Daf 115a (דַּף קט״ו ע״א)
Before you returned in Teshuvah (דְּקֹדֶם דְּחָזַרְתְּ בְּתִיוּבְתָּא), you existed only in the Etz haDa'at Tov vaRa [Tree of Good and Evil] (לָא הֲוֵית, אֶלָּא בְּאִילָנָא דְּטוֹב וָרָע). Eved [Servant] and Na'ar [Youth] were your names at first (עֶבֶד וְנַעַר הֲוָה שְׁמָךְ בְּקַדְמִיתָא), as it is written (הֲדָא הוּא דִכְתִיב): “And behold, a youth was crying” (וְהִנֵּה נַעַר בּוֹכֶה) (Shemot 2:6), a faithful servant (עֶבֶד נֶאֱמָן), as it is written (הֲדָא הוּא דִכְתִיב): “Not so My servant Moshe; in all My house he is faithful” (לֹא כֵן עַבְדִּי מֹשֶׁה בְּכָל בֵּיתִי נֶאֱמָן הוּא) (Bemidbar 12:7). And that evil one (וְהַהוּא רַע), the partner of the servant (שׁוּתָּפָא דְּעֶבֶד), caused you to sin by striking the rock (גָּרַם לָךְ לְמֶחטֵי בַּסֶּלַע), because the staff delivered into your hand (בְּגִין דְּמַטֶּה דְּאִתְּמְסַר לָךְ), Some say: into your hand (נ״א: בְּיָדְךָ), was from the Etz haDa'at Tov vaRa [Tree of Good and Evil] (הֲוָה דְּאִילָנָא דְּטוֹב וָרָע): “Metatron is good (מְטַטְרוֹ״ן טוֹב), Sama'el is evil (סָמָאֵ״ל רָע).”
And now (וּכְעָן), since you have returned in Teshuvah (דְּחָזַרְתְּ בְּתִיוּבְתָּא), and have cleaved to the Etz haChayim [Tree of Life] (וְאִתְדַּבְּקַת בְּאִילָנָא דְּחַיֵּי), you have departed from being a servant (הָא נַפְקַת מֵעֶבֶד), and have returned to being a son of Kudsha Berikh Hu (וְאִתְהָדַרְתְּ בֶּן לְקוּדְשָׁא בְּרִיךְ הוּא). And the staff delivered into your hand (וּמַטֶּה דְּאִתְמְסָר בִּידָךְ) shall now become the Etz Chayim [Tree of Life] (יְהֵא עֵץ חַיִּים), Vav (ו׳), who is Ben Yah [Son of Yah] (דְּאִיהוּ בֶּן יָ״הּ), and you shall enter (וְתֵיעוּל),
Another explanation: and enter (ד״א: וְתֵיעוּל), with your forty-nine Anpin [Faces/Aspects] into the Orayta (בְּמ״ט אַנְפִּין דִּילָךְ בְּאוֹרַיְיתָא), and it shall become a Mot [Staff] (וְיִתְעֲבֵד מוֹט). Thus shall be fulfilled in you (וְיִתְקְיָים בָּךְ): “He will never allow the Tzaddik to falter” (לֹא יִתֵּן לְעוֹלָם מוֹט לַצַּדִּיק) (Tehillim 55:23).
The forty-nine Anpin [Faces/Aspects] (מ״ט אַנְפִּין) correspond to the forty-nine letters of “Shema Yisrael” and “Barukh Shem” (מ״ט אַתְוָון דִּשְׁמַע יִשְׂרָאֵל, וּבָרוּךְ שֵׁם). The first six words are the Upper Yichud [Union] (שִׁית תֵּיבִין דְּיִחוּדָא עִלָּאָה), the higher Vav, Tiferet (ו׳ עִלָּאָה תִּפְאֶרֶת). The second six words of “Barukh Shem” (שִׁית תֵּיבִין תִּנְיָינִין דְּבָרוּךְ שֵׁם) correspond to the lower Vav, Tzaddik (ו׳ תִּנְיָינָא צַדִּיק).
Forty-nine (מ״ט).p6-53 In the middle is Alef (בְּאֶמְצָעִיתָא א׳): “And they carried it upon a Mot [Staff] between two” (וַיִּשָּׂאוּהוּ בַּמּוֹט בִּשְׁנָיִם) (Bemidbar 13:23). Without the Vav in the middle (בְּלֹא וָא״ו בְּאֶמְצָעִיתָא), it equals forty-nine (אִיהוּ מ״ט), Some say: without the Alef in the middle of Vav p6-54(נ״א: בְּלֹא א׳ דְּאֶמְצָעִיתָא דְּוָ״ו). Thus, “Tzaddik is forty-nine before Rasha [Wicked]” (וְצַדִיק מ״ט לִפְנֵי רָשָׁע). Who subtracts this? Alef (וּמַאן גָּרַע דָּא. א׳). One out of fifty (אֶחָד מֵחֲמִשִּׁים).
Fifty gates were given to you (דְּחַמְשִׁין תַּרְעִין אִתְיְהִיבוּ לָךְ), lacking one (חָסֵר חַד), as the Masters of the Mishnah established (כְּמָה דְּאוּקְמוּהָ מָארֵי מַתְנִיתִין): “Fifty gates of Binah were given to Moshe, except one” (חַמְשִׁים שַׁעֲרֵי בִּינָה נִמְסְרוּ לְמֹשֶׁה, חוּץ מֵאֶחָד). And this is the Alef lacking from fifty (וְהַאי אִיהוּ א׳ דְּחָסֵר מֵחַמְשִׁין), and forty-nine remain (וְאִשְׁתְּאַר מ״ט). This is why “Tzaddik is forty-nine before Rasha [Wicked]” (וְדָא גָּרִים לָךְ צַדִּיק מ״ט לִפְנֵי רָשָׁע). Who is Rasha [Wicked]? (מַאי רָשָׁע). This is Sama'el (דָּא סָמָאֵ״ל). And this is the forty-nine (וְהַאי אִיהוּ מ״ט), from your staff (מִן מַטֶּה דִּילָךְ), concerning which it is said (דְּאִתְּמַר בֵּיהּ): “And the staff of Elohim is in my hand” (וּמַטֵּה הָאֱלֹהִים בְּיָדִי) (Shemot 17:9). For you possess another staff (דְּמַטֶּה אַחֲרָא אִית לָךְ); your staff is the staff of Moshe (מַטֵּה דִּילָךְ הוּא מַטֶּה דְּמֹשֶׁה).
And because of this (וּבְגִין דָּא), the Alef (א׳), which is Binah (דְּאִיהִי בִּינָה), returns to you (חוֹזְרַת לָךְ), as they established in the Mishnah (כְּמָה דְּאוּקְמוּהָ בְּמַתְנִיתִין): Alef—Binah (אָלֶף בִּינָה). For you have returned in Teshuvah (דְּחָזְרַת לָךְ בְּתִיוּבְתָּא), and it shall enter between the two Vavs (וְתֵיעוּל בֵּין וָ״ו), and become Vav–Alef–Vav (וְאִתְעָבִיד וָא״ו), to fulfill in you for Yisrael (לְקַיֵּים בָּךְ לְיִשְׂרָאֵל): “And with great mercies I shall gather you” (וּבְרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ) (Yeshayahu 54:7). “And with supplications I shall lead them” (וּבְתַחֲנוּנִים אוֹבִילֵם) (Yirmeyahu 31:8). From that point onward (מִתַּמָּן וְאֵילָךְ), there shall be fulfilled in you (יִתְקַיֵּים בָּךְ): “He will never allow the Tzaddik to falter” (לֹא יִתֵּן לְעוֹלָם מוֹט לַצַּדִּיק) (Tehillim 55:23). At that time (בְּהַהוּא זִמְנָא), two commandments shall be fulfilled in you (יִתְקַיְּימוּ בָּךְ תְּרֵין פִּקּוּדִין): one (חַד), “You shall surely raise up with him” (הָקֵם תָּקִים עִמּוֹ) (Devarim 22:4), and the second (תִּנְיָינָא), “You shall surely help release with him” (עָזוֹב תַּעֲזוֹב עִמּוֹ) (Shemot 23:5). “Raise” (הָקֵם)—with the upper Vav (עִם ו׳ עִלָּאָה), the first Mashiach (מָשִׁיחַ רִאשׁוֹן).p6-55 “Surely raise” (תָּקִים)—with the second Vav (עִם ו׳ תִּנְיָינָא). “With him” (עִמּוֹ)—this is Ben Amram (דָּא בֶּן עַמְרָם), for you ascended to Binah (דִּסְלִיקַת לַבִּינָה), which is Alef (דְּאִיהִי א׳). And whom shall you surely raise up? (וּלְמַאן הָקֵם תָּקִים). the letter Hei (לְאָת ה׳), which fell in the fifth millennium (דְּנַפְלַת בְּאָלֶף חֲמִשָׁאָה),p6-56 after seventy-two years p6-57(בָּתַר ע״ב), according to the numerical value of “You shall surely help release with him” (כְּמִנְיָן עָזוֹ״ב תַּעֲזוֹב עִמּוֹ). Azov [Release] (עָזוֹב) is Ayin-Bet [72], Zayin-Vav (ע״ב ז״ו). And these are the seventy-two Names (וְדָא ע״ב שְׁמָהָן): VaYisa, VaYavo, VaYet (וַיִּסַּע וַיָּבֹא וַיֵּט). And the Zayin-Vav (This Vav) (דָּא וָא״ו), this is the Vav from VHV (מִן וה״ו). There he helped (תַּמָּן עֵזֶר), but there was no raising up (וְלָא קִימָה). And this is: “You shall surely help release” (וְהַאי אִיהוּ עָזוֹב תַּעֲזוֹב).
There (תַּמָּן): “In its season, the early rain and the latter rain, and you shall gather your grain, your wine, and your oil” (בְּעִתּ״וֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְּגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ) (Devarim 11:14), which are Yisrael (דְּאִינּוּן יִשְׂרָאֵל). Leket [Gleanings], Shikhchah [Forgotten Sheaves], and Pe'ah [Corner of the Field] (לֶקֶט שִׁכְחָה וּפֵאָה). “For the poor and for the Ger [Convert/Stranger] you shall leave them” (לֶעָנִי וְלַגֵּר תַּעֲזוֹב אוֹתָם) (Vayikra 19:10). Here we learn (הָכָא אוֹלִיפְנָא) the third commandment (פִּקּוּדָא תְּלִיתָאָה). And you must restore them (וְצָרִיךְ לְאַחֲזָרָא עָלַיְיהוּ), for from the side of the Tzaddik (דְּהָא מִסִּטְרָא דְּצַדִּיק), who is poor (עָנִי), “You shall surely help release” (עָזוֹב תַּעֲזוֹב) refers to the Tzaddik (צַדִּיק). “With him” (עִמּוֹ)—this is Ben Amram (דָּא בֶּן עַמְרָם). And this is the meaning of (וְהַאי אִיהוּ): “For the poor and for the Ger [Convert/Stranger] you shall leave them” (לֶעָנִי וְלַגֵּר תַּעֲזוֹב אוֹתָם).p6-58
You yourself are a Ger [Convert/Stranger] (גֵּר אַנְתְּ), as it was first said concerning you (כְּגַוְונָא דְּאִתְּמַר בָּךְ בְּקַדְמִיתָא): “a poor people” (עַם עָנִי), and: “I was a Ger [Stranger] in a foreign land” (גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה) (Shemot 18:3). But the raising up (אֲבָל הֲקָמָה) is through your own Darga [Level] (בְּדַרְגָּא דִּילָךְ). “Raise” (הָקֵם)—the lower Vav (ו׳ תַּתָּאָה). “You shall surely raise up with him” (תָּקִים עִמּוֹ): with Ben Amram (עִם בֶּן עַמְרָם), at your higher Darga [Level] (בְּדַרְגָּא עִלָּאָה דִּילָךְ),p6-59 Tiferet (תִּפְאֶרֶת), with your Mah [45] (בְּמ״ה דִּילָךְ), which is the fully spelled Explicit Name (שְׁמָא מְפֹרָשׁ בִּשְׁלִימוּ).
After the two letters Kuf (בָּתַר ק׳ ק׳) of “Hakeim Takim [You shall surely raise up]” (דְּהָקֵם תָּקִים), and because of this: “Hakeim Takim” (וּבְגִין דָּא הָקֵם תָּקִים), there remain the letters Tav–Yud–Mem (אִשְׁתְּאַר תים). What does this reveal? (מַאי קָא אַחְזֵי). “Ya'akov was an Ish Tam [Complete Man]” (יַעֲקֹב אִישׁ תָּם) (Bereshit 25:27). “With him” (עִמּוֹ): with Ben Amram (עִם בֶּן עַמְרָם), He will establish (יוֹקִים). “Hakeim [Raise]” p6-60(הָקֵם): Tzaddik (צַדִּיק). “Takim [You shall surely raise]” (תָּקִים): Tam [Complete] (תָּם).
The commandment following this (פִּקּוּדָא בָּתַר דָּא) is to redeem the Hebrew slave (לִפְדּוֹת עֶבֶד עִבְרִי) and the Hebrew maidservant (וְאָמָה הָעִבְרִיָּה), to designate the Hebrew maidservant (לְיַעֵד אָמָה הָעִבְרִיָּה), to judge regarding the acquisition of a Hebrew slave (לָדוּן בְּקִנְיַן עֶבֶד עִבְרִי), and "You shall surely provide for him" (הַעֲנֵק תַּעֲנִיק לוֹ). Thus it is written (הֲדָא הוּא דִכְתִיב), "If you acquire a Hebrew slave, six years he shall serve" (כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד). What is "six years he shall serve"? (מַאי שֵׁשׁ שָׁנִים יַעֲבֹד). And what is his acquisition? (וּמַאי קִנְיָן דִּילֵיהּ). Rather, this is according to the mysteries of Torah (אֶלָּא בְּסִתְרֵי תּוֹרָה): Metatron, servant of Hashem (מְטַטְרוֹ״ן עֶבֶד יְיָ׳), includes six aspects p6-61(כָּלִיל שִׁית סִטְרִין), corresponding to the six letters of his name (כְּחוּשְׁבָּן שִׁית אַתְוָון דִּילֵיהּ), and the six orders of the Mishnah (שִׁית סִדְרֵי מִשְׁנָה). Through these, a person must serve his Master (וּבְהוֹן אִית לֵיהּ לְבַר נָשׁ לְמִפְלַח לְמָארֵיהּ), to become His servant (לְמֶהֱוֵי לֵיהּ עֶבֶד), (some say: his sale) (ס״א מִמְכָּר), to establish him as His monetary acquisition (לְמֶעְבָּד קִנְיַן כַּסְפּוֹ). For Kesef (silver) is from the right side (דְּכֶסֶף יְמִינָא), the side of Avraham (דְּאַבְרָהָם), whose level is Chesed (חֶסֶד דַּרְגָּא דִּילֵיהּ), and from there the Orayta was given (אוֹרַיְיתָא מִתַּמָּן אִתְיְהִיבַת).
Notes
5072(ca. 1311–1312 CE)
(Tikkunim 95a) (צ״ה ע״א)
“Hakeim [Raise]” (הקם)—with the upper Vav (עם ו׳ עלאה), the first Mashiach (משיח ראשון). “Takim [You shall surely raise]” (תקים)—with the lower Vav (תתאה), the final Mashiach (משיח אחרון). This is the meaning of what is written (וזש״ה): “The scepter shall not depart from Yehudah, nor the ruler's staff from between his feet, until Shiloh comes; and to him shall be the gathering of the peoples” (לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי יָבֹא שִׁילֹה וְלוֹ יִקְהַת עַמִּים) (Bereshit 49:10). It alludes to what was explained above (מרמז על הנ״ל), that at that time there had to be two Mashichin [Messiahs] (דבעת הוצרכו שיהיה ב׳ משיחין), namely the two Vavin [Vavs] mentioned above (היינו ב׳ ווין הנ״ל), with Moshe standing between the two Vavin [Vavs] (ומשה אחד בין ווין), together with Levi, Kehat, and Amram (ולוי וקהת ועמרם), as explained in Tikkunei Zohar (כמ״ש בת״ז). Shevet [Scepter] (שבט) has the numerical value of Rafa'el (גימטריא רפאל), and Shevet [Scepter] also signifies Vav (וגם שבט הוא וא״ו). Mechokek [Ruler's Staff] (מחוקק) has the numerical value of Uri'el (גימטריא אוריאל), and Mechokek [Ruler's Staff] is likewise called Vav (ומחוקק נקרא וא״ו). This is the meaning of “from between his feet” (וזהו מבין רגליו). Understand this well (והבן). “Until Shiloh comes” (עד כי יבא שילה)—its numerical value is Moshe (גי׳ משה). “And to him shall be the gathering of the peoples” (ולו יקהת עמים)—its letters allude to Levi, Kehat, and Amram (אותיות לוי קהת עמרם), for the Reish and the Yud are one (דר׳ וי׳ חדא הוא), as it is written: “The fear of Hashem is the beginning of knowledge” (יִרְאַת יְיָ רֵאשִׁית דָּעַת) (Mishlei 1:7), and “The beginning of Chokhmah...” (רֵאשִׁית חָכְמָה) (Tehillim 111:10).
Ohr HaChammah on Zohar 2:115a: “Hakeim [Raise]” (הקם), which is the lower Vav (שהוא וא״ו תתאה). “Takim [You shall surely raise]” (תקים) “with him” (עמו)—with Ben Amram (עם בן עמרם). Thus (נמצא), the verse: “For the poor and for the Ger [Convert/Stranger] you shall leave them” (לעני ולגר תעזוב אותם) (Vayikra 19:10), and the verse: “You shall surely raise up with him” (הקם תקים) (Devarim 22:4), are two verses that come as one (הם שני כתובים הבאים כאחד), and each teaches the other (ומלמדין זה מן זה).
Ohr HaChammah on Zohar 2:115a: But now, they explained it according to your level (אבל אוקמוה בדרגא דילך). That is (כלומר), now, at the time of the Geulah [Redemption] (אבל עתה בזמן הגאולה), they explained “Takim [You shall surely raise]” (אוקמוה תקים) as referring to the letter Hei (לאת ה׳), which fell (דנפלת), according to your level (בדרגא דילך). The correct reading is (ה״ג): according to your higher level (בדרגא עילאה דילך), Tiferet (ת״ת), through your Mah [45] (במ״ה דילך), the Explicit Name in its complete spelling (שמא מפרש בשלימו). After the two letters Kuf of “Hakeim Takim [You shall surely raise]” (בתר ק״ק דהקם תקים וגומר), the explanation is as follows (וה״פ).
Yahel Ohr on Zohar 2:115a: “And you must restore them” (וצריך לאחזרא כו׳)—that is (פי׳), to return to the verse: “For the poor and for the Ger [Stranger/Convert] you shall leave them” (לחזור הפסוק לעני ולגר כו׳). “You are a Ger [Stranger]” (גר אנת), at first (בקדמיתא), together with “the poor” (עם עני). Understand the meaning of Ger [Stranger] (ותבין ענין גר), and you will also understand the meaning of the Be'er [Well] that I mentioned above (וגם תבין ענין הבאר שהזכרתי לעיל), for the meaning of Ger [Stranger] is that he is not in his own house or dwelling (שפי׳ גר שאין הוא בביתו ודירתו), but rather in another place (רק במקום אחר), like “a Ger [Stranger] in a foreign land” (כגר בארץ נכריה) (Shemot 18:3). Understand this (והבן).
Ohr HaChammah on Zohar 2:115a: “To the letter Hei, which fell after the fifth millennium” (לאת ה׳ דנפלת בתר אלף חמישאה)—this alludes to the Alef in the spelling-out of the letter Hei (וזה לרמז בא׳ דמילוי ה״א), that is (כלומר), Hei is the fifth (ה׳ חמישי), Alef (א׳ אל״ף). “And after seventy-two from it” (ובתר ע״ב מיניה)—that is (כלומר), after the completion of the fifth millennium (אחר עבור על אלף חמישי), another seventy-two years of the sixth millennium will be drawn forth (ימשכו עוד ע״ב שנים מהששי). This is the mystery of Azov [Release] (דהיינו סוד עזוב), Zayin–Vav, Ayin–Bet [72] (ז״ו ע״ב), namely the seventy-two Names (דהיינו ע״ב שמות): VaYisa, VaYavo, VaYet (ויסע ויבא ויט), whose mystery is in Tiferet (שסודם בת״ת), namely Zayin–Vav (דהיינו ז״ו), whose numerical value is that of the spelled-out Vav (כחשבון וא״ו). The intention is that the whole Name VHV ANI VHV is included (והכוונה שכלל כל השם וה״ו אנ״י וה״ו), whose initials spell Vav (שראשי תיבותיו וא״ו), namely the letter Vav in its full spelling (והיינו וא״ו במילואה). However (אלא), because the Alef within the spelling of Vav is the mystery of Ani [I] (מפני שאלף זו של מילוי הוא״ו הוא סוד אנ״י), which is Malkhut (שהיא מ׳), there is not yet a complete restoration (אינה קימה), but only Azivah [Release] (אלא עזיבה), that is, assistance alone (דהיינו עזר בעלמא). This is the meaning of: “There was help, but not restoration” (וז״ש תמן עזר ולא קימה). That is (פי׳), the mystery of help and restoration is the mystery of “in its time” and “I will hasten it” (כי סוד עזר וקימה היינו סוד בעתה אחישנה). “In its time” signifies complete restoration by necessity (כי בעתה שם קימה בהכרח), while “I will hasten it” refers to the many appointed ends found in every generation, every fifty years (ואחישנה הם קצים הרבה שיש בכל דור ודור בכל נ׳ שנה), as explained in Tikkunim (כדפי׳ בתיקונים). This is the meaning of: “In its season, the early rain and the latter rain” (וז״ש בעתו יורה ומלקוש), namely, at those appointed times and predetermined ends (באותם העתים והקצים), whether they are Yoreh [Early Rain] or Malkosh [Latter Rain], if they are worthy (שהם יורה או מלקוש אם זכו). “And you shall gather your grain” (ואספת דגנך)—this refers to Yisrael, who receive bread from heaven (יש׳ לחם מן השמים). “Your wine” (תירושך)—the Levi'im, wine from the left side (לויים יין מן השמאל). “Your oil” (ויצהרך)—the Kohanim, oil from the right side (כהנים שמן מן הימין). This applies when they do His will (והיינו בזמן שעושים רצונו), showing that the redemption then comes through their merit (ש״מ שאז הגאולה בזכותם). The meaning of Leket [Gleanings] (וענין לקט) is that two stalks are Leket (כי שני שבלים לקט), while three are not Leket (וג׳ אינם לקט). This corresponds to “one from a city and two from a family” (והיינו א׳ מעיר ושנים ממשפחה), but not three (אבל לא ג׳). Shikhchah [Forgotten Sheaves] (ושכחה) refers to those who are held by the Kelipot (שהם אחוזים בקליפות), which are called Shikhchah [Forgetfulness] (הנק׳ שכחה).
Ohr HaChammah on Zohar 2:115a: “And this is the Mem–Tet [49] from your Mateh [Staff]” (והאי איהו מ״ט מן מט״ה דילך). That is (כלומר), everything explained concerning the mystery of Da'at and Binah is explained through the actual mystery of the Mateh [Staff] (כל מה שפי׳ בסוד הדעת והבינה נתבאר בסוד מט״ה ממש), for the Hei is Binah (כי ה׳ בינה), and when the Hei departs from Mateh [Staff] (ובהסתלק ה׳ מן מטה), there remains Mem–Tet [49] (נשאר מ״ט), that is, Mem–Tet [49] from your Mateh [Staff] (דהיינו מ״ט מן מטה דילך). The proof of this is that it is said concerning it (והראיה לזה דאתמר ביה): “And the Mateh [Staff] of Elohim” (ומטה האלהים), meaning Binah in his hand (דהיינו בינה בידו), just as in: “In the beginning Elohim created” (כמו בראשית ברא אלהים) (Bereshit 1:1). “And your Mateh [Staff] is the Mateh [Staff] of Moshe” (ומטה דילך הוא מטה דמשה), namely, the mystery of Da'at extending from Binah (דהיינו סוד הדעת המתפשט מבינה). It shall enter between the two Vavin [Vavs] (תיעול בין ו״ו), to draw them down to Yisrael below (להמשיכם לישראל למטה), to act through the Vav Ketzavot [Six Extremities] in the governance (לפעול ע״י ו״ק ההנהגה), so that Tiferet becomes the Merkavah [Chariot] of Moshe Rabbenu (להיות הת״ת מרכבת מרע״ה), and for Yisrael there shall be fulfilled in you (ויש׳ לקיים בך לישראל): “And with supplications” (ובתחנונים), from Binah, the treasury of gratuitous grace (מהבינה אוצר של חנם), and “with great mercies” (וברחמים גדולים), Tiferet through Binah (הת״ת ע״י הבינה).
The entire discussion mentioned here (וכל ענין הנזכר) is intended to explain the mystery of the commandments: “Hakeim Takim [You shall surely raise up]” and “Azov Ta'azov [You shall surely help release]” (כוון לבאר בסוד מצות הקם תקים עזוב תעזוב). He explains that the two Mashichin [Messiahs], namely Mashiach ben David and Mashiach ben Yosef (ואמר כי שני המשיחים שהם בן דוד ובן יוסף), have as their mystery that they are the Merkavah [Chariot] for the two Vavin [Vavs] (סודם היותם מרכבה לשתי ווי״ן), namely, the mystery of Vav (דהיינו סוד וא״ו). Mashiach ben David corresponds to Yehudah (כי משיח בן דוד סודו יהודה), where the Shem Havayah in Tiferet is the Merkavah [Chariot] for the Vav of Tiferet (ששם הוי״ה שבת״ת מרכבה לוא״ו שבת״ת), while Mashiach ben Yosef is the Merkavah [Chariot] for the lower Vav in Yesod (ובן יוסף מרכבה לוא״ו תתאה שביסוד). Through the power of these two letters (והם מקימין לשכינה מעפרא בכח ב׳ אותיות אלו), they raise the Shekhinta from the dust (והם מקימין לשכינה מעפרא). Concerning the first it is said: “Hakeim [Raise]” (ועל הא׳ נאמר הקם), and concerning the second: “Takim [You shall surely raise]” (ועל השני תקים), for they raise with the upper Vav and with the lower Vav (שהם מקימין עם וא״ו עילאה ועם וא״ו תתאה). Yet neither possesses the power to raise her (ושתיהם אין בהם כח להקים), except through the help of Da'at, which is the mystery of Binah (אלא בעזר הדעת שבסוד הבינה), namely, the Alef between them mentioned above (דהיינו אל״ף שבאמצען הנז״ל). Therefore it says: “Hakeim Takim [You shall surely raise up]” (וזש״ה הקם תקים)—both of you shall raise (שניכם תקימו), with him (עמו), with the power of Ben Amram (עם כח בן עמרם), who is the mystery of Binah in her ascent into the mystery of Da'at (שהוא סוד הבינה בעלייתו בסוד הדעת).
Sulam on Zohar, Mishpatim 385: “Without the Vav in the middle” (בלא ואו באמצעיתא)—without the Vav in the middle (בלא ואו באמצע), it is Mem–Tet [49] (הוא מט). This is the meaning of: “The Tzaddik is Mem–Tet [49] before the Rasha [Wicked]” (והיינו, צדיק מט לפני רשע). And who diminished this? (ומי גרע זה). It is the Alef (הוא א׳), that is, one out of fifty (דהיינו אחד מחמשים). For fifty gates were given to you (כי חמשים שערים ניתנו לך), lacking one (חסר אחד), as the Masters of the Mishnah established (כמו שהעמידוהו בעלי המשנה): “Fifty gates of Binah were given to Moshe, except one” (חמשים שערי בינה נמסרו למשה חוץ מאחד). And this is the Alef missing from the fifty (וזהו א׳ החסר מחמשים), leaving Mem–Tet [49] (ונשאר מט). This caused: “The Tzaddik is Mem–Tet [49] before the Rasha [Wicked]” (וזה גרם לך, צדיק מט לפני רשע). Who is the Rasha [Wicked]? (מי הוא רשע). This is Sama'el (זה סמאל).