Idra Zuta Reader

In the Aggadah of Rav Yeva Saba he says, the rule is that Zeir Anpin is called ‘you’, because it is revealed, and Atika Kadisha that is hidden is called ‘he.’ Now we address that place where beginning lies, which is the brain of thirty-two paths by the name ‘you.’ Even though it is hidden, still the beginning of manifestation lies with it, which is why it is called ‘you’ as well. It is also called father, and is the father of fathers, which are Chesed, Gvurah and Tiferet of Zeir Anpin. This father emerges from Atika Kadisha, as written, “But where (ayin) shall wisdom be found?” (Iyov 28:12)22 Can be also read “Chochmah is found from nothingness” (translator), that is, from Atika Kadisha that is called nothingness (ayin). Therefore, Chochmah is unknown.

Come and see, it is written, “Elohim understands its way” (Ibid. 23), its way literally; because Elohim, which is Zeir Anpin, knows the way Chochmah of the thirty-two paths spreads into the lower Chochmah. But “he,” Atika Kadisha, “knows its place” (Ibid.), its place literally, that is, the actual highest Chochmah, which signifies Aba and Ima and surely Chochmah that is concealed in Atika Kadisha, as it is its own brain.

Why it is called Chochmah of thirty-two paths This Chochmah of the thirty-two paths is the beginning of everything; thirty-two paths spread from it, which means that the Torah, which is Zeir Anpin, is included in them in twenty-two letters and ten sayings33 The ten times “And God said” mentioned in the story of Creation (translator). They are the ten Sfirot of Aba and Ima themselves, the ten Sfirot of Binah. Twenty-two plus ten equals thirty-two. Meaning, what is meant by the thirty-two paths is that Zeir Anpin that signifies the twenty-two letters rises as female waters to Binah and joins it as the central column that unites right and left (as said in section 64). This Chochmah is a father of fathers, who are Chesed, Gvurah and Tiferet of Zeir Anpin. And there is both beginning and end to this Chochmah that are therefore called higher Chochmah and lower Chochmah. The higher Chochmah is the beginning and the lower Chochmah is the end. When Chochmah spreads to Zeir Anpin it is called father of fathers. Everything is incorporated only in this Chochmah, as written, “in wisdom have you made them all” (Tehillim 104:24).

Aba and Ima that are Chochmah and Binah Rabbi Shimon raised his hands joyfully, saying, surely now is the time for revelation and everything depends on this time. We have learned that when the most concealed Atika Kadisha wanted to construct everything, it constructed it in the form of male and female; that is, it raised Malchut to Binah, and Malchut became the female aspect throughout the Sfirot – each Sfirah comprises male and female.

But wherever a male and a female were incorporated in every Sfirah, they could be sustained only in a different form of male and female. When this Chochmah, which comprehends everything, that is, Chochmah of the thirty-two paths, came out and shone from Atika Kadisha, it shone only through a male and a female. Chochmah expanded and extruded Binah from within it, so they are male and female, Chochmah is the father, Binah the mother.

Chochmah and Binah were evenly weighted, a male and a female, that is, they are equal. For their sakes everything exists in the form of male and female; otherwise, they would not have existed.

This beginning, that is, Chochmah of the thirty-two paths, which are Aba and Ima as said, is a father to all, a father to all fathers. The fathers are Chesed, Gvurah and Tiferet of Zeir Anpin. And Chochmah and Binah, who are Aba and Ima, joined each other and shone into each other. When they united, they begat Zeir Anpin and Malchut, and Faith spread, which is Malchut that is called faith.

In the Aggadah of Rav Yeva Saba we have so learned: what is Binah – when they joined each other, Yud with Hei, that is, Chochmah and Binah; Binah was impregnated and gave birth to a son, Zeir Anpin. It is called Binah for giving birth to the son (ben) of Yud Hei that spell the word Binah. This is overall perfection, because both Chochmah and Binah unite, and the son Zeir Anpin is between them, including everything in its completed state.

Thus, everything is in a state of perfection, that is, everything: father and mother, Chochmah and Binah, and son and daughter, who are Zeir Anpin and Malchut. They are the four letters of Yud Hei Vav Hei, whence the entire existence originates.

These matters may only be revealed to the highest holy people, who entered Chochmah and left in peace; who know the ways of the Holy One, blessed be He, deviating from it neither to the right nor to the left; as written, “for the ways of Hashem are right, and the just do walk in them” (Hoshea 14:10). Blessed is the portion of he who attained the knowledge of his ways and who would not turn aside or wonder in them.

These words are mysterious, and the most holy do shine in them as if shining by the light of the candle. These words were delivered only to he who entered Chochmah and left; for he who did not enter then left, it is better had he not been born; for it is known before the most concealed Atika Kadisha that these words illumine my heart with the fulness of love and awe before the Holy One, blessed be He.

And I know that my sons here have entered Chochmah and came out in peace and they were alight with these words, but not with them all. And now, behold, they shine fully, as is proper; blessed is my portion with them in that world.

Rabbi Shimon said, all that I have said about Atika Kadisha and all that I have said about Zeir Anpin is but one; all is one matter, no separation results from it. Blessed is he and blessed his name for ever and ever.

Come and see, this beginning that is called a father is part of Yud that derives from and shines from holy Mazala, which is the beard. The Yud therefore includes other letters, namely, Vav Dalet. Yud is fully spelled Yud-Vav-Dalet, which indicates that Aba comprehends other Partzufim – Ima, Zeir Anpin and Malchut that are hinted in Vav-Dalet. Hei, which is Ima, is shaped as Vav Dalet; likewise, Vav is Zeir Anpin, and Dalet is Malchut, as shall be explained. Yud is the totality of all other letters, since every letter begins with a dot, which is Yud. This is an indication that all levels are incorporated in Aba. Yud is the beginning and the end of everything; the highest Chochmah, which is the very beginning, is called Yud; lower Chochmah, being the very end, that is, Malchut, is called Yud as well.

That river that flowed and went out, that is, Binah that comes out of Chochmah, as said, is called the world to come as it flows constantly and never ceases. It is the Eden of the righteous that will merit life in this world to come, which is Binah that returns to Chochmah called the lower Eden (as in section 70). It constantly waters the garden, that is, the male and the female, and does not cease.

It says of it, “and like a spring of water, whose waters fail not” (Yeshayahu 58:11). This world to come was created by Yud, that is, by means of Chochmah called Yud. This is the meaning of, “And a river went out of Eden,” (Bereshit 2:10) that is, Binah that comes out of Chochmah called highest Eden; “to water the garden” (Ibid.), that is, to water the male and the female called Vav-Dalet. For fully spelled Yud comprises two letters, Vav-Dalet, that is, Yud-Vav-Dalet, as shall be explained.

In the Aggadah of Rav Yeva Saba we have learnt why Vav-Dalet are included in Yud. And he answers, the plant of the garden, which is Zeir Anpin, is called Vav. There is another garden called Dalet. That Dalet, which is Malchut, is watered by Vav, which is Zeir Anpin. This is the meaning of the verse, “And a river went out of Eden to water the garden.” Who is Eden – it is the highest Chochmah and it is Yud. It waters the garden, which is Vav, which is Zeir Anpin. “And from thence it was parted and became four heads” (Ibid.): this refers to Dalet, that is, Malchut. And everything is included in Yud.

And since everything is included in Yud, which is Chochmah; Chochmah is called a father to all, father to fathers, who are Chesed, Gvurah and Tiferet of Zeir Anpin. It is the beginning of all, a home for all, as written, “Through wisdom a house is built” (Mishlei 24:3) and “in wisdom have you made them all” (Tehillim 104:24). Chochmah in its own place is unmanifested and unknown. Once it joined Ima, which is Binah, it is alluded to in Ima and thus Ima becomes all inclusive, since the beginning and ending of everything is known and alluded to in her. This is the highest Chochmah and the lower Chochmah, which is Malchut, because everything is concealed in it.

The overall inclusion is the holy name. Up until now I have alluded to it but did not say it clearly all these days. Now all the aspects are engraved. Yud of Yud Hei Vav Hei includes this Chochmah, that is, Chochmah of the thirty-two paths, which is Aba; Hei is Ima that is called Binah; Vav Hei are the two children, Zeir Anpin and Malchut that are crowned by Ima. We have learned that Binah incorporates them all; Yud, which is Chochmah, joins Hei that is Ima, and they beget a son (ben), who is Zeir Anpin. These are the letters spelling Binah – a father and a mother, which are Yud-Hei, and a son between them. Binah is spelled with the letters ben Yud-Hei.

Now it behooves us to see that it is Binah, and it is called Tevunah. Why is it called Tevunah rather than Binah? He answers, Ima is called Tevunah when she suckles the two children, the son and the daughter that are called Vav-Hei; they are Zeir Anpin and Malchut. At that time, it is called Tevunah, because everything is included in the letters spelling it: ben (son), bat (daughter) Vav-Hei; since the spelling of Tevunah contains ben, bat and Vav-Hei. It is one wholeness, namely, Tevunah.

In the book of Rav Hamnuna Saba he said, the first composition King Solomon revealed, “Behold, you are fair, my love” (Song of Songs 1:14) was about that, that is, it refers to Ima, whom Aba called beloved. The second composition, “Come with me from Lebanon, my bride” (Ibid. 4:8) is called a bride, who is the lower female, namely, Malchut. Some say both refer to the lower female, Malchut; this is not the case. The first Hei of Yud Hei Vav Hei is not called a bride but beloved, as Aba and Ima are called beloved; and the last Hei is called a bride at certain time. There are many times when the male, Zeir Anpin, does not unite with her but leaves her. Of that time, it is written “Also you shall not approach to a woman in the impurity of her menstrual flow” (Vayikra 18:19). When the female is purified and the male wishes to unite with her, she is called a bride; she comes verily like a bride. That is, Malchut is rebuilt anew with ten Sfirot for every union and is considered a bride. The union of Aba and Ima, however, is continuous and never ceases as shall be explained.

As for this Ima, the wish of both Aba and Ima never stops; they emerge as one and dwell as one, never quitting each other or leaving each other. Hence it is written, “And a river went out of Eden” (Bereshit 2:10). “Went out” means constantly, never stopping. This is the meaning of the words, “like a spring of water, whose waters fail not” (Yeshayahu 58:11), and the words, “my beloved” referring to Ima; for they dwell in the goodwill of brotherhood and love, in complete unity. But here, in Malchut, she is called a bride. When the male, Zeir Anpin, approaches her to unite with her, she is a bride; that is, her ten Sfirot are rebuilt anew with brains and Netzach, Hod and Yesod for each coupling, because she comes a very bride.

Solomon explains the two phases of the females, Ima and Malchut. The phase of the first one, Ima, is concealed and secret; the second phase in Malchut is more attainable, not so concealed. He later attributes the entire worth of Malchut to the one above, Ima, as written, “she is the only one of her mother, she is the choice one of her that bore her” (Shir Hashirim 6:9). And Ima wears the bridal crown, since Malchut the bride ascended to become a part of Ima, as we know.

And the goodwill of Yud, Chochmah, towards her never stops. Thus, she partakes of those above and those below, as one. Therefore, the freedom of slaves, the freedom of all, the freedom of the evil, is entirely at her disposal to purify all, as written, “for on that day will he forgive you” (Vayikra 16:30) and “And you shall hallow the fiftieth year” (Ibid. 25:10), which is a jubilee (yovel). Yovel is similar to, “that spreads out its roots by the river (yuval) (Yirmiyahu 17:8), because the jubilee means a river. That river, which is Ima, comes out and flows continuously, ceaselessly to the garden, which is Malchut.

It is written, “if you cry after knowledge (Binah), and lift up your voice for understanding (Tevunah)” (Mishlei 2:3). He asks, once he says, “you cry after Binah,” why follow with, “lift up your voice for Tevunah”? He answers, everything is as I said. When Binah nourishes the son and the daughter, it is called Tevunah (as in section 83).

He asks, which one is higher, and answers, Binah is higher than Tevunah. Binah is father and mother and son, as Yud-Hei are a father and a mother with a son between them, who is Vav. Meaning, Binah is spelled with the letters of ben (son of) Yud-Hei. Tevunah in all comprises the children; Tevunah is spelled with the letters comprising ben (son) bat (daughter) Vav-Hei, but Yud-Hei do not appear in it.

We understand from this that Binah is higher than Tevunah, as father and mother, who are Yud-Hei, appear in Binah alone. But Yud-Hei are not part of the spelling in Tevunah; for Tevunah is the six directions of Binah. Surely, Ima is sitting over the young, who are Vav-Hei; but Ima herself is not seen there. Therefore, the letters for ben and bat Vav-Hei are present in the spelling of Tevunah, but Yud-Hei are not.

Thus, the children, Zeir Anpin and Malchut, as a whole are called Tevunah; and the father and mother and son, who are Chochmah, Binah and Zeir Anpin, as a whole are called Binah. And when seeking to include everything, that is, Yud-Hei as well, they are incorporated in Binah. Thus, when Zeir Anpin envelopes Israel Saba and Tevunah he has but the six directions; when he envelopes Aba and Ima he has Yud-Hei, the first three Sfirot.

Da’at is Zeir Anpin that unites Chochmah and Binah that are Aba and Ima These father, mother and son are called Chochmah, Binah and Da’at; for when the son, Zeir Anpin, takes the signs of his father and mother – that is, when he receives and incorporates Chochmah and Binah of Aba and Ima into himself - he is called Da’at, which is derived from edut (testimony), which is the testimony of both, as he includes within himself the brains of Aba and of Ima; Da’at reconciles and incorporates Chochmah and Binah.

This son, who is Da’at, is called a firstborn son, as written, “Israel is my son, my firstborn” (Shemot 4:22). Zeir Anpin, who is Da’at, is called Israel; it is said of him, “Israel is my son, my firstborn.” And since he is called the firstborn, he receives two portions – a portion from Aba, who is Chochmah, and a portion from Ima, who is Binah. When he grows with his crowns, he receives three portions; they are Chochmah, Binah and Da’at, based on the meaning of, “three coming out of one, one is present in three.”

In any case, two portions and three portions are the same; Da’at has no more than the inclusion of Chochmah and Binah in such a way that even Chochmah, Binah and Da’at are no more than two – Chochmah and Binah. Both are the same, since Da’at receives the inheritance of his father and mother and so has but Chochmah and Binah like his father and mother, no more.

The inheritance and two crowns in Chochmah, Binah and Da’at of Zeir Anpin He asks, what is this inheritance that Zeir Anpin receives from Aba and Ima? He answers, it is the bequeathal of his father and mother, which is their Chochmah and Binah. They bequeathed the two crowns concealed within them to this son. They are the two portions of Da’at that unites Aba and Ima.

Zeir Anpin receives all three portions of Chochmah, Binah and Da’at from Aba and Ima, as in “one is present in three.” A crown called Chesed was hidden within Da’at from his father’s side; a crown called Gvurah from his mother’s side. They are all placed as crowns on the head of Zeir Anpin and he holds on to them, as they became his Chochmah, Binah and Da’at. When these Aba and Ima shine on him in the form of his inheritance of Chochmah and Binah and the two crowns of Da’at, they are all called the head phylacteries.

They are their four passages. The inheritance, which is Chochmah and Binah, consists of “Sanctify to me…” (Shemot 13:1-10) and “And it shall come to pass…” (Ibid. 11-16). The two crowns of Da’at are “Hear, O Israel” (Devarim 6:4-9) and “And it shall come to pass, if you hearken…” (Ibid 11:13-21). The son receives everything, he inherits it all and it spreads within him from Chochmah, Binah and Da’at in the head throughout the body.

The son, who is Zeir Anpin, gives to the daughter, who is Malchut, and she is sustained by him. In any case we surmise from here that the son inherits rather than the daughter. The son, not the daughter, inherits from his father and mother; and she is sustained by him as said about the tree that alludes to Zeir Anpin, “and on it was food for all” (Daniel 4:9).

The father and mother are included in and united with each other. Aba is more concealed than Ima and everything is attached to Atika Kadisha, that is, the concealed brain, and derives from the most precious Mazala. They do not receive directly from Atika Kadisha but through the beard that is called Mazala (as said in section 64). These father and mother ready the house, as I said, based on the verse, “Through wisdom a house is built; and by understanding it is established; and by knowledge are the chambers filled with all precious and pleasant riches.” These are Chochmah, Binah and Da’at of Zeir Anpin. It is also written, “For it is a pleasant thing if you keep them within you” (Mishlei 22:18).

Rabbi Shimon said, I have not revealed everything in the Greater Gathering of Naso, and all these matters were hidden in my heart until now. I wanted to hide them for the world to come, since there in the world to come we are asked a question of wisdom, as said, “And he shall be the stability of your times, a store of salvation, wisdom and knowledge” (Yeshayahu 33:6), for they seek wisdom from him. He therefore withheld matters for the world to come. Now I see that the Holy One, blessed be He desires it, to reveal them, so I will enter without shame before his palaces.

The concealed Da’at, the Da’at that illuminates in the head, the extending Da’at It is written, “for Hashem is an El of knowledge” (I Shmuel 2:3). The word Knowledge surely is in the plural, because Zeir Anpin has three kinds of knowledge (Da’at). 1. It is the brain of Da’at, because in Da’at are all the palaces filled as written, “by knowledge are the chambers filled.” 2. Another Da’at corresponds to it, which is not manifest but is gradually included in it in secret. 3. Da’at that shines on the brains and expands throughout the brain but not into the body.

We have learned in the book of Aggadah “for Hashem is an El of knowledge (de’ot).” Do not pronounce it as de’ot but edut (testimony); for he is the testimony concerning everything, the testimony of the two portions. Meaning, he includes within it Chochmah and Binah, which are two portions (as said in section 88). It is said, “For he established a testimony in Yaakov” (Tehillim 78:5).

Zeir Anpin that is called Yaakov signifies Da’at that incorporates Chochmah and Binah. And even though it has been explained differently in the Book of Mysteries that the word is called testimony (as in Emor section 57), this is not included in the Book of Mysteries in our possession. They had Kabbalah books, which they called Books of Mysteries. The interpretation there is complete and even here it is all well. The verse should be interpreted entirely as hidden by an allegory.

Everything is included in these Aba and Ima, that is, Israel Saba and Tevunah, Zeir Anpin and Malchut. And everything is concealed within them, namely, during the time they are included within Aba and Ima they are concealed and hidden like Aba and Ima. And they are hidden and included in the holy Mazala, that is, in the beard of the most ancient Atika, which is Arich Anpin. They are hidden in it. Meaning, they envelope Arich Anpin from mouth to chest; they are included within it, that is, in its beard as said. Everything is Atika and Atika is everything; for all the Partzufim – Aba and Ima, Israel Saba and Tevunah, and the Male and the Female are but his garments. Blessed be he, blessed be his name for ever and ever.

All the words in the Greater Gathering are beautiful, and they are all holy words, words that deviate neither right nor left. They are all hidden words that are revealed to those who entered wisdom and left it whole. And all mysteries are thus, revealed only to those who have entered and left. Up until now these words that I revealed here were hidden, because I was afraid of revealing them.

Now they are revealed. It is known before Atika Kadisha that I have not done so for my own honor, nor for the honor of my father’s household, but so that I will not enter before his palace shamefacedly have I done this. Moreover, I have seen that the Holy One, blessed be He, and all those who are truly righteous present here, all agreed with me to reveal them; I have seen them all rejoicing in my joy. They are all invited in that world to my celebration; happy is my portion.

Rabbi Aba said, when the holy luminary concluded this matter, the highest luminary raised his hands, wept and laughed. He said, my whole life I was anxious for this matter to reveal it; but now they do not give me permission. He grew stronger and sat up, his lips murmuring; and he bowed three time. No one could look in his direction, even more so at him. He said, Mouth, mouth, who is worthy of all this; may your fount flow and never stop. We read regarding you, “And a river went out of Eden,” and, “like a spring of water, whose waters fail not” (Yeshayahu 58:11).

Now I testify about myself that throughout the days I existed in the world I yearned to see this day when I had permission to reveal mysteries, but I was not able except for now; for this day is crowned with this crown of revealed mysteries. And now I want to reveal matters before the Holy One, blessed be He; for all the secrets that I reveal are placed as crowns on my head. And this day will not be far from arriving in its place in that world like another day. The entire day is at my disposal but no more. And now I begin to reveal matters so I shall not enter shamefacedly the world to come. Here I begin.

The union of the male and female that are called righteousness and justice It is written, “Righteousness and justice are the foundation of your throne; love and truth shall go before you” (Tehillim 89:15). The wise shall observe that to behold the supreme Holy One’s ways that are true judgements, judgments that are crowned with the highest Sfirot. I see that all luminaries are alight from the most hidden highest luminary, Atika. All grades are grades with which to shine, as each has a unique illumination. Something is seen in the light within each grade, meaning that each has a unique manifestation. All the lights are attached to each other and shine on each other, inseparable from each other.

The light within all the luminaries that are called the preparations of the king, the Sfirot of the king, each one, that is, each light, shines and holds on to the light deep within, which is the light of infinity that is indefinable outwards, that is, it is inconceivable. For that reason, all amounts to one level and all is crowned with the same matter and is inseparable from each other, He and his name are one. He is the revealed light, called the king’s garment. The light deep within in all the lights is a concealed light, wherein lies that which is undefined and not revealed, which is blessed infinity.

All the candles and all the lights shine from the most hidden Atika Kadisha, which is the supreme candle. When you watch it, Atika is not present in all the lights that spread from it but only the hidden highest luminary that is not revealed (as discussed at length in section 33).

There are true candles in these precious garments, garments of truth, perfection of truth and luminaries of truth. They are the perfections of the King’s throne, who is Binah, called righteousness and justice. They are Zeir Anpin called justice and Malchut called righteousness. They are the beginning and completion of the entire faith; righteousness is in the beginning, while the manifestation of its completion is called justice. All judgments on high and low are crowned with these, and everything is hidden within justice, which is Zeir Anpin. And righteousness (Tzedek), which is Malchut, is sustained by this justice, which is Zeir Anpin. Malchut is sometimes called, “Melchizedek, king of Shalem” (Bereshit 14:18).

When judgments are roused from justice, they are all mercy, all whole; for this justice mitigates righteousness, which is judgments. And as judgments are made whole and descend all into the world in wholeness, in mercy, it is the time for male and female to join and all realms are merciful and joyous.

When sins multiply in the worlds; and the Temple – Malchut – is defiled by people’s sins; and the male, Zeir Anpin, separates from the female, Malchut, and the fierce serpent begins to awaken; woe to the world that is sustained at that time by that righteousness, which is Malchut when separated from Zeir Anpin that is justice. Many battalions of demons are roused in the world, many righteous people pass away from the world. And why is that – because the male separates from the female and justice does not approach righteousness. It is written of this, “bus sometimes ruin comes for want of justice” (Mishlei 13:23), which is because justice, which is Zeir Anpin, separates from this righteousness and Malchut is not sweetened. Righteousness receives from another place, that is, the left without the righteous, which is harsh judgments.

King Solomon said of this, “All things have I seen in the days of my vanity; there is a just man who perishes in his righteousness…” (Kohelet 7:15). This vanity is one of seven vanities above that are called the king’s face. They are the seven Sfirot Chesed, Gvurah, Tiferet, Netzach, Hod, Yesod and Malchut. This is holy Malchut, the last of the seven vanities. When she is aroused along with her judgments, it is written, “there is a just man who perishes in his righteousness…” the reason being that justice is removed from righteousness and Malchut is left without the right side. It is therefore read, “bus sometimes ruin comes for want of justice.”

Come and see, when the supreme righteous is present in the world, the lover of the Holy One, blessed be He; even when righteousness alone is awakened without justice, the world can be saved for his sake. For the Holy One, blessed be He, delights to honor him and he does not fear judgment. When this righteous one is not present, people fear justice as well and cannot withstand it, all the more so righteousness.

King David first said, “Examine me, Hashem, and prove me” (Tehillim 26:2), for I am not afraid of all the judgments, not even of this righteousness, for I am connected to it (David was the embodiment of Malchut). It is written, “I will behold your face in righteousness” (Ibid. 17:15), specifically with righteousness. I am not afraid of withstanding its judgments. After he sinned, he feared even justice, as written, “And enter not into judgment (justice) with your servant” (Ibid. 143:2). Come and see, when this righteousness (Tzedek) is sweetened by justice, it is called righteousness (tzedakah) with a feminine suffix, because it becomes the female part of Zeir Anpin called justice, and she receives Chassadim from him. And the world is sweetened with Chesed and filled by it as written, “He loves righteousness (tzedakah) and justice; the earth is full of the Chesed of Hashem” (Ibid. 33:5).

I testify of me, that I was anxious for the world that it might happen upon the judgments of righteousness and the world might burn by its flames, as said, “she eats and wipes her mouth” (Mishlei 30:20). From now on, that is, after my demise, the world will be guided according to the actions of each person. The depth is commensurate with the pit, that is, actions are rewarded measure for measure. In this generation there are righteous people, but they are too insignificant and cannot rise to defend the generation and the sheep from the four directions of the world.

Zeir Anpin Up to this point, my words are interrelated, and the hidden matters regarding the most hidden Atika Kadisha have been explained to demonstrate how they are interconnected. That is, how the three heads of Atika are attached to each other, how the beard is connected to Atika, and how Aba and Ima are attached to the beard. From now one, matters relate to Zeir Anpin. They were not disclosed at the Greater Gathering but were hidden in my heart, where they lay undisclosed; now they are properly disclosed. All these matters are hidden yet clear. Happy is my portion and that of all those who receive this inheritance, as written, “Happy is that people that is in such a case…” (Tehillim 144:15).

As we explained, Aba and Ima are attached to Atika among its implementations, that is, the perfected beard. It is so because they derive from the most concealed brain and are attached to it. When they examine my words, they will see that everything is Atika alone. It was, is and will be; and all these implements are in it.

Aba and Ima emerge from the concealed brain and become incorporated in Mazala; they derive from it and are attached to it. Zeir Anpin derives from and is attached to Atika Kadisha. We have already elucidated that in the Greater Gathering. Happy is the portion of he who enters Chochmah and leaves it whole, who knows the paths, not deviating right or left but is in the central column.

Whoever does not enter and leaves whole, it is better had he not been born. Moreover, it is written, “for the ways of Hashem are right” (Hoshea 14:10).

Rabbi Shimon said, I have been examining this verse my whole life, “My soul shall glory in Hashem; the humble shall hear of it and be glad” (Tehillim 34:3). Now the entire verse has come to pass. Surely “My soul shall glory in Hashem,” because my soul is attached to him, ablaze with him, devoted to him and strives for him. With these strivings it shall ascend to its place. “…the humble shall hear of it and be glad” means that all the righteous and the students of the holy Yeshivah and the righteous who have just arrived with the Shechinah (as in section 7) all hearken to my words and rejoice. Therefore, “O magnify Hashem with me, and let us exalt his name together” (Ibid. 4).

He opened with the verse, “And these are the kings that reigned in the land of Edom” (Bereshit 36:31), as said, “For, lo, the kings were assembled, they came on together” (Tehillim 48:5). Where were they assembled – in the land of Edom, where judgments have a hold. “They came on together,” as written, “and… died… reigned in his place” (Bereshit 36:31-39). “As soon as they saw, they were astounded; they were affrighted; they rushed away” (Tehillim 48:6), because they could not continue to exist where they were but were destroyed and died, since the king’s insignia were not yet prepared and the holy city, that is, Malchut, and its walls were not yet ready, (as said above in the Greater Gathering of Naso, section 12; study there).

This is as written, “As we have heard, so have we seen…” (Ibid. 9), none of them endured, but she, Malchut, exists now in the aspect of the male that dwells with her. This is the meaning of, “and Hadar reigned in his place, and the name of his city was Pa’u; and his wife’s name was Mehetavel, daughter of Matred, daughter of Mei-Zahav” (Bereshit 36:39), surely Mei-Zahav, as we explained in the Gathering.

In the book of Aggadah of Rav Hamnuna Saba we have learned that “Hadar reigned in his place” is certainly the goodly (Hadar) tree, that is, Yesod called the goodly tree, as said, “the fruit of the majestic (hadar) tree” (Vayikra 23:40); wherein Malchut is called fruit and Yesod the tree Hadar. “…and his wife’s name was Mehetavel,” as said, “branches of palm trees” (Ibid.). This is Yesod, referred to in plural, because it is written, “The righteous man flourishes like the palm tree” (Tehillim 92:13), meaning that it does not flourish without the female, because a palm tree consists of male and female. Therefore, it is written, “and his wife’s name was Mehetavel.” This Malchut is called the daughter of Matred, which means she is the daughter of that place that everyone is busy (tarud) trying to attain, called father, that is, Chochmah. It is also written, “Man cannot know its price; nor is it found in the land of the living” (Iyov 28:13). Thus, everyone strives to attain it. According to another interpretation, she is a daughter of the mother, Binah, whence judgments are roused that bother (matridim) everyone. Hence, she is called the daughter of Matred. She is “The daughter of Mei Zahav” because she receives from both sides that illumine in two ways, with Chesed and with judgment, that is, from right and left. The right represents Chesed and is called Mei (water) and the left represents Chochmah and is called Zahav (gold), that is, Mei Zahav (gold water).

Before the world was created, they were not beholding each other face to face (as explained above in the Book of Mysteries in Terumah, section 3; study there well). Hence the earlier worlds, that is, the seven kings of dots, were destroyed, shattered and died. The earlier worlds were imperfectly formed, and that king that was not balanced was called sparks and flashes, meaning that his reign and rule resembled the light of a spark that is soon extinguished and is gone.

It is like a craftsman who strikes an iron tool with a hammer. It emits sparks in every direction. The sparks come out blazing and shining but are soon extinguished. These are called the earlier worlds, and for that reason they were destroyed and did not endure until Atika Kadisha had been perfected and the craftsman went about his craft as explained in the Book of Mysteries section 4; study there).

How Zeir Anpin emanated from Aba and Ima We have learned in our Mishnah that the luminary emitted sparks and flashes of light in three hundred and twenty directions. These sparks called supernal realms instantly died down. Later the craftsman, Atika Kadisha, came out to perform his craft and was established as male and female. The extinguished sparks are now restored; the harsh candle emitted a spark, referring to the forceful hammer that struck and produced sparks that were extinguished in the earlier realms. It is mixed with pure air, and they make each other better.

He goes on to explain Zeir Anpin’s departure from Aba and Ima, saying: when Aba unites with Ima, that is, Male with Female; that pure air, which is Chassadim, was hidden in that Aba that is from the hidden spirit within the Ancient of Days. It then incorporated the spark that was emitted from the harsh luminary hidden within Ima’s belly, referring to the judgments of Chochmah of the left within Ima.

When the two united and were comprised within each other, Chochmah of Ima was included in Chassadim of Aba and vice versa, a powerful skull emerged, referring to the head of Zeir Anpin, and it spreads to its sides, each to its own side. This resembles Atika Kadisha, wherein three heads were present as one; they are the unknowable head, Keter and concealed Chochmah. Thus, everything was joined in the three heads, as I said (in section 42).

The skull of Zeir Anpin Dew flows from the white head, which is the skull of Arich Anpin, through the skull of Zeir Anpin. The dew appears in two colors. Even though it is Chassadim that are considered white in color, it still has a reddish hue, which alludes to the inclusion of Chochmah, like the color of bdellium. The field of sacred apple trees, which is Malchut, is sustained by Zeir Anpin; manna is ground from the skull’s dew for the righteous in the world to come, and the dead will be resurrected with it.

An occasion for the dew to settle occurred only during the time when the children of Israel traversed the desert and the most ancient sustained them from that place of dew above the skull. This has not occurred since. This is the meaning of, “Behold, I will rain bread from heaven for you” (Shemot 16:4), as said, “therefore Elohim give you of the dew of heaven…” (Bereshit 27:28); for the dew of the skull of Arich Anpin flows over the skull of Zeir Anpin called heaven.

That was then when they were sustained by the dew of heaven. At another time, we learned, “The providential support of man is as difficult…” (Tractate Pesachim 118b) before the Holy One, blessed be He; since sustenance depends on luck (Mazala) at this time. It comes from fate, which contains judgments, rather than from the dew of the skull of Arich Anpin, which is wholly in a state of mercy. This is why children, longevity and sustenance depend on luck rather than merit, as we explained.

Everything derives from Mazala, as we explained that it is the beard of Arich Anpin that is called Mazala (see section 36).