Kabbalah Library

2. The Creator created seven upper days in the world, HGT NHYM, and on them, He planted and built worlds, as it is written, “For six days the Lord made,” and it is not written, “For in six days the Lord made,” indicating that the reference is to the upper days.

3. Opposite these seven upper days HGT NHYM, He created in the earth seven true righteous to establish them and illuminate them, each corresponding to its own upper day, so each of the seven righteous ones receives the day that corresponds to him from the seven upper days.

He planted them, each in his appropriate generation, and they are the patriarchs of the world: Abraham, Isaac, Jacob, Joseph, Moses, Aaron, David. The reason He counts Joseph before Moses is not because Joseph is Netzah and Moses is Hod, but he counts them according to the order of their birth, and not according to the order of the Sefirot, for indeed, Joseph is always Yesod.

4. They are called mountains, “mountains of the east,” which hang from the seven upper days, which are the six days of creation, HGT NHY, and the seventh day, Malchut, that stands before them, as it is written, “And the house of David,” Malchut, “as God, as the angel of the Lord before them,” before HGT NHY.

5. Although Malchut, David, is the seventh, he is the fourth in the days, meaning that after HGT, it is Malchut from the state of David, and Joseph, Yesod, is seventh. Thus, if we regard Malchut as the fourth day, we will find that Yesod is the seventh day. However, when Malchut is incorporated in Joseph, Yesod, and he gives Malchut additional delicacies from the king’s house, ZA, Malchut, too, is called “seventh.”

There are two states in Malchut: In the first state, she is in the two great lights, receiving from the left side of Bina, just as ZA receives from the right side of Bina. At that time, Malchut is regarded as being 0n an equal level with ZA, where HGT of ZA are to the right, and Malchut to the left.

The second state is after she has been diminished and become a dot under Yesod of ZA. At that time, she is built as a Nukva for ZA, receiving from ZA and not from Bina. The vessels from the first state rule in her in the second state, as well.

Therefore, two phases are discerned in Malchut. 1) The root that remains in her from the first state. In this respect, she is fourth to HGT, where HGT is right, and Malchut is left. At that time, she is the fourth Sefira called the “kingdom of David.” In that respect, it is written about her, “The stone that the builders loathed.” 2) The control of the second state, where in this phase, she receives from Yesod of ZA, Joseph. At that time, she is the seventh Sefira, and Malchut is called Joseph.

The fourth of the days, Malchut after HGT, is from the root of the first state, which remained in Malchut. But when Malchut is incorporated in Joseph, Malchut, too, is called “seventh.” This is from the perspective of the second state after she was diminished into a dot under the Yesod, for then she is regarded as the seventh Sefira.

6. All the Sefirot grip the Shechina [Divinity] when she is seven, since when she is in the second state, she has all the wholeness. The Shechina is called Bat-Sheva [daughter of seven], the daughter of upper Ima, Bina, who incorporates seven lower degrees with her. Malchut, the degree of justice, is the tenth of these Sefirot by which the Creator is called. That is, if we count from Keter downward, we will find that Malchut is the tenth Sefira.

7. Malchut is called “seventh” in the verse, “Yours, Lord, is the greatness, the power and the might, eternity and majesty, for all that is in heaven and in earth, Yours, Lord, is the kingdom.” “All that is in heaven and in earth” is Yesod, who is called “all.” “Your, Lord, is the kingdom,” meaning Malchut. Thus, she is the seventh in that number. But Malchut is the fourth day in the days, so why is she seventh here? It is because she is the last planting, and is incorporated in the seventh. This is why she took its name, and it is all one.

Malchut is indeed the last plantation, which was emanated and emerged after Yesod of ZA. The reason she is regarded as the fourth in the first state is only because of an ascent—that Malchut ascended from her place and was incorporated in Nukva of ZA in his body. Because of this ascent, Malchut became the fourth, and Yesod, the seventh.

She is the last plantation since in the order of the emanation of the Sefirot, Malchut was emanated last, after Yesod. She became the fourth because of an ascent, and she was incorporated in the seventh, incorporated in Yesod, who is called “seventh” in the second state, when she becomes once more a dot under Yesod of ZA and is incorporated in him. For these two reasons, Malchut is called “seventh.”

8. Each of the patriarchs knew the Creator from his own unique mirror. Abraham knew the Creator from the Hesed, which is the quality of greatness in the verse, “Yours, Lord, is the greatness,” the quality of Hesed, the king’s right hand. Hence, he gripped the Sefira of Hesed and never left it, and dealt with people with Hesed [mercy/kindness], and the good deeds he did were ascending on this degree of Hesed, of doing Hesed with people.

9. Isaac knew the Creator in the degree of Gevura, called “the fear of Isaac,” and always feared it.

Jacob knew the Creator from the quality of Tifferet, which consists of Hesed and of fear, since Tifferet is the middle line, which consists of the two edges right and left, Hesed and fear. He is called “truth,” and he hung on to it, as it is written, “Give truth to Jacob.”

10. Joseph knew the Creator from the mirror called “all,” the Sefira of Yesod. This is why Joseph is called “provided” [in Hebrew: two times the word “all”], as it is written, “And Joseph provided.” He is called the Yesod [foundation] of the world, as it is written, “and a righteous is the foundation of the world.”

Thus, although he counts Joseph before Moses, nevertheless, he is the Sefira of Yesod, and Moses and Aaron are Netzah and Hod. And the reason he counts Joseph before Moses and Aaron is because of the order of their birth, which was not according to the order of the Sefirot.

11. Moses and Aaron are the two Cherubim that the voice of above is heard between them, the two Cherubim on the mercy seat. This is why the Torah was given by them, as it is written, “And there I will meet with you, and I will speak with you from above the mercy seat, from between the two Cherubim.” These two Cherubim of above are NH, and they are the two supporters of the body.

12. It is likewise toward the king, who is David below. There are two Cherubim under him, Matat and Sandalphon, which suckle from him. These two upper Cherubim are on the ark of the testimony, which is called “justice,” Malchut, the ark of the testimony. “Testimony” is Joseph, Yesod, as it is written, “He ordained it as a testimony for Joseph.” Joseph is called the Written Torah; the ark, Malchut, is called the Oral Torah.

13. All the upper patriarchs who are gripped above—Abraham, Isaac, Jacob, Moses, Aaron, Joseph—are all implied in the Written Torah, the Torah of HaVaYaH, since they are the VAK of ZA, who is called HaVaYaH, of whom it is written, “the law of the Lord [HaVaYaH].” This is why they are all the written Torah.

David, who is gripped outside of them, which is the Oral Torah, Malchut, is implied in the writings in words of reception. For this reason, Malchut is called “reception,” since she receives light from the Written Torah, who is called “righteous,” Yesod, and is called Joseph, and is called “all.”

14. The two upper Cherubim, Netzah and Hod, stand on the testimony in the ark, which is Yesod, since NH are above, on Yesod, as it is written, “eternity and majesty.” Afterwards, it is written, “for all that is in heaven and in earth,” which is Yesod. Yesod is the end of heaven, ZA, since Yesod is the last Sefira of ZA and connects with the earth, Malchut. This is why it is written, “for all,” Yesod, “that is in heaven and in earth,” which connects the heaven, who are ZA, with the earth, which is Malchut.

15. All that the Creator created above, He created corresponding to it below. Joseph is called “testimony,” as it is written, “He ordained it as a testimony for Joseph.” For this reason, the name of Joseph is complete in everything, above in ZA, and below in Malchut.

16. Hence, Joseph’s coffin and the ark of the Shechina, the ark of the testimony, were walking together in the desert. The whole world asked “What is the nature of these two arks walking together?” They would be told, “One fulfills what is written in the other,” since Joseph, Yesod, certainly fulfilled, for he shines and sustains the Shechina, Malchut, as it is written, “And a righteous is the foundation [Yesod] of the world,” since Yesod is the persistence of the world, Malchut.

17. David, who is seventh, Malchut, to whom the patriarchs, HGT NHY, grip. He comes in Bat-Sheva, who is a kingdom, and never leaves her, as it is written, “and My servant David shall be their president forever,” and it is written, “and his throne as the sun before Me.” The Torah teaches us all that, for all of them, all the HGT NHY, are gripped in the Shechina in seven.

18. Abraham is the first holy candle of the world, the first Sefira, Hesed of ZA, who is called “world.” When he wanted to ascend to his degree, he could not until he ascended and attained in these three upper degrees above that part of his, Hesed, which are KHB above the Hesed.

19. When he ascended and attained the Creator out of these three degrees, with these seven called “upper Keter, Hochma, Bina, which are the wholeness of the ten Sefirot by which the Creator is called, and when he later ascended by these three, KHB, who are from the phase of the Partzufim [pl. of Partzuf] Atik and AVI, from whom the light is drawn downward, then he held for his portion the degree below these three, which is called Hesed.

20. He attained all of them, all three degrees KHB, from the mirror that rules at night, Malchut. This is so because in KHB themselves, in their place, there was still no man to know anything in them. “At three years old,” in the three Sefirot KHB, “Abraham knew his Creator.” Precisely at the age of three, which are KHB.

21. Three years and not less since the Shechina is called Bat-Sheva [daughter of seven/seven years old], as she consists of seven Sefirot HGT NHYM. He cannot approach her until he ascends on the three upper degrees KHB, which are on top of the seven Sefirot HGT NHYM, to be known from within them, from KHB, and to shine in all that is below, in seven Sefirot HGT NHYM. Three and seven are the ten upper degrees, the name of the Creator.

22. And since he shone from those three Sefirot, KHB, he should be completed by those seven, HGT NHYM, as it is written, “And Abraham set seven ewe lambs of the flock,” which imply HGT NHYM. This is an intimation to Avimelech, king of the Philistines, that Abraham’s children will not rule over the philistines before these true righteous are completed in Israel, who are Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David, who correspond to those seven degrees of above, HGT NHYM.

23. When the seven true righteous are completed, the bottom world, Malchut, will dwell like the upper world, ZA, in complete existence, and David, who is the seventh, will come and awaken that Bat-Sheva of above, Malchut, to revenge the vengeance of Israel and avenge against the philistines.

24. It is written, “And it came to pass that after that, David struck the Philistines and subdued them. And David took Metheg Ammah from the hand of the Philistines.” What is “And it came to pass that afterwards”? It is after Israel were completed in seven true righteous ones, and were like the HGT NHYM of above. Then, “And David struck the Philistines and subdued them,” for until now, Israel could not break their strength.

25. Abraham implies the seven righteous in the lambs of the flock, and not in the goats, and not in other things, since flock are from the side of Hesed. This is so because of those appointees that suckle from the side of Hesed, those sheep under the governance suckle downward. Abraham held for his portion the quality of Hesed, which is why he chose the flock; it is all in wisdom.

26. One who dwells inside the flock never risks himself. If he dwells among goats and shepherds them, several searchers of judgment sit opposite from him to incite him, since they are from the side of the harsh judgment.

27. But when Isaac came to make a covenant with him, he made with him in seven Sefirot HGT NHYM, which are revealed from within that well, Malchut, as it is written, “and he called it ‘seven.’”

28. Abraham called that well of water, Malchut, “Be’er Sheva” [a well of seven]. Isaac called it “seven.” What is the difference between them? Isaac held for his potion the degree of fear, which is judgment. This is why he added the letter Hey into it, since Hey is the quality of judgment everywhere. For this reason, he added a Hey to it, calling it “seven” [with a Hey], as it is written, “I have returned your deeds upon your head.”

This is the meaning of what is written, “And he called it ‘seven,’” that he did not make the covenant with the sheep as his father did, since sheep are the quality of Hesed. It is all in wisdom that he added a Hey in it, to show that the judgment is his portion.

29. When the Creator created the world, He created it in judgment. When He saw that it did not persist, He connected Hesed to it, as it is written, “When they were created, in the day when the Lord God made,” where HaVaYaH is Hesed, and Elokim [God] is judgment, and He connected them together.

In Abraham, who is Hesed, the world persisted, since in Abraham, has the letters of “when they were created” [in Hebrew]. For this reason, that well, which is the house of the world, Malchut, is named after him, after the quality of Hesed, as it is written, “Therefore, he called that place Be’er Sheva,” and seven is in the quality of Hesed.

Although that well adhered to Isaac, as it is written, “and he called it ‘seven,’” but her name was set as Be’er Sheva [a well of seven], which is from the side of Abraham, and not Be’er Shiva’a [also “a well of seven” with a different spelling], which is from the side of Isaac, as it is written, “and His right will embrace me,” which is Hesed.

30. When four of these true righteous wanted to approach the Shechina, who is called “seven,” in the incorporation of the seven Sefirot HGT NHYM, they all met at that well whose water never ceases in it: the complete Malchut from the side of Yesod that is adhered to it.

31. Abraham dug that well, meaning founded it, since he taught all the people of the world to serve the Creator. And since he dug it, it elicited living water that never stops.

32. When Abraham died, it is written, “And the Philistines had stopped up all the wells which his father’s servants had dug in the days of Abraham his father.” It is written “well,” but there was only one, Be’er Sheva, and it is pronounced “wells.” Does it mean that there were many? That well is seen by the patriarchs wherever they would go. For this reason, it appeared to them as many wells.

33. When the philistines filled the wells with dust, which means that people reverted to idol-worship, the world was desolate, meaning there was no one who knew the Creator. When Isaac came, it is written, “And Isaac dug again the wells of water which they had dug in the days of Abraham his father.”

“Again” means that he brought the world back to its correction since he taught the people of the world to know the Creator, as it is written, “And it came to pass after Abraham had died, that God blessed Isaac his son.”

34. “And Isaac settled at Beer Lahai Roi.” That well, from whom is it? It is from the one on whom all the upper and lower life and their persistence depend, and who sees everything. He is the Hochma. When Malchut shines in Hochma, which is called “seeing,” she is called Beer Lahai Roi.

35. Because those servants of Isaac are from the side of the harsh judgment, when they dug it, it is written, “And they called its name ‘hatred,’” until he came and dug another well, and called its name Rehovot, for the judgment had ceased from it. But because all of his father’s servants came from the side of the right, Hesed, there was no hatred in the world, and the judgment did not come out in that well, to slander against them when their deeds were not upright.

36. From that well is the door to knowing the Creator, as it is written, “Open for me the gates of justice; I will come through them and thank the Lord.” Before Isaac parted from the world, he blessed Jacob and sent him to Haran to marry a wife. When he came to Haran, it is written, “And he saw and behold, a well in the field.”

When Jacob saw the glory of the Creator, which is Hochma, called “seeing,” from within that well, called Be’er Sheva, Malchut, he said to Lavan, “I will serve you seven years for your younger daughter Rachel.” It is precisely “younger” [Hebrew: smaller], meaning Malchut, who is called Rachel, below the Chazeh of ZA, and not the older [Heb: greater], who is Leah, the Nukva of ZA above his Chazeh.

37. Opposite those seven righteous, the Creator commanded in the Torah to make an additional offering seven times a year in order to add to them subtleties and delicacies from the king’s house. “Add” means addition, that the patriarchs, HGT, will be satiated first, and then the children, NHYM, and they are seven times a year and not more.

38. There are seven additions. On Shabbat [Sabbath], an extra offering is sacrificed, corresponding to the righteous, the foundation [Yesod] of the world, who is called “all,” and who is called Shabbat, to add to it subtleties from MS of AA.

In the beginning of the month, an additional offering is sacrificed, corresponding to the assembly of Israel, Malchut, who is called “moon.” This explains the two additions corresponding to Yesod and Malchut, to which Joseph and David are gripped.

39. On the fifteenth day of the first month, an additional offering is sacrificed, corresponding to Abraham their father, who is gripped to the quality of Hesed, and who is called “first.”

In the assembly on the third month, in which the Torah was given in seven voices in the psalm, “Give to the Lord children of ministers,” an addition is offered corresponding to Jacob, the third of the patriarchs, and it is gripped to the sound, the voice of Jacob, Tifferet, who is called “voice,” and is called Jacob.

On Rosh Hashanah [Hebrew New Year’s Eve], an additional offering is sacrificed corresponding to Isaac, who was born on Rosh Hashanah, who is Gevura. We mention the tying of Isaac in it, and it is the day of judgment, corresponding to the quality of judgment that is gripped to it. This explains the three additions that correspond to Abraham, Isaac, and Jacob, who are HGT.

40. On Yom Kippur [the Day of Atonement], an addition is offered corresponding to Moses, Netzah, for on Yom Kippur, the Creator accepted his prayer and had mercy on Israel, and returned to them the tablets of the Torah, the second tablets.

On the festival of Sukkot, an additional offering is made, corresponding to Aaron, Hod, thanks to whom seven clouds that covered Israel on Sukkot were walking. And because of this, we make a Sukkah. This explains the two additions corresponding to Moses and Aaron, who are Netzah and Hod.

Several high secrets are concealed in all of the Torah. When these seven, HGT NHYM, are added to the blessings, the whole world is in great wholeness.