30. "And Hashem said to Moses, Speak to Aaron your brother, that he come not at all times into the holy place" (Vayikra 16:2). Rabbi Shimon said, "All the rivers run into the sea; yet the sea is not full..." (Kohelet 1:7). Rabbi Shimon said: I wonder about people, that they have no eyes to see, no heart to observe, they do not know, or pay attention to the wishes of their Master. How asleep they are and do not awaken before the day will come when thick darkness will cover them; the owner of the deposit will demand his due accounting from them.
33. It is written, "And a river went out of Eden" (Beresheet 2:10). We have learned the name of this river. We established that its name is Yuval, NAMELY BINAH, as it is written, "And that spreads out its roots by the river (Heb. yuval)" (Yirmeyah 17:8). In the book of Rabbi Hamnuna Saba (the elder), IT SAYS that its name is life, NAMELY BINAH, whence life comes to the world, which is referred to as the life of the King. We established that it is that great and strong tree, WHICH IS ZEIR ANPIN, that feeds all and is called the Tree of Life, MEANING the tree that has planted its roots in that life ABOVE, NAMELY BINAH. And all is appropriate.
34. We have learned that this river gave forth deep streams, WHICH REPRESENT THE THREE SFIROT - CHESED, GVURAH AND TIFERET OF ZEIR ANPIN - with the anointing oil to replenish the Garden of Eden, WHICH IS MALCHUT, and water the trees and plants, NAMELY THE SFIROT OF MALCHUT. Of this, it is written, "The trees of Hashem have their fill; the cedars of Lebanon, which He has planted" (Tehilim 104:16). These streams, NAMELY CHESED, GVURAH AND TIFERET, flow and continue on and join two pillars that the Baraithas refer to as Yachin and Boaz, NAMELY NETZACH AND HOD. These NAMES are appropriate. From there, NETZACH AND HOD come out all these streams, NAMELY CHESED, GVURAH AND TIFERET, and rest in a certain level referred to as Righteous, NAMELY YESOD, as it is written, "But the righteous is an everlasting foundation (Heb. yesod)" (Mishlei 10:25). All together they join in that level referred to as "sea" that is the sea of wisdom, NAMELY MALCHUT. This is the meaning of the verse, "All the rivers run into the sea" (Kohelet 1:7).
35. You may say that when the streams reach this spot, NAMELY MALCHUT, they stop and don't come back, yet immediately following that, it says, "To the place where the rivers flow, thither they return (lit. 'return to go')" (Ibid.), for the river never stops its waters. "They return:" To where do THEY return? HE ANSWERS: They "return" to the two pillars, Netzach and Hod. They "go" to this Righteous, WHICH IS YESOD, to seek out blessings and joy. This is the secret of what we learned, "This is the Leviathan, whom You have made to play therein" (Tehilim 104:26). It is the righteous.
101. Now, LET US EXPLAIN this verse from the standpoint of the secret of wisdom. Come and see, "And a river went out of Eden to water the garden" (Beresheet 2:10). This river, DENOTING BINAH, spreads on all sides when this Eden, NAMELY CHOCHMAH, joins with it in complete union in this path not known above or below, DENOTING YESOD OF CHOCHMAH, as in the verse, "There is a path which no bird of prey knows" (Iyov 28:7). Thus, CHOCHMAH AND BINAH desire not to part from one another. Then fountains and streams exit FROM THEM, DENOTING THE MOCHIN OF ZEIR ANPIN, and crown the holy son, ZEIR ANPIN THE SON OF YUD HEI, with all these crowns, DENOTING MOCHIN. It is then written, "With the crown with which his mother crowned him" (Shir Hashirim 3:11), DENOTING MOCHIN ALSO KNOWN AS CROWN. At that time, that son ZEIR ANPIN will inherit the inheritance of his father and mother, NAMELY THE MOCHIN THAT EXUDES FROM THE UNION OF CHOCHMAH AND BINAH THAT ARE REFERRED TO AS ABA AND IMA. Then, He will delight in pleasures.
147. At twilight, all of these 1,590 tens of thousands THAT ARE DRAWN THERE, ARE called those who lament. They sing at that time and dissent is then dominant in the world. That hour is when the Holy One, blessed be He, awakens Isaac, REPRESENTING THE LEFT COLUMN OF ZEIR ANPIN. He rises and judges the wicked that violate the words of the Torah. Seven rivers of fire - CORRESPONDING TO CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT - are drawn out and hover over the heads of the wicked, and a flame of fiery coals stirs from above downward. Then Abraham, THE SECRET OF CHESED, returns to his position, MEANING THAT CHESED RETURNS TO ITS SOURCE AND DISAPPEARS FROM THE ONES BELOW, as the verse says, "And Abraham returned to his place" (Beresheet 18:33). The day departs and the wicked in Gehenom cry out and say, "Woe to us! For the day declines, for the shadows of the evening are lengthened" (Yirmeyah 6:4). At that time, one should be prudent with the Minchah prayer.
159. Come and analyze the secret of the matter. There are three degrees, yet each degree is independent even though they are one, connected into one and do not separate one from the other. Come and see: All the plants - NAMELY THE SFIROT - and all these candles - NAMELY THE SFIROT OF MALCHUT KNOWN AS THE FIERY LIGHTS - shine and blaze. All are watered and blessed from that river that continually flows, NAMELY BINAH, in which everything is included, AS ALL MOCHIN STEM FROM IT, and the sum of everything is within it.
160. This river is called the mother of the Garden of Eden, DENOTING MALCHUT, AS BINAH IS REFERRED TO AS MOTHER (HEB. EM, ALEPH MEM), AS IT IS WRITTEN, "IF (HEB. IM, ALEPH MEM) YOU CRY AFTER BINAH" (MISHLEI 2:3), being higher than the Garden. IT IS CALLED MOTHER, because Eden, DENOTING CHOCHMAH, joins with it and does not leave it. For this reason, all the springs OF MOCHIN come out, draw FROM IT and water all sides, BOTH TO THE RIGHT OR TO THE LEFT, and open doors within it. Hence, there is Mercy coming from it, DENOTING THE CENTRAL COLUMN and Mercy opened in it AS THE BEGINNING OF THE OPENING OF THE CENTRAL COLUMN, WHICH RECONCILES AND JOINS RIGHT WITH LEFT BEING THE PERFECTION OF EVERYTHING, STARTS AT BINAH.
166. After the beginning OF the REVELATION OF MOCHIN emerges from it, and that river WHICH IS YISRAEL-SABA AND TEVUNAH, becomes pregnant, WITH MALE AND FEMALE, in order to draw everything, the beginning is called "Asher Eheyeh." IT MEANS, I will draw, and give birth to all. "Eheyeh" means that now I include everything, the inclusion of every detail, MEANING EACH AND EVERY GRADE. "Asher Eheyeh" MEANS that Ima, WHICH IS BINAH, is impregnated and ready to give forth all the details and to reveal the exalted Name YUD HEI VAV HEI.
168. Come and see how it came down from level to level in order to tell the secret of the Holy Name to Moses. At first there was "Eheyeh," which comprises everything in general. It is hidden and not revealed at all, BEING SUPERNAL ABA AND IMA as I have said. This is understood from, "Then I was (Eheyeh) by Him as a nursling" (Mishlei 8:30), and, "Man cannot know its price" (Iyov 28:13). FOR CHOCHMAH, BEING THE SECRET OF THE SUPERNAL ABA AND IMA, ARE CONCEALED AND IT IS WRITTEN ABOUT THEM, "MAN CANNOT KNOW ITS PRICE," AS CHOCHMAH IS HIDDEN WITHIN THEM AND NOT KNOWN AT ALL. Afterwards, SUPERNAL ABA AND IMA caused the river, which is supernal Ima, to emanate, and it became pregnant and was about to give birth. Then the verse says, "Asher Eheyeh," MEANING I am prepared to give birth and correct everything. Following this, she begins to give birth. THEN, it is not written: 'Asher,' BECAUSE AT THE TIME OF BIRTH THE HEAVENLY PAIR IS SEPARATED AS MENTIONED, but "Eheyeh" which means that now it will produce and give birth and everything will be corrected.
171. Come and see that the Yud י at the beginning OF THE NAME, YUD HEI VAV HEI, includes it all. It is concealed on all sides, and no paths open WITHIN IT. It encompasses male and female, NAMELY THE SUPERNAL ABA AND IMA, AS THE YUD IS THE SECRET OF ABA AND TWO LETTERS OF THE YUD FULLY SPELLED - NAMELY VAV AND DALET - ARE IMA. THEY ARE CONCEALED AND UNOPENED. The tip at the top of the Yud hints at naught, MEANING KETER CALLED SO, SINCE THERE IS NO CONCEIVING IT. Afterwards, the Yud, THE SECRET OF EDEN, issued from itself that river that continually flows out, NAMELY BINAH. From it, Hei will conceive WITH A SON AND A DAUGHTER, WHICH ARE VAV AND DALET. ITS SHAPE HINTS AT ZEIR ANPIN AND MALCHUT AS EMBRYOS WITHIN IT, IN THE SHAPE OF DALET AND VAV. Of this HEI, it is written, "And a river went (lit. 'goes') out of Eden" (Beresheet 2:10). IT IS WRITTEN "goes out," MEANING CONTINUOUSLY FLOWING, not 'went out,' IN THE PAST TENSE. For this reason, THE HEI need not part FROM THE YUD. As a result, it is written, "my love" (Shir Hashirim 4:1) IN RELATION TO HEI, WHICH IS WITH YUD AS TWO FRIENDS THAT NEVER PART FROM ONE ANOTHER.
172. You may ask why "a river" is written indicating one, but in reality there are three; NAMELY BINAH, THAT IS PREGNANT WITH ZEIR ANPIN AND MALCHUT, AS DISCUSSED. HE ANSWERS: This is for sure that the Yud produced three. All are included in the three. This Yud issued this river before it, NAMELY BINAH, and two offspring with which Ima (Eng. 'mother') nurses and is impregnated and bears them afterwards. The Hei has this form: DALET WITHIN WHICH THERE IS THE VAV, WHICH IS THE CUT LEG WITHIN THE HEI, and these, DALET AND VAV, are the offsprings that are below Aba and Ima, WITH WHICH IMA IS PREGNANT, AS DISCUSSED.
209. HE QUESTIONS: What are the sources of the spring? HE ANSWERS: THERE IS one spring above, NAMELY BINAH, as it is written, "And a river went out of Eden to water the Garden..." (Beresheet 2:10). It flows on from there and waters the Garden, NAMELY MALCHUT. All these streams, NAMELY THE SFIROT OF ZEIR ANPIN THAT RECEIVE FROM THE RIVER, flow out and join in the two springs known as Netzach and Hod OF ZEIR ANPIN. These are called water brooks AND POUR in that level called Righteous, MEANING YESOD OF ZEIR ANPIN, from which it continues and goes out; and the Garden is watered, NAMELY MALCHUT. For this reason, the hart and the deer are together, REFERRING TO righteousness and the Righteous, NAMELY YESOD AND MALCHUT THAT ARE TOGETHER. HART STANDS FOR MALCHUT AND DEER FOR YESOD.
238. Rabbi Aba said: My master has told us from the text of the Mishnah that Yisrael were only exiled from their land for renouncing the Holy One, blessed be He, as it is written, "We have no part in David, neither have we inheritance in the son of Yishai" (II Samuel 20:1). DAVID DENOTES MALCHUT, SO THEY WERE SAYING, "WE HAVE NO PART IN MALCHUT." I have found another verse on this. It is written, "Now see to your own house, David" (I Melachim 12:16). HE QUESTIONS: DOES THE HOUSE OF DAVID ALSO DENOTE MALCHUT? He replied: Certainly MALCHUT is referred to as the house of David, as it is written, "O house of Jacob, come, and let us walk in the light of Hashem" (Yeshayah 2:5). The house of Jacob is similar to that which is written in, "And I will glorify My house of glory (Tiferet)" (Yeshayah 60:7), SINCE JACOB IS TIFERET AND THE HOUSE OF TIFERET IS MALCHUT. IN THE SAME MANNER, THE HOUSE OF DAVID POINTS TO MALCHUT. THE EXPLANATION OF THE VERSE, "O HOUSE OF JACOB, come, and let us walk in the light of Hashem:" IT HAS THE SAME MEANING as in, "And a river went out of Eden to water the garden" (Beresheet 2:10). RIVER REFERS TO ZEIR ANPIN THAT WATERS THE GARDEN THAT IS MALCHUT. He planted the Garden to enjoy himself there with the pious ones who dwell within. THEREFORE, IT IS SAID, "O HOUSE OF JACOB," DENOTING MALCHUT, "COME, AND LET US WALK IN THE LIGHT OF HASHEM," WHICH IS ZEIR ANPIN THAT WATERS MALCHUT.
304. Concealed paths, THE SECRET OF THE 32 PATHS OF CHOCHMAH, and deep rivers, THE SECRET OF THE SFIROT OF BINAH, ten sayings, THE SECRET OF THE TEN SFIROT OF DA'AT THAT UNIFIES CHOCHMAH AND BINAH, DENOTING THE SECRET OF CHOCHMAH, BINAH AND DA'AT OF ZEIR ANPIN, all come out AND FLOW INTO THE WORLDS from the lower tip underneath the Aleph. FOR THE LOWER YUD OF THE ALEPH IS THE SECRET OF MALE AND FEMALE, AS MENTIONED, WHOSE LIGHTS FLOW THROUGH THE LOWER TIP OF THE YUD. THEREFORE, IT IS COLLECTIVE, AS ALL ARE COLLECTED WITHIN THE ALEPH. From here on begin THE LIGHTS OF Aleph to spread to the Bet. One cannot keep track of the wisdom that is engraved here.
380. Rabbi Aba said, "Through wisdom a house is built" (Mishlei 24:3). What is a house built with Chochmah? Some say it is the river flowing from Eden, MEANING BINAH. For this reason it is WRITTEN, "born at home," MEANING MALCHUT BORN FROM BINAH CONSIDERED A HOUSE FOR CHOCHMAH. "Or born abroad," MEANING when MALCHUT comes out of the Vav, BEING ZEIR ANPIN, as it is written WHEN ADAM, ZEIR ANPIN, SAID ABOUT EVE, MALCHUT, "Bone of my bones, and flesh of my flesh" (Beresheet 2:23). It is also written, "And He took one of his sides" (Ibid. 21), SO MALCHUT IS COMING OUT FROM ZEIR ANPIN. This is "born abroad," from the place where Zeir Anpin is, WHICH IS CONSIDERED ON THE OUTSIDE OF IMA, as we have learned.
382. Rabbi Yitzchak said, "There the tribes used to go, the tribes of Yah" (Ibid. 4). Who are the tribes? HE ANSWERS: These are the twelve boundaries that spread from that large and strong tree, BEING ZEIR ANPIN, BEING THE SECRET OF FOUR SFIROT - CHESED, GVURAH, TIFERET AND MALCHUT. EACH HAS THREE COLUMNS WHICH ARE TWELVE BOUNDARIES. FROM ZEIR ANPIN, THEY ARE DRAWN TO MALCHUT, WHERE THEY ARE CALLED BY THE NAME OF TWELVE TRIBES that HE inherited from Aba and Ima. This is what is written, "The tribes of Yah," MEANING from the good testimony that the holy son gives, as it is written, "The tribes of Yah, an appointed practice (lit. 'testimony') for Yisrael," AS THE TWELVE BOUNDARIES ARE THE SECRET OF THE TESTIMONY, MEANING THE ILLUMINATION OF EDEN (CHOCHMAH). These are the deep rivers flowing from Yah (Yud Hei), WHICH ARE ABA AND IMA. It is all for the purpose "to give thanks to the name of Hashem" (Ibid. 4). THEREFORE, "for there are set thrones of Judgment, the thrones of the house of David" (Ibid. 5), in order to bequeath the Holy Kingdom to him and his sons for generations. This is the poem recited by David concerning the holy, supernal kingdom.
411. Rabbi Yosi found Rabbi Aba sitting and reading this verse, "Cast your burden upon Hashem" (Tehilim 55:23). "Upon" is exact, MEANING ABOVE HASHEM, ZEIR ANPIN. Sustenance is dependent on Mazal, THE BEARD OF ARICH ANPIN. Rabbi Yehuda used to read, "For (lit. 'upon') this (Heb. zot fem.) shall everyone that is godly pray to You in a time when You may be found" (Tehilim 32:6). "Upon Zot" surely, MEANING ABOVE MALCHUT CALLED ZOT, BEING TIFERET THAT IS ABOVE MALCHUT. "In a time...be found," we established that it REFERS TO A WOMAN. Yet "in a time...be found" is like the words, "Seek Hashem while He may be found, call upon Him while He is near" (Yeshayah 55:6), REFERRING TO THE TEN DAYS OF REPENTANCE. Another explanation for, "In a time...be found," MEANING when the rivers, THE LIGHTS OF BINAH, flow and are drawn continuously. The Patriarchs, BEING CHESED GVURAH TIFERET, receive and all are blessed, FOR EVERY PIOUS MAN SHOULD PRAY FOR THIS. What is meant by "the flood of great waters" (Tehilim 32:6)? HE ANSWERS: It is the depth of the springs and rivers, BEING ATIKA KADISHA, FROM WHICH ARE DRAWN THE LIGHTS AND SPRINGS TO BINAH. For who will merit it, and who will merit to come near and ascend there! This is what is meant by the verse, "The flood of great waters shall not come near him." It is because they are not worthy and not capable OF RECEIVING FROM ATIKA.