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Bo (Come unto Pharaoh)

If There Is an Angel as Mediator for Him

1) See how people must follow the path of the Creator and keep the commandments of the Torah so that through it, they will e rewarded with the ne!t world, and e sa"ed from all the accusers a o"e and elow# This is so ecause as there are accusers in the world elow, there are accusers a o"e who are ready to slander people# $) Those who keep the commandments of the Torah and walk on the straight path fearing their Master, how many ad"ocates do they ha"e a o"e, as it is written, %If there is an angel as mediator for him&' It is also written, %Then let him e gracious to him, and say, ()eli"er him from going down to the pit, I ha"e found a ransom#*& +or this reason, happy is he who keeps the commandments of the Torah# ,) And why the need for an angel to ad"ocate a person' After all, it is written, %+or the -ord will e your confidence and will keep your foot from eing caught#& It is also written, %The -ord will keep you from all e"il,& that the Creator sees all that a man does in the world, oth good and ad, and He says, %(Can a man hide himself in hiding places so I do not see him'* declares the -ord#& Hence, why do I need an angel to recommend or reprimand' .) The Creator certainly sees e"erything# /et, it is written, %Howe"er, put forth /our hand now, and touch his one and his flesh#& It is also written, %/ou incited Me against him to ruin him without cause,& to show that he was gi"en to the hands of the other side, to slander the things in the world and to ha"e them gi"en to him# And those things are hidden from the Creator and you are not fit to follow them and study them, since they are the laws of the Creator and people are not permitted to scrutini0e them, e!cept those true righteous who know the secrets of the Torah and walk y the path of wisdom, to know those things that are hidden in the Torah# It is written, %Happy is the people that know the 1oyful shout,& who know the ways of the Creator2that He shouts for 1oy and enefits through messengers although He can do it Himself# And here in the words, %Come unto 3haraoh,& the Creator wanted 3haraoh to send the children of Israel e"en though He could ha"e deli"ered them against his will#

There 4as a )ay 4hen5 Satan Also Came among Them

6) %7ow there was a day when the sons of 8od came to present themsel"es efore the -ord#& %7ow there was a day& is Rosh Hashanah 9He rew, 7ew /ear*s :"e;, when the Creator rises to 1udge the world# Thus, %7ow there was a day when he came there#& That day is the day of Rosh Hashanah# <) %4hen the sons of 8od came#& These are the appointed ministers, the emissaries in the world, watching o"er people*s deeds# %To present themsel"es efore the -ord,& as it is written, %And all the host of hea"en standing y Him on His right and on His left#& =ut in this te!t, %To present themsel"es efore the -ord,& I ha"e found the Creator*s lo"e for Israel# =ecause these are emissaries appointed o"er watching o"er people*s actions, they wander and roam the world, gathering all the deeds, and in the coming 1udgment day, when the world is 1udged, they will ecome accusers, standing and accusing people# And of all the nations in the

Come unto 3haraoh

world, the appointees will not watch actions ut only those of Israel, since they are the sons of the Creator# >) And when Israel*s deeds are deemed improper, when these appointed emissaries wish to present Israel*s deeds, they present themsel"es efore the Creator# This is so ecause when Israel do things that are not good, they seemingly diminish the force of the Creator# And when they do good deeds they gi"e strength and power to the Creator# It is written a out that, %8i"e strength to 8od#& 4ith what do they gi"e strength' 4ith good deeds# This is why on that day, all the appointed ministers present themsel"es efore the Creator# Certainly, %=efore the Creator,& for ecause they ha"e gathered to accuse Israel, they present themsel"es efore the Creator, seemingly, to diminish His strength# ?) %And Satan came among them, too#& The word, %too,& implies the inclusion of the sons of 8od, since they all come to slander Israel# And Satan 1oins them ecause he is the iggest slanderer of all# =ecause the Creator saw that they all came to slander, the Creator immediately told Satan, since he was the iggest, %+rom where do you come'& )id the Creator not know where he was coming from that He needed to ask him' The answer is that He wished to please Satan, that y these words He ga"e him room to accuse as he wished# @) %And the -ord said unto Satan5 Then Satan answered the -ord#& %+rom roaming a out on the earth#& Thus, inha iting the land was gi"en to the side of the others, to the se"enty nations, e!cept for the land of Israel, which is sanctified to Israel# Hence, when he said, %+rom roaming a out on the earth,& which is the land of Israel, the Creator saw that he wanted to slander Israel, and not Ao or others whom the nations2dwellers of the rest of the nations2 appreciate# He promptly said unto Satan, %Ha"e you considered My ser"ant Ao '& 1B) He saw that now was the time to gi"e Satan a piece to deal with and to stay away from Israel# It is like a shepherd who wished to take his sheep across a ri"er, and a wolf came to prowl on the sheep# The e!perienced shepherd took a ig heCgoat and ga"e it to the wolf, saying, %-et it struggle with the goat until I take my sheep across the ri"er, and then I will come ack and take this one, too#& This is what the Creator did, gi"ing Ao to Satan, to deal with him and to not slander Israel# And Satan promptly dealt with him and did not slander Israel# 11) %Then Satan answered the -ord#& It is not surprising with a ser"ant whose master does his will, that he fears him# Demo"e /our pro"idence from him and /ou will see if he fears /ou or not# 1$) In a time of trou le, when a piece is gi"en to this side to deal with, it then completely mo"es away# Similarly, when sacrificing a scapegoat on the eginning of a month and on the )ay of Atonement, a piece is gi"en to the Sitra Achra to deal with, so it will lea"e Israel in their kingdom# =ut here came the time to take this share for the Sitra Achra from the whole of A rahamEs seed, as it is written, %=ehold, Milcah, too, has orne children5F0 his first orn#& And Ao was in the land of F0, meaning he was from A rahamEs family# 1,) 4hen Satan said to the Creator, %+rom roaming in the earth,& he asked of the Creator to pass 1udgment on Israel# This is ecause 1ust a land is the land of Israel, and he had the 1udgment o"er A raham and he collected from the Creator, since the 1udgment was not carried out on Isaac when he was sacrificed at the altar ecause he did not ha"e a su stitute for the sacrifice he had prepared on the altar with the ram# =ut here Isaac was already on the altar and was fully made into a sacrifice, ut the 1udgment was not e!ecuted in him# And he

Come unto 3haraoh

asked the Creator for this, as he asked for 1udgment on selling Aoseph for se"eral generations, and all that Satan asks for, he asks 1ustly# 1.) And from the time Isaac was sa"ed and was replaced in the sacrifice, the Creator has een preparing Ao 2who li"ed in the land of F02for that slanderer# This is said immediately after the inding of Isaac# =ut here, in the irth of F0, Satan came to take his share from all of A rahamEs seed, and he will not come near to harm Israel# 16) It is all in 1ust 1udgment# As Ao sentenced, so he was sentenced# Ao was among 3haraoh*s counselors# And when 3haraoh rose against Israel and wanted to kill them, Ao told him, %7o, take their money and rule their odies with hard work, and don*t kill them#& The Creator told him, %/ou will e sentenced to the same sentence that you passed o"er Israel#& 4hat does it say' %Howe"er, put forth /our hand now, and touch his one#& As he sentenced Israel, so he himself will e sentenced, e"en though in all other things he feared the Creator# 1<) %=ut spare his soul#& He was gi"en dominion o"er his flesh, as it is written, %The end of all flesh has come efore Me#& %The end of all flesh& is the destroying Satan# %Come efore Me,& to recei"e permission, which is the meaning of, %The end of all flesh#& It is not called, %The end of all spirit,& which is an end that comes from the side of darkness2 male 1udgments# %And to the farthest limit& is like, %to all flesh,& since there is another end, the end of the right, in holiness# And the one here is another end, which comes from the left2 darkness# This is why he was gi"en permission to hurt his one and his flesh# 1>) 4as he not punished 1ustly, ut rather due to the words of the slanderer, who incited and di"erted Him' Indeed, it was all 1ustly doneG he was sentenced as he sentenced Israel with 3haraoh# 1?) The words, %Although you incited Me against him to ruin him without cause& do not mean, %you incited Me to swallow him,& ut %you incited Me against him#& %Against him& is in His mind2what He thinks# %Although you incited Me,& as Ao said, %and shine upon the counsel of the wicked#& Similarly, %=ut they decei"ed Him with their mouth and lied to Him with their tongue#& This is difficult, as well, for can the Creator e seduced' Howe"er, it did not say, %=ut they decei"ed Him and lied to Him,& ut only, %=ut they decei"ed Him with their mouth#& It is with their mouths that He was seduced, that they think so, when it is really not so# 1@) =ut can he slander efore the Creator, who knows e"erything' /es, ecause he is an old and foolish king, as it is written, %A poor5 lad is etter than an old and foolish king#& And ecause he is king o"er people, he can slander man, since he is the people*s trustee# That is, eing king o"er them, he is their trustee# $B) This concerns only the sentence of an indi"idual# =ut concerning the sentence of the world, it is written, %And the -ord came down to see#& %I will go down and see,& so he was not gi"en faith, ut he is in the hands of the Creator alone, since He did not wish to destroy the world according to the words of the slanderer, whose desire is always to destroy# How do we know this' It is written, %Man puts an end to darkness and to the farthest limit he searches out#& He searches to destroy e"erything, which is, %The end of all flesh has come efore Me,& that Satan, called, %The end of all flesh,& has certainly come to destroy# $1) It has een e!plained that in the eginning of the year, two sides stand opposite the world# All those who come efore the Creator with repentance and good deeds are rewarded with eing written on the side of life, which produces results of life# And those who are from that

Come unto 3haraoh

side are written to life# And all those who come with ad deeds, to put people to death, are written on the other side, which is death, called %death,& and where death lies# $$) And on that day, these two sides2life and death2stand# There are those who are written to the side of life, and those who are written to the side of death, and sometimes the world is in etween, half sinner and half righteous# If a righteous is found, he sentences the world and all stand and are written to life# =ut if a sinner sentences the world, all are written to death# $,) At that time, the world was in etween, half sinner and half righteous# And the slanderer wished to accuse the world and sentence the world to a scale of sin# 3romptly, it says, %Ha"e thou considered My ser"ant Ao , that there is none like him in the earth#& Since he was set apart, the slanderer instantly attacked him# Hence, one should not e!clude oneself from the pu lic so he will not e noted specifically and will not e slandered a o"e# $.) It is written a out the Shunammite that she said, %I dwell among my own people#& This means that if one does not wish to e!clude oneself from the pu lic, %I dwell among my own people,& to this day# %Among my own people& means I will e known a o"e in one collecti"e# And here, with Ao , since he was known and noted a o"e, the slanderer immediately charged him and said, %)oes Ao fear 8od for nothing'& He does not fear /ou and strengthens in good deeds for nothing, as it is written, %Ha"e /ou not made a hedge a out him'& =ut take away that goodness that /ou ha"e gi"en him and you will immediately see, %he will surely curse /ou to /our face,& will lea"e /ou and cling to the other side# 7ow there is food on /our ta le# Demo"e /our ta le from him and we will see from whom he is and to which side he clings# $6) He immediately said unto Satan, %All that he has is in your hands,& to show that Ao *s fear of the Creator was to maintain his wealth# 4e learn from this that all those who fear the Creator for their wealth or for their sons, it is not proper fear# This is why the slanderer said, %)oes Ao fear 8od for nothing'& as it is written, %Ha"e /ou not made a hedge a out him'& /ou lessed his deeds and this is why he fears /ou# And then he was gi"en permission to accuse him and to show that Ao was not ser"ing the Creator out of lo"e# $<) =ecause he was tested, he departed the way and did not maintain his firmness# 4hat does it say' %Through all this Ao did not sin& with his lips, though he did sin in his will# -ater, he sinned in all, as it is written, %the earth is gi"en into the hand of the wicked#& $>) And should you say that no other man ut Ao was tested, it is written, %The -ord tries the righteous#& +or this reason, Ao , too, was tested# And e"en though he did not remain properly firm, he did not e!it the domain of his Master to adhere unto the other side# $?) How long was his trial' The go"ernment of the other side is twel"e months, as it is written, %the sentence of the wicked in hell is twel"e months# And ecause he did not cling unto the other side, it is written, %The -ord lessed the latter days of Ao more than his eginning#& $@) Ao *s is not a trial from the Creator, as are the trials of the rest of the righteous, since it is not written, %And 8od tried Ao ,& as it is written, %8od tested A raham#& A raham sacrificed his only son to the Creator with his own hand, whereas Ao ga"e nothing and passed nothing unto the Creator# ,B) And he was not told of the test, as was A raham, since it was e"ident to him that he would not e a le to properly endure it# Instead, he was gi"en to the hands of the accuser# Moreo"er, it was done y the Creator*s sentence, for ha"ing inflicted Israel with hard la or in

Come unto 3haraoh

:gypt# Thus, the Creator drew the attention of the slanderer to this sentence, as it is written, %Ha"e you noticed My ser"ant Ao '& ,1) %So it came a out in the course of time that Cain rought#& It writes, %in the course of time,& not %in the course of right& 9in He rew the difference is only one letter;, since %in the course of time& is the Sitra Achra and %in the course of right& is holiness# This is so ecause he re1ected %in the course of right& and mo"ed closer to %in the course of time#& It is written, %=ut go thy way till the end#& And )aniel said, %To which end, the end of right or the end of time'& And the Creator answered him, %The end of right,& which is in holiness# This is also what )a"id feared, when he said, %-ord, make me know my end,& the end of time or the end of right' And what does it say here' %So it came a out in the course of time,& which is in the Sitra Achra, and not in the course of right, which is in holiness# Hence, his offering was not accepted, since it was from the Sitra Achra# ,$) %And A el, too, rought#& 4hat is %too&' %Too& is including, for he, too, rought a little to the Sitra Achra, as did Cain, ut his offering was all for the Creator, for the offering was essentially to the Creator, and he ga"e a piece to the other side, as it is written, %And from their fat#& This means that he offered the ma1ority of the sacrifice, the fat, to the Creator, and ga"e the ad part to the Sitra Achra# =ut Cain ga"e the ma1ority of the offering to the course of time, which is the Sitra Achra, and ga"e a share to the CreatorH hence, it was not accepted# ,,) It is written a out Ao , %And his sons used to go and hold a feast5 4hen the days of feasting had completed their cycle#& The slanderer was at the feast e"ery day, and he could not pre"ail o"er him, ecause it is written, %Ha"e /ou not made a hedge a out him, and a out his house'& Thus, he ne"er ga"e a share to the Sitra Achra, ecause it is written, %And offering urnt offerings according to the num er of them all#& And the offering rose up and he did not gi"e a share to the Sitra Achra# Had he gi"en him a share, Satan would ha"e een una le to pre"ail o"er him later# All that Satan took from him was of his own, since he did not gi"e him a share of his offerings# ,.) 4hy did the Creator harm him ecause he did not gi"e a share to Satan' Had he gi"en his share to the Sitra Achra, he would ha"e cleared the way for holiness, since the Sitra Achra would depart from the Temple and the holy side would soar upwards# =ut he did not do so, and this is why the Creator sought to ha"e 1udgment o"er him# ,6) Aust as he separated and did not include good and ad when he did not gi"e a share to the Sitra Achra, in order to purify the holiness, He sentenced him similarly2first gi"ing him good, then ad, and su seIuently ringing him ack to the good# And so it should eH man should know the good and know the ad, and to ring himself ack to the good# This is the secret of faith, Nukva# Ao was of 3haraoh*s ser"ants, which is why it is written a out him, %He that feared the word of the -ord among the ser"ants of 3haraoh#&

The Sea Monsters

,<) %Come unto 3haraoh#& It should ha"e said, %8o unto 3haraoh#& =ut He allowed Moses into rooms within rooms, to one high sea monster, from which se"eral degrees descend# ,>) And Moses feared and did not approach, e!cept to those 7iles that are his degrees# =ut he feared the monster itself and did not come near ecause he saw it rooted in the upper roots# ,?) Since the Creator saw that Moses was afraid and no other appointed emissaries a o"e could approach it, the Creator said, %=ehold, I am against you, 3haraoh king of :gypt, the

Come unto 3haraoh

great monster that lies in the midst of his ri"ers#& The Creator needed to wage war against him, and no other, as it is written, %I, and no emissary#& And they e!plained the wisdom of the monster that lies in the midst of his 7iles to those %who tra"el on the road,& who know the secret of their Master# ,@) %And 8od created the great seaCmonsters,& which is the whale and its female partner# The word %monster& 9in He rew; is written without a Yod, since he killed the female, and the Creator ele"ated her to the righteous# Hence, only one great monster remained# Also, know that a whale is a pure fish# The whale and his female partner are of a "ery high root# This is ecause the sea is Malchut from the discernment of Hochma, and the most important of all sea creatures is the whale# Thus, he is the whole of the Hochma in the sea, although he does not e!tend from Hochma herself, ut from Bina that returned to Hochma, the left line in her, called, %the point of Shuruk#& This is why it is written a out them, %And 8od created the great seaCmonsters,& since Bina is called Beria# And yet, his place was not determined as the sea itself, which is Malchut de 9of; Atzilut# Dather, a place was prepared in the world of Beria, outside of Atzilut, elow Malchut de Atzilut, which are the ten 7iles# =ut if they are from degrees of holiness, why were they killed, since the Nukva was killed instantly and the male was killed later, too, as it is written, %And He will slay the monster that is in the sea&' It is so ecause killing means annulment of his degree and return to Atzilut# And at the end of correction, all three worlds BYA will e cancelled and will return to Atzilut# =ut if it were necessary to kill the female so the world would not e ruined, why did He create her to egin with' After all, this killing refers only to her ser"ice of the whale, ut she was not altogether re"oked, as the souls of the righteous feed off her# .B) The great seaCmonster, which is the male whale, sur"i"ed and was lying within the nine 7iles, which correspond to the nine Sefirot HBD, HGT, NHY# And one 7ile, whose waters are still, is Keter# The lessings of the waters of the garden, which is Malchut de Atzilut, fall in it three times a year# Those are the three lines, of which it is said, %Three times a year all your males shall appear#& And if only twice occur2only two lines, right and left2the 7ile is lessed ut not as much ecause the middle line is missing# And if only one occurs, either right or left, it is not lessed y it# And the nine 7iles that are the ottom nine Sefirot recei"e from the 7ile that is Keter# .1) And this monster which comes in the Keter of the 7iles gradually strengthens in it, and swims and enters the sea2Malchut de Atzilut2where it rules and swallows se"eral species of fish, which are degrees within the sea that are inferior to it# It swallows them, they are completed within him, and he returns to the still 7ile# And these nine 7iles come up toward him to recei"e their a undance, since they recei"e their a undance from the still 7ile, their Keter# And around the 7ile are se"eral types of trees and grass# And this is the first among the 7iles, Keter# .$) The order of elicitation of the ten 7iles is that three drops, from the three lines included in the left line, emerge from the left side, from one tu e, eing Yesod de A, which stretches and comes out# And each drop e!pands into three drops, making it nine drops, and each drop ecomes one 7ile# These are the nine 7iles that gradually intensify, and swim and surround all the firmaments2the oundaries of the second restriction#

Come unto 3haraoh

.,) After these drops complete their elicitation, what remains of them2all the discernments of Keter and Hochma a o"e Bina2which does not e!tend with the three lines, is a single drop that stays and Iuietly falls among the 7iles and ecomes a 7ile# This is the silent 7ile, the still 7ile# ..) The 7ile that comes out, Yesod de A, which stretches and comes out, educes other drops of lessings from the right side# 4hen it estows upon Malchut from the three lines included in the right line, what remains of these drops and did not come out with them, from the Sefirot a o"e Bina, too, which do not e!tend with the three lines, is one drop that remains of these lessings, which emerges Iuietly and falls in the still 7ile# Thus, the still 7ile has illumination of the right and is the most important 7ile# .6) 4hen these four ri"ers that emerge from the 8arden of :den e!it and separate, that ri"er, called 3ishon, falls into the still 7ile and is included in it# Hence, the kingdom of =a el is included in that ri"er, for 3ishon is the kingdom of =a el# 3ishon is the first Rosh 9head; of the four ri"ers, and =a el is the Rosh of the four MalchutsH hence, 3ishon is =a el# And all other 7iles are nourished and filled y this still 7ile# .<) 4ithin each 7ile there walks and swims one monster# There are nine monsters, and each punctures a hole in its head, as it is written, %/ou roke the heads of the sea monsters in the waters#& :"en this great monster is so ecause they all low wind upwards and not down# They recei"e from the middle line, which determines that the illumination of the right will spread from a o"e downwards and the illumination of the left will shine only from elow upwards, and the monsters are all from the illumination of the left# Hence, they low wind only upwards and not downwards# This is why they ha"e a hole in their heads, an orifice that came to them from the Masach de Hirik of the middle line, which diminished the GAR de GAR in them# This is the meaning of, %/ou roke the heads of the sea monsters in the waters#& And e"en at the time of Gadlut 9adulthood;, when the Masach descends from Bina to its place, the hole remains in their heads, since the Gadlut does not shine from a o"e downwards, since it lacks GAR de GAR, which is why the hole remains in their heads, e"en in the great monster# .>) %In the eginning 8od created#& %And 8od created the great seaCmonsters#& =oth use the term %creation#& This shows that opposite e"ery act in the ten utterances in the act of creation stand these ten 7iles, where one monster flutters in the wind opposite each of them# This means that one monster out of each of the ten 7iles flutters in its spirit opposite its corresponding action in the ten utterances of the act of creation# .?) This is why the world is shocked once e"ery se"enty years, since when this great monster shakes and rings up its fins, all those who are in the 7iles shake with it# Also, the whole world shakes, and the land is shocked, for all are included in this great monster# /ou already know that the degree of a whale, which is the great monster, is the Hochma that stretches from the left line# This Hochma appears only on the Sefira of Malchut in each degree, called %the fin& in the whale# Also, it is implied in the num er, onceCe"eryCse"entyC years, that se"enty years are the se"en Sefirot HGT NHYM, one of which is Malchut# /ou also know that the e!tension of Hochma comes in 1udgments, as it is written, %The world is shocked once e"ery se"enty years,& in the illumination of Malchut, which ele"ates them in order to e!tend Hochma# And it is shocked since it is the way of Hochma to e drawn through 1udgmentsH hence, it is shaken when drawing them# And ecause all are included in it and recei"e their a undance from it, they are all shaken with it#

Come unto 3haraoh

.@) %And the earth was unformed#& +ew are the ones who know how to imply the act of creation through the great sea monster# And since the whole world e!tends and cascades from the fin of that great monster, we should understand how it is implied in the whole act of creation# Since the whole of the act of creation is in Hochma 9wisdom;, as it is written, %In wisdom ha"e /ou made them all,& and the great monster is the whole of the Hochma, it is therefore necessary that e"erything e!tends from it# Moreo"er, it is specifically from the fins, which are his Malchut, since the illumination of Hochma appears only from the Malchut# 6B) %And the earth was unformed and "oid#& %4as,& pre"iously, means that it was unformed efore the correction egan# This is so ecause in that first, still 7ile, when the great monster entered it, it was filled with illumination of Hochma, and it swims and puts out the sparks that were gathered from the worlds that were ruined in the eginning, during the reaking of the "essels# At that time, sparks, which are 1udgments, came out to all sides# =ut now, the great monster puts out and re"okes these 1udgments, since Hochma Iuenches all the 1udgments# 61) Those other monsters were and were not# =ecause their illumination is not apparent in them, it is as though they did not e!ist# Their power is weakened so they will not destroy the world, e!cept once e"ery se"enty years when they intensify y the strength of that great monster, and he alone intensifies# =ut if his Nukva had een li"ing with him, the world would not e a le to withstand them# Hochma appears only in the Sefira of Malchut# This is so ecause once the two lines2right and left2emerge, a dispute occurs etween them, hell came out of this dispute, and the world was ruined, until the middle line came out and diminished the left line so it would shine only from elow upwards# And the illumination from elow upwards is regarded as light of Malchut, female light# Hence, Hochma that comes from the left cannot shine in the upper nine, in the male light, which imparts from a o"e downwards, ut only in Malchut, which imparts from elow upwards, considered !AK de GAR# And Malchut is implied in the once e"ery se"enty years# :"en though they were created, it is as though they ne"er were# This is so ecause their illumination, Hochma, ne"er appears in them ecause Hochma does not appear in the upper nine, whose force was weakened y the middle line, which reduced the male light from the illumination of Hochma to stop the dispute and to su due the left efore the right so the world would not e ruined y the dispute# =ut once e"ery se"enty years they intensify Jonly in their Malchut), since the light appears in their Malchut, which recei"es from the great monster and shines from elow upwards# This is so ecause the great monster2the whole of the light of Hochma2shines only in its Malchut, only from elow upwards, discerned as !AK de GAR# The male can impart from a o"e downwards only if it is in unity of male and female# =ut without a Nukva 9female;, it is considered !AK without a GAR# Hence, since the middle line diminished the GAR de GAR of the left line through the Masach de Hirik, it killed the Nukva of the whale, which is the great monster# Thus, the male whale remained without a female, which is !AK de GAR that shines only from elow upwards# This diminution is necessary ecause y that, the middle line made peace etween the right and the left# Thus, it was necessary to kill her# It turns out that the nine monsters recei"e from the great monster, which is a female light# Thus, the Nukva of the whale was killed y the Masach de Hirik of the middle line, called %the Creator#& 6$) Fntil the Creator killed the whale*s Nukva, the land was unformed# It was unformed, ut after He killed her, the land was "oid, meaning the land egan to e!ist# %And darkness was

Come unto 3haraoh

upon the face of the deep,& since the act He had done had not yet shone# +our actions unfold in the middle line when it comes to make peace etween the two lines and to connect them to one anotherG 1# $# ,# .# The first restrictionH The Masach of the first restrictionH The second restrictionH The Masach of the second restriction, where the le"el of Hassadim emerges to unite the two lines in one another#

Two things are said here a out the great monster# The first is that He killed his Nukva# The second is that He crushed the head of the male himself and punctured a hole in his head, as it is written, %/ou roke the heads of the sea monsters in the waters#& This is so ecause there are two kinds of Masachim 9screens;G of the first restriction, and of the second restriction, which come with the Masach de Hirik in the middle line# 4ith the Masach of the first restriction, He killed the Nukva of the great monsterH and with the Masach of the second restriction, He crushed the head of the male# And as it was written, the land was unformed until the Creator re"oked the Nukva, when the force of the first restriction was e!tended upon her, which is the preparation to the coming of the Masach of the first restriction through the middle line# And once the middle line e!posed the Masach of the first restriction, which kills the monster*s Nukva, and a ivu" at the le"el of Ruach emerged on it, the land was mitigated y this Masach, and it is called, %"oid#& It e!ists through this le"el of Ruach that emerged on the Masach of the first restriction, since the light disappeared again and did not shine, and it ecame dark# Then, this darkness mo"ed to the discernment of the second restriction, which reached all the way to Bina, and thus prepared the Masach of the second restriction# 6,) 4hat did the Creator do' He crushed the head of the male great monster through the Masach of the second restriction, which is the ascension of the Masach of Malchut to the place of Bina# Thus, GAR de Bina disappeared, as well as all the degrees elow Bina, among which are the great monster# The concealment of the monster*s GAR through Bina#s 1udgments made a hole in his head, which is his GAR, and the monster surrendered, since the deep elow, meaning Malchut in her place, did not shine# =ut now, through Malchut#s ascension to Bina, the illuminating le"el of Ruach emerged on it, as it is written, %And the spirit of 8od ho"ered#& Hence, the serpent surrendered and recei"ed the Masach of the second restriction, which is the hole that was punctured in his head# 4hy did the Masach of the first restriction not shine' It is ecause this great monster was lowing wind 9Ruach; on the deep and darkened it# Also, it was not ho"ering elow ecause the le"el of Ruach that emerges o"er the Masach of the first restriction is unfit to recei"e GAR, e"er# It is written that this great monster was lowing the le"el of wind 9 Ruach; of the first restriction on the deep and darkened it so it would ne"er e fit for reception of light# 4hen the Ruach is elow in the Malchut that is not mitigated in Bina, he does not ho"er# This is so ecause ho"ering means that the wind 9Ruach; lows to and fro, meaning there is no consistency of le"el in it, and it is still worthy of a higher le"el# And this Ruach of the first restriction was not ho"ering, ut was permanently set at this le"el of Ruach, since the Ruach of the first restriction is unfit to rise any higher#

Come unto 3haraoh

6.) And another Ruach passed, of a o"e, meaning Ruach that emerges o"er a Masach of the second restriction# It struck and lew on that wind 9Ruach;, which emerged on the Masach of the first restriction, and Iuieted it, that is, annulled it, as it is written, %And the spirit of 8od ho"ered o"er the face of the waters#& This is so ecause this le"el of Ruach of the Masach of the second restriction is ne"er still, ut ho"ers to and fro# It is as we learned, that the Creator struck wind against wind 9Ruach against Ruach; and created the world, for as long as the Ruach of the first restriction ruled, He could not create the world# Hence, the Ruach of the second restriction struck it and created the world# 66) %And 8od saidG (-et there e light,*& since the light of a o"e, the GAR, had shone# This is so ecause the Yod departed the Avir 9air; and ecame $hr 9light;, since He struck the lowing wind and departed from o"er the deep and did not co"er it# =y cancelling the le"el of Ruach, He co"ered the deep from recei"ing the illumination of GAR# And since the deep illuminated and the Ruach departed, there was light, as it is written, %-et there e light#& 6<) This light shone upon the head of the great monster, since after Bina had attained his GAR, the monster, too, regained his GAR# Thus, water came out of its nostrils to estow upon the rest of the degrees, and the wind was lowing upwards# To estow upon the rest of the degrees, the light descended into water ecause his GAR de GAR diminished and remained only in !AK de GAR, called %water#& This happened y the decision of the middle line, from the Masach of Behina Gimel, called Hotem, which ser"es the le"el of Hochma, the le"el of AB# It follows that with respect to GAR de GAR, it has only the le"el of Ruach# Also, it is known that e"en though it shines only in !AK de GAR, it must still recei"e complete GAR first, and su seIuently the GAR de GAR depart it and it remains with !AK de GAR, which are !AK of the le"el of AB# This is why he first says that it shines in the form of light, ut that afterwards, when the GAR de GAR disappear and the light returns to the discernment of water, he says that water was coming out of its nostrils# 3re"iously, this perfect light had shone until the light descended from Bina and it sparkled the lights of the sun to AB# This refers to A that o tained the le"el of AB, called se"entyCtwo lights, which is the le"el of Hochma# Since these lights were written in the sun elow, the wicked in the world knew them and worshipped the sun# They worked to e!tend the light from it from a o"e downwards# 4hen the Creator looked at those wicked ones who wanted to draw the light from a o"e downwards, He raised the light and concealed it from the acts of the wicked ones# And since this monster was rising and falling, and he, too, e!tended the light from a o"e downwards, due to the deeds of the wicked ones, He struck these 7iles and destroyed them y the force of the 1udgments that e!tend with the illumination from a o"e downwards, until He concealed the light and it did not appear# 6>) And He planted that seed in one righteous, which is Yesod de A, the garden*s gardener# And the seed in the garden, which is Malchut, is the concealment and hiding of that light# This means that the concealment is not a sence, on the contrary, it is a seed of lessing, that the concealment itself will ecome light once more, like a plant that uds from the seed# 6?) 4hen this great monster saw that the seed of this light grew in the garden, which is Malchut, meaning that the monster was once again recei"ing the $hr Hochma 9light of Hochma; that grew in Malchut, it awakened to estow upon the other side, the other ri"er from among the four ri"ers, whose name was 8ihon# At that time, the waters of the 8ihon were di"ided through one trail of the monster# The monster went to the seed that grew and

Come unto 3haraoh

ecame light within the garden, Malchut, recei"ed it, and illuminated in the ri"er with this seed*s light of Gadlut, and it was called 8ihon# 6@) And King Solomon rose to greatness from the Gadlut of that seed, when he rose to kingship, as it is written, %And ring him down to 8ihon#& It is also written, %Anoint him there#& There, and nowhere else, since King )a"id knew that other waters rise to another Malchut, and this Malchut, from 8ihon, was a strong Malchut# <B) And that great monster was awakened to estow upon the ri"er of 8ihon, and the fins of that whale2his Malchut2rose up in the ri"er 8ihon to strengthen in it# And all the other 7iles rise and fall y the force of this great monster# And once the ri"er 8ihon illuminated, it reentered that Iuiet 7ile and was stilled in it, meaning it did not acti"ely impart Hochma# <1) Then, when that light was concealed a o"e, to that gardener, the first darkness came out, prior to the emission of the light# It struck the monster*s head in that hole that was made in it, and a thread was spread etween the illumination that remained of the hidden light and that darkness of this dark, as it is written, %and 8od separated the light from the darkness#& It e!plains the order of concealment that was made y Malchut#s return to Bina# /ou already know that Malchut#s ascent to Bina causes the di"ision of each degree into two# /et, there are two actions hereG first, Malchut#s Tzimtzum 9restriction; rises to Bina, as it is written, %And darkness was upon the face of the deep#& Then, the Masach of Malchut rose and was corrected in Bina, as it is written, %And the spirit of 8od ho"ered o"er the face of the waters#& Then, when the Masach in Bina was erected, too, and completed the degree there, the Keter and Hochma were considered to ha"e stayed in the degree in the form of light# This is the light of Katnut 9smallness; of Nefesh and Ruach that dresses the two Kelim, Keter and Hochma, which is the illumination that remained after the light was hidden# And Bina and TM elow the ending Masach are considered to ha"e departed that degree, and are considered darkness# Two actions took place when the light was concealedG 1) He created darkness through the ascent of the Tzimtzum in Malchut to Bina, as it is written, %And darkness was upon the face of the deep#& $) The darkness struck, meaning connected to the orifice that was stretched in his head through the ascent of Malchut#s Masach to Bina, as it is written, %And the spirit of 8od ho"ered#& Then, one string was stretched, eing the Masach that ends the degree elow Keter and Hochma, etween the illumination that remained of the light that was concealed2 Keter and Hochma that remained in the degree2and that darkness of that dark, Bina and TM that departed the degree ecause they were elow the Masach that ends the degree# <$) =y this separation of the string that separated, this monster separated those 7iles from the darkness, too# In other words, in them, too, Malchut rose to their Bina in a Tzimtzum and Masach in her# And the Masach in Bina#s place separated their Keter and Hochma, which remained in the degree, from their Bina and TM, which departed the degree and were in the dark# And the fish were separated to their kinds, those from these, with that separation that was made in the 7iles# <,) 4hen the holy, upper water were separated# )uring the Gadlut, Malchut departed Bina once more and Bina and TM returned to the degree# And since she already had fi"e Kelim, KHB TM, the GAR returned to them and she had fi"e lights, NRNHY# At that time, the upper water is called %holy#& This is when all the 7iles were separated and rose into the still 7ile that was separated from them all#


Come unto 3haraoh

Also, they enter and e!it it three times a day, since during the Katnut2when the ending Malchut is in Bina and Bina and TM departed the degree2all of Bina and TM of the upper degree fell into Keter and Hochma of the one elow it# And at the time of Gadlut2when Bina and TM of the degree return to it2they ele"ate Keter and Hochma of the lower degree with them, too# Thus, Keter and Hochma of the ottom degree recei"e the GAR in the upper one, since the lower that rises to the upper ecomes like it# Accordingly, Bina and TM of the still 7ile, too, fell into Keter and Hochma of the 7iles during the Katnut# )uring Gadlut, the still 7ile, too, ele"ates its Bina and TM to it, and with them rise the Keter and Hochma of the 7iles, which recei"e GAR from him# And their Keter and Hochma remain in the degree and rise during the Gadlut, since when he rings his Bina and TM ack, the Keter and Hochma of the 7iles rise along with them and recei"e GAR, called %three times a day,& since the lower that rises to the upper ecomes like it# <.) And all those fish, which are the degrees and the souls that grow inside these 7iles, are separated from one another, since the ending Masach separates the Keter and Hochma in each one from the Bina and TM in each# And they are called, %nights,& since the degrees of the left are called, %night#& Those from the degrees of Keter and Hochma in them are the heads of all those from the degrees of Bina and TM in them, which departed the degree# And those from within rule o"er all of them, and they are called, %the first orn of :gypt#& +rom here, the first orn spread outside, from the degrees that elong to Bina and TM# And all are fed y the waters of these 7iles, and this great monster rules o"er all of them# <6) It is all y separation of upper and lower water, as it is written, %and let it separate the waters from the waters#& The holy, upper waters, Keter and Hochma, e!celled and were separated to e a o"e# And the lower waters, Bina and TM, were all separated from one another to e elow# And the holy were separated from the unholyH hence, the angels a o"e are called %separated,& since they are separated from one another2the Keter and Hochma in them from the Bina and TM in them, according to their kinds# <<) %And 8od saidG (-et the earth put forth grass#*& The earth is Malchut# And the %her yielding seeds& are the light that grows out of the sowing of the hidden light# 4hen the great monster was lowing wind through that orifice in his head, and ho"ered upwards, when he wanted to draw the GAR from there from a o"e downwards, he dried all these her s# +inally, another wind 9Ruach;, which comes from Malchut#s ascent to Bina, lows in the wind of that monster and Iuiets it elow, that is, diminishes his GAR, from which emerges a new sowing# -ater, in Gadlut, a new udding emerges and the grass grows as efore, and they rule and praise and thank the Creator# <>) +rom the left side, and out of the still 7ile, emerge "arious easts and approach these her s# =ut they cannot, and they return to their place# All these 7iles walk and swim with that monster that go"erns them, and surround those her s, ut cannot en1oy them e!cept on times when the high wind does not low and the monster ho"ers wind in that hole in his head# At that time, that wind go"erns those her s and dries them# <?) It has another way of approaching the her sG 4hen the Iuiet 7ile returns from Malchut to its place, when it rises and falls# Since its waters are still, it walks Iuietly and the great monster clim s unto those 7iles and is not there in the still 7ile# And all the her s grow around that still 7ile on either side# Then, that monster clim s unto the her s and grows among them, and then returns to all these 7iles#

Come unto 3haraoh

The her s are the light that grew out of the dark# And each time the lower ones wish to e!tend Hochma from a o"e downwards, these her s in Malchut dry out# And although they themsel"es are Hochma, they still re1ect Hochma and shine only to the right side, to the illumination of Hassadim# Hence, all who e!tend from the left side, who lean toward Hochma, cannot approach these her s ecause they take after the Hochma, and the her s re1ect illumination of Hochma from the left and shine only to the right with illumination of Hassadim, e!cept when the Iuiet 7ile rises to Malchut, recei"es the illumination of the her s, and returns to its place# At that time, those who e!tend from the left can en1oy their illumination, too, since it is discerned as Keter, there is no fear from the 1udgments in the her s, and they do not re1ect Hochma, as there is no 1udgment in them# Also, the her s around it shine for each side, e"en to the left, for they do not re1ect Hochma# At that time, the whale can grow among the her s, since there they shine to the left side, too, and it once again estows of them to all the 7iles# <@) %And 8od saidG (-et there e lights#*& This is the Bariach 9=oa; serpent# It is called Bariach 9 ar; ecause it ars oth sides, oth lines, right and left, and does not let the third line that decides etween them e!tend# It ne"er goes out to harm the world, ut only once e"ery fifty years# This is so ecause the Kli%a 9shell, singular for Kli%ot; opposite the pure Tifferet, which is the middle line, called, %and the middle ar in the midst of the oards, which shall pass through from end to end&2from the right to the left, is called a %=oa 9Bariach; serpent#& It lemishes the middle line and does not let it determine etween the two lines since it closes the two lines# Hence, it is the opposite of the middle line, called Bariach# This is why it, too, is called Bariach# And he interprets how it harms the middle line# The Mochin de Bina are called, %fifty years#& The three lines within them are called, %three times#& And he says that he does not go out to harm, e!cept y clinging onto the left line of the fifty years, called, %once,& not letting it connect with the right side# >B) Concerning the "erse, %-et there e light,& it is written in the ooks of The +irst that it is the Slant Serpent, who always mo"es in cur"es and rings curses to the world ecause he seduced :"e with the tree of knowledge# 4hen he rises, the power of the great monster reaks, for it cannot rise until it loses its ody# This is so ecause the Creator ent him into the sea when he approached it, since he was stepping on the power of the sea, which is the great monster, as it is written, %And tramples down the wa"es of the sea#& >1) And when this serpent rises, it is written, %and He will slay the dragon that is in the sea#& This is why it is written, %I am against thee5 the great monster that lies in the midst of his 7iles#& And this serpent is lights without !av, which indicates curse, as it is written, %The curse of the -ord is in the house of the wicked, which curses e"erything#& And he o"ercomes the monster with the strength of the great ri"er, called :uphrates# The four ri"ers correspond to the three lines and the Malchut that recei"es themG The ri"er 3ishon is the right, the ri"er 8ihon is the left, and the ri"er :uphrates is from the middle line# It is known that hidden in the Masach de Hirik in the middle line is the discernment of Malchut of the lock, that where"er she touches, the lights disappear# And this discernment of 1udgment of the lock is included in the primordial serpent, as well, and with it, it puts e"ery li"ing thing to death# It is mingled in that Gevura that is hidden in the ri"er :uphrates, and in this lies its power to put e"ery li"ing thing to death#

Come unto 3haraoh

>$) That serpent is on land# 4hen they go out to fight each other, the one on land always pre"ails ecause all his ways and strength are on land, the Malchut, where there are all the 1udgments# And it always eats earth and dust, as it is written, %And dust will you eat all the days of your life#& Lne grew in the dust and one grew in the water# A serpent that grows in the water is not as strong as one that grows on land# This is why it is written a out the serpent without the letter !av, that its strength is great enough to kill all# >,) That serpent was intended for that monster in the water# And although it was intended for it, it did not fight it, ut only the Creator, who killed it in the sea, ecause of the coarseness of its spirit, as it is written, %That said, (My 7ile is mine, and I myself ha"e made it#*& The great monster is the left line# In the eginning of the elicitation of the left line, it emerged only to ser"e the right, to ring it closer to the :gyptians# =ut later, he dared to dispute with the right and wanted to re"oke it# Therefore, although it later surrendered to the right y the force of the middle line, it still maintained the coarseness o"er the right line, since it surrendered only y force# This is why the Creator killed it, meaning re"oked it and reesta lished it completely su dued to the right, willingly and "oluntarily, as it was with the approaching towards :gypt# It is written, %That said, (My 7ile is mine#*& This means that the light of Hochma elongs to me and not to the right, since in, %my 7ile,& there is the word, %light& 9in He rew;# %And I myself ha"e made it& means I ha"e made myself for uniIue go"ernance#

And 3ass L"er the -intel and the Two Mezuzahs 9)oorposts;
>.) %+or the -ord will pass through to smite#& /et, e"erything is re"ealed efore the Creator, so why did He need to ha"e the lood o"er the lintel and the two Mezuzahs' >6) It is written, %And the -ord saw, and spurned#& It is also written, %Then the -ord saw that the wickedness of man was great on the earth#& 3ro"idence is not seen a o"e, e!cept when an act of it is seen elow# And efore an act is done elow, 3ro"idence does not punish, e!cept for a thought of idol worshipping, which is punished without an act# And once an act is done, the higher 3ro"idence awakens# This is why e"erything depends on the act, for etter or for worse# ><) All the streets of :gypt were filled with idols, and in each house were all sorts of sorcerers, who connect the lower crowns elow with their charms and e"oke the spirit of impurity among them# >>) %And you shall take a undle of hyssop, and dip it in the lood that is in the asin#& The undle of hyssop is to purify the spirit of impurity from among them and to show the complete faith on their homes, in these three places2one from here and one from here2on the two Mezuzahs, which imply the two lines, right and left# And the one etween them, on the lintel, implies the middle line# And this is why the Creator passed o"er the door and did not let the destroyer come into your homes to smite, since He sees the holy name written on the door, which is the three lines# >?) If they imply to the three lines, why was it done in lood' It is ecause the color of the three lines is white and red, and the inclusi"e is green# There were two loodsG one of 3asso"er, and the other of the circumcision when they circumcised themsel"es# The lood of circumcision is Rachamim 9mercy;, e"en though it is red, and the 3asso"er lood is 1udgmentH hence, colors are irrele"ant here#


Come unto 3haraoh

>@) He says, %It is not so#& I thought that the Creator rought that lood ack to Rachamim, as though it was the white among the colors, as it is written, %4hen I passed y you and saw you wallowing in your lood, I said unto theeG (In thy lood, li"e#*& And although it was red, it was rought ack to Rachamim, for it is written, %In thy lood, li"e#& Hence, it is not dependent upon colors# And this is why he wrote on the door on three sides, one here and one here and one in etween them, implying the three lines# ?B) Two loods were seenG the 3asso"er lood and the circumcision lood# Those correspond to two Keters, Sefirot, which were seen a o"e at that time, which are the two lines, Hesed and Gevura# They are opposite one Keter, included in the two hidden sides, in Rachamim and Din 91udgment;# This is so ecause the middle line itself, Tifferet, consists of two lines, corresponding the two loodsG the circumcision lood2the Rachamim in Tifferet2and the 3asso"er lood2the Din in Tifferet# ?1) There are se"eral places where the Creator has pity o"er His childrenG A man made a house, and the Creator told him, %4rite My name and put it on your doorstep# And you will sit within the house while I sit outside, at your door and watch o"er you#& =ut here, in 3asso"er, He said, %4rite the secret of My faith on the door,& the three lines on the two Mezuzahs and the lintel, %and you will sit inside your home while I watch o"er you from the outside,& as it is written, %And none of you shall go out of the door of his house until the morning#& It is also written, %And when He sees the lood upon the lintel5 and will not allow the destroyer to come in unto your houses to smite you#& Thus, the Creator was watching o"er them from the outside# ?$) Such as the holy name, He& 9 ;, they did at that time, meaning three lines2two on the Mezuzahs and one on the lintel from a o"e# This is similar to the shape of the He&, which is Malchut# Hence, as the holy name returned to eing Din o"er the :gyptians at that time, the lood returned to eing Din at that time, as it is written, %And when He sees the lood upon the lintel and on the two Mezuzahs#& They were all marked in red, implying Din, to show that although it is Rachamim for Israel, it was Din once again, to a"enge the :gyptians# ?,) As she is a o"e, so it should e seen elow at that time# If it is Rachamim, then Rachamim, if Din, then Din# And since there was Din a o"e o"er the :gyptians, it is written, %)ip it in the lood that is in the asin, and strike the lintel#& The lood implies Din# And it is written a out the future, %4ho is this who comes from :dom, with crimsoned garments from =o0rah'& meaning He will show e"eryone Din, perform "engeance, and then His clothes will e as red as lood# ?.) 4hat is the reason that they were not allowed outside their doorsteps' It is that a person should not e on the street when Din is applied to the city ecause when the destroyer is gi"en permission, those who hurt him are harmed# Hence, here, when the Din was o"er :gypt, they did not need to e outside# ?6) In that same one where you find Din for :gypt, you find Rachamim for Israel, as it is written, %And when I see the lood, I will pass o"er you#& 4e also learned, regarding all those holy Keters a o"e, that as there is Din in them, there is Rachamim in them# It is all at the same time# It is written, %And the -ord will smite :gypt, smiting and healing,& meaning afflict :gypt and heal Israel# 4hat is, %And healing&' They needed healing from their circumcision#


Come unto 3haraoh

?<) 4hen the :gyptians were eing afflicted, Israel were eing healed# It is written, %The -ord will pass o"er the door#& Should it not ha"e said, %4ill pass o"er you&' Howe"er, the door is the door of the ody, which is the circumcision that He healed# ?>) 4hen midnight passes, the upper Hesed Jde A) awakens in the holy Keter, Malchut, for one does not rise without the other, e"en though the night is only Malchut# Still, it ne"er happens that Malchut is without A, her hus and# +or this reason, one smites and the other heals2Malchut smites and A heals, and all at the same time# ??) %The -ord will pass o"er the door,& the door to the ody, since it is the opening to e!tension of Ruach, from which they were orn# Fntil A raham was circumcised, he was locked from all sidesH he could not eget in holiness# 4hen he was circumcised, e"erything was opened in him and he was not locked, like efore# ?@) %He was sitting at the tent door,& since the Yod has een re"ealed# In this disclosure of the Yod, he placed Hesed in Tzedek 91ustice;# The Yod in the name Shadda& appeared through the circumcision, indicating that the Hesed is e!tended into Malchut, called Tzedek# This is the door of the high, holy Ta ernacle, Malchut# And this is the meaning of what is written a out the tent, that it is Malchut# =efore he was circumcised, Malchut was recei"ing only from the left side, in the form of Hochma without Hassadim, at which time she is locked from all sides ecause Hochma cannot shine without Hassadim# And when he was circumcised, the Hassadim appeared in her, the Hochma in her clothed in Hassadim, and illuminated in oth Hochma and Hassadim# It is therefore discerned that a door was opened in Malchut through the circumcision, so she could shine, and this is the meaning of, %He was sitting at the tent door#& @B) 4hen this Yod appeared, A raham was told and lessed at the tent door, which is Tzedek, Malchut that was mitigated in Hesed, meaning that Hochma in Malchut had een dressed with Hassadim, as it is written, %In the heat of the day#& The day is when Hesed, A rahamEs share, go"erns, since A raham is a chariot for Hesed de A# The tent door is Malchut, which was mitigated y the Hesed from A raham, since it is written, %And the -ord had lessed A raham in e"erything#& :"erything is Malchut that was mitigated y Hesed through A raham, after the Yod appeared in him through the circumcision# @1) %4hile he was sitting at the tent door,& as it is written, %And the -ord had lessed A raham in e"erything#& The tent door is Malchut, called, %e"erything,& the tenth Keter# Keter means a Sefira, and, %In the heat of the day& means that 1ust as he was gi"en the Sefira Hesed, called, %day,& he was rewarded with the tent door# This is ecause Hesed opens the Malchut, called, %tent,& so it may shine# And as he sits in Hesed, called, %day,& he sits in Malchut, called, %the tent foot#& This is ecause Malchut cannot shine in the Hochma in her without Hesed, and Hesed without the illumination of Hochma in Malchut is !AK without a Rosh# @$) %+or the -ord will pass through to smite the :gyptians#& 3ass through means that He was passing o"er the sentence of the Keters that were connected to other Keters a o"e, and released them from their e!istence# The lower Keters, to which the :gyptians were attached, were connected to the higher Keters, of Kedusha 9holiness;, from which they recei"ed their "itality# And the Creator released those ties and the e!istence of the lower Keters was re"oked# This is when the first orn of :gypt were killed# It turns out that the Creator reached His own ways when He corrupted the cascading of the Keters in order to pass the 1udgment on :gypt and keep Israel# This is how it isG where"er it is

Come unto 3haraoh

written, %pass,& %ha"e passed, or %will pass,& it indicates that the Creator had reached His own ways in the order of the cascading of the Sefirot either to carry out 1udgment or for mercy# And here %passed& means to pass 1udgment# And when it is written, %And the -ord passed y efore him,& it is to do mercy#

And It Came to 3ass at Midnight

@,) Lne should always e careful with the midday prayer, since this is the time when Din hangs in the world and one should focus one*s mind# @.) The world e!ists only y the heads of the people# If the heads of the people are righteous, it is good for the world and good for the people# And if they are not righteous, woe unto the world and woe unto the people# @6) It is certainly so ecause it is written, %I saw all of Israel eing scattered5These ha"e no masterH let them return e"ery man to his house in peace#& He asks, %Should it not ha"e said, %will sit&' Also, it should ha"e said %In his house,& since the people were in their placeH hence, to where were they to return' @<) If the head of the people is not pure in his actions, the people are caught for his sin, since it is written, %And )a"id spoke5 I ha"e sinned, and I ha"e done wrongH ut these sheep, what ha"e they done'& Thus, )a"id sinned ut Israel suffered# And if the head of the people is caught in his iniIuity, the people are sa"ed, since the 1udgment is remo"ed from them, as it is written, %And the -ord saidG (These ha"e no master,*& meaning if they are not the head of the people, they may return from the path, each to his own home in peace# And e"en though the 1udgment was already o"er them on this path, since their head was caught in his iniIuity and put to death, they may return in peace# Thus, they are all sa"ed if their head is caught# @?) At midnight, Da i Hiya and Da i /osi saw a deer walking past them yelling and raising her "oice# They heard one "oice declaring and saying, %Dise you youth, awaken those who are asleep# 4orlds, prepare efore your masters ecause your master is going to the 8arden of :den, Malchut, which is His palace, to entertain with the righteous#& @@) Da i Hiya said, %It is precisely midnight now, and this "oice that we heard comes out and shudders the deer a o"e, which is Malchut, and elow, as it is written, (The "oice of the -ord makes the deer to shudder,* lessed are we for hearing it#& 1BB) 4hen the Creator appears o"er the garden, the whole garden gathers, all the righteous in the garden, and it does not separate from :den, Hochma# And springs, illumination of Hochma, come out of this :den toward se"eral ways and trails for the attainment of the righteous# And this garden is called, %The undle of life,& where the righteous are refined y the illumination of the ne!t world# And it is at that time that the Creator appears to them# 1B1) Da i /osi said, %I ha"e asked se"eral times, why this was not on the day when the open miracle will e re"ealed to all' Also, why did all the weak ones die after the grindstone and the lam s in the sheep, and why did kings, ministers, and warmongers not die, as it was with Sennacheri , who were all kings, sons of kings, ministers, and officers, ut the strength of one emissary of the Creator appeared there' Indeed, it was greater than this miracle, for here it was done y himselfH thus, his miracle was worthy of eing greater# 1B$) Since we ha"e een rewarded with all that, and the road efore us has een esta lished, I heard that Da i Shimon =arC/ochai is purifying the streets of the city of Ti eriusH let us go to him# They sat until the day rose, and when the light came up they rose to their feet and left#

Come unto 3haraoh

4hen they reached him, they found him sitting with a literature; in his hand#

ook of Haggadah 9Talmudic

1B,) %All the nations are as nothing efore HimH they are regarded y Him as less than nothing and meaningless#& MuestionG Since he said, %All the nations are as nothing efore Him,& why does it also say, %they are regarded y Him as less than nothing and meaningless&' I learned the "iew of all the peoples in the world, whose faith is as nothing, who attain neither the high degrees nor the lower ones# They take for themsel"es a faith of folly, ut it is regarded y Him as less than nothing and meaningless, like the chaff that flies in the wind and roles in the fields in the summer, empty and without any content# 1B.) %In the eginning 8od created the hea"en and the earth#& 't 9the; is the right side of the Creator, and the 't is His left side# I learned that the Creator leaned to His right, Hesed, and created the hea"en, and He leaned to the left, Din, and created the earth, as it is written, %Surely My hand founded the earth, and My right hand spread out the hea"ensH when I call to them, they stand together#& 1B6) %They stand together#& Can you e"en think that hea"en and earth, A and Nukva, do not stand together, ut are separate right and left, which are 't and 't' Hence, the nations of the world will stand together# =ut how will they stand together' In this Malchut, which go"erns midnight, when 't, Hesed, is included in this Malchut, and then they are standing together# 1B<) %He hath made e"ery thing eautiful in its time#& 't is Hesed de A# %:"erything& is as it is written, %And the -ord had lessed A raham in e"erything#& %:"erything& is this Sefira called %this,& which is Malchut, comprising the 't and the 't, and go"erning the midnight on oth sides, Rachamim and Din, Rachamim for Israel and Din for the idol worshippers# And the writing says, %:"erything,& He made e"erything connected, %=eautiful in its time,& in midnight# 1B?) %4ho is like the -ord our 8od, who is enthroned on high#& %4ho is like the -ord our 8od& is A, who rises and crowns to dwell in the high, holy Keter, which is Bina, whose illumination is a o"e all those lights that shine, and the Keters, and the wreaths, since all the Mochin in the worlds e!tend from Bina# %4ho looks down low,& who descends in His Sefirot from Keter to Keter, from Bina#s right line to His own right, from crown to crown, from Bina#s left line to His own left, from illumination to illumination, from Bina#s middle line to His own middle line, from light to light, from Malchut de Bina to His own Malchut, to watch o"er a o"e, in hea"en, and elow, in the earth, as it is written, %The -ord has looked down from hea"en upon the sons of men#& It speaks of attainments of the Mochin of A# +irst, A rises for MAN to Bina and determines etween the two lines, right and left of Bina, which were disputed, and makes peace etween them# Su seIuently, three lines emerge in Bina, and the Malchut that recei"es from them# This is the %three emerge from one,& when the three lines of Bina emerge from one, which is A# The writing says a out that, %4ho is like the -ord our 8od, who is enthroned on high#& This is so ecause although A is discerned as !AK and not as GAR, he still rises to Bina and ecomes a decisi"e line in her, called Daat, which is GAR, and it settles there among the Sefirot of Rosh# Then, since three come out of one, it follows that the one is rewarded with all three, and A, too, stands in those three lines that it illuminated in Bina, since the lower one is rewarded with the same amount of light it induced in the upper one, as it is written, %The -ord has looked down from hea"en upon the sons of men#& Thus, afterwards, He lowers Himself ecause He

Come unto 3haraoh

descends from Bina to His own place with those three Mochin that shine in the three lines# And He does that to estow in hea"en and in earth# And He calls the right line, Keter, calls the left line, %crown,& calls the middle line, %light,& and calls Malchut, %spark#& 1B@) %And it came to pass at midnight#& It should ha"e said, %As middle of the night& or %As midnight,& as did Moses# And if you say as the friends said, so the sayers of 3haraoh will not say that Moses is a liar, since it is impossi le to precisely tell the moment of the middle of the night, then the Iuestion still stands in three ways, for e"en Israel will say so# 1# If so, he should ha"e said, %And Moses said as the middle of the night#& 4hy does he say, %So says the -ord&' =ut the -ord said, %At midnight#& And as much as he may aim the time, it will not e caught onto Moses, ut in the Master, since he said, %Thus said the -ord#& Since Moses said, %:"en unto the firstC orn of the maidCser"ant that is ehind the mill#& =ut it was not so until the %firstC orn of the capti"e that was in the dungeon#& Still, Israel will say that he is a liar ecause matters did not unfold as he had said# That he said in the name of the Master# It is written of midnight, %And it came to pass at midnight,& and not, %as midnight,& as Moses had said#



11B) =ut the hea"ier Iuestion, hea"ier than a east can carry, is when you asked, %4hy was the smiting of the first orn at night and not during the day' And why did the weak ones ehind the mill die'& Indeed, this is all a su lime secrete among the har"esters, who ha"e een rewarded with attaining the plants of the hidden light that were sown in Malchut, called, %a field#& It is all honest in the words of the faithful prophet# 111) Happy is Moses, of whom it is written, %/ou are fairer than the sons of menH grace is poured upon /our lips5the oil of 1oy a o"e /our fellows#& %/ou are fairer than the sons of men& 9in He rew, sons of Adam;, meaning Seth and :noch# %8race is poured upon /our lips,& from 7oah and his sons# %Therefore 8od, /our 8od, has anointed you,& from A raham and Isaac# %Lil of 1oy,& from Aaco # %/our fellows,& the rest of the prophets# And does a man who has clim ed the highest degrees, which no other man has, not know what he says' 11$) 4e learned that the Sefira called, %This,& Malchut, is called %a woman,& as it is written, %She shall e called 4oman, ecause she was taken out of Man#& The man is called, %This& 9in He rew there is a difference etween the masculine and feminine form of the word;, and %This is a male man,& A, as it is written, %As for this Moses, the man,& meaning this man# Thus, a man is called %This& 9in masculine form;, and this is called %A man#& And this 9feminine form; was taken from this 9masculine;, called %male#& 11,) This is the reason why Malchut is called Tamar# It indicates male and female ecause the Tamar 9palm tree; does not rise when one is without the other, male without female, as it is written, %like pillars of smoke#& As smoke rises with white and lack, here in Malchut, called %this,& all is included in the middle of the night, to perform her actions at one time, at once, white for Israel, which is Rachamim, and lack for idol worshippers, which is Din# 11.) Fntil this night is di"ided, it does not carry out its operations# How do we know' +rom A raham# It is written, %And he di"ided himself against them y night#& This means that he was di"ided in order to perform his operations# Here, too, Moses said, %as midnight,& meaning when the night di"ides, since Moses knew that he will not carry out his operations until he di"ides#

Come unto 3haraoh

116) And so it wasG He did not carry out his operations until he was di"ided# He carried out his operations in the second half of the night, as it is written, %And it came to pass at midnight#& 4hat is half the night' 4hat is half' It is the other half, when Malchut rules# And that %this,& Malchut, is always a"aila le to carry out operations# And each operation that takes place during the night is done in the second half# 11<) %The -ord struck all the first orn# %The -ord& is A and his court, which is Malchut# And %The -ord& means He and His operations# %Struck all the first orn,& Moses said, %And all the firstC orn5 shall die#& =ut Malchut of the Iuality of 1udgment2called Koh 9thus far; 2had awoken, as Moses was frightened, as it is written, %=ehold, you ha"e not listened until now#& This is why it said, %The -ord struck,& which is the name Koh 9in He rew it*s part of the word struck;, which killed all the first orn in :gypt# 11>) 3haraoh was wiser than all his charmers# He looked at this %this,& Malchut, which was to pass 1udgment on him and destroy his land, as Moses wrote, %In this you will know that I am the -ord#& %And 3haraoh turned,& meaning he turned his mind from this thought, as it is written, %Then 3haraoh turned and went into his house with no concern e"en for this#& The word, %e"en,& implies that e"en though he knew that the name, %This,& which is Malchut, would destroy his country, he still did not pay attention to her# 11?) :"en %All the first orn#& A first orn is considered Hochma, and %All the first orn& indicates that e"en the higher and lower degrees were roken from their dominion# All those degrees that rule y their power of Hochma, which is the wisdom of :gypt, as it is written, %All the firstC orn in the land of :gypt#& And all the higher and lower degrees that were roken from their dominion were all seen in the te!t where it writes, %+rom the firstC orn of 3haraoh that sits upon his throne#& Thus, they are all seen in the te!t# 11@) %+rom the firstC orn of 3haraoh that sits upon his throne& is the domination of the ottom Sefira of Kli%ot, which recei"es from the upper Malchut# %:"en unto the firstC orn of the maidCser"ant& is a left Sefira, which is under the dominion, ehind the four mills, eing the four camps of Kli%ot# This is why it is written, %=ehind the mill,& and not, %+rom the mill#& %And all the firstC orn of cattle& is elow the lower ones# It is a female from among the females that are in mares, easts, and asses, in the coarse ones and in the thin ones, which are degrees of impurity# And men and females recei"e from them# %Fnto the firstC orn of the capti"e that was in the dungeon& are those who come from the maidser"ants, which are used for doing magic to prisoners, to work them fore"er, and who will ne"er e freed# 1$B) And with confidence o"er these degrees, the :gyptians refused to send Israel, since they ha"e made a tie of magic for Israel so they can ne"er e li erated from their ser"itude# And this is where the power and dominion of the Creator appeared, and this memory will not e stricken from the memory of Israel for many generations# Had it not een for the power and might of the Creator, all the kings of the nations and all the sorcerers of the world would not e a le to deli"er Israel from sla"ery, since He untied all their ties and roke all those crowns of the firstC orn of the capti"e to deli"er them# It is written a out that, %4ho will not fear /ou, L King of the nations'& 1$1) Da i Shimon wept, raised his "oice and sighed, saying, %/ou think that the adhesi"e has already een found, in adhering to the Creator, and He praised Himself so many times in the e!odus from :gypt, as it is written, (4ho rought you out of the land of :gypt,* (And the

Come unto 3haraoh

-ord your 8od rought you out of there,* (Demem er this day in which you went out from :gypt,* (And rought thee out with His presence, with His great power, out of :gypt,* (The -ord rought you out from this#*& +ifty times is the e!odus from :gypt mentioned in the Torah# 1$$) He replies that there are ten Keters, meaning Sefirot, elow in the Kli%ot, such as a o"e in holiness, all of which are locked y three Kli%ot that are 3haraoh*s first orn, the first orn of the maidser"ant, and the first orn of the cattle# And three ties are tied o"er these three degrees, which made it so Israel would ne"er e redeemed from sla"ery# 1$,) Happy are A raham, Isaac, and Aaco , for ecause of them the ties were opened and the Creator remem ered your three ties of faith, as it is written, %And 8od remem ered His co"enant with A raham, with Isaac, and with Aaco #& %4ith A raham& is one knot, of A rahamH %4ith Isaac& is the other knot, that of Isaac, and, %4ith Aaco & is the third, complete knot of Aaco # 1$.) All the special dates, the holidays, and the Sa aths are a reminder of the e!odus from :gypt# This is what they all rely on# Had it not een for that, there would e no keeping of special dates, holidays, and Sa aths# This is why the memory of :gypt has not a ated from all the occasions, holidays, and Sa aths# This 1udgment of the e!odus from :gypt is the foundation and root of the Torah, all the Mitzvot 9commandments;, and the whole of Israel*s complete faith# This is why the e!odus from :gypt is mentioned so many times in the Torah# 1$6) 4hy was the 1udgment of :gypt not during the day' It is written, %This day ye go forth,& and it is written, %The -ord your 8od rought you out of :gypt y night#& Indeed, the essence of Israel*s redemption was only at night, which is Malchut, called %night#& The night opened the ties and took "engeances, and the day rought them out oldly, as it is written, %The sons of Israel started out oldly in the sight of all the :gyptians,& %4hile the :gyptians were urying all their first orn whom the -ord had struck,& which was in order to make the miracle known# 1$<) The Creator made Aerusalem elow, Malchut, such as Aerusalem a o"e, Bina# And He had made the walls of the holy city and its gates# Lne who comes does not enter until the gates are opened to him, and one who clim s does not rise until the steps to the walls are fi!ed# 4ho can open the gates of the holy city, and who fi!es the high steps' It is Da i Shimon =arC/ochai# He opens the gates to the secrets of the wisdom, and he fi!es the high degrees# It is written, %All your males shall appear efore the face of the -ord 8od#& 4ho is, %the face of the -ord 8od&' It is Dash i, for one who is a male from the memories, meaning one who is considered a male from the upper Mochin, called, %memories&2which are Mochin de A!(2 should appear efore him# 1$>) %And the -ord struck all the first orn#& He does not say, %All the first orn from :gypt,& ut simply, %All the first orn,& since it relates to the degrees that the :gyptians were clinging to, as well, the four degrees of the Kli%ot# It was all as with those who died2that what was done in the degrees of the Kli%ot was as in the first orn of :gypt who died# Those are the tiers of the knots who were using their charms with these Keters# Some of them were operating in the upper ones and some in the lower ones# And although all are low, they were operating in the upper ones, as well# Thus, the whole of the land of :gypt was full of sorcery, as it is written, %+or there was not a house where there was not one dead#&


Come unto 3haraoh

1$?) The 1udgment was carried out on all, when they were all gathered in their homes and not dispersed in the desert and in the field, ut were all in their homes# And the night, which is Malchut, carried out its 1udgments at that time, and the night was shining as though on a Tamu0 9a summer month; day, and the whole people saw the 1udgments of the Creator, as it is written, %And the night is as right as the dayH the darkness is as the light#& 1$@) 4hen Israel were departing, they were all dead on the streets in front of e"eryone# They wanted to ury them ut they did not find them, since the dogs had eaten them# =ut not all were eaten, for some of them remained, of whom it is said, %The :gyptians were urying#& This was the hardest for themH on one hand, they were watching Israel lea"e, and on the other hand, they were seeing their dead# And it was all in order to make the miracle known2that no such thing had happened since the day the world was created# 1,B) %It is a night of watching unto the -ord for ringing them out#& It is also written, %This same night is a night of watching unto the -ord#& 4hy did he say, %A night of watching,& and not, %A watched night&' And why did he first say, %night of,& and then, %A night& 9the difference is apparent only in He rew;' 1,1) It is written, %If there is a girl who is a "irgin#& It writes Naara 9girl, spelled without the final He&;, since as long as she did not recei"e a male, she is considered a oy# Lnce she recei"es a male, she is considered a Naarah 9girl, with the final He&;# Here, too, Malchut is called %night& 9without the He&;, efore she recei"es a male, A# And it writes a out it, %a night of watching,& in plural tense 9in He rew;, which means that A is included in it, since the male, A, is destined to ond with her, ut he hasn*t# And when the male onds with her, it is written, %This same night is a night of watching unto the -ord#& 4atching indicates male and female, A and Malchut, which is why it writes, %This night#& 1,$) And where there are male and female, the praise is only for the male# Thus, Israel praised their praises to the male and not to the female, as it is written, %This is my 8od, and I will glorify Him#& This is ecause where there are male and female, the praise is only for the male# And this is what Israel awaits, as it is written, %This is the -ord, for whom we waited, we will e glad and re1oice in His sal"ation,& since He is destined to do the same for them, as it is written, %As in the days when you came out from the land of :gypt, I will show you miracles#& 1,,) So will the Creator do to them, as it is written, %4atchman, what of the night 9with a final He&;, 4atchman, what of the night 9without a final He&;'& As there it is watching and night 9without a He&;, here it is watching and night 9without a He&;# As there it is watching and night 9with a He&;, here it is watching and night 9with a He&;# 1,.) And it is called %night& ecause of the male that is included in her, as it is written, %Morning comes ut also night,& A and Malchut# Morning means, as it is written, %And A raham got up early in the morning,& for his Iuality is Hesed de A, called %Morning#& It is also written, %-ord, in the morning /ou will hear my "oice,& meaning actual morning, A with the Iuality of Hesed#

All Things Ha"e I Seen

1,<) %All things ha"e I seen in the days of my "anityH there is a righteous man that perishes#& 4hat did Solomon, who was wiser than any man, say a out this "erse' Solomon implied a hint of wisdom#


Come unto 3haraoh

1,>) 4hen the eyes of the Creator wish to o ser"e the world and scrutini0e it, as it is written, %+or the eyes of the -ord run to and fro throughout the earth,& and wicked were found in the world, that righteous who is in that generation is caught for their transgression# And the Creator is patient with the wicked until they repent# And if they do not repent, there is no one to ask for mercy o"er them, since the righteous one had already died, as it is written, %There is a righteous man that perishes in his righteousness#& And ecause he is righteous, he departed the world, so as to not ask for mercy o"er the generation# 1,?) +or this reason, one should always dwell only in a place where men of action dwell, since woe unto one who dwells among the wicked, for he is caught for their transgression# And if one dwells among the righteous, he is rewarded for their merit# 1,@) In the eginning, a man li"ed among the people of Kaputkia, and he was plagued y diseases# He took his home and placed it among the owners of the shield in Nippori, among wise disciples, who are called, %owners of the shield,& and he rose and was rewarded with much wealth and plentiful Torah# And he said, %I ha"e een granted with all for I ha"e come among those whom the Creator o ser"es, to enefit them#& 1.B) %All things ha"e I seen in the days of my "anity#& )id Solomon2in whom there were more degrees of Hochma 9wisdom; than in all his contemporaries, as it is written, %+or he was wiser than all men,& and it is written, %Then Solomon sat on the throne of the -ord as king&2 say of his life, %In the days of my "anity&' =ut it is written, %Oanity of "anities, says Kohelet#& 1.1) Solomon has se"en namesG Aedidiah, Agur, =in Aakeh, Ithiel, -emuel, and Kohelet, and the name Kohelet is tantamount to all of them# And they are all named in correspondence with a o"e# Kohelet is also called %a holy congregation of ten men,& and it is said a out that, %there is no crowd of less than ten#& A crowd is a hundred, and e"en more, ut it is no less than ten# =ut Kohelet contains e"erything, the whole of Israel, as it is written, %The congregation of Aaco #& 1.$) His names are named after Hochma, which is why he made three ooksG Song of Songs, :cclesiastes, and 3ro"er s, all of which are to complement the Hochma# Song of Songs corresponds to HesedH Kohelet corresponds to DinH 3ro"er s to Rachamim, in congruence with the three lines2Hesed, Din, Rachamim# To complement the Hochma, he did all that he did, to show Hochma, and corresponding to the higher degree# And he said a out himself, %In the days of my "anity,& and, %Oanity of "anities#& 1.,) =ut Hevel 9"anity, ut also mouth fume, reath; is a precious secret# It is the Hevel that comes out of the mouth, from which comes the sound# And the world e!ists only on the Hevel of the mouths of kindergartenCdisciples who did not sin# Howe"er, it is not considered a sin for them only ecause they are small# Also, Hevel is made in wind and in water, and all that is done in the world is done with Hevel# And this Hevel of the infants ecomes a "oice that spreads in the world, and they are the keepers of the world and the keepers of the city, as it is written, %Fnless the -ord guards the city#& 1..) Hevel is "oice# 4hat is the difference etween them' Hevel stands ecause a "oice will come out of it, ut a "oice e!ists ecause a word will come out of it# And that Hevel was his property from his father, and from him was all that Solomon saw# And although he had much support from a o"e2from other degrees2to announce the matter, he said, %In the days of my "anity,& to announce that that word came from there#


Come unto 3haraoh

Hevel is the illumination of the left line of Bina, which was locked and ruined y the dispute with Bina#s right line, through which its illumination came out and ecame Hevel# It comes out from the interior of the degree outwardly, and the light ecomes Hevel# And when $N are in GAR de Katnut, they are called %kindergartenCdisciples#& They recei"e illumination of the left line of this Bina, and their illumination, too, comes out of their mouths and ecomes Hevel# And it is written, %The world e!ists only on the Hevel of the mouths of kindergartenC disciples, since afterwards, at the time of Gadlut, when $N are called %=ig +ace,& the entire amount of Hochma in them is from this Hevel, which they elicited from their mouths while they were still %Small +ace#& And since the world e!ists only in illumination of Hochma, it follows that the world e!ists on their Hevel# The illumination of Hochma keeps the world from the Kli%ot and the damagers# =ut the Hevel, in the place where it e!ists, in Bina#s left line, is Hevel, and there is nothing in it ut destruction# Lnly afterwards, when A rises to Bina as a middle line and determines and makes peace etween the right and the left lines, and unites them with each other, the Hevel returns to eing light, and the three lines2Hochma, Bina, and Daat2emerge# At that time, A is orn in the Mochin de Gadlut from the Bina, since all that it causes in the Fpper Lne, the lower one is awarded, too# And had it not een for A, called %"oice,& who sentenced etween the lines of Bina and educed HBD in her, Bina would remain disputed and her light would remain as Hevel# Hence, A was awarded the three Mochin HBD, as well# This is, %Three emerge from one, one stands in the three#& It follows that A was orn out of this Hevel of Bina that it rought ack to the light# This is the meaning of the Hevel de Bina ha"ing the strength to educe and eget the "oice, A, after it rises as MAN and determines and rings the Hevel ack to light# =ut A, called %"oice,& is already standing at Mochin de HBD, called %e!istence,& to emit the speech, the Nukva, and the unification of "oice and speech occurs, which is the complete unification of )anim *e )anim 9faceCtoCface;# This is why it is written that ecause the "oice, A, was orn out of Bina, Bina is considered the mother and the father of the "oice, since the "oice was rewarded with that Hevel, as a son who inherits from his father and mother# Thus, indeed A has no share in the Mochin de Bina# =ut ecause it sentenced her lines, he was rewarded and inherited these Mochin from them# =ut the Hevel is only the left line of Bina, and A inherited all three lines from her, which are HBD# Hochma is e!tended through the Daat, which comes only from the Hevel, and it is of this Hochma that he mentioned, %In the days of my "anity#& 1.6) %All is "anity5All things ha"e I seen in the days of my "anity#& %There is a righteous man that perishes in his righteousness,& for e"erything depends on the days of my "anity, that is, when this Hevel sucks from the Din 91udgment;, to pass 1udgment, efore the sentencing of the middle line# %A righteous man who perishes in his righteousness& is y the force of that Din# And when that Hevel sucks from the Rachamim, after the sentencing of the middle line, the wicked prolongs his e"il, since the Rachamim make him patient# And oth wicked and righteous are dependent upon that Hevel# This is why it is written, %In the days,& and not %In the day#& And all are dependent upon that HevelH what will happen during the Din is in Din 91udgment;, and what will happen during the Rachamim is in Rachamim 9mercy;# 1.<) %There is a righteous that perishes,& in present tense# =ut why does he not say lost' After all, if it were timeCdependent, he should ha"e used past tense, not the present tense# The answer is that whene"er that Din awakens, the righteous is lost from the world and from the

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generation# This is always true# And there is a wicked who prolongs his wickedness, su stantially prolongs his sin, since when that Din sucks from the Rachamim, he pities that wicked and reprie"es him# 1.>) The smoke of the incense rises up and goes down# The smoke is crowned in the slime of the earth from a o"e, and therefore rises up and comes down# This implies the Hevel, where since it is lowly and full of 1udgments, A is crowned in it, meaning corrected it and gained the Mochin from Bina# In the mean time, the field emits fragrance that smells etter than all perfumes# It is written a out that, %As the smell of a field which the -ord has lessed#&

And He Smelled the Smell of His 8arments

1.?) %And He smelled the smell of his garments5 the smell of my son is as the smell of a field#& This means that the clothes were emitting fragrance and that that scent ne"er "anished from them# It is written, %The smell of his garments,& and it is written, %The smell of my son#& It does not say, %The smell of the clothes,& ut, %The smell of my son,& since Aaco entered the 8arden of :den with him, and those clothes were of Adam ha Rishon, as it is written, %And the -ord 8od made for Adam and for his wife garments of skins, and clothed them,& and took them out of the 8arden of :den# 1.@) And should you say, it is written, %and they sewed figClea"es,& what are the garments of skins that the -ord had made for them' And why does it say, %And the -ord 8od made,& if they sewed y themsel"es' It is written, %garments of skins,& ut were they not figClea"es' Dather, garments of skins should e interpreted as the most precious of clothes# And they were emitting scent from the perfumes in :den# 16B) They were made with the full name, as it is written, %And the -ord 8od made,& which is the full name# The hea"en and earth were not made so ecause it is only 8od in regard to them# =ut it is written, %In the day that the -ord 8od made earth and hea"en#& /et, this is not perple!ing, since when they were made, they were not made with the full name, and when they e!isted, they e!isted in the full name# And the "erse, %In the day that the -ord 8od made& refers to e!istence# 161) And what they said2that these garments came to that wicked, :sau, who took them from 7imrod2is perple!ing, since it says, %+or Adam and for his wife,& meaning He made garments for Adam and garments for :"e# And what was done with :"e*s garments' 4ith what were they uried' Is it concei"a le that they left the su lime radiance that the Creator ga"e them and threw them off themsel"es' 16$) =ut these garments that Adam and :"e had worn, no other person wore them, since with these garments, they were similar to what is a o"e# And if you consider that they had worn them y themsel"es, it is written, %And clothed them,& meaning the Creator clothed them# Happy are they# 16,) %L -ord my 8od, /ou are "ery great, /ou are clothed with splendor and ma1esty#& And it is written, %Splendor and ma1esty are efore Him#& It is also written, %Co"ering /ourself with light as with a cloak#& Since He was clothed, He created the world# This teaches that the Creator co"ered Himself in light and created the hea"ens# And the clothes of Adam ha Rishon were similar to this clothing# The % est garments& are attires of kingship, silk and gold# It is common practice to adorn them with perfumes and fragrances for the preciousness of the garments#


Come unto 3haraoh

16.) +irst, %he smelled the smell of his garments,& since he thought that the scent was coming from them# And when he felt, he said, %See, the smell of my son,& since he knew that it was up to him, that the scent was coming for him, and not from the clothes# %As the smell of a field which the -ord has lessed#& =ut how did Isaac know the smell of a field which the -ord has lessed' 166) These are two things, ut it is all one# It is written, %Isaac went out to meditate in the field toward e"ening,& and he was one with the field which the -ord has lessed# =ut did he not ha"e a house or some other place in which to pray' Dather, it was that field which A raham ought, near the Ca"e of Machpelah, as it is written, %The field which A raham purchased of the children of Heth#& And when Isaac came to the field, he saw )i"inity o"er it, and it was emitting high and holy scents# Hence, he prayed there and set that place as a place of prayer# 16<) 4hy did A raham not pray there, in the field of the Ca"e of Machpelah, as did Isaac' It is so ecause in the eginning, he had permanency of a different place, and he saw another thing of scent on Mount Moriah# And why is it called, %Mount Moriah&' It is named after the good myrrh that was there# 16>) And it was all with Aaco , since esides his smell, the 8arden of :den entered with him, too, and this is why he lessed him# +or this reason, he did not ascri e the matter to the clothes ut to Aaco himself, since he saw that the scent depended on him, and he was worthy and his merit was rising to e lessed, and entered the 8arden of :den with him# +or this reason, when :sau complained, he said, %he shall e lessed,& as well# 16?) The Torah should ha"e een written only from, %This month shall e unto you,& since it is the eginning of the dominion of the moon# Hence, the Torah should ha"e egun to e written from here# This was connected to the Creator ecause the moon is Malchut# 4hen she is whole, she unites with the CreatorH hence, the Torah should ha"e egun at the start of the wholeness of the moon, which is, %This month shall e unto you the eginning of months#& 16@) It is not perple!ing that it does not say, %This,& %This month& 9in feminine form;, since the name of the moon is %this& 9in feminine form;# This is so ecause %this& 9masculine; and %this& 9feminine; are tied together# And where there are male and female together, the merit is only for the male# This is why it says, %This month,& 9in masculine; and not, %this& 9in feminine;# Hence, it says, %It shall e the first month of the year to you#& %Month of the year& indicates that it concerns Malchut, called %year#& =ut the merit depends on the male# It writes %To you,& %To you#& This is ecause the dou ling of the %To you& emphasi0es that it is only for Israel, and not for the rest of the nations, as it is written, %+or the -ordEs portion is His people#& This connection of the month is for you, and not for the rest of the nations#

A -am for a Household

1<B) %Speak to all the congregation#& 4hy on the tenth of the month' 4hen the Yovel 91u ilee, and also 6Bth year anni"ersary;, Bina, shines to the moon, Malchut, as it is written in the Yovel, %Ln the tenth day of this se"enth month is the day of atonement,& and the day of atonement is the illumination of Bina# Thus, the illumination of Bina in Malchut is on the tenth of the month# 1<1) %They shall take to them e"ery man a lam , according to their fathersE houses#& This is so ecause at that time it needs to e anointed, since we learned that in the taking of the lam the ottom Keter roke, the one to which all the other lower Keters of Kli%a cling# And Moses

Come unto 3haraoh

e!plained that and said, %)raw out, and take you lam s,& which are, as is written, %+locks, and menCser"ants, and maidCser"ants,& which are the ottom Keters of the Kli%ot, and flocks contain them all# And the :gyptians made them into gods# 1<$) The Creator said, %/ou do the deed elow,& e!tending and taking flock, %and I will reak their force a o"e#& And as you make them to urn in fire, as it is written, %=ut roast with fire,& I, too, will take them through fire a o"e, in a ri"er of fire# 1<,) 4hy was he anointed on the tenth of the month and slaughtered on the fourteenth' Israel were tied under the ensla"ement of the lam , the god of :gypt, for .BB years# And although they were not ensla"ed for the whole of the .BB years, it is still considered that they were ensla"ed the whole of the .BB years ecause they were willing to connect to them for .BB years, had the Creator not skipped the end# This is why the lam is held for four days, tied in the authority of Israel# Then, the whole of the congregation of Israel slaughters it at twilight# 1<.) 4hy is it slaughtered at twilight' =ecause it is a time when there is Din# And when this thing, the e!ile in :gypt, was gi"en through A raham, as it is written, %And it came to pass, that when the sun was going down, a deep sleep fell upon A ramH and a dread, e"en a great darkness, fell upon him#& %)read& is one Keter of the Kli%a 9singular of Kli%ot;# %)arkness& is another Keter# %8reat& means it is greater than all the Keters# And although we ha"e clarified that te!t a out the rest of the ensla"ements of Israel, where dread is =a el, darkness is Medes, and great is 8reece, it all did happen# They imply the three Keters of Kli%a, as well as the e!iles, as we said a out the lam , that the Creator said, %/ou do the deed elow, and I will reak their force a o"e#& Thus, %+or I will utterly lot out,& you will do elow, and I will do a o"e# 1<6) Israel did not come out of :gypt until the go"ernment of all their ministers was roken a o"e, and Israel departed their domain and came to the domain of the upper holiness in the Creator, and tied to Him, as it is written, %+or the sons of Israel are My ser"antsH they are My ser"ants#& 4hat is the reason that %they are My ser"ants&' It is that, %I rought 9them; out from the land of :gypt&H I ha"e rought them out of the other authority and rought them into My authority#

Sourdough and -ea"en

1<<) %=ut on the first day you shall remo"e lea"en from your houses, for whoe"er eats anything lea"ened5& This sourdough and lea"en are one degree, and they are all one# Another authority are the ministers appointed o"er the rest of the nations# And we called them, %the e"il inclination,& %another authority,& a %foreign god,& and %other gods#& Here, too, sourdough, lea"en, and lea"ened food are all one# The Creator said, %All those years you stood in another authority and ser"ed a different people# +rom here on, you are free, (=ut on the first day you shall remo"e lea"en from your houses,* (/ou shall eat nothing lea"ened,* and (nothing lea"ened shall e seen among you#*& 1<>) It follows that we should not eat lea"en all the days of the year, so why only se"en days' After all, it is written, %Se"en days shall there e no lea"en found in your houses#& As long as one must show oneself as free, one should not eat lea"en# And when one is not o liged, there is no need for prohi iting lea"en# 1<?) It is like a king who made one man a minister# All the days while he was clim ing to that degree, he was happy and wore stately clothes# Afterwards, he did not need it# Ln another

Come unto 3haraoh

year, he keeps those days when he had risen to this glory and wore those clothes# And so it was e"ery year# Such are Israel# It is written, %Se"en days shall there e no lea"en found#& These are the days of 1oy, the days when they ha"e risen to this honor and emerged from ensla"ement y another# And for this reason, e"ery single year we keep those days when we ha"e risen to this honor and emerged from the other authority, and ha"e come to the domain of holiness# This is why it is written, %Se"en days shall you eat unlea"ened read#&

Matzot 9unlea"ened read; of Din

1<@) It writes Matzot without the !av 9in He rew;, as in %"isions of 8od,& which lacks !av, which therefore implies Din# They are called Matzot since they are holy Din, Din that is gripped to the Holy 7ame, Din that was not strong all that time within Israel ecause the moon was flawed# And ecause the moon was flawed, it is written, % read of affliction#& +irst, Nukva was in the form of the two great lights, when oth A and Malchut were of eIual le"el# A clothed Bina#s right line and Malchut was to the left side of Bina# At that time, they were discerned as, %small )anim 9face;,& since they are Mochin de Achoraim 9posterior; that do not shine, and they are considered Din# -ater, through MAN raised y the lower ones, Malchut diminishes and returns to eing a point# Afterwards, she is uilt as a ig structure through A!( and returns to Mochin de Gadlut 9adulthood;# And although A and Malchut already stand in Mochin de Gadlut, the Mochin de Achoraim are not cancelled ut return to shine in the form of Rachamim# And all the illumination of Hochma in the degree comes from these Mochin# Matza 9singular for Matzot; is those Mochin de Achoraim that are already corrected in Mochin de Gadlut# And why is Matzot called Din, as is written, Matzot without !av ecause they are Din' It is ecause they are Mochin de Achoraim, while $N were in Mochin de Katnut 9infancy;# Howe"er, it is holy Din, since they ha"e already returned and came in Mochin de Gadlut, which are sanctity, united in the form of three lines, which are the YodCHe&C!av of the Holy 7ame# And two corrections are reIuired of Malchut to achie"e Mochin de GadlutG 1) To e diminished into a pointH and $) the construction of Gadlut# Hence, there are two actions in the awakening from elowG 1) circumcisionH and $) )riah 9e!posure of the glans;# And since Israel circumcised themsel"es at that time, Malchut had already een corrected in the first correction, when she was diminished into a point, as in the waning of the moon# This sweetened the Din of the Mochin de Katnut in the Matza# And through the )riah, which consists of the letters )arah Yah 9the -ord repaid;, the construction of Malchut through A!( is e"oked, and the Mochin de Gadlut appear# And since they had already circumcised themsel"es, and the moon, which is Malchut, had already waned, the power of Din in the Mochin de Katnut weakened# -ater, when the )riah will e carried out, the Mochin de Gadlut will emerge# And there is no Iuestion a out how on 3asso"er, the Mochin de Gadlut already shines, although Israel had not done )riah yet, since this is done through an awakening from elow, while on 3asso"er night was the illumination of Mochin only y awakening from a o"e# This is why they did not shine only on that night# And this is also why it writes, %=read of


Come unto 3haraoh

affliction,& since concerning the awakening from elow, they still had not e!tended the Mochin de Gadlut# 1>B) 4hat is the reason that the moon, Malchut, stood in her diminution' It is ecause they did not perform )riah 9e!posure;, and the holy sign was not apparent in them# This is so ecause the e!tension of Mochin de Gadlut is done through )riah, and then the moon is full# Israel were circumcised, ut they did not perform )riah# 4hen did they perform )riah' 4hen the writing says, %He made for them a statute and regulation, and there He tested them#& 1>1) And should you say that on the days of Aoshua they did perform )riah, it is not so# Dather, they did, as it is written, %=ut all the people who were orn in the wilderness along the way#& After they were circumcised, the Creator said, %In the eginning, you will eat Matzot,& since the moon had een diminished# This is called, % read of affliction#& +rom here on, this read will e from another place, as it is written, %I will rain read from hea"en for you#& 7ot from the moon, Malchut, as on the time efore they had done )riah, ut actually from hea"en, from A, as it is written, %7ow may 8od gi"e you of the dew of hea"en#& 1>$) And the holy Israel keep those days that ha"e come under the wings of )i"inity# They keep the read that comes from her side, the Matzot, as it is written, %E/ou shall also o ser"e the +east of Fnlea"ened =read,& and as it is written, %And keep My co"enant,& which is the circumcision# And e"erything rises and clings to one degree# 1>,) 4hy did Moses not e!pose 9commit )riah on; them, ut left them circumcised without )riah' It was so that Israel would not wait there until they were healed# This is why he did not e!pose them# It is written a out that, %Se"en days you shall eat with it unlea"ened read, the read of affliction, for you came out5 in haste#& It is also written that they %could not delay,& and hence were not e!posed# And circumcision without )riah e!tends read of affliction# 1>.) 4hen Israel came to the land, they came circumcised and e!posed# It is written, %A land where you shall eat read without scarceness#& %Scarceness& is read of affliction# It is called, % read of affliction& ecause the moon, Malchut, has een waned and is not lessed y the sun, A, and does not shine from the sun, as it is written, %+or all that is in the hea"en and in the earth#& This means that, %All,& which is Yesod A, clings to the hea"en, A, and to the earth, Malchut, recei"ing from the hea"en and gi"ing to the earth# And why did she not shine from the Yovel 91u ilee, and also 6Bth anni"ersary;, which is Bina' =ecause they did not e!pose themsel"es# =ut here, in the coming to the land, when Israel were circumcised and e!posed, it is written, %/ou shall not lack anything in it,& meaning Yesod de A that shines to Malchut# Hence, %A land where you shall eat read without scarceness,& since, %/ou will not lack anything in it,& as you were lacking in :gypt# 1>6) :ach year, Israel remem ers :gypt and eats Matzot# They ha"e not stopped for generations# And since they did not e!pose themsel"es in :gypt, they lacked this, %Anything,& and the moon remained diminished# This is called, % read of affliction#& Affliction means po"erty# And the reason for eating read of affliction in Israel, although they had already e!posed themsel"es, is to remem er :gypt# This has een the custom for generations# In the future, the writing says, %/our sun shall no more go down, neither shall your moon withdraw itself,& meaning there will not e another diminution in the moon, which is Malchut# 1><) Ln the tenth of this month, they shall take them# It is written, %=ut the tenth day of this se"enth month is the day of atonement#& Taking the lam depends on the tenth, which is Bina

Come unto 3haraoh

that shines in Malchut# In that regard, he rings the comparison etween the tenth here and the tenth of the day of atonement, which is Bina# It is written, %Lf this month#& Should it not ha"e said, %In this month&' =ecause when the illumination came to Malchut, it is written, %Lf this month,& precisely, %Month,& which is Malchut, called %Month#& 1>>) %They shall take5 a lam , according to their fathersE houses, a lam for a household#& They are three knotsG the first orn of the cattle, the first orn of the capti"e, and the first orn of the maidser"ant# And all the other degrees of Kli%a 9singular of Kli%ot; connect to these three a o"e manners# :"eryone ties to the one called, %+lock,& and e"erything is included in the flock, which is the highest degree among all of them# Also, the flock elow connects to the flock a o"e and cannot e separated from their knots# It follows that all are connected to the lam # This is why it is written a out it, %And you shall keep it,& tie it with a knot and it will e gi"en to your hand2to your authority2until you slaughter it, carry out the 1udgment in it# And it is written a out the time that will come, %4ho is this that comes from :dom'& It is also written, %+or the -ord has a sacrifice in =o0rah,& meaning He will lot out all the Sitra Achra from the land# And then it is written, %And the -ord shall e king#&

3raising the :!odus from :gypt

1>?) %And the people took their dough#& This commandment is to remo"e the lea"en# This commandment was gi"en to them, to Israel, %And the people took their dough efore it was lea"ened#& It is written, %There will e no lea"en found in your houses#& 4e e!plained the meaning of lea"en and Matza of the e!odus from :gypt, that they are the e"il inclination and the good inclination# 1>@) The commandment that follows is to speak in the praise of the e!odus from :gypt, which is mandatory for man for all time# :"ery man who tells the story of the e!odus from :gypt and delights in that story will re1oice with )i"inity Jwhich is 1oy from all sides) in the ne!t world# This is a man who is delighted with his master, and the Creator is delighted with that story of his# 1?B) 4hen the Creator rings his company together and tells them, %8o and listen to the story of My praise, which my children tell, and re1oice in My redemption,& they all come and gather and ond with Israel, and listen to the story of the praise, that they are happy with the delight of redemption from their master, and come and thank the Creator for these miracles and mighty deeds, and thank Him for the holy nation that He has in the land# And they are happy with the 1oy of redemption of their -ord# 1?1) Then more power and might is added to him a o"e# And with that story, Israel gi"e strength to their Master, like a king who is gi"en further power and might when his strength is praised and he is thanked, and all fear him and his honor rises a o"e all# +or this reason, this story and praise must e told# Similarly, man must always speak efore the Creator and pu lici0e the miracle with all those miracles that He had done# 1?$) =ut why is it a must to speak of the miracles' After all, the Creator knows e"erything2 what came efore and what will come after# So why the pu lication efore Him of what He had done and knew' Indeed, man must make the miracle known and speak efore Him of all that He had done ecause these words rise and the whole of the household of a o"e gathers and sees them and thanks the Creator, and His honor rises in their eyes a o"e and elow#


Come unto 3haraoh

1?,) This is akin to one who tells, and details his sins and all that he had done# 4hy does he need it' It is ecause the slanderer always stands efore the Creator to tell and demand for people*s transgressions, and to demand 1udgment for them# And when a person comes first and details each of his sins, he does not gi"e room for that slanderer to come and demand 1udgment for them# This is ecause he always demands 1udgment first, and then tells and accuses2person so and so did that# This is why man should come efore him and detail his sins# 1?.) 4hen the slanderer sees that, he has nothing to say a out him and he completely departs from him# If he repents, good# And if not, then the slander is a o"e him and says, %This person, who came efore /ou and confessed with insolence, re1ected his MasterH his sins are this and that# Hence, one should e careful with all those so he will e found to e a loyal ser"ant efore the Creator# 1?6) The commandment that follows is to eat Matza on 3asso"er, since it is a memory of the faith for all generations# This is so ecause at that time, Israel departed the other gods and came into the faith#

The 3asso"er Sacrifice

1?<) It is a commandment to slaughter the 3asso"er during twilight on the fourteenth of 7issan 9>th month of the He rew calendar;, as a memory of the 3asso"er in :gypt# This is mandatory for all, as it is written, %And the whole assem ly of the congregation of Israel shall kill it at dusk#& 1?>) This 3asso"er should e kept for ten days or more, as it is written, %In the tenth day of this month they shall take#& This is ecause then the moon egins to shine, from ten days onwards, until it is completed on the fifteenth# And it is slaughtered on the fourteenth, when the Din is o"er the world, at dusk# 1??) This is so as to remo"e the foreskin from o"er the holy co"enant and to en1oy the scent that spreads from the roast# In other words, the commandment is essentially to en1oy its scent, which is why it comes only o"er satiation, when he does not need to eat any longer# +or this reason, anyone who is uncircumcised will not eat it, and one in whom there is the holy co"enant will eat it# This is so ecause one who is from the sons of the co"enant reaks the force of the Sitra Achra and remo"es the foreskin from the co"enant# This is why it should e done in the sons of the co"enant and not in the uncircumcised# 1?@) 4hen the Creator came to :gypt, he saw the 3asso"er lood written on the door, and the co"enant lood2how they were standing at the door2as it is written, %And you shall take a undle of hyssop, and dip it in the lood that is in the asin, and touch#& Hyssop remo"es e"il spirits, and it remo"es each side, each e"il spirit with its awakening for the su lime redemption of Israel# 1@B) In the future, the Creator will come to the e"il inclination and slaughter it# And now, with this redemption of :gypt, it is written, %The whole of the congregation of Israel slaughters it,& which is a reminder from the future of that su lime redemption from :gypt# 1@1) %Ln the two sideCposts 9Mezuzahs; and on the lintel#& This is the Reshimo of the letter Yod in the Mezuzahs and on the lintel, to show the Reshimo of the holy co"enant in them, which is the Yod# And the foreskin roke ecause of the lood of the co"enant, which is written on all, and lood came upon lood, that is, the lood of 3asso"er o"er the lood of the co"enant# 4hen the destroyer passed, he saw the lood and mo"ed away from the house#

Come unto 3haraoh

1@$) If the Creator alone was doing the killing, why does it say, %And will not allow the destroyer&' This means that the destroyer was walking, and not the Creator# It was certainly the Creator who was killing, ut the destroyer was walking to find li el against Israel, with which to accuse them# Since he saw the reaking of the foreskin in two discernments, in the 3asso"er lood and in the circumcision lood, he fled and parted from them# 1@,) +or the Creator*s killing of all the first orn of that side, He ga"e and o liged the first orn of Israel to redeem themsel"es, so the Sitra Achra would find no li el against them# Indeed, the Creator was keeping them from e"erything like a father o"er sons# 1@.) %They shall eat it with unlea"ened read and itter her s# The word Matzot 9unlea"ened read; is written without a !av# The writing also o liges that the Matzot and itter her s will e eaten together, to show the e!ile of )i"inity with Israel in this itterness of theirs, as it is written, %And they made their li"es itter with hard ser"ice#& And when they eat the 3asso"er, it is to show all that had een done to them in :gypt, in that e!ile and in that ensla"ement# This is why it is eaten on Matzot and itter her s# 1@6) %7or are you to reak any one of it,& to display contempt in it, and in all the gods of :gypt# This is ecause the ones were thrown to the street and dogs would come and drag them from place to place, and this was the most difficult for them, for the ones are the correction of the ody, and they are similar and correspond to the other side, to their other gods# And Israel threw them on the street scornfully# This is why it is written, %7or are you to reak any one of it#& /ou will not reak, ut the dogs were coming and reaking them# 1@<) The :gyptians would come and see the ones that the dogs were carrying from place to place and reaking them, and they would put them in the ground so the dogs would not find them# This is the greatest cancelling of idolatry on their part# =y that, the Creator Himself is ele"ated and all the other forces of idolatry surrender, for they surrendered completely when the cancelation came from themsel"es, when they hid the ones of their gods in the ground# This is why Israel did not cancel them, as it is written, %7or are you to reak any one of it#&

Sanctify to Me :"ery +irst orn

1@>) %Sanctify to Me e"ery first orn#& This commandment is to sanctify e"ery first orn of cattle# The ignorant needs two thingsG 1) to e redeemed from under the go"ernment of the e"il inclination, which is its master# It is similar to what Aaco said to :sau, %-et my lord pass on efore his ser"ant,& in this world# He is a master from the perspecti"e of the many transgressions on the ody# As we e!plained, the wicked is 1udged y the e"il inclination, the righteous is 1udged y the good inclination, and the intermediate is 1udged y oth# Intermediate is a rother to the e"il inclination and a rother to the good inclination, as it is written, %my rotherH let what you ha"e e yours#& 1@?) 4hen merits are plentiful, the wind reaks the two shifts of the night2which are a raying ass, yelling dogs2and rises to the third shift of the dawn where there is man, meaning a woman speaking with her hus and# And man returns to eing master o"er all creations, as it is written, %And I ha"e o!en, and asses and flocks, and menCser"ants and maidC ser"ants,& and he rises to the degree of man, of whom it is said, %And ha"e dominion o"er the fish of the sea, and o"er the fowl of the air5 And the fear of you and the dread of you#& This is the second thing that the ignorant must achie"e# 1@@) And when the merits are intermediate, %And a man wrestled with him#& This means that the merits and transgressions struggle and wage war# +rom the side of the merits, it is written,

Come unto 3haraoh

%He saw that he had not pre"ailed against him#& +rom the side of transgressions, it is written, %He touched the socket of his thigh in the sinew of the hip#& The word Nashe 9hip; comes from the "erse, %8od has made me forget all my trou le and all my fatherEs household& 9in He rew Nashani means made me forget;# It comes from the word Neshia 9o li"ion;, which is one section of these se"en countries# And one who goes down there forgets the Torah#

+or He 4ill 8i"e His Angels Charge o"er /ou

$BB) =efore a person comes to this world and emerges from his mother*s wom , %And a man wrestled with him#& This is 8a riel# %4restled,& meaning in that same dust of ground, as it is written, %Then the -ord 8od formed man of dust from the ground#& It follows that man is dust, and the dust of the ground is the e"il inclination# Also, 8a riel is the good inclination, which wrestles with the e"il inclination, called %dust#& It teaches him se"enty languages, which is why it writes, %formed,& with two Yods 9in He rew;# Lne Yod opposite the good inclination, 8a riel, who taught him se"enty languages, and one Yod opposite the e"il inclination, which wrestled him, as it is said, %+or he touched the socket of Aaco Es thigh in the sinew of the hip,& and made him forget the se"enty languages that the good inclination had taught him# $B1) +irst, four angels descend# It is said a out them, %+or He will gi"e his angels charge o"er you#& If he has ancestral merit, then one is Michael, y the merit of A rahamH the second is 8a riel, y the merit of IsaacH the third is 7uriel, y the merit of Aaco H and the fourth is Daphael, y the merit of Adam ha Rishon# And the good inclination is atop him# $B$) If he has no merit, four harmCdoers go with himG Crime, )estroyer, Anger, and +ury# And the e"il inclination is atop them, to sentence him to the world that will come# +or this reason they e!plained, %The wicked is 1udged y the e"il inclination, the righteous is 1udged y the good inclination, and the intermediate is 1udged y oth#& Hence, if he is intermediate, then 8a riel, which is the good inclination, and Sam*el, which is the e"il inclination, oth sentence him# $B,) :"ery person with four foundations2fire, wind, water, and dust2has four angels descending with him on the right, and four on the left# The four on the right are Michael, 8a riel, Daphael, and 7uriel, and the four on the left are Crime, )estroyer, Anger, and +ury# And as for the ody, Matatron descends upon him from the right, and Sam*el from the left# $B.) There is not a person without the four foundations2fire, wind, water, and dust# =ut the order of these four follows the foundation that was first in him# If his sign is -ion, which is Hesed, then Michael comes first, followed y 8a riel, 7uriel, and Daphael# If his sign is L!, which is Gevura, 8a riel comes first, followed y Michael, 7uriel, and finally Daphael# If his sign is :agle, which is Tifferet, 7uriel comes first, followed y Michael, 8a riel, and Daphael# And if his sign is Adam Jman), which is Malchut, Daphael comes first, followed y Michael, 8a riel, and 7uriel# $B6) +or those on the right, the side of Michael, all of its four faces2-ion, L!, :agle, Man2 are Rachamim# He is ene"olent and his face is white# If this man engages in the Torah, he is generous, pious, and wise# =ut if he does not engage in the Torah, he is the opposite2from the side of the e"il inclinationG a thief, foolish, and meanCspirited, since the ignorant is not pious# $B<) +rom 8a riel*s side, which is Sam*el, his four faces are L!, -ion, :agle, and Man# They are 1udgment, the Iuality of 1udgment o"er the wicked, and pro"oke them, as we esta lished,

Come unto 3haraoh

that it is permitted to pro"oke the wicked in this world# He is a hero o"er his inclination, fears sin, and he will e a 1udge if he engages in Torah and is strong in his studies# And con"ersely, if he is from the side of the e"il inclination, he pro"okes the righteous, to perform harsh 1udgment o"er them# He is strong in committing transgressions, does not fear sin, and his face is red, like the lood shedder :sau# $B>) Lne whose sign is eagle, who is from the middle line, is not "ery merciful, and is not in a great measure of Din# Dather, he is intermediate in his good inclination, his good Iualities, and intermediate in the e"il inclination, ad Iualities# And he has a white and red face# $B?) Lne whose sign is man, which is Malchut, is included with all the good Iualities from the good sideG pious, wise, strong in Torah, fears sin, and filled with e"ery good Iuality# The color of his face is lack# And if he is from the e"il inclination, his is filled with e"ery ad Iuality# $B@) And if one has many sins, all the camps of the e"il inclination go"ern him, until all the camps of the good inclination depart him, and he will crown Sam*el and all his camps o"er his organs# $1B) And if one has many merits, the camps of the good inclination go"ern him, until all the camps of the e"il inclination depart him, and he crowns the camps of the good inclination o"er all his organs# At that time, the name Ha!aYaH go"erns him# $11) And if he is intermediate, the hosts of hea"en stand o"er him from his right and from his left# These pull right, toward merit, and those pull left, toward sin# And the stronger one pre"ails# +or this reason, the authors of the Mishnah stated, %Lne should always consider oneself as though the whole world depends on him,& meaning he should consider himself and the whole world as intermediate# And if he keeps one commandment, he sentences himself and the whole world to a scale of merit# And if he commits one transgression, he sentences himself and the whole world to a scale of sin# $1$) +rom Michael*s side, man is called Bechor 9first orn;, and his degree is white sil"er, implying Hesed# +or this reason, the redemption of the first orn is sil"er, fi"e rocks, eIual to A rahamEs He& 9which eIuals 6 in Gematria;# If he grows wise in the Torah, the Yod2 holiness, Hochma2will e added to him, and in it he will need to sanctify e"ery first orn of the cattle, %The holiness of Israel to the -ord#& And in it, he must gi"e tithing of the young, for each young is from the side of the son of YodCHe&, which is !av, Tifferet# $1,) All the holy animals were called y the letters of the Holy 7ame, as it is written, %:"ery one that is called y My name, and whom I ha"e created for My glory#& :"en all the creations were created in the letters of the Holy 7ame, and there is no creation that is not written in this name, to know the one who created it# Yod of the name Ha!aYaH is the form of the head of each creation# The He&, He& of the name is the form of fi"e fingers on the right hand, and the fi"e of the left hand# !av is the form of the ody#

+or /ou Saw 7o Manner of Image

$1.) This is the reason why he said, %(To whom then will you liken Me, that I would e his eIual'* says the Holy Lne#& There is no creature that will e eIual to Me# And e"en though I ha"e created it in the image of My letters, I can o literate that form and remake it se"eral times, and there is no other 8od o"er Me that can o literate My form# This is why it is written, %+or their rock is not as our Dock, e"en our enemies themsel"es eing 1udges#&

Come unto 3haraoh

$16) And should one say that it is written, %+or you saw no manner of image,& so how can we specify letters and names in Him' He will reply to him that this image that I ha"e seen is as it is written, %And he eholds the image of the -ord,& which means the Sefira of Malchut, and not any other image that He created and formed in the letters# This is so ecause the Sefira of Malchut is the root of all the recei"ers and the Kelim 9"essels;, ut not the first nine Sefirot, which are de"oid of any form# And this is why He said, %To whom then will you liken Me, that I would e his eIual'& and, %To whom then will you liken 8od' Lr what likeness will you compare with Him'& $1<) And e"en this image in Malchut is not in the place of Malchut, ut only when the light of Malchut descends and e!pands to the creatures, to rule o"er them# Then it appears to each of them, according to their image, and "ision, and imagination2with respect to the recei"ers, not with respect to Malchut herself2as it is written, %And through the prophets I ga"e para les#& $1>) This is why the Creator tells them, %Although I appear to you in your forms, in "ision and imagination, still, To whom then will you liken Me, that I would e his eIual'& After all, efore the Creator created an image in the world, and efore He drew a form, the Creator was alone in the world, shapeless and imageless# And one who attains Him prior to the degree of Beria, which is Bina, still outside of any form, is for idden to make a form and likeness in the world, not in the letter He&, not in the letter Yod, or e"en to call Him y the Holy 7ame, or y any letter or point# It is written, %+or you saw no manner of image,& meaning you did not see anything that has an image or similitude# $1?) =ut after He had made that form of the chariot of the upper Adam, He descended and clothed there, and He is named in it in the shape of the four letters Ha!aYaH, the ten Sefirot KHB TM, so He will e attained through his Iualities, which are the Sefirot, in each and e"ery Iuality# And He is called, %8od, Lh 8od, I will e the -ord of Hosts,& so he will e known in each Iuality, how He leads the world with mercy and with 1udgment, according to people*s actions# And had He not spread His light o"er all creations, how would they know Him, and how would, %The whole earth is full of His glory& come true' $1@) 4oe unto one who resem les Him to any Iuality, and e"en one of His Iualities, and all the more so to people, which are inferior Kelim# =ut the imagination that we imagine is according to His dominion o"er that Iuality, and e"en according to His dominion o"er all creations# And there is no similitude a o"e that Iuality# And when His dominion departs one, one has no measure, no likeness, and no form of that Iuality# $$B) Such as the sea# There is neither perception nor form in the waters of the sea that come out of Him# =ut the e!pansion of the waters of the sea o"er the Kli, which is the earth, creates their image# And we can calculate thereG The source of the sea is oneH the spring that emerges from it2according to its e!pansion in the Kli as a circle, which is Yod2makes two forms, for the source is one and the spring that emerges from it is two# Also, the source is the Keter and the spring is the Hochma# $$1) Afterwards, He made a ig Kli, similar to one who digs a deep hole, and it was filled with the water that comes out of the spring# And this Kli is called, %the sea#& This is the third Kli, Bina# Also, that Kli is di"ided into se"en streams# As with long Kelim 9"essels;, the water spread from the sea to the se"en streams# Thus, the source, the spring, the sea, and the se"en streams


Come unto 3haraoh

make ten# And if the craftsman were to reak these tools that He had corrected, the waters would return to the source and the roken Kelim would remain dry, without water# $$$) Thus, the Cause of Causes made ten Sefirot# He called the Keter, source, and in it, there is no end to the springing of His light# +or this reason, He called Himself, 'in Sof 97o :nd;# And He has no shape and form, and there is no tool y which to attain Him there, and to know anything at all a out Him# This is why they said, %)o not interpret what you cannot percei"eH do not inIuire into what is co"ered from you#& $$,) Afterwards, He made a small Kli, which is the Yod, and it was filled y it, y the source# He called it, %a wellspring,& Hochma 9wisdom;# And He called Himself within it, %4ise#& And he called that Kli Hochma# Su seIuently, He made a ig Kli and called it, %Sea,& and called it, Bina 9understanding;# And He called Himself within it Mevin 9the one who understands;# $$.) 4ise of his own and understanding of his own# This is so ecause Hochma is not called Hochma with respect to itself, ut ecause of this wise, who fills her with His springing# And she is not called Bina with respect to herself, ut after that Fnderstanding Lne, who fills her with Him# If He parted her, she would remain dry, as it is written, %As water e"aporates from the sea, and a ri"er ecomes parched and dried up#& $$6) Afterwards, He struck it into se"en streams# He made se"en precious Kelim and called them, %8reatness,& meaning Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut# And in greatness, He called Himself, %8reat,& and Hasid 9kindP ene"olent;, Gi*or 9mighty; in Gevura, Mefoar 9glorified; in Tifferet, and Baal Nitzahon 9triumphant; in the wars in Netzah Netzahim 9all eternity;# In Hod, He called Himself, %The Magnificence of Lur Creator,& and in Yesod, He called Himself, %Dighteous#& And Yesod, e"erything is near it, all the Kelim and all the worlds# And in Malchut, He called Himself, Melech 9King;# And His is the greatness, the Gevura, the Tifferet, the Netzah, and the Hod, for all that is in hea"en is righteous, Yesod, and His is the kingdom, which is Malchut# $$<) :"erything is under His authority# 4hether to remo"e Kelim and add springs in them, or to su tract, goes y His will for them# And there is no 8od that will add or su tract in Him# Hence, it is a out the Kelim from the world of Atzilut# $$>) Afterwards, He made ser"ants to these Kelim de 9of; Atzilut2a chair with four pillars and si! steps to the chair, thus, they are ten# And altogether, it is called, %A Throne,& which is the world of Beria# It is like a cup of lessing in which ten things are corrected, since the Torah was gi"en in the ten commandments ecause the world, which is the act of creation, was created in ten utterances# $$?) And He esta lished parties to ser"e the throne# Those are angels, serpents, animals, $fanim 9wheels;, Hashmalim 9electricity;, 'lim 9gods;, 'lohim 98od;, sons of 'lohim, persons# And He made ser"ants to these2Sam*el with all his parties, which are as clouds, to ride them and to descend to the earth# And they are as horses for them, for the angels# $$@) Clouds are called, %"ehicle,& as it is written, %=ehold, the -ord is riding on a swift cloud and is a out to come to :gypt#& This is :gypt*s appointee, called, %Swift Cloud#& And as soon as they saw that their god, which is their appointee, is as a horse under the Creator*s chariot, promptly, %The idols of :gypt will trem le at His presence, And the heart of the :gyptians will melt#& They mo"ed from their faith and their hearts melted like wa! from the faith that they had in their appointed minister# And they said, %Fntil now, faith,& meaning the 8odly, %Lur appointee has ecome like a horse#& Their hearts mo"ed from their faith and melted like

Come unto 3haraoh

wa!# And how do we know' =ecause melting comes from the words, %melting like wa!,& as it is written, %My heart is like wa!H it is melted within me#&

:"ery +irst orn of an Ass /ou Shall Dedeem 4ith a -am

$,B) %And e"ery first orn of an ass#& It is a commandment to redeem the first orn of an ass, and to decapitate the first orn of an ass, if it is not redeemed, as it is written, %=ut if you do not redeem it, then you shall ehead it#& This is the meaning of the e"il inclination eing a le to repent and to later return to eing good inclination, as it is written, %I will make him a helpmate against him#& If he is rewarded, %help&H if not rewarded, %against him#& This is ecause it was said of these forms, a lam and an ass, %:"ery first orn of an ass you shall redeem with a lam ,& meaning that if he is rewarded with repenting, although he is an ass, ignorant, he will e redeemed from the e!ile with a lam , where a lam is the disperse of Israel# And if he does not repent, %/ou shall ehead him,& since he makes himself stiffC necked, and they are destined to e lotted out from the ook of life# It is said a out them, %4hoe"er has sinned against Me, I will lot him out of My ook#&

The Tefillin 93hylacteries;

$,1) This commandment is called y a different name# It is not called, %a commandment,& ut, %Sanctity#& And these are the Tefillin, the Tefillin of the hand and the Tefillin of the head, which are the correction of grandeur and eauty of the upper "isions# This is why they are called Totafot 9frontlets;, as it is written, %Israel, in whom I will show My glory#& $,$) It is written, %4hen Israel was a youth I lo"ed him#& This is a small Israel, A in Mochin de Katnut# And it is written, %Hear L Israel,& which is Ysrael Sa*a, Bina in Mochin de Gadlut, which is the eauty of the "isions, a o"e, in Bina, and elow, in Malchut# He e!plains how the Mochin of Ysrael Sa*a come elow# He says, Aoseph, Yesod de A, which carries the Masach de Hirik in the middle line, rises to Bina and crowns there in two "isions, white and red, in the two lines of Bina, through its sentencing in the two lines of Bina, as in %Three come out of oneH one stands in the three#& =efore he rose to Bina, he was called, %a youth#& And after he was crowned in Mochin de Bina, he was called, %a righteous#& How eautiful within him are the "isions to see' This is the meaning of, %7ow Aoseph was handsome in form and appearance#& He is eautiful on two sides, right and left, on two degrees, Hochma and Hassadim, in two "isions, white and red, a o"e in Bina and elow in $N# This is so ecause after he decides in Bina, he descends and decides in $N# $,,) %/ou shall do what is right and good#& %Dight& is the Tefillin of the hand, Malchut, to e!tend for her in the Tefillin of the head, A, so they may unite as one# And the Tefillin of the hand is placed efore the Tefillin of the head, ut there must not e separation etween them# $,.) Lne who is crowned with Tefillin stands like the Fpper Lne, in the two interpretations that we said a out Aoseph, who is called, %/outh,& and is called, %Dighteous,& as in, %faithful ser"ant& and as in, %an only son#& These are the Tefillin of the hand2%/outh& and, %faithful ser"ant&2and the Tefillin of the head2%Dighteous,& and, %Lnly Son#& And oth are one collecti"e# $,6) The four portions in the Tefillin are in four compartments in the Tefillin of the head# And as they are four houses in the Tefillin of the head, there are all in one compartment in the Tefillin of the hand# This is ecause the Tefillin of the hand, which is Malchut, has nothing of

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her own, e!cept what she recei"es from a o"e, from A# And since she recei"es them at once, she has only one compartment# =ut A recei"es them one at a time, hence they are in four compartments# This is the meaning of the words, %All the ri"ers flow into the sea#& The ri"ers, which are the a undance from A, flow to Malchut, which is called, %a sea#& And ecause she recei"es them from a o"e, from Bina, she is called, %prayer,& and she is sanctified y their holiness, and she is called, %holy,& since Mochin de Bina is called, %holy,& and it is called %prayer#& Then, Malchut is called, %the complete kingdom of hea"en#& $,<) 4e ha"e already e!plained the four portions# =ut the first portion, %Sanctify to Me e"ery first orn,& which is Hochma, is a su lime secret that contains all four houses, HB TM, as in, the upper light, Hochma that emerges from a sence, Keter, called %a sence#& This is so ecause each of the four portions, HB TM, contains them all, and in each there is HB TM# $,>) And all of these four, HB TM, are implied here in the first portion, %Sanctify#& This is so ecause %Sanctify& is the high sanctity, the upper Hochma, called %sanctity,& from which e"erything is sanctified, as in, the high concealment, called %holiness#& %To Me& is Bina, the Fpper 4orld, the inner palace# %:"ery& is Hesed, oth a o"e and elow, Tifferet from the discernment of Hesed# %+irst orn& is the first orn son, as it is written, %Israel is My son, My first orn,& Tifferet# And this first orn includes all the sides and all the "isions, since it includes Malchut with it, too# Thus, the te!t includes all four, HB TM, as in, the high Hochma, which is the first portion# =ut this is in general, to know that all is included in it# =ut in particular, each corresponds to a specific Sefira, and this is the first portion, which includes the rest of the portions# $,?) The second portion, %And it shall e when the -ord shall ring you,& is Bina# In this portion, there is the e!odus from :gypt, which came from the side of Yovel, which is Bina# Hence, its eginning is, %And it shall e,& since this word is in the Yovel 9in He rew this phrase is one word;# Hence its name, %And it shall e,& for there is no, %And it shall e,& in future tense 9in He rew;# =ut in this place, Bina, which means that it is intended to e drawn elow and to light up the illuminations, which are $N, and to e in the lower degree, which is Malchut, ecause she shines in a concealed way, she is not openly called y the name, %And it shall e,& ut is gi"en for the wise to know# Hence, the Bina is written in the holy name in the word, %And it shall e#& :"en though the Mochin de Hochma appear in Bina, as in, Bina that returns to eing Hochma, they are nonetheless hidden in Bina herself and do not shine# =ut they e!tend from Bina to A, and from A to Malchut, and appear and shine in Malchut# Hence, Bina is named after the future, as in, %will e#& And also, %And it shall e,& for she does not shine in her place, ut is destined to appear in the place of Malchut# $,@) The third portion, which is, %Hear, L Israel,& is the right, called, %upper Hesed#& This means that the Daat, the middle line that determines etween the two lines Hochma and Bina, di"ides into right and left, where the right in it is the upper Hesed, Tifferet, and the left in it is Dinim 91udgments;, Malchut# Also, the third portion corresponds to the Hesed in Daat, which is Tifferet, and the fourth portion corresponds to the Gevura in Daat, which is Malchut# Daat unites them all into four sides2three lines and the Malchut that recei"es them2and the Creator arranges in it the order of the whole world, meaning that the whole world persists


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through it# This is what e!pands to all sides, e"en into the low chasms, as in Daat that spreads to the lower ones# In this, the Creator created the world, when He wrapped in a cloak of light# Also, this is what unites the uniIueness, since it is the middle line that unites the two lines, right and left, which are Hochma and Bina# +or this reason, &Hear& is near the, %And it shall e,& since, %And it shall e& is Bina, and %Hear& is the Daat that decides etween Hochma and Bina# $.B) The unification of e"ery day is a unification to know and to implement one*s intention# The unification of e"ery day is, %Hear, L Israel, the -ord our 8od, the -ord,& and they are all one# This is why He is called, %Lne#& =ut they are three names, so how are they one' $.1) Howe"er, it is known in a "ision of the spirit of holiness, that the three lines implied in, %The -ord our 8od, The -ord,& are one# This is the meaning of the "oice that is heard, for a "oice is singular# And there are three discernments in it, fire, wind, and water, and all are one, as in, the "oice# Here too, %The -ord our 8od, the -ord& are oneH they are three discernments and they are one# A is Ruach and the middle line# 4hen it rises to Bina, called A+zen 9ear;, and decides etween the two lines, right and left, which are there, called %water& and %fire,& the two lines 2water and fire2unite in him, and it is called, %the "oice that is heard#& Through it, the lights of Bina open and are heard outside, meaning they spread outwardly, since it contains all three lines within it, called, %fire,& %wind,& and %water#& Also, these three lines cannot shine without each other, ut all at once, since the right line without the left is missing GAR, and the left without the right is Hochma without Hassadim, which cannot shine# And without the middle line, the left does not unite with the right# Thus, the three lines are interdependent and shine only all at once# And as in the "oice, all three ecome one# If one of them had een missing, the "oice would not ha"e een heard# Similarly, A*a is considered the right line, (ma, the left line, and A rises and decides etween them, as in the middle line# This is why it writes here, too, %The -ord our 8od, the -ord is Lne,& since, %the -ord& is A*a and right line, and %our 8od& is (ma and left line# The -ord is A, middle line, which decides etween A*a and (ma# And since they are three lines, they do not shine without each other, ut rather all at once# $.$) This is the "oice, which one makes, as in unification, to implement one*s aim on uniting all the degrees from 'in Sof to the end of all, in uniting this "oice, which he does in these three lines, which are one# And this is the unification in each day, which appears in the spirit of holiness# $.,) Se"eral manners of unification were said, and they are all true# Lne who makes this unification does good, and one who makes that unification does good# =ut this unification, which we e"oke from elow, in the "oice, which is one, is the scrutiny of hearing in general, and contains within it all three lines, as in, %The -ord, our 8od, the -ord#& =ut esides that, it is particular, meaning that the portion of, %Hear& is only one element, A, the right of Daat# $..) The fourth portion is the harsh Din, Malchut, the left of Daat, as it is written, %=eware,& meaning Din 91udgment;# These are the four portions of the Tefillin of the head, which are in four houses# The Tefillin of the hand are four portions, too, ut they are in one house, and we already commented that they are considered one# $.6) The knot of the Tefillin of the head is the shape of 9the letter; Dalet# It is written a out that, %And you will see My ack#& Hence, the knot is in the ack, and there e"erything

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connects into one knot, ecause the knot implies Mochin de Achoraim 9posterior;, which e!tend from the left line efore it is connected with the right, which is Hochma without Hassadim, which cannot shine# Howe"er, in Mochin de Gadlut, the left and the right connect through the middle line, and the Hochma in it clothes in the Hassadim in the right# Thus, the Hochma of the left line, which was in Achoraim, can now shine to the lower ones, since she had een clothed in Hassadim, as it is written, %And you will see My ack#& This is so ecause seeing is Hochma, whose source is in the left line, in the Achoraim, hence the knot is in the shape of Dalet, from the words Dalah 9poor; and Aniah 9meager;, since she was poor and meager efore she clothed in Hassadim# $.<) 4hen Malchut lets the Tefillin of the hand connect to A, there is another knot2of the Tefillin of the hand2which is in the shape of 9the letter; Yod, the holy co"enant, the Yesod to which Malchut connects# Happy are those of Israel who know that secret# And one should put them e"ery day, to e the su lime form# It is written a out it, %And all the peoples of the earth shall see that the name of the -ord is called upon youH and they shall fear you# =lessed is the -ord fore"er, Amen and Amen#