Kabbalah Library

1. Rabbi Shimon said, “Thus far, the friends did not know the meaning of unification. Rabbi Elazar said, all the verses in the Torah are high, hidden secrets, and that verse, ‘Hear O Israel,’ what is it?”

2. “Hear O Israel, the Lord our God, the Lord is one,” that verse, of which we discussed several aspects, the secret of the unification in it is hidden from the eye, the heart is blocked from it, and several sages who are deaf at heart say and do not know and do not attain because their eyes are blocked from seeing and the hearts from understanding the meaning of the unification of hidden letters, and by whose existence the words and the lines are engraved.

3. “Hear” is the name of the unification inside the high and hidden upper one, and which is revealed within the hidden engravements, to rise in his degrees to be completed above. The name is dependent on the “Hear” since “Hear” has the letters of Shem Ayin [name, eye], on which hearing depends.

“Name” is as it is written, “which is called by the Name.” Ayin [eye] is seeing, which shines in Malchut, who is called “name,” from Rosh Hashanah [Hebrew New Year’s Eve] to the end of the year, as it is written, “a land that the eyes of the Lord your God are on it from the beginning of the year to the end of the year.” “Land” is Malchut, who is called “name.”

Bina of AA went outside the Rosh of AA, and upper AVI, which are concealed and covered from Hochma, were established from the GAR in her. YESHSUT, where Hochma is revealed, were established from the ZAT in her. That Bina is concealed in her GAR and revealed in her ZAT, YESHSUT.

“Hear” is the name of the unification inside the hidden upper one, where the word “hear” indicates the unification of Bina of AA, who is called the “hidden upper one,” the hidden and revealed inside the hidden engravements, whose GAR, upper AVI, are hidden in her, and ZAT in her, YESHSUT, are revealed. Inside the engravings, which were done by the exiting the Rosh of AA, through the unification, they return and rise to be completed above, in the Rosh of AA.

“Hear,” the name, Malchut, is dependent on YESHSUT, receiving Hochma from her. Hearing depends on it, the Hassadim of GAR of Bina, which are called “hearing.”

The Ayin of “Hear” is the Hochma in YESHSUT, which is called “eye” and “seeing” [or “sight”], where Malchut, who is called “name,” receives the Hochma from there. For this reason, the name Ayin is implied in the “Hear,” for that letter Ayin that is in YESHSUT, bestows upon the name, upon Malchut. Upper AVI, Hassadim of GAR of Bina, which are called “hearing,” are also implied in the “Hear,” since “Hear” means hearing, in a way that in the word “Hear,” AVI, YESHSUT, and Malchut are implied.

4. The Ayin of “Hear” is a good eye to look with. There is a good eye, and there is an evil eye. The good eye is from the right side, since if Ayin, Hochma on the left, is incorporated with Hassadim on the right, it is good. The evil eye is from the left side, since if Ayin [eye], Hochma on the left, has only left in it, without right, it is evil; it is the shell.

Israel Saba is written in the good eye since in Mochin of YESHSUT, the Hochma on the left is incorporated in the Hassadim on the right, for it is written, “Hear O Israel,” who is Israel Saba.

5. One who says that “Hear O Israel” means the small Israel, ZA, it is all one, since the small Israel is also beautiful because although ZA is in Hassadim that are covered from Hochma from his Chazeh and above, the Ayin, Hochma, still relies on him. This is as it is written, “He does not take His eyes off the righteous,” and this is the small Vav, Yesod of ZA.

From the Chazeh and below, Hochma is revealed in ZA, too, where the middle line that is there is called Yesod. Thus, Hochma from the Chazeh and below relies on the Chazeh and above of ZA since there is nothing from the Chazeh and below that is not received from the Chazeh and above.

The upper Vav is from the Chazeh and above of ZA. The small Vav is Yesod. It is all one Partzuf. The small Vav, the fountain of the well, of Malchut, never stops from her.

6. Thus far, the ways engraved in the meaning of the “Hear O Israel” have been explained. Henceforth, the secrets of the secrets of the complete unification will be explained properly, in its measure, to measure and make measurements on all the sides.

7. The three names HaVaYaH Elokeynu HaVaYaH [the Lord our God the Lord] are fourteen letters of three inner names, which are the entirety of everything. The One is the top, the middle, and the bottom. Here is the rule of all the sides, beginning from a place that has no measure, AA and AVI, called Ein Sof, to the end of the last side, which is the lowest of all the degrees, Malchut.

8. One name is above, the place that is a beginning to the worlds, AA and upper AVI, from which trails emerge to all the degrees. One name is in the middle, where Moses, the middle line, incorporated himself, in it, inside Abraham and Isaac, who are right and left, and one name contains King David, Malchut. One correction, and one supports all.

The three names “the Lord our God, the Lord,” are right, left, and middle. The first HaVaYaH, Abba, is in the illumination of Atik, AA. Abba is upper AVI, for both are called Abba, and they are right. The name “our God” is Ima, YESHSUT, for both are called Ima, and they are left. The last name HaVaYaH is ZA, Daat, the middle line that decides between AVI and YESHSUT, right and left.

Here is the entirety of all the sides, for here are all the phases, beginning from a place in which there is no measure, called Ein Sof [no end], which is AA and AVI, to the end for the last side, which is the lowest of all the degrees, Malchut.

One name is above, the first name HaVaYaH, AVI in illumination of AA, right. The place that is the beginning of the worlds, AA, called Beresheet [in the beginning], from which trails come out to all the degrees, whether to Hassadim or to Hochma, since when AVI rise to the Rosh of AA, they bestow Hochma upon YESHSUT, although for themselves, AVI are Hassadim that are covered from Hochma.

One name is in the middle, the last name HaVaYaH, Daat, Moses. Moses incorporated himself in it, within Abraham and Isaac, and he is the middle line that unites HB with one another. Abraham and Isaac in Gadlut [greatness/adulthood] are HB. Upper AVI are called Hochma, Hochma on the right, Hassadim. YESHSUT are called Bina, Hochma on the left, Bina that returns to being Hochma.

One name includes King David, the name “our God,” Bina, YESHSUT, from whom Hochma is bestowed upon King David, Malchut. For this reason, it is discerned that Malchut is incorporated in the name “our God,” YESHSUT, which are left to AVI since Malchut receives Hochma only from there. This is so because Malchut is one correction, and one supports all since only in Malchut is Hochma actually revealed, and all the prior degrees rely on her.

9. When the letters of faith connect, when the Partzufim AA, AVI, ZA, and Malchut that are implied in “the Lord our God, the Lord,” connect with one another to be one, two worlds are revealed in the bonding and connection of everything, upper one and lower one. The upper world rises until there is no measure, to Ein Sof. The bottom world descends to the level of the end of all the degrees.

After all the degrees are incorporated into one entirety, only two degrees are apparent in them, where one degree is covered Hassadim, which have no measure, which is the upper world that AA, AVI, and GAR of YESHSUT are included in, and a second degree that is Hochma, discerned as having a measure, and this is the lower world in which ZAT of YESHSUT and Malchut are included. The upper world rises until there is no measure and Ein Sof. It contains AA, AVI, and GAR of YESHSUT, who are in Hassadim that are covered from Hochma. The lower world, ZAT of YESHSUT, descends to the extent of the illumination of Hochma to the end of all the degrees until she shines for Malchut, who is the end of all the degrees, since there is no disclosure of Hochma except in Malchut, but the source is in YESHSUT.

10. The upper world, which connects and ascends up to Ein Sof, who is AA, AVI, and GAR of YESHSUT, who are AVI of YESHSUT, divides the fourteen letters in “the Lord our God, the Lord” [in Hebrew], and takes from them seven letters HaVaYaH ELEH, according to its degrees. This is so because thus far is the upper world that connects and ascends up to Ein Sof, and takes seven letters.

The lower world, ZAT of YESHSUT through Malchut, which connects to the upper world and descends to the end of all the degrees, Malchut, divides the fourteen letters of “the Lord our God, the Lord,” and takes from them seven letters Yod-Nun-Vav HaVaYaH, according to its degrees, since the top three letters Yod-Nun-Vav in the four letters HaVaYaH, are one bonding and connection, and there is no separation between them, since it is ZAT of YESHSUT. For this reason, the fourteen letters divide into seven and seven, and it is all one.

After the degrees implied in the fourteen letters “the Lord our God, the lord” unite with one another, the difference between the illuminations of Hassadim in them and the illuminations of Hochma in them is discerned. According to them, they are all divided into two worlds, upper and lower, where the upper one is in Hassadim, and the lower one in Hochma.

The upper world consists of AA up to ZAT of YESHSUT, and they are implied in HaVaYaH ELEH. The first HaVaYaH implies AA and AVI, and the name “our God” implies YESHSUT, which is divided into GAR and ZAT, where the first three letters ELEH [Aleph-Lamed-Hey] are the GAR of YESHSUT, AVI of YESHSUT, who are still in covered Hassadim like upper AVI, and therefore connect with the upper world in illumination of Hassadim.

The Hochma is revealed in the three letters Yod-Nun-Vav of “our God” that imply ZAT of YESHSUT. They join the bottom world, which shines in illumination of Hochma and consists of ZAT of YESHSUT through Malchut, which are seven letters Yod-Nun-Vav HaVaYaH, where Yod-Nun-Vav are ZAT of YESHSUT, in which the Malchut is included, and the second HaVaYaH is ZA.

11. They explained that in the word EhaD [One] in the “Hear O Israel,” the letter Dalet of EhaD is higher and greater than the other letters. Also, Reish of El AheR [another god] is also bigger than the other letters, in order to distinguish between one and the other, so as not to substitute the high and holy one, El EhaD [one God], and incorporate with it the other side, another God.

12. The letters Ayin and Dalet in the “Hear O Israel” are big: the Ayin of Shema [Hear] and the Dalet of EhaD [one]. These are the letters of Ed [witness], indicating the need to testify to the secret of secrets, to elicit one measure for the measuring of the faith. One who knows that secret, knows the secret of his master and inherits two worlds, this world and the next world, and the measure is called the “measuring line.”

13. This was given to the high and holy sages who know the secret of their master and exert in His glory. It was not given to the wicked of the world, who do not know and do not care for the glory of their master. Those true righteous, in whom there is the high faith, were given to know and to behold, since they do not lean to the right or to the left, but rather adher to the middle line.

14. The measuring line of length and width, the measuring line of depth and height, the measuring line of the circle and the square is poised to be known in thirteen gates, which are twenty-six gates to two sides, when they are engraved in their engravings. It is all one in this measure, the measuring line ascends and descends and is engraved in its engravings to all the sides.

The measuring line is the middle line, which measures the quality of Hochma and Hassadim, so that Hochma shines only from below upward, which is the measure of VAK of Hochma, and the Hassadim will shine from above downward and will be incorporated in one another. Since prior to this measuring of the middle line, Hochma and Hassadim cannot shine, the measuring is regarded as producing the illuminations of Hochma and Hassadim themselves. Measuring means shining according to a ration.

However, there are many phases of Hochma and Hassadim since there are Hochma and Hassadim above the Chazeh, in HGT, which are called “length” and “width,” and there are Hochma and Hassadim below the Tabur, in NHY, which are called “height” and “depth.” There is also Hochma and Hassadim in the Rosh, which are called “measuring in a circle,” since the Rosh is circular, and there is Hochma and Hassadim in the Guf [body], which are called “measuring in a square.” Also, there are many phases of measuring in the quality of Hochma and Hassadim in each phase.

These measurements are applied in every degree, since there is no complete degree in which there are no Rosh and Guf, circle and square. Length is Hochma, width is Hassadim. Depth is the place of the deficiency, and height is Hochma that is limited to VAK.

Besides all these, we should discern in the right and in the left, for because the right and left are incorporated in one another, and there are Hochma and Hassadim in each one, there are all these phases only on the right side, and only on the left side.

The measuring line of length and width measures a length that is Hochma, and a width that is Hassadim.

The measuring line of depth and height, where the depth is the place of the deficiency, and the height is the measure of the level, is Hochma that is limited to VAK through the middle line.

In the measuring line of circle and square, the circle is measures of Hochma and Hassadim in the Rosh, which shines only from below upward, as there is no expansion from it to the lower ones. A square is the measures of Hochma and Hassadim in the Guf, which expands from above downward to the lower ones, since each Rosh shines only to its own Guf, and the Guf bestows upon the lower ones.

It is known that the middle line, which is the measuring line, unites the two lines with one another and corrects their illumination. Afterwards, it bestows them upon Malchut. Hence, four phases are discerned here: three lines—right, left, and middle—and Malchut who receives them. Since they are incorporated in each other, there are three lines in each of the four phases, and they are twelve phases, and with itself, they are thirteen phases.

For this reason, the measuring line of length and width, the measuring line of depth and height, the measuring line of the circle and the square, is poised to be known in thirteen gates, meaning that the light expands in thirteen phases, and they are twenty-six gates to two sides, since there are thirteen phases on the right side, and thirteen phases on the left side, which is why they are twenty-six phases when they are engraved in their engraving.

It is all one in that measure, for all those above-said measures were made into one by the measuring line, since the middle line unites all the Sefirot into one. The measuring line ascends and descends, where the light of Hochma raises from below upward, and the light of Hassadim unites all the Sefirot into one. The measuring line ascends and descends, for the light of Hochma raises from below upward, and the light of Hassadim lowers from above downward. By this, it is engraved in its engravings to all the sides, shines to all the sides in both Hochma and Hassadim.

15. The light that is not in the state of light, engraved and the spark of all sparks came out, the one from which all the sparks are drawn. The spark struck, copulated with the desire of desires in AVI, in whom desiring mercy shines, and all the desires for Hassadim that are in the lower ones are extended from them, and the spark hid in AVI, and does not know.

The Zohar explains the place from which the measuring line emerged. There are two dots in Malchut, which are called the “spark of the lock” and the “spark of the key.” And the main force of judgment in Malchut is the spark of the lock. However, in order for the world to be able to exist, the lock ascended and was sweetened in Bina, who received the form of Bina, and is called a “key,” and all the screens are made from it.

That lock, through the great force of judgment in her, is a result of the left without right which operated in the world of Nekudim and shone from above downward. At that time, time the lock was born and came out, and broke the vessels. In the world of correction, that lock was concealed in the Rosh of Atik, and from there came and was concealed in upper AVI and hid there.

It is known that the light of the left that operates without right is darkness and not light. This is why it was said that the light is not found in a state of light, since light of the left without right is not light, but rather darkness. It engraved, and the sparks of all sparks emerged, when a spark of the lock emerged and came out from the light of the left without right that operated in Nekudim. This is the root of all the degrees of sparks that there are in the key, which is why it is called the “spark of all sparks,” as they all emerged from the sweetening of the lock in Bina.

The spark struck, copulated in upper AVI, which are called the “desire of desires,” since they are always desiring mercy, the spark hid there, and its existence was not known there.

16. When that desire, upper AVI, which are called the “desire of desires” since they always desire mercy, wanted to expand, to emanate YESHSUT, which expands in illumination of Hochma, the hidden spark came out within that desire, inside AVI, and became revealed. It was not revealed so as to exist in the same manner as in AVI, but was sweetened and acquired the form of the spark of the key.

This is so because in order to emanate YESHSUT so they shine in illumination of Hochma, the lock had to be sweetened to the form of the key, since where there is the lock, Hochma cannot clothe.

17. When that desire expanded, when AVI emanated YESHSUT, that spark struck, the key, and appeared in a color, and not a color, entered that expansion, came out with its colors and rose, and is an ascent inside the desire and the expansion.

This is the order of the emanation of YESHSUT in its three lines. The ascent of Malchut to be sweetened in Bina makes the right line, Hassadim, concerning the Yod that entered the air. Afterwards, when Malchut expanded and descended from Bina, when the Yod went out from the air, the left line was made. Then, the middle line came and united the right and the left with one another, and then the three lines were completed.

When the desire, Hassadim of AA, expanded in order to emanate to YESHSUT, that spark, the key that is seen in a color and not in a color, struck. This means that first, the right line came out, when that spark of the key ascended and was sweetened, and the light entered in this expansion, meaning expanded, and the Yod went out from the air and returned to being light, which is the left line.

It came out in its colors, meaning that the left line came out, which includes three colors: white, red, and green. It ascended and is in an ascent within the desire and the expansion. That is, the middle line rises to the two lines right and left, where the right is called “desire,” and the left is called “expansion.” In its ascent, it sustains the desire and the expansion, which were incorporated in one another and exist.

18. The desire struck in its expansion with the concealing that is unknown, and elicited thin, lucid lights, incorporated as one. When it wanted to elicit that spark in which there are colors, it struck that expansion and comes in a straight. Out of the pressure, these thin lights came out and were heard together. At that time, that spark showed colors in them, and they were all colored together, white, red, green, and black. It was detained there for twelve months, and then they were uprooted from there and planted elsewhere.

After it explains the matter of AVI and the emanation of YESHSUT, it begins to explain the order of the emergence of ZA from YESHSUT, which is called the “measuring line,” for which it first explained AVI and YESHSUT. It says, “The desire struck with its expansion with the concealing that is not known.” That is, the right of YESHSUT, called “desire,” struck the left in YESHSUT with its expansion, with the concealment that is not known, by the power of the spark on the right, which is the key, which is not known.

This means that a dispute formed before right and left: The right line wanted to revoke the light of the left by the power of the spark in it, and vise-versa, the left line wanted to revoke the right. At that time, a coupling was made on the screen of Hirik and the middle line emerged, the measuring line, called ZA, and made peace between the lines.

Thus, the right line will shine from above downward, and the left line will shine from below upward, and then three corrected lines will come out in YESHSUT, and ZA, too, received those three lines.

The desire struck with its expansion, with the concealment that is not known, and elicited thin and lucid lights, meaning elicited the three lines of ZA, which, from the perspective of Hassadim, are called “lucid,” and from the perspective of Hochma, are called “thin.”

When that desire in which there are colors, ZA, wanted to emerge from YESHSUT, the right line struck in an expansion, which is the left line, a dispute was made between the right and left of YESHSUT, and they came in a straight, and neither could shine.

At that time, out of the pressure, these thin lights came out and were heard together. Because of the duress that was in the two lines right and left of YESHSUT, ZA rose for MAN, the coupling on his screen of Hirik was made, and the middle line emerged and corrected the right and the left of YESHSUT, by which three lines emerged in YESHSUT, and three lines in ZA. It follows that because of the duress that was done by the dispute between right and left, the three lines of ZA were emanated and shone together.

Then that spark showed colors in them. The judgments in the three lines are called colors, and then three colors were made in the three lines of ZA through the spark of the key, and they were all colored together and connected together, white, red, green, and black: white on the right line, red on the left line, green in the middle line, and black in Malchut.

ZA waited in YESHSUT for twelve months, which is the impregnation of twelve months in order to receive twelve phases in YESHSUT, HG TM, with three lines in each. Then the twelve phases of ZA were uprooted from there, went out from YESHSUT, and were planted elsewhere, coming to their own place below YESHSUT.

19. That spark, the key, ascends and descends, shining in Hochma from below upward through the incorporation in the left line, and shining in Hassadim in the right from above downward. It is called the “harsh spark,” which corrects and strikes in all the plantings of the lights, and tells it “Grow!” This is so because it is the screen on which all the measures come out in all the degrees, for then that first, upper expansion, YESHSUT, elicited fountains and waters and shines for everyone, and they grow.

20. YESHSUT shines in that harsh spark. It rises in the left line and descends in the right line, and expands on the middle line, ZA, and then ZA is called the “measuring line,” since through it, the measure is above, in YESHSUT, and below, in ZA himself.

It follows that the measuring line is the harsh spark that expands in all three lines, the most hidden of all that are hidden, which is a root for the measuring line, ZA, and clothed in it, and is the shining measure that establishes beauty for all. The measuring line corrected that beauty that emerges from the first expansion, YESHSUT, since in it, they are poised for measuring above and below. One who is rewarded with this and knows it is rewarded with knowing the wisdom of his master; happy is he in this world and in the next world.

21. This is a measure for faith, in order to reveal the Hochma in Malchut, who is called “faith.” This is so because there is revelation of Hochma only in Malchut. The measuring line measures the length and the width in the measure, and the depth and the height in the measure, and the circle and square in the measure. One measure surrounds all. All the lights and all the secrets ascend and descend, and expand only in this measure.

The expansion is above upper AVI, in which there is no measure since they are desire mercy and the Yod never exits their air, and it is not poised to look and to know, since they are always hidden from Hochma. This is why there are no measure and extent there, which indicate revelation of illumination of Hochma.

22. The measuring line incorporates all the measures and all the extents, and they are all incorporated in it. The measuring line, the colors white, red, green, and black, which are three lines and Malchut who receives them, which were painted in it and stand in it, are expanding. When they grow and have Mochin of GAR, Gadlut [greatness/adulthood], they rise and expand to the length and to the width, to the depth and to the height.

The measuring line ascends and measures everyone with one measurement, measuring everyone in length, width, depth, and height. It begins to measure from the top, from the place where there is a measure, where there is a measure of revelation of Hochma, YESHSUT, to the end of the degree of faith, Malchut.

23. The first gate, the beginning that the most hidden of all that are hidden began, is the ascent of the spark, the lock, to the Rosh of Atik, which is the most hidden of all that are hidden. The spark grew and glittered, and was not revealed and was not known until it arrived to the desire of desires, AVI. From there, it was revealed and not revealed, meaning that for itself, it is not revealed, and for YESHSUT, it is revealed, until it ties connections for measuring until it elicits three lines in YESHSUT, which connect to one another and are measure by the measuring line.

As it measures, so they grow and rise to each side, each one ascending to the connection from which it is pinned, ascending to a connection from which it is drawn, and this is how the connections begin.

The illumination of three lines in incorporation with one another is called “connection. Because the three lines are incorporated with each other, there is a connection of three lines in each line, and the more the three lines rise and are incorporated in each other, the more the connections proliferate.

24. Three thousand worlds are connected to that upper connection. One world rises up, and another descends to it, and one descends below it, which is the thinnest of all. Between one world and the other there are a thousand worlds. The lowest world of all is one thousand cubits in length.

Three connections of YESHSUT are three lines, where each of them consists of three lines. The first connection is the right line of YESHSUT, which incorporates three lines. Three thousand worlds are included in it: 1) AVI of YESHSUT, which are called “circle,” 2) YESHSUT himself, which are called the “square in the Rosh,” 3) ZA, who is incorporated in YESHSUT, and is called the “square in the Guf.

Since each one is incorporated with Hochma, they are called three thousand worlds, since the Sefirot of Hochma are one thousand.

It is known that there are two kinds of illumination: 1) from the Sefirot themselves, 2) between each two Sefirot.

And between each two worlds, there are a thousand worlds, meaning that the illumination between a world and a world is one thousand worlds, Hochma.

The lowest world of all, ZA of YESHSUT, is one thousand cubits in length. More Hochma is revealed in it than in the two worlds preceding it, since they shine only in three thousand worlds. A world indicates concealment, but cubits indicate revelation of Hochma, since each cubit is six palms [the width of a palm] long, HGT NHY of Hochma which indicate VAK of Hochma, which are revealed through the middle line, ZA.

25. Five spans are incorporated in that connection, HGT NH of Hochma of the left, since each of the Sefirot of Hochma and left is called “span” [from the top of the thumb to the tip of the little finger] due to the judgments that are present in the left, since Zeret [span] comes from the word Zarut [foreignness/alienation], and the length of that connection is three thousand worlds and five fingers, and its width is three thousand worlds.

The length implies illumination of Hochma, which is why it is three thousand worlds and five fingers, since fingers indicate revelation of Hochma, as we learn, “The Creator is destined to pardon the righteous, and He sits among them in the Garden of Eden, and each one points with his finger.”

Since that great revelation is only in Malchut, whose Sefirot are units, they are only five fingers, corresponding to HGT NH of Hochma, VAK of Hochma. Its length is three thousand worlds and five fingers, for the length implies revelation of Hochma. But there are only three thousand worlds in its width, indicting the incorporation of Hochma in concealment, since Olam [world] comes from the word He’elem [concealment]. But the five fingers that are revelation of Hochma are not in it since the width is governed by Hassadim.

26. Everything is tied in the circle since the circle, AVI of YESHSUT, is the root of all the degrees in YESHSUT and in ZON. The circle ascends in right line and descends in direct light in one circle. Six thousand worlds are within one circle, and that connection in the circle contains everything, for all are extended from it. The existence of the first connection is stuck in the circle, from which its expansions and measurements expand.

The circle is the Rosh of YESHSUT, since they are AVI of YESHSUT. YESHSUT is regarded as ZAT of AVI, and they receive all that there is in YESHSUT from AVI. For this reason, the existence of the first connection is stuck in the circle, from which its connections and measurements expand.

The six thousand worlds are HGT NHY of Hochma, which are concealed in NHY of AVI. When they bestow Hochma to the left line of YESHSUT, they are revealed. Since they bestow only VAK of Hochma, there are only HGT NHY in them, as each of them consists of one thousand, Hochma, and lacks GAR of Hochma. Hence, in each circle, there are only six thousand worlds, HGT NHY of Hochma.

27. The measuring line, the middle line, begins to expand from this connection in the circle. The middle line of YESHSUT, which unites their two lines right and left, measured one thousand, Hochma, which is one ring, the Moach [marrow/brain] in the right, and measured one thousand, Hochma, which is one ring, is the Moach in the left, in order to unite them with each other. These rings are 200,000 worlds since after they unite with one another, there are Hassadim, in them, as well, which are two hundred, whom the Creator, the middle line, covets. These rings unite with one another.

28. Between each two rings, 500,000 worlds shine, and they are the ones that open gates to shine to every side. Between each two worlds, it is a palm. The second ring is bigger than the other one in the first measurement to everything.

Each ring is only one Sefira of Hochma, one thousand, and of Hassadim, one hundred, since the right ring, the right Moach of YESHSUT, is their Hochma, which contains Hochma and Hassadim, and the middle finger, the left Moach of YESHSUT, is their Bina, which incorporates Hochma and Hassadim. Nevertheless, when they unite with one another, they shine from between the two of them Hochma and Hassadim to every ZAT, HGT NH of YESHSUT, since Yesod and Malchut are two entireties of these HGT NH.

Five thousand worlds shine between each two rings, and the illumination between one ring and the other shines Hochma and Hassadim to HGT NH, who, from the side of Hassadim, are five hundred, and from the side of Hochma, there are a thousand, which is Hochma, in each of these five hundred. Hence, there are 500,000 between each two rings. They are the ones who open the gates to shine to every side, shining in both Hochma and Hassadim on the right side, and Hochma on the left side.

The palm and the span are both measures of Hochma. However, a palm is illumination of Hochma in general, under the control of the right, and a span is illumination of Hochma on the left. They are three phases: 1) worlds—more concealed than all, 2) palm—more revealed, 3) span—more revealed than all.

The illumination that shines between one world and the next is a palm, since the illumination between the worlds is more revealed.

In every place, the right is greater than the left, since the right shines from above downward, and the left shines only from below upward. The exception is the first expansion, in which it is discerned that the left is greater than the right since here, the existence of the right was without incorporation with the left. Thus, it is only VAK, but with the incorporation of the left, it acquired GAR.

The second ring, the left Moach, is greater than the first ring, the right Moach, since the left provides GAR to the right. However, after the right has already been incorporated with the left in the first expansion, and acquired GAR, it is discerned that the right is greater than the left since the right shines from above downward, and the left shines only from below upward.

29. From here, it spreads down to ZA and the measuring line measures three stretched out spans, three lines without connection, but one at a time. The length of that span is sixty myriad [10,000] worlds. It is called “span” because it is Hochma in the left. They are six hundred, HGT NHY of Hassadim, and 600,000, the Hochma on the left that shines in each of them.

30. The heavens, ZA, were established with this span in sixty myriad worlds, the length of the span. Each world consists of four thousand other worlds, HG TM in each world. They are thousands, Hochma, as it is written, “He measured the heaven with a span.” The measuring line expanded once again, and was established by measuring two and a half spans, and half of the half, without connection.

These two expansions of three spans are from two lines, right and left of YESHSUT. From the right line, which is Hassadim, three complete spans could expand, which are three lines, HBD. But from the left line, Hochma, only two and a half lines can expand, and half of a half.

This is so because Daat, the third span, incorporates ZA and Malchut, where the right in it is ZA and the left in it is Malchut. Malchut can receive Hochma in half of her Partzuf, where the key governs. But in the other half of her Partzuf, where the lock governs, she cannot receive Hochma.

It therefore follows that from the left line, two spans expand, which are HB, and half a span, the right half of Daat, ZA, but only half of a half can expand to the left half of Daat, Malchut, where the key governs, but the second half of Malchut, where the lock governs, cannot expand.

Hence, there is expansion of only two spans, HB, from the left line, as well as half a span, half of the right Daat, and half of the half, the left half of Daat, where the key governs.

31. All those measures in that side, whose expansion stands in the measuring line, which is the middle line, is one measure of the whole square. This is not so in measuring the circle, which is not in one measure. The measure that stands in the middle line is called the “measure of the square,” and everything stands and exists in that measure.

32. The measure of the depth of the square is fifty spans, fifty gates of Bina, in order to develop into five sides, HGT NH, where each of them consists of ten Sefirot. The height is five spans.

Thus far, the measure of the square stands, and here there is the connection to existence, since the first connection, which is the beginning of this expansion, is existence, since being right line, it gives existence to the whole degree. The measuring line is in the measurements of this measure, which is why it is the first gate to existence.

33. It follows that the measuring line in the quality of square on all its sides is 700,000 worlds: Two rings are 200,000 worlds, and between one ring and the next, 500,000 worlds.

Together, they are 700,000 worlds, and seven palms, which are 700,000 palms, since between one world and the next there is a palm, and five spans and a half, and half of a half. Together, they are five spans and a half, and half of a half. The depth and the height are fifty spans and five spans.

34. Here the measuring line was completed in one measure, from the beginning of that first connection to the end of the measure of that square. Here is one measure for one existence, and she is called “upper measure,” or the hidden existence, or the “first connection.” The measure of that square is the existence of HaVaYaH, which is the high and holy name, and what encompasses the first connection.

This is so because the four letters HaVaYaH imply the extent of a square. It is the extent of a square that ascends in the measure, in the desire of concealment to Ein Sof [no end]. The reason for all this is that this connection is the right line of YESHSUT, and the right line is always in control of the Hassadim and concealed from Hochma. But in the other connection, which is the left line of YESHSUT, the measures are regarded as being revealed.

35. Thus far, it is one existence of the hidden, upper one, the right line of YESHSUT. From here, the measuring line expands into the second connection of YESHSUT, the left line, and measures in the colors that are in one connection, in one entirety. Here, the measuring line is revealed and stands in a shining glittering, and all the colors are in it.

36. The second connection, the measuring line begins in it and is revealed in twelve high connections, three lines and Malchut who receives them, and each of them consists of three lines, and they are twelve, and in 236 other new connections, which are 248 connections together, corresponding to the 248 organs in the matter of Vav-Hey (11) with Zayin-Kaf-Reish-Yod (237), which are 248.

These twelve high connections are in the first, hidden and square connection, and connect and unite in them. They also unite and connect in the 236 other connections. When looking at the matters, it is all one measure, the measure of three lines from which all the connections expand.

37. The connection of twelve connections precedes the connection of 236 gates. These are the ones that stand in the measure, who are the main revelation of the measure since they expand the most. All those other 236 also expand this way, but they are extended from their adhesion with each other and from their incorporation with each other.

This is so because their incorporation with each other makes the proliferation of the connection up to 236 connections, and in the measuring line, they are all as one, in one entirety to one measure. That is, the one measure of the middle line is the root of the twelve connections and of the 236 connections.

38. The second connection is similar to the first connection, and its measure and length are completely similar to the first connection. There is no difference between them, except that the second connection is revealed, since it is the left line, and that first connection is stuck; it is not revealed since it is the right line.

39. The third connection is the first, and it is different from all those colors. This is a more important connection and color, and it is poised to expand into the measure.

That third connection is the middle line of YESHSUT, the actual measuring line that makes the measure in the two lines right and left. Hence, in that sense, it is regarded as the first connection since the connection of the middle line was done before the connections in the two lines right and left, and the right line is called the first connection only with respect to the importance and the order.

The third connection is different from all those colors since the colors of the first two lines were white and red, but the middle line is in green color. The connection and the color in the middle line are more important than the connections and the colors in the first two lines because it corrects and unites the first two lines, and is poised to expand into the measure, since the whole essence of the middle line stands for the measuring of the measures and their expansion.

40. The measuring line began and measured in these twelve connections, which are HG TM, where there are three lines in each. The top three connections among them, which are three lines in Hesed that are poised for the measure in that measuring he measured, increase longevity to all. The sign of this is sand, as it is written about it, “and I shall multiply my days as the sand.”

The Mochin of YESHSUT are called “illuminations of fire” due to the Hochma in their left line, which shine only together with judgments. The judgments are fire, which is why they are called “illuminations of fire.” They shine in Malchut during weekdays, and increase longevity to all since longevity is extended from illumination of Hochma, since the length implies Hochma.

That Hochma is called “sand,” as it is written about it, “and I shall multiply my days as the sand,” implying Mochin of Hochma that is on the left, which are called Mochin of sand, and from whom longevity is extended.

41. It measured a thousand, meaning it draws Hochma, which is called “one thousand,” and begins to draw from the head of the ring above, which are AVI, since the Mochin of YESHSUT are called “rings,” and their Rosh, AVI, is the root of YESHSUT. It draws from there the form of man, the Mochin of ZA, HaVaYaH filled with letters Aleph, which is Adam [man] in Gematria (45). And measures in the Rosh, so it will expand below, in the length, in illumination of Hochma, which is called “length.”

42. The Rosh, AVI, begins above and measures in a circle, since there the measurement in the circle is to two sides. One side is three hundred spans, and a half, and one third of one. That side is in five forks that enter five forks on the other side which has the same measure, and five forks like the first side. They adhere to one another, and the measure of the forks that enter one another is three hundred palms and one span, and half a span. They adhere to one another in order to connect that side with the other side.

It speaks here of a third connection, the middle line of YESHSUT, which is called Daat. However, since the three connections are incorporated in each other, there are three lines in each one, which are HBD. Also, in each one, there is illumination of upper AVI, which are called Rosh and circle, so that everything that there is in HBD of YESHSUT is received from them.

Hence, in the middle line of YESHSUT, there are three lines HBD of YESHSUT, and their Rosh, upper AVI. We should also remember that all that is measured in the circle, which is AVI, is not for AVI themselves, since they are always in Hassadim that are covered from Hochma. Rather, it is in order to bestow below to YESHSUT and to ZON.

The Rosh, AVI, begins from above, is present above the three connections of YESHSUT, and measures in a circle, in AVI, which are regarded as a circle, to two sides: to Abba, who is right, and to Ima, who is left. The one side is three hundred spans and one half, and one third. Three hundred spans are the abundance bestowed from the side that is Abba to the three lines HBD, which are in the third connection of YESHSUT, and the half span and the third are the abundance bestowed upon ZA and Malchut, which are incorporated in Daat of YESHSUT.

This is so because ZA is incorporated in the right of Daat, Malchut is incorporated in the left of Daat, and there was a need to bestow upon them a complete span, half of it to ZA and half of it to Malchut. Three spans are HBD of ZON, and it follows that the Daat is one span, but because Malchut cannot receive in her half third, where there is the illumination of the lock, she therefore receives only one third, and lacks a half third. But ZA receives half a span, a third and a half of a span. Also, the left side of AVI, which is Ima, also bestows by the same measures.

That side, Abba, is in five forks, HGT NH in the Guf of Abba, and they are the Rosh of YESHSUT. They are called “forks” because they enter and poke into the other side like a fork, entering the five forks in the other side, entering and incorporating in the other side, in Ima, and are adhered to one another.

All this is in the Gufim [pl. of Guf] of AVI, but in the Rosh, there is no adhesion, as it is written, “Such were their faces, and their wings were separated from above.” The measure of the forks that enter one another is three hundred palms and one span, and half a span. Three hundred palms are three lines to YESHSUT, and the span and a half are to ZA and Malchut that are incorporated in YESHSUT, where from the two sides, they are three spans, and they are to the three lines of ZA and Malchut.

Of what is in the Rosh, only one span was bestowed upon ZA and Malchut, the Daat, and not to HB, and here they bestowed upon them three spans. The reason is that from HB of the Rosh, ZA and Malchut cannot receive, but from HB in the Guf of AVI they can receive, and therefore receive here three spans.

There are three hundred spans in the Rosh of AVI, and three hundred palms in the Rosh of AVI, since from the Rosh of AVI, illumination of Hochma is bestowed upon the left line of YESHSUT, and Hochma of the left is called spans. But in the Guf, Hochma of the right governs, which is concealed. But because ZON cannot receive Hochma of the left from the Rosh of AVI, but from the Guf of AVI, it measures spans for them.

43. The other side of the circle, the left side, meaning Ima, the spark measures in an expansion, and a measure of three hundred spans is made, and half a span, and one third. Like the measures of the first side, Abba. It follows that that circle of the Rosh from the two sides is six hundred spans and one span, and two thirds of a span. The measure of these forks on the two sides are six hundred palms and three spans.

44. This is so because it is the circle of the Rosh, and the spark expands and measures from there and below to the length. Six hundred thousand worlds are found in that spark of the measurement, and sixty myriad other ones. This is the expansion of the spark, to make measures to the circle and to the length, and here it is one connection below, in Malchut, and one connection above, in AVI.

45. The measuring line measures one thousand, and begins from the depth of the body within, and the light expands and measures to the length and to the depth, and connects 500,000 worlds in its intestines inside, as it is written, “His intestines are carved ivory, faint with sapphires.”

The measuring line measures the illumination of Hochma called “one thousand.” It begins to measure from the depth of the body. Depth is a deficiency of Hochma that is done in Bina by the ascent of Malchut to Bina.

After it measured the depth, it expands so as to fill the deficiency. The light expands and measures to the length and to the depth, meaning the light expanded, lowered Malchut from Bina, and measured the length, Hochma, inside the depth, returning the Hochma to complete the deficiency.

It ties 500,000 worlds in its intestines within, which are the five phases HGT NH, which are five hundred from the side of Hassadim, and from the side of the incorporation of Hochma in each of them, they are 500,000. However, this does not mean that now they are revealed, but rather that he tied them in the internality, for in this expansion, 500,000 worlds were connected that will shine in them in the future, after they are corrected, and for the time being they shine only in its intestines, in the internality, since now only Hochma without Hassadim shines in them.

It is written about this degree of expansion of Hochma without Hassadim, “His body is carved ivory, faint with sapphires,” since the illumination is concealed in the internality, in the intestines, since Hochma without Hassadim cannot shine and be apparent outside.

46. “Faint with sapphires”: “Faint” is the light before it expanded. It is faint because of the great desire to expand and measure a measuring. This is the measuring of the light to the height and to the width. One expansion emerges from the light to the height and to the width, 300,000 spans, to expand in three hundred worlds, and between one world and the next there are 300,000 palms.

All of them are in the height and in the width of the harsh spark, and it is in VAK. These are the six edges of the world, which are all in this light, in this expansion.

Before the left is incorporated in the right, it does not shine, for Hochma cannot shine without Hassadim, for then she is darkness and not light. Hence, she is very thirsty for clothing in Hassadim so she can expand and shine.

“Faint” is the light before it expanded, left without right, which the Hochma shines in her without Hassadim, only the length, and she cannot expand and shine. She faints due to her great desire to expand and make a measuring, fainting because of her thirst for clothing of Hassadim and to expand, and this is the measuring of the light to the height and to the width.

Height is a level that is limited to VAK of Hochma through the middle line. Width is Hassadim from the right line. The light is as it is written, “faint,” for expansion of height and width.

One expansion emerges from the light, an expansion that comes through the middle line that unites right and left. At that time, Hochma receives this expansion on the height and on the width, 300,000 spans to expand in three hundred worlds, a thousand spans in each world.

Three hundred worlds are three lines, where each one is one hundred, Hassadim that are extended from Bina, whose Sefirot are hundreds. The thousand spans in them are Hochma, which is called “one thousand.” Spans indicate Hochma of the left.

Besides the existence of the light in each world and in each point and each degree, there is also the existence of the light that emerges from between two dots, or two lines, or two worlds. Moreover, the light between the dots, or between the lines, or the worlds, is more revelation from the light in the dots and in the lines and in the worlds themselves. Hence, in a place where The Zohar wants to clarify the measure of the revealed light in the lines or in the worlds shows the light between the lines or between the worlds.

This is why it was said, “and between one world and the next, there are 300,000 palms.” Three hundred are three lines in Hassadim, which are called “one hundred.” One thousand is Hochma in each of them, and palms are the Hochma in the right.

All of them are in the height and in the width of the harsh spark, which is the screen of Hirik in the middle line, from which comes the measure of the level, the diminution into VAK of Hochma called “height,” and from it comes the unification with the right line that extends the Hassadim, which are called “width.”

47. Here, one connection is connected below, in Malchut, and one connection in the middle, in ZA, the middle line, and one connection above, in AVI. These three connections connect in this place with the light, and it follows that this light makes a measure above, in the middle, and below.

48. These three connections connect to the light, and these three stand to the length, Hochma, to bestow upon Malchut. They make three other connections to the length, where the first are on the right side, and the second are on the left side.

49. These three first connections stand in a measure; each connection stands in the measure of 600,000 worlds and six spans and six palms.

The top connection, from AVI, which shines to YESHSUT, illuminates 600,000 worlds. Six is VAK—HGT NHY. Hundreds is from the side of Hassadim. One thousand is from the side of Hochma. The bottom connection, Malchut, shines in VAK of Hochma of the left, which are called spans, which are six spans, and the middle connection, which is from ZA, shines in VAK of Hochma of the right, which are six palms.

Since these three connections are incorporated in each other, there are all three measures in each connection. In these first three connections, each connection stands in the measure of 600,000 worlds and six spans and six palms, since they are incorporated in each other, and in each one, there are these three measures.

50. The first three connections together are 1,800,000 worlds, eighteen spans, and eighteen palms. This is the light on the right side. There are also the three other connections on the left side.

51. Everything stands in the desire of the measure that the light measures, which ascends to Ein Sof. The measure of the measurements of the light expands from these connections and rises and connects everything in one connection in the measure of measuring the light in one wholeness. The expansion returns and sustains the height and the circle and the square, and rises and connects one connection above. Afterwards, it descends and connects one connection below, and sustains everything.

The light is the middle line. The measure of the light is all the measurements that the middle line makes, and the measure of the measurements of the light expands from these connections, for all the measures that it makes are incorporated in three connections of AVI and ZA and Malchut.

The middle line ascends with all the expansion of the measures that it does, and connects all the measures in one connection, and all of them are included in that connection, which is a connection of ZA in one wholeness. Afterwards, all the expansion of the measures that it did returns and sustains the height and the circle, and the square, meaning sustains all those measures in the height, in the circle, and in the square.

This whole expansion returns and ascends and connects one connection above, which connects all the measures in the expansion into one connection in AVI. Afterwards, one connection descends and connects below, connecting all the measures that it did in one connection in Malchut, and sustains everything since Malchut is the place of the revelation that sustains everything.

It follows that the expansion of all the measures that the middle line made were connected in three places: in AVI, in ZA, and in Malchut, which indicates the unification.

52. It follows that the light, the middle line, is one measure and one connection in all those connections and all those measurements that it did. When that connection rises and makes one connection, it makes a measure and stands in existence, and pins the pinning of faith, Malchut, meaning it stuck Malchut in YESHSUT.

Once it has been clarified that all the connections and the measures were incorporated in one connection in AVI, in ZA, and in Malchut, we find that all the connections in AVI, ZA, and Malchut are equal to each other since in each connection, everything is included. For this reason, the light, the middle line, is one measure and one connection in all those connections and in all those measurements that it did because in each connection, all the connections and all the measures are included. Hence, the form of everything is equal.

When the general connection rises and makes one connection, it makes a measure in AVI, and stands in existence in ZA, and pins the pinning of faith in Malchut. In each connection that it makes, there is the correction of the measure from AVI in it, the existence for ZA, and the strengthening in Mochin of Bina for Malchut, since they are incorporated in each other.

53. The square stands and exists on the circle since the Guf and YESHSUT, whose measure is in the square, are extended from the circle, the Rosh, AVI. The circle, AVI, stands on the measure of the length, Hochma, which is revealed from it. The length is on the depth since to the extent of the deficiency that there is in the depth, so is the measure of the revelation of Hochma that is revealed in the length.

The depth is on the height since the depth is not corrected in Hochma, the length, but in the corrected Hochma of the middle line, in VAK of Hochma called “height” or “level.” The height is on the width, for Hochma, height, has no existence except when it is clothed in Hassadim, width. Everything is in the meaning of the light, which will make measurements in this manner.

54. The light rises and returns to expand, and it is faint as in the beginning when it connected existence at one time. When it is faint, it registers all the colors in these places where they are seen: white, red, green, and black. These are four colors that the light established and shone in the light that is stuck and emerges, and this is as it is written, “faint with sapphires,” the shining sapphires.

The Zohar explains the square that is applied in the measurements of the Guf: right and left, face and back. Right is Hesed, left is Gevura, face is Tifferet, and back is Malchut. It explained the right of the square of the Guf, Hesed, and now it explains the left line, Gevura.

With the emergence of Hochma without Hassadim, the light becomes faint since Hochma cannot shine without Hassadim, which is the illumination of the left line, due to the incorporation of the left in the right. Here, in the emergence of the left line itself, it explains this fainting.

It is said that the light rises and expands once more, for after it expanded to the right line, it rose and expanded once more, to the left line and became faint as in the beginning when it connected once. When it is faint, it registers all the colors in those places where they are seen: white, red, green, black.

This is so because the root of the colors is the left line, which is the time when it is faint, since with the emergence of the left line, a dispute occurs between right and left, and then the red color in the left line is apparent. Since the left is red, it becomes recognized that the right is white, white without a color. Afterwards, because it is faint, the middle line comes, green, and unites it with the right. When the left expands to Malchut, a black color is done in her.

Thus, the left is the cause of the emergence of each color in its place. At that time, it registers all the colors and shines in the light that is stuck and comes out, since the illumination of the left, which is faint and darkness, is discerned as the light of the left being stuck there. Afterwards, it is revealed and comes out through the middle line.

The pinning of the light and the emergence of the light cause the emergence of four colors. This is as it is written, “faint with sapphires,” the shining sapphires. After the emergence of the middle line, which unites it with the right, at that time, they shine.

55. The light expanded once more as before, and stretched out a line and made a measure. It measured a thousand to this side, and a thousand to that side, and also to four sides. The light expanded corresponding to the existence of the letters HaVaYaH, which are four letters, and measured in colors for existence in a sparkling to the length, to the height, to the depth, and to the width. The sparking of the right in the white color is the light in its measure.

The Zohar explains the middle line in the Guf, Tifferet. After it completed the left line, the light expanded once more as before, and stretched a line and made a measure that expanded in the middle line, the measuring line. It measured a thousand to this side and a thousand to that side, and likewise to the four sides, since the measuring line unites the left with the right, and then the Hochma in the left, called “one thousand,” returns to shine and sines in all four sides, HG TM, which are called right and left, east and west, corresponding to the existence of the four letters HaVaYaH.

The light expands and measures to all the sides in the expansion of the colors to the length, which is Hochma, to the height, which is Hochma that is limited from GAR through the middle line, to the depth, which is the measure of deficiency in it, to the width, which is Hassadim.

The white color, the sparkling of the right, is the light in its measure. Although all four colors shine in it, the control is nevertheless to the right, which is the white color.

56. Like the expansion of the colors, they stand in measuring to the length, to the top, and to the bottom, 700,000 worlds and 613 spans, and likewise to all the sides in all those colors.

First it explains the expansion to four sides—north, south, east, west—HG TM. Here it explains the expansion above and below, NH. As with the expansion of the colors to four sides, they stand in a measuring to the length, which is Hochma, above and below, which are NH, 700,000 worlds.

The measure of Hochma is 700,000 worlds. Seven is HGT NHYM of Hochma that lack GAR of Hochma. Hassadim are one hundred, and Hochma is one thousand. 613 spans shine in them. spans are Hochma of the left, which operate in VAK, HGT NHY of Hassadim that clothe them; this is why they are hundreds.

The incorporation of the three lines in the four sides HG TM is twelve spans, and with itself, they are thirteen spans. That measurement is not necessarily in NH, but in all those sides, in HGTM, as well.

57. When the measuring of that black color that stands in a deficiency and yearns to connect to the white color, when these two colors join together, they are one measure and these colors are in the measuring of the measure to the four sides of the colors, HGTM, 28,000 worlds and twelve hundred on this side, and twelve hundred on that side, and twelve spans.

The expansion of three lines in the body is HGT. Malchut is regarded as the black color, and it is known that Malchut has nothing of her own and yearns for the Hassadim of ZA. Hence, when the measuring of that black color, which is Malchut, which stands in a deficiency and has nothing of her own, she yearns to connect to the white color, meaning that she yearns to connect in Tifferet, which is governed by the right, white, Hassadim.

When these two colors join together, Tifferet and Malchut, black and white, they both become one measure, Tifferet. These colors, Tifferet and Malchut, are in the measuring of the measure to four sides of the colors, HGTM, 28,000 worlds, as the measure of Tifferet, which is 700,000 worlds to one side.

It follows that to four sides, they are 28,000 worlds, and two times twelve hundred to four sides, corresponding to the six hundred spans in Tifferet, and four times 600 are two times twelve hundred. And twelve spans are twelve phases that are made by the incorporation of the three lines with one another in HGTM. That unification of twelve is not multiplied into four times since it contains all four sides.

Hence, only the six hundred spans were multiplied into four times, and thirteen spans in Tifferet are not multiplied, but are twelve spans in both of them. It did not say thirteen spans, as in Tifferet, since twelve and thirteen are the same, since in essence, they are twelve, and with itself, thirteen.

58a. Thus far, we have explained the expansion of the light upward in measuring of all the sides—to the length, to the width, to the depth, and to the height. In these four, there are all the measurements in the light, and it is established to always be in existence inside the desire and in the expansion of the heart, and the mind, and the spirit.

One who wants to make a measurement in this measure, take the harsh spark in his hand, and expand in it in all those sides, and makes this measurement, happy is he, for no secret is denied of him, and no matter of the upper wisdom will depart from him.

Thus far, the light stands in the upper Hochma. Until now, the measurements of the degree of YESHSUT that receive from upper Hochma, who is AVI, has been explained.

58b. Now it explains the measurements in ZA, which stand in the harsh spark, in ZA, and are seventeen connections. The measure stands in these seventeen connections and to travel journeys, and the expansion of the illumination of the light between one connection and the other, to this side and to that side. All seventeen connections stand in the measures of the length, width, depth, and height. From this connection to that connection stand all the secrets in the measurements.

It is known that the judgments begin from ZA and below, and not above ZA. Those who are in those judgments of the harsh spark, who is ZA, in whom the judgments grip, are seventeen connections, which are twelve phases of incorporation of three lines in HG TM, and with itself they are thirteen. There are also four connections corresponding to the four letters of the name HaVaYaH. All the measurements explained above are applied in those seventeen connections.

59. Seventeen connections are these thirteen connections, twelve phases from the incorporation of the three lines HG TM with itself, and all those other ones, the four connections in addition to the thirteen, they all stand in one whole, and are all one corresponding to the four sides and four colors—white, red, green, and black—and corresponding to the four letters HaVaYaH.

60. From here on, the light expands and there are other connections in the light, to make other measures in three names. Two names from them stand for a measuring to the light, and these three names “the Lord our God the Lord,” AVI, YESHSUT, and ZA, remain two names for the light, which are “the Lord our God.”

In the three names “the Lord our God the Lord, AVI, YESHSUT, and ZA, the first name HaVaYaH is not poised for measuring since measuring and measures do not pertain to AVI since they are in covered Hassadim. For this reason, only ZA, who is called HaVaYaH, called “our God,” stands in a measure and in measurement.

61. Now, in this light, in ZA, in the middle line, there is a measure that is not deep in depth since the deficiency that was in the depth had been filled by the measure of height in the middle line, and this matter stands in the middle line. Now the light of that faint one, which is the left line, is Hochma without Hassadim, which is why it is faint and cannot shine. Now, through the middle line, it expanded in three lines in order to make a measure.

Here in the middle line stands the light and is corrected because here there is another measure besides those measures in the two lines right and left, since in the middle line, there is a screen of Hirik, where this screen corrects the light in incorporation of right and left.

62. The correction of the light that was corrected before it expanded, the correction of the left line, which is faint and does not expand, is corrected out of the hidden one in Ein Sof, HS of AA. It ascends, meaning that YESHSUT connects to upper AVI and rises to HS of AA and descends, meaning YESHSUT descends to its place, to the left line, and what is concealed in it is concealed, as it becomes faint and cannot shine.

Afterwards, it strips it through the middle line, and three crimsons are seen in it, as it becomes three lines from the side of the middle line, whose appearance is crimson, and they become a correction to expand and make a measure.

63. This is corrected through the middle line in the concealing that it was concealed, which is the Hochma that was concealed on the left line in a different way, not as before, when it was GAR of Hochma, but that it was corrected in VAK of Hochma in order to make the beauty and the correction of man, the correction of HaVaYaH filled with letters Aleph, which is Adam in Gematria (45). To be corrected in beauty, in a correction, is to cover what was concealed inside, to cover the GAR of Hochma and reveal only VAK of Hochma, as all the beauty and the whole correction are dependent on this.

64. The light begins to expand and one connection is done above, in the right line. That connection departs from that expansion due to that faint one. In the emergence of the left line, which is a faint one, a dispute occurs between right and left, and the connection of the right is canceled.

When the left begins and expands through the middle line that unites it with the right, it connects one connection, the connection of the right line. In that connection, there are one thousand cubits, Hochma, which is called “one thousand,” due to its incorporation with the left.

From that connection, the light expands one and a half spans, where the left line is one span, and the left part of the middle line is half a span. It measures a measure to the length, to the abundance of Hochma that is called “length,” 1,600 worlds: one thousand to extend Hochma, six hundred to extend Hassadim, which are hundreds, and six are HGT NHY.

65. The length has a connection in the right line, and a connection in the middle line, and between them is the length. AVI takes the length in that hidden one in Ein Sof, which is HS of AA, called Ein Sof, until they reach a tower that is floating in the air, YESHSUT, in which the letter Yod enters and exits in the air. This is regarded as floating in the air.

Since the Hochma that comes to YESHSUT is corrected through three lines, where in the beginning, the light expands in the right line, where the Yod enters the air and is poised to lay the measure of Hochma in the left line in the connection in the right line, for the entrance of the Yod into the air in the right line is a preparation for the exit of the Yod from the air in the left line, and a light that is unknown is made there since through the entrance of the Yod into the air, GAR of YESHSUT depart, and are therefore no known.

Until the measure of Hochma in the left line is measured, which is concealed within the concealing, meaning that in its exit, it becomes faint, after which comes the middle line and strikes the left line with the screen of Hirik in it, and reveals it outwards by uniting it with the right.

When the left line emerges and is revealed outside, after it is unified with the right, there are a thousand thousands in it, complete Hochma, and four hundred myriad (4,000,000) worlds, which are the four Sefirot HG TM. These are the revealed Hassadim called “hundreds of myriads,” as well as several other secrets, all of whom stand in that measure. All this is in the right and in the left of YESHSUT, which are called a “tower floating in the air.”

66. Afterwards, the Mochin expanded from the place of YESHSUT, came to ZA, and measured in a square—meaning in the right and in the left, in the face and in the back, which are HG TM—five connections in the five Sefirot HGT NH of ZA. There are 500,000 worlds in each connection. Five hundred are HGT NH of Hassadim which are incorporated in each of the HGT NH, hundreds are Hassadim, and a thousand is Hochma. Each connection stands in concealment in the Hochma that is concealed in the left line, called a “thousand cubits,” and these one thousand cubits are in each connection.

The light begins from the first connection and expands from Hesed to the second connection, Gevura, in a square of a thousand cubits. From this connection, the light expands another one thousand cubits to the third connection, Tifferet. From this connection to the fourth connection to the depth, Netzah, there are a thousand cubits, and from this connection to the depth below, Hod is one thousand cubits.

There are nine thousand cubits in these connections in HGT NH with these measures between the connections: five thousand cubits in the first connections themselves, and four thousand cubits between the connections.

67. Here in this measure in the five connections of ZA, a throne was made for the upper measure in YESHSUT. And here, the first measure in YESHSUT stands and settles, having being made in the light to exist and to be in since ZA clothes and reveals the lights of YESHSUT. This is the measure of the middle line, ZA, which is not as concealed as the first one, YESHSUT.

68. In this measure of Adam, who is ZA, HaVaYaH filled with letters Aleph, which is Adam in Gematria, the light stands and makes a measurement inside this expansion, and makes a measuring of the connection of the covenant, Yesod, which never travels from there.

This connection stands below the five connections HGT NH of ZA, and in this connection makes a measure for that measurement that stands in beauty, Malchut. It established and measured measurements from within the hidden desire, and draws that measuring below to Malchut.

69. Hence, Moses, ZA, bequeathed an inheritance that is included in this extension that was drawn below in Yesod. For this reason, it incorporates itself in the measure of the connection of Yesod that stands in the extension of the middle line, ZA. That measure is in existence up to the holy covenant, Yesod, and there in Yesod are those measures in the light, like the measures above, in ZA.

70. From here on they expand in faith, in Malchut, to be in her and for the sustenance of all, to all those high and low Merkavot [structures/chariots], since in Malchut is the place of the revelation of Hochma that sustain all the Merkavot.

72. From here, the light begins to expand in faith, in Malchut, and that first expansion of the measure, the left, is concealed and departs. Afterwards, it shined and sparkled through the middle line.

The existence of Malchut is in two realities: 1) That first expansion of the measure, the expansion of the left line to Malchut, is concealed and departs, when the Hochma in the left was concealed and departed, meaning that it cannot shine. 2) Afterwards, through the middle line that united the left with the right, it glittered once again.

73. It is all from the spark, from that measure. One air comes out from the spark, since the spark is a Yod that entered the light and became air, right line. The air ascends and descends, and makes one expansion, different from the first: an expansion of the left line.

That expansion comes out from the air, for the expansion of the left is done out of the exit of the Yod from the air, and the air returned to being light.

It follows that were it not for the entrance of the spark into the light, which makes the right line, the left line would not exist, the emergence of the Yod from the air. Thus, everything is from the spark, for the spark strikes all the plantations of the lights and tells them “Grow!”

74. In the spark that is present and not present, in the screen of the lock, one expansion of that spark comes out, the expansion of the right line, of the entrance of the Yod into the air, by which the lock is sweetened and receives the form of the key, Rachamim [mercy]. Afterwards, it exits the air and draws the measure of Hochma of the left line to be crowned below in Malchut, since here below, in Malchut, the quality of Hochma is poised to be crowned and exist.

This is so because the place of the revelation of Hochma is in Malchut. Had the lock not been sweetened in the key, there would not be an existence to the emergence of the left line since the lock never comes out from the air.

75. The spark comes out and expands regarding that air that comes out, regarding the Yod that exits the air, and the air comes out and returns to being light, illumination of the left line. It measures from within 365 colors in the waste of gold, silver, copper, and iron, and that measure exits from one connection, Yesod, which is poised to connect between above and below. That connection elicits all the colors in the measure of the scepter, the measure of Yesod, who is called a “scepter.”

The right line is called 248 commandments to-do, and the left line is called 365 commandments not-to-do. The spark comes out, meaning that the Yod exits the air, and measures from within 365 colors, which is the left line. The waste in the left line, the judgments in it, which are called “waste of gold,” cancel all the judgments of the Nukva from the right line and from the middle line, for it is impossible for Hochma to come out on the left line before the waste of the left cancels these judgments.

The judgments on the right line due to the ascent of the Yod to the air are called “waste of silver,” and the two kinds of judgments in the middle line, from the screen of the key and the screen of the lock, the judgments of the key are called “waste of copper,” and the judgments of the lock are called “waste of iron.” All these are swallowed and canceled by the waste of gold.

The power of this cancelation in the waste of the left comes out from one connection that is poised to connect between above and below, from Yesod, the middle line, which unites ZA and Malchut, who are above and below. That connection, the middle line, Yesod, elicits all the colors, the unification of all the colors—in the measure of the scepter, Yesod.

76. From this connection and below, from Yesod, the measures are divided into several sides, and that expansion that emerges from that connection, from Yesod, connects them together.

77. That connection, Yesod, connects above in that expansion of the upper, hidden and concealed measure, AVI, which exists in the existence of the spark that shines and exists. That spark that was hidden in them exists forever since the Yod never exits their air.

Everything connects below, in the light that does not shine, meaning in the left line of YESHSUT, for before it unites with the right line, it does not shine. It is poised to shine in faith, in Malchut, to connect with one another in the connection of ZA and Malchut. That connection, Yesod, stands between above, ZA, and below, Malchut, meaning it connects ZA and Malchut.

78. Seven thousand worlds, HGT NHYM of Hochma, which is called “one thousand,” are in the illumination of that measure in that connection, Yesod, since GAR of Hochma disappear through it. That connection shines in these colors below, in Malchut, as above, in ZA. These colors shine from within that connection, Yesod, and they all stand in the measurement of the measure in that expansion that expanded in Malchut.

They all exist in Malchut, in an existence in wholeness, to be crowned, since the place of the revelation of Hochma is not in any Sefira, but only in Malchut. When that expansion in Malchut expands and measures, everything is corrected so as to connect to one another, so ZA and Malchut will connect together, for the lights of Malchut to equalize with the lights of ZA.

79. It expanded an expansion that emerges from within the spark and makes a measure to the right and to the left, to the depth and to the height, to the length and to the width. The first measure is to the right, in an expansion that emerges from within that connection, Yesod. That expansion is called the “small light,” Malchut, which stands for a measure for several organs, meaning Sefirot, to connect them together and connect them together in one connection in that measure above, in ZA, so that all will be in one measure.

80. That expansion of Malchut to the right, under the control of Hesed, expanded and made a measure. It begins to measure within a circle, and measures a thousand, namely Hochma, to that expansion. That expansion measures in a circle and makes a connection from that connection above, Yesod, up to that expansion, and continues in its measuring two thousand cubits to the right, two thousand cubits to the left, and two thousand cubits to each side.

All the measurements, the extensions, and the expansions of the lights in Malchut are in the form of a circle, which is female light that bestows only from it and above, and not from it and below, like male light. Thus, anyone who is in the place of Malchut can receive from her. But one who is below her place will not be able to receive anything from the light. Also, all that is received in Malchut is from Yesod, who is called “connection.”

As soon as Malchut begins to measure from that connection, she measures in the form of a circle, in a manner that the light will shine only from below upward. The illumination of Malchut expanded an expansion to the right, under the control of Hesed in the right, and made a measure, meaning extension of light. When it begins to measure, it immediately begins to measure, meaning draw, in a shape of a circle, which is illumination from below upward, and measures the illumination of Hochma, which is called “one thousand,” in the form of a circle, to that expansion.

That expansion of Malchut measures in the form of a circle, from below upward, and makes a connection from that connection above, making a connection in the beginning of the extension, immediately in that connection above, Yesod, receiving from it. It makes a connection not to receive except in a manner of a circle, which is from the connection and above.

In this way, she draws the light up to that expansion of hers, so the light will be limited and not expand from her and below. Hence, the light that is received is measured in the same way: two thousand cubits to the right, two thousand cubits to the left, and two thousand cubits to each side.

HB are called “two thousand cubits,” and since the light is received in the form of a circle, it is considered that these two thousand cubits are measured for her all around, on every side. But below that zone, below her place, the light does not expand at all, as this is the Shabbat [Sabbath] zone.

81. The circle that began to measure and made a connection, and the top connection up to her expansion is in the zone of the two cubits in a measure, yhat zone expands from a point that stands between the rest of the armies, and measures two thousand cubits to each side. Nineteen hundred and a half spans begin in this circle.

Malchut is the middle point that stands on her Merkava [chariot/structure], which is four angels: Michael, Gabriel, Uriel, and Raphael. That zone of two thousand cubits to each side receives the middle point that stands on her armies, which are four camps of four angels. Hence, the two thousand expand around the place of the middle point, and not below her place.

With respect to the extension of two thousand cubits, the point does not stand above her armies, but is rather between her armies, for her armies are also in her place, receiving these two thousand cubits to each side.

This is the precision that The Zohar makes, that this zone expands from the point that stands between the rest of the armies within them, and not above them. If it were above them, they would not be able to receive anything from her, for two thousand cubits are not drawn from above downward whatsoever. Rather, when the point bestows Hassadim, it is considered that she is above the four camps of angels.

There are ten Sefirot in each thousand of those two thousand, ten Sefirot that are ten hundreds in Hochma, and ten Sefirot that are ten hundreds in Bina. The Hochma on the right can shine to Malchut in all her ten Sefirot from Keter to Malchut, since she is Hassadim. But Bina, in which there is Hochma of the left, since Bina has returned to being Hochma, cannot shine in all ten Sefirot of Malchut, but only in half of the Partzuf where the key shines.

For this reason, this circle begins with nineteen hundred and a half spans, since the thousand from the side of Hochma of the right are complete, but the thousand of Bina, which are spans, meaning Hochma of the left, shine only in the first nine, which are nine hundred. But in the tenth hundred, Malchut, only half of the hundred shines, half of Malchut, only in a place where the key shines, and not in the half where the lock shines.

82. In this expansion, it begins and measures in a circle and makes two connections from this beginning to the end of this measurement, since that place does not stand in a square, which is HaVaYaH, as this is the measure of the expansion that emerges from the upper connection, from Yesod, concerning a spark. It begins with a circle and draws and diverts downward up to the side of the connection below.

This is so because the measuring in a circle is to draw the light only in illumination from below upward, and it will not expand at all from above downward. Hence, two connections are needed: One connection in the place of the beginning of the extension, Yesod, where the light is corrected right there, so as to shine only from the connection and above, and in this way, the light is drawn up to the expansion in the place of Malchut, making a second connection at its end so as not to shine from the connection and below but from the connection and above.

In this expansion, it begins and measures in a circle and makes two connections. From the beginning of the illumination, in Yesod, it makes a correction of the connection there, so as to shine only from the connection and above, up to the end of Malchut, who makes the second connection there, so as not to shine but only from the connection and above, since that place, Malchut, does not stand in a square to bestow from above downward, in HaVaYaH, ZA, who bestows from above downward since Malchut, the light of female, bestows only in a circle, from below upward.

This expansion, Malchut, emerges from the upper connection, Yesod, and begins to draw from there in a circle, from the connection and above, and draws from there the form of the circle and below, and diverts her downward until the side of the connection of below, the bottom connection at the Sium [end] of Malchut in a way that there, too, it shines only from the connection and above, and not at all from the connection and below.

83. It returns and measures from side to side, from right to the left within the depth of the circle in the place of the deficiency, and does not make a connection that does not incorporate them together. It measures a measure below, at the end of Malchut, and the measure of this one is taken from the beginning of the circle, a thousand cubits, which is Hochma as it is, and twelve thousand spans, Hochma of the left, which is called “span.” Twelve is incorporation of three lines and the Malchut in each of the three lines, hence they are twelve. Each of them is a thousand spans, which are Hochma of the left.

84. It begins and measures from the height and the depth and the length and the width in the shape of a man, Rosh and Guf [head and body respectively], but in the beauty of the appearance of the Nukva, Malchut. It measures in the circle of the Rosh, in an expansion to the right side. This expansion spreads and measures in the circle of the Rosh without a half at all.

When concerning the shape of a man, ZA, the middle line, which consists of two lines right and left, it measures to two sides there, in the circle of the Rosh. But here it concerns the shape of a man in Nukva, Malchut, and in her expansion only to the right side. Hence, it measures in the circle of the Rosh only from one side, right.

85. On the side of the height, which is Hochma that is limited to VAK, it measured in the form of a circle so as to shine only from below upward, and expanded and was drawn down to Malchut, and connected a connection, meaning that the sides were incorporated in each other.

From the Rosh, it measured three thousand cubits in the form of a circle, incorporated together. These are three lines incorporated in each other, and they are all in Hochma, which is a thousand cubits, and it was drawn and extended down to Malchut without a connection, without their incorporation in each other.

The measure of Hochma that they receive is six thousand sides of the world, and six thousand palms in a circle. Six sides are HGT NHY; a thousand is Hochma. Olam [world] comes from the world He’elem [concealment], meaning that Hochma is still concealed in them. Six thousand palms imply that VAK of Hochma are more revealed in a circle, from below upward.

86. Within the spark that came out, this expansion and expanded, emerging from the upper connection of the spark. This is an expansion to the right, whose origin is in Yesod of ZA, called the “top connection.”

It measured in a circle up to the fourth side, Malchut, and makes a measure and measures a thousand to the right side. The measure of that right side is to the gate of the south, in the right. It measures a thousand, meaning measured a thousand, and a thousand, and a thousand, and a thousand on that side, right, as it includes the four sides of the world, and they are four thousand. Also, that expansion expanded to four sides.

87. At the gate of the east, the middle line, stands another expansion that emerges from that expansion that measured the measure to the right. It did not come out from the upper connection like the expansion to the right, but only after the expansion of the right came out was this expansion expanded from it. That expansion stands in the middle, being the middle line, and measures a thousand, Hochma, on this side in the middle.

88. It deepened in the depth, which is the place of the deficiency, and measured a measure in faith, extending the Hochma, to Malchut, faith, in the six books of the Mishnah, which imply VAK.

The Mishnah is VAK of Hochma. It is called Mishnah from the verse, Veshinnantem [and you shall delve], and also because Hochma in Malchut is Mishneh [secondary] to the upper Hochma, since the upper Hochma is the origin of the revelation, and Hochma in Malchut is the place of the revelation.

These six orders [books of Mishnah], VAK of Hochma, stand in that depth of the spark from that expansion. These VAK of Hochma fill the place of the deficiency in the depth. These six orders stand in a measure of a year, Malchut, who is called “year.”

“Year,” who is called Malchut, is a sign of the six orders of the Mishnah that shine in her, since Mishnah has the letters of Min Shanah [from a year].

89. That first expansion that descends and emerges from that connection, Yesod, the expansion to the right, its length, the Hochma, is to make a measure, since Hochma does not operate so as to reveal itself, but to complete the Hassadim.

There are thousands of thousands of myriad [10,000] worlds in this expansion. That is, the complete Hochma, which is GAR, called a “thousand thousands,” Hochma is concealed and shines in it down to the last spark, in which there is no light at all, which is Malchut. It is for the faithful ones to make a measure. The complete Hochma, a thousand thousands, serves for the completeness of the Hassadim, so they will rise, and not in order to reveal itself.

90. The second expansion, which descends and emerges from within the first expansion, which is to the right, stands in the middle. Its length, the Hochma, to make in it a measure to the middle side, is a thousand myriad worlds, and it made the 700,000 and the one thousand and seven hundred and five and seventy into hooks for the pillars.

The second expansion is not to the right, which is controlled by Hassadim, but in the middle line, which incorporates Hochma and Hassadim together, where there is also revelation for Hochma. The GAR of Hochma can no longer be revealed there; hence, there are only ZAT of Hochma there without GAR. Her length, the measure of Hochma in her, a thousand myriad worlds, is the Hochma in the right which is in concealment, and 700,000 is Hochma in the left, Bina that returned to Hochma, which lacks GAR. Hence, there are only seven in her, HGT NHYM. Hundreds are Hassadim; a thousand is Hochma, meaning ZA of Hochma incorporated in Hassadim, as it is written, “and the one thousand and seven hundred.”

91. Happy are those who know how to elicit sublime secrets from the faith, Malchut, who know how to walk to the right and to the left properly, without shame. It is written about it, “And the enlightened ones will shine as the brightness of the firmament.”

92. The order of the action of the harsh spark: When the harsh spark makes a measure, it is collected into it, where the Yod, the spark, enters the light and becomes air, lacking GAR. Also, each and every degree is present in the entry of the Yod into the air, becoming VAK without GAR, and the spark sustains them this way. This is the middle line, which is extended from the harsh spark.

Afterwards, it stands and ascends faint, when the Yod exits the air and returns to being light, which is the left line. But it becomes faint until it rises and is concealed and covered, and is unknown. However, everything remains existent since then the middle line shines and elicits streams and water, Hassadim to clothe the Hochma, to saturate everything. Thus far the harsh spark to grip her on all the sides of faith, Malchut.

93. The harsh spark stands in concealment, ascending and descending, ascending to the light and becoming air, and descending from the air and becoming light again. One who knows the secret of the wisdom can attain and make measures on all the sides until he knows the upper secrets, the secrets of his master, the secrets of the Hochma, in order to know and attain. One who knows and looks, happy is he in this world and in the next world.

This is so because this rule will correct man’s legs to enter the presence of the king, and to walk in a straight path. Happy is he in this world, and happy is he in the next world. Thus far is the measuring line.