The Lord Called unto Moses

The Great Sanhedrin and the Small Sanhedrin

Aaron was the queen’s—Malchut’s—best man, meaning the small Hey, as in, “I will serve you seven years for Rachel your younger daughter.” Rachel is Malchut, and she is called “small.” It is after her that they are called “the small Sanhedrin.” Hence, when Aaron was over the Sanhedrin, and him being Malchut’s best man, who raises her to ZA, they were called “the small Sanhedrin.”

336) And from there the Sanhedrin knew seventy languages, which are the seventy faces of the Torah. This is so because there are seventy languages from the side of the evil Malchut, all of which are separated, as it is written, “Of these were the isles of the nations divided in their lands, every one after his tongue.” Thus, each of the seventy languages is separated from the other.

337) But in the Torah, there are seventy faces in a single language, the language of holiness, Yesod, which includes the seven Sefirot of ZA, each of which consists of ten, thus they are seventy. Yod from Yesod is one law, small Hochma, Malchut, in which there are seventy languages, as the count of Sod from Yesod, and Yesod is the holy language, the Merkava [chariot/assembly] in seventy thrones. We learned about them that anyone who answers, “Amen, may His great name be blessed,” with all his might, his sentence of seventy years is torn.

One language, which is Yesod, is seventy languages on a small measure of small Hochma, which is a small Yod, to which the Yod of Yesod imply. The Gematria of Yesod is seventy languages, which shine on the Yod. Together, they are the letters of Yesod. Two means Moses and Aaron, who are on the Sanhedrin. They are two lips, Netzah and Hod, and this is from the perspective of the Sefirot and from the perspective of the Mochin. There are Daat and Tevuna in them; Moses is Daat and Aaron is Tevuna. With them, the Sanhedrin are completed into seventy-two.

I Acknowledged My Sin unto You

339) It is even more so if he cries, since he opens all the hidden doors and his prayer is accepted. Hence, the confession of his sins is the glory of the King, to make Rachamim prevail over the Din. This is why it is written, “He who offers a sacrifice of thanks honors Me.” “Honors Me” is written with two Nuns [in Hebrew] for two honors, above and below, in this world and in the next world.

340) Why does he say, “I acknowledged my sin unto You, and my iniquity I did not hide,” and then he says, “I will confess my transgressions to the Lord”? He should have said, “Before You”!

341) However, all of David’s words are said in the spirit of holiness. He was speaking to the kingdom of heaven, since she is the messenger from below upwards, the door to the high Sefirot, and man should enter her first. Then from above downwards, since the abundance is from the high Sefirot, she accepts him and imparts below.

He who needs the King alerts her first, which is why he said, “I acknowledged my sin unto You,” to the kingdom of heaven. “And my iniquity I did not hide” from the Righteous One of the world, Yesod de ZA. “I said, ‘I will confess my transgressions to the Lord,’” which is the holy King, ZA, that all the peace is His.

The peace that one should bring before Him is in confession. He should confess his sins because thus the whole ones approach, by confessing, as it is written, “With the sacrifice of his peace-offerings for thanks.” “And You forgave the guilt of my sin. Selah” is above in upper AVI, which are the place where Atik, the Keter, dwells. This is why this verse captures everything, Malchut, Yesod, Tifferet, and upper AVI, in whom there is the Keter.

342) One who makes a request of the King must unite the holy Name in his will from below upwards, from Malchut to Keter, and from above downwards, from Keter to Malchut—uniting everything in one unification in Ein Sof [infinity], and in this unification he will include his plea. Who is so wise as to make his pleas like King David’s, who was keeping the King’s door? He was a Merkava [chariot/assembly] to Malchut, which is called “the King’s door.” So it is, and this is why the Torah teaches us the ways of the holy King, so we will know how to follow Him, as it is written, “After the Lord your God shall you walk.”

Rachel Weeps for Her Children

344) On the day when the Temple was ruined below and Israel went into exile with millstone round their necks and their hands tied behind them, the assembly of Israel, Divinity, was expelled from the King’s house, to follow them into exile. And when Divinity came down she said, “First, I will go and weep for my abode, the Temple, for my sons, Israel, and for my husband, ZA, who has drifted from her. When she came down she saw that her place was destroyed and all the blood of the followers that was shed in it, and the Holy Palace and the House were burnt in fire.

345) Then she raised her voice in weeping, and the upper and lower were moved, and the voice reached up to the place where the King, ZA, resides. But the King wished to return the world into chaos until several battalions and several camps of angels came down to comfort her, but she turned down their comforting. It is written about that, “A voice is heard in Ramah, lamentation, and bitter weeping, Rachel is weeping for her children, she refuses to be comforted for her children,” since she did not receive comforting from them. “Because He is gone” means because the holy King went up and is not inside her.

346) “Rachel is weeping for her children.” It should have said that Divinity is weeping for her children. Rachel is the assembly of Israel, Divinity, Jacob’s wife, the wife of ZA, as it is written, “And Jacob loved Rachel.” It is also written, “but Rachel was barren,” and also, “Who makes the barren woman dwell in her house as a joyful mother of children.” All these verses relate to Divinity.

347) Another interpretation: “He is gone” means “none,” that is, there are none who are greater than Me in this house. “Gone,” since the Creator departed above and was removed from everything. “He is gone” means He is not in a Zivug with her. “Gone” means that His name, Divinity, is not His great Name. Rather, she is in exile.

348) From which place did Divinity begin to be disclosed? From the Temple, where she was present. Afterwards, she roamed the whole of the land of Israel. Then, when she departed the land, she stood inside the desert and sat there three days, leading the masses, the camps, and the residents from the King’s house, from Jerusalem, and calling about her, “How lonely sits the city.”

349) They were not exiled from the land of Israel and the Temple was not ruined before all of Israel were guilty before the King, and before all the leaders of the world were found guilty first, as it is written, “O My people! Those who guide you lead you astray and confuse the direction of your paths.” And when the heads of the people went with evil, the whole people followed suit.