Isaías 33:7 Cábala: Sha'arei Kedusha & Reshit Chokhmah

This is the meaning of the verse,⁸²³Isaiah 33:7 – The “heralds-Erelam-אראלם” referred to in this verse are the Erelim-אראלים angels, which stem from the higher archangel Ariel-אריא״ל. (See Radak to Isaiah 33:7; See Mishneh Torah, Hilchot Yesodei HaTorah 2:7) “Behold, the heralding angels cried out from outside.” For, when sustenance is not drawn to the souls that are more inner than them, they too lack sustenance, being that they are external to them. This is why they cried out and mourned during the time of the destruction, since they are external to the souls. Moreover, this explains why the angels did not descend to manifest in a physical body in this world, because they necessarily would be destroyed by the judgements and shells of the Kelipot. This is because even the souls do not have the power to withstand the shells of the Kelipot. How much more is this so in regard to the angels. Proof of this is from the Nefillim⁸²⁴Genesis 6:4 and Targum Yonatan ben Uziel; Pesikta Rabbati 34:1; Yoma 67b and Rashi there; Zohar I 37a. The word Nefillim means “the fallen ones” and refers to the fallen angels. who requested to descend to this world and were thus destroyed from the world and are wiped out of the coming future. An even greater reason is that because of their lesser state, they would be incapable of drawing influence to all the worlds, but could only do so from their level and out. Moreover, even this itself would not be possible, since they cannot draw sustenance to themselves except through the medium of the souls. Nevertheless, it is indeed true that a soul of the world of Formation-Yetzirah is lesser than an angel from the world of Creation-Briyah, and the same applies to all the worlds. However, a soul of the world of Creation-Briyah is greater than an angel of the world of Creation-Briyah, and the same applies to each of the worlds themselves.

Furthermore, to merit the attribute of Tzadik one should give Tzedaka regularly, as explained in the Tikkunei Zohar (21st Correction) that it corrects the sign of the Brit, and so too one should fulfill the precept of taking delight in Shabbat, and this is what it says: 416. And also, the Shechinah, WHO IS MALCHUT, WHEN SHE IS PAIRED AND IS RECEIVING THE LIGHTS FROM ZEIR ANPIN, HER HUSBAND is called T’zdakah (Eng. ‘righteous’), and Has the Holy One, blessed be He, NAMELY ZEIR ANPIN WHO IS THE PROVIDER, is called Ba’al (lit. ‘the owner’) of the T’zdakah. And in exile, WHEN THERE IS NO PAIRING FOR ZEIR ANPIN AND NUKVA. She is poor, and Her children, WHO ARE YISRAEL, are poor, AND THE NATIONS ENSLAVE THEM. And the Holy One, blessed be He, NAMELY ZEIR ANPIN, so to speak is poor, when He is outside of His place. SINCE DUE TO THE LACK OF PAIRING DURING THE TIME OF EXILE, THERE IS A DEFICIENCY ALSO IN ZEIR ANPIN, BECAUSE THIS IS BLESSING ONLY WITH THE PAIRING OF ZEIR ANPIN AND NUKVA, AND MALCHUT IS THE PLACE OF ZEIR ANPIN. And because Her it is said, “Behold their valient ones cry without” (Yeshayah 33:7). 417. HE ASKS, And in which place DOES THE BLEMISH CAUSE THAT ZEIR ANPIN IS CALLED poor and MALCHUT is called poor. AND ANSWER, At the Righteous who is called Covenant, NAMELY YESOD, And because Yisrael sinned AND BLEMISHED IT, IN YESOD, below, IN THIS WORLD. He, NAMELY YESOD OF ZEIR ANPIN IS, “The river shall be drained dry” (Yeshayah 19:5), during the first and second Temples. And the Shechinah, WHICH IS MALCHUT, is dry and arid. Because they caused the upper waters, THE PROVISION, should depart from it, FROM YESOD that is called, “A RIVER EMERGING FROM ADEN” (Beresheet 2:10). And the Shechinah, WHICH IS MALCHUT, remained dry. This is what is written, “Let the waters that are under the heavens gather to one place, and let the dry land appear” (Beresheet 1:9). 418. And everyone who does charity with the poor causes that river, MEANING ZEIR ANPIN, to draw the sustenance from Eden, that is the supernal mother, MEANING BINAH FOR WHEN SHE IS RECEIVING CHOCHMAH CALLED ADEN, FOR ZEIR ANPIN WHO IS CALLED RIVER RECEIVES FROM HER “to water the garden” NAMELY MALCHUT, that is called Dalet BECAUSE SHE IS poor (Heb. dalah) and impoverished. And poor is the SECRET of Shabbat. For it has nothing except for what is prepared for it. And the one who fulfills in it Shabbat delight, MEANING THAT HE GIVES IT CHARITY HAPPILY, causes that poor one (Heb. Dalet) to be watered and IS CALLED garden, WHICH IS MALCHUT, and that pauper, YESOD OF ZEIR ANPIN becomes filled and is called river.