SUCCOT ‫בס”ד‬

Blessed is GOD that we have made it again to the Holy festival of Succot, a time
auspicious for revelation of our righteous Messiah may he come quickly because
the mercy of GOD is great !

The mitzvah of “Hakhel” happens once-in-seven-years, on the “shmitta”year

during the festival of Succot. , These three mitzvoth, shmitta, Hakhel and
Sukkot seem to be innately connected. At the “Hakhel” gathering the King
reads parts of the Torah. . “Hakhel” is a mass learning initiative for men,
women and children to gather together to hear words of Torah. There is a
requirement to bring little children, even infants, to the “hakhe”lceremony as
explained in the Talmud “so that those who bring them will be rewarded”.

The Sefat Emet teaches that the “Bali Teshuva” (one returning to God) has no
place but the God give them one and it is the “Succcah”. Yisreal now after the
work of ellul, Rosh Hashanah, the 10 days of “Teshuva” and Yom Kipor are all
like “Bali teshuva” and they sit in the ‫( צל‬shadow) of God, cast by the Succah.
This place hashem gives us is much higher than we merit by our actions. It is for
this reason that its said that “The place a Saddeek stands a complete saddeek
cannot stand”

Our lives are a illusion. We think physical life is the true reality and God is
distant. On Succot this illusion starts to break down. As in the Succah we can
experience the joy of closeness to the God that comes from recognition of the
true reality, awareness of Divine truth. Living is the Succah is like living inside
the God !

GOD commands us to dwell in a Succah so that we can remember our exodus

from Egypt. Remembering the “great hand” and the “out stretched arm” of
great revelation by which GOD took us out of Egypt. The Succah also teaches us
of the wasteful unnecessary nature of materialism. As during Succot we dwell in
Succot as our ancestors did in the desert after leaving Egypt. They lived simply
and had all that they needed. Such simple living allows the mind to be free to
dwell on spiritual concerns. Such living can be compared to the manna in the
desert. To some it tasted tastless or bad, to others it tasted as what ever they
wanted to eat. It all depends on the way one looks at things. Many sages have
went on self imposed exiles, To the extreme of Rabbi Shimon Bar Yochi Who
dwelled in the cave for 13 years and reached the greatest height of Holiness.
In a sense a Succah is as one’s personal mishcon ‫( משכן‬tabernacle) ‫ משכן‬is
Gematria 410 equals ‫ קודש‬Holy. The Succah is a very Holy place. The Sfat
Emet says the Succah is a Marriage canopy for the marriage of Yisrael to
Hashem, for this reason we build a Succah and dwell in it.

Indeed, the word Succah itself teaches us this. The word Succah (spelled
Samekh Vav Kaf Hey) has the same numerical value of 91 just as the two holy
Names of G-d, YHVH (26) and ADONAI (65)=91, ‫( מלאך‬angel) = 91=‫( אילן‬tree
alluding to the Tree of Life). YHVH represents G-d’s hidden supernatural power
and the Name ADONAI represents the Divine natural power. The word Succah
also is numerically equal to the term (HaElohim, G-d), as in the statement that
we recite at the end of Yom Kippur prayers HaShem Hu HaElohim (HaShem,
He is G-d). “He is G-d” is the Succah. YHVH/ADONAI is the Succah. G-d is the
Succah and we are commanded to dwell within “Him” for the week.

Alternatively, we can say that the triad of the revealed sefirot, Netzach–Hod–
Yesod, represents three revealed dimensions of space. If so, the two higher
triads, Chokhmah-Binah-Da’at and Chesed-Gevurah-Tiferet comprise six
sefirot, which are “folded” or “compactified” into the revealed triad, represent
the six compactified dimensions of space in string theory.[9] Indeed, the words
“folded” (or “encompassed”), which are a possible translation of the original
word used by the Zohar, klilon, mean the same thing as the term used in string
theory “compactified”—both mean “hidden” or “not revealed.”[10] Together,
nine sefirot comprising these three triads are parallel to the nine-dimensional
space of string theory.
Upon further examination, this analogy appears even tighter. Indeed, just as in
physics, each additional spatial dimension represents an additional degree of
freedom, so too in a spiritual domain, every sefirah represents an additional
degree of freedom in a conceptual sefirotic space.[11]
To summarize, the Egyptian exile (Galut Mitzrayim) is parallel to the spiritual
exile of divine beneficence from Da’at. This, in turn, leads to the return of
Partzuf Ze’ir Anpin to the state of immature mentality expressed in “three
folding into three.” The concealment of the six higher sefirot in the three lower
sefirot is parallel to the compactification of six dimensions in string theory,
which is necessary to explain why only three dimensions are revealed. Rabbi
Meir Poppers insists that the statement that Zeir Anpin returned to the womb of
Imma must not be taken literally. Rather, Zeir Anpin remained a full, mature
partzuf, but was informed only by the same level of mentality it possessed when it
was in utero. This mentality is called in the Zohar "three folded within three,"
i.e., chochma-bina-daat concealed within chesed-gevura-tiferet and chesed-
gevura-tiferet concealed within netzach-hod-yesod.
The last triplet represents the autonomous functioning of the body, which is
essentially what is functioning during pregnancy. Physically, this is reflected in
the fact that the embryo is postured in the crouched fetal position, its head bent
into the knees. This is also why the Pesach sacrifice was to be offered with "its
head on its knees and on its innards." (Ex. 12:9)

Thus, we see that transgression in this world causes a blemish in the upper
worlds, which backlashes as a withdrawal of divine consciousness and
beneficence in order to prevent evil from taking the opportunity to siphon off
this energy for itself. This "exile" of the divine presence is an immature
mentality that must be reconstructed and re-matured in order to restore the
optimal consciousness; this is the process of redemption.
From this down ward is my personal comment don't cote me I am commenting
for further Study and understanding ???
As stated above the Israelites after the Exodus of Egypt and in Mount Sinai
They Have Achieved Mochin Gadlus (as a result ZA maturation ) Moshe was at
the level of ZA The Zohar Says :" 377. Now we have the commandment of
setting aside cities of refuge for one who killed, due to the Egyptian man you
slew in Egypt who contained within him the primordial serpent and his
encampment that surrounded him. You killed him prematurely and you did not
fear his followers. Numerous women pursued you in your youth - THE
KLIPOT, Na'amah, Agrat - black Lilit. And the Holy One, blessed be He, gave
cities of refuge to save you from them. These are the gates of repentance.
378. This is because you are a son of Yud-Hei, AS MOSES WAS AT THE
LEVEL OF VAV, DENOTING ZEIR ANPIN, being the son of Aba and Ima,
WHO ARE CHOCHMAH AND BINAH, YUD-HEI. And after you returned
with repentance with the LAST Hei OF THE NAME YUD HEI VAV HEI, you
ascended to Binah AND MERITED NOW THE NAME Yud-Hei-Vav, which is
the Tree of Life - FOR BINAH IS CALLED 'LIVING ELOHIM', AND ZEIR
ANPIN THAT ASCENDS TO BINAH IS CALLED THE 'TREE OF LIFE', and
therefore you have merited the LAST Hei, WHICH IS MALCHUT. All this is
due to your bringing yourself after it with repentance, returning it to your
Master, leading it out of exile, and not seeking reward.
379. And the Holy One, blessed be He, put His name in you, and since your
thoughts were with the cause of causes, NOTABLY KETER, He put His
thoughts with you - DENOTING THE SECRET OF CHOCHMAH, which is
YUD HEI VAV HEI, FULLY SPELLED WITH ALEPH'S, WITH THE
NUMERICAL VALUE OF MEM-HEI (=45) AS CHOCHMAH (CHET-CAF-
MEM-HEI) CONSISTS OF THE FORCE (CAF-CHET) OF 45 (MEM-HEI).
FOR THROUGH THE NAME OF MEM-HEI WHICH IS THE CENTRAL
COLUMN OF THE MOCHIN, WHICH IS HOCHMAH REVEALED, the
Cause of all causes unifies all these letters within you in order to reorganize and
know Him through these letters.
380. AFTER BEING INCLUDED IN THOUGHT, WHICH IS THE SECRET
OF THE FIRST THREE SFIROT, HE GOES ON TO EXPLAIN HOW HE
RECEIVED THE OTHER SIX SFIROT, AND SAYS: Since you dispensed
kindness with the Shechinah, as all the precepts are yours with which to provide
for the pious (Heb. chasid) man, who is pious to his Possessor, so He gave you
the quality of Chesed. You observed the negative commandments and had to
overcome your inclinations to tie it under you, and you strove with this precept
only to tie up Samael under the Holy One, blessed be He, and to have the mate
OF SAMAEL, who is an evil maidservant, bound under her mistress, NAMELY
MALCHUT, and THEN all their appointees and their hosts. Therefore, the Holy
One, blessed be He, has given you the quality of Gvurah, that will be at your
assistance to cause Samael, his mate and all their hosts to fear and be tied in a
chain under you.
381. And since you repented with the sign of the Covenant, NAMELY YESOD,
Binah descended, BEING THE LETTERS Yud-Hei-Vav, to join with the
Righteous, NAMELY YESOD, for your sake. And so the Holy One, blessed be
He, gave you the sign of the Covenant of the righteous, NAMELY, YESOD. As
you did everything with a pure thought, so descended the explicit name upon
you, and from there, FROM THE THOUGHT, WHICH IS THREE FIRST
SFIROT, did it descend on you.

382. And because you strive daily, with both of your lips in prayer to extol your
Master with, "Adonai, open my lips," utilizing both lips with words of the
prophets and the writings and all types of song and tune in prayer, the Holy One,
blessed be He, lowers them through your two lips, NETZACH AND HOD. Even
more so in your level, being the middle pillar, NAMELY TIFERET, with which
you endeavored all your life with Truth; the Holy One, blessed be He, allowed
you to be raised with the Torah of Truth, incorporated with all qualities and
letters - SUCH AS CHESED, GVURAH, TIFERET, NETZACH, HOD, AND
YESOD - with the explicit Name consisting of four letters, YUD HEI VAV HEI,
WHICH IS THE FIRST THREE SFIROT.
383. Before you repented, you were associated with the Tree of Knowledge of
Good and Evil. Servant and child were your original names, as it is written:
"and, behold, a weeping boy" (Shemot 2:6), or a devoted servant, as written,
"My servant Moses is not so, for he is the trusted one in all My house"
(Bemidbar 12:7). The evil, that is the partner of a servant, caused you to sin by
the rock, as the staff handed you came from the Tree of Knowledge of Good and
Evil, MEANING METATRON AND SAMAEL. Metatron is good, and Samael is
evil. "
"And Hashem showed him a tree" (Ibid. 25), the Tree of Life by which "the
waters were made sweet." AS THE BITTERNESS AND THE DEADLY
POISON WERE REMOVED FROM THE TORAH, THE SWEETNESS OF IT,
WHICH IS THE ELIXIR OF LIFE, WAS REVEALED TO THEM. And this
TREE OF LIFE is Moshe the Mashiach (Messiah). THE SOUL OF MOSHE
SHALL BE REVEALED AT THE COMING OF MASHIACH, as it is written of
him BEFORE THE COMING OF MASHIACH: "The rod of the Elohim is in
my hand" (Shemot 17:9); "the rod of the Elohim" is Matatron, who has life on
one side and death on the other, AS HE CHANGES FROM A SERPENT TO A
ROD AND FROM A ROD TO A SERPENT. When he changed into a rod, he
was helpful TO MOSHE from the side of good, AND LIFE ISSUED FROM IT.
But when he changed into a serpent, he worked against him, BECAUSE
DEATH WAS ON HIS SIDE. So immediately, "Moshe fled from it" (Shemot
4:3).
263. The Holy One, blessed be He, delivered Matatron into the hands of Moshe,
SO THAT HE MIGHT USE HIM BY THE SECRET OF THE "ROD OF THE
ELOHIM." AS LONG AS IT IS IN THE HANDS OF MOSHE, IT BECOMES
A ROD AND NOT A SERPENT. MATATRON is the secret of the Oral Torah,
which prescribes what is forbidden and what is permitted, NAMELY THE
SIDES OF GOOD AND EVIL. THIS IS SIMILAR TO MATATRON, WHO IS
THE SECRET OF THE TORAH OF BRIYAH. BUT IN ATZILUT, IT IS
WRITTEN: "NOR SHALL EVIL DWELL WITH YOU" (TEHILIM 5:5). AND
THE ENTIRE TORAH CONSISTS OF THE HOLY NAMES OF THE HOLY
ONE, BLESSED BE HE. As soon as Moshe smote the rock with the rod, the
Holy One, blessed be He, removed it from Moshe's hand, as it is written: "Went
down to him with a staff" (II Shmuel 23:21) to smite him with it. The staff is the
evil inclination, the serpent, and everything; ALL THE TROUBLES in exile are
because of THE SERPENT. IN OTHER WORDS, THE SERPENT IS THE
CAUSE OF ALL THE SUFFERING AND PUNISHMENTS OF EXILE.
but after sin of Golden Calf and the striking of the Rock Twice by Mosheh. He
was Replaced by Joshua (Moon) they were returned to Mochin Katnut (Small
brain The concealment of the six higher sefirot in the three lower sefirot) from
here comes the Christianity and Yeheshua in to play !
The Zohar Says:
432. Rabbi Shimon said, "He is the Rock, His work is perfect." What is the
meaning of, "He is the Rock, His work is perfect"? IT IS that the Rock was
turned and changed to do the work of the perfect one. And who is he? Abraham,
WHO IS CHESED, of whom it is written: "Walk before Me, and be perfect"
(Beresheet 17:1). This is the meaning of "who turned the rock into a pond of
water..." - THAT IT CHANGED FROM EXECUTING JUDGMENT TO THE
MINISTERING OF CHESED. This means that "His work is perfect,"
NAMELY CHESED. And this is Abraham, WHO IS CHESED.
433. At this time, the rock reverted to being perfect. At another time, when
Moses wanted to draw water from this rock, due to the sins of Yisrael, it did not
return to perfection, as before. At that moment Moses raged and said: "Of the
Rock that begot you you are unmindful" (Devarim 32:18). Namely, you
weakened it from what it was before. For because of you it is not perfect now,
and Judgment was executed; what was not so when it begot you, meaning in the
days of your youth.
460. "And Moses said to Joshua..." HE ASKS: Why to Joshua and no one else?
At that time he was only a youth, as is written: "Joshua, the son of Nun, a young
man" (Shemot 33:11), and there were many among Yisrael who were stronger
than he. AND HE ANSWERS: But Moses gazed with wisdom and knew. What
did he see? He saw Samael descending on the side above to assist Amalek below.
Moses said: 'There seems to be a difficult war here.'
461. Joshua at that time was situated in a very high level. If you think he was
situated in the Shechinah at that particular time, it is not so, because She was
taken and joined to Moses. So Joshua was joined below THE SHECHINAH.
And where? Rabbi Shimon said: In that place that is called 'youth', WHICH IS
METATRON.
462. This is what Rabbi Yehuda said of the verse: "Your eyes shall see
Jerusalem a quiet habitation, a tent that shall not be taken down; its pegs shall
never be removed for ever" (Yeshayah 33:20). "Jerusalem" refers to the upper
Jerusalem that is called "a tent that shall not be taken down," MEANING that
IT will no longer have to go into exile. And this is the secret of "Joshua, the son
of Nun, a young man." "A young man" indeed, BECAUSE HE CLEAVED
UNTO THE SUPERNAL LAD, METATRON. "Did not depart out of the tent"
(Shemot 33:11), MEANING from the one which is called "a tent that shall not
be taken down," WHICH IS THE SHECHINAH. This teaches us that each and
every day, he was nurtured by the Shechinah. Just as the supernal Youth "did
not depart out of the tent," and nurtured from Her constantly, so did that youth
below, WHO WAS JOSHUA, who "did not depart out of the tent," and nurtured
from it constantly.
99. What is written next? "And he slew the Egyptian, a man of good
appearance" (II Shmuel 23:21). Here the secret of the verse is revealed to let us
know that every time Yisrael sinned, He went away and prevented them from
receiving all the blessings and all the Lights that shone upon them. He slew the
Egyptian. This is the Light, THAT IS, the same Light that shone upon Yisrael.
And who is he? HE IS Moshe. As he is described in the verse, "And they said a
Egypt man delivered us" (Shemot 2:19).
Because he was born and grew up IN EGYPT until he rose to reach the
Supernal Light.

100. "A man of good appearance" (II Shmuel 23:21). This is, as it is written,
"clearly and not in riddles" (Bemidbar 12:8). "A man" (Heb. Ish), is, as it is
written, "the man (Ish) of Elohim" (Devarim 33:1). This is the husband of that
"appearance" that reveals the glory of Hashem AND REFERS TO MALCHUT.
Because he earned the right to lead this grade over the land, as he wished, a feat
that no other man had achieved.

101. "And the Egyptian had a spear in his hand" (II Shmuel 23:21). This refers
to the rod of Elohim that was delivered into his hand. As it is written, "With the
rod of Hashem in my hand" (Shemot 17:9). And this is the same rod that was
created at the twilight of the Shabbat eve and was engraved with the Holy Name
by a Divine Shaping. And with this ROD Moshe committed the sin of smiting the
rock, as is written, "And he smote the
rock with his rod twice" (Bemidbar 20:11). The Holy One, blessed be He, said to
him: "Moshe, I have not given you My rod for this purpose; by thy life, from
henceforward, it will not be in thy hands any more."

102. Immediately, "he went down to him with a staff" (II Shmuel 23:21),
SIGNIFYING the harsh judgment (Heb. Din), "and plucked the spear out of the
hand of the Egyptian" (Ibid.). From that moment onward, he lost THE ROD,
WHICH IS THE SPEAR, and could never regain it. "And slew him with his
own spear" (Ibid.) MEANS THAT because of the sin of smiting THE ROCK
with the rod, he died and did not enter the Holy Land,
thereby causing this Light to be withheld from Yisrael.

103. "He was more honorable than the thirty" (II Shmuel 23:23) refers to the
thirty celestial years that he took from above and brought down below. And from
them he took and became closer, "but he attained not to the first three" (Ibid.).
They came over to him and offered themselves to him with a gracious heart, but
he did not go over to them.

28. "Behold I send an angel before you"

This section talks again about the spirit clinging to Hashem. Moses realized that
the angel of "Behold I send an angel before you" would constitute a separation
from Yisrael, and he wished the presence of Hashem to be with him. Rabbi Aba
says that one should not mix a lower matter with a higher one; the outside
should not nurse from an inner level, as the inner represents holiness and the
outer represents uncleanness. Rabbi Shimon clarifies the matter by saying that
the angel was meant only to guard Yisrael, and it did not mean there would be a
separation from Hashem, although other commentators on Torah have
disagreed on this point. Rabbi Shimon concludes that Moses did not want an
angel, as it is written,
"And he said, If now I have found favor in Your sight, Adonai, let my Lord, I
pray You, go among us."
555. We learned, as long as the Holy One, blessed be He, goes with Yisrael, a
spirit, so to speak, clings to a spirit. About this is written, "But you that did
cleave to Hashem" (Devarim 4:4), with all types of clinging, with no parting one
from another. When it was said, "Behold I send an angel before you" (Shemot
33:2), Moses realized this would constitute a separation FROM YISRAEL so he
said, "If Your presence go not with me, carry us not up from here" (Shemot
33:15).
556. Rabbi Aba said, what is written before this verse, "The first of the firstfruits
of your land you shall bring to the house of Hashem your Elohim. You shall not
boil a kid in its mother's milk" (Shemot 34:26). HE ASKS: what is it trying to
imply with these words? HE ANSWERS: do not mix a lower matter with an
upper, the outside should not nurse from an inner. What is the difference
between them? The outer, MEANING THE KID, represents the aspect of
uncleanliness, while the inner, MEANING ITS MOTHER, represents holiness.
Who is his mother? It is the Congregation of Yisrael, MALCHUT called
'mother', FOR THE EXTENSION OF MALCHUT REACHES UNTIL THE
KLIPOT IN THE SECRET OF "HER FEET GO DOWN TO DEATH"
(MISHLEI 5:5). "...its mother's milk..." MEANS that those who are not
supposed to, must not suckle from that side.
557. Here is written, "Behold I send my angel before you," SO YISRAEL WHO
ARE THE INNERMOST AND ARE CLINGING WITH HASHEM, ARE
GIVEN OVER TO THE ANGEL, REPRESENTING THE OUTER ASPECT.
Moses said, I received a promise from You, that You would never part from us,
FOR AS A RESULT OF THE PRECEPT OF THE FIRSTFRUITS THE
OUTER WORLD SHOULD NOT INTERMINGLE WITH THE INNER AS
EXPLAINED. Surely, "If Your presence go not with me, carry us not up from
here. For in what shall it be known..." ONE MUST NOT INSIST THAT THE
LATTER VERSE IS QUOTED FROM KI TISA, AS THERE IS NO
CHRONOLOGICAL ORDER IN THE TORAH.
558. Rabbi Elazar said: This statement the Holy One, blessed be He, uttered out
of love for Yisrael and to find favor with them. It is similar to the case of a king
who wanted to go with his son and not forsake him. The son came but feared to
ask the king to go with him. The king spoke up to say, general so and so will go
along to protect you, later he said, be careful of him as he is not a perfect man.
The son said: If so, either I stay here or you go with me but I will not part from
you. So the Holy One, blessed be He, first said, "I send an angel before you, to
keep you in the way." Later He said, be careful of him... At that moment, Moses
said, "If Your presence go not with me..."
Aleinu Lishabe'ach is one of the most sublime prayers of the entire liturgy. It
has a remarkable history that in many ways parallels our history as Jews.
Who wrote Aleinu ?

The prophet Joshua composed Aleinu after conquering Jericho. Being a loyal
servant of G-d, he wished to praise Him and cause the Jewish people to
remember that they are different from the nations of the world. After seeing the
nations of the world worshiping the sun and constellations, he lifted his hands
towards the heavens, and with great fear and trepidation, said "Aleinu
Lishabe'ach - look G-d, how special Your nation is. They worship only You."
Accordingly, the prayer of Aleinu must be said with humility, intense
concentration, and fear of Heaven (one should always try to have special
Kavanah when saying it).

Various explanations have been offered as to how we know that Joshua

composed Aleinu. The most widely accepted is that the first letter of each of the
first four verses spells out the name Hoshea (backwards), his name until G-d
changed it to Joshua. Due to his great humility, he continued to use Hoshea,
even after G-d changed it.

The Chidah offers an explanation as to how we know it was Joshua who

composed Aleinu. Joshua was from the tribe of Joseph, who, in being blessed by
his father Jacob, was compared to a shor (ox). - Shor and Aleinu Lishabe'ach
have equal numerical values (506).

Another proof that Joshua composed Aleinu lies in the fact that Joshua did not
have the innate ability to conquer Jericho alone. Therefore, G-d instructed
Joshua to circle Jericho once every day for seven days. On the seventh day he
was commanded to circle seven times, then sound the shofar. Miraculously, the
protective wall around the city fell, allowing the Jewish people to take the city as
G-d had commanded.

Why did Joshua receive these special instructions with regard to Jericho and not
any other city? Jericho was the center of all impurities, and thus the "father" to
all other impure cities. The impurities of Jericho were so great that its
conquering could only be done through a miracle. After following G-d's specific
instructions and felling the wall, the power of the Almighty was shown and the
impurities of the remaining cities were lessened. Even so, each was so important
that G-d commanded Joshua that all the inhabitants of these cities had to be
destroyed.

Each time Joshua circled the city, he said a set of names from the forty-two-
letter name of G-d Anabekoach. The numeric value of Aleinu Lishabe'ach is the
same as the first set of names Aleph, Beit, Gimmel - Yud, Tav, Tzadi (506).
Ma’aseh Merkavah depicts Rabbi Akiva as narrating the details of his mystical
ascent to Rabbi Yishmael. In the fi-nal stage of his visionary journey, he relates,
“I saw 6,400,000,000 angels of service before the throne of glory, and I saw the
knot of the tefillin of (a multi-word, untranslatable, name) the God of Israel, and
I gave praise for all of my limbs.” Following this, is the text of Rabbi Akiba’s
praise, namely, Alenu. “Praise” (shevaḥ) is, of course, the root of the second
word in Alenu.
Here, the meaning of Alenu flows from its specific setting as the climax of a
successful cosmic journey. Alenu expresses Rabbi Akiba’s thanksgiving for his
safe ascent and vision of God upon God’s throne of glory. Rabbi Akiba’s
immediate turn from personally experiencing the reality of Israel’s God in the
most palpable, forceful, compelling, and persuasive way to declaring, over and
over. The Ari Zal required that Aleinu be said even after Minchah, although the
congregants would remain in the Synagogue for Maariv, for which the Aleinu is
also the concluding prayer.

The Talmud, relates that the Tanna R' Meir would pray for punishment of those
who wronged him. In his prayer, he actually asked for the downfall of these
people. His wife Berura, however, admonished him, saying that he should not
pray for the end of the wicked people, rather the end of their sins, for the end of
sin automatically means the end of sinners. R' Meir, realizing the truth of her
words, changed his prayer, and prayed for the end of sin, and it has been said
that indeed his generation was one free of sin.

One who recites the prayer of Aleinu is testifying to G-d's oneness. In the prayer
of Shema Yisroel, (Hear O' Israel), the two letters which are written larger than
the others, Ayin and Dalet, form the word "ayde" (witness), meaning that when
one says the Shema he is a witness that G-d is One. Similarly, in the prayer of
Aleinu, the first and last letters are Ayin and Dalet, (spelling out the word
"ayde"), so that when one recites the prayer of Aleinu he is a witness that G-d is
One.
It is customary to recite Aleinu at the end of Kiddush Levanah and after a Bris
Milah. On Kiddush Levanah, the Mishnah Berurah points out "Lest people
think that we worship the moon when we joyously go out to greet it." We recite
this prayer, which closes with "ein od," saying that the L-rd is G-d, in the
heavens above and upon the earth below, there is nothing else. Reciting it at the
conclusion of a Bris Milah is to signify that the youngster is no longer "k'goyay
ha'aratzos" (Like the nations of the world), but has entered the covenant of the
Jewish people.
Another reason for reciting Aleinu as the concluding prayer is that after the
service one may become complacent, thinking that he is perfect and without sin,
since he has praised G-d at such length and with such enthusiasm. Aleinu
reminds him that he is merely a creation, and in comparison to the Holy One
Blessed be He, he is as nothing.
"The people who make righteous the public" they are "like stars forever".
Certainly like stars that have no number, each and every star is called it’s own
world and this is “And worlds without number” These maiden don’t call them
‫( עלמות‬maidens) but rather ‫( עולמות‬worlds). Because the righteous are the
stars and each one has a star. Because the ancient ones said, each and every
tzadik has his own world, and anyone who merits one halachah merits one
world, certainly one who merits to one tractate or two, or to sixty as it says, “sixty
are the kingships" (Song 6:8). Each tractate is a queen in herself, meritworthy
is he who merits her in this world, because the halachah is the escort of the
queen, which is the KABBALAH. Merit worthy is he who is occupied with the
Shechinah, because she is greater than everything in halachah. To take her out
of exile as it says, “through your sins I sent her with you" (Isa. 50:1), to escort
her to her husband, so she will be kabalah (recieved) in his arms, to fulfill (the
verse), “his left arm under my head, and his right arm hugging me" (Song 2:6).
In the exile the ‫ משנה‬Mishnah which is the angel ‫רון‬-‫ מטט‬rules, which is the
‫( משנה‬viceroy) of the king. On the side of the queen sits the viceroy, and this is
“and the maidservant inherits her mistress" (Prov. 30:23). In the days of Moshe
never did the maidservant rule only the Mistress. After Moshe died and Yoshua
inherited (his place) who is the young one, in the the place of the kingship ruled
the maidservant like what is said, “I, the leader of the army of Hashem have now
come" (Josh. 5:14).
We have stated, ‫רון‬-‫מטט‬, he is the workings of the chariot, about this it says
(Chagigah 11B), “we don’t expound about the chariot even ‫( ביחיד‬to one)” What
is ‫ ?ביחיד‬In the unification of the world (Hashem doesn't unify with the
Shechinah through ‫רון‬-‫)מטט‬, "except if he is a wise person, and understands
from his own knowledge" a wise person in Chochmah, and understands in
Binah, and knows through Daat (knowledge) (when a tzadik through his Torah
draws down the Chochmah, Binah, and Daat into ‫רון‬-‫( מטט‬This is done when
we say SHEMA !!! ) then he is worthy to learn the secrets of the chariot). As it
says about him, “And I will fill him with the spirit of Hashem, with wisdom,
understanding, and knowledge" (Exo. 31:3). Because he is a dwelling place
which is filled with these three levels. "And all the work", this is the works of
creation, the lower Shechinah. "Because we don’t expound on the works of
creation to two" (when Small Face and the Shechinah are in seperation) but
only in the unification of the world (when Small Face and the Shechinah are in
unification). Her chariot is the angel ‫רון‬-‫ מטט‬which is the body of the
Shechinah (when the angel ‫רון‬-‫ מטט‬is filled with the Chochmah, Binah, and
Daat he is a body and a chariot for the Shechinah and through him the
Shechinah is unified with Small Face).
The Shechinah is )45 ( ‫ מה‬and called the name ‫הא‬-‫ואו‬-‫הא‬-‫( יוד‬the Malchut is
the gematria and number of all the names) because she includes the ten sefirot,
her chariot is the angel ‫רון‬-‫ מטט‬about this it says, “the chariots of Hashem are
two myriads, thousands of ‫ שנאן‬angels" (Psalms 68:18).
What is ‫שנאן‬, (it is an acronym for) ‫אדם‬-‫אריה ן‬-‫נשר א‬-‫שור נ‬-‫( ש‬ox, eagle, lion,
man, the ‫ ן‬represents the Malchut and the man represents the Malchut). This is
the secret of the ‫( מרכבה‬chariot) it is certainly (the words) ‫( רכב מה‬the chariot of
‫מה‬, the name of Hashem mentioned earlier which equals the gematria 45).
And the angel ‫רון‬-‫ מטט‬he is the ark. The body of the written Torah, which is
the middle pillar. He is the table, the table of the Shechinah is the ‫( לב‬heart) as
it says the heart understands, and it (the heart) is to the left. Therefore the
masters of the Mishnah said (Yoma 21B), "the table was in the North" (the table
in the temple was in the north which is the left when facing east) (the table and
the heart are both on the left side).
The menorah is the candle that is burning from the side of the Shechinah, as it
says, “the candle of Hashem.” And it needs to be to the right to receive the oil.
Therefore the menorah (of the temple) was in the south (which is the right side
when facing east). This is the vessel to receive the wick, the oil, and the light.
The wick is the Shechinah, the oil is the tzadik who is the finely crushed oil, the
light is the middle pillar. Just like this the nefesh who is partners with the body
is the wick. The ruach is the oil. The light is the neshamah. The vessel is the
body, which is the servant, which is the chariot to these three sides (the three
souls). Which is the bond of one unification, which is “The ‫( נר‬candle,
represents ‫רוח‬-‫נפש ר‬-‫ נ‬nefesh and ruach) of Hashem is the neshamah of a
person" (Prov. 20:27).
This servant ( ‫רון‬-‫ )מטט‬is a nickname for all the names, a change of all the
names, and from him are grafted all the supernal trees from the good side. The
chariots from the side of evil it says about them, “we don’t (expound about)
‫ עריות‬illicit relationships to three” What are ‫ עריות‬illicit relationships? Sam
and the snake, so it won't be with three which are, destruction, anger, and wrath,
(not) to be the third between them, not to be tied with them, rather to have both
of them in seperation. Therefore we don’t expound about illicit relationships to
three (we don't want to expound to three people by illicit relationships because
we don't want the three types of evil to be unified and use the three people as
vessels to do damage because odd numbers are unity and even numbers are
seperation therefore we can teach to two because two keeps them separated).
And the work of creation is opposite, we don’t expound the work of creation to
two, so we don’t make a seperation, but in to one person, which is in one
unification. Because of this, a person should not eat two (types of food), nor
drink two (types of drinks) (Pesachim) (because by a meal from the side of
holiness one does not want to cause seperation by eating or drinking even
amounts of types of food.)
"We don’t (expound) the chariot to one", because an individual doesn’t have a
partner which is ‫רון‬-‫מטט‬. Like the neshamah which has no partner in the body.
And why does it say, "only if he is a wise man and understands from
knowledge". From here it seems that there is an upper chariot of Hashem,
which is his deeds (Malchut). When is she (used as a chariot for his deeds)?
When she (the Malchut) includes the Chochmah, Binah, and Daat. Which is
the name ‫ו‬-‫ה‬-‫י‬. The deeds of these three letters is the (lower) ‫'ה‬, the lower
Shechinah, the completion of the three letters. About this it says, “And they
completed all the work of the Mishkan" (Exo. 39:32). She is the letter ‫ 'ה‬of (the
word) “ ‫( ”הששי‬the sixth) day. Therefore even though we say "don't expound
about the chariot even to an individual", we return and say "only if he is a wise
man and understands through his knowledge". Certainly with these three (if one
draws these three sefirot down into the Malchut) we expound the workings of the
chariot to an individual. And without these three (if one doesn't draw these
three sefirot into the Malchut) he does not make the unification. And this is the
secret, Hashem above (in the upper worlds) is one with the Shechinah.
When he is below with the angel ‫רון‬-‫ מטט‬without the Shechinah, he is changed
(his name is changed) (other version: it is changed from him). Therefore Elisha
the Other said (Chagigah 15A), "G-d forbid that there are two ruling powers".
Therefore it says (Sanhedrin 38B), “Don’t exchange me, because my name is
with him” Because the angel ‫רון‬-‫ מטט‬is the second to the king (when the
Shechinah is enclothed within him, one should not mix up Hashem with this
angel even though he is so great). When the Shechinah is without her husband,
this angel is her viceroy (second in charge to her) And she changed, that (even)
her soldiers don't recognize her, that she is the queen, and in what is she
covered? In that which is called the maidservant.
And this is what the verse says, “If a man will sell his daughter to be an uma
(Jewish maidservant)" (Exo. 21:7). This "man" is Hashem, the "daughter" is
the Shechinah, to become an "uma" (maidservant) this is the mate of the angel
‫רון‬-‫מטט‬, which is the name ‫רון‬-‫ מיטט‬with an extra ‫( יוד‬when the Shechinah
becomes the maidservant she is called mate of the angel ‫רון‬-‫)מטט‬. The evil
maidservant is the uma of the mixed multitute (the erring Jews). In order that
the evil maidservant and her children do not recognise her, she (the Shechinah)
is covered with her servant ( ‫רון‬-‫)מיטט‬, like a neshamah in a body.
And in the first exile when the kingship was not returned to the daughter of the
king, and she did not come out from that body. She didn’t go out free. Because
of her we say about them “servants we were to Pharoah in Egypt”, because we
were under the authority of that servant. Because of this Pharoah said from that
place (when the Shechinah is enclothed in the servant) “I don’t know Hashem,
and also the Jews I will not send" (Exo. 5:2), because of this we went out
quickly, like a servant who does not have a document of freedom, and escaped
from his master.
But in the last exile, the daughter will not go out, through this servant like a
maidservant, but with Hashem, because the Torah is freedom, which is with her
in the last exile, which is her freedom. Which we did not have in the first exile,
because she and her children did not have the Torah, which is freedom, the
Torah certainly is freedom, of her rulership, of her glory, as it is written, “She is
more precious than pearls" (Prov. 3:15), because of this (it says), “they won’t go
out like the way of servants" (Exo. 21:7). This is what is said, “Not in a rush
you will go out, nor in a hurry will you go out, because ‫ה‬-‫ו‬-‫ה‬-‫ י‬Hashem will go
out in front of you" (Isa. 52:12), ‫ה‬-‫ו‬-‫ה‬-‫ י‬specificially, he will pick them up from
the dirt, and he will shine on the faces of the Jews, and through it all the nations
will recognize that (that the Jews are the) “seed which Hashem blessed" (Isa.
61:9).

This ' Limmud ' (study) has been donated to ' Berajá ' (blessing) and ' Hatzlajá '
(success) Sweeting Judgments of the NATIONS OF World due to luck of
Central column (as Zohar Says "The firmament then came forth and stopped
the dispute between the two sides")!!!! In the Zejut (merit) of ADAM,
CHANOCH, NOAH, SHEM, our Patriarchs and Matriarchs Avraham, Ytzjak,
and Yäkov, Saráh, Rivkáh, Rajel and Leáh ; Bezejut MOSHEH,
AHRON,YOSEF,DAVID and SOLOMON Bezejut Rabbi Shimon Bar Yochi
(RASHBY)!!!…THAT THE Central column That creates PEACE Between all
our Differences be opened to bring Abundance and Prosperity and PEACE !!!
Egyptian Exile as a Metaphor for Compactification in String Theory and
Redemption Throgh Mosheh in our time !!!!
And they made their lives bitter with hard service, in mortar and in brick…
Exodus 1:14 On a literal level, the Egyptian exile (Galut Mitzrayim) is a story of
the Jewish people’s enslavement in ancient Egypt, where they were forced to do
hard labor making mortar and bricks, and building cities for the Pharaoh.
On a deeper level, it is axiomatic in Jewish mysticism that suffering is usually a
means to purify and rectify a sinner’s soul in this or past incarnation. It is also
axiomatic that any sin damages the sinner’s soul and some supernal spiritual
levels that obstruct the flow of the divine benefice into the world, impeding the
blessing and, therefore, causing suffering to the sinner.
Technically, it works as follows. When a sin committed below causes damage
above, the resulting weakness in some spiritual structure allows the forces of
evil, the kelipot (“husks”), to cling to the place of weakness and siphon the
divine energy from that place.[1] To prevent evil forces from siphoning off too
much life force, there are circuit-breakers built into the system. So, when husks
cling to the damaged place of some divine emanation, they are allowed siphon
off a bit of extra energy and no more. After all, they are created as parasites and
are allowed to carry out their parasitic existence. However, if they take more
than they are allowed to take, it triggers circuit-breakers, which cut off the
supply of the divine effluence to that place to which the husks cling. Instead of
coming down to this world, the divine effluence ascends to its source, which is
called a spiritual exile.
According to the Ari,[2] Jews who were enslaved in Egypt were reincarnations
of the souls of the generation of dispersion. That generation sinned by
attempting to build a tower sky-high—the Tower of Babel—to wage war against
G d. The Torah says:
And they said one to another: ‘Come, let us make brick, and burn them
thoroughly.’ And they had brick for stone, and slime had they for mortar. And
they said: ‘Come, let us build us a city, and a tower, with its top in heaven, and
let us make us a name; lest we be scattered abroad upon the face of the whole
earth.’Genesis 11:3-4
After G d dispersed these people across the earth, their souls, which were lofty
souls originated from Adam, were, according to the Ari, reincarnated in the
generation of the descendants of Jacob living in Egypt. According to the
principle mida keneged mida (“measure for measure”), the punishment is not
only commensurate with the sin, but resembles it in some way so that from the
punishment, one can infer the original sin. Just as the people of the generation
of the dispersion were using bricks and mortar to build the Tower of Babel, so
too, the Jewish people enslaved in Egypt were forced to make break and mortar
to build cities for Pharaoh. Thus, from the perspective of Lurianic Kabbalah, the
Egyptian exile was needed to purify their lofty souls.
As we mentioned above, the Ari teaches that the sin below causes some damage
above. In this case, the sin of the generation of dispersion caused the damage to
the sefirah of Da’at. Da’at is the source of the partzuf of Ze’ir Anpin (“Lesser
Countenance,” the “Small Face,” or Microprosopus). The divine beneficence
that flows through Da’at was siphoned off by evil powers (in this case,
personified by the Pharaoh). The damage to the supernal Da’at caused the
mentality of Ze’ir Anpin to revert to its immature state. The mentality is the three
sefirot—Chokhmah, Binah, and Da’at. Partzuf Ze’ir Anpin comprises six
“extremities”—six lower sefirot—Chesed, Gevurah, Tiferet, Netzach, Hod, and
Yesod.
As Rabbi Chayim Vital writes, at the time of the Egyptian exile, Ze’ir Anpin
reverted to its original state, that of “three folded within three.”[3] That means
that the triad of sefirot, Chokhmah-Bina-Da’at, is concealed within the triad
Chesed-Gevurah-Tiferet, and Chesed-Gevurah-Tiferet triad is concealed within
the triad Netzach-Hod-Yesod.[4] The first triad represents intellectual faculties;
the second triad represents emotional faculties; and the third triad, which is the
only one revealed in this immature state of Ze’ir Anpin, represents the motor
faculties. Let us hold this thought and turn now to string theory.
String theory challenged the two prevailing models of elementary particles as
point-like particles or fields. Instead, it proposed that elementary particles are
energy strings vibrating in space, whose frequencies of vibration correspond to
characteristics of elementary particles, such as mass and charge. However, to
make the theory work, it turned out that the quantum energy strings must be
vibrating in a nine-dimensional space, instead of the familiar to us three-
dimensional Euclidian space.[5] Indeed, string theory is formulated in a ten-
dimensional space-time with nine spatial dimensions plus time as the tenth
dimension (similarly to time being the fourth dimension in the theory of
relativity).
The question that immediately comes to mind is, Where are these additional six
dimensions of space? Why don’t we see them? The solution physicists came up
with is called “compactification.” It means that the additional six dimensions of
space are “compactified.” They are curled unto themselves with such a small
radius that they cannot be observed. Compactification is a mathematical
realization of the Kabbalistic principle, “The end is wedged in the beginning and
the beginning in the end.”[6] For example, a power line suspended in the air
looks from afar as a one-dimensional line. However, an ant crollin along this
wire, perceives two-dimensional surface. If the wire is thin enough, it will look
as a one-dimensional line. Its circumference vanishes in the limit, making the
additional dimension disapear. In other words, these additional dimensions are
hidden; they are not revealed.
What does this have to do with Egypt and the Egyptian exile? Egypt in Hebrew is
Mitzrayim. This word is etymologically related to the word mitzarim, that is,
“straights.” As expounded by Rabbi Chaim Vital, the seventy people in Jacob’s
family entering Egypt is a metaphor for the soul entering the body.[7] The
meaning of this allegory is that just as Egypt (Mitzrayim) means straights, the
physical body is straights for the soul, now limited by the confines of space. This
metaphorical comparison of Egypt to space is the link to establishing the parallel
implied in the name of this chapter.
Egypt is a place of exile of the Jewish people, just as the body is a place of exile
of the soul descending into the physical world. As discussed above, spiritually,
this exile manifests itself by Ze’ir Anpin entering the state of immature mentality
where “three are folded into three,” that is, two higher triads of sephirot are
folded into the lower triad that is the only one that is revealed. In Kabbalah,
Ze’ir Anpin is viewed as the spiritual archetype of space. Just as three-
dimensional physical space has six directions—up-down, forward-backward,
right-left—so too Ze’ir Anpin has six extremities (six sefirot). This connection
was already made by the oldest book of Kabbalah, Sefer Yetzirah.[8]
Alternatively, we can say that the triad of the revealed sefirot, Netzach–Hod–
Yesod, represents three revealed dimensions of space. If so, the two higher
triads, Chokhmah-Binah-Da’at and Chesed-Gevurah-Tiferet comprise six
sefirot, which are “folded” or “compactified” into the revealed triad, represent
the six compactified dimensions of space in string theory.[9] Indeed, the words
“folded” (or “encompassed”), which are a possible translation of the original
word used by the Zohar, klilon, mean the same thing as the term used in string
theory “compactified”—both mean “hidden” or “not revealed.”[10] Together,
nine sefirot comprising these three triads are parallel to the nine-dimensional
space of string theory.
Upon further examination, this analogy appears even tighter. Indeed, just as in
physics, each additional spatial dimension represents an additional degree of
freedom, so too in a spiritual domain, every sefirah represents an additional
degree of freedom in a conceptual sefirotic space.[11]
To summarize, the Egyptian exile (Galut Mitzrayim) is parallel to the spiritual
exile of divine beneficence from Da’at. This, in turn, leads to the return of
Partzuf Ze’ir Anpin to the state of immature mentality expressed in “three
folding into three.” The concealment of the six higher sefirot in the three lower
sefirot is parallel to the compactification of six dimensions in string theory,
which is necessary to explain why only three dimensions are revealed.

THE ZOHAR Explains this Stage as Left side is in control of Binah :

" 712. IT IS WRITTEN: "AND IN HIS TEMPLE EVERYONE SPEAK OF
HIS GLORY" (TEHILIM 29:9). HE ASKS: What is meant by "His temple?"
AND HE ANSWERS: This refers to the inner upper temple, where everything,
NAMELY, BINAH, is sanctified. There whoever is fitting for sanctification is
sanctified. How is that temple sanctified? HE ANSWERS THAT initially the
gates are opened BY DA'AT, WHICH IS ZEIR ANPIN, WHO ASCENDS TO
BINAH WHEN THE LEFT SIDE IS IN CONTROL OF BINAH, AND
BECOMES THERE THE CENTRAL
COLUMN, WHICH IS THE SECRET OF DA'AT THAT UNITES THE RIGHT
AND THE LEFT, NAMELY, CHOCHMAH AND BINAH, WITH EACH
OTHER, AND OPENS THE GATES OF BINAH, NAMELY, OPENS UP
BINAH FROM THE BLOCKAGE OF THE LEFT. THEREBY ZEIR ANPIN
ALSO RECEIVES FROM IT THREE COLUMNS SINCE
THREE ISSUE FROM ONE AND ONE EXISTS IN THREE. HE EXPLAINS
HIS WORDS: One concealed key, NAMELY, DA'AT, ordained and opened one
gate on the south side, WHICH IS THE SECRET OF THE RIGHT COLUMN.
Then the High Priest, WHICH IS CHESED, enters into that opening and
hurries with his girdle, WHICH IS THE SECRET OF MALCHUT, and his
corrections, NAMELY, THE FOUR GARMENTS OF AN ORDINARY PRIEST,
NAMELY, MITRE, TUNIC, GIRDLE, AND BREECHES, WHICH
CORRESPOND TO THE
FOUR LETTERS OF ADONAI, WHICH IS MALCHUT. SUBSEQUENTLY,
he is adorned with a diadem of holiness, and puts on a breastplate and efod and
a robe of seventy bells and pomegranates, which are "a golden bell and
pomegranate" (Shemot 28:34) THESE BEING THE SECRET OF THE
MOCHIN OF THE
ILLUMINATION OF CHOCHMAH THAT ARE DRAWN DOWN FROM THE
FIRST HEI OF THE YUD HEI VAV HEI, AS ABOVE. And the plate of the
holy crown on his forehead is called 'the plate of the holy crown', NAMELY,
THE YUD OF THE YUD HEI VAV HEI. And he was embellished with the four
garments of gold and with the four garments of white, WHICH CORRESPOND
TO THE EIGHT LETTERS IN THE NAMES OF THE YUD HEI VAV HEI
AND ADONAI, and on that plate 42 letters sparkle, NAMELY, THE 42-
LETTER NAME, and the whole of that palace shines with upper lights. " Rabbi
Meir Poppers insists that the statement that Zeir Anpin returned to the womb of
Imma must not be taken literally. Rather, Zeir Anpin remained a full, mature
partzuf, but was informed only by the same level of mentality it possessed when it
was in utero. This mentality is called in the Zohar "three folded within three,"
i.e., chochma-bina-daat concealed within chesed-gevura-tiferet and chesed-
gevura-tiferet concealed within netzach-hod-yesod. The last triplet represents the
autonomous functioning of the body, which is essentially what is functioning
during pregnancy. Physically, this is reflected in the fact that the embryo is
postured in the crouched fetal position, its head bent into the knees. This is also
why the Pesach sacrifice was to be offered with "its head on its knees and on its
innards." (Ex. 12:9)
Thus, we see that transgression in this world causes a blemish in the upper
worlds, which backlashes as a withdrawal of divine consciousness and
beneficence in order to prevent evil from taking the opportunity to siphon off
this energy for itself. This "exile" of the divine presence is an immature
mentality that must be reconstructed and re-matured in order to restore the
optimal consciousness; this is the process of redemption. Next I will try to
explain this how it is related to Christianity BSD.
In order to explain the Christian Religion and the exile we need to assume two
thing 1) The Doctrine of Trinity is related to “three folding into three.” The
concealment of the six higher sefirot in the three lower sefirot. only 3 sefirot that
are called Trinity in Christian Regions Father, Mother and Son 2) The Name
Yahushua (Jesus) is Connected to Metatron ?! so we have to come back to
where Moshe was praying that the presence of Hashem would be with him Not
the Angle(Metatron) the angel ‫רון‬-‫ מטט‬, which is the ‫( משנה‬viceroy) of the king.
it says in Exodus 23:20-21 " Behold, I send an angel before thee, to keep thee by
the way, and to bring thee into the place which I have prepared. Take heed of
him, and hearken unto his voice; be not rebellious against him; for he will not
pardon your transgression; for My name is in him. " But the Level of Mosheh
(representing all of us )was Above that as it says in Exodus 33:15 " [15] And he
said unto Him: ‘If Thy presence go not with me, carry us not up hence [16] For
wherein now shall it be known that I have found grace in Thy sight, I and Thy
people? is it not in that Thou goes with us, so that we are distinguished, I and
Thy people, from all the people that are upon the face of the earth?’ " But After
Moshe we are in the level of the Angel The Zohar Gives Detail explanations on
this :
Rabbi Chiya talks about Moses' rod that was turned into a snake, and the verse,
"The way of a snake upon a rock." He says that the rock is Malchut, and the
rock is God. Rock always refers to Gvurah, so that when God wants to punish,
Gvurah is aroused and punishes. The flow of water in "And you shall smite the
rock, and there shall come water out of it" is the flow of Gvurah from the higher
to the lower levels, drawn by the Holy Name of God engraved on the rod. Rabbi
Aba says there is a supernal Rock and a lower rock that emerges from it. He tells
us that wherever 'water' is written it refers to the light of Chesed; it is the sign
and miracle of the Holy One, blessed be He that the rock, which is judgment,
should inspire the flowing forth of Chassadim. Rabbi Shimon turns to the
scripture, "He is the rock, His work is perfect," saying that the rock here is
Abraham, who is Chesed. The sins of Yisrael weakened the rock from what it
had been originally.
424. "And your rod, with which you smote the river, take in your hand, and go"
(Ibid. 5). What is the reason? Because it was engraved with miracles? and the
Supernal Holy Name was imprinted on it. At first, THE ROD WAS TURNED
INTO a snake, WHICH IS THE SECRET OF YESOD OF ZEIR ANPIN OF
SMALLNESS. As we have learned: "The way of a snake upon a rock" (Mishlei
30:19). The snake, it is known, arouses the rock, WHICH IS MALCHUT. In
which area was THE HOLY ONE, BLESSED BE HE, revealed? Here He
became revealed, as is written: "Behold, I will stand before you there upon the
rock" (Shemot 17:6). And who is the rock? It is as written, "He is the rock, His
work is perfect" (Devarim 32:4), WHICH IS MALCHUT. Moses realized there
how the snake stood by the stone. And we have already explained these matters.
425. Rabbi Yehuda said: If the Torah had remained silent and had not said
more, it would be good. But rather, it is written, "And you shall smite the rock,
and there shall come water out of it" (Shemot 17:6). IS THIS THE CUSTOM
OF THE HOLY NAME? He said to him: Certainly, it is so. For there is no
single Name of all the Holy Names of the Holy One, blessed be He, that does not
perform miracles and mighty acts, and does not bring forth whatever is
necessary for the world, especially to bring forth water here.
426. He said to him: If so, it is written, "He smote the rock, that the waters
gushed out" (Tehilim 78:20). Who strikes in His name? He said: It is
recognizable from the blows that the hammer is sharp, MEANING A SHARP
PERSON KNOWS HOW TO ASK, and you ask this. But come and behold:
"rock" always refers to Gvurah, MEANING MALCHUT WHEN SHE IS IN
THE ASPECT OF GVURAH. And when the Holy One, blessed be He, WHICH
IS ZEIR ANPIN, wants to strike or punish, this Gvurah is aroused and that
Gvurah smites and punishes. And this is what is written: "Behold, (he) smote the
rock, that the waters gushed out," WHICH MEANS THAT THE ROCK DID
SMITE. And if the rock had not been aroused to smite in the necessary place,
the water would not have flowed.
427. He said to him: If so, is it not written: "Of the Rock that begot you you are
unmindful" (Devarim 32:18)? What is the meaning of "unmindful?" You
weakened it, WHICH CAN NOT HAPPEN BY A NAME. He said to him: It is
certainly so. For if the wicked had known that the rock was going to become
aroused against them to punish them, they would have refrained from sinning
against it. But it was weak in their sight, because they did not look at it, and it
did not observe their ways TO PUNISH THEM IMMEDIATELY. And
pertaining to this IT IS SAID: "Of the Rock that begot you you are unmindful."
428. Rabbi Aba said: There is a rock and there is a rock. From the side of the
supernal rock emerges a different rock. And what is the supernal Rock? He is
the Rock of every rock. And who is it? It is She who bore the children of Yisrael,
ZEIR ANPIN. It is written: "Of the Rock that begot you you are unmindful,"
MEANING BINAH THAT GAVE BIRTH TO YISRAEL. Because from the side
of the supernal Rock of above emerges another rock; from the side of Ima,
WHICH IS BINAH, emerges Gvurah, WHICH IS MALCHUT.
429. And this proceeds as Rabbi Elazar said: It is written, "Who can utter the
mighty acts of Hashem?" (Tehilim 106:2). What are the mighty acts of Hashem?
It is to include the supreme Ima of all, WHICH IS BINAH, that even though she
HERSELF is not of Judgment, yet from her side is Judgment prevalent, because
from her side there is Gvurah, WHICH IS MALCHUT THAT IS SWEETENED
IN BINAH. And therefore it is called 'the supernal Rock'. "And have forgotten
El that formed you" (Devarim 32:18), is the light of Aba. What is it? It is
supernal Chesed, which is the light of Aba.
430. Rabbi Aba also said: Wherever water IS WRITTEN, it is known TO
ALLUDE TO THE LIGHT OF CHESED. And the Holy One, blessed be He,
becomes aroused by this rock, WHICH IS JUDGMENT, to cause water to flow,
WHICH IS CHESED, because it is not proper FOR IT EMERGE UNLESS IT
IS FROM CHESED. And this is the sign and miracle of the Holy One, blessed
be He, THAT THE ROCK, WHICH IS JUDGMENT, SHOULD INSPIRE THE
FLOWING FORTH OF CHASSADIM. David praised this and said: "Who
turned the rock into a pond of water..." (Tehilim 114:8). And the meaning of
"turned" IS THAT HE TURNED IT FROM JUDGMENT TO CHESED,
because it is not the customary way of rock TO POUR FORTH CHESED.
431. And regarding this, through the supernal Rock, WHICH IS BINAH, He
brought forth water from a lower place, FROM MALCHUT. And what is the
name of that lower place? Boulder, as is written: "And you shall bring forth to
them water out of the rock (boulder)" (Bemidbar 20:8). And this boulder
brought forth water as with the power of the supernal Rock, WHICH IS BINAH.
432. Rabbi Shimon said, "He is the Rock, His work is perfect." What is the
meaning of, "He is the Rock, His work is perfect"? IT IS that the Rock was
turned and changed to do the work of the perfect one. And who is he? Abraham,
WHO IS CHESED, of whom it is written: "Walk before Me, and be perfect"
(Beresheet 17:1). This is the meaning of "who turned the rock into a pond of
water..." - THAT IT CHANGED FROM EXECUTING JUDGMENT TO THE
MINISTERING OF CHESED. This means that "His work is perfect,"
NAMELY CHESED. And this is Abraham, WHO IS CHESED.
433. At this time, the rock reverted to being perfect. At another time,when Moses
wanted to draw water from this rock, due to the sins of Yisrael, it did not return
to perfection, as before. At that moment Moses raged and said: "Of the Rock
that begot you you are unmindful" (Devarim 32:18). Namely, you weakened it
from what it was before. For because of you it is not perfect now, and Judgment
was executed; what was not so when it begot you, meaning in the days of your
youth.
The ZOHAR Pinchas elavorates on the rod as follows :
733. The Faithful Shepherd said: Just as the tongue is a rod over all members of
the household, FOR HE CHASTISES THEM WITH HIS TONGUE, WHICH
IS THE SAME FOR THEM AS THOUGH HE HAS CHASTISED THEM
WITH A ROD; and as the tongue is the secret of the letter Vav, WHICH IS
ZEIR ANPIN THAT IS CALLED THE YUD HEI VAV HEI, and is a rod in
which are ten letters; FOR THE YUD HEI VAV HEI, WHEN SPELLED OUT
FULLY WITH ALEPHS, HAS TEN LETTERS YUD VAV DALET; HEI
ALEPH; VAV ALEPH VAV; HEI ALEPH and with it the Holy One, blessed be
He, smote them with ten plagues through him; and since all the plagues were
from the side of the two Heis OF THE YUD HEI VAV HEI, THEREFORE
Rabbi Akiva says: How do we know that each plague that the Holy One, blessed
be He, brought down on the Egyptians in Egypt consisted of five plagues? We
should deduce from this that... And the letter Hei (whose numerical value is five)
times the letter Yud (whose numerical value is ten) gives fifty plagues, and Hei
times fifty is 250, which is why at the sea they were smitten with 250 plagues.
16. "and speak to the rock"
The Faithful Shepherd is invited to take the stone in his hand in order to break
the Klipot. While other leaders tried to do this they were effective only in
removing the outer shell, but they could not bring water from the stone as Moses
could; these drops of water are wisdom and the wisdom of the Kabbalah. The
Faithful Shepherd talks about the stone of the Name of Yud Hei Vav Hei, the
stone which is Moses' rock, and the rock called Mishnah. He says that his rock
is the King's daughter, Malchut of Atzilut, and that since he hit that rock he was
sentenced never to enter the land of Yisrael, and was buried in a strange land.

72. Rise, Faithful Shepherd, take this stone, WHICH IS MALCHUT, in your
hand, of which it says, "upon one stone are seven facets" (Zecharyah 2:9), in
order to break the shells (Klipot) of the nut. For many shepherds, leaders of the
generation were gathered by that stone, which is your rock, to bring water out of
it, since your bride, MALCHUT, is the fount of Chochmah in this river that is
flowing with Torah in infinite hidden secrets. It says of it, "But where shall
wisdom be found" (Iyov 28:12).
73. Their whole power is effective in removing the outer shell. When they reach
the second shell, which is strong, they find it difficult and strike it all their lives
with their tongues that are as strong as hammers, but they have no permission to
bring water out of it, except for those drops that came out through you, when it
said of it, "and with his rod he smote the rock twice" (Bemidbar 20:11). At the
second smiting these drops came out. They are the allusions of wisdom and the
allusions OF THE WISDOM of Kabbalah, which are in TRACTATE Chagigah
and other Mishnayot. No one can bring forth from this stone wisdom that is
inside it, which is infinite, except you, of whom it says, 'Halachah given to
Moses on Sinai'.
74. The Faithful Shepherd opened and said, Old man, 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 of
Yud Hei Vav Hei, WHICH RISES TO YUD OF YUD HEI VAV HEI AND
BECOMES A CROWN OVER HEI VAV HEI OF YUD HEI VAV HEI. It says
of it, "and the stone that smote the image became a great mountain" (Daniel
2:35), SINCE YUD OF YUD HEI VAV HEI IS THE SECRET OF A GREAT
MOUNTAIN. And there is a stone that is "a figured stone" (Vayikra 26:1), OF
WHICH IT SAYS, "NOR SHALL YOU INSTALL A FIGURED STONE IN
YOUR LAND, TO BOW DOWN UPON IT" (IBID.) where there is neither flow
of the waters of Chochmah nor speech.
75. But of the stone which is Moses' rock it says, "and speak to the rock before
their eyes; and it shall give forth its water" (Bemidbar 20:8). FOR THIS ROCK
is a divine echo, NAMELY MALCHUT OF ATZILUT, and only speech and
reconciliation applies to it. But of the handmaid OF MALCHUT OF ATZILUT
that is another rock called Mishnah, which is the female of the serving lad
METATRON it says, "A servant will not be corrected by words" (Mishlei 29:19),
but it is smitten and several decrees are broken of it, NAMELY
EXPLANATIONS, and are gathered, which are called compilations. They are
called compilations because they are gathered without a fount of wisdom or
Kabbalah.
76. But my rock is the King's daughter, NAMELY MALCHUT OF ATZILUT,
about which it says, "and speak to the rock before their eyes; and it shall give
forth its water," namely with words and reconciliation as befitting a King's
daughter. But since I smote her I was smitten because of her and we were
sentenced to death. For whoever refuses the queen is punishable by death, and
all the more so whoever smites the King's daughter. Because of that I was
punished not to enter the land of Yisrael, AS THE LAND OF YISRAEL
CORRESPONDS TO THE KING'S DAUGHTER, but instead I am buried in a
strange land, MALCHUT BEING THE LAND OF YISRAEL, and she is angry
with me. And it says, "he went down to him with a staff (also: 'tribe')" (II
Shmuel 23:21). This is one of my tribes, because I will descend there to be with
Yisrael in exile. Everything is alluded to and explained in another place by the
sages of the Mishnah.

6. Setting aside cities of refuge

Rabbi Shimon continues to speak to Moses, telling him that he has merited the
last Hei, Malchut, due to his seeking it with repentance, returning it to his
Master, leading it out of exile and not seeking any reward. God put His name in
Moses and he put His thoughts with Moses. Moses endeavored his whole life
with Truth, so God allowed him to be raised with the Torah of Truth and to be
incorporated with all its qualities and letters - with the Holy Name, Yud Hei Vav
Hei.
377. Now we have the commandment of setting aside cities of refuge for one who
killed, due to the Egyptian man you slew in Egypt who contained within him the
primordial serpent and his encampment that surrounded him. You killed him
prematurely and you did not fear his followers. Numerous women pursued you
in your youth - THE KLIPOT, Na'amah, Agrat - black Lilit. And the Holy One,
blessed be He, gave cities of refuge to save you from them. These are the gates of
repentance.
378. This is because you are a son of Yud-Hei, AS MOSES WAS AT THE
LEVEL OF VAV, DENOTING ZEIR ANPIN, being the son of Aba and Ima,
WHO ARE CHOCHMAH AND BINAH, YUD-HEI. And after you returned
with repentance with the LAST Hei OF THE NAME YUD HEI VAV HEI, you
ascended to Binah AND MERITED NOW THE NAME Yud-Hei-Vav, which is
the Tree of Life - FOR BINAH IS CALLED 'LIVING ELOHIM', AND ZEIR
ANPIN THAT ASCENDS TO BINAH IS CALLED THE 'TREE OF LIFE', and
therefore you have merited the LAST Hei, WHICH IS MALCHUT. All this is
due to your bringing yourself after it with repentance, returning it to your
Master, leading it out of exile, and not seeking reward.
379. And the Holy One, blessed be He, put His name in you, and since your
thoughts were with the cause of causes, NOTABLY KETER, He put His
thoughts with you - DENOTING THE SECRET OF CHOCHMAH, which is
YUD HEI VAV HEI, FULLY SPELLED WITH ALEPH'S, WITH THE
NUMERICAL VALUE OF MEM-HEI (=45) AS CHOCHMAH (CHET-CAF-
MEM-HEI) CONSISTS OF THE FORCE (CAF-CHET) OF 45 (MEM-HEI).
FOR THROUGH THE NAME OF MEM-HEI WHICH IS THE CENTRAL
COLUMN OF THE MOCHIN, WHICH IS HOCHMAH REVEALED, the
Cause of all causes unifies all these letters within you in order to reorganize and
know Him through these letters.
380. AFTER BEING INCLUDED IN THOUGHT, WHICH IS THE SECRET
OF THE FIRST THREE SFIROT, HE GOES ON TO EXPLAIN HOW HE
RECEIVED THE OTHER SIX SFIROT, AND SAYS: Since you dispensed
kindness with the Shechinah, as all the precepts are yours with which to provide
for the pious (Heb. chasid) man, who is pious to his Possessor, so He gave you
the quality of Chesed. You observed the negative commandments and had to
overcome your inclinations to tie it under you, and you strove with this precept
only to tie up Samael under the Holy One, blessed be He, and to have the mate
OF SAMAEL, who is an evil maidservant, bound under her mistress, NAMELY
MALCHUT, and THEN all their appointees and their hosts. Therefore, the Holy
One, blessed be He, has given you the quality of Gvurah, that will be at your
assistance to cause Samael, his mate and all their hosts to fear and be tied in a
chain under you.
381. And since you repented with the sign of the Covenant, NAMELY YESOD,
Binah descended, BEING THE LETTERS Yud-Hei-Vav, to join with the
Righteous, NAMELY YESOD, for your sake. And so the Holy One, blessed be
He, gave you the sign of the Covenant of the righteous, NAMELY, YESOD. As
you did everything with a pure thought, so descended the explicit name upon
you, and from there, FROM THE THOUGHT, WHICH IS THREE FIRST
SFIROT, did it descend on you.
382. And because you strive daily, with both of your lips in prayer to extol your
Master with, "Adonai, open my lips," utilizing both lips with words of the
prophets and the writings and all types of song and tune in prayer, the Holy One,
blessed be He, lowers them through your two lips, NETZACH AND HOD. Even
more so in your level, being the middle pillar, NAMELY TIFERET, with which
you endeavored all your life with Truth; the Holy One, blessed be He, allowed
you to be raised with the Torah of Truth, incorporated with all qualities and
letters - SUCH AS CHESED, GVURAH, TIFERET, NETZACH, HOD, AND
YESOD - with the explicit Name consisting of four letters, YUD HEI VAV HEI,
WHICH IS THE FIRST THREE SFIROT.
383. Before you repented, you were associated with the Tree of Knowledge of
Good and Evil. Servant and child were your original names, as it is written:
"and, behold, a weeping boy" (Shemot 2:6), or a devoted servant, as written,
"My servant Moses is not so, for he is the trusted one in all My house"
(Bemidbar 12:7). The evil, that is the partner of a servant, caused you to sin by
the rock, as the staff handed you came from the Tree of Knowledge of Good and
Evil, MEANING METATRON AND SAMAEL. Metatron is good, and Samael is
evil.
7. Mem-Tet and Mot ('the rod')
Rabbi Shimon tells Moses that the staff given to him will be a Tree of Life,
denoting Vav, which will become a rod. He explains that two precepts were
validated: "you shall surely help him to lift them up again" and "You shall
surely unload it with him." These allude to Messiah the son of David and
Messiah the son of Joseph. The third precept is that of the gleaning, the
forgotten sheaf and the poor man's tithe. The rising, meaning redemption, is in
Moses' level.
384. And now that you have repented and enjoined yourself with the Tree of
Life, and you have relinquished the role of servant and returned to be a son to
the Holy One, blessed be He, the staff (Heb. mateh) given to you will be a Tree of
Life - denoting Vav, which is the son of Yud Hei. THE VAV will penetrate the
Mem-Tet (=49) aspects you have in Torah, and will become a rod (Heb. mot:
Mem-Vav-Tet) and as such can be fulfilled with the verse: "He shall never
suffer the righteous to be moved (Heb. mot)" (Tehilim 55:23). The 49 aspects
ARE THE SECRET OF the 49 letters in 'Sh'ma Yisrael' and 'Blessed is the
Name OF YOUR GLORIOUS KINGDOM FOREVER', REPRESENTING the
six words of supernal unity, pointing to the supernal Vav (=six) denoting Tiferet.
And then the six words of "Blessed is the Name" is a second group OF LOWER
UNITY, meaning to point to the second Vav IN THE LETTER VAV FULLY
SPELLED (VAV-ALEPH-VAV) denoting the Righteous, REFLECTING
YESOD. AND THEY ARE a rod (Heb. mot). We find in the middle OF TWO
VAV'S there is an Aleph, the secret of the verse, "and they carried it between
two on a pole" (Bemidbar 13:24), MEANING TWO VAVS.

385. If it lacks a Vav in the middle, the word becomes Mem-Tet, MEANING the
righteous bends (Heb. mat) before the villain. What caused this? Aleph (=one)
one of fifty, as fifty gates minus one were given to you; as the masters of the
Mishnah explain, fifty gates minus one of Binah were given to Moses. This is
the missing Aleph from the fifty, so only Mem-Tet (=49) remained. This is why
the righteous bends before the villain. Who is the villain? It is Samael.
386. This Mem-Tet stems from your staff (Heb. mateh: Mem-Tet-Hei) as it is
written: "with the rod (Heb. mateh) of the Elohim in my hand" (Shemot 17:9).
Your staff is that of Moses, and therefore the letter Aleph, which is Binah, comes
back to you, as recorded in the Mishnah; Aleph is Binah. It returns to you as a
result of repentance, and enters between the two Vav's to become Vav-Aleph-
Vav. Thus is fulfilled in you the verse: "but with great mercies will I gather you"
(Yeshayah 54:7) for the sake of Yisrael. From this point will be fulfilled: "He
shall never suffer the righteous to be moved (Heb. mot)."
387. At that time two precepts were validated. 1) "you shall surely help him to lift
(lit. 'lifting will you lift') them up again" (Devarim 22:4),and 2) "You shall
surely unload it with him" (Shemot 23:5). "Surely help" lift together with the
supernal Vav, alludes to the first Messiah NAMELY MESSIAH, THE SON OF
DAVID; and in helping with the second Vav, NAMELY THE SECOND
MESSIAH, BEING MESSIAH THE SON OF JOSEPH. "Him" refers to the
son of Amram, that ascended to Binah - which is equal to Aleph, SITUATED
BETWEEN THE TWO VAVS, AS MENTIONED. THEY REFER TO THE
VAV, WRITTEN OUT FULLY AS VAV (VAV-ALEPH-VAV).
388. Whom shall you help to rise? It refers to the letter Hei, NAMELY
MALCHUT, that fell in the fifth millennium after seventy-two YEARS,
according to the count in "You shall surely unload (Heb. azov) it with him."
"Azov" (Ayin-Zayin-Vav-Bet) EQUALS THE LETTERS Ayin-Bet, Zayin-Vav;
Ayin-Bet (=72) refers to the 72 names derived from: "And removed...and it
came... And...stretched" (Shemot 14:19-21). ZAYIN-VAV MEANS THE
INITIALS OF 'THIS IS (HEB. ZEH) VAV', the Vav from Yud-Hei-Vav
EQUALING ZEIR ANPIN. There, IN THE YEAR FIVE THOUSAND AND
SEVENTY-TWO, he helped, HELPING THE FALLEN HEI, but did not lift,
FOR THE TIME OF RISING AND REDEMPTION HAS NOT ARRIVED.
Hence, it says, "You shall surely unload it with him" - JUST HELPING. There
IS PRACTICED "in its due season, the early rain and the late rain, that you
may gather in your corn, and your wine, and your oil" (Devarim 11:14). This
alludes to Yisrael.
"CORN" REFERS TO YISRAEL, "WINE" REFERS TO THE LEVITES,
AND "OIL" TO THE PRIESTS. AND SO APPLY THE CUSTOM OF the
gleaning, the forgotten sheaf, and the poor man's tithe - "you shall leave them
for the poor and strange" (Vayikra 19:10). So here we learn about the third
precept OF THE GLEANING, THE FORGOTTEN SHEAF AND THE POOR
MAN'S TITHE.
389. You must seek them TO SUPPORT THEM, as the poor are from the aspect
of the Righteous, MEANING YESOD. "You shall surely unload it," YESOD,
the Righteous; "with him," refers to the son of Amram. This is the meaning of,
"you shall leave them for the poor and strange." You are a stranger, a poor
nation, as it is written about you at the start, "I have been an alien in a strange
land" (Shemot
18:3).
390. But the rising, MEANING REDEMPTION, is in your level - lifting points
to the lower Vav, the FULFILLMENT OF VAV, DENOTING YESOD. "...lift
with him..." with the son of Amram, with your level,being Tiferet, USING THE
NAME Mem-Hei of yours, BEING YUD-HEI-VAV-HEI FULLY SPELLED
WITH ALEPH'S THAT NUMERICALLY REACH MEM-HEI, which is the
explicit Name in its completeness. Following the two Kuf's of "lifting... lift (Heb.
hakem-takim: Tav-Kuf-Yud-Mem)" remain Tav-Yud-Mem. HE ASKS: What
does this teach? HE REPLIES: It points to, "Jacob was a plain (Heb. tam: Tav-
Mem) man" (Beresheet 25:27), DENOTING TIFERET, SO THE
EXPLANATION OF THE VERSE IS, "with him," MEANING with the son of
Amram he will rise. "...lifting..." refers to the Righteous, MEANING YESOD.
"...lift..." refers to the plain one, MEANING TIFERET.
24. "And Hashem Elohim...put him into the Garden of Eden" This section uses
a story to expand upon the previous section. God elevates Adam from the lower
worlds, with their evil and negativity, to Upper Worlds, where Adam is placed in
the Garden of Eden. This story mirrors our own spiritual work. The spiritual
forces of the Zohar give us the strength to draw the Light of the Creator to assist
us in our elevation above the negative influences of our physical existence.
Through the power of this section, we gain a deeper connection to the Upper
Worlds
259. AFTER THE OLD MAN FINISHED SPEAKING, RABBI SHIMON
EXPLAINED THE VERSE: "And Hashem Elohim took the man, and put him
into the Garden of Eden" (Beresheet 2:15). HE ASKED: From where did He
take him? WHERE WAS HE BEFORE THE GARDEN OF EDEN? HE
REPLIED: He took him from the four elements OF SEPARATION, as it is
written: "And from thence it was parted, and branched into four streams" (Ibid.
10), WHICH IS AN ALLUSION TO THE FOUR ELEMENTS. SO THE HOLY
ONE, BLESSED BE HE, detached ADAM from THE FOUR ELEMENTS and
"put him into the Garden of Eden" IN ATZILUT.
260. JUST AS THE HOLY ONE, BLESSED BE HE, ELEVATED ADAM
FROM THE WORLDS OF BRIYAH, YETZIRAH AND ASIYAH OF
SEPARATION TO THE GARDEN OF EDEN, so the Holy One, blessed be He,
shall do to a man created from these four elements when he repents and studies
the Torah. THEN the Holy One, blessed be He, shall take THE REPENTANT
from BRIYAH, YETZIRAH AND ASIYAH OF SEPARATION. About THE
ELEMENTS OF SEPARATION, it is written: "And from thence it was parted",
as He detached him from their lusts and put him in His own garden, which is the
Shechinah, NAMELY MALCHUT, "to till it", TO SERVE THE SHECHINAH,
by means of the positive precepts and "to keep it" (Beresheet 2:16) by means of
negative precepts. If A PERSON has the merit "to keep" the Shechinah, he shall
become master of the four elements OF HIS BODY. And he becomes a river
from which they are watered, and not watered by any other; REFERRING TO
THE OTHER SIDE. And they recognize him as their master and ruler.
261. If he transgresses THE PRECEPTS OF the Torah, THE FOUR
ELEMENTS OF HIS BODY shall be watered by the bitterness of the Tree of
Evil, which is the evil inclination. It is written about all the parts of the body that
are made of the four elements in him, "And they made their lives bitter with
hard bondage..." (Shemot 1:14). They made them bitter by the bitterness of the
gallbladder (Heb. marah). Of the sacred parts of the body, which are from the
side of good, it is written: "And when they came to Marah (lit. 'bitter'), they
could not drink of the waters of Marah, for they were bitter..." (Shemot 15:23).
Similarly, the sages of the Mishnah said that the verse, "And they made their
lives bitter in hard bondage..." refers to hard questions, 'in mortar' (Heb.
chomr), and 'in brick' (levenah) in clarifying (libun), the Halachah, 'And in all
manner of bondage in the field', allude to the Barayta, 'All their bondage'--
namely the Mishnah. BECAUSE OF THEIR SINS AND TRANSGRESSION,
THE OTHER SIDE CLEAVED TO ALL THE PARTS OF THEIR STUDY OF
THE TORAH. AS OUR SAGES OF BLESSED MEMORY SAID, IF A MAN IS
NOT WORTHY, THE TORAH BECOMES TO HIM A DEADLY POISON.
262. If they repent, it is said of them: "And Hashem showed him a tree" (Ibid.
25), the Tree of Life by which "the waters were made sweet." AS THE
BITTERNESS AND THE DEADLY POISON WERE REMOVED FROM THE
TORAH, THE SWEETNESS OF IT, WHICH IS THE ELIXIR OF LIFE, WAS
REVEALED TO THEM. And this TREE OF LIFE is Moshe the Mashiach
(Messiah). THE SOUL OF MOSHE SHALL BE REVEALED AT THE
COMING OF MASHIACH, as it is written of him BEFORE THE COMING OF
MASHIACH: "The rod of the Elohim is in my hand" (Shemot 17:9); "the rod
of the Elohim" is Matatron, who has life on one side and death on the other, AS
HE CHANGES FROM A SERPENT TO A ROD AND FROM A ROD TO A
SERPENT. When he changed into a rod, he was helpful TO MOSHE from the
side of good, AND LIFE ISSUED FROM IT. But when he changed into a
serpent, he worked against him, BECAUSE DEATH WAS ON HIS SIDE. So
immediately, "Moshe fled from it" (Shemot 4:3).
263. The Holy One, blessed be He, delivered Matatron into the hands of Moshe,
SO THAT HE MIGHT USE HIM BY THE SECRET OF THE "ROD OF THE
ELOHIM." AS LONG AS IT IS IN THE HANDS OF MOSHE, IT BECOMES
A ROD AND NOT A SERPENT. MATATRON is the secret of the Oral Torah,
which prescribes what is forbidden and what is permitted, NAMELY THE
SIDES OF GOOD AND EVIL. THIS IS SIMILAR TO MATATRON, WHO IS
THE SECRET OF THE TORAH OF BRIYAH. BUT IN ATZILUT, IT IS
WRITTEN: "NOR SHALL EVIL DWELL WITH YOU" (TEHILIM 5:5). AND
THE ENTIRE TORAH CONSISTS OF THE HOLY NAMES OF THE HOLY
ONE, BLESSED BE HE. As soon as Moshe smote the rock with the rod, the
Holy One, blessed be He, removed it from Moshe's hand, as it is written: "Went
down to him with a staff" (II Shmuel 23:21) to smite him with it. The staff is the
evil inclination, the serpent, and everything; ALL THE TROUBLES in exile are
because of THE SERPENT. IN OTHER WORDS, THE SERPENT IS THE
CAUSE OF ALL THE SUFFERING AND PUNISHMENTS OF EXILE.
264. More MAY BE SAID ABOUT THE VERSE: "And from thence it was
parted." Happy is the man who is occupied in the study of the Torah. When the
Holy One, blessed be He, takes him away from this body--from its four elements
OF SEPARATION--he is detached from them and becomes head of the four
living creatures OF THE CHARIOT. It is written about them: "They shall bear
you up in their hands" (Tehilim 91:12). BY DELVING INTO THE STUDY OF
THE TORAH, INSTEAD OF BEING RULED OVER BY THE FOUR
ELEMENTS OF SEPARATION, THE HOLY ONE, BLESSED BE HE,
DETACHES HIM FROM THE LUSTS OF THE ELEMENTS OF THE BODY
AND ELEVATES HIM TO BECOME HEAD OF THE FOUR HOLY LIVING
CREATURES OF THE CHARIOT. AND THEY SHALL BEAR HIM UP AND
CARRY HIM IN ACCORDANCE WITH THE SECRET OF THE VERSE:
"THEY SHALL BEAR YOU UP IN THEIR HANDS, LEST YOU DASH YOUR
FOOT AGAINST A STONE."
And at this time of Redmption We need to climb up to the level we were at
mount Sini with the light of Mashiah Amen- as it says in End of EleKa
"Hashivenu Adonai elecha v’nashuvah, chadesh yameinu k’kedem Return us to
You Adonai and we will return, renew our days as of old." which hides a code in
its AHVY As we meditate on the initial letters of this verses here we find Name
of DAAT( AHVY) connection to Mashiah light as we literary also saying return
us to leadership of MOSHEH (SUN,ZA) Which is Mashiah as we where lowered
to leadership by the MemTet In the passege of MOSHEH and Succeed by
Joshuah ....it says again:

Joshuah 5:13-15 " And it came to pass, when Joshua was by Jericho, that he
lifted up his eyes and looked, and, behold, there stood a man over against him
with his sword drawn in his hand; and Joshua went unto him, and said unto
him: ‘Art thou for us, or for our adversaries?’ [14] And he said: ‘Nay, but I am
captain of the host of the Lord; I am now come.’ And Joshua fell on his face to
the earth, and bowed down, and said unto him: ‘What saith my lord unto his
servant?’ [15] And the captain of the Lord’s host said unto Joshua: ‘Put off thy
shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua
did so. "

But as for MOSHE IT :Exodus 33:12-15 " [12] And Moses said unto the Lord:
‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know
whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and
thou hast also found grace in My sight. [13] Now therefore, I pray Thee, if I
have found grace in Thy sight, show me now Thy ways, that I may know Thee, to
the end that I may find grace in Thy sight; and consider that this nation is Thy
people.’ [14] And He said: ‘My presence shall go with thee, and I will give thee
rest.’ [15] And he said unto Him: ‘If Thy presence go not with me, carry us not
up hence.
[16] For wherein now shall it be known that I have found grace in Thy sight, I
and Thy people? is it not in that Thou goest with us, so that we are
distinguished, I and Thy people, from all the people that are upon the face of the
earth?’ "
The ZOHAR says: 28. "Behold I send an angel before you"
This section talks again about the spirit clinging to Hashem. Moses realized that
the angel of "Behold I send an angel before you" would constitute a separation
from Yisrael, and he wished the presence of Hashem to be with him. Rabbi Aba
says that one should not mix a lower matter with a higher one; the outside
should not nurse from an inner level, as the inner represents holiness and the
outer represents uncleanness. Rabbi Shimon clarifies the matter by saying that
the angel was meant only to guard Yisrael, and it did not mean there would be a
separation from Hashem, although other commentators on Torah have
disagreed on this point. Rabbi Shimon concludes that Moses did not want an
angel, as it is written, "And he said, If now I have found favor in Your sight,
Adonai, let my Lord, I pray You, go among us."
555. We learned, as long as the Holy One, blessed be He, goes with Yisrael, a
spirit, so to speak, clings to a spirit. About this is written, "But you that did
cleave to Hashem" (Devarim 4:4), with all types of clinging, with no parting one
from another. When it was said, "Behold I send an angel before you" (Shemot
33:2), Moses realized this would constitute a separation FROM YISRAEL so he
said, "If Your presence go not with me, carry us not up from here" (Shemot
33:15).
556. Rabbi Aba said, what is written before this verse, "The first of the firstfruits
of your land you shall bring to the house of Hashem your Elohim. You shall not
boil a kid in its mother's milk" (Shemot 34:26). HE ASKS: what is it trying to
imply with these words? HE ANSWERS: do not mix a lower matter with an
upper, the outside should not nurse from an inner. What is the difference
between them? The outer, MEANING THE KID, represents the aspect of
uncleanliness, while the inner, MEANING ITS MOTHER, represents holiness.
Who is his mother? It is the Congregation of Yisrael, MALCHUT called
'mother', FOR THE EXTENSION OF MALCHUT REACHES UNTIL THE
KLIPOT IN THE SECRET OF "HER FEET GO DOWN TO DEATH"
(MISHLEI 5:5). "...its mother's milk..." MEANS that those who are not
supposed to, must not suckle from that side.
557. Here is written, "Behold I send my angel before you," SO YISRAEL WHO
ARE THE INNERMOST AND ARE CLINGING WITH HASHEM, ARE
GIVEN OVER TO THE ANGEL, REPRESENTING THE OUTER ASPECT.
Moses said, I received a promise from You, that You would never part from us,
FOR AS A RESULT OF THE PRECEPT OF THE FIRSTFRUITS THE
OUTER WORLD SHOULD NOT
INTERMINGLE WITH THE INNER AS EXPLAINED. Surely, "If Your
presence go not with me, carry us not up from here. For in what shall it be
known..." ONE MUST NOT INSIST THAT THE LATTER VERSE IS
QUOTED FROM KI TISA, AS THERE IS NO CHRONOLOGICAL ORDER
IN THE TORAH.
558. Rabbi Elazar said: This statement the Holy One, blessed be He, uttered out
of love for Yisrael and to find favor with them. It is similar to the case of a king
who wanted to go with his son and not forsake him. The son came but feared to
ask the king to go with him. The king spoke up to say, general so and so will go
along to protect you, later he said, be careful of him as he is not a perfect man.
The son said: If so, either I stay here or you go with me but I will not part from
you. So the Holy One, blessed be He, first said, "I send an angel before you, to
keep you in the way." Later He said, be careful of him... At that moment, Moses
said, "If Your presence go not with me..."
559. Rabbi Shimon arrived, found him, RABBI ELAZAR, SPEAKING THIS
STATEMENT. He said: Elazar, my son, what you are saying is fine. But come
and behold: in this place when the Holy One, blessed be He, said, "Behold I
send an angel..." Moses said nothing, or retorted. Why? At this point there was
no separation from Him, AS THE ANGEL WAS SENT ONLY TO GUARD
THEM, and this matter was established with the friends. HOWEVER THINGS
WERE DIFFERENT REGARDING THE VERSE "AND I WILL SEND AN
ANGEL BEFORE YOU: AND I WILL DRIVE OUT...FOR I WILL NOT GO
UP IN YOUR MIDST..." (SHEMOT 33:2). Others understand these passages in
an opposite fashion; HERE THE VERSE INDICATES SEPARATION
WHEREAS THERE, THERE IS NO SEPARATION. The early commentators
did not see it this way. When you look into the matter, everything turns out to be
fine, each based their community using one interpretation.
560. When did Moses respond? This happened when He said, "and I will send
an angel before you" AFTER WHICH IT IS WRITTEN: "FOR I WILL NOT
GO UP IN YOUR MIDST." But here it is written: "Behold I send an angel"
and the verse does not elaborate WITH THE WORDS "FOR I WILL NOT GO
UP IN YOUR MIDST." Hence it says here "But if you shall indeed obey his
voice, and do all that I speak" (Shemot 23:22), "all that I speak" exactly, so it
writes next to it, "then I will be an enemy to your enemies, and an adversary to
your adversaries" (Ibid.). All is dependent upon Him BLESSED BE HE.
THERE IS NO SEPARATION HERE SO MOSES DID NOT ANSWER BACK.
561. Rabbi Yehuda said: If you question that in both VERSES we are talking
about an actual angel WITH SEPARATION STILL Moses did not reply as he
had no strong position SINCE WE SEE THAT EVEN WITH REGARD TO
THE VERSE IN THE PORTION OF TISA, "AND I WILL SEND AN ANGEL
BEFORE YOU," MOSES DID NOT IMMEDIATELY REACT. When did he
answer? When the verse writes, "If Your presence go not with me, carry us not
up from here," AS A REACTION TO THE VERSE, "MY PRESENCE SHALL
GO WITH YOU, AND I WILL GIVE YOU REST" (SHEMOT 33:14). THERE
HE COULD REACT. Rabbi Shimon said: In summary, Moses did not want an
angel, as it is written: "And he said, If now I have found favor in Your sight,
Adonai, let my lord, I pray You, go among us" (Shemot 34:9)
And at this time of Redemption We need to climb up to the level we were at
mount Sini with the light of Mashiah Amen- as it says in End of EleKa
"Hashivenu Adonai elecha v’nashuvah, chadesh yameinu k’kedem Return us to
You Adonai and we will return, renew our days as of old." which hides a code in
its AHVY As we meditate on the initial letters of this verses here we find Name
of DAAT( AHVY) connection to Mashiah light as we literary also saying return
us to leadership of MOSHEH (SUN,ZA) Which is Mashiach as we where
lowered to leadership by the MemTet.
When we come back to Christian Book of Testament at the time of
Transfiguration of Christ it says He was connected to Moshe and Elijah and told
his disciples to conceal this thing ?! as my opinions this is Referring to coming
Bach to the perfection of Moshe"s Level as we have seen above all region's will
Realize The Sod of sod Torah that was given to the Children of Israel in Sini
May it be in our time Amen.
"He who nourishes a man who devotes himself to the study of Kabbalah, obtains
blessings from above and below, as Zevulun did with Izajar. Such a man enjoys
wealth in this world and a share in the world to come" ( Zohar 1:242a)

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Adonai panav elecha v’yasem l’cha shalom.
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