322. The sixth correction is "I saw what appeared to be fire" (Yechezkel 1:27). THIS IS THE FIRST TIME THAT HE USES THE WORDS "I SAW," THIS WAS NOT MENTIONED UP TO HERE FOR here the meaning is proper sight. The Holy One, blessed be He said: Whoever enters in this vision, and during his prayer his heart is lifted up at the Name of Yud Hei Vav Hei and his eyes are cast down at the name Adonai, him shall you bring in to this temple, for he is like the angels ABOUT WHOM IT IS WRITTEN: "As for their rims" (Ibid. 18) above, in Yud Hei Vav Hei, "and they were dreadful (or: 'had dread')" (Ibid.), downwards, towards the Shechinah, who is the dread of Yud Hei Vav Hei.
323. The Yud Hei Vav Hei rests on sight, hearing, smell and speech, FOR SIGHT AND HEARING ARE YUD HEI, AND SMELL AND SPEECH ARE VAV HEI. Adonai rests on doing, touching, mating using, and walking. This sight is THAT MODE OF VISION by light and by candle flame, about which it is said: ."..and Torah is light" (Mishlei 6:23). Smell is THE SMELL of the sacrifices, which are prayers. Speech is about Torah; speech is in prayer, and doing is for precepts. Mating using also is for performing a precept, as does touching and walking. Where there is sight and hearing but no Torah and no precepts, neither do the Holy One, blessed be He, nor His Shechinah, rest there. For the Holy One, blessed be He, rests on sight, WHICH IS CHOCHMAH, and so does His Shechinah, for the Torah is, "and Torah is light," and His sight is the Shechinah. FOR Yud Hei Vav Hei, WHICH IS ZEIR ANPIN, SAID: "make Myself known to him in a vision" (Bemidbar 12:6), WHICH IS the Shechinah, WHICH IS HIS VISION.
324. The thought that is within THE SENSES OF SIGHT, HEARING, SMELL, AND SPEECH, IS Binah, WHOSE LETTERS CAN BE REARRANGED AS the son (Heb. ben) of Yud Hei, because Yisrael, WHICH IS THE SECRET OF ZEIR ANPIN, WHO IS CALLED 'SON,' arose in a thought, WHICH IS THE SECRET OF YUD HEI. Contemplation is Chochmah, a hint being sufficient for the wise man, NAMELY AN INSPIRATION IS PRIOR TO CONCEPTUALIZING THE THOUGHT. Chochmah arose in a thought, which is Binah, since thought and inspiration are all one, for Chochmah is known only through Binah, and Binah is in the heart. Thus thought is in the heart and inspiration is in the heart.
325. Likewise, THERE IS hearing in the Torah, for it is a precept that one should hear THE READING OF the scroll of the Torah. And likewise, in the nose there is a sweet savor to Hashem. The Shechinah is a sacrifice TO YUD HEI VAV HEI, His burnt offering, and prayer is like a sacrifice, FOR BY MEANS OF THE SACRIFICE OR THE PRAYER THE SHECHINAH ascends to YUD HEI VAV HEI as a sweet savor unto Him, and is offered to Him in prayer. And, likewise, about speech IS WRITTEN: "Is not my word like a fire? says Hashem" (Yirmeyah 23:29). The FINAL Hei OF THE YUD HEI VAV HEI, which is the Shechinah, is His speech.
326. Just as the Shechinah is His sight, His hearing, His sweet savor, His speech, in the head, so, in the hands, She is His performance of precepts, in the body His bowing, in prayer His straightening upright; AND ALSO in the prayer, it is His standing. FOR RECEPTION OF THE FIRST THREE SFIROT IS CALLED BOTH 'STANDING UP' AND 'STANDING,' AS ABOVE, for She stands before Him always, and bows before Him and falls on Her face at His feet to asks mercy from Him for Her children. She is humble before Him and she is modest in His presence.
327. And She is not as the wicked bondwoman CALLED 'Lilit,' this who insolent, having no humility and no modesty, and she is the mother of a mixed multitude. For this reason, Solomon said: "A virtuous woman is a diadem to her husband" BEING THE SHECHINAH "but she that acts shamefully is as rottenness in his bones" (Mishlei 12:4). THIS IS THE HANDMAID LILIT. For the Shechinah is the Queen, whose handmaid is Lilit who has no humility nor modesty before the Holy One, blessed be He. And her children are similar, being a mixed multitude, and the Holy One, blessed be He, will in the future remove her and her children from the world, for they are bastards, born of the nine attributes, as described by the sages, NAMELY: THE CHILDREN OF A) A WIFE RAPED BY HER HUSBAND; B) A WIFE HATED; C) MENSTRUATING WOMAN (AT THE TIME OF INTERCOURSE); D) A WIFE WHOSE HUSBAND AT THE TIME OF INTERCOURSE THOUGHT SHE WAS SOMEONE ELSE OR HIS OTHER WIFE; E) A REBELLIOUS WIFE (AT THE TIME OF INTERCOURSE); F) A HUSBAND DRUNK (AT THE TIME OF INTERCOURSE); G) HAVING INTERCOURSE WITH A WIFE DIVORCED IN HIS HEART; H) A WIFE WHO IS INSOLENT; I) CHILDREN BORN TO A WIFE WHO HAD RELATIONS IMMEDIATELY PRIOR TO HER MARRIAGE. They are considered bastards by the Torah.
328. And likewise, the Shechinah is the mating of the Holy One, blessed be He, His union with the Righteous, who lives forever, WHICH IS YESOD. AND THE SHECHINAH is His walk. "Righteousness shall go before Him" (Tehilim 85:14) to act on His desire. AND THE SHECHINAH IS CALLED 'RIGHTEOUSNESS.' ALSO, "And it came to pass, before he had done speaking, that, behold, Rivkah came out" (Beresheet 24:15) THAT IS THE SHECHINAH THAT IS CALLED 'RIVKAH' came out to Him, to do His will. AND SO in sight, hearing, smell, speech, doing, body, mating, walking and, indeed, in every part, She is commanded to serve Him and to do His will.
329. And the children OF THE SHECHINAH, NAMELY YISRAEL, are also of Her form, for they have humility and modesty, all of them have Her qualities. And this is why the Holy One, blessed be He, commanded Moses: "Moreover you shall provide out of all the people able men, such as fear Elohim, men of truth, hating unjust gain" (Shemot 18:21). "Able men" are from the right side, which is Abraham, WHO IS CHESED THAT BECOMES CHOCHMAH, SINCE AT GREATNESS OF ZEIR ANPIN, CHESED, GVURAH AND TIFERET ASCEND AND BECOME CHOCHMAH, BINAH AND DA'AT, AS IS KNOWN, for the sight of the Torah is there, as it is written: "from His right hand went a fiery law for them" (Devarim 33:2). "such as fear of Elohim" are from the side of Isaac, WHO IS GVURAH THAT BECOMES BINAH, for hearing is there, as the prophet Habakkuk said: "Hashem, I have heard the report of You, and I am afraid" (Chavakuk 3:2). "Men of truth" are from the side of Jacob, WHO IS TIFERET THAT BECOMES DA'AT, for a sweet savor to Hashem, in the nose. "Hating unjust gain" is from the side of speech, WHICH IS MALCHUT, the fourth pillar, WHICH IS THE ASPECT OF Adam who has joined together with the patriarchs, AND IS CONSIDERED AS MALCHUT FOR THEM. AND MALCHUT IS CALLED 'MAN,' FOR the three living creatures are lion, ox, and eagle, THAT ARE CHESED, GVURAH AND TIFERET in sight, hearing, and smell, AS ABOVE, AND THE FOURTH PILLAR FOR THEM IS THE FACE OF a man in speech, NAMELY THE FIRST MAN.
330. "And place such over them, to be rulers of thousands (Heb. alafim)," namely from the side of the letter Aleph OF ADONAI; "rulers of hundreds," from the side of the letter Dalet OF ADONAI WHICH IS THE secret of the Dalet (= 4) hundred years that Yisrael were enslaved in Egypt. "Rulers of fifties," the Nun (= 50) of Adonai, "and rulers of tens" (Shemot 18:21), the Yud (= 10) OF ADONAI.
331. Yisrael are recognized by these qualities to be the children of the Holy One, blessed be He, and His Shechinah; that is, that there should be among them able (Heb. chayil) men, as in the verse: "A virtuous (Heb. chayil) woman is a crown to her husband" (Mishlei 12:4), for they are people of Chesed, CORRESPONDING TO CHESED OF ZEIR ANPIN. "Such as fear Elohim" CORRESPONDS TO GVURAH OF ZEIR ANPIN. "Men of truth" CORRESPONDS TO TIFERET OF ZEIR ANPIN, and not men of falsehood, for the Children of "Yisrael shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth" (Tzfanyah 3:13). "Hating unjust gain" CORRESPONDS TO MALCHUT, as a man who rejoices in his portion. And they are not as a mixed multitude, the children of the wicked bondwoman, LILIT, who are as a serpent before whom is the whole land, as it is written: "and dust shall be the serpent's food" (Yeshayah 65:25). WITH ALL THIS, he fears eating the dust until he is full, for he is afraid that there will not be enough for him. This is how it is with men of unjust gain, for even if they had all the money in the world, it would never be enough for them.