No'am Adonai Eloheinu aleinu uma'aseh yadeinu konenah aleinu uma'aseh yadeinu konenehu (May God establish our handiwork).
Sha'ar HaKavanot, Derush Zayin, discusses teki'ot (shofar blasts) on Rosh HaShanah. Bitchilah ava'er sidram (I will first explain their order): Hineh hem sheloshim teki'ot (there are thirty shofar blasts): tashrat (shofar-blast sequences), tashat (shofar-blast sequences), tarat (shofar-blast sequences), shalosh pe'amim meyoshav. Each set is ten blasts, three sets. Those are the meyoshav (while seated) blasts, at the shofar blessing after the Torah reading. There are thirty blasts while standing in the silent Musaf (Additional Prayer), during Malchuyot, Zichronot, and Shofarot, as we do. There are forty blasts at Kaddish Titkabal.
We do not do that in the way described here; we have them in the chazarah (repetition). He has forty teki'ot in Kaddish Titkabal after the repetition of the Musaf prayer. Be'ofen zeh (in this way), first one blows tashrat three times, tashat three times, and tarat three times, for thirty blasts. Then one blows tashrat, tashat, and tarat once more, for forty sounds.
Veyechaven ki me'ah kolot keneged Shem HaHavayah (one should intend that the hundred sounds correspond to the Divine Name) of milui (spelling out) Sag, which is 63, and to the letters of its milui alone. So what is the milui? 37. Sag and 37 make 100. The intention of the shofar will explain the matter of Sag and 37 clearly. That is where the 100 comes from: Sag, which is the name Sag, and the milui. The milui of the name Sag is 37, so 63 and 37 make 100.
Seder deteki'at shofar (the order of shofar blowing). Uvitchilah echtov inyan echad shenir'eh la'aniyut da'ati sheshama'ti mimori zal (I will first write one matter that, in my humble opinion, I heard from my teacher, of blessed memory), and it is this: there are two shofarot. The small shofar on Rosh HaShanah is in Tevunah (understanding). In the notes, he says that Abba (Father) and Imma (Mother) are included as one. In that arrangement, Abba is considered the neshamah (soul), and Imma is considered the guf (body). Abba goes into Imma, and therefore Abba is the neshamah, while Imma is the guf.
In the middle of their stature, they are split as Yassut: the upper part is called Abba ve'Imma Ila'in, and the lower part is called Yisrael Saba uTevunah (Elder Israel and Understanding). Since Abba is included in Imma, the lower part is called only Tevunah, and the upper part only Imma Ila'ah; the aspects of Abba are not mentioned. The shofar of Rosh HaShanah is in the aspect of Tevunah, the lower part: the small shofar. The great shofar in the future is in Imma Ila'ah, which is called Binah (understanding).
I also heard, in my humble opinion, that the blasts while seated are in Tevunah, while the blasts of Musaf are in Imma; they are higher, because Ze'er Anpin and Nukba ascend that far in Musaf, as is known.
Now we will explain this teaching in its proper order, with Hashem's help, and explain who the shofar is—who this shofar is—and who the blower is, and what the blower's mouth is. We must even discuss the mouth through which the shofar is blown, and the aspect of the sound that comes out of the shofar.
It was explained above that, from Rosh HaShanah, Ze'er Anpin and Nukba stand back-to-back. The note says that on Rosh HaShanah the annual partzufim of Ze'er Anpin and Nukba stand in place, not the daily partzuf. This returns to the way they were at the beginning of Creation, when Nukba was attached to the back of Ze'er Anpin, in order to receive the abundance of mochin (mental faculties) of Imma that is within Ze'er Anpin.
We need to perform a nesirah (separation) on them, to bring them panim befanim (face to face), through the dormita (state of sleep) caused by Abba and Imma within Ze'er Anpin. Afterwards, dormita takes place in Ze'er Anpin: Abba and Imma cause it by removing those mochin from him. When the mochin of Ze'er Anpin depart, he has sleep and dormita. This is not said of Nukba of Ze'er Anpin. Nukba leaves him because she received her mochin directly from Imma. Since she took the mochin of Imma, she no longer needs to receive abundance from him, and she separates from him.
The matter of this dormita will also be explained: the inner aspects of Ze'er Anpin and Nukba are raised as mayim nukvin (feminine waters) within Imma Ila'ah, in order to draw shefa from above. Whenever one wants shefa from above, one must awaken a zivug (union) of Abba and Imma. This is done by raising mayim nukvin from below, in the secret of it'aruta diletata (arousal from below). These mayim nukvin are the inner aspects of Ze'er Anpin and Nukba.
That is, their mochin depart and ascend to Abba and Imma, and thereby awaken the zivug. The inner aspect of Ze'er Anpin ascends and brings about the zivug. This is the second reason the mochin depart in the secret of dormita. There are two things: first, so that the nesirah can take place; and second, so that the mochin ascend and create a hit'orerut (awakening).
After they ascend within Imma, as mentioned, through the dormita, we awaken them and bring them down from above, repaired, with other mochin, in order to unite them. This is the secret of the departure of the mochin of Abba and Imma that are within Ze'er Anpin, ascending to Abba and Imma; through this, a zivug of Abba and Imma is awakened above. Then there is a new abundance, and it brings about the tikkun (rectification) of Ze'er Anpin, namely, the mochin of panim, as the Rashash explains.
However, regarding the shofar itself, I once heard from my teacher that it is the totality of all the gevurot and dinim (judgments). It is known that the dinim are sweetened only at their root. This is the secret of shofar blowing: the shofar is the aspect of the root of din. Through this, the dinim are sweetened, as will be explained. Shofar has the numerical value of 586. What does that signify? Siman, exactly: betokef, the force. Its numerical value is tokef, indicating that it is the aspect of powerful judgments.
It is the secret of three names Elohim, and the aspect of din is also hinted at in the four letters of shofar. How? The shin, vav, peh, and resh. The first is Elohim spelled out with yud letters. That is 300, the shin. The second is Elohim in square form. That is alef, alef-lamed, alef-lamed-heh, and so on; it is 200, and therefore corresponds to resh. And pu is pu. The third is Elohim in its simple form. Thus, all the dinim are included in the shofar.
But what I heard now connects with the teaching we introduced: the shofar is the or hamakif (surrounding light) of the seven lower sefirot of Imma. The blower is identified with the partzuf of Imma, and the shofar in his mouth represents the aspect of Imma's mouth. Since the mouth is above the seven lower aspects of Imma, the breaths that come out of the mouth spread down into the seven lower aspects of the guf of Ze'er Anpin. They extend all the way down into the guf of Ze'er Anpin, and they sweeten the dinim in the seven lower aspects. Therefore, the shofar is the aspect of surrounding light: it is above, like surrounding light of the seven lower aspects of Imma. Every higher light, when it descends, becomes surrounding light.
It is therefore called shofar from the word shefoferet shel beitzah (egg), a hollow tube of an egg, and shefoferet shel kaneh (a hollow tube of a reed), referring to something hollow inside. Shofar is from the word shefoferet shel beitzah mentioned in Masechet Shabbat, and shefoferet shel kaneh mentioned in Masechet Chullin. That is, a hollow reed with a beit kibul (receptacle) inside. So too, surrounding light is hollow inside, to enclose the or hapenimi (inner light). Since the shofar is surrounding light, it is considered like a hollow tube with a receptacle inside, because it receives the inner light. That is why it is called shofar, from the word shefoferet shel beitzah.
It is also called shofar because of the reddening of the blower's face. His face becomes red and beautiful, so it is also related to shipur, beauty.
But know that the inner light of the seven lower aspects of Imma consists of seven Havayot of Sag. Since Imma is the name Havayah spelled out as Sag, Imma is Imma Sag; the inner light of its seven lower aspects consists of seven Havayot of Sag, seven Sag's. The surrounding light, however, is not like that, as I will explain.
The matter is this: it has been explained elsewhere that there are dinim of the masculine and dinim of the feminine. They are the Shach nitzotzin (320 sparks). There are Shach judgments, included in Chochmah and Binah. There are 32 paths of Chochmah, and likewise 32 names Elohim in Binah. Each of these is included in ten, so there are 320, the numerical value of Shach. They are hinted at in the name Adonai. The letters din in Adonai are the aspect of din, and five times din is Shach, the numerical value of na'ar. The five judgments are the aspect of Nukba. The alef in the name Adonai sweetens the judgments; the alef of Adonai comes from five names Ehyeh. Thus there are five alefs, and each one sweetens five times din of Adonai. Then Shach becomes Shechah, the numerical value of na'arah.
Butzina deKardinuta (Lamp of Darkness). Every aspect of din has its root in the Gevurah of Atik, from which the five gevurot emerge. The Gevurah of Atik is called Butzina deKardinuta. The par gevurot of Mantzepach (the five final letters) are the judgments that are the aspect of Nukba; these are Shach, which becomes Shechah. And the masculine aspect is what? Par, which is Mantzepach.
The surrounding light is known to be an aspect of dinim and gevurot, as explained in many places. The general rule is that the inner light is considered masculine, and the surrounding light is feminine; Nukba is dinim. Therefore, the shofar includes both aspects of dinim. The shofar has two aspects, Shach and par: the masculine and feminine aspects of the judgments, because the shofar is surrounding light with inner light inside it, as explained above.
Thus, the shofar includes both the surrounding light, which is the aspect of Nukba, and the inner light, which is the masculine aspect. The surrounding light is par, the par judgments; the inner light is Shach judgments. How do you get the Shach judgments? We only have shin-vav, which is 306, so we are short. When a person holds it, he has the 14 joints of the hand; holding it brings it to par.
The peh-resh letters of shofar are the five gevurot of Mantzepach, whose numerical value is par. The two letters shin-vav in shofar are the secret of the Shach judgments of Butzina deKardinuta. They are completed to that number through the person's hand holding the shofar to blow it. The total comes from the 14 joints in the five fingers. In the five fingers of the hand, the five gevurot of Mantzepach are hinted at; they are par, and become parah adumah (Red Heifer). In addition to the 14 joints in the fingers, which correspond to completing the Shach judgments, there are also the five fingers, so par becomes parah. The hand itself, when it holds the shofar, sweetens them. Thus Shach becomes shachachah, and par becomes parah. The holding of the shofar is the relevant matter. This is the matter of the shofar and of the hand holding it.
Now we will explain who the blower is. We will explain the matter of the blower and the mouth. Know that the blower is Imma Ila'ah. In all the previous teachings, we learned that a person is an example of Ze'er Anpin. Usually, a person represents Ze'er Anpin. Here, however, it is explained that the blower is Imma Ila'ah. Therefore, the blower must be a man elevated above the people: he has two advantages, and is higher than the entire congregation, which represents Ze'er Anpin. She blows through her mouth and brings Ze'er Anpin and Nukba out through her mouth. The blower's mouth represents the mouth of Imma, because the lights come out of Imma to Ze'er Anpin. That is, the mochin of panim come out through Imma's mouth, descend from there, and enter and pass through the inner aspect of the surrounding light, inside its hollow, until the end of its seven lower aspects. These are the secret of the shofar.
These seven sefirot are included in the aspect of the shofar, as explained above: the blower represents the partzuf of Imma, and the shofar in his mouth represents the aspect of Imma's mouth. Since the mouth is above the seven lower aspects of Imma, and the breaths come out of the mouth and spread downward into the seven lower aspects of the guf of Ze'er Anpin, they also sweeten the judgments of the seven lower aspects. Therefore, the shofar is considered the surrounding light of the seven lower aspects of Imma. Every higher light, when it descends, becomes surrounding light there.
The shofar is therefore a hollow vessel that surrounds these lights coming out of the mouth. It is surrounding light for those lights. Marcos, tipucous. The shofar itself is the surrounding light of those lights. Afterwards, they come out of the lower mouth of the shofar, to the outside. The lights from the mouth enter the narrow opening of the shofar through the blower's blowing, and come out through the wide opening, min hametzar (from the narrow place).
The mouth of Imma is also Havayah of Sag. The lights come out of Imma's mouth. What comes out? The numerical value of peh: 65, or 85. How? Sag is 63, plus 63, 73, 80, exactly, and the 22 letters make 85. Therefore, the lights of Imma are also inscribed in the letters, the paths represented by achah'a bumaf, the five articulations of the mouth. They have the numerical value of peh.
Now we will explain what the sounds are, in the next chapter. The next chapter explains that the mochin of Imma enter the shofar; we need to read that chapter, but today we are in this chapter.
I have informed you that the seventh tikkun of the thirteen tikkunei dikna of Atika is shofar, and it corresponds to the seven lower aspects of Imma, which are the seven Havayot of Sag. These seven Havayot of Imma are sweetened through the partzuf of Arich Anpin, where the thirteen measures of the dikna are found.
Now we will explain the seventh tikkun, which is called emet (truth). The thirteen tikkunei dikna of Arich are called in the Torah the Thirteen Attributes, which were said to Moshe, and these are: El rachum vechanun (A compassionate and gracious God), and so on. The seventh attribute we are discussing is emet, and it is the aspect of trein tapuchin kadishin of Atika. The seventh tikkun is found on the face of Arich. It is the two cheeks of the face, called trein tapuchin kadishin. There it was explained that the seven Havayot of Sag endure, and their numerical value is emet.
The seventh tikkun corresponds to the seven Havayot of Sag. Seven times 63 is 441, the numerical value of emet. They are the seven lower aspects of Imma, because seven times Sag adds up to the numerical value of emet. The milui of Sag has the numerical value of hevel (breath), 37. The name Havayah spelled out as Sag is made up of seven parts. Thus, the seven milu'im in the seven Havayot mentioned are the secret of the seven hevels of Kohelet. All of them have the numerical value of Ra'as, including the kolel. Seven times hevel is 259; when we add the kolel, it is 260.
Since every aspect of milui is din, these seven milu'im, which are the seven hevels mentioned, are drawn into Binah. The partzuf of Imma is an aspect of din, and therefore the milu'im of the seven Havayot are drawn to it. They are the judgments found in the seventh tikkun of Arich, the seven hevels, according to the milui, which is an aspect of din; the judgments are awakened from it.
Imma is Havayah spelled out as Sag. It is known that the essence of the name Havayah is mercy, but the milui is din, because milui has the numerical value of Elohim. Nevertheless, the light of Binah is mercy. Yes, Binah is mercy; the judgments are awakened from it, and that is their root. That is in the milui of Sag. This aspect of the milui is drawn from the partzuf of Arich Anpin, and therefore this aspect comes from Arich, from the seventh attribute, which is emet. It is drawn into its seven lower aspects, because I have already informed you that the seven Havayot of Sag are in the seven lower aspects of Imma.
The sounds that Imma blows into her mouth are these seven hevels. These seven hevels, drawn from Arich to Imma, extend from the lower mouth of Imma and from there break through and come out of the upper mouth of the shofar, the short side. They come out of the lower mouth of the shofar to the outside, in the secret of kol hashofar (the sound of the shofar). These are all the hevels that come out, and that is the sound. They have the numerical value of Ra'as, as we said.
When they come out from there, they divide, half going to Ze'er Anpin and half to Nukba. When the seven hevels come out of the shofar, they divide: half go to sweeten the judgments in Ze'er Anpin, and half go to sweeten the judgments in Nukba. Through these hevels, Ze'er Anpin and Nukba are rectified.
When they are divided into halves, there are two times kol. Hakol kol Ya'akov (The voice is Jacob's voice): kal, kal, 130 and 130. These seven hevels add up to Ra'as. Split them up, and you have kal and kal. Ze'er Anpin is the letter vav, and Nukba is the letter heh, the lower heh of Havayah. Ze'er Anpin, called vav, takes half, which is kal, and together they make kol. The female, called heh, takes the other half, kal, and it becomes kalah. Thus, hakol kol: hakol is Nukba and kol is Ze'er Anpin. This is the secret of kol hashofar.
The matter of the person blowing, whose face turns red while blowing, has also been explained. When he blows to bring out these seven hevels in these sounds from the shofar, their roots and sources, the seven Havayot of Sag, are awakened in the cheeks of Atika, and the judgments make his face red. This represents receiving the lights from Arich; that is the red face. This is the secret of the illumination of the blower's face.
For this reason, too, it is called shofar, because of shaprirut, beauty. This is shufra de'Adam (the beauty of Adam). Through the shofar, the supernal beauty of the trein tapuchin of Atika is awakened, and their illumination is revealed below during the shofar blowing, as the face turns red. The blower's face is important here.
Since the sound of the shofar is the aspect of the hevel that comes from the Havayot of Sag, one must blow one hundred sounds on the first day of Rosh HaShanah, corresponding to the name Sag. The milui is 37, so 63 and 37 make 100. Sag and 37 are the hundred sounds we explained above.
After explaining all these matters generally, we will now explain them in detail. First, one must intend that this blowing is for the nesirat hadinim (separation of the judgments) of Ze'er Anpin and Nukba. As long as they are back-to-back, it is no good. The general intention of the Rosh HaShanah blasts is to sweeten the judgments in Ze'er Anpin and Nukba. If anyone asks what you are doing, we are making a tikkun for Ze'er Anpin and Nukba.
This is done by their ascending into Imma and being there in the secret of the pregnancy during the time of dormita. This sweetening does not take place within Ze'er Anpin and Nukba themselves. Rather, they are raised to Imma. Ze'er Anpin returns to Imma, becoming an ibur (gestation). The Nehi of Imma that descended within Ze'er Anpin depart. Then the mochin return to Imma. Through this, tardemah (deep sleep) falls upon Ze'er Anpin. What does that mean? He falls asleep. Then Ze'er Anpin and Nukba return to being in the aspect of ibur within Imma. They are born again, as it were, and return to Imma.
Afterwards, we bring them out, in the secret of the hevel mentioned, which comes out of the shofar. The hevel blows them out, and through this they are sweetened. We bring them back into Ze'er Anpin and Nukba, but sweetened. That is, they were in ibur within Imma, and then come out again through the hevel coming from Imma by way of the shofar. Through this, Ze'er Anpin and Nukba are sweetened.
Keep this principle in mind: all subduing, nullifying, and sweetening of the judgments takes place only through their actual root. The root is Imma, and therefore Imma brings about the sweetening. The supernal gevurot and judgments are always sweetened and fragrant. They themselves subdue the harsh judgments, perfume them, and sweeten them. Therefore, do not be surprised by what has now been explained, with Hashem's help: how can we use the root, the source of the din, to perfume and sweeten the din? Because the judgments of Imma are the root.
Afterwards, intend the matter of the shofar itself: it is narrow above and wide below. This is the secret of min hametzar karati Yah (From the narrow place I called Yah). We read that verse. Min hametzar is the narrow part, the narrow place at the mouth of the shofar. The wide part is the other side of the shofar, the merchav (wide place): anani vamerchav Yah (He answered me in the wide place).
This is the aspect of its source, which is the dikna of Atika. The dikna of Atika subdues and perfumes everything. The shofar is the aspect of the seven lower aspects of Imma, corresponding to the tikkunei dikna of Arich. The judgments are sweetened in it because the tikkunei dikna sweeten, subdue, and perfume all the judgments.
The shape of the dikna is narrow by the pe'ot (side-locks) and widens lower down by the beard. The shape of the shofar is likewise. This is the two occurrences of Yah mentioned in the verse, min hametzar karati Yah, anani vamerchav Yah, which alludes to the dikna. The dikna is narrow above and widens greatly below, and has two names Yah, drawn from two names Elohim. Pe'ah has the numerical value of Elohim. The dikna is drawn from the two side-locks of the head, as we explained at length in the explanation of the thirteen attributes of Vaya'avor in the weekday Shacharit prayer.
The first, upper name Yah is above, in the narrow place, and the second, lower name Yah is below, in the wide place. The two letters yod-heh within the name Elohim are drawn from the name Elohim. One stands above, at the beginning of the beard, in the narrow place, and goes down to the wide place. This is what the verse says: min hametzar karati Yah. King David said, min hametzar karati Yah, asking the Holy One, Blessed be He, to draw abundance to him from the upper name Yah, in the narrow place.
Therefore, the narrow mouth of the shofar must be at the top, at the blower's mouth. The shofar represents the dikna, and therefore its narrow mouth, through which one blows, must be above, like the dikna, while its wide mouth must be below. Is that how it is? This is considered the top and this the bottom. It is the opposite from the body. The shofar represents the dikna, so its narrow mouth through which one blows must be above, like the dikna, and its wide mouth below.
One should intend that through this shofar blowing, the two names Yah are brought down, the narrow and wide aspects of the dikna, also in this place. The subduing breaks the judgments; that is simple. There is the root of all of them, as is known.
Afterwards, intend the bringing out of the sound. The beginning of this sound is the hevel that comes out of the throat of Imma, where the two names Mem-Bet join, one from Abba and one from Imma. It is known that Chochmah is the name Havayah. Chochmah is the right side, Havayah of Av, and Binah is Sag.
The name Havayah has four letters, and it also has a milui. We have the milu'im there, and therefore one continues with milui demilui, giving Yud Ka Vav Ka. The milui is 10, and then there is 28, so 28 plus 10 plus 4 is 42. Thus, the name Av of Chochmah is Mem-Bet. Then there is the name Sag; the same applies. So on both sides there are Mem-Bet's, and both are included in the throat of Imma. The two aspects of Mem-Bet join in the throat of Imma, because Chochmah is hinted at in the palate and Binah in the throat. Chochmah is hidden within Binah by the throat.
The two names Mem-Bet add up to Pad. These two names Mem-Bet subdue the judgments. The two times Mem-Bet are the secret of ach: a, ach, ach, ha, the letters in the throat. Through these Mem-Bet's, the judgments are subdued, as mentioned.
Also intend the letters gichach in the palate, and the letters gichach and ahcha in the palate and throat. They have the numerical value of Ra'av. When you take the letters of the palate and throat together, they equal 216, which is Gevurah. Intend that this Ra'av is the zivug of Abba and Imma through the palate and throat. What the palate and throat do in the shofar is bring about the zivug of Abba and Imma, in the secret of Ichlu re'im (Eat, friends). One should intend the numerical value of Ra'av. How do we get Ra'av? From the letters. Both together, ahcha and gichach, are Ra'av, alluding to the zivug of Chochmah and Binah, which takes place through the palate and throat. Ra'av with the kolel is the secret of razi li razi li.
Up to this point, there have been five intentions. Who can review the five intentions? I can't. Let us review them. First, one should intend the two names Yah, the upper one, in the narrow and wide places of the dikna. That is the dikna of Arich, hinted at in the openings. You bring it from the pe'ah down to the beard; that is the sweetening.
Then one intends the two names Mem-Bet, one from Imma and one from Abba. Then one intends gichach and ahcha, the letters that have the numerical value of Ra'av, hinting at the zivug of Abba and Imma that takes place through the palate and throat. Then there is the secret of razi li. Razi li has the numerical value of 217: 216 with the kolel. These intentions concern the hevel coming from the heart and passing through the palate and throat.
One should intend Havayah of Av, spelled with yud's, in Abba, for the palate, and Havayah of Sag from the throat. These are two intentions: Av and Abba ve'Imma; Av and Sag. The two Havayot together have the numerical value of kahal (congregation). This holy congregation, with the kolel, is kol (sound), kol in Ze'er Anpin, and kalah in Nukba. So one should intend that these two Havayot equal kahal; with the kolel, they are kol, because kol is drawn down to Ze'er Anpin. Kalah, as we said, is in the female.
We are splitting the 260 into 130 and 130, because the 260 is the judgments, or the sweetening. How did we get 260? Ten Havayot: that makes 260, with 130 to one and 130 to the other. Let me review how we got the 260. Look at Ayin, Ayin Gimmel. They are drawn from the seven lower aspects of Imma. As I already told you, seven times 63 is 441, which is emet. That comes from the attribute of emet.
The sounds that Imma blows into her mouth are blown with the illumination of these seven hevels. The hevels are 37, because that is the milui of Sag. What is seven times 37? These seven hevels add up to the numerical value of Ra'as. Hevel is 37; seven times 37 is 259. With the kolel, it is 260. Beautiful. That is how you divide the 260: 130 and 130. So that is kol and kol. Kal, kal.
These come out from the crown of the yesod, in the secret of kol shofar. They have the numerical value of Ra'as: seven times hevel is 259, and with the kolel it is 260. When they come out from there, we divide them in half: half to Ze'er Anpin and half to Nukba. Through these hevels they are repaired. When they divide in half, there are two times kal. Good: kal for Ze'er Anpin and kal for Nukba. Ze'er Anpin is the letter vav, and Nukba is the letter heh. The kal of the masculine becomes kol, and the kol of Nukba becomes hakol. Thus: hakol kol Ya'akov. Hakol is Nukba, and kol is Ze'er Anpin. That is how we set it up, and all this sweetening takes place here.
These intentions concern the hevel coming from the heart and passing through the palate and throat, before it has passed through the gums and lips. We have not discussed the gums, teeth, or lips. We will get to that.
Therefore, intend Havayah of Av in the palate and Havayah of Sag in Imma. The two Havayot have the numerical value of kahal, as we said, and with the kolel they become kol, kol in Ze'er Anpin and kalah in Nukba. Through these names, the judgments within them are subdued.
Ad kan (we'll stop here).