for its time, to the extent of the MAN that the letter raised.

When the level of light began to show its governance in the world, the Creator’s reply to that letter was sounded, since her inability to lead the world due to the gripping of the shell on her quality was revealed, as in “God has made them one opposite the other.” By that, each letter departed and went to her place. This is the playing of the Creator with each of the twenty-two letters, by giving each room to show her governance according to His wish until they sort out by themselves—out of their own desire—which of them is worthy of leading the world. For this reason, 2,000 years before He created the world, the Creator was looking and playing with them.

And when the Mem began to disclose her great light in the world, she caused the Kaf to come down from the throne. This is so because there are two discernments in the throne: 1) Covering the King, as it is written, “He made darkness His hiding place,” for which it is called Kisse, from the word Kissui [covering/hiding]. 2) He reveals the glory of Malchut in the worlds, as it is written, “And on that which resembled a throne, high up, was a figure with the appearance of a man.” By joining the three letters Mem-Lamed-Kaf, Malchut became the throne of the Melech [King], covering Him, as it is written, “He made darkness His hiding place.” She rose up and became a stretched out Kaf [ך], a clothing for the King Himself, meaning that the King Himself, ZA, appeared through her. Also, she became a crown over the King’s head.

However, when the Mem began to disclose the light of the King’s face in the worlds without the clothing of the stretched out Kaf [ך], the Kaf [כ], descended from the throne, as well, halting her action of covering the King, and she, too, said, “It is good for You to create the world with me, for I am your Kavod [honor].” This means that only the governance of disclosing the King’s honor will govern her, without any covering, as is the wish of the Mem.

This is why he does not say that the Kaf entered before Him and said, “It is good for You to create the world with me,” like all the other letters, since she did not awaken on her own, but with the dominance of the Mem, for the dominance of the Mem at the time brought the Kaf down from the throne in the world of Beria, as well.

“She was shaken and said, ‘…It is good for You to create the world with me,’” since upon her descent from the throne, she and 200,000 worlds that extend from HB in Beria shook, as well as all the worlds from there and below—they all shuddered and were about to fall. This is so because the whole connection between upper and lower, from the top degree to the bottom, is through Malchut of the upper one, who becomes a Keter for the lower one. And the Kaf is the clothing of Malchut of the upper one in the lower one.

There are three discernments in the throne: 1) the six degrees to the throne, which are the VAK of the lower one, called HGT NHY, 2) the four legs of the throne, the Mochin KHBD of the lower one, 3) Malchut of the upper one that comes down from the upper to the lower one and dresses in it. Along Malchut’s way, all the lights from the upper one come and illuminate in the lower one.

Therefore, upon the descent of the Kaf from the throne, the connection of Atzilut with the throne has stopped, meaning the world of Beria. It is so because the Kaf, Malchut of Atzilut, is clothed in KHBD of Beria and gives all her lights to the world of Beria, called “the throne.” And when the Kaf descends from there, the connection with Atzilut is canceled‎ and the Kaf shakes, since her power to bestow upon Beria has stopped. Thus, 200,000 worlds—HB that include KHBD of Beria—shook, and all the worlds shuddered and were about to fall because they have lost all their vitality and their abundance given from the world of Atzilut.

We should interpret similarly regarding the approach of the Creator, who is Bina, to ZON of Atzilut. Malchut of Bina, which dresses in ZA, is the Kaf. Thus, this Kaf is the throne of the Creator, who is over ZA, since the Creator is Bina, the upper one of ZA, and ZA has become a throne to Bina.

It follows that upon the descent of the Kaf, the connection of Bina with ZA has stopped because the Kaf is Malchut of Bina, which dresses in ZA and gives all her lights to him. For this reason, she herself shook, meaning her ability to bestow upon ZA has stopped, hence 200,000 worlds—Mochin of ZA, called HB and KHBD, which are the four legs of the throne—shook because all their abundance has stopped. Also, all the worlds—which are VAK of ZA, HGT NHY, including all the worlds below him—shuddered and were about to fall because the abundance of Bina has been lost from them. And since they were emptied from the lights of Atzilut, they shuddered and were about to fall into the separated BYA and be ruined.

This is why the Creator told her, “Because there is Kelayah [destruction, ruin] in you. Also, in you was it sounded, ‘decisive destruction.’ Return to your chair and be there.” Due to the descent of the Kaf from the throne, GAR of ZA shook, and all the worlds shuddered and were about to fall and be ruined. In other words, “sounded decisive destruction” means complete doom without any resurrection ever. Hence, you must return to the throne.

“At that time, she departed Him.” He emphasizes and says, “At that time,” indicating that her return to her place in the throne came along with the Creator’s reply to the Mem that it is unbecoming of the world to be without a king. In other words, the rattling that appeared in the Kaf during her descent from the throne, when all the worlds shuddered and were about to fall, and the Creator’s reply to the Mem that it is unbecoming of the world to be without a king, both came at the same time.

The Letter Yod

32) The letter Yod entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for I am the beginning of the holy Name, and it is proper for You to create the world with me.” He told her, “It is enough for you that you are engraved in Me, you are inscribed in Me, and all My desire is in you. Rise up, it is improper for you to be uprooted from My name.”

Commentary: Since the Yod is the first letter in the name HaVaYaH, the beginning of the disclosure and the highest discernment of the holy light, she argued that the world would be created in her quality and the end of correction would be guaranteed. And the Creator told her, “It is enough for you that you are engraved in Me, inscribed in Me.”

The letters’ questions and answers are the Creator’s playing with the letters. The question is the MAN, and the answer is the MAD of upper light. The words “It is enough for you” are a correction of the boundary, when He told her, “Enough, expand no further,” as it was said in the holy name Shaddai.

This is so because once the Yod began to expand in this great and holy light, the Creator stopped her and did not let her expand through the letter Tav, but only in the letter Shin, since He told her, “Enough, expand no further. Rise up, it is improper for you to be uprooted from My name, for if you expand any further, you will no longer be able to be set in the name HaVaYaH.”

Explanation: We learn, “I am not read as I am written, for I am written in HaVaYaH and I am read in ADNI.” This is so because the name HaVaYaH never changes, as it is written, “I the Lord do not change.” And since over time there are corruptions and corrections, there are changes there. Thus, prior to the end of correction He is called ADNI, for in this name a change is possible, and not by the name HaVaYaH, in which there is no change.

Yet, after the end of correction, it will be read as it is written, as it is written, “And the name of the city from that day shall be ‘The Lord is there.’” He told her, “Rise up, it is improper for you to be uprooted from My name, for if some corruption were to occur in you, you would be uprooted from My name, since there are no corruptions or corrections in My name, HaVaYaH. Hence, you are unfit for the world to be created with you.”

Also, He told her, “It is enough for you that you are engraved in Me, you are inscribed in Me, and all My desire is in you.” “In you” points to three degrees in the Yod in the name HaVaYaH: 1. “engraved” in Hochma of ZA, 2. “inscribed” in Hochma of upper AVI, and 3. “All My desire is in you,” in Hochma of AA, in Hochma Stimaa.

The Letters Tet, Het

33) The letter Tet entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for in me are You called Tov [good] and Yashar [upright].” He told her, “I will not create the world with you because your goodness is blocked within you and concealed within you, as it is written, ‘How great is Your goodness, which You have stored up for those who fear You.’ And since the good is hidden within you, it has no share in this world, which I wish to create, but only in the next world.

“Moreover, because your goodness is concealed within you, the gates of the palace will sink, as it is written, ‘Her gates have sunk into the ground.’ Also, Het stands opposite from you, and when you join together you will be Het-Tet, meaning sin. This is why those letters were not written in the holy tribes.” She promptly departed Him.

Explanation: The Tet is Yesod of ZA with respect to its internality, since the Tzadi is the ninth letter of ZA, who makes a coupling with the Nukva in Tzadik [righteous]. But Tet is the ninth letter of Bina of ZA, and she is the internality of Yesod of ZA. It is called Tov [good], as it is written, “Say, ‘A righteous is good.’” And since he is the Neshama of Yesod, where there is no gripping to the shells, the Tet argued that the world should be created with her.

“He told her, ‘Because your goodness is blocked within you and concealed within you.’” The light that the Creator created on the first day, Adam was watching and observing it from the end of the world to its end. When the Creator looked at the generation of the flood and the generation of Babylon, and saw that their works were corrupt, He stood and hid it for the righteous when the future comes, as it is written, “And God saw the light, that it was good,” and there is no good but a righteous, as it is written, “Say, ‘A righteous is good.’”

Commentary. When the Creator saw that the wicked would corrupt their works and would give a hold of this light to the shells, He hid it in the upper Tzadik [righteous] and Tzedek [justice] of AVI. This light extends in concealment from the Tzadik and Tzedek of AVI into the internality of Yesod of ZA, which is the Tet.

In that correction, the Creator replied to the Tet, “Because your goodness is blocked within you and concealed within you. And since the good is concealed within you, it has no share of this world, which I wish to create, but in the next world. That is, because I need to hide you from the wicked, and you are fit only for the righteous who are worthy of receiving from the next world, you have no part in the correction of this world, which is ZON, since there is gripping to the outer ones in you.

“Moreover, because your goodness is hidden within you, the gates of the palace will sink, since this light shines only in the insides of Yesod, in concealment. Hence, the Nukva will not be able to receive of this light at her gates, unless through concealment in her internality. And because of that, the gates of Nukva sink into the insides of her Yesod, by which they are kept from the touch of the outer ones, and she is guaranteed that the outer ones will not govern her gates. It is as we learn, that at the time of the ruin, the enemies did not rule the gates of the palace, but were sunk in the earth. And since you need such care, you are not qualified for the creation of the world with you.”

“Also, the letter Het stands opposite from you, and when you join together you will be Het-Tet,” since Het is Hod, Malchut that is included in ZA, and is the left pipe in Yesod of ZA.

There are two pipes in Yesod of ZA: 1) The right one, Tet, for begetting souls, 2) The left one, Het, for discharging waste for the outer ones. The Het is considered the Kof that is included in Yesod, from which the tiny candle comes out to the outer ones—through which the outer ones acquire strength to resemble the holy Adam, as a monkey in front of a person. It is written about it, “God has made them one opposite the other.”

Those two pipes are close to one another, and there is only a hair’s breadth between them. For this reason, the left pipe has the strength to overcome the right pipe, and then it becomes Het-Tet, and in Gematria, Het-Tet is Tov (17) [good]. Thus, “One opposite the other.” This is so because when the right prevails, meaning Tet, it is Tov [good] in Gematria, as it is written, “Say, ‘A righteous is good.’” And if the left pipe, Het, prevails over the Tet, it is Het-Tet in Gematria [sin].

It was said, “The letter Het is opposite you.” This means that the left pipe, Het, has the power to overcome you, and then they, Het-Tet, unite as one and the shells can emit the abundance of Kedusha [holiness] to them. It is from them that there is domination to all the sins.

This is why those letters were not written in the holy tribes, for this is why there are no letters Het, Tet, in the names of the tribes, indicating that they are high and separated from the Het, who is the root of the opposite power. It is as we learn—that Jacob’s bed was whole and no waste came out of it to the outer ones, as it was with Abraham and Isaac.

The Letter Zayin

34) The letter Zayin entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for in me Your children will keep the Sabbath, as it is written, ‘Remember the Sabbath day, to keep it holy.’” He told her, “I will not create the world with you because there is war in you, a sharp sword and a spear, with which war is fought, arms. Also, you are as the letter Nun, in which the world was not created because there is falling in her.” She promptly departed Him.

Explanation: Zayin [ז] is Yod [י] over Vav [ו], indicating the Gadlut of Mochin of Nukva, as it is written, “A virtuous woman is the crown of her husband.” This is so because she is mingled with the male world, which is Vav, and then becomes a crown over his head. This is the Yod over the Vav, and her husband is crowned in her, as it is written, “Remember the Sabbath day, to keep it holy.” By elevating the Sabbath day, the Nukva, up to a crown over the ZA, at which time she is included in the male, the Nukva is called “holy.”

The Zayin argued that since this light is great and holy, as is the rest, and there is cessation of all the shells there, I am worthy of the world being created with my quality.

He told her, “I will not create with you,” since Zayin is Netzah of ZA, for Zayin-Het-Tet are NHY of ZA, and when the Nukva is included in Zayin, in Netzah, she obtains strength to rise with ZA to upper AVI, where she becomes a crown over his head, and her husband is crowned in the Sabbath.

However, since the whole correction is only through inclusion of the male and ascent to AVI, and not in her own place below, in the place where she always stands with ZA, her correction is incomplete during the 6,000 years. This is because during the weekdays, when she returns to her place, her inclusion in the Zayin is regarded as arms, to the point that all wars with the Sitra Achra concerning the weekdays that prepare for the Sabbath are regarded as from her. And the one who wins this war is given the King’s daughter.

During the weekdays, each one must triumph in the battle with the Sitra Achra and the outer ones, and then he is rewarded with the King’s daughter, the Sabbath. Thus, while there is still no illumination of the Sabbath during the 6,000 years, it is sufficient for complete cessation of the shells, for this is why the weekdays return to her repeatedly until the end of correction, when it will be a day that is all Sabbath and rest forever and ever.

He told her, “I will not create the world with you because there is war in you, a sharp sword and a spear, with which war is fought. This is because your illumination is still incomplete for you are incomplete in your place below, and one should be rewarded with you only after wars with the Sitra Achra.”

Also, war indicates the wars of the lower ones with the Sitra Achra. A sharp sword indicates the quality of Malchut while she is incorporated in Netzah during the weekdays, at which time she is a sharp sword, compared to the shells that wish to get a hold of her. And a spear with which war is fought indicates ZA himself, who is called “a spear,” depicted as Vav, like a spear, to pierce the Sitra Achra with its quality. This is why He said, “You are similar to the letter Nun,” since the Gevurot of the male are from Bina, Nun.

The Letters Vav, Hey

35) The letter Vav entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for I am a letter in Your name, HaVaYaH.” He told her, “Vav, it is enough that you and Hey are letters of My name, HaVaYaH, that you are in My name, engraved and decorated in My name. I will not create the world with you.”

Commentary: Even though the Yod has already asked it, and was turned down, the Vav still thought that the Yod was turned down because her level was too high. The Vav argued that the world should be created with her quality, at the level of Vav-Hey in the name, in Mochin of Ima.

“He told her, ‘Vav, it is enough that you and Hey are letters of My name.’” He replied to them with the same reply that He gave to the Yod. He limited her, too, telling her, “Enough, expand no further than the Shin so the shells will not get hold of you. For this reason, you are unfit for creating the world with you, for you, too, need guarding from the shells.”

The Letters Dalet, Gimel

36) The letter Dalet and the letter Gimel entered. They, too, said the same. He told them, too, “It is enough for you to be with one another, since the poor will not cease from the earth and they must be treated with mercy [Hesed].” The Dalet is poor because she is called Dalet, from the word Daloot [poverty]. The Gimel Gomelet [gives] Hesed to the Dalet. “Hence you must not part from one another and it is enough for you to nourish one another.”

Explanation: Although the Dalet receives abundance from the Gimel, and the angle on her roof is protruding with Hassadim, there is still power to the Sitra Achra to cling unto her, to separate her, and to forge the letter Reish in her, and again she becomes poor and meager. And He said to them, as well, “It is enough for you to be with one another, since you need great care so you can be with each other and the Gimel will bestow upon the Dalet. After all, the poor will not cease from the land because there is power in the opposite to separate you and revert the Malchut, who is called ‘world,’ into the letter Reish and poverty.”

They must be rewarded with goodness, for then an awakening from below is needed, to give alms to the poor, to make the Dalet receive from Gimel once again. This is why He said, “It is enough for you to nourish one another. It is enough for you; if you can keep yourselves in a coupling, nourishing each other, the shells will not be able to govern you. Hence, I will not create the world with you.”

The Letter Bet

37) The letter Bet entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for in me are You blessed above and below, since Bet is Beracha [blessing].” The Creator told her, “I will indeed create the world with you, and you will be the beginning with which to create the world.”

Commentary: The letter Bet is Hochma, Hesed of Hochma, a point in His palace, since the light of Hassadim is a palace to the light of Hochma. It is a blessing, as it is written, “And I will pour out a blessing for you.” This light is not diminished whatsoever as it passes and cascades through the degrees. As it is at the top of the degrees, receiving from Ein Sof, so it is with all its greatness and merit in the world of Atzilut, and similarly through the end of Assiya. It does not become any coarser by all those screens through which it passes.

The letter Bet argued, “It is good for You to create the world with me, for in me are You blessed above and below. That is, the light of my blessing is equal above and below, without any difference, and no screen or coarseness can blemish my illuminations whatsoever. Hence, my quality is suitable for the creation of the world, for there will be no gripping for the shells in me, since the shells grip only where there is some deficiency. And since there are no deficiencies in me, there will be no gripping in me.”

The Creator told her, “I will indeed create the world with you, and you will be the beginning with which to create the world,” for He agreed with her that her quality was suitable for the creation of the world, as it is written, “For I said, ‘A world of Hesed [mercy] shall be built.’” The word Yibaneh [shall be built] means Binyan [construction/structure], as well as Havanah [understanding], since He ruled her sufficient scrutiny to separate those who adhere to Kedusha [holiness] from those who stray from the Creator to adhere to another god, as it is written, “‘And test Me now in this,’ says the Lord of hosts, ‘If I will not open for you the windows of heaven and pour out for you a blessing until it overflows.’”

But while they turn toward another god, they are devoid of blessing, for another god is infertile and does not bear fruit. This is the meaning of the prophet’s conclusion, “So you will again distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him.” Thus, “A world of Hesed [mercy] shall be built.”

He told her, “You will be the beginning with which to create the world.” By that, He indicates that He did not determine the light of blessing for the completion of the world, but for a good and sufficient beginning to bring the world to completion. This is so because the light of Hassadim is VAK without a Rosh, and is still not enough for begetting new souls for multiplication, as there is no begetting for any Partzuf before it obtains GAR, which are called Rosh. Hence, it still lacks completeness.

And the ruling that He ruled—that the Bet and the blessing are the ones with which to create the world, the core of each Partzuf—means that it will not be absent in any Partzuf of Kedusha [holiness]. But the completion of GAR that is needed for Mochin of begetting is not the core of the Partzuf, but regarded merely as addition, dependent on the good deeds of the lower ones. But VAK will never be absent.

The Letter Aleph

38) The letter Aleph stood and did not enter. The Creator told her, “Aleph, why are you not coming in to Me as did all the other letters?” She said to Him, “O Lord of the world, I saw that all the letters departed You in vain; what would I do there? Moreover, You have already given Bet this great gift, and it is unbecoming of a great King to transfer the gift that He gave to His servant, and give it to another.” The Creator told her, “Aleph, Aleph, although the world was created with the letter Bet, you will be the head of all the letters, for there is no unification in Me, except in you. In you will all calculations begin, all the works of the people of the world, and the whole unification is only in the letter Aleph.”

Commentary: All the questions of the letters are the letters’ raising of MAN, and all the replies are the descent of MAD. It is impossible to have an awakening from below in the great wholeness in the letter Aleph, unless by an awakening from above. It is written about it, “She has fallen, she will not rise again, the virgin of Israel,” meaning she will not rise by herself, but the Creator will raise her.

Therefore, at the beginning of the emanation of the Mochin of GAR, while they are playing in the palace of AVI—which The Zohar deals within this essay—as well as at the end of correction, the letter Aleph will not awaken by raising MAN from below upwards, the way Mochin of GAR come out during the 6,000 years. Rather, it will all be only by awakening from above, that she will not rise again—by herself—but the Creator will raise her.

The letter Aleph stood and did not enter, and the Creator told her, “Aleph, why are you not coming in”—indicates that the Aleph did not awaken at all by raising of MAN, as did the other letters, until the Creator told her that the Creator will raise her. And He said “Aleph, Aleph,” twice, to indicate those two times, 1) while the letters were playing, and 2) at the end of correction, for then, too, the Creator Himself will raise her.

She said to Him, “I saw that all the letters departed You in vain.” The reason why she did not dare raise MAN on her own was that she saw that all the letters left empty handed, for it turned out that on all the levels there was one opposite the other. For this reason, she thought that she was not better than they, and that she, too, had an opposite.

This is why she said, “What would I do there? For I saw that I am no better than they. Moreover, You have already given Bet this great gift, and it is unbecoming of a great King to transfer the gift that He gave to His servant and give it to another. The second reason why I did not dare raise MAN is that I saw that You have already determined the quality of the Bet as the core of the structure of each Partzuf, as it is written, ‘A world of Hesed [mercy] shall be built.’ Hence, I did not consider that change still possible, for it is not the King’s conduct to transfer a gift that He gave to one servant and give it to another servant.”

The Creator told her, “Aleph, Aleph, although the world was created with the letter Bet, you will be the head of all the letters.” Commentary: It is true that the world was already created with the letter Bet. It is also true that I will not transfer her gift to another. However, only VAK without a Rosh was created with her quality, hence the letters are still lacking a Rosh, since they are unfit for multiplication without it. Therefore, you will be used for extending the Rosh to all the letters—the Mochin of GAR, the Mochin of face-to-face and begetting.

“There is no unification in Me, except in you. In you will all calculations begin, all the works of the people of the world, for My unification appears in the world only in your quality. Also, the whole issue of reward, punishment, and repentance, on which the end of correction will appear, will be only in you. This is so because I have established the Bet only as the core of the Partzuf, so it will be completely independent of the deeds of the lower ones, so even if they corrupt their works, no change in the Mochin would result from that. The Mochin in you, however, depend entirely on the deeds of the lower ones. If they corrupt their works, the Mochin of GAR in you will depart; and if they repent, they will draw the Mochin of GAR once more.

“In you will all calculations begin, all the works of the people of the world.” “Calculations” indicate that if they corrupt their works, as it is written, “God made men upright, but they have sought out many devices,” then the Mochin of GAR will depart. “The works of the people of the world” points to raising MAN by good deeds, for then they will draw the Mochin of GAR once more. “The whole unification is only in the letter Aleph” implies to the great unification of the end of correction, which will be in the letter Aleph, too.

39) The Creator made superior, great letters, which imply to the Sefirot of Bina, and inferior, small letters, which imply to the Sefirot of Malchut. This is why it is written Bet, Bet, Beresheet Barah [In the beginning [God] created], and also Aleph, Aleph, Elokim Et [God [created] the]. The first Aleph and Bet are letters from above, from Bina, and the second Aleph and Bet are letters from below, from Malchut. Yet, all of them together are from the upper world, Bina, and from the lower world, Malchut, so they bestow upon each other.

Explanation: Superior, great letters are from Bina, and inferior, small letters are in ZON. Thus, when the upper one wishes to bestow upon the lower one, he must clothe in the lower one. This is the meaning of the two letters Bet of Beresheet Barah, and the two letters Aleph of Elokim Et. The first Bet is of the upper one, Bina, and the second Bet is of the lower one, ZA, in which the first Bet clothed. Similarly, the first Aleph is from Bina, who clothed in the second Aleph, of ZA, to bestow upon him.

All of them together are from the upper world, Bina, and from the lower world, Malchut. This means that the two letters Bet are one thing, and the two letters Aleph are also one thing. However, the first are from the upper world, Bina, and the second are from the lower world, Malchut. And they are one because they clothe one another, as the upper one who wishes to bestow upon the lower one. Thus, the Bet of the upper world clothed in the Bet of the lower world, and the Aleph of the upper world clothed in the Aleph of the lower world.