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33. In this entire portion, we find that the work has been placed in the hands of Moses, except in two. About all of them, it is written, “And do.” But about the ark and the vest it is written, “make an ark” and “make the vest” [both in plural form], and it is not written “And do.” This is so because the ark, Malchut, contains Moses in it, ZA, to shine from him, since Malchut shines only from ZA. For this reason, others need to correct the correction and her beauty in order to put it into the ark.

34. This is why it is not written about the vest “and do,” since the vest is not his, for the vest is the correction of Malchut and not for Moses to use. Therefore, Moses does not need to do his brother’s work, since Moses is the king’s best man, and Aaron is the best man of Malchut.

35. It is written, “Then you shall take the garments, put the tunic on Aaron, and the robe of the vest, the vest and the breastplate, and gird him with the intricately woven band of the vest. You shall put the turban on his head.” All this is Moses’ work, and it is not Aaron’s glory, but the glory of Moses, since the Creator did not want Aaron’s work unless it is thorough Moses. Aaron needed Moses for everything, and all this is the honor of Moses.

36. “You shall make a mercy seat [the cover of the ark] of pure gold.” This portion implies the work of the tabernacle, the work of heaven and earth and all the armies, since the Creator did not command to make a tabernacle, but that it would be a likeness of the work of heaven and earth, so the tabernacle below would be as the tabernacle above, Malchut, and they would unite with one another like a soul and a body, so that all will be one.

37. It is written, “In the beginning, God created the heaven and the earth.” The making of the mercy seat is found in an intimation of above, a chain of Matat who is hidden in the tabernacle, to raise the donation of the holiness above and below.

38. “In the beginning” is the upper beginning, Yod, the mercy seat that is concealed and hidden, which is from the upper, hidden point. A sail is spread to shine inside the light, and to disappear inside the concealment. Mitat Matat is hidden in this mercy seat, which unites from below upward.

The mercy seat is the cover that is done for the concealment of GAR through the ascent of Malchut to Bina in the Yod that entered the light of Bina, and the light became air, VAK without GAR, called “air.” The origin of that concealment is in upper AVI, Yod of HaVaYaH, since the cover, the Yod that entered the air, never comes out from there. It is a cover in the right line of ZA, which is the first line from the three lines.

That cover is revealed in the left line, since in it, the Yod comes out from the air and the light returns to its place. It returns and is covered in the middle line by the wings of the Cherubim, by the power of the screen of Hirik in them, and the turn of the mercy seat in three lines is called a “sail.”

It is written, “In the beginning, God created the heaven and the earth.” The making of the mercy seat [the cover of the ark] exists in an intimation above, the chain of Matat that is concealed in the tabernacle to raise the contribution of the holy above and below. The making of the mercy seat is implied in the word Beresheet [in the beginning] in an intimation above, since the cover, the Yod that entered the air, which is called “mercy seat,” is implied in the Yod of Beresheet, which is upper AVI.

It is said, “a chain of Matat that is concealed in the tabernacle to raise the contribution of the holy above and below,” since Matat is the carrier of the screens of the middle line and is gripped to the cover, the mercy seat, from which it takes its power to the screen of Hirik in it. Matat acts by the force of that cover, to raise the illumination of Hochma so it shines only from below upward above and below, both in the upper tabernacle and in the lower tabernacle.

Beresheet means the upper Resheet [beginning], Yod, AVI, which implies the hidden and concealed mercy seat that is from the secret of the hidden, upper point, which is AVI. The origin of the cover that entered the air is from the Yod, who is upper AVI. The mercy seat was spread into a sail to surround the three lines, to shine inside the light, to shine in the right, which is the origin of the light, and to be concealed within the concealment and hide in the left, where the light disappears.

There are two names: Mitat and Matat. When Malchut is clothed in Matat, Mitat is read with a Yod. When she is not clothed in it, it is called Matat, without a Yod. Mitat Matat is concealed inside this mercy seat, for the mercy seat contains within it two phases of Matat when Matat uses the screen of Hirik that diminishes the left, so it shines only from below upward, at which time the left is united with the right, and Matat takes the power of the screen of Hirik in him from the cover in the mercy seat.

We should know that the whole grip of Hanoch [Enoch] son of Yered, who became an angel, was because he was rewarded with an upper brightness, the Mochin of NRN from Atzilut that were lost from Adam HaRishon due to the sin of the tree of knowledge. However, he had two losses since because of the eating from the tree of knowledge, he lost only the anterior Mochin, and still had posterior Mochin.

It is written, “And the man and his wife hid from the Lord God inside the trees of the garden,” since the posterior Mochin that he had left made him as though hiding from the anterior light. This is the meaning of “And the man and his wife hid from the Lord God,” the anterior light. Afterwards, he was expelled from the Garden of Eden altogether for he lost the posterior Mochin, too.

For this reason, Hanoch, who was rewarded with those Mochin that Adam HaRishon had lost, should have been rewarded with posterior Mochin first, and then with anterior Mochin. When he attained posterior Mochin, he was still without a name. But afterwards, when he obtained anterior Mochin, he bought with them the name Hanoch son of Yered.

39. Out of fear—for Hanoch walked on the path of truth in the land—he found the light, the upper brightness that Adam HaRishon had lost because of the sin of the tree of knowledge. However, he found only the posterior Mochin of that upper brightness, for that light was concealed in the Garden of Eden.

He went up, meaning wanted to use the light, but the light did not settle in its place since he was not complete on all sides because he lacked the completeness below, which was lost due to the sin of Adam HaRishon.

Hence, he went down to the bottom Garden of Eden and hid in the trees of the garden, in the posterior Mochin that Adam HaRishon had after the sin before he was expelled from the Garden of Eden, for he, too, hid then among the trees of the garden. He expanded there to all the sides of the garden until Hanoch son of Yered was born, meaning until he obtained those anterior Mochin of the upper brightness, because of which he was called Hanoch son of Yered, for now, he was still not called by that name.

40. When Hanoch son of Yered was born, the anterior Mochin that are called by that name, at first, he was near the garden, when he attained only the Katnut [smallness/infancy] of the anterior Mochin, for he was still unworthy of entering the Garden of Eden. That light, anterior Mochin, began to shine within him, and he grew in holy anointment, and that light was on him when he glitters.

He entered the Garden of Eden and found there the tree of life, the middle line, its branches and the fruits of the tree. He smelled them, drawing illumination of Hochma from below upward, called “smell,” and a spirit of the light of life settled within him, VAK of Hochma, since the light of Hochma is called the light of life, and Ruach [wind/spirit] is the level of VAK.

41. Messengers came, high angels, and taught him the upper wisdom, and gave him a book that was hidden inside the tree of life. He learned from it and knew the ways of the Creator, and followed Him, as it is written, “And Hanoch walked with God,” until that light was completed within him.

42. Once that light was completed below, he wanted to rise to his place, to clothe the light above in heaven, in the place of the emergence of the light, in order to show that wholeness that there is in Hanoch, the wholeness of the Mochin which are called Hanoch. One day, he entered the Garden of Eden and was shown the secrets in the garden. He left that book and all that he saw outside the garden, and the book is concealed among the friends, who obtained it from there, and the friends concealed it.

43. Afterwards, that light clothed inside the garment, inside Hanoch’s body, to show his wholeness above, in heaven, and that all those angels would be ashamed because of him that they slandered to their master not to create the man in the earth.

44. It is written, “and he is gone, for God has taken him.” He is gone means in this world, and he is gone as he was in this world, since God has taken him to another form. In that form, he is always a youth, as it is written, Hanoch Lanaar [educate the youth] according his own way,” to lead all the world. “Even when he grows old, he will not veer off from it,” since it will always be in him, and he returns to being a youth.

The posterior Mochin are called “youth,” and anterior Mochin are called “beard,” since only one who has acquired wisdom [Hochma] has a beard. Although there is Hochma in posterior Mochin, too, they are not regarded as obtainment of Hochma since it cannot shine there due to lack of Hassadim.

The name Hanoch is after the anterior Mochin. It is not as it was in this world in anterior Mochin since God has taken him to a different form, to shine in posterior Mochin. He returned to posterior Mochin but has not descended from his degree, as it is written, “Educate the youth according to his own way; even when he grows old, he will not veer off from it,” for he did not lose the anterior Mochin because he shines in posterior Mochin.

“Even when he grows old” means that although he has anterior Mochin, which are called “beard,” he will not veer off from it. He does not stop shining in posterior Mochin, which are called “youth,” since it is always in him and he returns to being a youth, always in anterior Mochin, which old age, and returns to shine in posterior Mochin, which are called “a youth.” It is also written, “I was a boy; I have also grown old,” meaning although I have anterior Mochin, old age, I still remain a youth, shining with Mochin of a youth, too.

45. The form of the hidden world, ZA, from whom there is anterior Mochin, was hidden in Hanoch. He is a throne to his master, to ZA, for ZA is present on him. He performs a mission in the world. When the world is in judgment, the leadership is given to Matat. He goes out, and Matat is called the “master of all the upper armies,” for all of them are under his leadership.

The old man is a youth, meaning left the Mochin of old age and received the Mochin of a youth. He enters from world to world, from the world of Malchut to the world of ZA, anterior Mochin. At that time, anger subsides and he leads the world with mercy.

46. This form of Matat, which is Mochin of a youth that is incorporated in Mochin of old age, was spread in the sail of the mercy seat, and two forms were depicted in that sail—male and female, Matat and Sandalphon, who are two youths, beloved young men, standing adhered to one another. These are the two Cherubim in whom the Mochin of a youth shine.

47. This is the meaning of what is written, “In the beginning, God created the heaven and the earth.” “In the beginning” is the mercy seat. “God created,” creating the sail of the hidden mercy seat. “The heaven and the earth” are two Cherubim standing in adhesion of love.

It is not written “heaven and earth,” but “the heaven and the earth,” to add the two Cherubim who are adhered together. That mercy seat is spread inside, in the concealment of the hall, and these two stand on the two sides.

48. “In the beginning,” rising upwards. Its secret descends downward. As the secret of “In the beginning” rises and is not inscribed in an inscription, an inscription below emerges from it and an upper mercy seat is made of it, inscribed in three inscriptions, HaVaYaH Elokeinu HaVaYaH [the Lord our God, the Lord]. Three others emerge from these three, and they are six. Beresheet [in the beginning] has the letters of Barah sheet [created six].

Yod entered the light of AVI and made it into air, meaning that GAR, Hochma, departed and it never leaves there. Hence, AVI are always in covered Hassadim. But that screen, because of the Yod that entered the air, descends to YESHSUT, and the Yod exits the air in them, and the air returns to them to be light of Hochma.

This is so because AVI, GAR of Bina, always desire mercy, desiring only Hassadim and not Hochma. Therefore, they do not suffer any deficiency because of the entry of the Yod into the air, which repels the light of Hochma, for they do not receive Hochma even without it. Hence, there is no need for the Yod to exit their air. Conversely, YESHSUT, who are the phase of ZON that are incorporated in Bina, need Hochma, since the whole difference between Bina and ZA is that Bina is in Hassadim, and ZA is in Hassadim in which there is illumination of Hochma. For this reason, at a time of Gadlut, the Yod exits the air of YESHSUT, and the air returns to being light.

“In the beginning,” which are AVI, who are called Resheet [beginning/Rosh], rises up, and their lights shine upward and do not expand below since they are blocked from Hochma because the Yod does not exit their air. Its secret, which is the screen of the Yod that entered the air that is in them, descends, since that screen comes down and expands to YESHSUT, and YESHSUT, too, are diminished into air because of it.

As the secret of Beresheet rises up and is not inscribed in an inscription, an inscription emerges from it below. The illumination of Beresheet, upper AVI, rises up. They are blocked because of the Yod that entered the air, and is not inscribed in an inscription, meaning that they were not inscribed in some deficiency because of the Yod that entered their air, since without it, they, too, do not receive Hochma. An inscription emerges from it below, emerging from the Yod in the air of AVI, an inscription of a deficiency below, in YESHSUT.

In YESHSUT, a high mercy seat is made from the screen of the Yod in the air. It is inscribed in three inscriptions, in an inscription of three lines, HGT, where two lines right and left are called “the Lord our God,” and the middle line is called HaVaYaH [the Lord]. Three other ones emerge from those three, since three lines emerge from them below the Tabur, NHY, and they are six Sefirot HGT NHY. This is why it is implied in the letters Beresheet, Barah Sheet [created six], which are HGT NHY.

49. Three unifications are spread over the mercy seat in the two Cherubim. The first unification, the upper mercy seat, is spread to the south side, Hesed, and to the west, Malchut. It elicits two Cherubim together, male and female, to be opposite each other. South, Hesed, is a Rosh for ZA, as we learn, “the priest takes first,” and he is a male child. The west, Nukva, is an only daughter. We learn about her, “Abraham had a daughter,” for he is Hesed.

This is Beresheet, the letters of Bat Rosh [daughter of the Rosh], which are the two Cherubim. The daughter is Malchut, Rosh is Hesed, the right line of ZA. The Yod of Beresheet is the mercy seat, the screen from the coming of the Yod into the air, which is not known until it is spread in the sail and elicits these two Cherubim, Bat Rosh.

Such as this is the bottom Hey of HaVaYaH, the unification of Bat Rosh, when Malchut is unified with Hesed. This is so because HaVaYaH, ZA, is covered Hassadim. Because of this unification, Malchut is called “daughter,” Bat [daughter] Rosh [head, beginning], a daughter of Abraham. Yod of Beresheet is the mercy seat to be spread.

50. The second unification of the Cherubim is west with north. The mercy seat is returned from the west, from Malchut, to the north, to Gevura, the left line, and is spread in a sail, and the male that hangs on to the side of the mercy seat is revealed, while the Nukva, Malchut, hides below and is made in the fire of the north. This is Beresheet, with the letters of Bat Esh [daughter of fire].

The Hey in Beresheet is the mercy seat; the Yod is the sail that is spread, and it showed one and not two since the Nukva was covered below. The upper sail and the lower one are one. It is not separated there from one another; it is all Elokim [God].

The unification of Malchut with the left line of ZA, Gevura, is not done above, in the place of Gevura of ZA, but below, in the place of Malchut, since GAR of Hochma in the left were diminished by the middle line and only VAK of Hochma in the left shine. For this reason, the unification cannot be in the place of Gevura of ZA, which is male light that shines from above downward, which is GAR, since the GAR disappear. Hence, the unification is in the place of the Nukva, who shines a female light from below upward, which is VAK.

The mercy seat is returned from Malchut to the north, to Gevura, the left line, and is spread in a sail, and the male, which hangs on to the side of the mercy seat is revealed. The Nukva was not revealed above tougher with the male so that GAR of Hochma would not be revealed. The Nukva, Malchut, was covered below so as not to receive GAR of Hochma but only VAK. She was made in the fire of the north, where the north bestows his judgments in her, which are called “fire.” She is corrected by them so she can shine the Hochma as in the north, for Hochma is not revealed without them.

This is Beresheet, with the letters of Barah Esh [created fire], when Malchut became a daughter to the north, who is fire. The Yod in Beresheet is the mercy seat. The Yod is the sail that is spread, and it showed one and not two since the Nukva was covered below since the unification above was not done in Gevura of ZA but in the place of the Nukva, who is covered from GAR below, in her place. But if the unification were above, the GAR would be revealed.

The upper sail and the lower one are one, both the upper sail, Gevura, and the lower sail, Malchut that was covered. They are not separated there from one another; it is all Elokim [God]. Both Gevura and Malchut are called Elokim since they are one.

51. The third unification of the two Cherubim is west with east. The mercy seat is returned from the west, from Malchut, to the east, Tifferet, the middle line, and spreads a sail to two sides: On the east side, the male, and on the west side, the Nukva.

Since the mercy seat stands in the east and in the west, there is joy and the connection is proper, since she is adhered to the middle line, Tifferet, and the daughter, Malchut, is crowned with her crowns as it should be, and is in her fullest.

At that time, she is in Tifferet, Beresheet, without any separation at all, for the male and the Nukva are not two words, Bat Rosh or Bat Esh, but are included in one word, Beresheet, since it incorporates two sides, in the state of Bat Rosh, right, and in the state of Bat Esh, left, since the east contains within it south and north, right and left. Hence, they come in one word, Beresheet, where Esh and Rosh are together.

52. Corresponding to these three times, three unifications, Israel make three pilgrimages to celebrate their festivals. On Passover, the mercy seat is returned on the south and west sides, when the daughter, Malchut, stands in Abraham, Hesed. She is Bat Rosh, and there is Hallel [praise, part of the prayer] there. It is not a complete Hallel since the two Cherubim are still not in their fullest as they should be, since they are connected on one side, and not on two sides because Ishmael comes out from the right side, and he is the waste of silver and he slanders.

53. From the day of Rosh Hashanah [beginning of the year] to the first day of sukkot, the mercy seat is returned from north to west. At that time, the daughter, Malchut, is covered and stands in Isaac, receiving from the left line not in joy, and she is in a unification of Bat Esh, and they are not in completeness. For this reason, there is no Hallel there at all since Esau, the waste of gold, comes out and slanders.

On sukkot, the daughter, Malchut, rises and is completed with joy in Isaac, the left line, since he dresses in Hassadim, as this is his completeness, and they connect with one another. At that time, it is a complete Hallel until the anger, the judgments of Rosh Hashanah, subside and the connection is found.

54. On Shavuot, which is called Atzeret [assembly], the mercy seat is returned on the east and on the west sides. At that time, there is completeness, and love and adhesion are on all the sides since east, Tifferet, the middle line, contains within it all the sides, and it is the joy of the upper ones with the lower ones. At that time, it is written, “The law [Torah] of the Lord is perfect [complete], reviving the soul,” since the Written Torah, Tifferet, east, connects with the Oral Torah, Malchut, west, and the Torah is complete.

55. The mercy seat is returned in these three times:

1. In the unification of south and west, the mercy seat is spread upward, meaning it has no expansion downward in the hidden dot, in the light of the hidden dot, which is light of Hassadim that are covered from Hochma. This is in the first light that was spread, which is in the first unification, south west. It has no expansion downward since in the south, which is the right line, the Yod is in the air, similar to upper AVI, which is VAK without GAR.

2. In the unification of east and west, she is spread in completeness, for in the left line, the Yod exits the air and the GAR return, but Malchut is regarded as covered and cannot shine.

3. In the unification of north and west, Malchut is present on that sail, when the unification is in its fullest when the wings of the Cherubim cover the mercy seat in order to cover the mercy seat so it will not be revealed, so as to cover the GAR of Hochma in the left, which must not be revealed.

56. “Mercy seat” is written without a Vav. When the upper light comes, the Cherubim flap their wings and raise them up above the Vav, from ZA to AVI, and sing from the joy of the light. And since they ascend above the Vav, the mercy seat lacks the Vav.

57. As with the upper Cherubim in ZA and Malchut, so it is below, in the Cherubim and in the mercy seat in the tabernacle, which are Matat and Sandalphon. The mercy seat turns to three sides, and the Cherubim that stand to the right and to the left of the mercy seat receive from those three sides.

The right, the male Cherub, who stands to the right of the mercy seat, there is the spirit that is above that side in it; it is in it in the turning of the mercy seat. The left, which influences in the west in the turning of the mercy seat, stands and shines for it in a Cherub, which stands to the left of the mercy seat, for the spirit of the female is in it, the female Cherub.

The Cherubim connect with one another in a love of male and female. Likewise, in all the sides, the Nukva is discerned in the turning of the mercy seat, which receives from the left side. It is always that only two copulate, male and female. Likewise, in the tabernacle in this world, they are two and not more.

58. But above, since it does not need adhesion with the mercy seat as below in the tabernacle, where the Cherubim were adhered to the mercy seat, how did the mercy seat turn together with the Cherubim? Yet, by this turning, they adhered to one another, and it always adhered to it.

The turning of the mercy seat with the Cherubim is understood below, where the Cherubim become a mass from the mercy seat, and they are adhered together. But what does it mean above that the Cherubim are adhered to the mercy seat, and why do they need it? By turning to three sides, they become adhered to one another where the Cherubim adhere to the mercy seat, since the mercy seat above is the screen that was made of a Yod that entered the air, and therefore has equivalence with the right side, and that equivalence is regarded as adhesion.

It always adhered to it, for by turning, you find that the Cherubim, the right and left, are always adhered to the mercy seat, since they have equivalence with the mercy seat in the right line and in the middle line. Since the middle line diminishes the GAR of Hochma on the left, there is equivalence with the mercy seat on the left, as well. Therefore, they are always adhered.

59. The Cherubim in the tabernacle are as the Cherubim above, standing in a sign and in a miracle. It is written, “Spreading wings upward; covering with their wings.” It is not written, “their wings are spread,” and not “covered by their wings.” Rather, they stood on a sign and a miracle, and were spreading their wings like living Cherubim. At certain times, the Cherubim were raising their wings and spreading them upward each and every day, and then they would return and cover the mercy seat. Hence, they would stand in a sign and a miracle.

60. In every place where the upper spirit is present, there is actuality and existence in a sign and a miracle in the place where it is. Man is from the dust, and before the sparkling of the spirit of above is on him, there is no actuality in him. Once the spirit is on him, there is actuality in him, and he stands and persists.

61. Aaron’s staff is wood without any actuality. Once the Creator has sent a little spirit into it, it stood in existence and became a creation and an actuality. It is much more so with the Cherubim, who are holy and stand in holiness such as above, that the upper spirit was making a miracle in them.

When Israel merit, the Cherubim are adhered in adhesion face-to-face. Once they sin, they turn their faces from each other. How did they know, since they could not come to the holy of holies to see it? Here, the pillars of the world are disputed. But with the smoke of the offering, and in the offering that is on the altar, and in the priest, when he would bless the people, in these three, they knew that the Cherubim had turned their faces from each other and the Creator wants His children’s repentance.

62. The smoke of the offering: When Israel were worthy, the smoke would rise up straight. If the smoke would ascend toward the east or toward the west, or to any side of the earth, it would rise straight. When it did not drift to the right or to the left, then good will is present above and below, and the Creator wants the works of Israel with great love.

63. The second sign that Israel were worthy in the offering on the altar was that the shape of a lion eating the offerings on the altar was seen on the fire of the altar. When they were not worthy, they would see the shape of a dog crouching on the altar.

64. The third sign is in the priest who blesses the people. When he would raise his hands, when Israel were righteous and worthy of a blessing, his hands would be raised without any heaviness, and would be lifted joyfully and willingly. At that time, the Shechina [Divinity] was on them and they were rising on their own. Then the priest would know that Israel deserve a blessing, and he would bless them willingly.

65. When his hands were heavy and raised with great effort, he would know that the Shechina is not present on his hands, and Israel are not worthy of a blessing.

66. When the Shechina came to be on his hands, all the fingers of the priest, which are in a high shape, were happy with joy to assume the Shechina on themselves, and would fly up to be raised upward like the Cherubim in this world, in the tabernacle, and especially the Cherubim above were happy to take upon themselves the Shechina.

67. It is written, “And Moses’ hands were heavy.” This is so because at that time, Israel were not worthy, and Moses’ hands became heavy, and he could not lift them. It is written above about the strife of the children of Israel and how they tested the Creator, and then Amalek came and Moses’ hands became heavy and he could not carry them, until he took upon himself a punishment, as it is written, “And he took a stone and put it under him,” and it is written, “And it came to pass that when Moses raised his hand, Israel prevailed.” It was similar with the stone tablets as with the priest, that they were heavy because of the sin of the calf, and they fell off his hands and broke.

When Israel are worthy, it is written, “For Israel is a boy, and I love him.” For this reason, everything stands in the renewal of the moon. As this one is renewed, so is everything. And because he is a boy, the Cherubim are called “boys,” and it is written, “and a woman of youth,” meaning that Malchut, a woman, stands over two boys in upper renewal.

70. Cherubim are big face [anterior] and small face. So are the hidden faces above: They are not revealed, and for them was the renewal of the moon and her filling.

71. Small face is below. “The heaven and the earth” are the two Cherubim, male and female, adhered in love. “The” is to include above and below together so the Cherubim are in one entirety.

Mochin of a boy are posterior Mochin that are incorporated in anterior Mochin, whose merit is far greater, as it is written, “For Israel is a boy and I love him.” They are the Mochin of the renewal of the moon. Cherubim are boys, for the Mochin of the Cherubim are the Mochin of a youth. It is written about them, “For Israel is a boy.”

For this reason, everything stands in the renewal of the moon, which are those lights that shine in the renewal of the moon. As this is renewed in renewal, so does everything. They are called “Mochin of a youth” because they are always renewed so as to shine, like the renewing moon. This is why he is called a “boy,” as though he was born now, and he is still a boy.

And because of the Mochin of a youth, the Cherubim are called “two boys.” It is written, “a woman of youth, for the moon, Malchut, woman, stands on two boys at the time of her renewal, Matat and Sandalphon, with Mochin of a youth. This is why Malchut is called “a woman of youth.”

Cherubim are big Panim [face/anterior] and small Panim. ZA and Malchut are called big Panim, Matat and Sandalphon are called small Panim. Indeed, so are the hidden faces above, ZA and Malchut, which are not revealed, and for them was the renewal of the moon and her filling.

ZA and Malchut are revealed in the renewal of the moon and her filling. At that time, illumination of Hochma is revealed in her in a Mochin of a youth. These are big Panim. The small Panim are below, Matat and Sandalphon, below Atzilut. The upper Cherubim and the lower Cherubim are one, posterior Mochin incorporated in anterior Mochin.

72. It is written, “Serve the Lord with gladness.” The gladness is of the two Cherubim, since anyone who is among children, his face returns to being as a child and he is happy with them. Since the anterior Mochin [Mochin of the face] is on the Mochin of a boy, the boy, posterior Mochin, returns to being in joy of everything and in good will, for although the posterior Mochin come over the world with judgment, since there are anterior Mochin on them, he returns to being in joy. The boy is connected to joy, and the world returns to being in Rachamim [mercy].

73. One who is in anger, a boy will come to him and quiet his anger, and he will return to being in gladness and pretend to be a child, and then everything is in joy. It is written about that, “for Israel is a boy and I love him”; there is no love and fondness except in a child.

74. It is written, “Joshua, son of Nun, a youth, would not move from within the Tent.” He was standing in Moses’ tabernacle since that tent was Moses’ tent. When the Shechina would come and find Joshua there, who is a youth, she was immediately glad and in good will. The joy of Joshua is on the face of the moon in everything, since Joshua was a Merkava [chariot/structure] for Malchut, the moon, and was therefore in all her secrets, for his actions competed her in all her phases.

75. Once the tabernacle had been built, Joshua did not need to be there. Rather, the Cherubim, who are also in Mochin of a youth, were there, and were in love with one another, face-to-face, like a happy child. When anterior Mochin is on them, everything is immediately in joy, and there is no judgment at all, although they are primarily posterior Mochin.

Because the Creator wants the people of Israel, they should show an act below, in the Cherubim in the tabernacle, to awaken mercy and remove the judgment so it does not govern them at all, and they will always be with Him in joy. Happy are they in this world, and happy are they in the next world.

76. It is written, “And the boy Samuel was serving.” It is written “boy,” and it is written, “And Samuel was among those who called upon His name.” Samuel was tantamount to Moses and Aaron. If he is tantamount to Moses and Aaron, why is it written a “boy,” which is several degrees below, and does not even reach a small degree of Moses, much less be tantamount to the two of them?

77. However, it is written, “Moses and Aaron were among His priests, and Samuel was among those who called upon His name.” Moses is the faithful prophet, superior to all the other prophets. Aaron is among His priests, a higher priest than all the priests in the world, as there was no High Priest that rose to a degree as high as Aaron’s, since Aaron was rewarded with priesthood and prophesy, a prophet and a priest, with which no other prophet has been rewarded. But Zecharia was a priest and a prophet? However, the prophesy was for a time, as it is written, “Then the Spirit of God was clothed over Zechariah.”