228. The eighth Mitzva is to love an outsider from another nation, who desires to come under the wings of the Shechina, Malchut, who takes under her wings those who separate themselves from the other, impure side, and draw near her, as it is written: “LET THE EARTH BRING FORTH A LIVING SOUL AFTER ITS KIND.”
Malchut, Nukva de ZA, is called the Shechina, for she does not distance from us even when our properties are distant from her, as it is said: WHEREVER YOU ARE BANISHED, THE SHECHINA WILL BE WITH YOU, and ABIDES IN THEM, IN THEIR IMPURITY. ZA is called Shochen (dweller) and Nukva is called Shechina.
The revelation of the Creator in Malchut, of the Shochen in the Shechina, of ZA in Malchut of the world of Atzilut is possible only by a face-to-face Zivug of ZON in Gadlut. This is because the Light of this Zivug is so great that it reveals unity even in the most remote and concealed places, in the most opposite and uncorrected desires.
However, the creation of Gadlut de ZON occurs gradually: first, a Partzuf of ZON in Katnut is created with the Light of VAK, and only then does it grow to reach Gadlut. Moreover, this process takes place in each state of ZON. Furthermore, even as ZON in Gadlut make a Zivug and receive Ohr Hochma, the Light from their previous state of Katnut does not disappear, but facilitates a Zivug in Gadlut. And this Light of Katnut is called the “Wings of Shechina.”
Hence, it is written in the Torah: “And the cherubim shall spread out their wings on High, screening the ark-cover with their wings” (Shemot, 25:20). For the main thing is to cover the Light of the great Zivug with their wings, so that even the most distant ones would receive the Light, and, at the same time, keep it out of the reach of the impure forces.
This is so because those who have yet to completely purify their egoistic desires are rejected by the Light for fear that the Light may fall to the impure forces. But now the wings guard the Light so vigilantly that even the closest ones will not err and let the Light through to the impure forces.
Therefore, an outsider is one who decides to join the people of Israel (to correct his egoistic desires and make them altruistic), and to be circumcised (reject his egoistic desires), for his body (collection of desires) still retains the properties of the Orla, as his ancestors (previous spiritual states) did not stand at the foot of Mount Sinai (did not receive the Light, called the Torah, and were not corrected by it), i.e., have not yet rid themselves of the serpent’s impurity (have neither revealed all the impure egoistic desires within them nor recognized them as evil). Nevertheless, other altruistic desires have the power to elevate him to the level of Supernal purity.
This occurs through raising MAN, by evoking the great Zivug of ZON (where the Wings of Shechina rule and cover the Light of this Zivug). We can also elevate the outsider’s soul (his yet uncorrected desires) to that level and sanctify it in the Light of this Zivug.
And although this soul is not yet completely pure, it can receive the Light from this Zivug, for the wings protect it and do not allow its Light through to the impure forces (desires), even though they are very close to it. And it is said, UNDER THE WINGS OF SHECHINA, for this soul can receive the Light only from the wings of Malchut- Shechina, i.e., receive only the small, outer Light of Malchut. This is not the Light in the body of Malchut (Shechina) herself, let alone that of ZA (the Creator, Shochen). Rather, it is merely the Light of the Wings of Shechina.
The outsider’s soul (his egoistic desires) can be corrected (made altruistic) only during the great Zivug, for only then is the Light protected by the Wings of Shechina. Hence, we (altruistic desires) must first raise MAN for the great Zivug, and receive its Light in our souls (desires corrected by the screen). Then, the Shechina spreads her wings, protects this Zivug, and takes the outsider’s soul under them. It follows that initially, we elevate the outsider’s soul with the help of our MAN, and then the Shechina takes it under her wings.
229. One might say that the soul of Haya exists in Israel and is ready for anything. He specified, “After its kind,” which refers to both Israel and to an outsider. Like chambers and passages between them, the same exists in the land called Haya, under the wings.
Here The Zohar tells us that although the new soul (the corrected properties called the “outsider”) receives the Light, just like the properties called “Israel,” Israel receives from the inner Light, whereas the outsider receives from the outer. It was already mentioned that wings designate the Light of VAK, received during the great Zivug, but from the previous state of Katnut, so as to cover the Light of the great Zivug.
This VAK includes Sefirot HGT NHY, where HGT are called “chambers,” in which one can abide and sit (sitting means Katnut as opposed to standing, which is Gadlut). The Sefirot NHY are called “passages,” entrances to the chambers, and it is impossible to sit there; their only role is to allow access to the chambers.
The reason for this lies in the property of Tifferet, the main Sefira in HGT. Tifferet is their middle line, a complete Kli for the reception of Ohr Hassadim. And the main Sefira in NHY is Yesod, which constitutes their middle line. It contains no property of the receiving Kli, and is used only for passing the Light onto Malchut, for the creation of the Returning Light. Hence, NHY are called “entrances.”
As for the outsiders (to purify from egoistic desires) from the seventy nations of the world (seventy egoistic properties), the chambers in HGT of the wings, as well as the passages in NHY of the wings are prepared for them. They receive Ohr Nefesh from the passages (NHY) and Ohr Ruach from the chambers (HGT).
230. The right wing of Malchut has two passages, which are split from this wing in two so as to let in two nations that are close to Israel. And under the left wing there are two additional passages, called Amon and Moav. And they are all called the souls of Haya.
Previously, The Zohar mentioned that there are many entrances-passages, yet now it speaks of only two. This is because it speaks in general: there are two entrances for the nations belonging to the right line, and two entrances for the nations belonging to the left line. There are also two nations in all of the right line, which include all the nations of the right side, and there are two nations of the left line, which include all the nations of the left side.
The nations of the right side refer to the two general passages in the right wing. And The Zohar does not reveal what these nations are. And as for the nations of the left side, generally called “Amon and Moav,” there are two passages in the left wing that are meant for them.
All the souls of the outsiders that come from all the nations are collectively called Nefesh Haya, for they can receive only from the great Zivug of ZON when ZON are inside AVI. Thus, Malchut is called Nefesh Haya, for she receives Ohr Haya from AVI. And since the souls (Nefashot) of the outsiders receive from the wings of Nefesh Haya, they are named after the received Light.
231. Each wing contains a multitude of closed chambers and halls. From them, spirits emerge and are divided among all the outsiders, called Nefesh Haya, but each “after his kind.” And they all come under the wings of the Shechina, but no further.
Each wing includes VAK (HGT NHY), called “passages” and “chambers.” Each nation has its own chamber in HGT and its own passage in NHY. Each receives Nefesh in the passages and Ruach in the chambers. It is written that the chambers are closed, since HGTde VAK have only Ohr Hassadim without any Ohr Hochma; hence, they are called “closed.”
232. However, the soul of Israel stems from the body of that tree (ZA), and from there the souls fly off to this land (Malchut). Therefore, Israel is the darling son of Malchut, and is sustained by her womb, and not by the wings that are on the outside of the body. Moreover, the outsiders have no part in the Holy Tree (ZA), especially not in its body. They refer only to the wings of Malchut, and no further. The outsider’s place is under the wings of the Shechina, and no further. The righteous among the outsiders also refer to the outer side, and not to the inner. It is hence written: “LET THE EARTH BRING FORTH A LIVING SOUL (Nefesh Haya) AFTER ITS KIND.” All receive Nefesh from that Haya, but each according to its kind.
ZA is referred to as the “Tree of Life” and his Nukva is called the “Land of Life.” For in the state of Gadlut, they both ascend and clothe AVI, who have Ohr Haya (the Light of Life). Therefore, it is said that the soul of Israel stems from the body of that tree, meaning from ZA himself.
And the souls from that tree fly off to the Land of Life: as a result of a Zivug between the tree (ZA) and the land (Malchut), ZA gives the souls of Israel into Nukva, and Israel receives these souls from her, as opposed to the outsiders, who receive their souls from the wings of Malchut, but not from Malchut herself, not from what ZA passed to Malchut.
The reason for this is that Nukva has three Partzufim, which clothe one another. They are called Ibur (embryo), Yenika (nursing), and Mochin (adulthood, Gadlut). The big (Mochin) Partzuf is the innermost of the three, and is clothed by Partzuf Yenika, which is in turn clothed by Ibur.
Israel receives from the innermost Partzuf (Gadlut of Nukva); hence, it is called the “darling son,” for it stems from the inner part of Malchut, and not from her outer part (wings).
NHY de Malchut are called “womb,” for it is the place where the souls of Israel are conceived and grown. However, this does not refer to the NHY of the two outer Partzufim, called Ibur and Yenika, as they are the wings of the Shechina-Malchut. Here The Zohar refers to the NHY ofthe Partzuf in Gadlut, the innermost Partzuf (the womb of Malchut).
This is what the words of the prophet refer to: “Is Ephraim a darling son unto Me? Is he a child that is dandled? For as often as I speak of him, I do earnestly remember him still; therefore, My heart yearns for him, I will surely have compassion upon him” (Yirmiyahu, 31:19). Because the souls of Israel stem from the inner part of Malchut, The Zohar says that they appeared from Malchut’s womb, from NHY of the Partzuf in Gadlut, and not from NHY of the two outer Partzufim, called “wings.”
The outsiders (desires for correction) have no part in the Supernal Tree, especially not in its body. Their place is under the wings of the Shechina, and no further. The outsiders that come (to correct themselves) are called righteous, for the Shechina is also called the “righteous one.” They come under her wings and unite within her. Yet, they have no place above the Shechina, and receive from Nefesh Haya, from a Zivug of Malchut with ZA in Gadlut. But they only receive the portion of the Light called “wings”; hence, they are said to be under the wings of the Shechina, where each receives according to his properties.