Kabbalah Library

439) It is written, “It is time for the Lord to do; they have broken Your law.” “Time” is the assembly of Israel, the Nukva, who is called “time,” as it is written, “He shall not enter at any time into the holy place.” It is written, “To keep you from a foreign woman,” and it is written, “And offered strange fire before the Lord.” In other words, the Nukva of the shells, too, is called “time,” for she is a foreign woman, a foreign fire. This is why he says, “He shall not enter at any time into the holy place,” except at a time of holiness.

The Nukva is called “time” because she has a time and date for everything, to draw near the light and to properly bond with ZA, as it is written, “As for me, let my prayer be unto You, O Lord, at an acceptable time.”

440) “For the Lord to do,” as it is written, “And David got him a name,” meaning he corrected the Nukva, called “a name.” Similarly, anyone who engages in Torah is as though he acted and corrected that time, the Nukva, bonding her with the Creator. And the need to work to correct the Nukva is because “They have broken Your law.” Had they not broken Your law, there would never have been separation of the Creator from Israel, since the unification of the Creator and His Shechina would never have stopped.

441) It is written, “I the Lord will hasten it in its time.” “In its time” has the letters of “In the time of God” [in Hebrew], meaning at the time when God, Nukva, will rise from her dust. Then, “I will hasten it,” meaning she will rise from the dust of exile with My power and not with her own. And yet, the assembly of Israel was in exile one day and not more. That is, a day of the Creator is a thousand years, as it is written, “For a thousand years in Your eyes are but as yesterday.” This refers to the fifth millennium, since the fourth millennium was incomplete, as it lacked 172 years because the ruin was in the year 3828.

442) When the assembly of Israel was exiled from her place, the letters of the Holy Name were seemingly separated, the bottom Hey was separated from the Vav in the name HaVaYaH. And because they were separated, it is written, “I was dumb with silence,” since the Vav had departed from the Hey and the voice was not there, and then the speech was dumbed.

ZA, the Vav of HaVaYaH, is called “voice.” The Nukva, the bottom Hey of HaVaYaH, is called “speech.” And since the Nukva, the bottom Hey, was separated from the Vav, she remains as voiceless speech. This is why the text says about the time of exile, “I was dumb with silence.”

443) For this reason, she lies in the dust of exile all through that day of the Hey, the fifth millennium. And even though she went to the exile prior to the arrival of the fifth millennium, since the Temple was ruined on the fourth millennium, because it is not a complete millennium, it is still not taken into account.

444) At the arrival of the sixth millennium, which is Vav—Yesod, the filling of the Vav, which is ZA—the Vav will raise the bottom Hey, Nukva, at the time of six times ten. And the letter Vav rises in the letter Yod from the name HaVaYaH, which is Hochma, and then Vav descends and imparts in the bottom Hey.

The redemption will be when ZA permanently receives complete Mochin from Hochma and gives them to the Nukva. And ZA is the Vav of HaVaYaH, after his six Sefirot HGT NHY, where the GAR, which are KHB, are missing. And even though he has Mochin of GAR, he still lacks KHB. Rather, only his HGT rise and clothe KHB and become HBD. However, they are still not real GAR.

It turns out that even when he has GAR, he does not have more than VAK. However, it is considered that each of its six edges has obtained GAR, and this is the number sixty that is considered GAR in each of its edges.

There are four kinds of Mochin—Ruach, Neshama, Haya, and Yechida. Mochin at the level of ZA is called Ruach, Mochin from Bina are called Neshama, Mochin of Hochma is called Haya, and Mochin of Keter is called Yechida. Similarly, in each of these four, there are the four above-mentioned kinds of Mochin.

In terms of numbers, Mochin of Ruach are considered tens, which are sixty, since the Sefirot of ZA are tens, Mochin of Neshama are hundreds, which are six hundred, since the Sefirot of Bina are hundreds, and Mochin of Haya are thousands, which are six thousand.

ZA, which is called Vav, will raise the bottom Hey, the Nukva, at the time when he has permanent Mochin of GAR, which are considered six times ten, meaning that each of its edges attains GAR and becomes ten. And with respect to the actual Sefirot, they are only HGT NHY that lack GAR. But this is only when the Vav, ZA, receives Mochin from the Yod of HaVaYaH, from Hochma, whose Sefirot are thousands, and it will be in the number six thousand, when each edge of his VAK has obtained Hochma, which is a thousand. Then the Vav will impart these Mochin of Hochma to the bottom Hey, Nukva, and will raise her from the dust of exile.

However, there is no need for a complete six thousand because Hochma herself is divided into NRNHY. And when he obtains Neshama from Hochma—the number six hundred, from the sixth millennium—the gates of wisdom will immediately open.

445) When the Vav, ZA, is completed, six times ten, which is GAR of Ruach that each end of the VAK obtains—and which are considered Ruach of Hochma now in the sixth millennium, which is Hochma—they are in the number sixty, raising the Nukva from the dust. And in every sixty in the sixth millennium, the bottom Hey strengthens and rises in her degrees to grow stronger.

And in the six hundredth year of the sixth millennium, when each end obtains Mochin from Bina—whose numerals are hundreds, which are six hundred who are now Neshama of Hochma, Bina of Hochma—the gates of Hochma will open above and the fountains of Hochma below. Then the GAR of Bina are regarded as the gates of Hochma and the ZAT of Bina as the fountains of Hochma, and the world will be corrected so as to enter the seventh millennium, which is the perfection of Malchut herself, the Sabbath. It is like a person who corrects himself on the sixth day when the sun sets, to enter on the Sabbath.

446) But this is a longer time than was said—that the exile of the assembly of Israel was only one day and not more, as it is written, “He has made me desolate and faint all the day.” This relates to the day of the Creator being a thousand years and to the letters of the Holy Name HaVaYaH, and in the years of the world and in the days of creation, and it is all one.

447) Then the rainbow will be seen amongst the clouds in bright colors, like a woman adorning herself for her husband, since a rainbow is the Nukva, as it is written, “And I will see it, that I may remember the everlasting covenant.” “And I will see it” means with bright colors, since prior to redemption there are only three colors in the rainbow—white, red, and green—which is Yod-Hey-Vav, with her own essence absent there. But at the time of redemption, all four colors will shine in the rainbow, since her own essence will shine equally with the three colors of ZA, as it is written, “And the light of the moon shall be as the light of the sun.”

448) Then it is written, “That I may remember the everlasting covenant.” The everlasting covenant is the assembly of Israel, the Nukva, which is a covenant.

449) When the Vav, ZA, awakens to the bottom Hey, Nukva, high signs will come to the world, and the sons of Reuben will wage wars throughout the world. Then the Creator will raise the assembly of Israel from the dust of exile and will remember her.

450) And the Creator will be with her in exile in the sixth millennium, counted as Vav-Yod-Vav, multiplying the Vav with its filling, Yod. Afterwards, it multiplies the Vav [six] with the filling of Yod [ten]. The six times filling of Yod turns the Vav into sixty, and Yod times Vav, which is sixty, makes the Vav six hundred, meaning six hundred in the sixth millennium. And then the world, which is Nukva, will rise and visit the world, to avenge. And he who is lowly will rise.

451) It is explained by the letters of the name HaVaYaH, and we need not evoke calculations and other soothsayers that are not in the letters. It is written, “Then shall the land be paid her Sabbaths,” which is the Vav, meaning that this desire will not appear to the land, the Nukva, but only the Vav’s perfection, as it is written, “Then will I remember My covenant with Jacob,” with the Vav. This is Vav [with two Vavs].

When we say Vav, another Vav is heard within it. The first Vav implies Jacob, Tifferet, and the second Vav implies Yesod of ZA, the Vav in Jacob. In other words, in the Jacob with Vav there are Tifferet and Yesod, which are one. This is why it is written, “I will remember,” and afterwards, “And I will remember the land,” the assembly of Israel, the Nukva.

It is written, “Then I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham, and I will remember the land.” It was enough to finish with “And I will remember the land,” so why is it written, “I will remember; and I will remember the land”? First, ZA must receive its own completeness, which is the Vav, Abraham, Isaac, and Jacob. This is why it is written about him in particular, “I will remember,” and then it is written, “And I will remember the land,” since the Vav will raise the bottom Hey, and the bottom Hey will obtain her own perfection, too.

“Then the land will want its Sabbaths.” “Want” means that the land will appease the Creator and He will raise her, as the letter Tav of Teratze [reconcile] was punctuated with Tzere and the Reish was punctuated with Kamatz. This is so because we should not interpret the desire as being in the Nukva herself, for it does not depend on her desire, but on the will of ZA.

452) However, one day, which was certainly said of the time of exile, for all is hidden and concealed before the Creator, and all is present and revealed in the letters of the Holy Name. This is because the exile, the concealment, is revealed in these letters. Redemption is revealed in these letters, that it depends on the completeness of the Vav of the name HaVaYaH.

453) Even when Sarah was absent, she was not absent from this degree of counting, which is the Nukva, the bottom Hey of HaVaYaH, but only from the Vav, as it is written, “And the Lord visited Sarah.” This is so because HaVaYaH implies He and His courthouse. He is ZA, the Vav, and His courthouse is the Nukva. Thus, even remembering Sarah was in the Vav of HaVaYaH, since everything is the Vav.

Everything is included in it, as everything is hidden in the Vav and everything is revealed in it, for everything appears by the completeness of the Vav. This is so because in everything that is concealed, He reveals all that is hidden, and one who is revealed will not come and reveal what is concealed.

Man was created in utter wickedness and lowliness, as it is written, “Man is born a wild ass’s foal,” and all the vessels in one’s body, meaning the senses and the qualities, and especially the thought, serve him only wickedness and nothingness all day. And for one who is rewarded with adhering unto Him, the Creator does not create other tools instead, which are worthy of receiving the eternal spiritual abundance intended for him. Rather, the same lowly vessels that have thus far been used in a filthy and loathsome way are inverted to become vessels of reception of all the pleasantness and eternal gentleness.

Moreover, each vessel whose deficiencies had been the greatest has now become the most important. In other words, the measure that they reveal is the greatest. It is so much so that if he had a vessel in his body that had no deficiencies, it has now become seemingly redundant, for it does not serve him in any way. It is like a vessel of wood or clay: the greater its deficiency, meaning its carving, the greater its capacity and the greater its importance.

And this applies in the upper worlds, as well, since no revelation is imparted upon the worlds except through concealed phases. And by the measure of concealment in a degree, so is the measure of revelations in it, which is given to the world. If there is no concealment in it, it cannot bestow a thing.

Because everything that is concealed, He reveals all that is concealed, and this is the Vav in the name HaVaYaH, ZA, whose Mochin are always in covered Hassadim and are concealed from the illumination of Hochma; therefore, it is destined to reveal the complete redemption, since the Vav will establish the bottom Hey, for according to the measure of concealment and covering in it, so will be the measure of its revealing in the future.

And the bottom Hey of HaVaYaH, the Nukva, where the Hassadim appear, and all the phases of disclosure of Hochma in the worlds come only from her. And since there is no concealment in her, she cannot reveal what is concealed, meaning redemption. And although there are other concealments in the Nukva, they are nonetheless insufficient for this great disclosure of the complete redemption, since by the measure of this revelation, so must be the measure of the concealment.

454) How long should we be in exile until that time? The Creator made redemption completely dependent on whether they repent. Thus, they will be rewarded or not rewarded with redemption by whether or not they repent, as it is written, “I the Lord will hasten it in its time.” If they merit, if they repent, “I will hasten it.” If they do not merit, if they do not repent, “in its time.”

455) While Rabbi Yosi and Rabbi Yehuda were walking, Rabbi Yosi said, “I just remembered that in this place, I once sat with my father, and he said to me, ‘Son, when your days reach sixty years, you are destined to find in this place a treasure of sublime wisdom.’ I have already reached these days, but I have found nothing yet, nor do I know if perhaps the innovations we said are that wisdom he told me I will find.”

456) He said to me, “When strikes of fire reach your palms, the wisdom will be lost from you.” I told him, “Father, by what do you know this?” He replied, “I know this by these two birds that had passed over your head.”

457) In the meantime, Rabbi Yosi retired from Rabbi Yehuda and entered a cave. He found a book that was stuck inside a hole in a stone at the end of the cave. He took it and came out with it.

458) When he opened the book, he saw seventy-two engraved letters, which were given to Adam HaRishon, and with them, he knew all the wisdom of the upper, holy ones, and all those shells behind the grindstone, which roll behind the veil that covers the upper lights and all the things that are destined to come to the world until the day when a cloud on the west arises and darkens the world.

Netzah and Hod are called bedstone and runner stone [the bottom and top stones in millstones], which grind manna for the righteous, for Yesod and Malchut who are called Tzadik [righteous] and Tzedek [justice]. There are shells that correspond to both of them, but the majority of shells are against Hod, who is called “grindstone.” However, the place where they stand is not in Atzilut, for there it is written, “No evil will dwell with you.” Rather, they stand behind the veil, the Parsa below Atzilut, which stops between Atzilut and BYA, for they are in BYA.

459) They began to study in that book. Before they studied two or three pages, they were already looking at the upper wisdom. When they arrived at studying the secrets in the book and spoke to one another, a flame of fire and stormy wind came out, struck their hands, and the book was lost from them. Rabbi Yosi cried and said, “Perhaps there is an iniquity in us, or perhaps we are unworthy of knowing it.”

460) When they came before Rabbi Shimon and told him of the affair, he said to them, “Perhaps at the time of Messiah that is in these letters you were engaging.” They told him, “We do not know, for everything has been forgotten from us.”

Rabbi Shimon said to them, “The Creator does not want this, that too much will be revealed in the world. When it is close to the days of the Messiah, even infants in the world are destined to find the secrets of the wisdom, and to know in them the ends and calculations of redemption, and at that time, it will be revealed to all. When the assembly of Israel rises from the dust, and the Creator raises her, then, as it is written, “I will invert the speech of the peoples to a clear speech, that all may call upon the name of the Lord.”

461) Even though it is written about Abraham, “And Abram journeyed, going and traveling toward the South,” and all his journeys were to the south, right, Hesed, and he was tied to it, he still did not properly rise to his place until Isaac was born. When Isaac was born, he rose to his place, to the north, the left side, and Abraham partook with him and they became tied to one another. By their mingling and partaking in one another, both were completed.

462) This is why Abraham called him Isaac, to thus incorporate water in fire, meaning Abraham’s quality, which is water, in the quality of Isaac, fire, as it is written, “And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac.” Why the precision of saying, “That was born unto him”? It is to teach us that Isaac, who is fire, was born from Abraham, who is water, and this is why they were mingled in one another.