כִּֽי־בָחַ֣ר יְהוָ֣ה בְּצִיּ֑וֹן אִ֝וָּ֗הּ לְמוֹשָׁ֥ב לֽוֹ׃
Sebab Yang Mahakekal telah memilih Sion; Ia mengingininya menjadi tempat kediaman-Nya.
Sha'arei Kedusha
Now, it all includes two categories; the Emanator and all the Emanated. About this, it states in Pirkei d’Rabbi Eliezer,804Pirkei d’Rabbi Eliezer, Ch. 3 “Before the creation of the world” – the intention being to this world – “He and His Name were One.” The Unlimited One (Ein Sof), blessed is He, is referred to here as, “He-Hoo-הוא,” and the emanated are included in, “His Name-Shmo-שמו,” which is One Being-Havayah Achat-הוי״ה אחת, and all of it is One, because805See Sefer Yetzirah 1:7 “the flame was concealed within the coal.”806Note from the Chida: I have seen an explanation written as to why, in truth, the Unlimited One (Ein Sof) is called by the title “He-Hoo-הוא,” whereas the emanated are called, “His Name-Shmo-שמו,” all of which has already been discussed at length by the commentaries, of blessed memory. What is important for you to know is that all things below in the worlds, meaning, all that is actualized, formed and created, have a refined and concealed root above in the Essential Self of the Singular Preexistent Intrinsic Being of the Unlimited One (Ein Sof), blessed is He.
Now, it is known that the nature of a thing that is hewn from another, is that within itself, it always possesses the power of that which it was hewn from. For example, within the branch of a tree is the power of the root, and necessarily, in the same manner, within the root of the tree is the power of the branch. If this was not the case, it would be impossible for the branch to come from the root. This being so, the ten Sefirot of the world of Emanation-Atzilut [which are the branch] necessarily possess a very hidden and concealed root in the Essential Self of the Singular Preexistent Intrinsic and Essential Being of the Unlimited One (Ein Sof), blessed is He. However, in Him, they actually are not recognizably differentiated, God forbid to think so. In other words, it is impossible for us to differentiate and say that, “this is the crown-Keter” or “this is wisdom-Chochmah” etc., but it rather is like a Heyulie, similar to what we say below, in the world of Action-Asiyah, that the Heyulie is the root of the four elemental foundations.
Now, the words of the Ari”zal are well known, namely, that “when it arose in His simple will to create the worlds, the Unlimited One, blessed is He, estimated within Himself, in the aspect and level of His Kingship-Malchut, as in the verse (Psalms 145:13), “Your Kingship (Malchutcha) is the kingship (Malchut) of all the worlds.” (By way of analogy, this is called the aspect of Kingship within Kingship-Malchut sh’bMalchut of the Unlimited One (Ein Sof), even though this is not truly the case. For, in reality, we are incapable, and therefore barred from ascribing any form whatsoever to the Unlimited One (Ein Sof), blessed is He, neither any image nor any Sefirah whatsoever, God forbid to think so. Rather, it only is in order to satisfy the ear that we speak in such terms, as the author writes in Etz Chayim, Drush ABY”A, Ch. 1.) All the lower worlds that are emanated from the Unlimited One (Ein Sof), blessed is He, receive from Him, similar to the fact that biologically, the female receives from the male, so to speak. It is for this reason that the verse, “Your Kingship is the Kingship of all worlds,” begins by specifying, “Your Kingship-Malchutcha-מלכותך,” in the masculine, indicating that relative to the construct of the worlds, He is the giver, and it is only in relation to the other Sefirot that are above her, that she is called by the title kingship-Malchut-מלכות. This then, is the meaning of the continuation of the verse, “is the Kingship-Malchut-מלכות of all the worlds,” meaning that all worlds are emanated into her.
Now, it is known that the male is called by the term “He-Hoo-הוא,” and this term “He-Hoo-הוא” includes all ten Sefirot from below to above, as follows: The Hey-ה of the word “He-Hoo-הוא” hints at the feminine aspect, which is included in the Sefirah of foundation-Yesod, and is the mystery of the corona-Atarah-עטרה. The Vav-ו-6 of the word “He-Hoo-הוא” hints at the six directions of the Sefirah of beauty-Tiferet. The Aleph-א of the term “He-Hoo-הוא” hints at the crown-Keter, wisdom-Chochmah, and understanding-Binah. For, as known, the first three Sefirot are considered as one, like the form of the letter Aleph-א. That is, the Yod-י above is wisdom-Chochmah, the Yod-י below is understanding-Binah, and the Vav-ו in between is the mystery of knowledge-Da’at, which mediates between wisdom-Chochmah and understanding-Binah, and as known, knowledge-Da’at is at times entitled the crown-Keter, in that it is the middle line that is called (Ex. 26:28) “The center bar that goes from end to end,” from above to below, as known.
We should also point out an additional reason that the Aleph-א hints at the first three Sefirot. Namely, as known, the title of the first three Sefirot is the name Ya”H-י״ה. That is, the thorn of the Yod-י is the crown-Keter, the Yod-י itself is wisdom-Chochmah, and the Hey-ה is understanding-Binah. When the Name Ya”H-י״ה is spelled out according to the name of Ma”H-מ״ה-45 [the Name HaShem-יהו״ה spelled with Aleph’s-א], that is, Yod Hey-יו״ד ה״א, it has the numerical value of כ״ו-26, which is the same numerical value as the Aleph-א, which has a Yod-י-10 above, a Yod-י-10 below, and Vav-ו-6 in between, in a way of complete Oneness-א. Thus, the first three Sefirot are called the Aleph-א of the word “He-Hoo-הו״א.” Also, as known, Malchut, which is the feminine aspect, is called, “His Name-Shem-שם.” This then, is what our sages, of blessed memory, meant when they said, “Before the creation of the world there was He-Hoo-הו״א,” meaning all the aforementioned aspects as they are in the Essential Self of the Unlimited One (Ein Sof), blessed is He, “and His Name-Shmo-שמו,” meaning the aspect of Kingship-Malchut of the Unlimited One (Ein Sof), which includes all the emanated, who are the recipients of the Unlimited One (Ein Sof), blessed is He, and are feminine, in that they are recipients relative to He who is above. All of it is included in the mystery of His Oneness (Echad-אחד), meaning that they are in a state of absolute unity, “like a flame that is bound to the coal.”
It may thus also be said that this is the meaning of the verse (Psalms 33:9), “He-Hoo-הוא spoke and it came to be, He-Hoo-הוא commanded and it stood firm.” This is to be understood as mentioned above, that the term “He-Hoo-הוא” refers to the Unlimited One (Ein Sof), blessed is He, according to the order of the levels of the roots in ascending order from below to above. This is likewise the meaning of the verse (Psalms 132:13), “For HaShem-יהו״ה has chosen Zion, Desiring it (Eevah-או״ה) as His habitation.” That is, the letters of the word, “Desiring it-Eevah-או״ה” are the same letters as the levels of the aforementioned roots, but in descending order, from Above to below. That is, the Aleph-א is the crown-Keter, wisdom-Chochmah, and understanding-Binah, the Vav-ו is the six directions of Beauty-Tiferet, and the Hey-ה is kingship-Malchut. The distinction between these two orders, is the distinction between the direct, forward light (Ohr Yashar) and the rebounding, returning light (Ohr Chozer), however, it all is an absolute Unity and Oneness. This should suffice for the understanding.
Now, it is known that the nature of a thing that is hewn from another, is that within itself, it always possesses the power of that which it was hewn from. For example, within the branch of a tree is the power of the root, and necessarily, in the same manner, within the root of the tree is the power of the branch. If this was not the case, it would be impossible for the branch to come from the root. This being so, the ten Sefirot of the world of Emanation-Atzilut [which are the branch] necessarily possess a very hidden and concealed root in the Essential Self of the Singular Preexistent Intrinsic and Essential Being of the Unlimited One (Ein Sof), blessed is He. However, in Him, they actually are not recognizably differentiated, God forbid to think so. In other words, it is impossible for us to differentiate and say that, “this is the crown-Keter” or “this is wisdom-Chochmah” etc., but it rather is like a Heyulie, similar to what we say below, in the world of Action-Asiyah, that the Heyulie is the root of the four elemental foundations.
Now, the words of the Ari”zal are well known, namely, that “when it arose in His simple will to create the worlds, the Unlimited One, blessed is He, estimated within Himself, in the aspect and level of His Kingship-Malchut, as in the verse (Psalms 145:13), “Your Kingship (Malchutcha) is the kingship (Malchut) of all the worlds.” (By way of analogy, this is called the aspect of Kingship within Kingship-Malchut sh’bMalchut of the Unlimited One (Ein Sof), even though this is not truly the case. For, in reality, we are incapable, and therefore barred from ascribing any form whatsoever to the Unlimited One (Ein Sof), blessed is He, neither any image nor any Sefirah whatsoever, God forbid to think so. Rather, it only is in order to satisfy the ear that we speak in such terms, as the author writes in Etz Chayim, Drush ABY”A, Ch. 1.) All the lower worlds that are emanated from the Unlimited One (Ein Sof), blessed is He, receive from Him, similar to the fact that biologically, the female receives from the male, so to speak. It is for this reason that the verse, “Your Kingship is the Kingship of all worlds,” begins by specifying, “Your Kingship-Malchutcha-מלכותך,” in the masculine, indicating that relative to the construct of the worlds, He is the giver, and it is only in relation to the other Sefirot that are above her, that she is called by the title kingship-Malchut-מלכות. This then, is the meaning of the continuation of the verse, “is the Kingship-Malchut-מלכות of all the worlds,” meaning that all worlds are emanated into her.
Now, it is known that the male is called by the term “He-Hoo-הוא,” and this term “He-Hoo-הוא” includes all ten Sefirot from below to above, as follows: The Hey-ה of the word “He-Hoo-הוא” hints at the feminine aspect, which is included in the Sefirah of foundation-Yesod, and is the mystery of the corona-Atarah-עטרה. The Vav-ו-6 of the word “He-Hoo-הוא” hints at the six directions of the Sefirah of beauty-Tiferet. The Aleph-א of the term “He-Hoo-הוא” hints at the crown-Keter, wisdom-Chochmah, and understanding-Binah. For, as known, the first three Sefirot are considered as one, like the form of the letter Aleph-א. That is, the Yod-י above is wisdom-Chochmah, the Yod-י below is understanding-Binah, and the Vav-ו in between is the mystery of knowledge-Da’at, which mediates between wisdom-Chochmah and understanding-Binah, and as known, knowledge-Da’at is at times entitled the crown-Keter, in that it is the middle line that is called (Ex. 26:28) “The center bar that goes from end to end,” from above to below, as known.
We should also point out an additional reason that the Aleph-א hints at the first three Sefirot. Namely, as known, the title of the first three Sefirot is the name Ya”H-י״ה. That is, the thorn of the Yod-י is the crown-Keter, the Yod-י itself is wisdom-Chochmah, and the Hey-ה is understanding-Binah. When the Name Ya”H-י״ה is spelled out according to the name of Ma”H-מ״ה-45 [the Name HaShem-יהו״ה spelled with Aleph’s-א], that is, Yod Hey-יו״ד ה״א, it has the numerical value of כ״ו-26, which is the same numerical value as the Aleph-א, which has a Yod-י-10 above, a Yod-י-10 below, and Vav-ו-6 in between, in a way of complete Oneness-א. Thus, the first three Sefirot are called the Aleph-א of the word “He-Hoo-הו״א.” Also, as known, Malchut, which is the feminine aspect, is called, “His Name-Shem-שם.” This then, is what our sages, of blessed memory, meant when they said, “Before the creation of the world there was He-Hoo-הו״א,” meaning all the aforementioned aspects as they are in the Essential Self of the Unlimited One (Ein Sof), blessed is He, “and His Name-Shmo-שמו,” meaning the aspect of Kingship-Malchut of the Unlimited One (Ein Sof), which includes all the emanated, who are the recipients of the Unlimited One (Ein Sof), blessed is He, and are feminine, in that they are recipients relative to He who is above. All of it is included in the mystery of His Oneness (Echad-אחד), meaning that they are in a state of absolute unity, “like a flame that is bound to the coal.”
It may thus also be said that this is the meaning of the verse (Psalms 33:9), “He-Hoo-הוא spoke and it came to be, He-Hoo-הוא commanded and it stood firm.” This is to be understood as mentioned above, that the term “He-Hoo-הוא” refers to the Unlimited One (Ein Sof), blessed is He, according to the order of the levels of the roots in ascending order from below to above. This is likewise the meaning of the verse (Psalms 132:13), “For HaShem-יהו״ה has chosen Zion, Desiring it (Eevah-או״ה) as His habitation.” That is, the letters of the word, “Desiring it-Eevah-או״ה” are the same letters as the levels of the aforementioned roots, but in descending order, from Above to below. That is, the Aleph-א is the crown-Keter, wisdom-Chochmah, and understanding-Binah, the Vav-ו is the six directions of Beauty-Tiferet, and the Hey-ה is kingship-Malchut. The distinction between these two orders, is the distinction between the direct, forward light (Ohr Yashar) and the rebounding, returning light (Ohr Chozer), however, it all is an absolute Unity and Oneness. This should suffice for the understanding.
Ohr Ne'erav
This is the advice necessary for the man whom the king wishes to honor (Esther 6:6). Peace of mind to the poor and lowly of spirit, who trembles at His word (Isa. 66:2). Let him not boast of the morrow (Prov. 27:1), “for the reward of [the performance of] a commandment is a commandment” (Avot 4:2). He desired it for his habitation (Ps. 132:13); until the day breathe (Song 2:17) man will go out to his labor (Ps. 104:23), [which] will be accepted for him (Lev. 1:4), his fruit in its time (Ps. 1:3). This tarrying in the house for a little (Ruth 2:7), for the command of the king was urgent (I Sam. 21:9). Prepare outside your sword and your bow (Gen. 27:3), and do all your labor (Exod. 20:9) in Scripture, Mishnah, and Gemara, and there will be stored for you in the field of apples4The “apple trees” symbolize the sefirot from Gedulah to Yesod. Malkhut is called the “Field of Apples” because she is filled with “apple trees.” a heap of good deeds. Afterwards you will build your house “as a meeting house for the sages” (Avot 1:4), numerous and perfect (Nah. 1:12), seated upon judgment seats (Judg. 5.10) in holiness, and receiving one from another in whispers, crowned with their tefillin and fringes which they make for themselves (Deut. 22:12) to wrap themselves with awe and fear. They seclude themselves like standing Seraphim (Isa. 6:2), like brethren sitting together (Ps. 133:1). And if, as God lives (I Sam. 20:3), they speak of the face of the eagle (Ezek. 1:10), they were swifter and stronger than lions (I Samuel 1:23), and the noise of the wings of the living creatures (Ezek. 3:13) says, Blessed be the glory of God (Ezek. 3:12), who loves righteousness (Ps. 11:7), and the words rejoice as when they were given at Sinai from before God, the Lord of all the earth (Josh. 3:13).
Sha'arei Orah
It therefore is necessary for a person to prepare himself for prayer and properly direct his thoughts, in a manner that his prayer will not be obstructed and his request will not return emptyhanded. About this our sages, of blessed memory stated,16Talmud Bavli, Berachot 30b “A person should always take stock of himself. If he is able to focus his heart, he should pray, but if not, he should not pray,” meaning, if in his prayer he is able to focus on HaShem’s-יהו"ה title that pertains to his prayer, he should pray, but if not, he should not pray.