THE BOOK OF

VOWELS
A Translation into English of

Sefer HaNikkud

By

Our Master and Teacher

The Holy and Godly Tzaddik

Rabbi Yosef Gikatilla

Translated and adapted into English and annotated by:

Rabbi Amiram Markel
Rabbi Yehudah S. Markel
 ISBN:

Copyright © 2024 (5784) by

The Neirot Foundation

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HaShem Is One – ‫גנת אגוז באנגלית‬
The Way of the Baal Shem Tov – ‫צוואת הריב״ש באנגלית‬
Gate of Unity-English translation – ‫ספר שער היחוד באנגלית‬
Gate of Unity with full commentary – ‫שער היחוד המבואר‬
The Gateway to Understanding – ‫פתח השער לאמרי בינה‬
Universal Principles of Faith – ‫קונטרס עקרי הדת‬
On Divine Inspiration – ‫קונטרס ההתפעלות באנגלית‬
Going Kosher – ‫ספר כשרון המעשה‬
Essential Faith – ‫הקדמה לשער האמונה‬
Revealing the Infinite – ‫המשך תרס"ו באנגלית‬
The Path of Life – ‫דרך חיים באנגלית‬
The Knowledge of HaShem – '‫ספר דעה את ה‬
The Beginning of Wisdom – ‫ספר התחלת החכמה‬

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2
 Warning
The Holy Torah, the living words of the Living God,
commands us,1 “You shall not desecrate My Holy Name.” In
explaining the true unity and service of HaShem, blessed is He, this
book necessarily and unavoidably makes use of His Holy Name. It
therefore is holy and sacred and great care should be taken not to
desecrate it in any way, shape or form.2

Now that we have entered the era of the true and complete
redemption, it is our mitzvah and obligation to learn and
disseminate the teachings of the knowledge of HaShem,3 “So that all
the peoples of the earth may know that HaShem, He is God, there is
none else.” Nevertheless, it behooves us to do so with the utmost
reverence and care to sanctify His Great and Awesome Name.
Therefore, wherever His Divine names are found in this book we
have placed quotation marks between the letters, thus assuring that
they are not the actual Divine names themselves.
In addition, it should be noted that the ineffable name of
HaShem is not to be pronounced whatsoever. This is as stated in
the prophecy of Amos,4 “He shall say: ‘Silence-‫הס‬, for we must not
(orally) make mention with the Name HaShem!’”5 Rather, one must
toil only to know HaShem and thereby know His Name, as stated,6

1
Leviticus 22:32
2
Talmud Bavli, Shabbat 115a
3
Kings I 8:60
4
Amos 6:10
5
That is, it forbidden to orally mention His Name HaShem-‫יהו"ה‬. Therefore,
when we pray or read the Torah, we must be silent-‫הס‬-65, by saying His title Lord-
Adonay-‫אדנ"י‬-65 instead. However, since His title Lord-Adonay is also holy,
therefore, in regular conversation, we say HaShem, which means “The Name.” See
Ginat Egoz by Rabbi Yosef Gikatilla, translated under the title HaShem is One,
Vol. 1.
6
Psalms 91:14
3
“For he has loved Me, therefore I shall deliver him; I will set him on
high, because he knows My Name.” The verse specifies, “because
he knows My Name,” and not because, “he says My Name,” or
because, “he uses My Name.” As known, the Ten Commandments
warn us, that the only sin HaShem does not forgive, is the sin of
bearing His Holy Name in vain.7 It is thus of critical importance
that we alert you to this.
Therefore, because the focus of this book is solely on the
unity and service of HaShem, blessed is He, great care must be
taken to treat it with the utmost respect. Be aware that it should not
be defaced, destroyed or taken into any impure place, such as the
toilet or bathroom.
If, for whatever reason, you need to dispose of this book, do
not discard it in the trash. Instead, drop it off at your local Orthodox
Jewish Synagogue, where it can be enjoyed by someone who will
appreciate its value (or, if it is tattered beyond repair from much use,
will be respectfully disposed of, according to the manner prescribed
by Torah law.)
On the other hand, whosoever studies this work and
contemplates its great depth, is assured abundant blessings from
HaShem, blessed is He and blessed is His Name. This is as stated,8
“Whosoever lengthens their contemplation of His Oneness shall be
rewarded with length of days and years.”
It is our sincere hope and prayer that our humble offering
will find favor before HaShem, blessed is He, and that the
dissemination of these teachings will be the final act that ushers in
the true and complete redemption. May we fully realize the time,9
“When there will be neither famine nor war, envy nor competition,
for goodness will flow in abundance and all delights will be as
freely available as dust. The occupation of the entire world will be

7
Exodus 20:6
8
Talmud Bavli, Brachot 13b
9
Mishneh Torah, Melachim u’Milchamot 12:5
4
solely to know HaShem. Therefore, the Jews will be great sages10
and know the hidden matters, grasping the knowledge of their
Creator according to the full extent of human potential, as Isaiah
(11:9) states, ‘The earth shall be filled with the knowledge of
HaShem as the waters cover the ocean floor.’”

5th of Menachem-Av, 5784

‫ שנת בח״ר יהו״ה בציו״ן או״ה למוש״ב‬,‫אב שנת תשפ״ד‬-‫ה׳ מנחם‬

The Translators

10
Who will teach the entire world about HaShem, for all the nations will be
thirsty for this knowledge and will greatly desire it.
5
6
 Authors introduction
Friend of my soul, I have seen fit to open the gates of
understanding for you, so that you may enter and behold the
inner chambers of Torah, hidden with many locks, chamber
within chamber, this being the matter of the vowels (Nikkud).
Friend of my soul, know that though we already have
informed you of many great levels in the matter of the Sefirot
and the Supernal Chariots (Merkavot), we now must inform
you that just as a body, whether dead or alive, is moved by a
power that moves it, the dead being like a quill which moves
by the hand of the living person, and the living, being like the
human body which is moved by the power of the living soul
within him, so likewise in regard to the letters of the Torah,
there are those of the twenty-two letters that are called
Chashmal-‫חשמ״ל‬, through which the other letters are moved,
just as the soul moves the body.
Amongst them are letters called Living-Chayot-‫חיות‬,
and they too move the other letters, but unlike the motion of
the Chashmal-‫ חשמ״ל‬letters, when they move the other letters
they too are moved with them. We thus find two different
motions which come together as one. Amongst them are
[also] letters called Cycles-Ophanim-‫אופנים‬, which do not
move in and of themselves, except if they are moved by the
letters called Chashmal-‫ חשמל‬or the letters called Chayot-‫חיות‬,
by one of the kinds of motion unique to each of them.
Accordingly, we must expand the explanation of this
for you and say that just as the intellectual soul moves the
body, but itself does not move at all, so likewise, in the
7
mystery of His Great Name, blessed is He, there is an order of
motion that comes to all the worlds. That is, the Name
HaShem-‫יהו״ה‬, blessed is He, moves everything, but is
separately transcendent from what He moves.
Just as He, blessed is He, moves everything, but
remains transcendently removed from that which He moves,
so likewise, His Name HaShem-‫יהו״ה‬, blessed is He, moves all
the letters (Otiyot), but remains separately transcendent and
hidden from them when He moves them. This is to indicate
the greatness of HaShem-‫יהו״ה‬, blessed is He, and that He is
unified with this name.
Now that we have awakened you to this, we shall
begin informing you of the great elevation of the vowels
(Nekudot) and their orders and arrangements, these above
these, for they all are, “a higher one protected by a higher
one.”11

11
Ecclesiastes 5:7
8
 The Cholem vowel
The first of all vowels and all rungs of all ladders, is
the vowel called Cholem-‫חלם‬. This is a simple foundational
vowel and is the Holy of Holies, positioned at the head of the
mystery of all levels.
I will now explain. Know that the [letter] Yod-‫ י‬is the
most refined and inner of all the letters, as you already know.
This is the first letter of the Name HaShem-‫יהו״ה‬, may He be
blessed and elevated. It hints at the mystery of the Sefirah of
Wisdom-Chochmah as it is in its truest essence, and its [upper]
thorn hints at the Crown-Keter.
Now, the Cholem-‫ ֹחלם‬moves the letter Yod-‫ יוֹד‬and is
above it. It thus is totally the mystery of the [upper] thorn [of
the Yod-‫]יוד‬. This being so, if the Yod-‫יוֹד‬-10 is called holy
(Kodesh-‫)קדש‬, as the verse states,12 “The tenth shall be holy
(Kodesh-‫ )קדש‬to HaShem-‫יהו״ה‬,” we therefore find that the
Cholem-‫ֹחלם‬, which is above it, is the Holy of Holies (Kodesh
HaKodashim-‫)קדש הקדשים‬.
Now, the Cholem-‫ ֹחלם‬above the Yod-‫ יוֹד‬is like the soul
relative to the heart. Additionally, you will not find any of the
twenty-two letters being moved by the motion of the Cholem-
‫ ֹחלם‬except for two letters, which are the secret of the tens,
these being the letter Yod-‫יוֹד‬-10 and the letter Kof-‫קוֹף‬-100,
(these being the mystery of the thorn (Kotz-‫ קוֹץ‬which has the
appearance of a Cholem-‫)ֹחלם‬.
The mystery of the Cholem-‫ ֹחלם‬is the mystery of [He
who is] “exalted and elevated.”13 This is as our sages, of

12
Leviticus 27:32
13
Isaiah 57:15
9
blessed memory, stated,14 “Come and see that the attribute [of
the Holy One, blessed is He] is not like the attribute of flesh
and blood. For [a person of] flesh and blood, stands below
and that which he bears is upon him. In contrast, this is not so
of the Holy One, blessed is He, in that He is above and that
which He bears is below him, as the verse states,15 ‘Thus said
the exalted and elevated one.’”
This is the secret of why He is called “The Place-
Makom-‫מקום‬,”16 in that “He is the place of the world,”
meaning that He bears the world, just as a place (Makom-‫)מקום‬
bears the one who dwells upon it. However, the Holy One,
blessed is He, bears the world, but the load He bears is below
Him.
About this [our sages, of blessed memory] stated,17
“The Holy Ark carried its bearers,” in regard to the matter of
[crossing of] the Jordan river.18 This likewise is the meaning
of the verse,19 “HaShem-‫ יהו״ה‬became angry at Uzza, and
God-Elohi”m-‫ אלהי״ם‬struck him there for the blunder.” Thus,
in this way you will discover that the Cholem-‫ ֹחלם‬vowel is
above the letter Yod-‫יוֹד‬, and that relative to all the other
letters, the letter Yod-‫ יוֹד‬is holy (Kodesh-‫)קדש‬.
Know now, that just as the body cannot move without
a mover, so likewise, not a single letter (Ot) moves without a
vowel (Nekudah). That is, you will not find any letters that
move without one of the five vowels (Nekudot) that bear all

14
Midrash Tehillim 18
15
Isaiah 57:15
16
Midrash Bereishit Rabba 68:9
17
Talmud Bavli, Sotah 35a
18
Joshua 4:18 and Rashi there; Talmud Bavli, Sotah 35a ibid.
19
Samuel II 6:7; Chronicles I 13:10 – “Because he laid a hand on the Ark.”
10
the motions of the letters, this being the secret of “The
Engravings of the Signet-Pituchei Chotam- ‫ִפתוֵּחי‬
‫ֹחָתם‬,”20 which is the mystery of all vowelization.21
Know now, that all foundations (Yesod) in the world
are called a single “stone,” whereas [the conjoining of] two
stones is called a construct (Binyan). This is as stated in Sefer
Yetzirah,22 “One stone is a foundation (Yesod), two are a
construct (Binyan).” However, there are foundations
(Yesodot) above the construct (Binyan), there are foundations
(Yesodot) in the center of the construct (Binyan), and there are
foundations (Yesodot) beneath their construct (Binyan).
All this is in the likeness of the worlds. That is, the
upper world (Olam HaElyon) is called the world of the angels
(Olam HaMalachim) whose foundation is above [them], as in
the mystery of [He who is] “exalted and elevated,”23 as stated
above. This refers to the order of the yearning of the angelic
beings, [who yearn] to grasp HaShem-‫יהו״ה‬, blessed is He, and
to grasp the bestowal and emanation from Him, blessed is He.
This is the secret of the Cholem-‫ ֹחלם‬vowel which is above,
whereas the letter it moves is below it.
In this way, contemplate the mystery of the matter of
the Cholem-‫ ֹחלם‬vowel as it is used in the Holy Language
(Lashon HaKodesh). You will discover that it neither is
activated nor turned in any way. Rather, you will find it in the

20
Exodus 28:36 – “You shall make a Headplate of pure gold, and you shall
engrave upon it, engravings of the signet (Pituchei Chotam-‫)ִפתוֵּחי ֹחָתם‬, ‘Holy to
HaShem-Kodesh LaHaShem-‫קדש ליהו״ה‬.’”
21
That is, all five primary vowels are included in the words, “Pituchei
Chotam-‫ִפתוֵּחי ֹחָתם‬.”
22
See Sefer Yetzirah 4:12
23
Isaiah 57:15
11
order of the proper and essential name of all things that have a
name, such as “Light-Ohr-‫אוֹר‬,”24 “Day-Yom-‫יוֹם‬,”25 “Good-
Tov-‫טוֹב‬,”26 and all other names.
You also will find it used in a way of action and
dominion, such as, “He acts-Po’el-‫פוֹעל‬,” “He says-Omer-
‫אוֹמר‬,” “He sits-Yoshev-‫יוֹשב‬,” “He does-Oseh-‫עוֹשה‬,” or
alternately, [the command] “Do-Pe’ol-‫פעוֹל‬,” “Say-Emor-
‫אמוֹר‬,” “Think-Cheshov-‫חשוֹב‬,” and the like.
If you find it in other matters, such as [the words], “He
is contemplating-Mitbonen-‫מתבוֹנן‬,” “He is rising-Mitkomem-
‫מתקוֹמם‬,” “He is acting-Mitpo’el-‫מתפוֹעל‬,” He is rolling-
Mitgollel-‫מתגוֹלל‬,” do not think that it is of the vowels that are
activated. For, if you remove the two [prefix] letters, which
are letters of activation, you will find that it “remains seated
over his reign.” To conclude, amongst all the vowels
(Nekudot), no vowel is higher than the Cholem-‫ ֹחלם‬vowel.
Do not allow your mind to be deceived by those who
contrive arguments that are contrary to what we have said
here. Likewise, if you find any other matters that arise in your
mind to question my words, [know] that it is not so. Rather, if
you understand the matters according to their truth, you will
discover that all my words are proper and correct to those who
have understanding, are upright, and find knowledge.
Know that the Cholem-‫ ֹחלם‬vowel is the soul of souls,
and hints at the Crown-Keter. Additionally, the three letters of
[the name] Cholem-‫ ֹחלם‬are the mystery that hints at all
speech, in that they are the mystery of the order of its

24
Genesis 1:3
25
Genesis 1:5
26
Genesis 1:4
12
emergence according to the makeup of creation. This is
because its letter Chet-‫ חי״ת‬is of the first letters that emerge
from the throat (Garon). Its Lamed-‫ למ״ד‬is of the letters of the
tongue (Lashon) which is in the middle, and its Mem-‫ מ״ם‬is of
the letters of the lips (Sefatayim) at the end. It thus includes
the beginning and end of all language, and thus is also called
“the full mouth-Malephum-‫מלאפו״ם‬.”
The second foundational (Yesod) vowel, under the
Cholem-‫ ֹחלם‬vowel, is the Shoorook-‫ שּרּק‬vowel. It too is a
simple and solitary refined point (Nekudah), but is unlike the
elevated level of the Cholem-‫ֹחלם‬. This is because the
Cholem-‫ ֹחלם‬vowel is solitary and is above the letter. In
contrast, the Shoorook-‫ שּרּק‬vowel is in the middle of the letter,
and has a point that is above it, which is the Cholem-‫ֹחלם‬.
Know, now, that the Shoorook-‫ שּרּק‬vowel always is a
letter Vav-‫וא״ו‬, and always is in the center of the Vav-‫וּ‬, as in
the [words], “They said-Amroo-‫אמרוּ‬,” “They guarded-
Shamroo-‫שמרוּ‬,” They did-Asoo-‫עשוּ‬,” and all other such
[words]. This is the mystery of the creation of the world of
the celestial spheres, [that is], the heavens and their hosts.
Know that the foundation (Yesod) of every sphere
(Galgal) is its center, and you never will find any sphere
(Galgal) without a central point (Nekudah), which is the
beginning of the creation of the sphere (Galgal). This is clear
proof that, by the very makeup of their foundations, the
celestial spheres (Galgalim) have a mover outside and above
them. This is because the foundation of every sphere (Galgal)
is at its center, and there necessarily is a point that is higher
than the center, from which bestowal comes to the center, and

13
there is no sphere (Galgal) that continually revolves, except
around its central point.
Now, all the celestial spheres (Galgalim) revolve, and
their [central] point (Nekudah) constantly revolves to grasp
[He who is] “exalted and elevated,” and rules over them all.
Through this, all effects are found in the worlds. Through the
medium of the revolution of the sphere (Galgal) the [various]
forms and times are brought into being in the lower world.
For, if not for this, no form would be renewed or sustained in
the lowly world. You thus learn that with the yearning of the
central point at the center of the celestial spheres (Galgalim)
to grasp the upper point that is above them, they are sustained
in the lowly world, this being the secret of the lower point
(Nekudah), as will be explained with the help of HaShem-
‫יהו״ה‬, blessed is He.
Know now, and contemplate, that the point called the
Shoorook-‫ שּרּק‬is the secret of the bond-Kesher-‫ קשר‬between
the lower and the upper. It ascends above and descends
below, [as the verse states],27 “the wind goes round and
round.” It is by the order of the motion of the Shoorook-‫שּרּק‬
that all effects are sustained according to their kind, and the
bestowal of creation comes to them from the Creator, may He
be blessed and elevated.
This is the mystery of the astronomical [motions] of
the heavens, and the stars and constellations, all of which are
moved through the secret of the Shoorook-‫ שּרּק‬vowel.
Through the medium of their motion to grasp the beneficence
from HaShem-‫יהו״ה‬, blessed is He, they bestow all powers to

27
Ecclesiastes 1:6
14
the earth according to their kind. This is the mystery [of the
verse],28 “And God set them in the firmament of the heavens,”
and,29 “Raise your eyes on high and see Who created these.”
Indeed, “raise your eyes,” refers to the mystery of the Cholem-
‫ ֹחלם‬vowel, “who brings forth their legion by number etc.”30
Contemplate this now with deep understanding.
Know that just as the heavens exist between the upper
world (Olam HaElyon) and the lowly world (Olam HaShafel),
likewise, their foundation is in their middle, as explained
above. That is, the foundation (Yesod) of the upper world
(Olam HaElyon) is above it, the foundation (Yesod) of the
intermediate world (Olam HaEmtza’ee) is at its center, and the
[foundation (Yesod)] of the lowly world (Olam HaTachton) is
at its base.
Now that you know this, know that the Shoorook-‫שּרּק‬,
which is a solitary point that literally is in the center of the
letter Vav-‫וּ‬, is the mystery of The Middle Line-Kav
HaEmtza’ee-‫קו האמצעי‬,31 which ascends above and
descends below. It receives beneficence from the Crown-
Keter and bestows to Kingship-Malchut, without any
multiplicity or separation, but certainly in a way of literal
oneness and unity.
We now must awaken you to why the Shoorook-‫ שּרּק‬is
sometimes a solitary point within the letter Vav-‫וּ‬, and is
sometimes three points, one above the other (Shoorook-‫)ֻשֻרק‬.
This is a clear proof to what we have explained. That is, we

28
Genesis 1:17
29
Isaiah 40:26
30
Isaiah 40:26 ibid.
15
have already informed you that the Shoorook-‫ שּרּק‬vowel is in
the center, and that there is a point below. When it is
positioned in the letter Vav-‫וּ‬, it is a solitary point within the
letter Vav-‫וּ‬, and the letter Vav-‫ ו‬is what hints at above, below,
and center.
However, when it is not positioned in the letter Vav-‫ו‬,
it then is in the [form] of three points one above the other.
This is to inform us that there is a point (Nekudah) above it,
this being the Cholem-‫ֹחלם‬, and [a point] below it, this being
the Cheereek-‫ ִח ִרק‬vowel. This is because the Cheereek-‫ִח ִרק‬
always yearns and lusts to adhere to the Shoorook-‫שּרּק‬. You
thus will find the Shoorook-‫ שּרּק‬within the letter Vav-‫וּ‬, this
being the secret of true bond and adhesion, and complete
union.
The third foundational (Yesod) vowel is [also] in the
secret of a solitary point (Nekudah) and is called the
Cheereek-‫ ִח ִרק‬vowel. It is the mystery of the lowly world
(Olam HaTachton), called earth-Eretz-‫ארץ‬. Just as you will
never find a building (Binyan) the foundation of which is not
under it, so likewise, you only will find the Cheereek-‫ִח ִרק‬
vowel under the letter that it moves. So likewise, in the world
of the earth, which is the lowly world, its foundation is under
it, as explained above.
You thus have learned, that according to the names of
the worlds, are the names of their foundations (Yesodot). That
is, the foundation (Yesod) of the upper world (Olam HaElyon)
is above it, the foundation (Yesod) of the middle world (Olam
HaEmtza’ee) is at its center, and the foundation (Yesod) of the

31
See Shaarei Orah of Rabbi Yosef Gikatilla, translated as Gates of Light,
16
lowly world is under it. This then, is the way of the three
solitary vowel points, the Cholem-‫ֹחלם‬, the Shoorook-
‫שּרּק‬, and the Cheereek-‫ִח ִרק‬. All three attest to the order of
the worlds and levels, and they also are founded [and
positioned] above, below, and in the center of the letters.
After having informed you of this great principle in the
order of the quality of levels and worlds, we now must inform
you of more inner principles. That is, the Cholem-‫ֹחלם‬,
Shoorook-‫שּרּק‬, and Cheereek-‫ ִח ִרק‬are the secrets of [the
names] Eheye”h-‫אהי״ה‬, HaShem-‫יהו״ה‬, and Adona”y-
‫אדנ״י‬, these being the secret of the Crown-Keter above,
Splendor-Tiferet in the middle, and Adona”y-‫ אדנ״י‬below.32
The Crown-Keter is the secret of the Cholem-‫ֹחלם‬.
Splendor-Tiferet is the secret of the Shoorook-‫ שּרּק‬in the
middle, which is the secret of the Vav-‫ ו‬that ascends above and
adheres to the Crown-Keter and descends below and adheres
to Kingship-Malchut through the [quality of] Foundation-
Yesod.
Thus, the redemption is entirely dependent on the
Shoorook-‫שּרּק‬, being that it is the secret of the middle line
(Kav HaEmtza’ee) that adheres to Kingship-Malchut, and
Kingship-Malchut adheres to the Jewish people. Through the
middle line (Kav HaEmtza’ee), which is a line (Tikvah-‫)תקוה‬
[as in the verse,33 “this line-Tikvat-‫ תקות‬of scarlet thread,”] the
Jewish people have hope (Tikvah-‫ )תקוה‬to return to their place.

Gate Five (Tiferet), section on “The Middle Line-Kav HaEmtza’ee-‫קו האמצעי‬.”

32
See Shaarei Orah of Rabbi Yosef Gikatilla, translated as Gates of Light,
Gate Ten (Keter), Gate Five (Tiferet), and Gate One (Malchut).
33
Joshua 2:18
17
The verse thus states,34 “There is hope (Tikvah-‫ )תקוה‬for your
end – the word of HaShem-‫ – יהו״ה‬and your children will
return to their borders.”
This comes about through the middle line (Kav
HaEmtza’ee) which is the line (Tikvah-‫ )תקוה‬that adheres to
Kingship-Malchut, this being the Indwelling Presence of
HaShem-‫יהו״ה‬, blessed is He, the Shechinah, called “the end-
Achareet-‫אחרית‬,” and the Shechinah adheres to Israel [and
brings her] to return to her borders, as it states, “There is hope
(Tikvah-‫ )תקוה‬for your end (Achareetecha-‫ – )אחריתך‬the word
of HaShem-‫ – יהו״ה‬and your children will return to their
borders.” It similarly is written,35 “I will whistle (Eshrekah-
‫ )אשרקה‬to them and gather them, for I have redeemed them.”
For, when the Shoorook-‫ שּרּק‬dwells in Kingship-Malchut, the
scattered of Israel are gathered.
Now, all the above is so when it dwells from above.
However, at the time of the destruction, when the Shoorook-
‫ שּרּק‬was separated from the Cheereek-‫ִח ִרק‬, the Holy Temple
was destroyed and the Jewish people are exiled, it is written
about the nations,36 “They whistle (Sharkoo-‫ )שרקו‬and gnash
(v’Yachreku-‫ )ויחרקו‬their teeth, saying, ‘We have devoured
her.’” That is, the Shoorook-‫ שּרּק‬has become separated from
the Cheereek-‫ִח ִרק‬, [and they therefore continue], “This is the
day we longed for; we have found it, we have seen it.” For at
first,37 “the kings of the earth did not believe, nor did any of
the inhabitants of the world, that the oppressor and enemy
could enter the gates of Yerushalayim.” Know now, and

34
Jeremiah 31:16
35
Zachariah 10:8
36
Lamentations 2:16
18
contemplate that all life and all goodness depend on the
Cholem-‫ֹחלם‬, and the verse therefore states,38 “You heal me
(VaTachleemeini-‫ )ותחלימני‬and revive me.”
Know that if it was not so that in dreams (Chalomot-
‫ )חלומות‬there is an admixture of physical dross, dreams would
be very great for mankind. For, the name “dreamer-Cholem-
‫ ”חולם‬hints to a person grasping more than what is grasped by
[coarse physical] substance. This itself is the matter of dreams
(Chalomot-‫)חלומות‬. This is why prophetic dreams are rare,
even when some allegorical matters are in it. Similarly, were
it not for the admixture of straw and chaff in them, they would
be a very great matter.
About this our sages, of blessed memory, said,39 “Just
as it is impossible for the kernel [to grow] without chaff, so
too it is impossible for a dream to be without idle matters.”
They thus informed us that if not for the idle matters that are
mixed into the dream, even a mundane dream is “one sixtieth
of prophecy,”40 and that one who grasps more than what the
body grasps, is called a “dreamer-Cholem-‫חולם‬.” For
41
example, [the verse states], “Pharaoh was dreaming
(Cholem-‫ )חלם‬and behold, he was standing at the river etc.”
Yosef thus told him,42 “What God is about to do He has shown
Pharaoh.”
Contemplate the very refined matters that I am telling
you, and you will discover that the name “Cholem-‫ ”ֹחלם‬hints

37
Lamentations 4:12
38
Isaiah 38:16
39
Talmud Bavli, Brachot 55a
40
Talmud Bavli, Brachot 57b and elsewhere.
41
Genesis 41:1
42
Genesis 41:28
19
at man’s grasp in this lowly world when they ascend to grasp a
much loftier level than what their bodies grasp. If the dreams
are not whole and perfect, the lack is due solely to the great
admixture [of dross], and to that degree there will be
deficiency in the dream (Chalom-‫)חלום‬.
It is to this end that the prophet said,43 “The prophet
with a dream tells [his] dream, but the one with My word
speaks My word of truth. How can the chaff compare to the
kernel? – the word of HaShem-‫יהו״ה‬.” The explanation of the
verse is as follows: “The prophet with a dream” will
sometimes see matters in a dream without intending to
prophecy, and that which he beheld in the vision of the dream
is not a vision of prophecy. “Will tell his dream,” means that
he will say that it merely is a dream, and that it thus is not
possible for it not to be mingled with idle matters. However,
the prophet “who speaks My word,” even though it too is in a
dream, it is entirely true, being that the word of a prophet does
not deceive even in a single point. The verse thus concludes,
“How can the chaff compare to the kernel? – the word of
HaShem-‫יהו״ה‬.” That is, just as it is impossible for the kernel
[to grow] without chaff, so too it is impossible to dream a
dream that is not prophetic, without it containing idle matters.
Understand this very well.
Now, in regard to what our sages, of blessed memory,
44
stated, “The words of a dream neither bring up nor take
down [that is, they should not be taken into consideration],”
this was only stated in regard to extracting money in [a court

43
Jeremiah 23:28
44
Talmud Bavli, Gittin 52a
20
of] judgment by virtue of a dream, and this was stated about
such a matter.
However, when it comes to other matters, dreams are
taken into consideration. For, as you very well know and see
how strict Shabbat [observance] is, and to what extent we are
duty bound to delight in it, as the verse states,45 “And you
shall call Shabbat a delight.” This being so, why did our
sages, of blessed memory, state46 that [to neutralize] a bad
dream we [even] fast on Shabbat, if it was not so that there is a
matter of great importance to [dreams]?
It only is that, as explained, a dream cannot be entirely
true, however some of it is necessarily true. This is as our
sages, of blessed memory, stated in Perek HaRo’eh,47 “A good
dream is not entirely fulfilled, nor is a bad dream entirely not
fulfilled.” They also stated there, “A bad dream is worse than
lashes, as the verse states,48 ‘God has so made it that men
should fear Him.’”
From all our words you thus have learned that when
lowly man grasps more than his [physical] substance grasps,
this grasp is called a “dream-Chalom-‫חלום‬,” which is of the
root “Cholem-‫חלם‬.” This is because from the Cholem-‫ֹחלם‬
vowel millions of luminous flashes issue forth, and this person
merited a small revelation of some of the luminous flashes that
issue forth from the Cholem-‫ ֹחלם‬vowel.
Therefore, it is from the power of the luminary that
flashes in the person who sees the dream which emanates from
the Cholem-‫ ֹחלם‬vowel, that such will be the truth of his dream

45
Isaiah 58:13
46
Talmud Bavli, Shabbat 11a
47
Talmud Bavli, Brachot 55a
21
(Chalom-‫)חלום‬. If the flash is small in him, only a small part
of his dream will be sustained, and if it is great, a greater part
of his dream will be sustained.
To conclude, it is the degree of the flash [of
illumination] that determines the measure of the sustainment
of the dream. One who knows the hidden secrets concealed in
the matter of the Cholem-‫ֹחלם‬, will know the secret of
grasping dreams (Chalomot-‫ )חלומות‬and will know that “when
one sleeps, his soul speaks to the Cherub, and the Cherub
[speaks] to an angel etc.”49 Contemplate all this well and you
will see the secret of the superiority of the Cholem-‫ ֹחלם‬vowel
over and above the other vowels (Nekudot).
At this juncture we already have informed you of the
secret of dreams (Chalomot-‫ )חלומות‬and how they depend on
the Cholem-‫ֹחלם‬, which is the mystery of the uppermost vowel.
According to the bestowal from it, the various kinds of grasp
come, each according to its kind, whether it is the grasp of
prophecy or other matters.
We also have informed you of the secret of the order
and makeup of the three worlds and their foundations
(Yesodot) according to the order of the makeup of the
Cholem-‫ֹחלם‬, the Shoorook-‫שּרּק‬, and the Cheereek-
‫ִח ִרק‬. We have informed you of the secret of the Shoorook-
‫שּרּק‬, that it sometimes is found as a solitary point and
sometimes as three points, [one above the other (Shoorook-
‫ ])ֻשֻרק‬and that this is because it is according to their motion, in
which it is in the center. We also have informed you that

48
Ecclesiastes 3:14
49
See Midrash Vayikra Rabba 32:2; Midrash Kohelet 10:7
22
these three vowels are the secret of [the Sefirot of] the Crown-
Keter, Splendor-Tiferet, and Kingship-Malchut.
If you are meritorious, from the above hints we have
written, you will further understand the secret of the Nefesh
[level of the soul] which adheres to the Ru’ach, and the
Ru’ach to the Neshamah, and the way that dreams are grasped,
as well as other comprehensions, whether by prophetic vision
or through other paths.
After having informed you of these primary principles
by way of the primary foundation (Yesod), we now must
return to the other vowels (Nekudot), which are the secret of
construct (Binyan), [and explain them] with the help of
HaShem-‫יהו״ה‬, blessed is He.
Now, the vowels of construct (Nekudot HaBinyan) also
indicate the compositions (Merkavot) according to their kinds,
and the heads of all vowels attest to all the levels of simplicity
(Pshutot). Now then, set your heart to [understand] and
contemplate. Know that there is no being in all the creations,
be they upper [creations] or lower [creations], that is utterly
simple and without composition, except for HaShem-‫יהו״ה‬,
blessed is He, the Singular Simple One who is utterly pure [of
all admixture] in that in Him, there is no multiplicity
whatsoever. However, in all other beings that exist in the
world, including the Supernal Separate Intellects (Sichliyim
Nivdalim) called angels, not a single one is of the utmost
simplicity, without [any admixture] of multiplicity.
Now, although the philosophers called the angels
“separate intellects” (Sichliyim Nivdalim) and “separate
forms” (Tzurot Nifradot), and though they indeed are separate
from substance (Chomer) such as our substance, they
23
nevertheless possess a more inner simple substance of simple
spiritual intellect, of which there is no comparison in our
[physical] substance. Nonetheless, they indeed possess a kind
of [refined] simple substance that is more inner. This matter is
expressed in various places in Talmud,50 such as [the
statement that the angel] Michael is water and [the angel]
Gavriel is fire, and similarly, Scripture proclaims and states,51
“He makes the winds His messengers, the flaming fire His
attendants.”
Now, let it not arise in your mind [that what we are
referring to here] is as explained by Rambam52 and others like
him, that because HaShem-‫יהו״ה‬, blessed is He, uses the
foundational elements (Yesodot) as His emissaries, therefore
the foundational elements (Yesodot) are also called “angels”
(Malachim-‫)מלאכים‬. For, in truth, all things in the world that
fulfill a mission (Shlichut-‫)שליחות‬, whether they are of the
upper or lower [beings], are called an “angel-Malach-‫”מלאך‬
while they are fulfilling their mission, which even applies to
snakes, scorpions and weasels and the like. However, this is
not our intention here.
Rather, [our intention] is to say that certainly all the
supernal angels are founded on the [spiritual] supernal
substance of refined and inner intellect, which is not in the
same category as our [physical] substance.
Now, the angels are novel creatures just as we are
[novel creatures] and they too are beings of construct
(Binyan). However, their construct (Binyan) is unlike our

50
See Talmud Bavli, Pesachim 118a; Midrash Bereishit Rabba 12:8; Shir
HaShirim Rabba 3:11; Tanchuma, Vayigash 6, and elsewhere.
51
Psalms 104:4
24
[construct]. Instead, their construct (Binyan) is simple
construct (Binyan Pashut) rather than complex construct
(Binyan Murkav).
Know that there are three kinds of construct (Binyan).
There is simple construct (Binyan Pashut), there is complex
construct (Binyan Murkav), and there is circular construct
(Binyan Agul). Simple construct (Binyan Pashut) is close to
being entirely foundational (Yesod). However, since from the
side it is a construct (Binyan), it thus is called a “construct”
(Binyan) relative to the side, but is called entirely foundational
(Yesod) relative to the height. How so? If you take two stones
and position them one to the side of the other, on an equal
plane, as in the following form:

ֵ
The two stones are not a construct, in that they are not
one upon the other. Rather, they both are foundational
(Yesod). Only when others are placed upon them, they are
called a construct (Binyan). However, they also are not called
a true foundation (Yesod). They only are called a true
construct (Binyan) when you place two stones one upon the
other, as in the following form:

ְ
52
See Moreh Nevuchim, Part II, Ch. 6
25
 Now that you know this, know that just as the Cholem-
‫ ֹחלם‬vowel is the true upper foundation - the foundation of all
foundations and the soul of all souls – and is above, whereas
its building and construct (Binyan) is below it, this likewise is
so of the [category of] construct (Binyan) that stems from the
class of the Cholem-‫ֹחלם‬, this being the vowel (Nikud) called
Tzeirei-‫ֵצֵרי‬, which is a simple construct (Binyan Pashut) and is
the mystery of the construct (Binyan) of the angels, which has
the following form:

ֵ
Now, the Cholem-‫ ֹחלם‬vowel and the Tzeirei-‫ ֵצֵרי‬vowel
are the most primary of all vowels of the construct (Binyan),
this one with one [point], and this one with two [points]. The
great secret is (‫)יו״י יוֹ״ד ֵה״א וא״ו ֵה״א‬, the Cholem-‫ ֹחלם‬and the
Tzeirei-‫ֵצֵרי‬.
Know that the Supernal Crown-Keter, blessed is He, is
likened to the Cholem-‫ֹחלם‬, whereas the two Sefirot below the
Crown-Keter, [that are positioned] in equal [alignment to each
other], these being Wisdom-Chochmah and Understanding-
Binah, are likened to the Tzeirei-‫ֵצֵרי‬.
Now, Heaven forbid that you should think that there is
any construct there, nor any bonding or separation, but solely
the truest and most absolutely perfect unity. Nonetheless,
each of the two points of the Tzeirei-‫ ֵצֵרי‬hints at the secret of

26
the two Sefirot that adhere to the Crown-Keter, these being the
secret of Wisdom-Chochmah and Understanding-Binah.
Additionally, when you arrange the secret of [the
Name] HaShem-‫יהו״ה‬, may He be blessed and elevated,
according to the secret of the vowelization of those two letters
according to their names,53 you will discover that the essence
of the letters [themselves] attests to the essence of these
Sefirot, and that the essence of the vowelization (Nikud)
indicates the mystery of their matters and inner aspects, in that
the secret of the Cholem-‫ ֹחל״ם‬is above, and Wisdom-
Chochmah and Understanding-Binah are below.
Now, the letters (Otiyot-‫ )אותיות‬and vowels (Nikud-
‫ )ניקוד‬indicate many supernal forms and many levels of
goodness. Whosoever enters into the secrets of these hidden
matters will see many great chambers hanging upon the strand
of a hair. He will behold the concealed matters of the world
that will be given into his hands.
Now then, contemplate the principles we explained to
you in [the book] Shaarei Tzeddek about the secret of the three
upper Sefirot, and you will see inner mysteries openly
revealed to you in the vowels (Nikud). Both the Cholem-‫ֹחל״ם‬
and the Tzeirei-‫ ֵצֵרי‬are at the height of all vowels (Nekudot),
and they indicate the secret of the quality and makeup of the
world of angels, which are simple construct (Binyan Pashut),
and that they yearn for the upper foundation (Yesod HaElyon)
above them, this being the mystery of [the words],54 “They

53
Yod-‫ יוֹ״ד‬and Hey-‫ֵה״א‬.
54
In the Yotzer blessing of the Shema recital.
27
rise, facing them, and offer praise and say,” and the secret of
[He who is] “exalted and elevated.”55
Know that the foundation of fire-Aish-‫ֵאש‬, [the nature
of] which is to ascend above, is composed on the foundation
of the Cholem-‫ ֹחל״ם‬and Tzeirei-‫ֵצֵרי‬. Whosoever comes to
know this matter will know the secret of light-Ohr-‫ אוֹר‬and the
secret of fire-Aish-‫ֵאש‬. The matter of light-Ohr-‫ אוֹר‬is when
fire-Aish-‫ ֵאש‬burns within him, and when it does not
illuminate, it is called “fire-Aish-‫ ”אש‬and is called “darkness-
Choshech-‫חשך‬.” This is as stated,56 “God separated between
the light-Ohr-‫ אור‬and the darkness-Choshech-‫חשך‬,” after it
first stated,57 “And darkness-Choshech-‫ חשך‬upon the surface
of the deep,” and after stating, “The spirit (Ru’ach-‫ )רוח‬of God
hovered,” it then continues, “God said, ‘let there be light
(Yehiy Ohr-‫)יהי אור‬,’ and there was light (Vayehiy Ohr- ‫ויהי‬
‫)אור‬,” most certainly.
Now that you know this, contemplate every place
throughout the Holy Language (Lashon HaKodesh) that you
come across the Tzeirei-‫ ֵצֵרי‬vowel, [and note] that its conduct
is slow. This is because it is the secret of the world of the
angels, and thus moves slowly and tranquilly. It never adheres
to the Shva-‫ ְשָבא‬vowel, unlike other vowels that indeed bond
to it. This is because the Tzeirei-‫ ֵצֵרי‬is the separate intellect
(Sechel HaNifrad), and substance neither rushes it nor
restrains it from its truth, in that you will never find the
Tzeirei-‫ ֵצֵרי‬vowel adhering to the Shva-‫ ְשָבא‬vowel.

55
Isaiah 57:15
56
Genesis 1:4
57
Genesis 1:2
28
 With the help of HaShem-‫יהו״ה‬, blessed is He, you will
still have more to grasp when you arrive at the secret of the
Shva-‫ ְשָבא‬vowel. However, know that just as fire (Aish) and
water (Mayim) do not bond except through air (Ru’ach) which
hovers, so likewise the Tzeirei-‫ ֵצֵרי‬and the Shva-‫ ְשָבא‬vowels
never bond in unison under a single letter, but rather, [such a
bond is affected] by the Segol-‫ ֶסגול‬vowel, this being the
medium that moderates between them.
This is just as the Nefesh [level of the soul] and the
Neshamah [level of the soul] do not bond except through the
Ru’ach [level of the soul] in the middle. This is the secret of
[the verse],58 “And darkness (Choshech-‫ )חשך‬upon the surface
of the deep, and the spirit (Ru’ach-‫ )רוח‬of God hovered,” after
which it states, “God said, ‘let there be light (Yehiy Ohr- ‫יהי‬
‫)אור‬.’”
Now that you know this, contemplate wherever in the
Holy Language (Lashon HaKodesh) you come across the
Tzeirei-‫ ֵצֵרי‬vowel, and know that it is the secret of “form-
Tzurah-‫ ”צורה‬and “formation-Yetzirah-‫יצירה‬,” and from it are
both upper and lower emanations according to their kinds.
There thus are lower forms (Tzurot-‫ )צורות‬and upper forms
(Tzurot-‫)צורות‬. About the lower forms the verse states,59
“Now, HaShem God-HaShem Elohi”m-‫ יהו״ה אלהי״ם‬formed
(Vayitzer-‫ )ויצר‬out of the ground every beast of the field etc.”
About the upper forms the verse states,60 “And HaShem God-
HaShem Elohi”m-‫ יהו״ה אלהי״ם‬formed (Vayiytzer-‫ )וייצר‬the
man from the dust of the ground etc.”

58
Genesis 1:2
59
Genesis 2:19
60
Genesis 2:7
29
 This being so, the matters of the Cholem-‫ ֹחלם‬and
Tzeirei-‫ ֵצֵרי‬vowels have thus been explained to you. That is,
one is similar to a foundation (Yesod) and relative to it, the
other is like a construct (Binyan). Thus, if in the compositions
(Merkavot) of the creations the Tzeirei-‫ ֵצֵרי‬is the secret of
construct (Binyan), then in the mystery of the ten Sefirot, the
Tzeirei-‫ ֵצֵרי‬indicates the two Sefirot which are juxtaposed to
the Crown-Keter, these being Wisdom-Chochmah and
Understanding-Binah.
Now, contemplate these principles, for through them
you will be capable of entering into many inner chambers to
which the gates have been closed. You will find the gates of
the world opened before you, and you will understand the way
of the letters of our perfect Torah, and the secret of the vowels
set for it. You will thus know and grasp intellect from that
which you find, and you will behold the elevated level of the
language of Torah, and the depth of its hidden treasures, in its
letters (Otiyot) and vowels (Nikud).

The Segol vowel

The second of the vowels of construct (Binyan) is the
secret of [the vowel] called the Segol-‫ֶסגוֹל‬. It is the secret of
three points, two above and one below, the three being similar
to a sphere with three planes, length (Orech-‫)אורך‬, depth
(Omek-‫)עומק‬, and width (Rochav-‫)רוחב‬. These three terms
include all planes and spheres according to their kinds. Now
above, we already informed you that the Shoorook-‫ שּרּק‬vowel
is the secret of the makeup and quality of the world of the
celestial spheres (Galgalim). We explained that just as the
30
Shoorook-‫ שּרּק‬is in the center of the letter Vav-‫וּ‬, so likewise
the foundation (Yesod) of every sphere (Galgal) is at its
center.
What we now must contemplate is that there is no
sphere (Galgal) that does not have three dimensions that
extend in six directions. The first is “length-Orech-‫אורך‬,” the
opposite of which is “shortness-Kotzer-‫קוצר‬.” The second is
“depth-Omek-‫עומק‬,” the opposite of which is “height-Govah-
‫גובה‬.” The third is “width-Rochav-‫רוחב‬,” the opposite of
which is “narrowness-Tzar-‫צר‬.” These are the six directions
of the world, up, down, east, west, north, and south, all of
which are included in these three planes.
When you arrange them in the three planes, you will
discover that they are included in the secret of the Shoorook-
‫ שּרּק‬which is at the center of every sphere (Galgal-‫)גלגל‬, and
you will discover the Segol-‫ֶסגוֹל‬, which is the construct
(Binyan) of the Shoorook-‫ שּרּק‬and is made of three points that
are circular (Agulot-‫)עגולות‬, like the form of the three lines
present in every axis, these being the central point and the two
divisions of the sphere at the center of the point. Thus, the
Segol-‫ ֶסגוֹל‬vowel indicates the construct (Binyan) of every
sphere (Galgal-‫)גלגל‬, in that it has three [points] and three
plains that consist of up, down, east, west, north, and south.
In the same way you will discover that this also is so of
the letter Vav-‫ו‬-6, which is included in the form of the letters
of the Name HaShem-‫יהו״ה‬, blessed is He. That is, the letter
Vav-‫ו‬-6 includes the six names [of the Sefirot], “Greatness-
Gedulah-‫גדולה‬,” “Might-Gevurah-‫גבורה‬,” “Splendor-Tiferet-
‫תפארת‬,” “Victory-Netzach-‫נצח‬,” “Majesty-Hod-‫הוד‬,” and

31
“Foundation-Yesod-‫יסוד‬.” There thus are many wondrous
matters included in this order.
You thus have learned that the Segol-‫ ֶסגוֹל‬vowel is the
secret of the construct (Binyan) of all spheres (Galgalim).
For, there is no sphere (Galgal-‫ )גלגל‬that does not have three
lines, and every sphere is divided into three. In these ways we
have explained, you have the learned the mystery of the Segol-
‫ ֶסגוֹל‬vowel, and it is clearly explained before you that it is the
construct (Binyan) of the vowel called the Shoorook-‫שּרּק‬.
That is, one is the foundation (Yesod), whereas the other is the
construct (Binyan).

The Shva vowel

The third of the vowels of construct (Binyan) is called
the Shva-‫ְשָבא‬. This vowel indicates the construct of the
world of lowly beings, called earth. Its compositions are
composed into being and then decompose and are lost, and
they revolve within the four foundational elements [fire, air,
water, earth].
Now, compositions that are composed of the four
foundational elements revolve and are overturned. They are
not sustained eternally like the heavens and the stars, which
are sustained continually. Rather, the lower [beings] come
into being and then are lost. The likeness to them is the Shva-
‫ ְשָבא‬vowel, which consists of two points one upon the other, in
the following form:

ְ
32
 These beings are not sustained (in a constant way), but
are temporarily, like a chair with only one leg, which cannot
continue to stand. The same is so of the children of the earth.
This is similar to the Shva-‫ ְשָבא‬vowel, which is incapable of
standing on its own, without being conjoined to one of the
other vowels. The same is so below in the [creatures of] the
lowly world. They are incapable of being sustained for even a
single hour, without being upheld and sustained by the upper
powers as they [manifest and bestow to] the lowly world.
Remember this great principle, for it is a foundation upon
which much inner wisdom depends. About this the verse
states,61 “Do you know the laws of heaven; did you set its
enforcement-Mishtaro-‫ משטרו‬upon the earth?” in which the
verse specifies terms indicating an enforcer-Shoter-‫ שוטר‬and a
ruler-Moshel-‫מושל‬.
This is why in the Torah you never will find a single
word [standing] on its own, vowelized with only a Shva-‫ְשָבא‬
vowel. This is unlike other words such as “Light-Ohr-‫אוֹר‬,”
“If-Eem-‫ִאם‬,” “The-Et-‫ֶאת‬.” That is, with every other vowel,
there is a word that is vowelized with it, by itself. However,
you will never find the Shva-‫ ְשָבא‬vowel on its own. It rather
must be conjoined with one of the other vowels, such as in the
words, “My son-Benee-‫ְב ִני‬,” “My name-Shmee-‫ְשִמי‬,” “Listen-
Shma-‫ְשַמע‬,” “Forgive-Slach-‫ְסַלח‬.” However, you will never
find it in any word by itself. It thus is similar to the earthly
creatures who have no sustainment or standing except through
the celestial spheres and stars, or through the supernal powers

61
Job 38:33
33
of the [separate] intellects, and through all the miracles and
wonders.
After having explained this great principle to you,
contemplate that the Shva-‫ ְשָבא‬vowel is always like a pauper
who depends on the tables of others, in that he himself has no
table, nor any house of his own. About him the verse states,62
“The prayer of the pauper, when he swoons.” His life thus
hangs on others, and about this the verse states,63 “Your life
will hang in the balance before you.”
Now then, open your eyes and behold wonders. For,
after having informed you about the composition of the lower
beings, we now must inform you of concealed and hidden
matters. Know that just as the Cholem-‫ ֹחל״ם‬vowel is the
Crown-Keter,64 and Wisdom-Chochmah and Understanding-
Binah are included in the mystery of the Cholem-‫ ֹחלם‬and
Tzeirei-‫ ֵצֵרי‬vowels, so likewise the Shoorook-‫ שּרּק‬and Segol-
‫ ֶסגוֹל‬vowels are the mystery of Greatness-Gedulah, Might-
Gevurah, and Splendor-Tiferet, even though they also include
the mystery of the Crown-Keter, Splendor-Tiferet and
Kingship-Malchut, in the way of three points, one over the
other (Shoorook-‫)ֻשֻרק‬. Additionally, the Segol-‫ ֶסגוֹל‬includes
Victory-Netzach, Majesty-Hod, and Foundation-Yesod.
However, the Cheereek-‫ ִח ִרק‬and the Shva-‫ ְשָבא‬are the secret of
Foundation-Yesod and Kingship-Malchut. Kingship-Malchut
is the secret of the Cheereek-‫ ִח ִרק‬vowel as it is, in and of itself,
under the ten Sefirot, and the Shva-‫ ְשָבא‬is Foundation-Yesod.

62
Psalms 102:1
63
Deuteronomy 28:66
64
It seems that there is an error in the manuscript or its redaction here which
was corrected in this translation to be reflective of and consistent with what was
stated earlier.
34
Thus, together Foundation-Yesod and Kingship-Malchut are
two points, one upon the other, in the following form:

ְ
If not for Foundation-Yesod supporting Kingship-
Malchut with the mysteries of Victory-Netzach and Majesty-
Hod, these being the Tzeirei-‫ ֵצֵרי‬and Segol-‫ֶסגוֹל‬, and through
Foundation-Yesod, the [Sefirah] of Kingship-Malchut thereby
becoming bound to the other Sefirot – then it almost would
have fallen, as in the mystery of the Shva-‫ְשָבא‬. This is the
secret of the verse,65 “[On that day] I will raise up the fallen
Sukkah of Dovid-‫דויד‬,” and,66 “HaShem-‫ יהו״ה‬supports all the
fallen.”
Whosoever understands these principles will enter into
many chambers with the secret of the Shva-‫ְשָבא‬. For whoever
understands the secret of the Shva-‫ְשָבא‬, [understands] that it is
the secret of the command to sustain the matter. The verse
thus states,67 “The Shvah-‫ שבה‬is with me.” This is why there
is the mystery of the exiles and the falls, as the verse states,68
“The crown of our head has fallen.” It also is written,69
“Arise! Shine! For your light has arrived,” without which the
moon is considered as not having any light of her own.
Understand this very well.

65
Amos 9:11
66
Psalms 145:14
67
Genesis 29:19 – “‫( ”שבה עמדי‬The literal translation is “remain with me,”
but in this context it is intended to mean “the Shvah-‫ שבה‬is with me.”)
68
Lamentations 5:16
69
Isaiah 60:1
35
 This is why it is called the “dry land-Yabashah-‫יבשה‬,”
in that the upper waters are not bestowed [to it]. The verse
therefore states,70 “Let the dry land-Yabashah-‫ יבשה‬appear,”
and,71 “Grass dries up-Yaveish-‫יבש‬,” and,72 “The pastures of
the wilderness dried up-Yavshu-‫יבשו‬.” In this way the quality
of Kingship-Malchut is always dependent on the deeds of the
lower beings, to either pour the upper waters into her, or to
break the conduits [of bestowal].
However, it is appropriate for her to be supported in
this way, as the verse states,73 “Support me with flagons,
spread apples about me etc.” It is for this reason that it is
fitting to support74 Prayer-Tefillah with Redemption-
Ge’ulah.75 This is because Kingship-Malchut requires
support, and her support is Redemption-Ge’ulah. Our sages,
of blessed memory, thus stated,76 “Immediately [following]
Redemption-Ge’ulah is Prayer-Tefillah.”
Now, you already know that Redemption-Ge’ulah-
‫ גאולה‬and Prayer-Tefillah-‫ תפלה‬are Foundation-Yesod and
Kingship-Malchut.77 The verse thus states,78 “HaShem-‫יהו״ה‬
supports all the fallen,” and,79 “[On that day] I will raise up

70
Genesis 1:9
71
Isaiah 40:7
72
Jeremiah 23:10
73
Song of Songs 2:5
74
The word for “support” is “Lismoch-‫ ”לסמוך‬which means “to juxtapose [the
blessing of Redemption-Ge’ulah to the Amidah prayer],” On the inner level, it
refers to the support of Prayer-Tefillah which refers to the Sefirah of Kingship-
Malchut, by Redemption-Ge’ulah which refers to the Sefirah of Foundation-Yesod.
75
Talmud Bavli, Brachot 4b, 9b, 10b, 26a, 30a
76
Talmud Bavli, Brachot 42a; Talmud Yerushalmi, Brachot 1:1
77
See Shaarei Orah of Rabbi Yosef Gikatilla, translated as Gates of Light,
Gate One (Malchut), Gate Two (Yesod), and Gate Eight (Binah).
78
Psalms 145:14
79
Amos 9:11
36
the fallen Sukkah of Dovid-‫דויד‬,” and it is written,80 “These
are the generations of Peretz-‫פרץ‬,” and it is written,81 “And it
was as he drew back his hand” and continues, “With what
strength you asserted yourself-Partzta Alecha Peretz- ‫פרצת עליך‬
‫פרץ‬,” and it is written,82 “Afterwards his brother upon whose
hand was the crimson thread came out, and he called his name
Zerach-‫זרח‬,” and,83 “The sun rose-Zarach-‫ זרח‬for him,” and,84
“Nations will walk by your light and kings by the brilliance of
your rising-Nogah Zarcheich-‫נוגה זרחך‬,” and it is written,85
“Who roused righteousness-Tzeddek-‫ צדק‬from the east-
Mizrach-‫מזרח‬,” and it is written,86 “From the east-Mizrach-
‫ מזרח‬I will bring your offspring, and from the west-Ma’arav-
‫ מערב‬I will gather you.”
All these hidden mysteries are concealed and secreted
in the Shva-‫ ְשָבא‬vowel, which is the secret of Kingship-
Malchut, which requires support. For, if the Shva-‫ ְשָבא‬has no
support, it does not stand on its own, unless it is juxtaposed to
another of the vowels. Remember this very important
principle.
One who understands this secret will understand the
matter [of the verse],87 “O’ God, give Your judgments to the
king and Your righteousness to the king’s son,” and in the
same Psalm it is written,88 “And he will live, and will give him

80
Ruth 4:18
81
Genesis 38:29
82
Genesis 38:30
83
Genesis 32:32
84
Isaiah 60:3
85
Isaiah 41:2
86
Isaiah 43:5
87
Psalms 72:1
88
Psalms 72:15
37
the gold of Shva-‫ ְשָבא‬etc.,” in which the verse specifies “the
gold of Shva-‫ְשָבא‬,” rather than any other gold. He thus will
certainly live (VaYechi-‫)ויחי‬, as written,89 “The spirit of their
father Yaakov was revived (VaTechi-‫)ותחי‬.” For, when this
gold is given into the Shva-‫ְשָבא‬, she then becomes united with
the Sefirah called Life-Chayim-‫חיים‬.90 Guard these important
principles included in the vowels (Nikud), and you will see
that all the worlds are included and founded upon the secret of
the vowels (Nikud).
I thus have informed you of the reason for the
juxtaposition and support (Smichah-‫ )סמיכה‬of Redemption-
Ge’ulah to Prayer-Tefillah, and the reason that “HaShem-‫יהו״ה‬
supports all the fallen, and straightens all the bent,”91 and why
the Shva-‫ ְשָבא‬is the mystery of the lowly world, as well as the
mystery of their compositions (Harkavah), which are not
sustained except by support (Smichah-‫ )סמיכה‬from the upper
beings. While explaining all this, we also informed you of the
more inner mystery of the Shva-‫ ְשָבא‬vowel, which is the secret
of Kingship-Malchut, and that she requires support (Smichah-
‫)סמיכה‬, and that He supports her.
The verse likewise states,92 “Remember, HaShem-
‫יהו״ה‬, for the offspring of Edom, the day of Yerushalayim; for
those who say, ‘Destroy! Destroy! To her very foundation-
Yesod.’” That is, their intention was to contest the lower
construct (Binyan) in order to separate Foundation-Yesod from
Kingship-Malchut above.

89
Genesis 45:27
90
The Sefirah of Understanding-Binah. See Shaarei Orah of Rabbi Yosef
Gikatilla, translated as Gates of Light, Gate Eight (Binah).
91
Psalms 145:14
92
Psalms 137:7
38
 Do not delude yourself in your mind to foolishly think
to yourself, “From where would the children of Edom know of
these things, that they should have such an intention?” Know
that in those times, many of the inner wisdoms were known
even by the nations, [those wisdoms] which because of our
sins are now even sealed from the Jewish people.
It is not for nothing that the nations of the world made
decrees against the Jewish people’s adhesion to Torah, and
attempted to obstruct them from fulfilling the mitzvot. It only
is because they knew that when the Jewish people fulfill the
mitzvot they will succeed, overcome them, and prevail.
Understand this very well, for it is very necessary.
From the Shva-‫ ְשָבא‬vowel and its support, understand
the secret of the moon, which has no light of her own, and that
at times she is breached,93 and all her light is solely from the
sun. If you contemplate the Shva-‫ ְשָבא‬vowel, all will be clear
to you. Contemplate it very well, for it is very necessary.
After having informed you of these six levels in the
three kinds of vowels, in that the mystery of the three
foundational vowels (Yesodot) indicates the foundations of the
three worlds, these being the world of the angels, the world of
the celestial spheres, and the lowly world, these being the
mystery of the Cholem-‫ֹחלם‬, the Shoorook-‫שּרּק‬, and the
Cheereek-‫ִח ִרק‬, we then informed you how these hint at the
mystery of the Crown-Keter, Splendor-Tiferet, and
Kingship-Malchut.

93
Sefer HaBahir 197 and elsewhere.
39
 We likewise informed you about the secret of the
Tzeirei-‫ֵצֵרי‬, [the Segol-‫]ֶסגוֹל‬,94 and the Shva-‫ְשָבא‬, and that they
indicate the mystery of the construct (Binyan) of the three
worlds, these being the world of the angels, the world of the
celestial spheres, and the lowly world. We informed you how
these indicate the secret of the qualities of the Sefirot, not that
they are in a way of actual construct (Binyan), Heaven forbid
to think so, but it rather is according to the order of their
qualities and the mystery of their derivation [of vitality and
beneficence] by way of the conduits that are drawn down by
them from one to the other.
We now must awaken you to an extremely important
principle regarding the two remaining vowels. These are the
Komatz-‫ ָקמץ‬and Patach-‫ ַפתח‬vowels, and their mystery is that
of opening (Pote’ach-‫ )פותח‬and closing (Ne’ilah-‫)נעילה‬. This
is because these two vowels indicate the opening of the Gates
of Righteousness (Shaarei Tzeddek)95 and the closing of the
gates, this being the secret of the “open-Patach-‫[ ”ַפתח‬vowel]
and the “clenched-Komatz-‫[ ”ָקמץ‬vowel]. You therefore will
always find the Shva-‫ ְשָבא‬vowel juxtaposed to the Patach-‫ַפתח‬
vowel, as in the word, “last ones-Acharonim-‫ַאֲחרונים‬,”96 [and
the word] “when they came up-Ka’alot-‫ַכֲﬠלות‬,”97 and other
such words.
Now, whenever you find the Shva-‫ ְשָבא‬vowel
juxtaposed to the Komatz-‫ָקמץ‬, such as in the verse,98 “And I

94
This appears to be missing from the text and is thus corrected in the
brackets in this translation.
95
Psalms 118:19
96
Genesis 33:2 and elsewhere.
97
Joshua 4:18 and elsewhere.
98
Exodus 3:17
40
have said, ‘I shall bring you up from the affliction-Oni-‫ ֳﬠני‬of
Egypt,’” and other such verses, you will notice that in their
pronunciation, they are read similar to the pronunciation of the
Cholem-‫ ֹחלם‬vowel. That is, the sphere of levels has revolved
to adhere to the Crown-Keter. This is as stated in Sefer
Yetzirah,99 “Ten Sefirot Blimah, their beginning is bound to
their end and their end is wedged in their beginning.” This is
the secret of the true and complete union (Yichud) [of
HaShem-‫ ]יהו"ה‬may His Name be blessed and the mention of
Him be elevated.
We thus have explained the order of the vowels to you
according to all their kinds, and not a single one remains that
has not been placed in order before you. Based on what we
have explained, you will see why the Cholem-‫ ֹחלם‬vowel is
always above and is a singular point, and why the Shoorook-
‫ שּרּק‬vowel is in the center and is a singular point, and why the
Cheereek-‫ ִח ִרק‬is below and is a singular point.
You also will understand why the Tzeirei-‫ ֵצֵרי‬has two
points and is below, and does not become conjoined to the
Shva-‫ְשָבא‬, and why its motion is slow. Moreover, you will
grasp why the Segol-‫ ֶסגול‬has three points and becomes
conjoined to the Shva-‫ְשָבא‬, which itself consists of two points,
one above the other, and never stands on its own, has no house
of its own, and has no support unless it is supported by other
vowels.
You also will grasp why the Patach-‫ ַפתח‬and Komatz-
‫ ָקמץ‬vowels both join with the Shva-‫ְשָבא‬. It all has been
explained and openly revealed, whether in regard to the

99
Sefer Yetzirah 1:7
41
quality and makeup of the worlds and their foundations
(Yesodot) and construct (Binyan), or whether in hinting to the
secrets of the Supernal Chariot (Merkavah) and the
arrangement of the Sefirot.
Thus, having explained all these primary principles to
you, we now shall enter into the remaining mysteries, namely,
that all vowels, each according to its kind, depend on the four
letters of the Singular Name HaShem-‫יהו״ה‬, may He be blessed
and elevated, and let us say “Amen!”
In the book Shaarei Tzeddek, I already have informed
you how all of Torah is woven on the Name HaShem-‫יהו״ה‬,
blessed is He, the Creator of everything and the One who
sustains everything. Without Him there is nothing. All are in
need Him but He needs no other.
We explained there how all other holy names and
titles, each according to their kind, depend on His Singular
Name, and He manifests within them according to the matter
over which His dominion is extended and according to the
guidance of His Kingship, and it thus is called Splendor-
Tiferet, as we have explained.
We also added an extensive explanation [there] of the
Chariot (Merkavah) prophecy of Yechezkel on this matter.
Once you have thoroughly delved into those places, and these
matters have become clear to you, you then should come and
delve into what we are beginning to explain here. You then
will see how all worlds, all beings in existence, all languages,
all letters, and all vowels, depend on the Singular Name (Shem
HaMeyuchad), this being the Name HaShem-‫יהו״ה‬.
We have already explained to you how all levels and
all motions are sealed with the signet of this name. We
42
already have told you that the first ten letters [of the Aleph-
Beit], which are:

‫אבגדהוזחטי‬

When arranged in their ten levels according to the

mystery of:

‫א ״ ט ב ״ ח ג״ ז ד ״ ו י ״ ה‬

You will discover that [the concluding signet] of all the

levels is Ya”H-‫[ י״ה‬and that they consist of Yod-‫י‬-10 (letters)
and Hey-‫ה‬-5 (constructs)]. If you contemplate the mystery of
[the order of] ‫ א״ט ב״ח‬very well, you will see that each level
has dominion over all the other levels to the degree that it is
distanced from HaShem-‫יהו״ה‬, blessed is He, as in the mystery
of the verse,100 “For there is One higher than high who
watches.” In the same manner you will discover the order of
the motions (Tenu’ah), which are the secret of ‫י״ה י״א‬, these
being the mystery of these ten letters in the following
arrangement:

‫א ״ י ב ״ ט ג״ ח ד ״ ז ה ״ ו‬

You thus will discover that the concluding signet of all

the motions is ‫ה״ו‬. You thus see that the mystery of HaShem-
‫ יהו״ה‬is the signet of everything. Now that you know this, and

100
Ecclesiastes 5:7
43
have contemplated it in conjunction with all the important
principles we explained above, as well as in the other books,
you now should open your eyes to all that we will set before
you now, in this gate. For it is a very great gateway through
which your eyes will be illuminated, and you will see and
succeed.
Know that the four letters of the Singular Name,
HaShem-‫יהו״ה‬, blessed is He, stand in place of every kind of
vowel. They thus move all the letters in the world in all
directions of motion, the [letters] being incapable of motion
[on their own]. We therefore will state what you already
know, that not a single letter in the world can be pronounced
without making use of one of the five motions called the
“The Engravings of the Signet-Pituchei Chotam-
‫ִפתוֵּחי ֹחָתם‬.”101
Now, contemplate that the first letter of the Name
HaShem-‫יהו״ה‬, which is the letter Yod-‫י‬,102 stands in place of
two vowels. That is, it stands in place of the Cheereek-‫ִח ִרק‬
vowel and in place of the Tzeirei-‫ ֵצֵרי‬or Segol-‫ ֶסגול‬vowels.103
How is this so? If you were to say “my son-Bnee-‫בני‬,” “My
name-Shmee-‫שמי‬,” “Myself-Atzmi-‫עצמי‬,” “My saying-Omree-
‫אמרי‬,” the primary root of these words are “son-Ben-‫בן‬,”
“name-Shem-‫שם‬,” “self-Etzem-‫עצם‬,” and “say-Omer-‫אמר‬.”
We thus see that the Yod-‫ י‬comes in place of the Cheereek-‫ִח ִרק‬

101
That is, all five primary vowels are included in the words, “Pituchei
Chotam-‫ִפתוֵּחי ֹחָתם‬.”
102
There appears to be an error in the transcript of the manuscript here which
includes the letter Hey-‫ ה״א‬as well, but should possibly instead be “Hoo-‫הוא‬.” It
was corrected in the translation.
103
The Segol-‫ ֶסגול‬vowel is secondary to the Tzeirei-‫ ֵצֵרי‬vowel, as explained
before. Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is
One, Volume 4 (The Vowels of Creation).
44
vowel. Similarly, if you say the words, “those who say-
Omrei-‫ ”אמרי‬or “those who guard-Shomrei-‫שומרי‬,” the primary
word is “say-Omer-‫ ”אמר‬and “guard-Shomer-‫שמר‬,” and you
thus see that the Yod-‫ י‬takes the place of the Tzeirei-‫ ֵצֵרי‬or
Segol-‫ ֶסגול‬vowels.
Similarly, the letter Hey-‫ ה‬of the Singular Name
HaShem-‫יהו״ה‬, blessed is He, stands in place of the Patach-‫ַפתח‬
and Komatz-‫ ָקמץ‬vowels. For example, if you say “She said-
Amrah-‫ ”אמרה‬or “She guarded-Shamrah-‫שמרה‬,” you see that
the Hey-‫ ה‬stands in place of the Komatz-‫ ָקמץ‬and Patach-‫ַפתח‬.
For, the primary word is “say-Omer-‫ ”אמר‬and “guard-Shomer-
‫שמר‬.”
Similarly, the letter Vav-‫ ו‬of the Singular Name
HaShem-‫ יהו״ה‬stands in place of the Cholem-‫ ֹחלם‬and the
Shoorook-‫שּרּק‬. For example, when you say “His name-Shmo-
‫שמו‬,” or “Himself-Atzmo-‫עצמו‬,” or “His image-Tzalmo-‫צלמו‬,”
the Vav-‫ ו‬takes the place of the Cholem-‫ ֹחלם‬vowel. For, the
primary word is “name-Shem-‫שם‬,” “self-Etzem-‫עצם‬,” and
“image-Tzelem-‫צלם‬.” Likewise, when you say, “They said-
Amroo-‫אמרו‬,” “They overcame-Gavroo-‫גברו‬,” “They stood-
Amdoo-‫עמדו‬,” the Vav-‫ ו‬takes the place of the Shoorook-‫שּרּק‬
vowel. For, the primary word is “said-Amar-‫אמר‬,” “overcame-
Gavar-‫גבר‬,” and “stood-Amad-‫עמד‬.”
It thus is explained in what we have taught you here,
that these three letters ‫ יה״ו‬include all vowels in the world.
The letter Yod-‫ יו״ד‬includes the Cheereek-‫ִח ִרק‬, Tzeirei-‫ֵצֵרי‬, and
Segol-‫ ֶסגול‬vowels. The letter Hey-‫ ה״א‬includes the Komatz-
‫ ָקמץ‬and Patach-‫ ַפתח‬vowels. And the letter Vav-‫ וא״ו‬includes
the Cholem-‫ ֹחלם‬and Shoorook-‫ שּרּק‬vowels. This being so, not

45
a single vowel in the world is not included in these three
letters of the Singular Name HaShem-‫יהו״ה‬.
Now that you know this, know too, that whenever any
letter moves any of the other letters, it remains separate from
them and different from them. How so? When you say the
word “My name-Shmee-‫שמי‬,” the primary word is “name-
Shem-‫שם‬,” but when you say “My name-Shmee-‫שמי‬,” you are
not mentioning the name of the letter Yod-‫י‬. It rather moves
[the word] but is concealed. The same is so when you say the
words, “my son-Bnee-‫בני‬,” “My saying-Omree-‫אמרי‬,” “His
name-Shmo-‫שמו‬,” “They guarded-Shamroo-‫שמרו‬,” “She said-
Amrah-‫אמרה‬,” “They said-Amroo-‫אמרו‬,” in all those motions.
That is, you will find that you do not say a single one of the
letters of the Name HaShem-‫ יהו״ה‬at the time that you are
moving the other letters with them. Rather, they move the
other letters but are hidden in their pronunciation. About this
the verse states,104 “The concealed are for HaShem-‫ יהו״ה‬our
God,” may He be blessed and may the mention of Him be
elevated.
You likewise will find that they are separate from the
letters that they move, in that they are not mingled with the
root of the word that they move. For example, when you say,
“They are guarding-Shomreem-‫שומרים‬,” the letters Vav-‫ ו‬and
Yod-‫ י‬of the word “Shomreem-‫ ”שומרים‬are not included in the
root of the word at all, nor are they recalled at the time that it
is pronounced, since the root of the word is “guard-Shomer-
‫שמר‬.”

104
Deuteronomy 29:28
46
 You thus have discovered and learned that the letters
of [the Name] HaShem-‫ יהו״ה‬move all the other letters, and are
concealed in their pronunciation, and also are separate from
the root at the time that they move them, just as HaShem-‫יהו״ה‬,
blessed is He, moves the whole world and all its parts and
components, but He is concealed from all. In the same way,
the letters of [the Name] HaShem-‫יהו״ה‬, blessed is He, move
all the letters but are concealed and separate from them.
Remember this important principle that we have given you,
and through it, you will enter into various hidden treasuries to
which the gates have been locked.
You thus will discover that all three worlds are
revealed to us through the makeup of the letters (Otiyot) and
vowels (Nikud), and that the makeup of all the worlds depends
on the makeup of the letters, and this is the order of all its
motions and matters.
Now, you already know what our sages, of blessed
memory, stated in Tractate Menachot,105 on the verse,106
“These are the generations of the heavens and the earth when
they were created-b’Heebaram-‫בהבראם‬.” They said, “This
world was created with the [letter] Hey-‫ ה‬and the coming
world was created with the [letter] Yod-‫י‬.”
If you have merited entering [the chambers] of what
they stated in Sefer Yetzirah on the matter of the letters ‫אמ״ש‬,
you will have discovered that the mysteries of fire-Aish-‫אש‬,
water-Mayim-‫ מים‬and wind-Ru’ach-‫[ רוח‬or air-Avir-‫]אויר‬
depend on these [three] letters ‫אמ״ש‬. You likewise will have
discovered that the [seven] letters ‫ בג״ד כפר״ת‬correspond to the

105
Talmud Bavli, Menachot 29b
106
Genesis 2:4
47
seven celestial spheres (Galgalim) of the seven planetary
bodies, which are ‫שצ״ם חנכ״ל‬.107 You also will have found that
the [twelve letters] ‫ הו״ז חט״י לנ״ס עצ״ק‬correspond to the sphere
of the twelve constellations (Mazalot).
Thus, the form of all the worlds, each according to its
kind, depends on the three, the seven, and the twelve, and it is
here that the form of the twenty-two letters of the Aleph-Beit
concludes. We thus find that all the worlds depend on the
twenty-two letters.
Whosoever contemplates the mystery of the
combinations (Tziruf) of the Aleph-Beit should contemplate
the cycle of all the creations in their ascent and descent
according to the mystery of the qualities of the letters.
Whoever merits to understand, will understand many hidden
matters and many levels that are concealed from the eyes of
the creatures, and will thus understand and know the greatness
of HaShem-‫יהו״ה‬, blessed is He, and how everything is made
from the true reality of His Great Name, and how everything
depends on His Name, and that He [himself] has no need for
another.
This is the path that our forefather Avraham, peace be
upon him, entered to know and grasp the secret that HaShem-
‫יהו״ה‬, blessed is He, creates the world and sustains and is the
provider of all. He would teach people to know the true
reality of HaShem-‫יהו״ה‬, blessed is He, and would declare and
speak “in the Name of HaShem-‫יהו״ה‬, the eternal God of the

107
They are: 1.) Saturn-Shabtai-‫שבתאי‬, 2.) Jupiter-Tzedek-‫ צדק‬3.) Mars-
Ma’adim-‫מאדים‬, 4.) The Sun-Chamah-‫ חמה‬5.) Venus-Nogah-‫ נוגה‬6.) Mercury-
Kochav-‫ כוכב‬7.) The Moon-Levanah-‫לבנה‬. See at greater length in Ginat Egoz of
Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 2, The Letters of
Creation, Part 1.
48
world-E”l Olam-‫אל עולם‬,”108 this itself being the secret of the
creation of the world.
For, the word “God-E”l-‫ ”א״ל‬is the beginning of the
Emanation,109 and when He manifested within the five levels
that are included in the ten Sefirot, these being the secret of
‫א״ב ג״ד ה״ו ז״ח ט״י‬-55, which are the secret of the verse,110
“These-Hein-‫ה״ן‬-55 are to HaShem-‫ יהו״ה‬your God, the
heavens and the highest heavens, the earth and everything
therein,” a person can then enter and contemplate how the
levels are called “the sea-‫הי״ם‬-55,” and that the foundation of
the construct (Binyan) is called “God-E”l-‫א״ל‬.”
When “God-E”l-‫ ”א״ל‬is joined with “the sea-‫הי״ם‬-55,”
this is the primary foundation and level called “God-Elohi”m-
‫אלהי״ם‬.” This is the title that was newly brought forth by
HaShem-‫יהו״ה‬, blessed is He, upon the creation of the world,
and is the first of the first.111 It is for this reason that He began
the act of creation saying, “In the beginning God-Elohi”m-
‫ אלהי״ם‬created.”
However, even though “God-Elohi”m-‫אלהי״ם‬-86” is
His primary title-Kinuy-‫כנוי‬-86, and it is upon this title that
many creations depend, both through the mystery of “God-
E”l-‫ ”א״ל‬and the mystery of “the sea-HaYam-‫הי״ם‬,”
nonetheless, it itself depends on the Name HaShem-‫יהו״ה‬,

108
Genesis 21:33
109
That is to say, it is the first construct of the Aleph-Beit. See at greater
length and explanation in Ginat Egoz of Rabbi Yosef Gikatilla, translated as
HaShem Is One, Vol. 2, The Letters of Creation, Part 1, Section entitled “The
drawing forth of action from the letters to Elohi”m-‫אלהי״ם‬.”
110
Deuteronomy 10:14 – “‫”הן ליהו״ה אלהי״ך השמים ושמי השמים הארץ וכל אשר בה‬
111
See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One,
Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah) and The Gate of His Title
(Shaar HaKinuy).
49
blessed is He. This is because HaShem-‫יהו״ה‬, blessed is He, is
the soul and sustainment of the name God-Elohi”m-‫אלהי״ם‬.
The verse thus states,112 “On the day that HaShem God-
HaShem Elohi”m-‫ יהו״ה אלהי״ם‬made earth and heaven,” and it
states,113 “Who makes one mute-Eelem-‫ ?אלם‬Is it not I,
HaShem-‫יהו״ה‬,” may He be blessed and elevated.
For, when HaShem-‫ יהו״ה‬removes the name Ya”H-‫י״ה‬
from the title-Kinuy-‫כנוי‬-86 called “God-Elohi”m-‫אלהי״ם‬-86,”
all that remains of “God-Elohi”m-‫ ”אלהי״ם‬is “mute-Eelem-
‫אלם‬.” This is the secret of the verse,114 “All the rivers flow to
the sea-El HaYam-‫אל הים‬, but the sea-HaYam-‫ הים‬is not full-
Maleh-‫מלא‬.” When you know this, contemplate that every
formation and speech comes forth by the Name HaShem-‫יהו״ה‬,
blessed is He.
After having informed you of this, know that just as
HaShem-‫ יהו״ה‬moves [the creations], but is separately
transcendent and concealed from the creations, so likewise,
His Great Name indicates the order and makeup of the Holy
Language to us, which is the mystery of the makeup of the
whole world and its creation.
Now, if you question this saying, “Did you not state
that the Name HaShem-‫יהו״ה‬, blessed is He, moves and is
concealed? But is it not written,115 ‘His grandsons-Bnei
Banav-‫בני ָבָני״ו‬,’ wherein the letter Yod-‫ י‬and the letter Vav-‫ו‬
from the letters of His Name are not concealed?” Know that
this is not so. For, in this place, the letter Yod-‫ י‬does not move

112
Genesis 2:4
113
Exodus 4:11
114
Ecclesiastes 1:7
115
Genesis 46:7 and elsewhere
50
[the word], being that the letter Yod-‫ י‬only moves [the word]
when vowelized with the Cheereek-‫ִח ִרק‬, the Segol-‫ ֶסגל‬or
Tzeirei-‫ֵצרי‬. However, with the Komatz-‫ ָקמץ‬and Patach-‫ַפתח‬
vowels, it does not move [the word] and is therefore read, and
this likewise is the rule in regard to the [word] “Banav-‫ָבָניו‬.”
Thus, when we state that it is hidden and concealed, this is
while it is moving [the word] with the motion that is
appropriate to it. However, when it is not moving [a word], it
then is like all the other letters (Otiyot).
How is this so? By way of analogy, the letters of His
Name, blessed is He, which are the letters ‫יהו״ה‬, are forbidden
to be erased when they are in order. However, if a person
wrote the words,116 “It will be-VeHayah-‫ והיה‬that if you listen
etc.,” he indeed can erase the word “It will be-VeHayah-‫והיה‬,”
even though they are the letters of His Name. The reason is
because they are not positioned in the order of the composition
of His Name.
The same is so of all matters in the world, that a person
must contemplate the intention of each particular thing
according to the place, form [and context] that it appears in.
The verse thus states,117 “God has heard the cry of the lad
according to where he is (BaAsher Hoo Sham-‫)באשר הוא שם‬,”
and similarly, our sages, of blessed memory, stated,118 “A
person is only judged according to his deeds at the time.”
Know that in this verse, a great matter is revealed to us about
this, in that this verse mentions the lad and mentions the place
he was in, and therefore he was paid heed from heaven.

116
Deuteronomy 11:13
117
Genesis 21:17
118
Talmud Bavli, Rosh HaShanah 16b
51
 Know that the entire Torah is considered in this way,
including all the questions and queries of the Talmud.
Likewise, if you pay attention to all places in our words in this
composition, [you will notice] that there are letters that are
movers, hidden, and separate. Our intention is to state that
they are concealed and separate in the very same place that
they are movers. Remember this important principle.
Now, we must transmit [another] important principle
to you. Know, that all the letters, when they are joined
together in the composition of the words of language,
sometimes all become mingled with each other, whether they
are letters that are movers or whether they are letters that
move. Likewise, they all often become the root of a word. An
example [of this] is if you say [the word] “living-Chai-‫חי‬.” In
this [word] the letter Yod-‫י‬, which is one of the letters of His
Name, becomes [part of] the root of the word and does not
move it. Likewise, when you say [the word] “from them-
Meihem-‫מהם‬,” the letter Hey-‫ ה‬is of the root of the word.
Likewise, if you say, “I will hurry-Emaher-‫אמהר‬,” “He will
hurry-Yemaher-‫ימהר‬,” “You will hurry-Temaher-‫תמהר‬,” the
letter Hey-‫ ה‬is part of the root. Similarly, the letter Vav-‫ ו‬is
also sometimes part of the root of a word, such as if you say,
“I will hope-Ekaveh-‫אקוה‬,” “He will hope-Yekaveh-‫יקוה‬,”
“You will hope-Tekaveh-‫תקוה‬.” The same applies to all the
letters.
However, what you must contemplate is places where
there are letters that are movers, which remain in their place
and move [the words], but at the very same time, are movers
that are hidden and separate. However, at the times that they
do not move [the words] in which they become mingled with
52
the other letters, as we explained about the matter of HaShem-
‫יהו״ה‬, blessed is He, which is a Holy Name that is not erased,
when these letters are not positioned in their places, such as if
you say “And it will be-VaHayah-‫והיה‬,” they can be erased.
Remember this important principle well, for through it, you
will enter into various chambers of all kinds of wisdom, and
you will be saved from many questions, for this indeed is an
important principle.

The Order of the Motions

After having informed you of these important

principles, and that all vowels depend on the Singular Name of
HaShem-‫יהו״ה‬, blessed is He, we now must inform you how
the kinds of motions have two paths. It is in these two paths
that all motions in the world are found, in all the kinds of
creatures according to their kinds, whether they are upper or
lower. When you understand this, you then will enter to see
that which is hidden in that which is revealed.
However, we first must awaken you to the fact that the
letters of the Torah are twenty-two in total, and are divided
into three matters. The first matter, is letters that move with
an upper supernal motion, and are called the letters of the
Chashmal-‫חשמל‬. The second matter, is letters that move
with a bodily motion, and are called the letters of the
Chayot-‫חיות‬. The third matter, is letters that are moved by
the power of those that move, but in and of themselves, do not

53
move, nor do they move others outside of themselves, and are
called the Ophanim-‫אופנים‬.
The letters called Chashmal-‫ חשמ״ל‬are the four letters
of the Name HaShem-‫יהו״ה‬, which both are “silent-Chashot-
‫ ”חשות‬and “speak-Memalelot-‫ממללות‬.” This is because
through the vowels they move all the other letters, but they
themselves are hidden, separate and unseen. They therefore
are called “Chashmal-‫חשמל‬,” because they are hidden and they
speak.119
The letters are called Chayot-‫ חיו״ת‬are the letters called
“My Name is delightful to write-Shmee Na’eh Lichtov- ‫שמי נאה‬
‫לכתוב‬.” Some grammarians called them “Whose craft is
Understanding-SheMelachto Binah-‫שמלאכתו בינה‬.” These are
those letters that move with bodily motion, but not with
intellectual motion. This is because they do not move other
letters without themselves also moving together with them.
The letters called Ophanim-‫ אופנים‬are called “The
sprout of righteousness shall blossom and soar-Geza Tzedek
Parach Tas-‫גז״ע צד״ק פר״ח ט״ס‬.” These are letters that do not
move other letters at all, but they themselves are moved by the
power of the letters called Chashmal-‫ חשמ״ל‬and the letters
called Chayot-‫חיו״ת‬.
After having informed you of all this, know that the
Chariot (Merkavah) of Yechezkel is divided into three
attainments of grasp. That is, there is the first mention of “I
saw-Va’eire-‫וארא‬,”120 there is the second mention of “I saw-
Va’eire-‫וארא‬,”121 and there is the third mention of “I saw-

119
Also see Talmud Bavli, Chagigah 13b
120
Ezekiel 1:4
121
Ezekiel 1:15
54
Va’eire-‫וארא‬.”122 The first mention of “I saw-Va’eire-‫ ”וארא‬is
about the matter of the Chayot-‫חיות‬. The second mention of “I
saw-Va’eire-‫ ”וארא‬is about the matter of the Ophanim-‫אופנים‬.
The third mention of “I saw-Va’eire-‫ ”וארא‬is about the matter
of the Chashmal-‫חשמ״ל‬.
We thus must inform you of the order of the letters
(Otiyot) in regard this matter, that is, in regard to the mystery
of the those that move with an intellectual motion, those that
move with a bodily motion, or those that are moved but do not
move others. We already have informed you in the order of
the Chariots (Merkavot-‫)מרכבות‬, of the secret of the Chayot-
‫חיו״ת‬, the secret of the Ophanim-‫אופני״ם‬, and the secret of the
Chashmal-‫חשמ״ל‬. When you understand their secrets, their
hidden matters, and their elevated levels, and you compare
them to the order of the Compositions (Merkavot-‫ )מרכבות‬of
the letters, you then will understand desirable words and
understand the compositions (Merkavot-‫ )מרכבות‬of the letters
(Otiyot) through the other compositions (Merkavot-‫ )מרכבות‬we
have explained to you.
Having awakened you to these important principles,
we now must inform and awaken you to the order of the letters
called Chashmal-‫ חשמ״ל‬or the letters called Chayot-‫ חיו״ת‬and
Ophanim-‫אופני״ם‬, and the reason that they are called by names
that are different from each other.
About the letters called Chashmal-‫חשמ״ל‬, know that
just as the Chashmal-‫ חשמ״ל‬refers to the secret of the upper
angels who guard the entrance to the sanctuary of HaShem-
‫יהו״ה‬, blessed is He, that there is a Chashmal-‫ חשמ״ל‬as we have

122
Ezekiel 1:27
55
informed you, and there is an outer Chashmal-‫ חשמ״ל‬which
inspects those who delve into the Chariot (Merkavah).
This is a crucible that tests all, on account of its
refinement and speed, and it is third in [elevation in] the order
of the upper inner comprehension of the workings of the
Chariot (Merkavah) of Yechezkel.123 This is as our sages, of
blessed memory, already explained in Tractate Chagigah, in
Perek Ein Dorshin.124
Thus, just as the Chashmal-‫ חשמ״ל‬is the secret of the
upper inner comprehension of the act of the Chariot
(Merkavah), so likewise, the letters of the Name HaShem-
‫יהו״ה‬, blessed is He, are the secret of the innermost upper
letters of all twenty-two letters. This is because all the letters
are bodily, physical, and revealed when read, and are not
concealed, except for the letters of HaShem-‫יהו״ה‬, may He be
elevated, which are concealed at the time they conduct and
move [the other letters].
For example, if you say “Me-Ani-‫אני‬,” “My name-
Shmee-‫שמי‬,” or “I-Anochi-‫אנכי‬,” the Yod-‫ י‬is concealed and
hidden, but moves [the word]. Similarly, [if you say] “His
name-Shmo-‫שמו‬,” “Himself-Atzmo-‫עצמו‬,” “His son-Bno-‫בנו‬,”
the letter Vav-‫ ו‬is also hidden, but moves [the word].
However, in regard to all the other letters, you will never find
a letter that moves [the word] and is concealed, except for
these.
This is because the other letters are conducted and
publicized in the world at the time that they are read, such as if
you say “He learned-Lamad-‫למד‬,” “He finished-Gamar-‫גמר‬,”

123
Ezekiel Ch. 1
124
Talmud Bavli, Chagigah 11b and on.
56
“He passed-Avar-‫עבר‬.” The same applies to all the letters
except for the letters of HaShem-‫יהו״ה‬, blessed is He. About
this the verse states,125 “The concealed are for HaShem-‫יהו״ה‬
our God etc.”
The letters that move [the others] are the secret of
“HaShem our God-HaShem Elohei”nu-‫יהו״ה אלה״ינו‬.” [In
contrast], “the revealed,”126 which are all the other letters that
are openly expressed and revealed when read, “are for us and
for our children,” meaning that they are for our use and need.
However, the letters of HaShem-‫יהו״ה‬, blessed is He, are letters
of “being-Havayah-‫הוי״ה‬,” that are not used throughout all of
Torah, when they are bound to a revealed matter, but are
solely for the matter of sustaining and upholding their “being-
Havayah-‫הוי״ה‬.”
Moreover, when it comes to all other letters that are
bound together in the Torah, there is a reversal [of the
meaning with the reversal of the letters], except for the letters
of HaShem-‫יהו״ה‬, blessed is He, which undergo no change by
being reversed, as we already have informed you in the book
Shaarei Tzeddek.
However, when it comes to [all other] letters, including
even His chief title, “God-E”L-‫א״ל‬,” it undergoes reversal and
change, such as in the verse,127 “They have provoked me with
a non-god-b’Lo El-‫בלא אל‬,” and,128 “They have denied
HaShem-‫ יהו״ה‬and have said ‘is He not-Lo Hoo-‫לא הוא‬.”
Similarly, it is written,129 “They have provoked Me with a

125
Deuteronomy 29:28
126
Deuteronomy 29:28 ibid.
127
Deuteronomy 32:21
128
Jeremiah 5:12
129
Deuteronomy 32:21 ibid.
57
non-god-B’Lo El-‫ …בלא אל‬therefore I shall provoke them with
a non-people-B’Lo Am-‫בלא עם‬.”130 However, in a way of
comfort the verse also states,131 “In place of it being said to
them, ‘You are not My people-Lo Ami Atem-‫לא עמי אתם‬,’ it
will be said to them, ‘Children of the Living God-Bnei El
Chai-‫בני אל חי‬.’” That is, in the same quality that they were
disgraced, they are praised.
This is the meaning of the verse,132 “From there you
will seek HaShem-‫ יהו״ה‬your God, and you will find Him, if
you search for Him with all your heart and with all your soul.”
What does the next verse say? “For, HaShem-‫ יהו״ה‬your God,
is a merciful God-E”l Rachum-‫א״ל רחום‬, [He will not abandon
you-Lo Yarpecha-‫]לא ירפך‬.” Remember the important
principle about this reversal. For, the word “no-Lo-‫ ”לא‬bonds
with the word “abandon you-Yarpecha-‫ירפך‬,” and the quality
then becomes the good quality of “He will not abandon you-
Lo Yarpecha-‫לא ירפך‬,” so that He does not say, “You are not
My people-Lo Ami Atem-‫לא עמי אתם‬,” and He does not say, “I
shall provoke them with a non-people-Lo Am-‫לא עם‬.”
Remember these important principles.
You thus have learned that the letters of HaShem-‫יהו״ה‬,
blessed is He, all are letters [that are perceived] conceptually
(Muskalot) and are not letters that are felt sensually
(Murgashot), and that they indicate the existence and being-

130
That is, with all other words, when their letters are reversed, their meaning
changes. For example, the word “E”l-‫ ”א"ל‬means “God,” but when its letters are
reversed, they mean “No-Lo-‫לא‬.” This applies to all words except the Name
HaShem-‫יהו"ה‬, which always means Being, regardless of the configuration of the
letters. See Ginat Egoz, by Rabbi Yosef Gikatilla, translated as HaShem Is One,
Vol. 1, The Gate of Intrinsic Being (Shaar HaHavayah), p. 139.
131
Hosea 2:1
132
Deuteronomy 4:29
58
Havayah-‫ הויה‬of all being-Havayah-‫ הויה‬that exists in the
world. This is the secret of the verse,133 “But you who adhere
to HaShem-‫ יהו״ה‬your God, are all alive today.” That is, you
who adhere to the letters of Being-Havayah-‫ הוי״ה‬are all
sustained eternally according to the secret of [the verse],134 “I
HaShem-‫ יהו״ה‬have not changed, and you, the sons of Yaakov,
have not perished.”
This being so, contemplate that the letters of HaShem-
‫יהו״ה‬, blessed is He, called Chashmal-‫חשמ״ל‬, are neither felt
(Murgashot) nor bodily (Gufaniyot), neither a little or a lot.
Rather, at the time they move [words] when read, they are
hidden.
Now, if you question this and say, “But the letter
Aleph-‫ א‬is also hidden, such as in the words, ‘Created-Bara-
‫ברא‬,’ or ‘Called-Kara-‫קרא‬.’” Know that the Aleph-‫[ א‬also] is
hidden, [but] does not move and is not separate from the root
of the word. For, the letter Aleph-‫ א‬does not stand in place of
a motion or a vowel, and thus you find it bound to the root of
the word. For, in the word “Called-Kara-‫קרא‬,” all three letters
are of the root of the word.
This is not so of the letters of HaShem-‫יהו״ה‬. For
example, in the words, “Watchmen will call out-Karoo-‫”קראו‬
the letters “call-Kara-‫ ”קרא‬are the root (Shoresh), whereas the
Vav-‫ ו‬is additional to the root and moves [the word], but is
hidden and separate. However, there is a great secret in the
fact that the Aleph-‫ א‬is hidden, but is not separate from the
root, and does not move [the word]. This is to inform us of
the elevated level of the first Emanation (Atzilut) that was

133
Deuteronomy 4:4
134
Malachi 3:6
59
emanated from HaShem-‫יהו״ה‬, blessed is He, whose inner
supernal aspect (Panim-‫ )פנים‬and the matters therein are
hidden, but is revealed through its backside (Achorayim-
‫)אחוריים‬.
Therefore, [on the one hand] the letter Aleph-‫ א‬is
concealed, such as in the words “Created-Bara-‫ ”ברא‬and
“Called-Kara-‫קרא‬,” but [on the other hand] it is revealed, in
that it is part of the root it is bound to. This is the secret of the
verse,135 “HaShem-‫ יהו״ה‬alone is exalted,” may His Name be
praised.
It is there that you may see the secret of the first
emanation from HaShem-‫יהו״ה‬, blessed is He, and its great
elevation. Yet, even so, be aware that it does not move any
other by the essence of its own being, without the power of
emanation and motion that comes to it from the Name
HaShem-‫יהו״ה‬, blessed is He. For, He alone [possesses] the
power of motion.
[This first emanation] is the secret of the name God-
Elohi”m-‫אלהי״ם‬, [as in the verse],136 “Or who makes one
mute-Eelem-‫ ?…אלם‬Is it not I, HaShem-‫ ”?יהו״ה‬Contemplate
this important principle explained about the mystery of the
four letters of the Name HaShem-‫יהו״ה‬, blessed is He, which
move everything, but are hidden from everything, and
separately transcendent from everything, yet are closer to
everything than anything close. For, there is no motion to any
of the moved without the Name HaShem-‫יהו״ה‬, blessed is He.
This is similarly so of the matter of the letter Aleph-‫א‬,
which is the first of the letters (Otiyot), but is hidden in its

135
Isaiah 2:11
136
Exodus 4:11
60
pronunciation, even though it does not move the other
[letters]. Rather, it is included with the other letters as part of
the root (Shoresh) of the word, in the same category, as we
explained about the words “Created-Bara-‫ ”ברא‬and “Called-
Kara-‫קרא‬.”
That is, the letter Aleph-‫ א‬is also part of the root of the
word, even though it is concealed in its pronunciation. This is
because it indicates the existence of the first emanation from
HaShem-‫יהו״ה‬, blessed is He, and its great elevation,
concealment, and hiddenness. This is because of its inner
aspect, which turns to face HaShem-‫יהו״ה‬, blessed is He. Yet,
even so, because of the essence of [the existence] of the
emanation from HaShem-‫יהו״ה‬, blessed is He, even that first
creation is in a single category with the other creations,
because of the essence of its existence and substance matter.
This refers to the secret of God-Elohi”m-‫אלהי״ם‬, as we
explained about the matter of [the verse], “Or who makes one
mute-Eelem-‫אלם‬.”
Having awakened you to these important principles
about the secret of the Chashmal-‫ חשמ״ל‬letters, we now must
continue to inform you of what we have mentioned, with the
help of HaShem-‫יהו״ה‬, may He be blessed and elevated.
The [next matter we must inform you of is the] secret
of the letters called Chayot-‫חיות‬. You already have been
informed of the order of what we have explained in regard to
the Chariot (Merkavah) of Yechezkel, on the matter of the
Chashmal-‫ חשמ״ל‬and the matter of the Chayot-‫חיות‬. We have
[already] informed you of the order of the levels, of the
external levels (Chitzoniyut) and the inner levels (Pnimiyut).
We now must continue to inform you how all levels in the
61
world depend on the letters (Otiyot). This is because the
letters (Otiyot) are the source for all constructs and are the
most primary of all foundations (Yesodot).
Now, of all the creations in the world, the letters are
compared to a signet, through which an impression is formed
in the wax. According to the impression of the signet and its
forms, so will be the forms in the wax. According to this
order, the world was actualized and constructed, that is,
according to the forms of the letters. This is as stated in Sefer
Yetzirah about the matter of [the letters] ‫אמ״ש‬, and the matter
of [the letters] ‫בג״ד כפר״ת‬, and the matter of [the letters] ‫הו״ז‬
‫חט״י לנ״ס עצ״ק‬. It states,137 “He caused such-and-such letter to
reign, and He tied a crown for it, and created such-and-such a
thing with it in the year, and such-and-such a thing in the
soul.” For, by the form of each and every letter, three things
were created in each of the forms amongst the three forms that
are called world (Olam-‫)עולם‬, year (Shanah-‫)שנה‬, and soul
(Nefesh-‫)נפש‬, as discussed in Sefer Yetzirah. All this was
brought about with the form of the letters (Otiyot). For, the
letters are like the stamp by which the form is made.
About this Shlomo said about the forms of the letters,
this being the form of the inner wisdom,138 “HaShem-‫יהו״ה‬
made me as the beginning of His way, before His deeds of
yore. I have reigned for all time, from the beginning, [from
before there was the earth]. When there were no depths, I was
formed… I was then His nursling-Amon-‫אמון‬.” About this, our
sages, of blessed memory, stated,139 “Do not only read it as

137
See Sefer Yetzirah, Ch. 3
138
Proverbs 8:22-23, 30
139
Midrash Bereishit Rabba 1:1; Also see Shemot Rabba 30:9
62
‘nursling-Amon-‫אמון‬,’ but read it as ‘craftsman-Uman-‫אומן‬,’”
meaning, like a craftsman who creates something and affixes
its form, so likewise the letters (Otiyot) are like the crafting of
the world and all its forms and matters, both in the upper
worlds and the lowly world.
Shlomo thus said,140 “HaShem-‫ יהו״ה‬founded the earth
with wisdom,” in which Wisdom-Chochmah refers to the
letter Yod-‫י‬. “He established the heavens with understanding-
Tevunah,” referring to the letter Hey-‫ה‬. “Through knowledge-
Da’at the depths were cleaved,” referring to the letter Vav-‫ו‬.
Although it is true that our sages, of blessed memory,
stated,141 “This world was created with the letter Hey-‫ ה‬and
the coming world was created with the letter Yod-‫י‬,” we
already have revealed hidden secrets about this to you in [the
book] Shaarei Tzeddek, as well as in [our commentary] on the
Chariot (Merkavah) of Yechezkel.
That is, there is something called “earth” (Eretz-‫)ארץ‬
that [actually] is heaven (Shamayim-‫)שמים‬, and there is
something called “heaven” (Shamayim-‫ )שמים‬that [actually] is
earth (Eretz-‫)ארץ‬, as in the mystery of the verse,142 “In the
beginning God-Elohi”m-‫ אלהי״ם‬created the heavens and the
earth,” and the subsequent verse,143 “On the day that HaShem
God-HaShem Elohi”m-‫ יהו״ה אלהי״ם‬made the earth and the
heavens.”144 It likewise is written,145 “His glory is above earth
and heaven.”

140
Proverbs 3:19
141
Talmud Bavli, Menachot 29b
142
Genesis 1:1
143
Genesis 2:4
144
That is, we learn this from the fact that the two verses reverse the order,
one saying, “the heavens and the earth” and the other saying, “the earth and the
heavens.”
63
 There are unnumerable awesomely wondrous matters
contained here regarding the revelation of His glory and the
greatness of His Kingship, blessed is He. [However, the
principle here] is that all the worlds possess an “earth and
heaven” and a “heaven and earth” within them, except that
what is mostly known to us, are the created heavens and earth.
Nonetheless, according to the ways of the inner
wisdom, there is a heaven of the heavens and an earth of the
earth, this being an exalted and concealed mystery which is
known to be in the supernal heights of the world, in the secret
of the mysteries of the Chariot (Merkavah) and its levels and
methods, and its other wondrously deep matters, known to
those who have entered the inner Orchard (Pardes-‫ )פרדס‬to
gaze through the “colored lenses” (Marot HaTzovot- ‫מראות‬
‫הצובאות‬.”
From here you can adequately learn and understand the
verses, “until you recognize that Heaven rules.”146 Thus,
Shlomo cried out and said,147 “May You hear from heaven, the
foundation of Your abode,” about which our sages, of blessed
memory, stated,148 “He accepted the yoke of Heaven upon
himself.” It all is hinted before you in an openly revealed
way, which is known to those who enter the secrets of the
Chariot (Merkavah).
After having informed you of this, let us return to our
intention and state that the letters called Chayot-‫ חיות‬are
eleven letters that move the letters. However, although they
move the letters, they too are moved with them. Thus, their

145
Psalms 148:13
146
Daniel 4:23
147
Kings I 8:39
64
motion is compared to a stone in a person’s hand, which does
not move unless his hand moves with it. It literally is in this
way that there is bodily motion to the Chayot-‫חיו״ת‬, similar to
the motion of the stone in one’s hand, which is a motion of
usage (Shimush) rather than a motion of the soul (Neshamah).
How is this so? We already have told you that the
eleven letters called Chayot-‫חיו״ת‬, which are the [letters] of
“Whose craft is Understanding-SheMelachto Binah- ‫שמלאכתו‬
‫בינה‬,” are called the Chayot-‫חיות‬. They are called “living-
Chayot-‫ ”חיות‬because each one has the power of life within
itself, to be able to vitalize and move the word to the right,
left, forward backward, upward, and downward. How is this
so? By way of example, if you have the [root] word “do-
Pa’al-‫פעל‬,” these eleven letters can come and revolve the
word “do-Pa’al-‫ ”פעל‬in eleven different directions. For
example, you can say:

1. “That he did-ShePa’al-‫”שפעל‬
2. “The doing-Mifaal-‫”מפעל‬
3. “To do-Lif’ol-‫”לפעול‬
4. “I will do-Ef’ol-‫”אפעול‬
5. “As he does-K’Pe’ol-‫”כפעול‬
6. “You will do-Tif’al-‫”תפעל‬
7. “And he did-U’Pa’al-‫”ופעל‬
8. “When it is done-b’Pe’ol-‫”בפעול‬
9. “He will do-Yifal-‫”יפעל‬
10. “It was done-Nif’al-‫”נפעל‬
11. “The doer-HaPo’el-‫”הפועל‬

148
See Talmud Bavli, Chagigah 12b; Sefer HaBahir 100
65
 We thus see that these eleven letters revolve the word
“do-Pa’al-‫ ”פעל‬in eleven opposite [motions] and revolve them
in revolutions that differ from each other. From these
opposites you can construct and understand the quality of the
Holy Language, the quality of the Torah, and its foundations
and construct, in that all actions in the world and their secrets
are tied to them. Each one of these eleven revolutions is of
great necessity, and if any one of them were missing, the act
would be incomplete, and would be like a person who is
missing an eye, a hand, a foot or any one of his limbs.
Thus, these eleven letters move the word in all
directions of motion. Nonetheless, this motion is not like the
motion of the letters of Chashmal-‫חשמ״ל‬, which are the letters
of HaShem-‫יהו״ה‬, may He be blessed and elevated, that move
all other letters by their vowels.
This is because the Chashmal-‫ חשמ״ל‬letters are hidden,
similar to the motion of the intellectual soul (Neshamah
HaSichlit), which moves the body, but remains hidden. In the
same way, the motion of the Chashmal-‫ חשמ״ל‬letters is hidden,
such that when you say “His son-Bno-‫בנו‬,” or “His name-
Shmo-‫שמו‬,” in which the letter that moves the word is
mentioned but is hidden, and remains separate [from the
word].
In contrast, these eleven letters, called “living-Chayot-
‫חיו״ת‬,” do not move the others unless they themselves are
moved with them. Moreover, they are openly revealed and
publicized at the time that they move [the letters], such as
when you say, “I will do-Ef’al-‫אפעל‬,” the Aleph-‫ א‬which
moves the [root] word “Pa’al-‫פעל‬,” is itself read together with
66
the word that it moves. That is, without the motion of the
Aleph-‫א‬, which moves the [root] word “Pa’al-‫ ”פעל‬when you
say “I will do-Ef’al-‫אפעל‬,” it then is not moved or activated to
that action called “I will do-Ef’al-‫אפעל‬.”
This is the secret of the verse,149 “When the Chayot-
‫ חיות‬would go, the Ophanim-‫ אופנים‬would go with them etc.”
The same is literally so here. Contemplate this matter with
great understanding-Binah, for it is of great necessity, and
from here you will enter many inner gates that are impossible
for a person to enter without the key.
Now that you know this, contemplate whenever you
come across the letters called Chayot-‫חיות‬, and you will know
and have insight as to why they are called “living-Chayot-
‫חיות‬.” Now, if you question this, saying, “Did you not say that
the letters called Chashmal-‫ חשמ״ל‬are the letters of HaShem-
‫יהו״ה‬, blessed is He, these being the letters ‫יהו״ה‬, and that they
move [the others] with intellectual motion? This being so,
why do you also count them here together with the letters
called Chayot-‫חיות‬, which are the letters “Whose craft is
Understanding-SheMelachto Binah-‫ ?”שמלאכתו בינה‬For, these
letters also include the three letters of His Name, that you
previously called Chashmal-‫ חשמ״ל‬and you now are calling
Chayot-‫”?חיות‬
Know that we already have awakened you to this
before, and we told you that the letters of HaShem-‫יהו״ה‬,
blessed is He, [are called Chashmal-‫ חשמ״ל‬letters] when they
move with the intellectual motion that is appropriate to them,
as they move in place of the vowels, whereby they move [the

149
Ezekiel 1:19
67
words] but are hidden [and separate]. However, when the
letters of HaShem-‫ יהו״ה‬are present in other places and
positions, which are not known to be intellectual motions, then
they too mingle with the other letters and revolve with them.
This is similar to what we explained before, that in
regard to the Name HaShem-‫יהו״ה‬, blessed is He, when these
four letters are written in the order of the Name, they then are
holy and it is forbidden to erase them. Contemplate this
important principle, for it is of great necessity to you in all
places where you will need to enter and grasp the fundamental
matter.
Know then, that [in regard to] the letters of HaShem-
‫יהו״ה‬, blessed is He, even though they move [the letters] with
the motion of the Chashmal-‫חשמ״ל‬, they sometimes move [the
letters] with the motion of the Chayot-‫חיות‬, and likewise, they
sometimes even become Ophanim-‫[ אופנים‬letters], depending
on what is appropriate to the place, such as when you
encounter them, and they too are moved by the power of the
letters called Chayot-‫חיות‬. It all depends on the place in which
they stand. This principle that I am transmitting to you here is
very important, and you should remember it well, so that I
need not repeat it elsewhere.
Know that the letters called Chashmal-‫חשמ״ל‬, which
are the letters of HaShem-‫יהו״ה‬, blessed is He, are thus found
present in Torah in three matters, whereas the letters of the
Chayot-‫ חיות‬are present in two matters. How so? [Firstly],
they are positioned in [the place of the] intellectual motion,
such as in the words “I-Ani-‫אני‬,” “My name-Shmee-‫שמי‬,” “She
said-Amrah-‫אמרה‬,” “She guarded-Shamrah-‫שמרה‬,” “They

68
guarded-Shamroo-‫שמרו‬,” and the like. This is the motion of
the Chashmal-‫חשמ״ל‬.
They sometimes are positioned in [the position of]
bodily motion, such in the words, “He will pass-Ya’avor-
‫יעבר‬,” “The one who passes-HaOver-‫העובר‬,” or “and he
passed-V’Avar-‫ועבר‬.” We see that these three letters are
positioned at the head of the word, to indicate the intention in
the [root word] “passed-Avar-‫ ”עבר‬and to which direction it [is
turned and] needed. This is the motion of the Chayot-‫חיות‬.
They sometimes are positioned as the form of the
Ophanim-‫אופנים‬, which neither move with the motion of the
Chayot-‫חיות‬, nor with the motion of the Chashmal-‫חשמ״ל‬, such
as in the words, “nation-Goy-‫גוי‬,” or “living-Chai-‫חי‬.” That is,
the letter Yod-‫ י‬in these words is only the root (Shoresh) of the
word, and it neither moves it with the motion of the
Chashmal-‫חשמ״ל‬, nor with the motion of the Chayot-‫חיות‬.
This being so, discover that the Chashmal-‫ חשמ״ל‬letters are
used in the Torah in these three ways.
However, the letters called Chayot-‫ חיות‬are only used
in two ways. The first use is the bodily motion, such as in the
root word “passed-Avar-‫ ”עבר‬in which these letters of “Whose
craft is Understanding-SheMelachto Binah-‫”שמלאכתו בינה‬
[move the word] in a way that they affect the bodily motion.

1. “That he passed-SheAvar-‫”שעבר‬
2. “From passing-MeiAvor-‫”מעבור‬
3. “To pass-LaAvor-‫”לעבור‬
4. “I will pass-E’Evor-‫”אעבור‬
5. “As he passed-K’Avor-‫”כעבור‬
6. “You will pass-Ta’avor-‫”תעבור‬
69
 7. “And he passed-v’Avar-‫”ועבר‬
8. “When he passed-b’Avor-‫”בעבור‬
9. “He will pass-Ya’avor-‫”יעבור‬
10. “We will pass-Na’avor-‫”נעבור‬
11. “He who passes-HaOver-‫”העובר‬

The second use is that these same letters called

Chayot-‫חיות‬, sometimes also return and become Ophanim-
‫אופנים‬. By way of analogy, if you say the word “king-Melech-
‫מלך‬,” even though these three letters are of the letters “Whose
craft is Understanding-SheMelachto Binah-‫שמלאכתו בינה‬,”
nevertheless, all three return to being Ophanim-‫ אופנים‬in the
word “king-Melech-‫מלך‬.” Thus, to be moved they require
motion from other letters besides them, such as:

1. “That he reigned-SheMalach-‫”שמלך‬
2. “From his reign-MeeMeloch-‫”ממלוך‬
3. “To reign-LeeMeloch-‫”למלוך‬
4. “I will reign-Emloch-‫”אמלוך‬
5. “As he reigns-KeMeloch-‫”כמלוך‬
6. “You will reign-Teemloch-‫”תמלוך‬
7. “And he reigned-U’Malach-‫”ומלך‬
8. “When he reigns-BeMeloch-‫”במלוך‬
9. “He will reign-Yeemloch-‫”ימלוך‬
10. “We will reign-Neemloch-‫”נמלוך‬
11. “The one who reigns-HaMolech-‫”המולך‬

We thus see that even the Chayot-‫ חיות‬letters are

moved by the power of the letters of “Whose craft is
Understanding-SheMelachto Binah-‫שמלאכתו בינה‬.” We
70
likewise see that the letters called Chayot-‫ חיות‬are moved by
the power of other letters, even though they themselves move
the others. They thus have these two uses, but do not have a
third use. This is because the third, intellectual use, is
exclusive to the Chashmal-‫ חשמ״ל‬letters.
Likewise, the letters called Ophanim-‫אופנים‬, which are
[the letters] “The sprout of righteousness shall blossom and
soar-Geza Tzedek Parach Tas-‫גז״ע צד״ק פר״ח ט״ס‬,” only have
one use. That is, they are root letters (Shorashim) that are
comparable to a stone, which [only] is moved by the power of
the hand, as we now will explain with the help of HaShem-
‫יהו״ה‬, blessed is He.
The letters called Ophanim-‫אופנים‬, these being [the
letters] “The sprout of righteousness shall blossom and soar-
Geza Tzedek Parach Tas-‫גז״ע צד״ק פר״ח ט״ס‬,” are eleven letters
which are moved by the power of the other letters, but cannot
move on their own, unless they are moved by the other letters
in the two [other] kinds of motions, that is, either the
intellectual motion called Chashmal-‫חשמ״ל‬, or the bodily
motion called Chayot-‫חיות‬.
In regard to the intellectual motion how is this so? For
example, by way of analogy, if you take the word “blossom-
Perach-‫פרח‬, these three letters do not move unless the
Chashmal letters are added to them, these being the
intellectual motion, such as “the blossoms-Pirchei-‫[ פרחי‬of the
vine],” or “the vine has blossomed-Parchah-‫פרחה‬,”150 and the
like. You thus find that the letters of HaShem-‫ יהו״ה‬move the

150
Song of Songs 6:11 and elsewhere.
71
letters of “blossom-Perach-‫פרח‬,” though they are hidden and
remain separated from them.
Likewise, the letters “blossom-Perach-‫ ”פרח‬are not
moved, even with a bodily motion, unless they are moved by
the letters called Chayot-‫חיות‬, which are the letters of “Whose
craft is Understanding-SheMelachto Binah-‫שמלאכתו בינה‬,” such
as when you say:

1. “That blossomed-SheParach-‫”שפרח‬
2. “Which blossoms-Mafriyach-‫”מפריח‬
3. “To blossom-Lifro’ach-‫”לפרוח‬
4. “I will blossom-Efrach-‫”אפרח‬
5. “As he blossoms-Keefro’ach-‫”כפרוח‬
6. “You will blossom-Tifrach-‫”תפרח‬
7. “And he blossomed-U’Parach-‫”ופרח‬
8. “When he blossomed-beeFero’ach-‫”בפרוח‬
9. “He will blossom-Yeefro’ach-‫”יפרוח‬
10. “We will blossom-Neefrach-‫”נפרח‬
11. “The blossom-HaPerach-‫”הפרח‬

We thus see that all eleven letters of “Whose craft is

Understanding-SheMelachto Binah-‫ ”שמלאכתו בינה‬move the
letters “blossom-Perach-‫ ”פרח‬with a bodily motion as well,
this being the motion of the Ophanim-‫ אופנים‬as they are moved
by the Chayot-‫חיות‬. About this the verse states,151 “When the
Chayot-‫ חיות‬would go, the Ophanim-‫ אופנים‬would go with
them,” literally. In other words, when the Chayah-‫ חיה‬moves,
the Ophan-‫ אופן‬that is juxtaposed to it moves with it, literally.

151
Ezekiel 1:19
72
 For example, in the words “Ephrach-‫אפרח‬,” “Tifrach-
‫ ”תפרח‬or “Nifrach-‫נפרח‬,” the [prefix] letters Aleph-‫א‬, Tav-‫ת‬
and Nun-‫ נון‬are Chayot-‫[ חיות‬letters], whereas the letters
“Perach-‫ ”פרח‬are Ophanim-‫[ אופנים‬letters], and when the
Chayot-‫ חיות‬letters move, the letters “Perach-‫ ”פרח‬are moved.
That is, when you say the words “Ephrach-‫אפרח‬,” “Tifrach-
‫ ”תפרח‬or “Nifrach-‫נפרח‬,” when the [prefix] letters ‫ את״ן‬move,
the letters of “Perach-‫ ”פרח‬move with them.
You thus have learned that the letters called Ophanim-
‫ אופנים‬have no motion to any side or matter, except through the
letters of Chashmal-‫חשמל‬, which are [letters] of vowelization
(Nikud), or through the letters called Chayot-‫חיות‬, this being
the secret of the usage in the act of [speaking a] a language.
After having informed you of these important
principles about the mystery of the division of all the letters
into three categories, which are the construct and makeup of
all the worlds, and are the secret of the Chariot (Merkavah)
that Yechezkel saw, these being the mystery of the [three
mentions of] “I saw-Va’eire-‫וארא‬,”152 “I saw-Va’eire-‫וארא‬,”153
and “I saw-Va’eire-‫וארא‬,”154 which are the secret of the
Chashmal-‫חשמ״ל‬, the Chayot-‫חיות‬, and the Ophanim-‫אופנים‬,
these being the mystery of the letters “Hein-‫ה״ן‬-55” and
Yeh”o-‫יה״ו‬,” [and the letters] “Whose craft is Understanding-
SheMelachto Binah-‫שמלאכתו בינה‬,” and [the letters], “The
sprout of righteousness shall blossom and soar-Geza Tzedek
Parach Tas-‫גז״ע צד״ק פר״ח ט״ס‬,” we now must continue and
inform you of all their levels in the orders of the world, and

152
Ezekiel 1:4
153
Ezekiel 1:15
154
Ezekiel 1:27
73
how they all are conducted according to the order of the
twenty-two letters.
We therefore shall say as follows: Know that the
division of the four foundational elements into three letters are
imperative. How so? The Torah said,155 “In the beginning
God-Elohi”m-‫ אלהי״ם‬created the heavens and the earth.”
Now, the heavens (Shamayim-‫ )שמים‬consist of three
foundational elements of substance, called the elements
(Yesodot) of fire (Aish-‫)אש‬, air (Ru’ach-‫ )רוח‬and water
(Mayim-‫)מים‬, and in their inner forms, the heavens
(Shamayim-‫[ )שמים‬themselves] are made to be fourth to them,
and is the mystery of their ”earth” (Eretz-‫)ארץ‬. Similarly, in
the earth below, there also are the three foundational elements
(Yesodot) of fire (Aish-‫)אש‬, air (Ru’ach-‫ )רוח‬and water
(Mayim-‫)מים‬, all of which are [above] the earth and encompass
it, and the earth is made to be their fourth.
Now, the knowledge of this is very difficult and distant
from what the philosophers thought about the nature of the
four elements. However, they had no way of entering into the
depth of these matters, except like a blind man, who feels
around in a dark chimney. So too, they felt around in darkness
without light. This is because they did not know that the
division of the foundational elements is in three paths,
meaning, only three motions.
The first is the foundational element (Yesod) of fire
(Aish-‫ )אש‬whose motion is upward. The second is the
foundational element of air (Ru’ach-‫ )רוח‬whose motion is
circular. The third is the foundational element of water

155
Genesis 1:1
74
(Mayim-‫ )מים‬whose motion is downward. And there is no
fourth motion.
How greatly they erred, in thinking that there are two
upward motions and two downward motions in the
foundational elements. However, this is not so, for in all the
motions there only are three motions. Thus, if there were four
foundational elements (Yesodot), there necessary would be
four motions.
Nonetheless, they are divided into two categories. The
first category is called “earth” (Eretz-‫)ארץ‬, and the second
category is called “heaven” (Shamayim-‫)שמים‬, each of which
has three foundational elements, these being the three motions
called the “triplicate cord.”156 One ascends, one descends, and
one encompasses, and those that are carried are the “heavens”
(Shamayim-‫)שמים‬. This is the order of the makeup of all four
foundational elements. If not for the fact that we are not
permitted to do so, we would show you many inner matters
about the matter of the letters (Otiyot) of HaShem-‫יהו״ה‬,
blessed is He, the gates of which are closed to the blind.
Whosoever understands the important principles in the
chambers of the inner Chariots (Merkavot), will understand
the mystery of the four seasons of the year, two of which are
equal, with two remaining, one being ascendant and the other
being descendant. In conclusion, even though the
foundational elements are [known to be] simply four,
whosoever knows the order of their qualities, knows that they
are three, and that the [remaining] one is the receptacle that is
affected by the three, through which there are four.

156
Ecclesiastes 4:12
75
 These matters cannot be seen through the nature of the
sight of those who sit outside, being that they only are seen
through gazing at the inner Chariots (Merkavot). This is
because the division of the categories of the foundational
elements (Yesodot) into three paths, is according to the secret
of [the letters] ‫אמ״ש‬, which are three letters that correspond to
three elemental foundations (Yesodot).
That is, in the secret of Aleph-Mem-Shin-‫אמ״ש‬, the
letter Mem-‫ מ‬is silent (Domem), the letter Shin-‫ ש‬whistles
(Shoreket), and the letter Aleph-‫ א‬is the air, which is the
decisor that mediates between them. However, those who
divide the foundational elements into four, according to what
they surmise through their visual perception, where do they
have a decisor that mediates between them?
Rather, the division of the foundational elements
(Yesodot) is into three, and the earth is subsumed in them, to
the point that we discover that there are three levels contained
in the earth (Eretz-‫)ארץ‬. The same is also the rule in regard to
the heavens (Shamayim-‫)שמים‬, as known to those who know
the hidden mysteries. For there is an “earth” (Eretz-‫ )ארץ‬that
is called “heaven” (Shamayim-‫)שמים‬, and there is a “heaven”
(Shamayim-‫ )שמים‬that is called “earth” (Eretz-‫)ארץ‬.
Now, in the Chariot (Merkavah) of Yechezkel it
157
states, “Behold! One Ophan-‫ אופן‬was on the earth (baAretz-
‫)בארץ‬,” which Yonatan ben Uziel translates as “below-
BeMilra-‫ במלרע‬the height of the heavens.” Thus, the Torah
proclaims and states that the earth (Eretz-‫ )ארץ‬includes three

157
Ezekiel 1:15
76
foundational elements (Yesodot) within it, one that ascends,
one that descends, and one that mediates between them.
The earth (Eretz-‫ )ארץ‬includes all three, and is the
receptacle for them all. The Torah therefore states,158 “The
earth was empty and void, with darkness upon the surface of
the deep, and the spirit of God hovered upon the surface of the
waters.” The “darkness” (Choshech-‫ )חושך‬referred to in this
verse is the foundational element of fire (Aish-‫)אש‬, as in the
verse,159 “Total darkness (Choshech-‫ )חושך‬lies in wait for his
hidden treasures; an unfanned fire (Aish-‫ )אש‬will consume
him.” Below is the water (Mayim-‫)מים‬, and air (Ru’ach-‫ )רוח‬is
in the middle and mediates between them. The verse thus
states, “the spirit of God (Ru’ach Elohi”m-‫ )רוח אלהי״ם‬hovered
upon the surface of the waters (Mayim-‫)מים‬.”
Now that you know this, we shall begin to inform you
of the order of all the levels in the world, and how they are
tied to the order of the twenty-two letters in this way, as it
states in Sefer Yetzirah,160 “Twenty-two foundational letters:
Three mothers, seven doubles, and twelve simple.” The three
mothers are the letters ‫אמ״ש‬, in which the letter Mem-‫ מ‬is
silent (Domem), the letter Shin-‫ ש‬whistles (Shoreket), and the
Aleph-‫ א‬is the air and the decisor that mediates between them.
Having informed you of this, we now must awaken
you to the foundation of how the entire world depends for its
forms upon the order of the three “mothers” Aleph-Mem-Shin-
‫אמ״ש‬, the seven doubled (Kefulot) [letters, which are called
doubled] because they receive either hard (Dagesh-‫ )דגש‬or soft

158
Genesis 1:2
159
Job 20:26
160
See Sefer Yetzirah 1:2
77
(Rafah-‫ )רפה‬pronunciation, these being the letters ‫בג״ד כפר״ת‬,
and although the Reish-‫ ר‬does not become [fully] softened, it
nonetheless is included amongst them. There then are [the
letters] called the twelve simple letters (Peshutot), these being
‫הו״ז חט״י לנ״ס עצ״ק‬, being that they do not receive a softening
(Rafah-‫)רפה‬. We therefore must inform you how all the forms
of the heavens and earth are tied to these twenty-two letters, in
the way of ‫אמ״ש‬, in the way of ‫בג״ד כפר״ת‬, and in the way of
‫הו״ז חט״י לנ״ס עצ״ק‬. I will now explain their form. The three
“mothers” ‫ אמ״ש‬correspond to the three elemental foundations
in the following way:

World-Olam-‫עולם‬ Time-Shanah-‫שנה‬ Soul-Nefesh-‫נפש‬

‫ש‬ Foundation of Fire Heat of summer Head
(Aish-‫)אש‬ (Chom-‫)חום‬ (Rosh-‫)ראש‬
Afternoon
(Tzaharayim-‫)צהרים‬
‫מ‬ Foundation of Water Cold of winter The abdomen
(Mayim-‫)מים‬ (Kor-‫)קור‬ (Beten-‫)בטן‬
Evening
(Erev-‫)ערב‬
‫ר‬ The celestial sphere of The fifth day [of The right ear
Mercury the week] (Ozen Yemin- ‫אוזן‬
(Kochav-‫)כוכב‬ (Yom Chameeshee- ‫)ימין‬
‫)יום ה׳‬
‫כ‬ The celestial sphere of the The third day [of The right nostril
Sun the week] (Af Yemin-‫)אף ימין‬
(Chamah-‫)חמה‬ (Yom Shleeshee- ‫יום‬
‫)ג׳‬
‫נ‬ The celestial sphere of The first day [of The right eye
Jupiter the week] (Ayin Yemin- ‫עין‬
(Tzeddek-‫)צדק‬ (Yom Rishon-‫)יום א׳‬ ‫)ימין‬
‫ה‬ The constellation of Aires The month of The Liver

78
 (Taleh-‫)טלה‬ Nissan (‫)ניסן‬ (Kaved-‫)כבד‬
‫ז‬ The constellation of Gemini The month of The Spleen
(Te’umim-‫)תאומים‬ Sivan (‫)סיון‬ (Tchul-‫)טחול‬
‫ט‬ The constellation of Leo The month of Av The right kidney
(Aryeh-‫)אריה‬ (‫)אב‬ (Kuliyah
Yemanit- ‫כוליא‬
‫)ימנית‬
‫ל‬ The constellation of Libra The month of The esophagus
(Ma’oznayim-‫)מאזנים‬ Tishrei (‫)תשרי‬ (Veshet-‫)וושט‬
‫ס‬ The constellation of The month of The right hand
Sagittarius Kislev (‫)כסלו‬ (Yad Yemin- ‫יד‬
(Keshet-‫)קשת‬ ‫)ימין‬
‫צ‬ The constellation of The month of The right foot
Aquarius Shvat (‫)שבט‬ (Regel Yemin
(Deli-‫)דלי‬ ‫)רגל ימין‬
‫א‬ The foundation of air Abundance: The Torso
(Ru’ach-‫)רוח‬ spring and autumn (Geviyah-‫)גויה‬
Morning (Boker-‫)בקר‬ (Reviyah-‫)רויה‬
‫ת‬ The celestial sphere of the The sixth day [of The left ear
Moon the week] (Ozen Smol
(Levanah-‫)לבנה‬ (Yom Sheeshee ‫)אוזן שמאל‬
‫)יום ו׳‬
‫פ‬ The celestial sphere of The fourth day of The left nostril
Venus the week (Yom (Af Smol
(Nogah-‫)נוגה‬ Revee’ee-‫)יום ד׳‬ ‫)אף שמאל‬
‫ד‬ The celestial sphere of The second day [of The left eye
Mars the week] (Ayin Smol
(Ma’adim-‫)מאדים‬ (Yom Sheini-‫)יום ב׳‬ ‫)עין שמאל‬
‫ב‬ The celestial sphere of The seventh day The mouth
Saturn [of the week] (Peh-‫)פה‬
(Shabtai-‫)שבתאי‬ (Yom Shvee’ee
‫)יום ז׳‬
‫ו‬ The constellation of Taurus The month of Iyyar The Gallbladder
(Shor-‫)שור‬ (‫)אייר‬ (Marah-‫)מרה‬
‫ח‬ The constellation of Cancer The month of The Stomach

79
 (Sartan-‫)סרטן‬ Tammuz (‫)תמוז‬ (Masas-‫)מסס‬
‫י‬ The constellation of Virgo The month of Elul The left kidney
(Bethulah-‫)בתולה‬ (‫)אלול‬ (Kuliyah Smoleet-
‫)כוליא שמאלית‬
‫נ‬ The constellation of The month of The intestines
Scorpio Cheshvan (Mei’ayim-‫)מעים‬
(Akrav-‫)עקרב‬ (‫)חשון‬
‫ע‬ The constellation of The month of The left hand
Capricorn Teivet (Yad Smol
(Gedi-‫)גדי‬ (‫)טבת‬ ‫)יד שמאל‬
‫ק‬ The constellation of Pisces The month of Adar The left foot
(Dagim-‫)דגים‬ (‫)אדר‬ Regel Smol- ‫רגל‬
‫שמאל‬

You thus have been shown all the forms of the heavens
and earth and everything therein, which include all forms, and
they all are included in the order of the twenty-two letters that
we mentioned. These include the forms of the foundational
elementals (Yesodot), the stars and constellations, and the
forms of time according to their kind, as well as the forms in
the body of man and its paths. When you contemplate these
three kinds of forms and the mystery of the twenty-two letters,
you will discover that the entire creation of the world and its
kinds and compositions, all depend on the letters (Otiyot-
‫)אותיות‬.
Whosoever knows the matters hidden and concealed in
Sefer Yetzirah will contemplate the depth of the letters
(Otiyot), and will realize that no creature is capable of
contemplating them to their ultimate depth. How much more
is this so in regard to the Torah, which is woven from the
letters (Otiyot-‫)אותיות‬.

80
 An example is the word “In the beginning-Bereishit-
‫בראשית‬,” in which the six letters are comingled with one
another. It is in the admixture of these letters, and the depth of
understanding their revolutions and combinations, that the
prophets and seers would enter into the depths of the Torah.
This is something that it is not in the capacity of the creatures
of the world to grasp to their ultimate depth, but only
HaShem-‫יהו״ה‬, blessed is He.
I will give you an analogy for the matter of weaving
the words (Teivot-‫ )תיבות‬from the letters (Otiyot-‫)אותיות‬. This
is comparable to a doctor who is expert in knowing the nature
of every medicinal remedy. That is, he knows each medicine
as it is unto itself, its nature, is strengths, its properties and its
uses. Once one knows the nature of each medicine as it is,
separate unto itself, when he then needs to compound a
medicinal remedy, out of two, three, four or more ingredients,
to whatever degree he desires or needs to compose them, then
upon mixing the nature of the components, which previously
were separate, upon mixing them as one and mingling them
with each other, the healer will then bring about the ultimate
and best healing, as needed according to the illness. However,
if the doctor does not know the nature of each component, as it
is separate unto itself, he will never be able to make a
beneficial remedy that will bring about the needed healing.
The same is so of the mystery of each letter of Torah.
HaShem-‫יהו״ה‬, blessed is He, knows the quality and makeup of
each letter, its forms, properties, strengths, and functions.
When he bonds two, three, four or more letters together, upon
the bonding of these letters (Otiyot-‫ )אותיות‬into a word
(Teivah-‫)תיבה‬, there comes to be the construct and
81
establishment of the Supernal Wisdom-Chochmah in the
worlds He created.
This matter is “very, very deep, who can fathom it.”161
Rather, it only can be grasped by way of received knowledge
from our teacher Moshe, peace be upon Him, who received it
at Sinai, and transmitted it to those who followed after him.
These are the secrets of the Torah and its depth, about which
King Dovid, peace be upon him, stated,162 “Unveil my eyes
that I may perceive wonders from Your Torah.” Similarly,
Shlomo cried out and said,163 “I thought I could become wise,
but it is beyond me.”
One who understands this important principle that we
have mentioned and explained, will be able to sense the
secrets of words [in Torah] that are missing letters, that have
additional letters, and that are whole. For example, what is the
reason that in the verse,164 “These are the generations-Toldot-
‫ תולדות‬of the heavens and the earth” [the word “generations-
Toldot-‫ ]”תולדות‬is fully spelled, with two letters Vav-‫ו‬. What
is the reason that in the verse,165 “These are the generations-
Toldot-‫ תלדת‬of Yishmael” [the word “generations-Toldot-
‫ ]”תלדת‬is spelled without even a single Vav-‫ו‬. What is the
reason that in the verse,166 “These are the generations-Toldot-
‫ תולדת‬of Yitzchak,” [the word “generations-Toldot-‫ ]”תולדת‬is
spelled with the first Vav-‫ו‬, but is missing the second Vav-‫ו‬.
What is the reason that in the verse,167 “These are the

161
Ecclesiastes 7:24
162
Psalms 119:18
163
Ecclesiastes 7:23
164
Genesis 2:4
165
Genesis 25:12
166
Genesis 25:19
167
Genesis 37:2
82
generations-Toldot-‫ תלדות‬of Yaakov,” it is spelled missing the
first Vav-‫ו‬, but with the second Vav-‫ו‬. The same applies to all
other words in Torah that are fully spelled (Male-‫ )מלא‬or are
lacking (Chaser-‫)חסר‬, each according to their kind. For, with
these principles you will construct and perceive the wisdom of
the depths of Torah.
How much more so, when you also consider the thorns
(Kotzin-‫ )קוצין‬of the letters and their crowns (Tagin-‫)תגין‬. For
example, in Tractate Eiruvin,168 our sages, of blessed memory,
stated that King Solomon would expound, “mounds and
mounds-Tilei Tilim-‫ ”תלי תלים‬of laws, derived from each
stroke and thorn (Kotz-‫ )קוץ‬of the letters (Otiyot-‫)אותיות‬, and
he thus said,169 “His thorns (Kevutzotav-‫ )קווצותיו‬are mounds
and mounds (Taltalim-‫)תלתלים‬.”170 Similarly, see what they
said about Rabbi Akiva in Tractate Menachot171 about this
matter.
How much more so when you also consider all the
vowels of every letter, which differ from each other. These
are very great principles that involve the depth of the Torah
and its secrets. How much more is this so when you also
consider the hard (Dagesh-‫ )דגש‬and soft (Rafah-‫)רפה‬
pronunciations [of the letters, such as] “Shibboleth-‫ ”שבלת‬and
“Sibboleth-‫סבלת‬.”172 How much more so when they also are
accompanied by the cantillations (Ta’amim-‫)טעמים‬, such as the
Zarka, Makaf and Segolta. Some [cantillations] elongate [the
word], and some shorten it, some [lean] to the right and some

168
Talmud Bavli, Eruvin 21b
169
Song of Songs 5:11
170
This verse is usually translated as, “His locks are curly.”
171
Talmud Bavli, Menachot 29b
172
See Judges 12:6
83
[lean] to the left. Who then can stand [firmly] upon the
awesome wisdom of the Torah and its precision and depth?
This is our sages, of blessed memory, stated in Tractate
Chagigah,173 that [previously] the Jewish people possessed
“600 orders of Mishnah, and some say 700 orders of
Mishnah.”
Thus, it is in such a way that a person should
contemplate the orders of the Torah, which depend on the
wisdom of the Ever Present One, blessed is He, and realize
that no one can grasp even one-millionth of the mounds and
mounds that depend on even a single one of the letters of the
Torah.
Thus, having awakened you to these important
principles, we will suffice ourselves with what we have
informed you of here. May HaShem-‫יהו״ה‬, in His mercies and
kindness, open our hearts to His Torah and guide us in the
path of His mitzvot, for the sake of His mercies and His
kindnesses. Let us merit the time, about which the verse
states,174 “For the earth shall be filled with the knowledge of
HaShem-‫ יהו״ה‬as the water covers the ocean floor.” “Blessed
is HaShem-‫ יהו״ה‬forever, Amen and Amen!”175

173
Talmud Bavli, Chagigah 14a
174
Isaiah 11:9
175
Psalms 89:53
84
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