51. "For I appear in the cloud upon the ark cover" (Vayikra 16:2). Rabbi Yehuda said: Fortunate are the righteous, whom the Holy One, blessed be He, delights to honor. We have learned about a king of flesh and blood, that if someone rides on his horse, he has committed a capital offense. However, the Holy One, blessed be He, placed Elijah on His own, as it is written, "And Elijah went up by a storm of wind into heaven" (II Melachim 2:11) AND IT IS WRITTEN, "HASHEM ANSWERED JOB OUT OF THE STORM" (IYOV 38:1). It is written: here "that he die not: for I appear in the cloud upon the ark cover." The Holy One, blessed be He, brought Moses into the cloud, as it says, "And Moses went into the midst of the cloud" (Shemot 24:18), meaning into the midst of the cloud, DENOTING MALCHUT. IT IS WITHIN THE SAME CLOUD, OF WHICH IT SAYS, "For I appear in the cloud upon the ark cover." This is the meaning of, "And Hashem will create upon every dwelling place of Mount Zion and upon its assemblies, a cloud and smoke by day" (Yeshayah 4:5), "For the cloud of Hashem was upon the tabernacle by day" (Shemot 40:38). ALL THESE CLOUDS HINT AT MALCHUT.
174. We have learned that Rabbi Yehuda said, "El Elohim, Hashem, has spoken, and called the earth" (Tehilim 50:1). "EL, ELOHIM AND YUD HEI VAV HEI" REFER TO CHESED, GVURAH AND TIFERET, WHICH ARE perfection of all, the perfection of the holy Patriarchs - NAMELY CHESED, GVURAH AND TIFERET. "Has spoken and called the earth:" SPOKEN MEANS POURING AND EARTH REFERS TO MALCHUT in order to be in the Congregation of Yisrael in perfection and in joy. From what place is He with her? He repeated, "Out of Zion, the perfection of beauty, Elohim has shown forth" (Ibid. 2), MEANING FROM YESOD OF MALCHUT KNOWN AS ZION.
175. We have learned that when the Holy One, blessed be He, wanted to create the lower world, He made it all similar to the upper. He made Jerusalem the center of the entire earth, and one place above it called Zion, WHOSE SECRET IS YESOD. It receives blessings from this place. Through this place of Zion, the earth started to be built, and through it the world was built. This is what the verse says, "El Elohim, Hashem, has spoken, and called the earth from the rising of the sun to the going down thereof" (Tehilim 50:1). From which place? "Out of Zion, the perfection of beauty, Elohim has shown forth" (Ibid. 2), meaning Elohim did appear from Zion, which is the ultimate beauty of the world. Come and see that Jerusalem, WHICH IS MALCHUT, was blessed only from Zion, WHICH IS YESOD, and Zion WAS BLESSED from above, MEANING ZEIR ANPIN. Everything is one, one bonded into one, AS ZEIR ANPIN AND MALCHUT, THE SECRET OF ONE ON ONE, ARE JOINED BY ZION.
231. Rabbi Shimon wept and said: A king without a queen is not considered a king, so a king who clings to a maid who is the servant of the queen, where is his honor? A voice will inform the Queen saying, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold your king comes to you: he is just and victorious" (Zecharyah 9:9). The Righteous, YESOD, is victorious, because until now he rode in a place that is not his, in a strange place, NAMELY THE MAID, and nurtured it. NOW THE QUEEN RETURNS TO HIM.
234. We have learned that this maid would eventually rule the Holy Land below, just as the Queen ruled at first, as it says, "Righteousness lodged in it" (Yeshayah 1:21), REFERRING TO MALCHUT CALLED RIGHTEOUSNESS, but now "a handmaid that is heir to her mistress" in every respect, BOTH ABOVE AND BELOW. However, the Holy One, blessed be He, will in the future return the Queen to her original position and then whose joy will it be? One says: The joy of the King and Queen. It is the joy of the King for returning to her and casting off the maid as we said. It is the joy of the Queen, because she has returned to join the King. This is the essence of, "Rejoice greatly, O daughter of Zion."
277. "After the doings of the land of Egypt, in which you dwelt, shall you not do" (Vayikra 18:3). Rabbi Yitzchak opened the discussion saying, "That men may declare the name of Hashem in Zion, and His praise in Jerusalem" (Tehilim 102:22). From there, we learned that the Holy Name is both concealed and revealed. THE CONCEALED IS YUD HEI VAV HEI AND THE REVEALED IS ADONAI. The Torah, which is the Holy Name on high OF ZEIR ANPIN, is concealed and revealed. Every verse in the Torah, every portion of Torah is concealed and revealed, MEANING THERE IS A LITERAL EXPLANATION AND ITS MYSTERY.
288. Rabbi Aba said: This portion is tied to esoteric wisdom of the Torah. It is all concealed yet revealed, MEANING THERE IS IN IT ESOTERIC AND LITERAL EXPLANATIONS. The entire Torah is similar this way, IN HIDDEN SUBLIME MEANINGS AND THE LITERAL EXPLANATIONS. There is not a matter of Torah in which the Holy subliminal Name is not impressed, which is both concealed and revealed. The concealed matters of Torah are bequeathed to the highly saintly ones and THE REVEALED MATTERS are revealed to the rest of the people. In relation to this, it is written, "That men may declare the name of Hashem in Zion, and His praise in Jerusalem" (Tehilim 102:22). "In Zion" refers to the Temple, where it is permitted to pronounce the Holy Name, YUD HEI VAV HEI, in the proper fashion. However, outside THE TEMPLE, only the appelation can be mentioned, NAMELY ADONAI, BUT NOT THE WAY IT IS WRITTEN. Everything is concealed and yet revealed, AS THE NAME, YUD HEI VAV HEI, WHICH ONE IS FORBIDDEN TO MENTION, IS CONCEALED, BUT THE NAME ADONAI WHICH WE MENTION IS REVEALED. ALL MATTERS ARE IN THIS WAY. We have learned that anyone who deducts one letter from the Torah or adds one letter is like one who is false to the supernal Holy Name of the King.
374. BINAH DOES NOT SUSTAIN ZEIR ANPIN, because the King without the Queen is not crowned with the crowns of Ima, as He used to be in the beginning when He was joined with the Queen, WHEN IMA USED TO ADORN HIM with several crowns, numerous lights, with supernal holy crowns, as it is written, "Go forth, daughters of Zion, and behold King Solomon with the crown with which his mother crowned him..." (Shir Hashirim 3:11). When He joined with the Queen, supernal Ima crowned Him properly. Now that the King is not with the Queen, the supernal Ima takes back her crowns, withholds from Him the sources of the streams and He is not part of the one connection. CONSEQUENTLY, He is not found to be one, so to speak.
375. At the time when the Queen returns to the chamber, the King will rejoin her in one mating, and everything will join together without division. Therefore, it is written, "On that day Hashem will be one, and His name one." "On that day," MEANING when the Queen will return to the palace, everything will be one without division. Then "liberators shall ascend upon Mount Zion to judge the mountain of Esau" (Ovadyah 1:21).
376. We have learned that Rabbi Shimon said: The Queen will not enter in joy in His palace until the kingdom of Esau will be judged, and she will have her vengeance for causing all this. Then she will join with the King and joy will be complete. This is the meaning of the verse, "And liberators shall ascend upon Mount Zion to judge the mountain of Esau" at first, then "and the kingdom shall be Hashem's" (Ibid.). What is meant by kingdom? It refers to the Queen. This is the meaning of, "And the kingdom shall be Hashem's." After they rejoin, it is written, "And Hashem shall be the King over all the earth: on that day Hashem shall be one, and His name One."