Kabbalah Library

253. The head of the seminary interpreted that verse inside, and his voice was heard outside. The voice of a child on the outside awakened from it, that child who interpreted his learning and learned before that one pillar of the world. Accusing angels held him to sentence him, and his voice awakened from the outside when he heard that verse.

He said, “Water that are below, in Jerusalem, how will their rise up to a place that is several degrees higher than it, to the Eastern Sea, Bina? What is the need for these waters above, in Bina? How will a place from which all the streams and brooks come out, and there is no cessation to the springs and brooks that come out from it, which is the Eastern Sea, Bina, how will it be watered from a dry place, from Jerusalem? Who saw a dug pit that will give water to a springing fountain? Can it be that Jerusalem will give water to the Eastern Sea, which is a place from which all the waters of the world emerge and spring forth?”

254. When the voice of that child entered inside like an arrow and everyone listened to it, at that time, all those who were before him and said, “Who are they who do not let that son of the living God enter?” arose, and three pillars held him, the illumination of three lines, which were standing, and he entered. Everyone gathered to him.

255. That child said, “Until now I was afraid, and this is what they said to me when the accusers were holding me.” They said to him, “Do not fear, holy son, here you will be among us seven days, and each day you will bathe in the holy dew, and then you will be raised into the place of the rest of the children who are here.”

256. That child opened and said, “And it came to pass on that day.” That day, the last, the day that the end is gripped to its beginning. Its beginning is Bina, called “he,” as it is written, “And he is a servant of the Levite,” since the work of the Levite is to the degree called “he,” which is hidden and concealed. Because it is concealed, it is called “he,” since “he” means hidden.

When it is called “he” with a capital Hey, Malchut, it comes to show that the end of all the degrees, Malchut, is the beginning of the degrees, Bina, that it is all one. Since the word “he” is the end, Malchut, the letter Hey, Malchut, was added to that word [in Hebrew], which is Bina clothed inside Malchut. You find that the word “he” is Malchut, but when Bina is clothed in her.

257. Jerusalem is destined to bring forth water and be a wellspring. The end of all the degrees, called “he,” is not Jerusalem. Rather, Jerusalem and that day are certainly all one; both are Malchut. The difference between them is that when all her holy degrees surround Jerusalem, it is called Jerusalem, and this is how they look.

There are also surrounding degrees, which are called “courts.” These are inner ones. Then there are those that surround her from outside. There are also more internal ones which are called “chambers” when they are surrounding. Then there are degrees that are called “hall” and “Dvir” when they are surrounding. Within all those degrees there is one point, as it is written, “The glory of the King’s daughter is within,” the point of the lock, which is hidden and concealed in Malchut, who is called “that day,” as it is written, “that will be called the land.” Malchut is called “land,” but only her hidden point.

258. At the end of correction, when that day arises, which is the hidden point of the lock, out of the nets of the court, the illumination of Bina that dresses in Malchut, a spring of water shall arise from the Eastern Sea, from Bina, from which it is extended to Malchut. It is similar to a mother whose son is in her arms and from all the milk it suckles, its mouth becomes full, and it grows in it until it returns the milk to its mother’s mouth. Similarly, half of them toward the Eastern Sea.

This is why it is written, “And on that day living waters will flow out from Jerusalem, half of them toward the Eastern Sea.” For all the abundance that that point takes then from the Eastern Sea, the abundance overflows and half of it is returned to the Eastern Sea, meaning that Bina will receive great Gadlut from Malchut. And half of them to the Western Sea,” to the point of the lock itself, at which time she will receive all her corrections from the abundance of the Eastern Sea.

259. The Western Sea means her final degrees, the point of the lock. “Aha, holy Hassid” [pious one],” said the soul to Rabbi Shimon, “how much joy over joy has been added in that child among the members of the seminary. That child said twenty-seven flavors [reasons/Taamim] in the Torah, and his father was crowned with seventy crowns that day. Happy is he who has been rewarded with teaching his son. Rabbi Shimon said, “Was his father not rewarded with teaching him?” He said to him, “His father died.”

260. There was a hidden secret in that child, regarding why he had departed from the world and regarding their wish to sentence him and he was saved from it. It was because he used to shame his teacher openly, in front of everyone, with his questions and queries, which his teacher could not answer. He did not hesitate going to a different teacher to correct his learning, and he weakened his teacher’s view. For this reason, they wished to sentence him to a harsh judgment. Because of it, although he was saved from the accusers, he was not saved here.

For seven days, his form was not completed. He would bathe in great pain before everyone all those seven days, until his form was completed. And concerning why he departed from the world, do not seek to know.

261. Under the circle of the nets that is in the court, which is the illumination of Malchut in Bina that is woven with her, in those waters of the wellspring that is there, a fountain is inscribed, expanding and going outside, and entering the great sea, Malchut from the phase of Hochma. It registers in it a way to the depth of the sea, where there is the control of Malchut that is sweetened in Bina, the point of the key. The whale drinks from it and is satiated and happy, and multiplies and grows in multiplication, as it is written, “half of them toward the Eastern Sea,” which is in the depth of the sea.

When another spring comes out, that spring goes and spreads in hiding, under the abyss, under Malchut of the key, into the Western Sea, the hidden Malchut of the lock. All those evil waters and harsh water, it lowers them and bends them so they do not go out to sabotage the people of the world, as it is written, “who makes a way in the sea,” in the depth of the sea, “a path in the mighty waters,” in the Western Sea.

262. In the middle of the court are two Cherubim, small faces, an artwork of the Holy King. Upper and lower cannot understand them because their GAR are covered with wings. Under the wings, in the VAK of GAR in them, all of Israel are destined to stand, to receive their illumination, as long as they do not come out from under their wings outwards, so they do not peep at GAR, which are covered by wings. All those who enter under the wings of the Cherubim will be happy, since thirteen thousand towers of the sun, ZA, which are twelve combinations of HaVaYaH and what incorporates them, HB TM, with three lines in each, shine with toys as it should be, with Cherubim, since toys means small face, a work of toys.