16. Heaven, Earth, and all that inhabit them were created by MA, which is Malchut, as it is said: “When I behold your Heavens, the work of your hands” (Tehilim, 8:4). And before this, it is said, “MA – WHAT (How) majestic Your name is throughout the earth, which You established above the Heavens” (Tehilim, 8:2). After all, the Heavens were created by the name (property) MA(Malchut). It is written “in the Heavens,” which refers to Bina, called MI, the Heavens that are above ZA. The explanation for this lies in the name Elokim. MA (Malchut) ascends and enters with her properties into Bina, i.e., connects into Bina, and receives her properties. Bina is called Elokim. After He CREATED LIGHT FOR LIGHT, meaning Ohr (Light) Hassadim (called “precious adornments or garments”) so as to clothe Ohr Hochma, Ohr Hassadim clothes Ohr Hochma, which signifies the creation of Light for Light; by the force of the Supernal Name Elokim (Bina), Malchut ascends, and, upon joining Bina, receives all of her properties, and includes herself in Bina. Therefore, BERESHEET BARAH ELOKIM (In the beginning the Creator created) refers to the Supernal Elokim, to Bina and not to Malchut. For MA (Malchut) is not created by the name MIELEH.
The lower world (Malchut, MA) receives the Light (marked from Above by the name Elokim) from Bina. This Light brings Malchut strength, and the properties suitable for the creation of Heaven, earth, and posterity manifest within her. After all, there cannot be any posterity or birth of new generations without the Light of Haya.
And this is what The Zohar tells us: so does the lower world (Malchut, MA) exist by the name Elokim, by the name from the Upper World, which is why there’s strength in Malchut (Ohr Hochma) to create generations. And if Malchut has Ohr Hochma, then the world can be created by her.
(Haya is one type of Ohr Hochma. There is one Light that the Creator emanates, or rather, the sensation of the Creator we refer to as Light. This sensation depends on the desires- Kelim in which we feel Him. And since there are only two types of desires- Kelim, those of “bestowal” and those of “reception,” there exist only two types of Light, Hassadim and Hochma. However, each of them includes several subtypes, and Ohr Haya constitutes a particular form of Ohr Hochma. This is because Hochma is the Light or pleasure that is felt by the will “to receive,” whereas Hassadim is the pleasure that is felt by the will “to bestow.” If only the Kelim of bestowal (GE) are present in the Partzuf, it is filled with Ohr Hassadim; and if it has the strength to receive for the Creator's sake, it is filled with Ohr Hochma.) (Do not confuse this with MA, which is used here, where MA = Malchut with ZA = MA in Gematria).
The Zohar explains that the Light descends from the name Elokim thanks to the merging of MI and ELEH. ZA is called “Heaven.” YESHSUT is above Heaven (ZA). There is no MI in Heaven (ZA), only MA. However, after Ohr Hassadim clothes Ohr Hochma (the Light ELEH = AHP clothes the Light of MA = GE), all the letters combine and ascend by the name Elokim above Heaven = ZA = MA to YESHSUT = Bina = MI.
MI (Bina) is above the second restriction, above its ban, as her properties are higher, better than those to which the restriction extends: the property of Bina is “not to receive anything,” which is why the ban of the second restriction – to not receive – simply does not apply to her, for in her essence, she has no desire to receive.
There remains only the ban of Tzimtzum Aleph, the restriction imposed on the reception of Light in Malchut herself (Malchut de Malchut), the central point of all creation, the only creating being. Malchut herself is egoistic, but if she has a Masach and only receives the Light by means of a Zivug de Hakaa (resistance to one’s own desire, only for the Creator’s sake) on the desires of bestowal, such reception does not occur in Malchut, but rather in the first nine Sefirot. Hence, Malchut can receive the Light in her first nine Sefirot.
In other words, if Malchut has the will (strength) to receive (enjoy) the Light (pleasure) not for herself, but only because the Creator so desires, then she receives only this amount of Light (pleasure). In order to receive the Light under such a condition, Malchut (man’s inclination to pleasure and enjoyment) must first reject all incoming pleasure, which Malchut perceives to be right there before her. This is referred to as the Light’s (pleasure's) impact against the screen and its reflection off the screen (the reflection of pleasure by force of will so as to not receive, in spite of the natural, primordial desire to receive pleasure).
The reflected pleasure is called Ohr Hassadim. Essentially, this is not a Light, but rather Malchut’s intention to receive only for the Creator’s sake. However, this intention is that necessary and sufficient condition for the subsequent reception of Ohr Hochma from the Creator. For after Malchut repelled all the Light (expressed her intention to not receive for her own sake), she thereby met the condition of Tzimtzum Aleph (first restriction) to only receive the Light of Hochma in the intention for the Creator’s sake, which is called Ohr Hozer (Returning Light) or Ohr Hassadim. And now she can receive Ohr Hochma, the pleasure that the Creator wants to bestow upon her.
However, by receiving this Light, Malchut is no more a mere recipient-creature. Now, like the Creator, she bestows pleasure upon Him! In this manner, the creature attains the degree of the Creator, becomes equal to Him in properties, for it wants to bestow everything. This is called “being filled with Ohr Hassadim.” Moreover, Malchut receives and enjoys, for if she does not feel pleasure, she will not please the Creator.
Therefore, Malchut receives, meaning she is filled with Ohr Hochma, full of wisdom and pleasure, from both bestowal and reception for the Creator’s sake. And herein lies the perfection of the Creator’s Creation: she becomes perfect and similar to the Creator. And this is the perfection of the Creator’s works: His creation can ascend to His level independently!
One can imagine one’s path from the lows of our world up to the ultimate spiritual peak – the Creator – as a passage through a suite of rooms. In all, between our state and the Creator there are 125 connected, walkthrough rooms. Each room has its own properties, and only those who possess the same properties can be there. If, regardless of reason, man changes his properties, he is automatically moved as though by an invisible current to a room that corresponds to his new properties.
This is how one can move between these rooms: an infinitesimal inner change of properties evokes influence of a spiritual force-field upon man, and he immediately moves to his new place of equilibrium, where his inner properties completely coincide with the external properties of the spiritual field. Hence, there are no guards at the rooms’ entrances/exits; as soon as man changes himself so as to match the properties of the next, higher room, he is automatically transferred there by the spiritual current or field.
What properties must one change in order to move from one room to another within this spiritual field? He only needs to alter the type of pleasure to which he aspires. We cannot help receiving pleasure, for such is the entire material of creation, it is all that was created. However, we can change the object of our aspirations, what it is that we wish to enjoy: either coarse reception, reception of mere necessities, or the Creator being pleased with us that we bestow to Him, that we receive because such is His wish.
Our “I,” the entity that feels pleasure is present in all of our desires, which change ceaselessly in terms of both magnitude and the desired object. This “I” never disappears. The only thing of which one should rid himself is the sensation that he does something to please this “I.” One should aspire to sense the desires of the Creator, how He is pleased with him (just as a mother is pleased with her son’s achievements).
After Malchut decides to receive only for the Creator’s sake, i.e., according to the force of her Masach (the force of resistance to her egoistic will to receive pleasure), she receives Ohr Hochma only in accordance with the magnitude of the Returning Light. Or, conversely, one may say that the magnitude of the Returning Light determines man’s willpower and his desire to act for the Creator’s sake.
However, the first nine of Malchut’s ten Sefirot are not egoistic, as they are the Creator’s properties with which He wishes to correct Malchut. Only the last Sefira of Malchut, Malchut herself, the single creation, called Malchut de Malchut, is egoistic and remains under the ban of the first restriction: Ohr Hochma does not enter where the will to receive pleasure is present. Therefore, the first nine Sefirot can receive the Light of Hochma.
However, after the second restriction , in order to correct Malchut and impart the properties of mercy (Hassadim) onto her so she would be able to desire to “bestow,” acquire the properties of Bina, and convert her initial, primordial egoism into altruism, Malchut ascended to Partzuf Aba, became Malchut in Partzuf Aba in Bina’s place, while Bina found herself below Malchut. Bina herself can receive Ohr Hochma without any restrictions, even when below Malchut. However, Bina adopted the limitations of Tzimtzum Bet for the sole purpose of correcting Malchut.
Therefore, due to the MAN raised by the lower ones, by man’s requests for spiritual correction, the Light AB-SAG descends and lowers Malchut from the level of Bina back to her own place: Malchut descends from Bina, and the Light of attainment and wisdom is revealed.
As a result of Malchut’s descent, Bina purifies herself from all restrictions and limitations and returns to receiving Ohr Hochma. And after the Ohr Hassadim clothes the Ohr Hochma, MI shines in ELEH and the name Elokim is revealed, meaning that Ohr Hochma shines.
The structure of the name Elokim cannot be found in MA, for the lower boundary of Heaven (Malchut herself) is limited by Tzimtzum Aleph – the ban imposed on the reception of Ohr Hochma, and by Tzimtzum Bet’s 6,000-year long prohibition on the usage of the desires of reception. Hence, The Zohar tells us that the name Elokim was created with MI, and not with MA, by the property received by Malchut upon her ascent to Bina.
17. But as the letters ELEH descend from Above, from Bina down to Malchut, for the mother temporarily lends her clothes to her daughter and adorns her with her own adornments, the name Elokim descends from Bina (mother) to Malchut (daughter). When does she adorn her with her own adornments? When she sees the male essence before her. It is then written of her, “Three times in the year shall all your males appear before the Lord Creator” (Shemot, 34:23). For Malchut is then called by the male name “Master.” As it is written: “Behold the Ark of the Union, the Master of all the earth” (Yehoshua, 3:11). The Torah is the Union and the Ark is Malchut, called by the male name “Master.” For she received the Kelim (properties , desires) called “clothes,” and the Light called “adornments” from her mother, Bina. The letter Hey (A from MA) then leaves MA (Mem + Hey) and the letter Yod (I) enters in its stead, and just like Bina, Malchut assumes the name MI. And then she adorns herself with male clothes, with the clothes of Bina, to accept all the husbands of Israel.
As it is written (item 13), Tzimtzum Bet is in force from the Rosh of AA downwards, for Malchut of AA ascended to Bina and created all the lower Partzufim of the world of Atzilut in the property of Tzimtzum Bet. Thus, each Partzuf of AA, AVI and ZON has only two Sefirot K-H, and three Sefirot B-ZA-M separated themselves (their properties) from that degree, and moved to a lower one (their properties became equal to it). This is how B-ZA-M (AHP of Partzuf AA) fell to Sefirot K-H (GE) of Partzuf AVI, B-ZA-M (AHP of Partzuf AVI) fell to Sefirot K-H (GE) of Partzuf ZON, and B-ZA-M (AHP of Partzuf ZON) fell below Parsa to the worlds of BYA.
Sefirot K-H (GE) that remained in their degree in their Partzuf are called MI, and Sefirot B-ZA-M that separated (in their properties) and descended (by equivalence in properties) to a lower Partzuf are called ELEH.
BUT AS THE LETTERS ELEH DESCEND FROM ABOVE – when Malchut is expelled from Bina, the letters ELEH get detached from AVI and fall to ZON (a lower degree), and clothe themselves in ZON: ELEH of Aba (YESHS – Israel Saba) clothe ZA, and ELEH of Ima(Tvuna) clothe Malchut. Bina of the world of Atzilut is a complex Partzuf: her GE constitute AVI (two Partzufim), and her AHP have the name of a separate Partzuf YESHSUT, for they fulfill separate functions with regard to ZON: Bina: GE = MI =GE of Aba + MI = GE of Ima. ELEH = AHP of Aba = YESHS (Israel Saba) + T (Tvuna) = ELEH = AHP of Ima.
When Ohr Haya descends from Above (as a result of which Malchut descends from Bina’s level back to her own place), three Sefirot B-ZA-M thereby return to their degree, and correspondingly, Sefirot KHB (called the “holy of holies”) enter the now complete Partzuf consisting of five Sefirot. (Here, the Light is called by the name of the Sefirot it fills.) Previously, there was only Ohr Ruach- Nefesh in K-H, and now Ohr Neshama- Haya- Yechida was added to KHB, while Ruach- Nefesh descended to ZA-M.
However, when AHP of Rosh de AA (B-ZA-M of Rosh de AA) that fell to its Guf ascend (return from Guf to Rosh de AA), the Kelim of GE de AVI ascend along with them to Rosh de AA.(These are the Kelim of GE de AVI that were clothed in AHP de AA in their small state, when AHP de AA had fallen to GE de AVI.) Once there, the Kelim of GE de AVI receive the Light called “holy of holies” that shines in Rosh de AA.
The reason for this is that when the Upper One descends to the lower one, it becomes like the lower one. And when the lower one ascends to the Upper One it becomes like the Upper One. This is because no space or motion exist in the spiritual, and only a change of properties instantly and automatically moves a Partzuf or its part in spiritual space, closer (higher) to the Creator or farther away (lower) from Him. Therefore, spiritual ascent itself implies a change of properties of the lower one to those of the Upper One, and a descent of the Upper One signifies that its properties became equal to the properties of the degree to which it descended.
Hence, in Katnut, when Sefirot B-ZA-M = AHP de Rosh of Partzuf AA separate from its head and fall (move according to their now inferior properties) to its Guf, from Peh to Chazeh, where Partzuf AVI clothes Partzuf AA, they (B-ZA-M = ZON = AHP de Rosh of AA) become like AVI in their properties, without Ohr Hochma, and only with the Light of Bina, Hassadim.
That is why, in Gadlut, when B-ZA-M = AHP de AA return to the Rosh (the degree that is higher than Guf), they take with them GE of AVI, as they all became one degree while in Katnut. Therefore, in Gadlut, GE of AVI ascend from AHP de Rosh of AA to Rosh de AA and become equal to it (in their properties), where they receive the Light called “holy of holies” that shines in Rosh de AA.
ZON ascend to AVI in the same way: after AVI receive the Light in Rosh de AA, they acquire strength (screen), and lower Malchut from Bina back to her place in Malchut, thereby enabling their Sefirot B-ZA-M = AHP to return to their degree, AVI, as in AA. However, when the Kelim- Sefirot B-ZA-M = AHP de Bina that were inside K-H = GE de ZON ascend to AVI, they also take with them Sefirot of ZON, which they’ve clothed – K-H = GE de ZON. Thus, K-H = GE de ZON ascend to AVI and there receive the Light called “holy of holies,” the Light of Haya.
Therefore, it is written that Ima-MOTHER DESCENDS TO HER DAUGHTER TO DRESS AND ADORN HER: the letters ELEH or Ima (Bina) in her small state descend to Malchut. This means that THE MOTHER DESCENDS TO HER DAUGHTER, for the three Sefirot of Ima assumed the property of Malchut, thereby separating from Bina and becoming a part of Malchut. This is akin to Bina giving part of her Kelim to Malchut. Yet, this gift is temporary, as though Bina LENDS, GIVES (these Kelim) FOR TEMPORARY USE, and thus, Malchut uses them temporarily.
And then, Ima- Bina (mother) ADORNS HER DAUGHTER WITH HER ADORNMENTS. This is so because in Gadlut, when the three Sefirot ELEH return to Bina, Malchut ascends to the degree of Bina together with them, and there receives the Light of “holy of holies.” And since an ascent to Bina implies becoming like Bina (in properties), she now has the right to receive the same Light as Bina.
It turns out that, as a result of the mother lowering her Kelim (properties) ELEH to her daughter by intentionally assuming the properties (desires) of Malchut instead of her own properties (desires), thereby entering the small state and willingly diminishing herself, upon receiving the properties of Malchut instead of properties of Bina, mother Bina adorned her daughter Malchut with her adornments, meaning the Light that subsequently comes in the state of Gadlut: the Light of Bina entered Malchut. This is described as “Malchut received her adornments.”
There are two kinds of adornments that the daughter Malchut receives from her mother Bina: the first is Ohr Hochma (Ohr Haya, the Light of GAR), the Light of perfection, for it imparts the property of perfection to the Kli that it is filling, the Light that Malchut receives from Ima (Supernal Mother), who stands between Peh and Chazeh of Partzuf AA, above its Parsa. The second adornment is Ohr Neshama, which still designates imperfection, as it is received from the lower mother, Partzuf of Tvuna that stands between Chazeh and Tabur de AA, below its Parsa.
Naturally, to receive either Light, Malchut must ascend to the corresponding degree. In other words, she must change her properties so as to be able to receive, to merit that Light.
When Malchut ascends to Tvuna and receives her adornments from Tvuna, these adornments are still imperfect, for Malchut remains with a “question” (without the Light of Hochma), as Tvuna was before the raising of MAN. This means that to attain perfection, Malchut still needs to receive MAN from the lower ones, called the “husbands of Israel.” In this state, the lower ones, called the righteous or “the husbands of Israel,” receive the Light from ZA, which ascended to YESHS = Israel-Saba.
However, when Malchut ascends another degree, to the place of the Supernal Mother, Bina, above Chazeh de AA, and there receives her adornments from Ima and not from Tvuna, then these adornments are perfect, for they contain Ohr Haya; there is no more “question” in her, as she is considered a male, bestowing Kli, and the husbands of Israel receive from her.
And all the husbands of Israel appear before her and receive the Light from her. And Malchut is CALLED MASTER (Hebrew – Adon). The regular Malchut is called by the Creator’s female name Adonay (mistress) or ADNI, whereas in this state she is called by the male name Adon (master).
And this is because Malchut no longer has a question, for MAN is no longer raised within her, as she has reached perfection (Light of Haya)and is therefore called “husband” or master (Adon). Hence, the prophet said: “BEHOLD THE ARK OF THE COVENANT, THE MASTER (Adon) OF ALL THE EARTH” (Yehoshua, 3:11). Malchut is called the “Ark,” for ZA, who bestows upon her, is called the “Covenant.” The Zohar calls Malchut the “Master of all the earth” or “husband.”
As a result of the letter Hey in the word MA (Mem-Hey), signifying the female essence, leaving Malchut, for the letter Hey signifies the presence of a question in Malchut, i.e., the absence of Ohr Hochma, whereas Ohr Hochma brings absolute knowledge, all questions disappear, and with them the letter Hey. The letter Yod ascends to the place of Hey, and Malchut assumes the name MI as Ima, which signifies Malchut’s reception of the name Elokim, as the name Ima.
18. Israel receives the last letters (ELEH) from Above, from Bina down to that place, i.e., to Malchut, who is now called MI, just like the name Bina. I pronounce the letters ELEH and my whole soul weeps so as to receive these letters ELEH from Bina into the house of Elokim, which is Malchut. So that Malchut would be called Elokim, just as Bina is called Elokim. How can I receive them? “With joyous songs of praise sung in the voice of the Torah, and festive throngs” (Tehilim, 42:4). Rabbi Elazar said, “My silence has erected the Temple Above, which is Bina, and the Temple below, which is Malchut. Of course, as people say, ‘A word is worth a gold coin’ (Hebrew – Sela), but silence is worth two.” So the words “a word is worth a gold coin” mean that I spoke and came to regret it. Silence, my silence, is worth twice as much, for the two worlds, Bina and Malchut, were created by this silence. For had I not kept silent (see item 11), I would not have attained the unity of both worlds.”
After Hey has left MA and Yod ascended in her place, thereby forming MI, Israel elevates the LAST LETTERS ELEH to Malchut by raising MAN. As we’ve already explained, in Katnut, ELEH of the Upper One fell to GE of the lower one. Hence, they refer to the lower one in Gadlut as well. For when B-ZA-M = ELEH of the Upper One return to its Rosh, they thereby elevate GE of the lower one, too. The lower one thus acquires the ELEH of the Upper One and the Light with which they filled themselves in their present Gadlut.
To equalize with the lower one and enter the state of Katnut, the Upper One deliberately makes Tzimtzum Bet on its AHP. And upon connecting to the lower one, the Upper One returns to the state of Gadlut, and passes the Light to that part of the lower one which they’ve both occupied in the state of Katnut.
This scenario is similar to one when a good, strong person joins a company of wicked men, and connects with them by pretending to be like them. And when such contact is established between them, he begins to correct them, little by little, precisely through this connection that has formed between them beforehand.
Each Partzuf in the small state is divided into two parts: GE and AHP. However, since there is a “column” of Partzufim between our world and the Creator, there is a connection between them via the common parts of the upper and the lower ones. Precisely because there is a part of an Upper One in each lower one, the lower one can receive strength from Above, through this common property, and ascend independently up to the Creator Himself.
Each Upper One that falls to the lower one completes its Kelim to ten Sefirot: AHP fall to GE of the lower one, and together they make up ten Sefirot, since they stand at the same level. In turn, AHP of the lower one falls into GE of the next lower one, and so on.
Afterwards, in Gadlut, when GE of the Upper One receive the strength to attach their AHP to themselves and elevate them, GE of the lower one ascend together with AHP, as they were joined below. Therefore, upon ascending, GE of the lower one continue to be joined with AHP of the Upper One, and together they form a Partzuf of ten Sefirot.
I PRONOUNCE THE LETTERS ELEH: Israel (one who wishes to receive the properties of the Creator) raises MAN (prayer for it) to receive in Malchut the Light of Gadlut (for self-correction) with the help of the letters ELEH, Ima- Bina. This is achieved by praying near the Gates of Tears, after which no one ever returns empty-handed, that is, after raising MAN, ELEH descend from AVI to Malchut, the house of Elokim. This is because after receiving ELEH, Malchut herself receives the name Elokim, just like Ima.
A WORD IS WORTH A GOLD COIN, BUT SILENCE IS WORTH TWO: the words (spiritual action) of Rabbi Elazar (the spiritual Partzuf of that name) elevated Malchut to Tvuna, below Chazeh de AA, where there is still no Light of Hochma, which designates the presence of a question in Malchut, a request for Ohr Hochma. And this is called “gold” (Hebrew – Sela, a gold coin), for that is the name of Malchut.
However, Rabbi Elazar’s silence enabled Rabbi Shimon to reveal Ohr Haya by raising Malchut to the Supernal Mother, whereupon both worlds were simultaneously created, for the lower world, Malchut, was created together with the Upper World, Bina, of which The Zohar speaks: SILENCE IS WORTH TWICE (two worlds) AS MUCH.
19. Rabbi Shimon said, “From here on the perfection of the written is said to bring forth their host by number.” For these are two degrees, and each must be recorded, that is, noted: one is called MA and the other MI. MI is the Upper One, and MA is the lower one. The Upper Degree registers, speaks, and brings forth their hosts by number, where the letter Hey alludes to the one that is known and unequaled, namely MI. This is similar to the phrase, “HaMotzi Lechem” – He who brings forth bread from the earth (an appeal to the Creator), where the letter Hey refers to the knowledge of the known, lower degree, namely MA. And together they are one degree, Malchut. However, the Upper One is MI de Malchut and the lower one is MA de Malchut, the one that brings forth their host by number, for the number 600,000 refers to the number of stars that stand together, and they bring forth innumerable hosts.
The Zohar alludes to the words of the prophet (Yeshayahu, 40:26): “Raise your eyes to the height of Heavens and see: WHO HAS CREATED THESE (them) – MIBARAHELEH? He that brings out their host by number, He calls them all by name; no one shall be hidden from the greatness of His might and the force of His power.”
The word “recording” means “marked by the letter Hey,” for two degrees must be recorded in Malchut: MI and MA. With the help of the Light that is received at the time of ascent above Chazeh de AA to the Upper World, Malchut becomes like the upper world and assumes the name MI, for the letter Hey exits MA (Mem-Hey), and the letter Yod ascends to its place. Thus, Malchut is called MI, like the Upper World, and is adorned with the male property.
Nevertheless, MA, the previous degree of Malchut, does not disappear. The reason for this is that the degree of MI is essential in order to pass the Light, the perfection of the “holy of holies” to the generations, the posterity of Malchut, NRN of the righteous, the lower ones. However, the birth and procreation of these generations (sons) depend on the name MA. Hence, if either (MA or MI) is missing in Malchut, she will not be able to beget future generations, to create new souls (lower Partzufim filled with Light).
Therefore, Malchut BRINGS OUT THEIR HOST BY NUMBER – this is the degree of MI, which Malchut inherits from the Supernal Mother, for the letter Hey before the words “brings out” (Motzi= HaMotzi) alludes to the fact that Malchut contains the perfect Light, called “adornments,” which she receives from AVI. This is the maximal Light that may fill Malchut during the 6,000 years.
The same letter, Hey, designates the presence of the Light of YESHSUT, the degree of MA within Malchut. For this degree must also be recorded, be present in Malchut. And these two degrees, MI and MA, are present in Malchut: MI above and MA below.
The Zohar calls Malchut the “world being revealed.” That is to say, whatever Malchut reveals, the lower ones receive. Those individual attainments, individual sensations of the Light that descend from Malchut are what they call “their world.” Similarly, whatever we feel in our sensory organs is what we call “our world.” But this is nothing more than what we receive from Malchut of the lowest degree in the world of Assiya, Malchut of the previous degree.
However, we should know that the actual notion of “our world” indicates the true attainment of the degree called “our world,” i.e., man’s sensation of his ultimate disconnection from the Creator, total helplessness, and the realization of his absolute egoism. One can attain this sensation only if the spiritual Light shines on him from Above, in contrast to which he will see his true spiritual state. However, in order to reach such a state, one must make great efforts in the study of Kabbalah so as to draw upon himself the influence of the Surrounding Light (“Introduction to The Study of Ten Sefirot,” item 155).
However, when man attains this state, he immediately raises such a request to the Creator that his MAN is not left unanswered, and he receives the strength to transcend “our world” and ascend with his properties to a Higher Degree – Malchut of the world of Assiya. And then it is she that becomes his world.
Here we’re speaking about very high degrees. The Malchut that is being revealed is Malchut of the world of Atzilut, Nukva de ZA. And the fact that The Zohar calls her “Supernal” indicates the state of Malchut when she attains the degree of MI during her ascent and clothing the Upper World, the Supernal Mother. Therefore, Malchut herself is then called “Supernal,” and the degree of MA is, accordingly, called “lower.”
KNOWS ALL THE HOSTS BY NUMBER: number designates perfection. Light without a number indicates that the Light is imperfect, whereas the Light with a number is perfect. The action of ZA with regard to passing the Light from Bina to Malchut is described in the phrase: “THE HEAVENS TELL OF THE CREATOR’S GREATNESS.” THE HEAVENS (ZA) TELL (Hebrew – Mesaper, from the word Mispar – number, the Light’s perfection). ZA passes this Light from AVI to Malchut, called “THE CREATOR’S GREATNESS.”
This Light is called 600,000, for the degree of Malchut designates units, the degree of ZA – tens, the degree of YESHSUT – hundreds, the degree of AVI – thousands, the degree of AA – tens of thousands.
There are two parts in AVI: their own part, where they are regarded as thousands, and the part from Ohr Hochma that is received from Rosh de AA, where they are regarded as AA, that is, tens of thousands. However, they cannot be considered a complete degree of AA, but only as its VAK, for they clothe AA from the Peh down to the Chazeh. And since VAK = Vav Ketzavot = 6 Sefirot x 10 = 60, the degree of VAK de AA equals 60 x 10,000 = 600,000.
Therefore, when Malchut ascends to AVI, she receives a complete, perfect number – 600,000, where 60 signifies that it is merely VAK, for Malchut has not yet reached Rosh de AA and that she still lacks this degree. And the degree of 10,000 refers to AA, the part that clothes in AVI, for AVI are VAK de AA. Therefore, Malchut contains the number 600,000.
Thus, two degrees are recorded in Malchut:
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MI, the degree of AVI that clothes in Malchut, through which Malchut receives the degree of the Upper World and is called accordingly, while the Light in it is called 600,000.
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MA, the degree of YESHSUT that clothes in Malchut, through which Malchut has a question, the sensation of lack of Ohr Hochma, and the request for its reception. Malchut is therefore called the “lower world.”
These two degrees create one Partzuf within Malchut: her part that is above the Chazeh is clothed in AVI, and her part that is below the Chazeh is clothed in YESHSUT. Therefore, in the generations, in Malchut’s descendants, each Partzuf consists of two parts (degrees): from the Upper Part (MI) there is a Light of 600,000, and from the lower part (lower world, MA), there is an absence of number (perfection) in each descendant.
The phrase, THEY BRING FORTH INNUMERABLE HOSTS is not interpreted as infinitely big. Rather, “Innumerable” indicates the imperfection of the Light that is received in the lower part, as it comes from YESHSUT, the degree that is without a number.
Malchut’s descendants are therefore defined as imperfect, as these two degrees exist in her as one, and are connected as one. Hence, there are two degrees in Malchut’s descendants: the Upper One – 600,000, and the lower one – without a number. However, the lower one is defined as supplement to perfection and is not considered a flaw.
The reason for this is that the blessing of the seed, propagation depends only on the lower world, MA, without a number, as it is said in the Torah that Avraham complained that he is childless (Beresheet, 15:5), and the answer was: “Look now toward Heaven, and count the stars. Will you be able to count them? So shall be your descendants.” From this we see that the blessing of the seed comes from the lack of a number, i.e., the name MA.
Hence, after all the perfection that Malchut attains from the Light of AVI(MI), Malchut has an additional blessing from MA, which is called the “lack of a number,” and both these degrees are included in her descendants – the souls and generations.
20. All of these 600,000 and all their innumerable hosts, He calls the names. What does this mean: “calls the names?” If you say that He calls them by their names, it is not so, for then it would have said, “calls by name.” However, when this degree does not ascend in the name Elokim, but is called MI, it does not beget and does not reveal those that are concealed within it. And although they were all concealed within it, meaning that even though the letters ELEH have already ascended, the “precious garment” of Ohr Hassadim is still concealed. And while it is concealed, it is not called by the name Elokim. For He created the letters ELEH and they ascended in His name – clothed themselves in “precious garments” of Ohr Hassadim, as a result of which ELEH combine with MI, and are called Elo-im. Then, by the power of this name, He brought them forth in perfection, defined as “CALLS THEIR NAMES,” which means that He called by name and brought forth every type and species to exist in perfection. Hence, it is said: “HE BROUGHT FORTH THEIR HOST BY NUMBER – called them all by name, that is, by the name Elokim.
It was already mentioned that the perfection of the Light, which is the Creator’s name Elo-im, descends to the souls, generations, descendants, two degrees joined in one. This degree includes 600,000 from the Upper Degree, and innumerable hosts from the lower, and the Creator’s name descends on both of them.
The blessing of the seed depends entirely on MA, for it is determined by Ohr Hochma, as this Light designates perfection. Whereas the Light without a number, Ohr Hassadim, comes precisely from the name MA. As is already known, Ohr Hochma is accepted only when clothed in Ohr Hassadim. Until such clothing occurs, even though ELEH ascend to MI, the name Elokim (ELO-IM = ELEH + IM) does not act.
Hence, it is written that MI DOES NOT BEGET (ANY OFFSPRING), even though the point of Malchut left the thought (Bina) and descended back to her place, and all ten Sefirot and the Light returned to the Partzuf, THE NAME ELEH IS still CONCEALED, for she still cannot receive Hochma in the absence of Hassadim.
However, BECAUSE HE CREATED ELEH, meaning that after He added a Zivug to the screen of MA (lower world, Malchut), there appeared Ohr Hassadim, called WITHOUT A NUMBER. And ELEH were filled with Ohr Hassadim, which means BARAH = CREATED ELEH, as clothing in OhrHassadim is called BARAH (creation). Only after this are they called ELOKIM, for only after the reception of Ohr Hassadim can they receive Ohr Hochma, called “the Light of a number,” the Light of 600,000, as a result of which, the letters combine and form the complete name Elokim.
The same perfection (clothing of Hochma in Hassadim) also extends to the souls and descendants that emerge from the name Elokim. AND HE IS CALLED BY THIS NAME: all that emerges is called by this name, with these properties He creates all descendants – Partzufim from His Zivug on Ohr Hochma. THE NAME 600,000 is Hochma, TOGETHER WITH HASSADIM, so that they will have the perfection of the name, so that Light will clothe Light, as they are clothed in the NAME. It is therefore written: “SEE, I CALL THEM BY NAME,” for “to call” means to revive and bring to perfection.
21. He asks: “What is the meaning of “by the greatness of His might and wealth?” This is the head of the degree, where all desires ascend and remain concealed. The strong one that ascended in the name Elokim, as it is said: “This is the secret of the Upper World, called MI.” No man is missing of the 600,000 that He created by the power of this name. And because no one is missing from these 600,000, it follows that wherever the sons of Israel perished and were punished for their transgressions, we subsequently find that not one from the 600,000 had disappeared, so that everything would remain the same Above and below. And just as no one had disappeared from the 600,000 Above, no one has disappeared from this number below.
FROM THE GREATNESS OF HIS MIGHT AND WEALTH signifies Keter de AVI, called the HEAD OF DEGREES. This is Bina of AA, which became Keter de Partzuf AVI, WHERE ALL DESIRES ASCEND (MAN of the lower ones), and receive all the degrees from there. This degree is filled with Ohr Hassadim, and exists in perfection even in the absence of Ohr Hochma, as its Light of Hassadim comes from GAR de BINA of AA. In other words, it has such a powerful Light of Hassadim that although this degree emerged from Rosh de AA, it is not regarded as having left it, for it feels no need for Ohr Hochma. This degree, Keter of AVI, is the Rosh of all the degrees in the world of Atzilut, from where AVI, YESHSUT and ZON receive the Light.
THE STRONG ONE IS THE SECRET OF THE UPPER WORLD, the property of MI that is present in Malchut, from where the number 600,000 descends, for she clothes the Upper World, AVI. Therefore, it is written that NO ONE DISAPPEARS FROM THOSE 600,000 because there Malchut receives Ohr Hochma, called “600,000.” Hence, it is said that AS NO ONE DISAPPEARED ABOVE, SO IT IS BELOW, for Malchut clothes AVI, described in the phrase: THE MOTHER ADORNS HER DAUGHTER WITH HER OWN ADORNMENTS, by which Malchut becomes completely similar to AVI. And just as the Light of AVI is perfect (which is why it is called “600,000” and NO ONE HAS DISAPPEARED, i.e., no lack of Ohr Hochma is felt), Malchut is perfect in this number, which means NO ONE HAS DISAPPEARED below.