86. "Neither shall you profane My holy name; but I will be hallowed among the children of Yisrael..." (Vayikra 22:32). This commandment is to sanctify Him daily and raise His sanctity from below upwards, NAMELY, TO RAISE MAYIN NUKVIN FROM BELOW SO AS TO AWAKEN HIS SANCTITY ABOVE, just as He is holy above. Thus His sanctity will rise to the fathers, WHO ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, and the children, NETZACH, HOD AND YESOD OF ZEIR ANPIN, CALLED THE CHILDREN OF YISRAEL. This is the secret of, "but I will be hallowed among the children of Yisrael" above THE CHEST and below THE CHEST. FOR "I WILL BE HALLOWED" REFERS TO CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, CALLED FATHERS, WHO ARE ABOVE THE CHEST, AND "AMONG THE CHILDREN OF YISRAEL" REFERS TO NETZACH, HOD AND YESOD OF ZEIR ANPIN, CALLED THE CHILDREN OF YISRAEL, WHO ARE BELOW THE CHEST OF ZEIR ANPIN. Above in three grades, CHESED, GVURAH AND TIFERET OF ZEIR ANPIN; below in three grades, NETZACH, HOD AND YESOD OF ZEIR ANPIN.

87. We have explained ABOUT THE PURPOSE OF sanctity in several places. But as there is sanctity in the highest, WHICH IS SUPERNAL ABA AND IMA, WHO ARE CALLED HOLINESS, so there is sanctity in the middle, WHICH IS ZEIR ANPIN, and sanctity below IN MALCHUT. Everything follows the lower, WHICH MEANS THE ESSENCE IS TO DRAW SANCTITY DOWN TO MALCHUT. The highest sanctity, ABA AND IMA, pertains to one secret, WHICH MEANS THEY ARE HOLINESS THEMSELVES AND ALL THAT PERTAINS TO THEM IS HOLY - the sanctity in the middle and below, ZEIR ANPIN AND MALCHUT, IS DIVIDED into three grades that are one. THIS MEANS SANCTITY IS DRAWN THROUGH THREE COLUMNS. SANCTITY IS IN THE RIGHT COLUMN, WHENCE IT IS DRAWN TO ALL COLUMNS - CHESED, GVURAH AND TIFERET IN ZEIR ANPIN, AND NETZACH, HOD AND YESOD IN MALCHUT.

88. HE EXPLAINS HIS WORDS: holy is the highest aspect found at the beginning of all grades, NAMELY ABA AND IMA, WHICH ARE CHOCHMAH, THE TOP OF THE GRADES. IT IS THE SECRET OF YUD OF YUD HEI VAV HEI, AND THOUGH IT IS A HIDDEN ASPECT THAT IS CALLED 'HOLINESS,' WHICH IS NOT DRAWN DOWN, AS YUD HAS NO LEG, THAT IS, EXPANSION, NEVERTHELESS an expansion emerges, shining through a thin hidden path, YESOD OF ABA AND IMA to the middle GRADE, WHICH IS ZEIR ANPIN. Once it shone upon the middle GRADE, a certain Vav is imprinted WITH THE BOUNTY OF HOLINESS, which shines into the holiness IT RECEIVED, and it is considered holy WITH VAV. From this light an expansion flows down TO MALCHUT, which is the last of the grades, NAMELY THE LAST HEI OF YUD HEI VAV HEI. Once it shone upon the end, a certain Hei OF MALCHUT is imprinted within the light, which is called sanctity WITH AN ADDITIONAL HEI. This has already been explained. THUS, WHEN THE BOUNTY OF SANCTITY ORIGINATES IN SUPERNAL ABA AND IMA, IT IS CALLED HOLINESS (HEB. KODESH). WHEN IT FLOWS TO ZEIR ANPIN, A VAV IS ADDED AND IT IS CALLED HOLY (HEB. KADOSH) WITH VAV. WHEN IT FLOWS TO MALCHUT A HEI IS ADDED AND IT IS CALLED SANCTITY (HEB. KEDUSHAH) WITH HEI.

89. That which is called 'Holy, holy, holy' should have said 'holiness' AT FIRST, because the secret OF THE FIRST 'HOLY' MEANS THE BEGINNING of everything, NAMELY SUPERNAL ABA AND IMA, WHICH ARE CALLED 'HOLINESS,' since HOLINESS comes from there, AS MENTIONED IN THE PREVIOUS PARAGRAPH THAT HOLINESS IS THE ROOT OF SANCTITY. In that case, why is it called holy above, if there is no Vav there, WHICH INDICATES EXPANSION, AND ONLY YUD THAT DOES NOT EXPAND?

90. HE ANSWERS, The meaning is as follows: assuredly Yisrael sanctify below, as the celestial angels do above, of whom it is written, "And one cried to another, and said, Holy" (Yeshayah 6:3). When Yisrael sanctify, they raise from below upwards the supernal glory, ZEIR ANPIN, until Vav, the secret of the highest heavens, rises up TO SUPERNAL ABA AND IMA. When the heavens rise up, that holiness shines on them, WHICH IS SUPERNAL ABA AND IMA. Then ZEIR ANPIN THAT ROSE up is called holy. THUS THE FIRST 'HOLY' REFERS TO ZEIR ANPIN, OR SPECIFICALLY, TO ZEIR ANPIN THAT ROSE TO SUPERNAL ABA AND IMA. Later that supernal light shines FROM SUPERNAL ABA AND IMA to the throne that is CALLED heavens, which is the heavens, NAMELY ZEIR ANPIN, that returned to their place, THAT IS, AFTER THE HEAVENS, ZEIR ANPIN, DESCENDED FROM SUPERNAL ABA AND IMA WITH THE SANCTITY THEY RECEIVED AND CAME TO THEIR PLACE BELOW, WHICH TURNED INTO A THRONE TO ABA AND IMA. They are settled in that light, and it is then called holy, NAMELY THE SECOND 'HOLY.' The light then descends WITHIN ZEIR ANPIN until a certain celestial Righteous one receives all, who is a precious grade that sanctifies everything below. THIS IS YESOD OF ZEIR ANPIN THAT POURS BOUNTY DOWN TO MALCHUT. Once it receives everything it is called holy. This is the overall meaning. THUS, THE FIRST 'HOLY' IS ZEIR ANPIN THAT ABIDES IN THE PLACE OF ABA AND IMA AND RECEIVES FROM THEM. THE SECOND 'HOLY' IS ALSO ZEIR ANPIN, AFTER DESCENDING FROM ABA AND IMA INTO HIS PLACE. THE THIRD 'HOLY' IS YESOD OF ZEIR ANPIN THAT POURS UPON MALCHUT.

91. Whoever is mindful TO MEDITATE ON THE THREE TIMES 'HOLY,' AS SAID ABOVE, ON ABA AND IMA, ZEIR ANPIN AND YESOD, does well. Whoever is mindful TO MEDITATE ON THEM, in the three grades of the fathers, THAT IS, THE THREE COLUMNS OF ZEIR ANPIN, as one whole, to join them through this sanctification, even if he cannot be mindful of more than that, he does well. The purpose of all that is to bring down from the highest sanctity down TO MALCHUT, so that each person OF YISRAEL will RECEIVE FROM IT AND hallow himself with that sanctity and keep it, and spread the expansion of sanctity on himself. This is the secret of, "but I will be hallowed among the children of Yisrael" (Vayikra 22:32), THAT IS, THE CHILDREN OF YISRAEL WILL RAISE MAYIN NUKVIN TO AWAKEN THE THREE TYPES OF SANCTITY ABOVE. Then, "I am Hashem who makes you holy" (Ibid.), AS YISRAEL RECEIVE SUPERNAL SANCTITY.

92. When should one hallow himself with this sanctity to include himself within it? When one reaches the holy name, Hashem Tzva'ot MENTIONED AFTER THE THIRD 'HOLY,' THE SECRET OF NETZACH AND HOD. There lies the secret of, "I am Hashem who makes you holy." I found this as a secret in ancient books. But we do not do it this way; rather, after THE THREE TIMES 'HOLY,' WE SAY "Hashem Tzva'ot" only, THAT IS, WE STILL DO NOT INCLUDE OURSELVES THERE. Then, when one reaches "the whole earth is full of His glory" (Yeshayah 6:3), WHEN SANCTITY IS DRAWN TO MALCHUT, one should include himself in that sanctity to be hallowed below in that lower glory, MALCHUT. This is the secret meaning of, "and it shall be sanctified by My glory" (Shemot 29:43). Then shall he do it specifically. AT FIRST, HE SHOULD INCLUDE HIMSELF IN MALCHUT, THE SECRET OF THE LOWER GLORY IN THE VERSE, "THE WHOLE EARTH IS FULL OF HIS GLORY," WHICH INCLUDES THE WHOLE EARTH AND ALL THE NATIONS. THEN HE SHOULD DRAW SANCTITY SPECIFICALLY, TO YISRAEL ALONE. In this way everything will be sanctified, AND SANCTITY WILL EXTEND FROM YISRAEL TO THE WHOLE WORLD. Whatever we do corresponds to the supernal angels, who say, 'Blessed is the glory of Hashem from His place,' which is the supernal glory, ZEIR ANPIN. Then we say, 'May Hashem reign forever...,' which is the lower glory, MALCHUT. WE ALSO INCLUDE OURSELVES IN "THE WHOLE EARTH IS FULL OF HIS GLORY," WHICH IS THE LOWER GLORY, RATHER THAN IN HASHEM TZVA'OT, WHICH IS NETZACH AND HOD OF ZEIR ANPIN, AND OF THE ASPECT OF THE HIGHER GLORY, AS THE ANCIENT SAGES DID.

93. In his book, Rav Yesa Saba SAYS, 'Holy, holy, holy' refers to the sanctity with which the Written Torah, ZEIR ANPIN, is hallowed, into one, THAT IS, IN HIS THREE COLUMNS, CHESED, GVURAH AND TIFERET. Then, facing them they give praise saying: 'Blessed is His glory of Hashem,' referring to the prophets, NAMELY NETZACH AND HOD OF ZEIR ANPIN. 'May Hashem reign forever' follows, WHICH IS MALCHUT. The meaning of this is that we need sanctity, a blessing and Malchut to be present in this sanctification, so they will all be together. 'Sanctity' is as it says; 'Holy...' blessing MEANS 'Blessed is the glory of Hashem from His place;' Malchut IS IN 'May Hashem reign forever.' We should therefore bring everything into completion. For that reason, one should meditate and be mindful of it every day. End of Ra'aya Meheimna (the Faithful Shepherd).