The Matter of the Keruvim
עִנְיָן הַכְּרוּבִים
(missing text from manuscript) (חֲסֵר) For they were Keruvim,p1-58 and they were spreading wings (כִּי הֵם הָיוּ כְּרוּבִים, וְהָיוּ פּוֹרְשֵׂי כְנָפַיִם). And understand that the Keruv is the face of a man (וְתָבִין כִּי הַכְּרוּב הוּא פְּנֵי אָדָם), see Ezekiel 10:14 and Chagigah 13a (עֲיֵן יְחֶזְקֵאל י, י״ד; חֲגִיגָה י״ג)p1-59, but it is a lesser face (Anpei Zutrēi) (אֲבָל אַנְפֵּי זוּטְרֵי), for the greater face (Anpei Rabrēi) is Yud Ha Vav Ha itself (כִּי אַפֵּי רַבְרְבֵי הוּא יו״ד ה״א וָא״ו ה״א עַצְמוֹ), and the Anpei Zutrēi is its square form, which is lower than it and small before it p1-60(וְאַנְפֵּי זוּטְרֵי הוּא הָרִבּוּעַ שֶׁלּוֹ, שֶׁהוּא שָׁפָל אֵלָיו וְקָטוֹן לְפָנָיו). But the truth is that the Ark carries those who carry it (אֲבָל הָאֱמֶת הוּא שֶׁהָאָרוֹן נוֹשֵׂא אֶת נוֹשְׂאָיו) (Sotah 35a).
For the angels are carried by the Shekinah (כִּי הַמַּלְאָכִים הֵם הַנִּשָּׂאִים מִן הַשְּׁכִינָה), for they serve her (שֶׁהֵם מְשָׁרְתִים אוֹתָהּ). And therefore, to show this matter clearly below (וְעַל כֵּן לְהַרְאוֹת הָעִנְיָן בְּבֵירוּר לְמַטָּה), the Keruvim were above the Ark, to show that they are carried by it (הָיוּ הַכְּרוּבִים לְמַעְלָה מִן הָאָרוֹן, לְהַרְאוֹת נִשָּׂאִים מִמֶּנּוּ), and their wings spread over the Kaporet (וְהַכְּנָפַיִם שֶׁלָּהֶם סוֹכְכִים עַל הַכַּפֹּרֶת), for so they cover with their wings the Shekinah, as above (כִּי כָּךְ הֵם מְכַסִּים בִּכְנָפֵיהֶם אֶת הַשְּׁכִינָה כְּנַ״ל). And you must know that all these emerge in the aspect of male and female (וְצָרִיךְ שֶׁתֵּדַע כִּי כָּל אֵלֶּה יוֹצְאִים בְּבְחִינַת זָכָר וּנְקֵבָה), in the secret of Ze’ir Anpin and Nukvah (בְּסוֹד זו״ן), and therefore there were two, and their faces were one toward another (וְעַל כֵּן הָיוּ שְׁנַיִם, וּפְנֵיהֶם אִישׁ אֶל אָחִיו).
And the secret of the matter is that the Shekinah is rectified in the secret of Netzach and Hod (וְסוֹד הָעִנְיָן כִּי הַשְּׁכִינָה נִתְקֶנֶת בְּסוֹד נֵצַח–הוֹד), and through their secret she spreads downward to govern the worlds (וּבְסוֹדָם מִתְפַּשֶּׁטֶת לְמַטָּה לְהַנְהִיג הָעוֹלָמוֹת), and they themselves are the secret of male and female (וְהֵם עַצְמָם סוֹד זָכָר וּנְקֵבָה). And the idea is that she descends sometimes in the secret of the right, and sometimes in the secret of the left (וְהָעִנְיָן, כִּי הִיא יוֹרֶדֶת לְפָעָמִים בְּסוֹד יָמִין, וּלְפָעָמִים בְּסוֹד שְׂמֹאל), and therefore there are two Keruvim — one in the secret of the male to the right, and one in the secret of the female to the left (וְלָכֵן שְׁנֵי כְּרוּבִים הֵם – אֶחָד בְּסוֹד זָכָר לִימִין, וְאֶחָד בְּסוֹד נוּקְבָא לִשְׂמֹאל).
And these are the roots of the Keruvim (וְאֵלֶּה הֵם שָׁרְשֵׁי הַכְּרוּבִים), for many Keruvim extend from them according to specific configurations (כִּי כַּמָּה כְּרוּבִים מִתְפַּשְׁטִים מֵהֶם לְפִי הַבְּחִינוֹת הַפְּרָטִיּוֹת). And when the Shekinah descends in the secret of Chesed, she rides upon the Keruv that corresponds to Netzach (וּבְרֶדֶת הַשְּׁכִינָה בְּסוֹד חֶסֶד, תִּרְכַּב עַל הַכְּרוּב שֶׁמִצַּד נֵצַח), and she takes from there one specific Keruv that stands according to that mode of governance (וְתִקַּח מִשָּׁם כְּרוּב אֶחָד פְּרָטִי הָעוֹמֵד לְפִי בְּחִינַת הַהַנְהָגָה הַהִיא), and likewise the reverse (וְכֵן לַהֲפָךְ). But in truth, they are always in one agreement — for Hod agrees with Netzach, and Netzach with Hod (אֲבָל בֶאֱמֶת הֵם תָּמִיד בְּהַסְכָּמָה אַחַת, כִּי יַסְכִּים הוֹד לְנֵצַח, אוֹ נֵצַח לְהוֹד). Therefore, as it is written (Exodus 25:20), “and their faces were one toward another” (עַל כֵּן "וּפְנֵיהֶם אִישׁ אֶל אָחִיו); and from whoever dominates, she will make use for her descent (וּמִן הַשּׁוֹלֵט תִּשְׁתַּמֵּשׁ לִירִידָתָהּ).
And behold, now Rabbi Shimon said to Elijah to make a Keruv beneath her—a specific Keruv p1-61(וְהִנֵּה עַתָּה אָמַר רַשְׁבִּ"י לְאֵלִיָּהוּ שֶׁיַּעֲשֶׂה כְּרוּב תַּחְתֵּיהּ – כְּרוּב פְּרָטִי), according to the aspect of that mode of governance (לְפִי בְּחִינַת הַהַנְהָגָה הַהִיא), and therefore the entire order of descent is as explained in the discourse (וְעַל כֵּן כָּל סֵדֶר הַיְרִידָה כַּמְבוֹאָר בַּמַּאֲמָר). And you must know that the secret of ascent and flight is through the Name of forty-two (וְצָרִיךְ שֶׁתֵּדַע כִּי סוֹד הָעֲלִיָּה וְהָעֲפִיפָה בְּשֵׁם מ״ב), and its secret is the letter Vav (וְסוֹדָהּ וָ״ו), and that is: “Seraphim stood above Him… six wings, six wings to each one — with two he covered his face, and with two he covered his feet, and with two he flew” (Isaiah 6:2) (וְהַיְינוּ: [שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד – בִּשְׁתַּיִם יְכַסֶּה פָנָיו, וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו] וּבִשְׁתַּיִם יְעוֹפֵף). For the root of everything is the Vav, which is Tiferet (כִּי שֹׁרֶשׁ הַכֹּל ו שֶׁהוּא תִּפְאֶרֶת). And afterward, when this Vav strikes the second vav, which is Yesod (וְאַחַר כָּךְ, בִּהְיוֹת הַוָ״ו הַזֹּאת מַכָּה בְּוָ״ו הַשֵּׁנִית, שֶׁהִיא יְסוֹד), it becomes vav times Vav — and they are thirty-six, all included in forty-two (נַעֲשָׂה ו פְּעָמִים ו, וְהֵם ל״ו – כֻּלָּם מ״ב). And the first Vav is ABGYTTZ (וְהַו הָרִאשׁוֹנָה הִיא אַבַּ״ג–יָתַ״ץ), and the thirty-six that come out from it are the remaining Names (וְהַל״ו הַיּוֹצְאִים מִמֶּנָּה הֵם שְׁאָר הַשֵּׁמוֹת).
And this is the secret of “Seraphim stood above Him” (Isaiah 6:2) (וְזֶהוּ סוֹד: שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ), in the secret of the thirty-six in the second Vav, as above (בְּסוֹד הַל״ו שֶׁבַּוָ״ו הַשֵּׁנִיָּה כְּנַ״ל), “six wings” in the secret of the first vav (שֵׁשׁ כְּנָפַיִם בְּסוֹד הַו הָרִאשׁוֹנָה). And even though these seven Names are interpreted in another order — in the secret of the seven extremitiesp1-62 (וְאַף עַל פִּי שֶׁאֵלֶּה הַשִּׁבְעָה שֵׁמוֹת מִתְפָּרְשִׁים בְּסֵדֶר אַחֵר – בְּסוֹד הַז״ק), it is true (אֱמֶת הוּא), but the root of their radiance is from here (אֲבָל שֹׁרֶשׁ הִתְנַצְּצוּתָם הוּא מִכָּאן), only that they spread out beneath the governance of the seven extremities to conduct the world (אֶלָּא שֶׁמִּתְפַּשְּׁטִים תַּחַת הַנְהָגַת הַז״ק לְהַנְהִיג הָעוֹלָם), for one remains for Chesed, and the rest in other places (כִּי נִשְׁאָר הָאֶחָד לְחֶסֶד, וְהַשְּׁאָר בִּשְׁאָר מְקוֹמוֹת), and understand this well (וְהָבֵן הֵיטֵב).
And behold, all must be in the secret of the Name Yod–He–Vav–He, blessed be He (וְהִנֵּה הַכֹּל צָרִיךְ שֶׁיִּהְיֶה בְּסוֹד הַשֵּׁם י־ה־ו־ה בָּרוּךְ הוּא), therefore he mentions all: Yod–he in Abba and Imma (עַל כֵּן מַזְכִּיר הַכֹּל, י״ה בְּאַבָּא וְאִמָּא), Vav in the six wings (ו בְּשֵׁית גַּדְפִין), and the final Heh — hers (ה״ דִילָהּ); through this letter she descends and governs (בָּאוֹת זֹאת הִיא יוֹרֶדֶת וּמְנַהֶגֶת), in the secret of “behibar’am” — “with the heh He created them” (Menachot 29b) (Zohar I, 25a) (בְּסוֹד "בְּהִבָּרְאָם" – בְּה״ בְּרָאָם).
And there are also the angels of the Tzaddik, who are the secret of the Chayot that support the Throne (וְיֵשׁ עוֹד הַמַּלְאָכִים שֶׁל הַצַּדִּיק, שֶׁהֵם סוֹד הַחַיּוֹת סוֹמְכֵי הַכִּסֵּא) (Zohar there) [זֹהַר שָׁם].p1-63 And the matter is as follows: there are Seraphim, and there are Chayot (וְהָעִנְיָן, כִּי יֵשׁ שְׂרָפִים, וְיֵשׁ חַיּוֹת), and the secret of the matter is: from the side of Tiferet are the Seraphim, in the secret of ascent and descent as above (וְסוֹד הָעִנְיָן, כִּי מִצַּד הַתִּפְאֶרֶת נִמְצָאִים הַשְּׂרָפִים בְּסוֹד הָעֲלִיָּה וְהַיְרִידָה כְּנַ״ל), and from the side of Yesod are the Chayot, which are called by its name, “Tzaddik, Life of Worlds” (וּמִצַּד הַיְסוֹד נִמְצָאוֹת חַיּוֹת שֶׁנִּקְרָאוֹת עַל שְׁמוֹ: צַדִּיק חַי עוֹלָמִים), and they are the secret of the Chayot that carry the Throne (וְהֵם סוֹד הַחַיּוֹת הַנּוֹשְׂאוֹת אֶת הַכִּסֵּא), and they are to draw the action of governance itself into practice (וְהֵם לְהַמְשִׁיךְ פְּעוּלַת הַהַנְהָגָה בְּעַצְמָהּ לְמַעֲשֶׂה). And therefore it is said: “they support her like the Chayot who support the Throne above them, in that which is from Atzilut, of the Name Yod–He–Vav–He — that is her support…” (וְלָכֵן אוֹמְרִים: סָמִיכוּ לָהּ כְּחַיוָון דְּסָמְכִין לְכוּרְסְיָא דְּעַל גַּבַּיְיהוּ דְּהַהוּ דְּאֲצִילוּת דְּשְׁמָא יהו״ה אִיהִי סְמוּכְתָּ״ כו׳). And the secret of the matter is that the letter Heh of the Name — its secret is the Shekhinah over the four Chayot — behold, five (וְסוֹד הָעִנְיָן, כִּי אוֹת ה״ שֶׁבַּשֵּׁם, סוֹדָהּ שְׁכִינָה עַל ד׳ חַיּוֹת – הֲרֵי ה״).
And in truth, the Chayot are above, in the Sefirot (וּבֶאֱמֶת הַחַיּוֹת הֵן לְמַעְלָה בַּסְּפִירוֹת), and these are angels like the supernal Chayot who are created as carriers, and they are carried (וְאֵלּוּ הֵם מַלְאָכִים כְּמוֹ הַחַיּוֹת הָעֶלְיוֹנוֹת שֶׁנִּבְרָאוּ נוֹשְׂאוֹת – וְהֵן נִשָּׂאוֹת). And even though Seraphim and Chayot are explained in other secrets (וְאַף עַל פִּי שֶׁשְׂרָפִים וְחַיּוֹת מִתְפָּרְשִׁים בְּסוֹדוֹת אֲחֵרִים), this is the greatness of our God — that His words are like a hammer shattering rock (זֶה גֹּדֶל לֵאלֹהֵינוּ, שֶׁדְּבָרָיו כָּפַטִּישׁ יְפֹצֵץ סָלַע), all are true and righteous, in them is no distortion or perversity (כֻּלָּם אֱמֶת וָצֶדֶק, אֵין בָּהֶם נֶעְתָּל וְעִקֵּשׁ).
And behold, this heh stands to spread throughout the worlds and to sustain her ministers (וְהִנֵּה זֹאת הַה״ הִיא עוֹמֶדֶת לְהִתְפַּשֵּׁט בָּעוֹלָמוֹת וְלִסְבֹּל אֶת מְשָׁרְתֶיהָ), and they are unable to move except through her power (וְאֵינָם יְכוֹלִים לְהִתְנוֹעֵעַ אֶלָּא בְּכֹחָהּ). And nonetheless, if there are vessels fit for her, she spreads upon them (וְעִם כָּל זֹאת, אִם יֵשׁ אֵלֶּה הַכֵּלִים הָרְאוּיִים לָהּ – הִיא מִתְפַּשֶּׁטֶת עֲלֵיהֶם), and they live by her, and are moved with the movement proper to them (וְהֵם חַיִּים בָּהּ, וּמִתְנוֹעֲעִים בִּתְנוּעָה הָרְאוּיָה לָהֶם). But if not — she does not spread (וְאִם לָאו – אֵינָהּ מִתְפַּשֶּׁטֶת).
And behold, when she spreads and rests upon her vessels, then, in order to raise up the Tikkun and establish it, the Cause of Causes descendsp1-64 (וְהִנֵּה כְּשֶׁהִיא מִתְפַּשֶּׁטֶת וְשׁוֹרָה עַל כֵּלֶיהָ, אָז כְּדֵי לְהָקִים הַתִּקּוּן וּלְקַיְּמוֹ נָחֵת עִילַּת הָעִלּוֹת), and this secret is the Name M”H, which is called “the trunk of the tree,” as explained above (וְסוֹד זֶה הוּא שֵׁם מ״ה, שֶׁנִּקְרָא שַׁקְיוּ דְּאִילָנָא כְּנַ״ל), which is the root of all Atzilut (שֶׁהוּא שֹׁרֶשׁ הָאֲצִילוּת כֻּלּוֹ).
And this must shine in order to establish each thing in its place (וְזֶה צָרִיךְ שֶׁיָּאִיר לְהַעֲמִיד כָּל דָּבָר עַל תִּלוֹ), and it is the secret of Adam (וְהוּא סוֹד אָדָם), in the secret of: “He shall be very high” (Isaiah 52:13) (בְּסוֹד: "וְגָבַהּ מְאֹד), for this is needed to shine in order to support the Tikkunim that are rectified (שֶׁצָּרִיךְ זֶה לְהָאִיר לְהַעֲמִיד הַתִּקּוּנִים הַנִּתְקָנִים). But when she does not spread, it is said of her: “How does she sit alone?” (Lamentations 1:1) (אָבָל כְּשֶׁאֵינָהּ מִתְפַּשֶּׁטֶת – נֶאֱמַר בָּהּ: "אֵיכָה יָשְׁבָה בָדָד).
And behold, Moshe is equivalent to sixty myriads (וְהִנֵּה מֹשֶׁה הוּא שָׁקוּל כְּס׳ רְבָוָא) (Zohar there) [זֹהַר שָׁם], and in truth, he completes on behalf of all Israel (וּבֶאֱמֶת הוּא מַשְׁלִים בְּעַד כָּל יִשְׂרָאֵל). And therefore his name is the initials of (Psalms 33:14)p1-65 “From the place of His dwelling He watches” (וְעַל כֵּן שְׁמוֹ רָאשֵׁי תֵבוֹת: "מִמְּכוֹן שִׁבְתּוֹ הִשְׁגִּיחַ) (Zohar there) [זֹהַר שָׁם], for through him the Holy One, blessed be He, watches over all Israel (כִּי עַל יָדוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁגִּיחַ עַל כָּל יִשְׂרָאֵל), and he rectifies in the secret of Torah, Nevi’im, and Ketuvim (וְהוּא מְתַקֵּן בְּסוֹד תּוֹרָה נְבִיאִים וּכְתוּבִים), and all with the fitting Tikkun in the secret of ascent, in the aspect of consolations and praises (וְהַכֹּל בְּתִקּוּן הָרָאוּי לְסוֹד הָעֲלִיָּה בְּבְחִינַת נֶחָמוֹת וְהִלּוּלִים). And he does not reveal himself to the heads of the Yeshivot (וְהוּא אֵינוֹ מִתְגַּלֶּה אֶל רָאשֵׁי הַיְשִׁיבוֹת), for he is hidden within the Sitra achra (כִּי הוּא נִסְתָּר בְּתוֹךְ הַסִּטְרָא אָחֳרָא), and does not shine with the light fitting to him (וְאֵינוֹ מֵאִיר בָּאוֹר הָרָאוּי לוֹ).
And therefore Rabbi Shimon prayed for him, and he also adjured Elijah — for they were speaking with him (וְעַל כֵּן הִתְפַּלֵּל עָלָיו רַבִּי שִׁמְעוֹן, וְהִשְׁבִּיעַ גַּם הוּא אֶת אֵלִיָּהוּ, שֶׁהָיוּ מְדַבְּרִים עִמּוֹ). And he said (Zohar there 282b) “Reveal him… for the Holy One, blessed be He, knows about him, and his children will ascend in his merit”p1-66 (וְאָמַר: "גַּלֵּי לֵיהּ כו׳, דְּיָדִיעַ לָךְ קוּדְשָׁא בְּרִיךְ הוּא עֲלֵיהּ, וְיִסְתַּלְּקוּן בְּנַוֵיהּ בִּגִינֵיהּ", כָּךְ צָרִיךְ לוֹמַר). And I shall inform you: just as the judgment of the Shekhinah in her exile, so is the judgment of these Neshamot that wander after her (וְאוֹדִיעֲךָ, שֶׁכְּמִשְׁפַּט הַשְּׁכִינָה בְּגָלוּתָהּ, כָּךְ מִשְׁפַּט הַנְּשָׁמוֹת הָאֵלֶּה הַנּוֹדְדוֹת אַחֲרֶיהָ). For at the time that she has exile, they have exile; and at the time of her ascent, there is ascent for them (כִּי בִזְמַן שֶׁיֵּשׁ לָהּ גָּלוּת – יֵשׁ לָהֶם, וּבִזְמַן עֲלִיָּתָהּ – עֲלִיָּה לָהֶם).
And behold, he prayed and adjured Elijah to strengthen him with the Tikkun that it be revealed immediately (Zohar there) (וְהִנֵּה הִתְפַּלֵּל וְהִשְׁבִּיעַ אֶת אֵלִיָּהוּ לְחַזְּקוֹ בַּתִּקּוּן שֶׁיִּגָּלֶה מִיָּד) (Zohar there) [זֹהַר שָׁם], and that it not require delay (וְלֹא יִצְטָרֵךְ לְהַמְתִּין), for there are many Tikkunim that are not revealed except after some time (כִּי יֵשׁ תִּקּוּנִים רַבִּים שֶׁאֵינָם מִתְגַּלִּים אֶלָּא לְאַחַר זְמַן מָה), but this one that was done on that day — was a Tikkun that needed to be revealed immediately (וְזֶה שֶׁנַּעֲשָׂה בְּאוֹתוֹ הַיּוֹם – תִּקּוּן שֶׁהָיָה לוֹ לְהִגָּלוֹת מִיָּד). And now see how far the words of Rabbi Shimon reach (וְעַתָּה רְאֵה רְאִיתָ דִּבְרֵי רַשְׁבִּ״י עַד הֵיכָן הֵם מַגִּיעִים), and that the words of the righteous are true (וְכִי דְּבָרִים צַדִּיקִים הֵם), and no crookedness is found on his lips, Heaven forbid (וְעָוֶל לֹא נִמְצָא בְּשִׂפְתָיו חַס וְשָׁלוֹם), for all is in holiness and purity, entirely for Hashem (כִּי הַכֹּל בְּקְדֻשָּׁה וּבְטָהֳרָה – כָּלִיל לַה׳ הֵמָּה). (Psalms 144:15) “Happy is the people for whom it is so; happy is the people whose God is Hashem” ("אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ, אַשְׁרֵי הָעָם שֶׁה׳ אֱלֹהָיו). And from that which you have heard, you shall judge concerning that which you have not heard (וּמֵאֲשֶׁר שָׁמַעְתָּ, תָּדִין עַל אֲשֶׁר לֹא שָׁמַעְתָּ). For as you have turned your foot aside from a crooked path, and I have placed you upon the way of truth (כִּי כַּאֲשֶׁר הֲסִירוֹתָ רַגְלְךָ מִנְּתִיב לֹא יָשָׁר, וְעַל דֶּרֶךְ אֱמֶת הֶעֱמַדְתִּיךָ), if your heart is wise, you will understand all properly (אִם לֵב חָכָם לָךְ, אֶת הַכֹּל תָּבִין לְאֻשְׁורוֹ).
Notes
The matter of the angels, the Keruvim, and the Keruv of Eliyahu (עִנְיַן הַמַלְאָכִים, הַכְּרוּבִים, וְהַכְּרוּב שֶׁל אֵלִיָּהוּ) is brought later in Zohar III, page 282a (מוּבָא בְּהֶמְשֵׁךְ בַּזֹּהַר חֵלֶק ג׳ דַּף רפ״ב ע״א): “Holy angels, masters of wings” (מַלְאֲכִין קַדִּישִׁין מָארֵי דְּגַדְפִּין), “with this oath upon you” (בְּאוּמָהָא עֲלֵיכוּ), “take this oath and raise her upon your wings” (טוּלוּ אוּמָהָא דָא וְסַלִּיקוּ לַהּ עַל גַּדְפַּיְכוּ), “by the oath of Hashem” (שְׁבוּעַת יְהוָ״ה), “by the living, righteous, and enduring central pillar” (בְּחַי צַדִּיק וְקַיָּם עַמּוּדָא דְּאֶמְצָעִיתָא), “take this oath and raise her upon your shoulders” (טוּלוּ אוּמָהָא דָא וְסַלִּיקוּ לַהּ עַל גַּרְפַּיְכוּ), “to the Matronita [Matron] in her glory, before Kudsha Berikh Hu [the Holy One, blessed be He]” (בְּמַטְרוֹנִיתָא בִּיקָרָא דִילָהּ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא). “Supernal angels, the emissaries of Kudsha Berikh Hu, are on the right” (מַלְאֲכִין עִילָּאִין שְׁלִיחַן דְּקוּדְשָׁא בְּרִיךְ הוּא מִימִינָא), “and angels, His emissaries, are on the left” (וּמַלְאֲכִין שְׁלִיחַן דִּילֵיהּ מִשְּׂמָאלָא), “and the angels of Abba and Imma surround her above and below” (וּמַלְאֲכִין דְּאַבָּא וְאִמָּא יְהוֹן סַחֲרִין לַהּ עִילָּא וְתַתָּא), “and they cover her with the letter Vav, with its six wings” (וּמְכַסְּיִין לַהּ בְּאֹת ו׳ בִּשִׁית גַּדְפִין דִּילֵיהּ), as is said concerning it: “Seraphim stand above Him; each has six wings” (שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, שֵׁשׁ כְּנָפַיִם) (Isaiah 6). “For His oath is that He is the fourth” (דְּשְׁבוּעָה דִילֵיהּ דְּאִיהִי ה׳ רְבִיעָאָה), “and with two he covers his feet” (וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו דִילֵיהּ), “and with two they cause her to fly” (וּבִשְׁתַּיִם מְעוֹפְפִין לַהּ).
See Yechezkel 10:14 (רְאֵה [יְחֶזְקֵאל י׳]:י״ד): “And each one had four faces; the first face was the face of a Keruv” (וְאַרְבָּעָה פָנִים לְאֶחָד, פְּנֵי הָאֶחָד פְּנֵי הַכְּרוּב), “and the second face was the face of a man” (וּפְנֵי הַשֵּׁנִי פְּנֵי אָדָם), “and the third was the face of a lion” (וְהַשְּׁלִישִׁי פְּנֵי אַרְיֵה), “and the fourth was the face of an eagle” (וְהָרְבִיעִי פְּנֵי נֶשֶׁר). See Radak on Yechezkel there (רְאֵה רַדָּ״ק עַל יְחֶזְקֵאל שָׁם): “And four faces to one — to each one of the Keruvim” (וְאַרְבָּעָה פָנִים לְאֶחָד – לְכָל אֶחָד מִן הַכְּרוּבִים).
The square of the Divine Name of MAH(45) is: (הָרִיבּוּעַ שֶׁל שֵׁם מ״ה הוּא:)
Yud (יוּ״ד), Yud–Heh (יוּ״ד הֵ״א), Yud–Heh–Vav (יוּ״ד הֵ״א ואו), Yud–Heh–Vav–Heh (יוּ״ד הֵ״א ואו הֵ״א) — numerically equals 130 (גִּימַטְרִיָּא קל).
See Zohar III, page 282a (רְאֵה זֹהַר חֵלֶק ג׳ דַּף רפ״ב ע״א): “And you, Eliyahu, who ascended above” (וְאַנְתְּ אֵלִיָּהוּ דְּסָלִיקְתָ לְעֵילָּא), “to the Cause of causes” (לְעִלָּת הָעִלּוֹת), “and it is He who bestows upon you every goodness” (וְהוּא טָעֵין לָךְ מִכָּל טוּב), “descend to her and be a Keruv beneath her” (נְחוֹת לְגַבַּהּ וֶהֱוֵי כְּרוּב תַּחוְתָהּ), “so that there may descend into you fullness of all goodness” (לְנַחְתָּא בָךְ מְלֵאָה כָּל טוּב), “and the angels of Abba and Imma, which are Yod–Heh” (וּמַלְאֲכִין דְּאַבָּא וְאִמָּא דְּאִינוּן י״ה), Some say: they concealed her (נ״א: אַסְתֵּרוּ לַהּ), “they surrounded you at her descent” (אַסְחֲרוּ לָךְ בְּנַחִיתָא דִילָהּ), “and the angels of her Husband, the Son of Abba and Imma — the letter Vav” (וּמַלְאֲכִין דְּבַעְלָהּ בְּרָא דְּאַבָּא וְאִמָּא ו׳), “they covered her” (כְּסִיאָוּ לַהּ), “and they flew her with six wings” (וּמְעַפְּפִין לַהּ בִּשִׁית גַּדְפִין). “The pillar of BeN–AVaG–YTaTZ” (עַמּוּד ב״ן אַב״ג י״ת״ץ), “and in the thirty-six that depend upon them” (וּבְל״ו דְּתַלְיָין מִנַּיְיהוּ), “in the count of thirty-six” (בְּחֶשְׁבּוֹן ל״ו), “surely these are the Seraphim standing above Him” (וַדַּאי אִיהוּ שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ).
The Za"K: that is, the seven extremities—Chesed, Gevurah, Tiferet–Netzach, Hod, Yesod and Malchut (הַז״ק: דְּהַיְנוּ הַז׳ קְצוֹווֹת – חָג״ת נֶהִ״י וּמ׳). And the intent is: even though these seven Names—A"V"G Y"T"Tz, K"R"A Sh"T"N, N"G"D Y"K"Sh, etc.—are interpreted in a different order, in the mystery of the Za"K, the seven lower ones (וְרָ״ל: אַעַ״פ שֶׁאֵלֶּה הַז׳ שֵׁמוֹת – אַ״ב״ג י״ת״ץ ק״ר״ע ש״ט״ן נ״ג״ד י״כ״ש וְכוּ׳ – מִתְפָּרְשִׁים בְּסֵדֶר אַחֵר – בְּסוֹד הַז״ק – שִׁבְעָה תַּחְתּוֹנוֹת), nonetheless the first order is in the mystery of Vav, Tiferet, and it is the root of their later radiance into the seven Names that spread beneath the dominion of the Za"T for governing the world (אֲבָל בְּכָל זֹאת הַסֵּדֶר הָרִאשׁוֹן הוּא בְּסוֹד ו׳ – תִּפְאֶרֶת, וְהוּא הַשֹּׁרֶשׁ לְהִתְנַצְּצוּתָם אַחַ״כ לְז׳ שֵׁמוֹת שֶׁמִּתְפַּשְּׁטוֹת תַּחַת הַנְהָגַת הַז״ת לְהַנְהָגַת הָעוֹלָם).
See Zohar III, page 282a (רְאֵה זֹהַר חֵלֶק ג׳ דַּף רפ״ב ע״א): “And the descent of the Heh” (וּנְחִיתָת הַה״א), Some say: YHVH (נ״א: יְהוָ״ה), “of His Name is hidden and covered within them” (דִּילֵיהּ טְמִירָא וּמְכֻסָּה בְּהוֹן), “and angels who are the Tzaddik, the life of the worlds” (וּמַלְאֲכִין דְּאִינּוּן רַצַּדִּיק חַיֵּי עָלְמִין), “supported Her upon you” (אַסְמִיכוּ לַהּ עֲלֵיכוּ), “like the beasts who support the Throne” (כְּחֵיוָן דְּסָמְכִין לְכוּרְסְיָא), “for although the final Heh of Atzilut in the Name of YHVH” (דַּאֲפַעַל גַּב דְּה״א דְּאֲצִילוּת דְּשֵׁם דְּיְהוָ״ה), “She is the support for all of them” (אִיהִי סְמִיכְתָא לְכָלְהוֹן), “you have no ability to fly upward or descend below apart from Her” (לֵית לְכוֹן לְפָרְחָא לְעֵילָּא וּלְנַחְתָּא לְתַתָּא בַּר מִנַּהּ), “like the limbs of a body” (כְּאִבָּרִין דְּגוּפָא), “which have no movement except from the soul” (דְּלֵית לְהוֹן תְּנוּעָה בַּד מִנְּשָׁמְתָּא), “for the limbs that it has” (דְּאִיבָּרִין דְּאִית לַהּ), “have spread upon you to support you through them” (אִתְפַּשְׁטוּ עֲלֵיכוּ לְסַמְּכָא לְכוֹן בְּהוֹן). “For thus is the lower Heh like the sea” (דְּהָכִי אִיהִי ה״א כְּיַמָּא), “if She has vessels, they are filled from Her” (אִי אִית לַהּ מָאנִין מִתְמַלְיָין מִינַּהּ), “and they spread through them” (וּמִתְפַּשְּׁטִין בְּהוֹן), “like rivers that spread from the sea upon the earth” (כְּנַחֲלִין דְּמִתְפַּשְּׁטִין מִן יַמָּא עַל אַרְעָא), “but if not, She is the Heh by Herself” (וְאִי לָאו אִיהִי ה״א בְּגַרְמָא יְחִידָאָה), “without any extension of rivers” (בְּלָא אִתְפַּשְׁטוּתָא דְּנַחֲלִין).
See Zohar III, page 282b (רְאֵה זֹהַר חֵלֶק ג׳ דַּף רפ״ב ע״ב): “So too, the vessels of the Shekhinta are the supernal holy angels and Israel below” (הָכִי מָאנִין דְּשְׁכִינְתָּא, אִינּוּן מַלְאֲכִין קַדִּישִׁין לְעֵילָּא וְיִשְׂרָאֵל לְתַתָּא), “if among them are masters of qualities” (אִי אִית בְּהוֹן מָארֵי מִדּוֹת), “masters of Chesed, men of kindness” (מָארֵי חֶסֶד חֲסִידִים), “mighty ones” (גִּבּוֹרִים), “masters of Torah” (מָארֵי תּוֹרָה), “prophets and Writings” (נְבִיאִים וּכְתוּבִים), “Tzaddikim” (צַדִּיקִים), “people of sovereignty” (אַנְשֵׁי מַלְכוּת), “about whom it is said (Daniel 1:4)” (דְּאִתְּאַמַר בְּהוֹן [דָּנִיֵּאל א׳ ד׳]), “and such as have strength to stand in the palace of the king” (וַאֲשֶׁר כֹּחַ בָּהֶם לַעֲמוֹד בְּהֵיכַל הַמֶּלֶךְ), “standing in prayer in the palace of the King” (בַּעֲמִידָה דְּצְלוֹתָא בְּהֵיכְלָא דְּמַלְכָּא), “Adonai, her King is YHVH” (אֲדֹנָי, מַלְכָּא דִילָהּ יְהוָ״ה), “and they are wise and understanding” (וְהֵם חֲכָמִים וּנְבוֹנִים), “the heads of Israel” (רָאשֵׁי יִשְׂרָאֵל), “not the heads of the Erev Rav” (וְלֹא רָאשֵׁי עֵרֶב רַב), “about whom it is said (Eichah 1:5)” (דְּאִתְּאַמַר בְּהוֹן [אֵיכָה א׳ ה׳]), “her oppressors have become her rulers” (הָיוּ צָרֶיהָ לְרֹאשׁ), “She [the Shekhinta] spreads upon them through Her ten Sefirot” (אִיהִי אִתְפַּשְּׁטַת עֲלֵיהוֹן בְּעֶשֶׂר סְפִירָן דִּילָהּ), “at that time the Cause of Causes descends in Yod–Heh–Vav–Heh” (בַּהַהוּא זִמְנָא נָחֵית עִילַּת הָעִלּוֹת בְּיו״ד ה״א וא"ו ה״א), “to descend upon them” (לְנַחְתָּא עֲלֵיהוֹן), “to raise the Shekhinta upon them” (לְאַקָּמָא שְׁכִינְתָּא עֲלֵיהוֹן).
See Zohar III, page 282b (רְאֵה זֹהַר חֵלֶק ג׳ דַּף רפ״ב ע״ב): “At the time” (בִּזְמַנָּא), “as it is written (Shemot 2:12)” ([שְׁמוֹת ב׳ י״ב]), “and he turned this way and that, and saw that there was no man” (וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ), “She said” (אִיהִי אָמְרַת), “as it is written (Shir haShirim 1:7)” ([שִׁיר הַשִּׁירִים א׳ ז׳]), “Why should I be like one who veils herself?” (לָמָּה אֶהְיֶה כְּעֹטְיָה), “enwrapped in herself” (מְעוֹטֶפֶת בְּגַרְמָהּ), “for she had not spread upon them” (דְּלָא אִתְפַּשְּׁטַת עֲלַיְיהוּ), “and Kudsha Berikh Hu cried over her and said” (וּקֻדְשָׁא בְּרִיךְ הוּא צָוַח עֲלַהּ וַאֲמַר), “as it is written (Eichah 1:1)” ([אֵיכָה א׳ א׳]), “How she sits alone” (אֵיכָה יָשְׁבָה בָדָד). Meanwhile, the Holy Lamp arose and said (אַדְּהָכֵי קָם בּוּצִינָא קַדִּישָׁא וַאֲמַר), “Master of the world” (רִבּוֹן עָלְמָא), “behold, here is the Faithful Shepherd” (הָא הָכָא רָעְיָא מְהֵימְנָא), “as it is said of him (Bamidbar 12:3)” (דְּאִתְּאַמַר בֵּיהּ [בְּמִדְבַּר י״ב ג׳]), “And the man Moshe was exceedingly humble” (וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד), “until now—‘and he saw that there was no man’—but here: ‘the man Moshe’” (עַד כְּעַן ‘וַיַּרְא כִּי אֵין אִישׁ’—הָא הָכָא ‘וְהָאִישׁ מֹשֶׁה’), “who bore sixty myriads of Israel” (דְּשָׁקִיל שִׁשִּׁין רִבּוֹא דְּיִשְׂרָאֵל), “and about him it is said (Tehillim 33:14)” (וּבֵיהּ אִתְּאַמַר [תְּהִלִּים ל״ג י״ד]), “From His dwelling place He gazes forth” (מִמָּכוֹן שִׁבְתּוֹ הִשְׁגִּיחַ), “and regarding the final generation of exile” (דְּבֵיהּ אִתְּאַמַר לְגַבֵּי דּוֹרָא דְּגָלוּתָא בַּתְרָאָה), “as it is said (Yeshayahu 53:6), “and YHVH laid upon him the sin of us all” (וַיְהוָ״ה הִפְגִּיעַ בּוֹ אֵת עֲוֹן כֻּלָּנוּ).
See Zohar III, page 282b (רְאֵה זֹהַר חֵלֶק ג׳ דַּף רפ״ב ע״ב): “And the masters of Mishnah did not recognize the Faithful Shepherd” (וּמָארֵי מַתְנִיתִין לָא אִשְׁתְּמוֹדְעוּן לֵיהּ לְרַעְיָא מְהֵימְנָא), “Eliyahu, with the Omah upon you, in the Name of YHVH” (אֵלִיָּהוּ בְּאוֹמָהָא עֲלָךְ בִּשְׁמָא דּי־יְהוָ״ה), “and in His Name he explains” (וּבִשְׁמֵיהּ מְפָרֵשׁ), “He revealed to all the heads of the masters of Mishnah that they might recognize him” (גַּלִּי לְהוֹן לְכָל רֵישֵׁי מָארֵי מַתְנִיתִין דְּיִשְׁתְּמוֹדְעוּן לֵיהּ), “so that He will no longer be desecrated” (וְלָא יִתְחַלֵּל יְתוּר), “for the Master comes through him, to the world” (דְּאָתֵי מַר בֵּיהּ לְגַבֵּי עָלְמָא), “as it is written (Yeshayahu 53:5)” ([יְשַׁעְיָה נ״ג ה׳]), “He was wounded for our transgressions” (וְהוּא מְחֹלָל מִפְּשָׁעֵינוּ), “you have no need to request permission” (לֵית לָךְ צוֹרֵךְ לְמִטַּל רְשׁוּ), “for I am the emissary of the Master of the world” (דְּהָא אֲנָא שְׁלִיחָא דְּמָרֵי עָלְמָא), “and I know that if you act, it is sufficient” (וְיָדְעָנָא דְּאִי אַנְתְּ עָבִיד, דָּא דַּיּוֹדֵי לָךְ קוּדְשָׁא בְּרִיךְ הוּא עֲלַיְהָ), “and your sons will be elevated for his sake, above and below” (וְיִסְתַּלְּקוּן בְּנָךְ בִּגִנֵּיהּ עִילָּא וּתְתָּא), “and do not delay in acting” (וְלָא תִתְעַכֵּב לְמֶעְבַּד), “not a week, nor a month, nor a year” (לָא שָׁבוּעַ וְלָא חֹדֶשׁ וְלָא שָׁנָה), “but immediately” (אֶלָּא מִיָּד), (here the text is missing) ([כָּאן חָסֵר]).