Emor [Speak]
3) “How abundant is Your goodness, which You have concealed for those who fear You.”
“How good is Your goodness,” how sublime and honorable is that upper light called “good.” It is written, “And God saw that light, that it was good.” This is the hidden light with which the Creator has done good in the world. There is no hindrance of it each day, and the world exists by it and stands on it. “Which You have concealed for those who fear You.” The Creator made the upper light when He created the world and concealed it for the righteous in the future. There are two lights: 1) the hidden light for the righteous in the future, which never illuminates, 2) the light called “good,” which extends from the hidden light that illuminates in the world each day, and on which the world stands.
5) When a person is poised to leave into that world and he is on his sickbed, three emissaries come to him, and he sees there what a person cannot see when he is in this world. That day is the day of the upper judgment, when the king asks for his deposit back—the soul. Happy is a man who returns the deposit to the king as was given to him, without corruption.
26) Happy are Israel, whom the Creator has chosen out of all the idol-worshipping nations, and out of the love of them has given them the true Torah [law] to know the way of the holy king. Anyone who engages in the Torah is as though he exerts in the Creator, for the whole of the Torah is the name of the Creator. For this reason, one who engages in Torah engages in His name, and one who departs from the Torah departs from the Creator.
31) Anyone who engages in Torah at night and rises at midnight, when the Assembly of Israel, Malchut, awakens to correct the king’s house, to extend illumination of Hochma for Him, will build a house with wisdom. That man partakes with it and is considered to be from the king’s house, and each day he is given of these corrections of the house.
36) Happy are Israel in this world and in the next world, for it is written about them, “And I will divide you from the nations to be unto Me.”
How divided are Israel in Kedusha from all, to serve the Creator, as it is written, “And you shall be sanctified and be holy for I the Lord am holy.”
37) “Salvation belongs to the Lord; Your blessing is upon Your people, Selah.”
Happy are Israel for wherever they exiled, Divinity exiled with them. When Israel came out of exile, to whom will be the redemption, to Israel or to the Creator? After all, Divinity will also come out of exile. It will indeed be salvation to the Lord. When? When “Your blessing is upon Your people, Selah,” when the Creator watches over Israel with blessings, to deliver them from exile and to do good to them. Then salvation is certainly the Lord’s, since Divinity will come out of exile. For this reason, they will return with Israel from exile, as it is written, “And the Lord your God will return your captivity, and have compassion on you.” “Return” means that He, too, will return with Israel from exile.
45) Seal the Torah. In which place is the sealing of the written Torah, ZA? It is in my studies. These are prophets, called “Taught of the Lord,” Netzah and Hod, as it is written, “He set up the right pillar and named it Yachin,” which is Netzah, “And he set up the left pillar and named it Boaz,” which is Hod. From there, paths extend to the faithful prophets who receive from Netzah and from Hod. Those NH stand and remain existing for the body, ZA, for the six lights in it, as it is written, “His legs are of marble.” His legs, Netzah and Hod, stand for ZA, in whom there are six Sefirot, and everything stands in wholeness. The Kedusha of all is present only when they are in wholeness because when ZA bonds with Malchut, everything is perfect, everything is one, and no place is blemished. This is why the Assembly of Israel is called “whole.”
46) The Creator is present only in a broken place, a broken Kli. That place is the most complete because he lowers himself so that everyone’s pride will be on him, the pride of the upper one. He is the one who is whole because one who lowers himself, the Creator makes him upright.
50-51) The Creator is destined to complement Israel, so they will be complete with everything, so they will not be flawed at all because at the time of revival there will be the correction of the world. Such are the Kelim and the clothes of man, which are the corrections of the body, and hence he will complement them.
When they awaken from the dust, at the revival of the dead, they will rise as they had entered the grave. If they entered lame or blind, they will rise lame and blind. They will rise with the same clothing, which is the body, so it will not be said that it is another who has awakened for the revival. And afterwards the Creator will heal them and they will be whole before Him. Then the world will be complete with everything. And then, “On that day, the Lord will be one and His name, One.”
70) Israel ascend from below upward, as it is written, “And your seed will be as the dust of the earth.” Thus, they rise from the dust of the earth to the stars of the heaven, and then rise above everything and cling to the highest of all places, as it is written, “And you who cleave unto the Lord your God.”
83) Happy are Israel in this world and in the next world; they know how to cling to the holy king, evoke the force of above, and extend their master’s Kedusha over them. This is why it is written, “Happy are you, Israel, who is like you?” “And you who cleave to the Lord your God are alive everyone of you this day.”
91-92) It is written, “And I will be sanctified among the children of Israel,” first, when Israel raise MAN to evoke the three sanctities above. And then, “I the Lord sanctify you,” when Israel receive the high Kedusha.
In which place does man sanctify himself in Kedusha, to include himself in it? When a person reaches “The Lord of hosts” mentioned after the third “Holy,” Netzah and Hod, “I the Lord sanctify you.” And we, after three times holy, say only “The Lord of hosts,” not including ourselves there. Afterwards, when a person reaches “The whole earth is full of His glory,” the Kedusha is drawn to Malchut, and then he includes himself in the Kedusha to be sanctified below, inside that glory of below, Malchut, as it is written, “Shall be sanctified by My glory.”
Afterwards he will make the way in private, first including himself in Malchut—the honor of below, in the words, “The whole earth is full of His glory,” including the whole earth and all the nations—and then he will extend the Kedusha in particular, only to Israel, so everything is sanctified and the Kedusha expands from Israel to the entire world.
129) Open for me an opening like the tip of a needle, and I will open the high gates for you.
Open for me, my sister, because the door for my entrance is in you. My sons can enter only in you. If you do not open your door, then I am locked; I will not be found. Hence, “Open for me.” Certainly, open for me. This is why when David wished to come into the King, he said, “Open to me the gates of righteousness ... This is the gate of the Lord.” The gates of righteousness is Malchut; it is the way to enter the King. “This is the gate of the Lord,” to find Him and to adhere to Him. Hence, “Open to me, my sister, my love,” to mate with you and forever be at peace with you.
129) For itself, ZA is in Hassadim covered from Hochma. And Malchut in and of herself is in Hochma without Hassadim. She is called “night” because Hochma does not shine without Hassadim. Hence, there is complete abundance for the redemption of Israel only through Zivug of ZA and Malchut. This is because then the Hassadim of ZA are mingled with the Hochma of Malchut, and Israel receive the complete abundance from GAR.