Assembling the Power of the L‑rd

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

The one hundred sockets of the Tabernacle were manifestations of the name Ado-nai.

In this Torah-reading, the accounts are given of the donations the Jewish people made to the construction of the Tabernacle and what was done with the donations. We are told that "the silver [collected] from those of the community who were recorded totaled 100 talents and 1,775 shekels by the sanctuary weight…. The 100 talents of silver [were used] for casting the sockets of the sanctuary and the sockets of the entry-curtain: 100 talents for 100 sockets, a talent a socket." (Ex. 38:25-27)

The word for "socket" in Hebrew is "aden", and the plural construct ["the sockets of"], the form used in this passage, is "adnei". This is spelled exactly the same as the divine name Ado-nai. With this in mind, the Ari elaborates:

Know that the one hundred sockets of the Tabernacle are manifestations of the sefira of malchut, which is synonymous with the divine name Ado-nai.

chanoch adds:This is the firstr time I have seen the idea espressed that malchut and Adonai are synonomous. Usually we use the language of connection.

The Tabernacle…was a microcosm of the entire Creation….

The sockets were the base of the Tabernacle; the boards which formed the walls were inserted into these sockets. The Tabernacle was, as we have noted previously, the means through which G‑d's presence was manifest in the world (and in the consciousness of every Jew); it therefore was a microcosm of the entire Creation. The final, lowest sefira of the ten sefirot is malchut; therefore, the sockets, the lowest element of the Tabernacle, manifest this sefira. As opposed to the preceding nine sefirot, malchut has no "content" or "personality" of its own. It is not an attribute of G‑d per se but rather the power of expression of all the other, preceding attributes. Thus, it is stated in the Zohar that malchut "has nothing of its own." The word "malchut" means "kingdom", i.e. the manifestation of the preceding attributes of G‑d throughout Creation, creating, informing and organizing reality into a unified, harmonious whole - a kingdom run by a King, namely G‑d. The divine name which expresses this lordship over reality is, of course, Ado-nai, which literally means "My L-rd". Every sefira, being a manifestation of G‑d in the context of Creation, is in effect another "name" of His, since the purpose of a name or title is to identify an individual in the context of the role he is playing vis-a-vis the world around him.

This name possesses the numerical value of 100, as follows:

The number 100...being the perfect square of 10...conveys as well this same idea of super-perfection….

The simple numerical value of the word Ado-nai [spelled alef-dalet-nun-yud] is 65, but through analyzing its milui [the full spelling-out of each letter], its numerical value is increased to 100. As mentioned previously, the full spelling out of a letter indicates in Kabbala the full manifestation of all the divine power latent in that letter. The full spelling of the name Ado-nai therefore indicates the full manifestation of G‑d's power to unite creation under His rule. This, again, is the fullest expression of the idea of the Tabernacle in general: the dissemination of the awareness and consciousness of G‑d throughout Creation. In order to reach the value of 100, the name Ado-nai must be doubly spelled out, that is each of its constituent letters must be spelled out fully, as we will demonstrate presently. This indicates an even greater, consummate revelation of malchut throughout Creation. The number 100, as well, being the perfect square of 10, the number of completion, conveys as well this same idea of super-perfection.

The filling of the filling of the name Ado-nai may be done in two ways. This is indicated as well in the verse "And therefore, I pray, let the power of Ado-nai be great, as You have declared…." (Num. 14:17) The yud in the word "be great" [in Hebrew, "yigdal"] is written large.

A certain number of letters in the Torah are written larger than the rest. This indicates a magnification of some kind. Here, as will be presently demonstrated, it indicates that the power of Ado-nai is to be made great by the addition of the letter yud to its double spelling out.

This alludes to the following: The filling of the filling of this name [Ado-nai] is alef-lamed-pei lamed-mem-dalet pei-alef, dalet-lamed-tav lamed-mem-dalet tav-vav, nun-vav-nun vav-alef-vav nun-vav-nun, yud-vav-dalet vav-alef-vav dalet-lamed-tav.

To simplify this construction, let us picture it graphically:

simple spelling - first filling - filling of filling

alef – alef – alef-lamed-pei

alef continues – lamed – lamed-mem-dalet

alef continues – pei – pei-alef

dalet – dalet – dalet-lamed-tav

dalet continues – lamed – lamed-mem-dalet

dalet continues - tav – tav-vav

nun – nun – nun-vav-nun

nun continues – vav – vav-alef-vav

nun continues – nun – nun-vav-nun

yud – yud – yud-vav-dalet

yud continues – vav – vav-alef-vav

yud continues – dalet – dalet-lamed-tav

If we imagine the original four letters alef-dalet-nun-yud as defining a straight line, the first milui would add a dimension, giving a square, and the milui of the milui would add a third dimension, giving a cube.

The name Ado-nai…is synonymous with the sefira of malchut….

This [filling of filling] consists of 34 letters, this number being the same as the numerical value of the word for "poor" [in Hebrew, "dal"]. This is why the name Ado-nai, which is synonymous with the sefira of malchut, the poor and destitute one, this being the concept of the reflective or translucent lens.

As we mentioned above in the name of the Zohar, malchut "possesses nothing of its own", but merely reflects and transmits that which it receives from the preceding sefirot.

Prophecy is envisioned as seeing divine truth through a lens. Moses' prophetic vision is said to have been as if "through a transparent lens", while that of all the other prophets is said to have been as if "through a non-transparent lens", i.e. either a cloudy pane or a mirror. This simply indicates that the inferior prophecy of the other prophets was transmitted through the sefira of malchut; they experienced divinity as it has been funneled into Creation (specifically, the three worlds of Beriya, Yetzira, and Asiya). Moses, in contrast, experienced divinity directly [i.e. as it is manifest in the world of Atzilut before being channeled through malchut].

The Arizal now explains how "the filling of the filling of the name Ado-nai may be done in two ways":

This is, however, only if the letter yud is omitted from the spelling of the letter tav [like this: tav-vav]. If, however, the letter yud is included [like this: tav-yud-vav], [the filling of the filling] is then great and complete, this being the concept of the full moon.

At issue here is the third line of the letter dalet above, where the tav of the dalet of Ado-nai is spelled out. Tav may be spelled either with or without a yud. By adding the yud, the number of letters in the spelling out of the spelling out changes from 34 to 35. 34 signified poverty, as was just mentioned; the significance of 35 will be explained presently.

chanoch adds: The letter tav is usually spelled tav vav. It may also be pelled tav yud vav. This second method of spelling a tav represents na complete spelling similar to the idea of a vav missing nin many nwords in the Torah.

One of the earthly manifestations of the sefira of malchut is the moon….

One of the earthly manifestations of the sefira of malchut is the moon. Just as malchut has nothing of its own, the moon merely reflects the light of the sun. Just as malchut's emptiness or fullness is dependent upon the extent to which it is funneling the content of the preceding sefirot into Creation, the moon waxes and wanes in accordance with how much it receives of the sun's light. The full moon thus signifies malchut in its fullness, when the additional yud has transformed it from "poor and destitute" to "great and complete."

The letter yud is the first letter of the divine name Havayah, and in this context generally indicates the sefira of chochma ("wisdom") or sometimes intellect in general. As the Arizal explains elsewhere, this yud which completes the spelling out of the name Ado-nai is synonymous with the extra measure of divine intellect that radiates throughout the world (and specifically in the Jewish soul) on the Sabbath, festivals, and Rosh Chodesh.

The Arizal also explains elsewhere that the significance of the number 35 is that it is the numerical value of the full spelling of the first two letters of the name Havayah, yud and hei (yud + vav + dalet + hei + yud = 10 + 6 + 4 + 5 + 10 = 35). These two letters signify the first two sefirot of the intellect, chochma and bina.

The rectification of any situation or state of consciousness is accomplished by re-rooting it in the initial idea….

The completion and fulfillment of the name Ado-nai, thus, is the introduction and the presence of the intellect into its consciousness or experience. This is a pervasive theme in Kabbala, replayed many times in various teachings, that the rectification of any situation or state of consciousness is accomplished by re-rooting it in the initial idea and intellectual development from which it issued in the first place. In our case, this means that in order for the dissemination of divine consciousness throughout the world to be truly effective, it must be permeated by the inspiration afforded to it by the first, radical awareness of the idea of G‑d. We have encountered this theme before: the feminine, active principle in Creation is at risk of losing its inspiration in the ongoing task of elevating the world. It therefore needs to be constantly, or at least periodically, refreshed by reliving the initial insight of G‑dliness as divorced from any particular worldly application.

chanoch adds: In Ten Luminous Emanations by Rabbi Ashlag he teaches that in order nto “flow down to the net level down meaning the next generation Malchut nmust return to Kether. This nmeans relive nthe nzimsum since the desire of Malchut phase 4 to return to Phase one “eliminates the desire to receive” which causes the light to know longer be revealed in qall phases. This is the first paradox.

This is the mystical meaning of the word "be great" [in Hebrew, "yig-dal"]. We may understand it to mean: "let the filling which possesses 'dal' [ = 34] letters - and is thus defective - become great [by possessing] 35 letters by means of the addition of the yud to the spelling of the tav." Therefore the yud of "yigdal" is large, to indicate this.

The word "yigdal" in this verse thus does triple duty:

(1) it means "become great," which here means become transformed from a 34-letter filling of filling to a 35-letter one;

(2) it alludes to the number 34 (the numerical value of "dal") in its second syllable;

(3) the extra-large yud it begins with indicates that this transformation is to take place by inserting the yud where it is initially missing. Such multiple entendres are frequent in the rich texture of the Kabbalistic understanding of the holy text of the Bible.

The Arizal will now demonstrate how the word "yigdal" alludes to both levels of filling in, the first filling and the filling of the filling.

The word "yigdal" may be seen to be composed of two numbers, 13 [ = yud-gimel] and 34 [ = dalet-lamed]. The name Ado-nai in this verse refers to the simple name itself; "the power of Ado-nai" refers to the filling and the filling of the filling [of the name]. Both of these [fillings] "become great" when the additional yud is introduced into the tav [as explained previously]. The first filling is 12 letters and the filling of the filling is 35 letters. Together they comprise 47 letters; this number is the numerical value of "yigdal".

Although he has just shown how the numerical value of "yigdal" (47) alludes to the first filling (12) plus the second (35), the Arizal is not through yet. Since the word "yigdal" naturally divides into the numbers 13 and 34, not 12 and 35, he will now adjust the calculation to reflect this inner structure of the word.

However, since the filling of the filling is usually 34 letters and only occasionally is augmented by the addition of the yud into the tav, its principle numerical value remains 34.

The numerical value of the filling of the filling is augmented to 35 only on the Shabbat, festivals, and Rosh Chodesh, as we said.

The additional yud thus remains separate. This is how we arrive at 13, namely, the 12 letters of the first filling plus the extra yud. This, again, is why the yud is written large, to indicate that it is added later. And then "the power of Ado-nai is great", as is known.

chanoch adds: This is the secret within the song “Yigdal” sung by the Ashkenazim conservative movementn on Shabbat evening. This is my opinion.

The filling of the filling is called "power" since the filling of the filling of the name Havayah consists of 28 letters, this number being the numerical value of the word for "power" [in Hebrew, "koach", spelled kaf + chet = 28]. For this reason, the filling of the filling of the name Ado-nai is called its "power".

The name Havayah is the most essential of G‑d's names. The filling of the filling of this name is as follows:

simple spelling - first filling - filling of filling

yud – yud – yud-vav-dalet

yud continues – vav – vav-yud-vav

yud continues – dalet – dalet-lamed-tav

hei – hei – hei-yud

hei continues – yud – yud-vav-dalet

vav – vav – vav-yud-vav

vav continues – yud – yud-vav-dalet

vav continues – vav – vav-yud-vav

hei – hei – hei-yud

hei continues – yud – yud-vav-dalet

As may be seen, the filling of the filling comprises 28 letters. Since the filling of the filling of this most essential name comprises 28 letters, and 28 is the numerical value of the word for "power" [in Hebrew, "koach"], we generalize this to all other divine names and say that the filling of the filling of any name is the expression of its full "power".

When, however, we add all three together, the simple name [4 letters] plus the first filling [12 letters] and the filling of the filling [35 letters], the total is 51 letters, this being the value of the word for "I pray" [in Hebrew, "na"] in this verse.

This, then, is the mystical meaning of the verse, "And therefore, I pray, let the power of Ado-nai be great, as You have declared…." When the power of this name will be augmented as we have described [by adding the yud], it will add up to 51 [ = "I pray"]. Otherwise, it adds up to only 50 letters.

chanoch adds: Please – no pun intended – note. In the 11 letter Name for healing has 2 times the word na – nun alef – gematria 51 – said. The Kavenah is to substitute the 51 letters for each Na. This places the Names HaShem and Adonai in unity before and after the healing word Refah. This is why the Kabalist extend out the Na both times to enable the visualizatiin of all the letters.

The Arizal will now return to the subject of the sockets of the Tabernacle.

To return to the subject at hand: the numerical value of the name Ado-nai [by itself] is 65, but when the number 35, the number of letters of the [augmented] filling of its filling is added to it, the total is 100, the number of sockets in the Tabernacle. In this way, we may understand how the word for sockets ["adanim"] is related to the name Ado-nai.

Know, then, that all hundred sockets of the Tabernacle were manifestations of the name Ado-nai, which is the sefira of malchut.

chanoch adds: individually and collectively.

[Translated and adapted by Moshe-Yaakov Wisnefsky from Sefer HaLikutim; subsequently published in "Apples From the Orchard."]

Arks of Divine Consciousness

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Bezalel allowed the nation to participate in divine revelation.

And Bezalel made the ark of acacia wood: it was two and a half cubits long, one and a half cubits wide, and one and a half cubits tall." (Ex. 37:1)

The name Elokim is manifest in three places in Atzilut: in bina, in gevura, and in malchut. The numerical values of these three names Elokim [together] is [258] the same as the numerical value of the word "Haran". Bezalel made three arks corresponding to these three names, in order to conceal within them the Torah, which is [a manifestation of] the name Havayah.

The relationship between the names Havayah and Elokim is that of "light" and "vessel", or "message" and "medium". Elokim (alef-lamed-hei-yud-mem, 1 + 30 + 5 + 10 + 40 = 86) shares the same numerical value with the word for "nature" ("ha-teva", spelled hei-tet-beit-ayin, 5 + 9 + 2 + 70 = 86), reflecting the fact that nature or the natural order that pervades Creation conceals the divine energy behind and within it.

The gateway to divine consciousness in this world… is the Torah…

The gateway to divine consciousness in this world, which contravenes the facade of nature, is the Torah. Thus, just as the physical ark(s) of the Tabernacle housed the Tablets of the Covenant, which encapsulated the entire Written and Oral Torah, the spiritual ark(s), the three names Elokim of Atzilut, conceal within them - and thereby channel into the world - the divine consciousness of the name Havayah.

chanoch adds: Do you think there is a spiritual law that the revelation of the Light of HaShem - Fulfillment requires concealment in order to be channeled to the physical world?

Since the root of the [sefira] tree from above is bina and from below is malchut, the inner and outer arks were made of gold, while the inner ark was made of wood. This is because gold expresses the full intensity of holy gevura.

chanoch adds: Acacia wood expresses the energy of Zeir Anpin since as a tree it grows against gravity. Also it grows in both directions. Meaning root and trunk.

The sefirot function both as channels through which divine beneficence is transmitted to the world and as levels of consciousness through which man may ascend. When the schema of sefirot is viewed as beginning above and extending down below, the "root" is bina, the source of its "branches", the attributes of the heart. When it is viewed as beginning below and ascending, the "root" is malchut. These two sefirot thus define the borders of the matrix of divine energy/consciousness within which divine energy is funneled earthward. They are thus the inner and outer "arks" (Elokim) in which the divine energy itself (Havayah) is sheathed.

Red is usually the color associated with gevura. Gold is a reddish color but also possesses a brilliance and shine. It therefore is seen as the idealized, or holy, red.

Now, the numerical value of the word for ark [in Hebrew, "aron"] plus the kolel equals the numerical value of the word "Haran".

Furthermore, if we take the alef of "aron" to equal 1000, the numerical value of "aron" is the same as the combined numerical values of Akatriel, Metatron, and Sandalfon.

These three names are names of angels. It is customary not to pronounce names of angels, unless these names are also used for people, e.g. Michael, Gabriel, Raphael, etc.

"Aron" is spelled: alef, reish, vav, nun, 1000 + 200 + 6 + 50 = 1256.

"Akatriel" = 662, "Metatron" = 314, "Sandalfon" = 280; 662 + 31 4 + 280 = 1256.

As mentioned previously, these three angels are the personifications of the consciousnesses of the worlds of Atzilut, Beriya, and Yetzira, respectively.

The Tablets inside the three arks were [a manifestation of] the name Havayah of the world of Atzilut…

I.e. the open divine consciousness manifest throughout the entire world of Atzilut.

…which becomes enclothed in the worlds of Beriya, Yetzira, and Asiya.

[This is alluded to by the fact that] the numerical value of these three names Elokim together with the square-value of the name Ado-nai, plus the kolel, equal the numerical value of the word Shechina.

The consciousness of the world of Atzilut is constricted…in order to function as the lower consciousness of the three lower worlds….

The name Ado-nai is associated with the sefira of malchut (in general, and of Atzilut in particular), and represents the way the contracted divine energy of one world descends to the next lower world and "rules" it, i.e. becomes its dominant consciousness. In the present context, we are talking about how the consciousness of the world of Atzilut is constricted and contracted in order to function as the lower consciousness of the three lower worlds. Although the three lower worlds differ from each other with regard to their relative intensity of divine consciousness, they have in common the fact that divine consciousness is sufficiently screened and dimmed to allow self-consciousness as well. In this respect, they may be grouped together in order to contrast with the world of Atzilut, in which divine consciousness is so pervading that there is simply no "room" for self-awareness at all.

The numerical value of the three names Elokim (3 x 86) is 258, as we have said.

The square-value (ribu'a) is the same as the "posterior" (achorayim) or "diminishing" value. For the name Ado-nai, this is alef, alef-dalet, alef-dalet-nun, alef-dalet-nun-yud = (1) + (1 + 4) + (1 + 4 + 50) + (1 + 4 + 50 + 10) = 126.

258 + 126 + 1 = 385.

The Divine Presence, or indwelling, is called the "Shechina"(from the root shin-chaf-nun, meaning "to dwell"). The numerical value of this word is shin-chaf-yud-nun-hei, 300 + 20 + 10 + 50 + 5 = 385.

Thus, the three processes (names Elokim) through which the name Havayah of the world of Atzilut is packaged in order to be manifest in the lower worlds occurs via G‑d's attribute of rulership (or malchut, represented here by the square-value of the name Ado-nai). When we add 1 to indicate that the whole process is one totality, we arrive at the numerical equivalent to the result of this process - the Divine Presence as it is manifest throughout the lower three worlds.

The name Elokim is comprised of 5 letters; it is spelled out using 13 letters; and the process of spelling-out its spelling-out uses an additional 34 letters. The total number of letters used thusly is 52.

alef – alef – alef-lamed-dalet

........lamed – lamed-mem-dalet

........dalet – dalet-lamed-tav

lamed – lamed – lamed-mem-dalet

.......mem - mem-final mem

.......dalet – dalet-lamed-tav

hei – hei – hei-yud

.......yud – yud-vav-dalet

yud – yud – yud-vav-dalet

.......vav – vav-vav

.......dalet – dalet-lamed-tav

mem – mem - mem-final mem

.......final mem - mem-final mem

3 x 52 is the numerical value of the word for "and a tunic" [in Hebrew, "umei'il", =156].

3 x 52 = 156; "umei'il" (spelled vav-mem-ayin-yud-lamed, 6 + 40 + 70 + 10 + 30) = 156.

When we add 3 to this number, for the three iterations of the name Elokim [simple, spelled-out once, and spelled-out again], we have [159,] the numerical value of the word for "small" [in Hebrew, "katan"].

"Katan" is spelled: kuf-tet-nun = 100 + 9 + 50 = 159.

This is an allusion to the verse referring to Samuel: "And his mother made him a small robe." (Samuel I 2:19)

Samuel's mother, Hannah, was childless for many years. She prayed to G‑d to bless her with a son, promising to consecrate him to the service of G‑d. When Samuel was weaned, she took him to Shiloh (where the Tabernacle was located) and entrusted him into the care of the High Priest, Eli. "His mother would make him a small tunic and bring it up to him from year to year, when she came up with her husband to slaughter the annual offering." (Ibid.)

The numerical value of "Samuel" [plus the kolel] is the same as that of "chashmal", indicating how Zeir Anpin comprises the eight sefirot from chochma to yesod, and is crowned with the 370 lights of Arich Anpin.

The chashmal is a 'force-field' that protects Zeir Anpin and Nukva from the forces of evil…

"Samuel" (in Hebrew, "Shemu'el") is spelled: shin-mem-vav-alef-lamed = 300 + 40 + 6 + 1 + 30 = 377.

"Chashmal" is spelled: chet-shin-mem-lamed = 8 + 300 + 40 + 70 = 378.

Samuel, personifying Zeir Anpin, is robed in a "small tunic", i.e. a protective garment. This protective garment around Zeir Anpin is known as chashmal, the "glow", known to us from the vision of Ezekiel. (Ezekiel 1:4-28) (In modern Hebrew, "chashmal" means "electricity.") The chashmal is a "force-field" that protects Zeir Anpin and Nukva from the forces of evil. The fact that the "small tunic" of chashmal is numerically "equivalent" to the three iterations of the name Elokim indicates that this garment is derived from them.

Although the full partzuf of Zeir Anpin possesses ten sub-sefirot, as does any partzuf, the keter and malchut of Zeir Anpin can be considered external to the "body" of the partzuf proper. The keter is, after all, a crown placed on top of the head, and malchut of any partzuf is the expression of the partzuf.

chanoch adds: Why does the translator use the “expression of the partzuf” rather than “ “Manifestation of the partzuf”.

Arich Anpin is the partzuf of the super-rational will, the desire that motivates the bringing into being of a particular world. The 370 lights of Arich Anpin, the will to create the world of Atzilut, are the presence of the motivating good will in the emotions. When the 370 lights of Arich Anpin shine on the partzuf of Zeir Anpin, it means that G‑d's motivating will in creating the world is present within the Creation itself; i.e. that G‑d is happy with His world - or at least focusing on the aspect of its origin that transcends its behavior. (Thus, the Aramaic term "Arich Anpin", translated into Hebrew is "Erech Apaim", the idiom for "patience").

His mother is Hannah; the numerical value of her name [in Hebrew, "Chanah"] is 63, referring to the eighth sefira [bina], which possesses 50 gates included in [its] 5 emotional attributes.

Hannah here thus personifies Imma, the origin of Zeir Anpin, personified by her son, Samuel…

"Chanah" is spelled: chet-nun-hei = 8 + 50 + 5 = 63.

Zeir Anpin derives from Imma, the partzuf of bina. Of the four spellings-out of the name Havayah (giving numerical values of 72, 63, 45, and 52), the one whose numerical value is 63 is associated with bina, as we know. Hannah here thus personifies Imma, the origin of Zeir Anpin, personified by her son, Samuel.

According to the sages, there are fifty "gates" of understanding, i.e. fifty levels of understanding how Divinity is manifest in created reality. The simplest way of comprehending this is as a reference to the fact that bina / Imma produces the seven emotions, each of which is inter-inclusive of the other, giving 49; bina itself would then be the fiftieth "gate".

Here, however, the fifty "gates" are seen as 5 x 10 rather than (7 x 7) + 1. The five principle emotions are chesed to hod; the latter two, yesod and malchut, are just the drive for expression and power of expressing the "content" of the preceding five. These five principle emotions, as they exist within their source, the intellect, are in an "expanded" state, indicated by their self-inter-inclusion of all ten sub-sefirot. This idea contrasts with how these emotions exist outside their source, on their own; in this "contracted" state they are not inter-inclusive of all ten, but only of each other, 7 x 7.

This [idea is] further [alluded to by the fact that] when the name Elokim is spelled out with yud's and again with alef's, this requires 104 letters. Spelling out [this name] with hei's requires 51 letters.

As we have mentioned previously, the three manifestations of the name Elokim in Atzilut, specifically, in bina, gevura, and malchut of Atzilut, correspond to the three methods of spelling out this name. When Elokim is spelled out with yud's, it corresponds to bina; with alef's, to gevura; with hei's, to malchut.

Elokim spelled with the letter yud - (Elokim of bina)

alef – alef – alef-lamed-dalet

........lamed – lamed-mem-dalet

........dalet – dalet-lamed-tav

13 letters

lamed – lamed – lamed-mem-dalet

.......mem - mem-final mem

.......dalet – dalet-lamed-tav

12 letters

hei – hei – hei-yud

.......yud – yud-vav-dalet

8 letters

yud – yud – yud-vav-dalet

.......vav – vav-vav

.......dalet – dalet-lamed-tav

12 letters

mem – mem - mem-final mem

.......final mem - mem-final mem

7 letters

7 + 12 + 8 + 12 + 13 = 52

Elokim spelled with the letter alef - (Elokim of gevura)

alef – alef – alef-lamed-dalet

........lamed – lamed-mem-dalet

........dalet – dalet-lamed-tav

13 letters

lamed – lamed – lamed-mem-dalet

.......mem - mem-final mem

.......dalet – dalet-lamed-tav

12 letters

hei – hei – hei-alef

.......alef – alef-lamed-pei

8 letters

yud – yud – yud-vav-dalet

.......vav – vav-vav

.......dalet – dalet-lamed-tav

12 letters

mem – mem - mem-final mem

.......final mem - mem-final mem

7 letters

7 + 12 + 8 + 12 + 13 = 52

Elokim spelled with the letter hei - (Elokim of malchut)

alef – alef – alef-lamed-dalet

........lamed – lamed-mem-dalet

........dalet – dalet-lamed-tav

13 letters

lamed – lamed – lamed-mem-dalet

.......mem - mem-final mem

.......dalet – dalet-lamed-tav

12 letters

hei – hei – hei-hei

.......hei – hei-yud

7 letters

yud – yud – yud-vav-dalet

.......vav – vav-vav

.......dalet – dalet-lamed-tav

12 Letters

mem – mem - mem-final mem

.......final mem - mem-final mem

7 letters

7 + 12 + 7 + 12 + 13 = 51

These numbers, when added together with 3 for the three names and the kolel, equal the numerical value of the word for "small" [in Hebrew, "katan"], referring back to the "small tunic" mentioned above.

52 + 52 + 5 + 3 + 1 = 159.

"Katan" is spelled: kuf, tet, nun = 100 + 9 + 50 =

Strive to understand all this.

Understand that the name Elokim of Imma diminishes the power of the name Havayah of Abba so that Zeir Anpin may receive its intelligence [mochin] in stages. In the same way, the three names Elokim [of bina, gevura, and malchut] serve to diminish the power of the name Havayah of chochma. The three worlds [Beriya, Yetzira, and Asiya] serve to diminish the power of Atzilut. Finally, the three arks that Bezalel made all serve to diminish the power of the Written Torah [a manifestation of Zeir Anpin] so that Israel can participate in its revelation via the Oral Torah [a manifestation of the Shechina, Malchut]. All of this is alluded to in the concept of the "small tunic" ["mei'il katan"] that Samuel received from his mother Hannah.

Translated and adapted by Moshe-Yaakov Wisnefsky from Sefer HaLikutim; editorial thanks also to Rabbi Avraham Sutton.