Kabbalah Library

146. At the door in the middle of the doors of the tower, there is a high and honorable crown of gold. It is concealed, currently invisible, etched and engraved with various precious stones. It is destined to be on the head of the Messiah king when he climbs up the tower, and two eagles, one on this side, and one on that side, take the crown in their hands.

147. When the Messiah king climbs up the tower, the eagles are established and take the crown. When he begins to read in the Torah, another door will open and that dove will come out from there, which Noah sent in the days of the flood, as it is written, “And he sent out the dove.” The dove with the emphasis on the “the,” that famous dove, of which the first did not speak and did not know what it is. But from here it comes out and performs a mission.

148. When it is written, “and she did not return to him anymore,” Adam did not know where she went. She returned to her place and was concealed in that door. She will take the crown in her mouth and place it on the head of the Messiah king, coming and does not coming. And then it is written, “you set a crown of gold upon his head.”

149. Since the Messiah king will be reading in the book of Torah, two eagles will rise, one from here and one from here, and the dove lowers herself to come down, and the Messiah king comes down, with the crown on his head, down to the last degree, and two eagles fly up on his head, and the dove returns with a crown in her mouth, and these two eagles welcome her.

150. King David is called a “fresh olive” before the Creator, as it is written, “and I am like a fresh olive in the house of God.” An olive leaf is the Messiah king, the son of David. This is what that dove implied in the days of Noah, as it is written, “And behold, in her mouth was a preyed olive leaf.” The olive leaf is the Messiah. The dove preyed and snatched his honor, the crown, with her mouth, as the crown stands on his head and receives honor from that dove. It is written “preyed” in male form [in Hebrew], and not preyed in female form, which is as a male, who performs strongly and wins.

That dove is a male, since the name dove, by which she is called, is written once in female form and once in male form. When she receives this honor, she is called by a male form.

At the breaking of the Nekudim, the vessels broke into 320 sparks. This is so because eight kings broke, and in each king, there were four phases HB TM, and in each one ten Sefirot, which are forty phases in each king. Thus, eight times forty are 320 phases, called 320 sparks. They were corrected by the emanator himself in the world of correction. Afterwards, through the sin of the tree of knowledge, they fell back into the shells.

All our actions during the 6,000 years are only to correct these 320 sparks. When their correction is complete, this will be the end of correction, as it is written, “And death will be swallowed up forever.”

However, we are unable to correct all of these 320 sparks, since the phases of Malchut in the ten Sefirot in each phase are the phase of lock, which does not receive correction. We have the strength to correct only the first nine in each phase, where there is the Malchut of the key, which is corrected in Bina and incorporated in Yesod. However, the Malchuts themselves, which are the lock, we have no power to correct.

Thus, they are eight kings, with four phases in each, and they are thirty-two phases, where we can correct the first nine of each phase. They are nine times thirty-two, which are 288 phases, and the final phase in the ten Sefirot, the final thirty-two, we cannot correct.

The truth is that we do not need to correct more than those 288 phases that are corrected in Malchut of the key, called the middle point in the world. The final thirty-two, which are the thirty-two Malchuts from the phase of the quality of judgment, called lock, do not need correction on our part at all.

Rather, by fully correcting all 288 phases, all the lights that came out from these 288 gather into one place, and then the final thirty-two are corrected by themselves, as it is written, “And I will remove the stony heart from your flesh,” which is the final thirty-two, whose correction comes from gathering the 288.

The Messiah king receives all of the above correction and redeems Israel, and corrects the whole world down to the last degree. For this reason, the end of correction is regarded as the kingship of the Messiah king, when a crown of gold is placed on his head.

The correction is divided into two phases, 1) the 288, where all our work is in them, and 2) the stony heart, where we do not need to work, and it is also forbidden to work in it, since it is corrected by itself by completing the 288. For this reason, we also discern these two phases in the crown of the Messiah: 1) the actual crown, which is the sorting of the 288, which is done through our work during the 6,000 years, 2) placing the crown on the head of the Messiah, which is the actual end of correction.

That is, the gathering of all the lights that emerged from the sorting of the 288 sparks, where through their gathering, the stony heart is corrected, which is the end of correction, this is regarded as placing the crown on the head of the Messiah.

The crown of gold, the crown of the Messiah, is at the door in the middle of the doors of the tower, in the middle point, which receives from the middle line, in the key. There she is gradually completed by sorting the 288 sparks through our work.

The illuminations of all 6,000 years are received only in Malchut of the key, which is Yesod of Malchut, but it is not actually Malchut. For this reason, she is regarded as the middle line, like Yesod. Before she is fully completed, she is completely invisible, except at the end of correction. She is destined to be on the head of the Messiah king when he climbs up the tower. In the future, at the end of correction, when the Messiah king climbs up that tower to read the book of Torah in the portion HakHel.

Reading the book of Torah is a revelation of the illumination of Hochma. The portion HakHel [gather] implies the gathering of all the lights in the book of Torah to one place, which is placing the crown on the head of the Messiah. However, there are two phases in it: 1) the actual crown, the lights of the book of Torah, which are revealed in her during the 6,000 years. This comes only from the middle line, and this is considered the ascent of the Messiah king to the tower, when he has still not read in the portion HakHel.

It was said about this, “And two eagles,” the face of an eagle is the middle line, containing the two lines right and left, Hassadim and Hochma. Hence, they are two eagles, one on this side, Hassadim on the right, and one on that side, Hochma on the left. The eagles are corrected and take the crown. That crown is assembled from the correction of the eagles, the two sides in the middle line. They take the crown because they gather it one at a time through sorting the 288 sparks. This is the first phase.

2. Now The Zohar speaks of a second phase, which is placing the crown on the head of the messiah. It says that when he begins to read the portion HakHel, which is the gathering of all the lights of the 288 sparks into one place, which reveal the correction of the stony heart, this is the placing of the crown on the head of the Messiah, another door will open, a door that is not from the middle line, but a door of Malchut of the lock, Malchut of the quality of judgment herself, whose correction has come through reading the portion HakHel.

From there, that dove will come out, which Noah sent in the days of the flood, which is Malchut of the lock, as it is written, “and he sent out the dove.” The dove, with the capital “the,” that famous dove, that notable one, who is the lock, of which the first did not speak and did not know what she is.

She is as it is written, “A path that the eagle does not know,” where the eagle is Moses, who did not know it. Rather, she comes out from here, she comes out from the side door and does a mission, and returns to her place and is hidden in that door, since the point of the key, the door in the middle, controls the sorting of the lights, and the point of the lock is concealed and is unseen.

During the reading of the portion HakHel, when all the lights gather into one place and the stony heart is corrected, she will place the crown on the head of the Messiah. “Comes and does not come,” as the crown does not settle on his head right away. Rather, at first it reaches and does not reach, and then it settles in its entirety for eternity.

Since the Messiah king will be reading in the book of Torah, in the portion HakHel, two eagles will rise, one from here and one from here, carrying the crown, which comes from the middle line. And the dove, the lock, lowers herself and descends to her degree, which is the final phase of the 320 sparks, called the “stony heart,” as there is no degree lower than it, and from there, she places the crown on the head of the Messiah.

And the Messiah king comes down with the crown on his head, down to the last degree, since after the final degree is corrected, the Messiah comes down with the crown to rule down to the end of all the degrees.

At first, the crown still does not settle on his head. Rather, it comes and does not come. For this reason, two eagles fly up on his head, the same two eagles that took the crown and gave it to the dove. The dove returns with a crown in its mouth, returning and receiving the crown of the Messiah, and the two eagles accept it back since the crown is theirs. Then, after some time, the crown will settle on the head of the Messiah for eternity.

King David is called a “fresh olive,” which is Malchut of the key, who is fresh, and all the lights are extended through her. An olive leaf is the Messiah king, Malchut of the lock. Since she is the root of Malchut of the key, she is called an olive leaf, raising the fresh olive, the key.

This is what that dove implied in the days of Noah, as it is written, “And behold, in her mouth was a preyed olive leaf.” The olive leaf is the Messiah. The prey is since the dove snatched his honor, snatching the crown from the eagles. In her mouth, in the lock in her mouth, that the crown stands on his head, and also that the crown receives honor. It is all from that dove.

The matter of snatching implies that it seems as though he snatches something that is not his, since the whole crown comes out from the phase of the middle line and from Malchut of the key, in which the sorting of all 288 sparks were done, and from which the crown was made. But in the end, the dove comes, Malchut of the lock, and snatches all that honor from the possession of the eagles and from Malchut of the key, and places it on the head of that Messiah, who is extended from her Malchut, which is why it is called an olive leaf. This is why it is implied by the word “snatching.”

151. When that tower returns to its place after the reading of the Torah, when Malchut returns to connect with the GAR of ZA, it shines like sunlight, like the light of ZA, who is called “sun,” which is covered Hassadim, as it is written, “And his throne before Me like the sun.” Malchut, who is called a “throne,” is as the sun, ZA. Although he has another throne, in miracles and great signs, meaning that before the return of the tower to GAR of ZA, she is called a throne, as well, in great signs, in Hochma, still, it is not about this one that it is written, “And his throne … like the sun.” Rather, after her return to ZA, she is called this.

At the top of that tower, since it is below, before it returns to GAR of ZA, there are birds of fire that tweet when the bird rises. When Hochma of Malchut, called a “bird,” is revealed, birds of fire are revealed. There is fire in them, judgments to remove the external ones. They tweet pleasant tweets, and there is no pleasantness and melody like that pleasantness.

152. Above all of them, in Bina, there are other kinds and other turtles flying in the air, in the ascent of Malchut to Bina, which is the matter of Yod entering the light of Bina and the light becoming air. They ascend and descend, ascend and descend. When the Yod enters the Avir [air], they descend to the bottom degree, and when the Yod exits the Avir, the Avir returns to being Ohr [light], and they rise up again and never grow silent.

This is so because the big letters, which are Bina, and the small letters, which are Malchut, fly between them. Sometimes, small letters ascend in big letters, Malchut in Bina, and sometimes, small letters exit the big letters once more, and Malchut exists Bina once again, as the Yod enters the light and exits the light.