Kabbalah Library

72. “Arise Moses, take this stone in your hand,” Malchut, of whom it is written, “On one stone, seven eyes,” to break the shells of the nut. Several guides, leaders of the generation, have gathered over that stone, your rock, to extract water from there, since your bride, Malchut, is the fountain of wisdom in that rock, springing Torah and hidden secrets, as it is written, “But where shall wisdom be found?”

73. All their power is to remove the top shell. When they get to the second shell, the strong one, it is difficult for them and they strike it all their days with their tongues, which are as strong as hammers, but they have no permission to extract water from it.

However, these drops that have been extracted by you, when it is written about her, “And he struck the rock twice with his staff,” in the second strike, these drops came out, and they are the intimations of Hochma, the intimation of the wisdom of Kabbalah, which are in Masechet Hagigah and in other tractates of the Mishna. There is no one to extract wisdom from that rock, which is inside, and which has no end except you, for we learn about you, “A rule for Moses out of Sinai.

Malchut is called a “stone.” There are two kinds of Malchut: 1) the actual Malchut, before she is sweetened in Bina, which is called “lock.” 2) Malchut after she has been sweetened in Bina, which is called “key.”

All the Mochin revealed in ZA and in Malchut are from Malchut of the key, but nothing is revealed from the lock, since she is unfit for Mochin whatsoever until the end of correction.

It was said that all their power is to remove the top shell, which removes the judgments and the shells from Malchut of the key and reveal the Mochin from her. When they get to the second shell, the strong one, the judgments of Malchut of the lock, they have no permission to extract water from her, since they cannot reveal the Mochin from the lock before the end of correction.

“And he struck the rock twice with his staff.” This is the diminution of the middle line, which diminishes the left through the force of the screen of Hirik in the middle line, which is Moses. He strikes twice: At first, he strikes the screen of the lock, and then the screen of the key, since he conceals the lock so it does not detain the revealing of the Mochin.

In the second striking, those drops come out, explicitly in diminution of the key. Also, from there onward, all the sages extract and reveal the Mochin, which are drops of water, only from the key. This is why they asked Moses to bring the end of correction sooner and take that stone, Malchut of the lock, and correct it.

74. Moses said, “There is a rock, and there is a rock; there is a stone, and there is a stone. There is a stone of the name HaVaYaH, which rises to the Yod of HaVaYaH and becomes the crown of the Hey-Vav-Hey of HaVaYaH, of which it is written in Daneil, “The stone that had struck the statue became a great mountain,” since the Yod of HaVaYaH is a great mountain, and there is a stone that is an engraved stone, left without right, of which it is written, “nor shall you set up an engraved stone in your land, to bow down to it. This is so because this work of drawing left without right is idol-worship, where there is no springing of the water of Hochma, since Hochma without Hassadim cannot shine. And no speech, which is revealing of Mochin outwards.

75. Rather, the stone that is Moses’ rock, it is written about it, “And you shall speak to the rock before their eyes, and it shall give its water,” since that rock is a voice, Malchut of Atzilut, and there is only speaking and appeasing in her. But the maidservant of Malchut of Atzilut, who is another rock called Mishna, the Nukva of the slave Matat, the boy Matat, it is written about it, “A servant is not disciplined by mere words.” Rather, she is stricken, and several verdicts, scrutinies, are broken out of it, and they are collected, and they are called “collected.” And because they are collected, they are called “collected,” without springing of wisdom and Kabbalah.

Malchut of Atzilut is first built from the left line in the two great lights. Afterwards, she is diminished down to a dot, and rises to AVI, and AVI rebuild her from the right. At that time, she is called Bat Melech [the king’s daughter] or Bat Kol [daughter of the voice], since ZA is called “voice” and Malchut is the daughter of the voice.

When she is diminished from the first state, her bottom nine fall into the world of Beria, where they become the head of the foxes, since they became the internality of the world of Beria. However, they are regarded as posterior that does not shine, since they are from the first state, when Malchut was Hochma without Hassadim there.

It is already known that the matter of the striking of the rock is the awakening of the screen of Hirik in the middle line to strike and diminish the GAR of the left, so it would unite with the right, and this diminution is regarded as striking in Malchut, who is built from the left. Since Malchut of Atzilut is built from the right side, from the structure of AVI, that striking of the left line does not affect her whatsoever, but only the posterior of Malchut, which fell and became the internality of the world of Beria. When she is clothed in Malchut of Matat, she suffers from that striking of the left line since she is entirely the state of left.

Moses’ rock is a voice, Malchut of Atzilut, and there are only speaking and appeasing in her, since Malchut of Atzilut is built from AVI from the right, and ZA must extend to her Hochma in a unification of speech and appeasing, as it is written, “His left under my head.” No striking pertains to her, since striking applies only to the left line, and anything that comes from the left line.

However, the maidservant is a different rock; she is Malchut of Matat, and Matat is called a servant, and his Malchut is a maidservant. The posterior of Malchut of Atzilut from the first state clothed in her internality, which is all left, and there is striking in her, and not in Malchut of Atzilut, who is right.

76. But my rock is a king’s daughter, Malchut of Atzilut. It is written about her, “And you shall speak to the rock … and it shall give its water,” with speech and appeasing, as is worthy of a king’s daughter. And because I struck her, I was stricken for her and we were sentenced to death, since one who refused the queen must die, much less one who strikes the king’s daughter.

This is why I was sentenced not to enter the Land of Israel, since the Land of Israel corresponds to the king’s daughter, and I am buried in a foreign land. Malchut, the Land of Israel, was impregnated from me, and it is written, “and went down to him with a staff.” That staff is one of my tribes, since I am destined to go down there to be with Israel in exile.

The verse, “Benaiah the son of Jehoiada was a valiant man” implies Moses. It is written, “and went down to him with a staff,” with one of his judgments, the judgments of the lock. This verse implies the exile, which is why it is written “went down,” since he is destined to go down there to be with Israel in exile. Even though the verse speaks of the time when they were in the Land of Israel, everything is implied in the verse.