Union And Separation
34) Adam the First had united the "M.N.Z.P.CH.", that is, before he sinned; for, before his fall, he had all the five vessels "Ketter", "Chochmoh", "Binah", "Tifereth" and "Malchut" as well as the five lights which illuminated them, that is, "Nefesh", נפש "Rooach", רוח "Neshamah", נשמה "Cayah", חיה and "Y'chidah" יחידה.
In other words, the םןץףך "M.N.Z.P.CH." were united with the twenty-two letters, Adam having had within himself the nine vessels of "Binah" from א "Aleph" to י "Yood", which are the singular letters; also, the nine vessels which are related to "Z.A", that is, from י "Yood" to ק "Koof", which are the decimal letters and the nine vessels which abide in "Malchut". They are from the ק "Koof", until the Final צ "Zaddik".
The nine letters which dwell in "Malchut" are:
|
The Letter |
The Letter |
Numerical Value |
|
ק |
Koof |
100 |
|
ר |
Reish |
200 |
|
ש |
Shin |
300 |
|
ת |
Tav |
400 |
|
ך |
the Final Chaph |
600 |
|
ם |
the Concealed Mem |
600 |
|
ן |
the Final Noon |
700 |
|
ף |
the Final Pey |
800 |
|
ץ |
the Final Zaddik |
900 |
35) However, after the fall of Adam, the "M.N.Z.P.CH." became concealed again. This means that the "M.N.Z.P.CH.", which symbolize the Sephiroth "Binah", "Tifereth" and "Malchut", abandoned Adam's status of maturity and descended to the next lower stage. As a result, Adam lost the lights of his three Upper Sephiroth which abide in the head; that is to say: that, losing his "M.N.Z.P.CH.", he, also, as a result, lost his "Meichin", the light of the head of the Sephiroth.
36) The status or immaturity in the upper realms brought about by Adam's sin continued until Abraham our Father appeared on the scene of the world who, by virute of his good deeds, became deserving to the extent that the supernal spirit spread its mantle over him, which enabled him to bring up "M.N", that is, by his labor in the arduous service of GOD, he brought up the returning light: the "M.N.Z.P.CH." that Adam, by his fall, had caused to become concealed. Abraham brought the "M.N.Z.P.CH." back to their original position of maturity. This resulted in the return of the lights of the head, meaning that the primordial light again appeared in the original "Madreigo", that is to say: all of the five vessels became filled with light as they had been prior to "Malchut" having been raised to "Binah".
37) The same emendation was implemented by Jacob our Father, who received his knowledge from Abraham. The same correction was wrought by Joseph, who received his instruction from Jacob.
However, as soon as Joseph departed from the world and the Children of Israel went into exile, that is, as soon as Israel sinned, it is then that the "M.N.Z.P.CH." of "Z.A" again fell down and thus turned "Z.A" into "Katnoos", that is, into immaturity, whereby the light of the head vanished, leaving "Z.A" with but six Sephiroth, that is, a body without a head.
38) The diminution of the light of "Z.A" at the time Israel was in bondage in the land of Egypt continued until Israel stood at Sinai. This is conveyed in the Zohar thus: "The letters became hidden and the lights were expelled …", that is, the "M.N.Z.P.CH." fell again until Israel stood at Mt. Sinai. It was then that the "M.N.Z.P.CH." letters became revealed and returned to "Partzuf Z.A" and the primordial light returned, meaning that the light of the head filled the ten Sephiroth of "Partzuf Z.A".
39) However, as soon as Israel sinned, Exodus tells us: "VAYISNATZLOO BNEY YISROEL ES EDYOM …", "AND THE CHILDREN OF ISRAEL STRIPPED THEMSELVES OF THEIR ORNAMENTS …" (33:6).
The Hebrew word "Edyom" (Ornaments) comprises the vessels "M.N.Z.P.CH." and the supernal light of the first three Sephiroth.
Moses, our Teacher, also, as well as Joshua and the Elders "knew" the great secret imbedded in the letters "M.N.Z.P.CH."; that is to say: they accomplished that great service to GOD of uniting the "M.N.Z.P.CH." with the twenty-two letters of "Z.A". It was by virtue of this union that they became empowered to enter the land and to reveal this song, that is, the supernal light of the head, which is clad in The Song of Songs.
40) The Zohar says: "ISGALIFOO ILIN ASVOON", that is, when the letters of The Song of Songs were engraved, it is then that the letters "M.N.Z.P.CH." became united with the twenty-two letters. This is indicated in the Hebrew word "Boch" (In You), the numerical value of which is twenty-two, relating to the twenty-two letters of the Hebrew alphabet.
In other words, the letters "M.N.Z.P.CH." returned to their "Madreigo", that is, "Z.A"; and became included in the right pillar, which consists of the twenty-two letters. This is conveyed in the words of the Song of Songs: "MEISHORIM AHEYVOOCHO", "The Righteous Love Thee"; that is to say: after the "M.N.Z.P.CH." become included in the right pillar, they are then connoted "Meishorim" (Righteous): for the letters "M.N.Z.P.CH." love to unite with the twenty-two letters for the reason that they cannot shine without the twenty-two letters.
All this is conveyed in the words: "… ATOH KONANTO MEISRORIM …" "… THOU DOST ESTABLISH EQUITY (RIGHTEOUSNESS) …" (Psalms: 99:4). This refers to the letters "M.N.Z.P.CH.", which are called Righteous. The word "Atoh" (Thou) refers to the light of mercy, which solidly established the letters "M.N.Z.P.CH.", which, as repeatedly emphasized in the foregoing, are called Righteous.
41) Before the "M.N.Z.P.CH." possess as a garment the light of "Chessed" (Mercy), the "M.N.Z.P.CH." are devoid of power to illuminate.
The light related to the "M.N.Z.P.CH." has its sanctuary in "Binah", which is connoted "The World to Come". All of the lights of "M.N.Z.P.CH." appear in the mode of a well that springs up, issuing forth a flow after flow of light. In other words, the shine of the light of "Chochmoh" (Wisdom) which wells forth from the "M.N.Z.P.CH." is in pursuit of the light of "Chessed" (Mercy) in order to become included in the light of "Chessed" contained in the twenty-two letters.
This condition first appears in the Upper Thought, that is, in "Binah". The emergence of the light of "Chochmoh" with the light of "Chessed" is demonstrated by the holy name "ELOKIM", which is split into two names: that is to say: when the holy name "ELOKIM" is divided into two parts. The name is then read: "MEE-EILEH". The words "MEE-EILEH" demonstrate that the name is divided into head and body.
To be specific, just as the holy name "ELOKIM" is carved into two names "MEE-EILEH" in the source, that is, "Binah"; so are the masculine principle and the feminine principle, that are issued from "Binah", carved and molded into two.
42) The feminine polarity is basically the left pillar relating to the letters "M.N.Z.P.CH.". They are always in pursuit of the masculine polarity, that is, "Z.A" with a view to becoming united with the light of "Chessed" (Mercy), who is ז"א "Z.A", containing within himself the twenty-two letters and is thus the right pillar. This Holy Name is the origin to the two phases of the masculine principle and the feminine principle.
These two lights, the right pillar and the left pillar aim to dwell in harmony under one rule, which is, the light ot "Chessed' (Mercy). This means that the left pillar wants the light of mercy to predominate. Amongst all the letters of the Hebrew alphabet, there does not exist the desire to dwell united one with the other except amongst the letters "M.N.Z.P.CH.", who desire to unite with the other letters of the Hebrew alphabet, the twenty-two letters. This is because the "M.N.Z.P.CH." cannot shine at all without being united with the light of "Chessed" (Mercy) contained in the twenty-two letters. It is for this reason that the letters "M.N.Z.P.CH." are in pursuit of the twenty-two letters in order to become united with them.
43) The Hebrew word "Meishorim" (the Upright) must be given the following interpretation: מישרים "Meishorim" (the Upright) constitute the first two letters of the Holy Name, the letter י "Yood" and the letter ה "Hey", designating the Sephiroth "Chochmoh" and "Binah". Their love is aimed at the ו "Vav", symbolizing ז"א "Z.A" and they are in complete harmony and their desire is to bestow bounty upon the ו "Vav". "Malchut", who is below the ו "Vav", is therefore anticipating receiving light from ז"א "Z.A"; for "Malchut" has no light of her own, which explains why "Malchut" is appealing to "Z.A", thus: "Draw me so that I may be with Thee"; for the sacred letters above, the י "Yood" and the ה "Hey", with which the ו "Vav" is united, actually constitute a complete "Holy Name", the י "Yood", the letter ה "Hey" and the ו "Vav". Therefore, the last ה "Hey", which is "Malchut", because of being located below him, that is, ז"א "Z.A"; and, as already pointed out, "Malchut", having no light of her own, thereby hopes to receive light from ז"א "Z.A". However, her hopes can only be realized after man on earth brings up "OHR CHEIZER" (the returning light from below) to "Malchut".
44) The full desire and craving of "Malchut" is to rise towards "Z.A" and to unite with him. However, she does not ascend to ז"א "Z.A" unless he grants her permission to do so. "Malchut": the "Shechinah", therefore says: "Draw me, so that I may unite with Thee".
It is said in the Song of Songs: "… THE KING HATH BROUGHT ME INTO HIS CHAMBERS …" This means that "Malchut" is saying: "The king hath brought me into his chambers and corrected me with all kinds of emendations, that is, with the upper "Tifereth" (Beauty) so that I may be with him. The result that will follow is that, when I unite with thee, we will all be glad and rejoice "Boch", in Thee, that is, I and all my emendations, "My subordinates": The worlds below "Malchut" of the world of "Atziluth".
It is said in the Song of Songs: "…WE WILL REMEMBER THY LOVE …" The meaning conveyed in these words is, as we have already learned, that is. We will cause satiety to each and every one, meaning to those who lack the light of mercy as well as to the ones who are in need of the light of wisdom. We will bring joy by means of that wine, which is conducive to render gladness to all. This is the "shine" of wisdom. We will afford them constant happiness; for Thy Love is "Upright”, that is to say: it stems from "Chochmoh" and "Binah" who do not cease from bestowing upon thee, that is; to shine upon thee.