ויקרא שמה בישראל: "הדס מרים"

Instead of the brier, a cypress shall rise; Instead of the nettle, a myrtle shall rise. These shall stand as a testimony to the LORD, As an everlasting sign that shall not perish.

In the night, I had a vision. I saw a man, mounted on a bay horse, standing among the myrtles in the Deep, and behind him were bay, sorrel, and white horses.

"And Hashem-Elohim made for Adam and his wife honorable garments from [animal] hides, and dressed them." Behold it is known, what Rabbeinu the Arizal wrote regarding the garments of Adam haRishon. Before the chet ["sin," lit. missing-the-mark], there were ketonet ohr/garments of light from the Chashmal and when he sinned he lost those clothings of Chashmal which are 378 lights, gematria of chashmal, and He made him a different clothing from klipat nogah which are the ketonet `or/garments of hide, as mentioned in Etz Chayim Shaar 106 Amud 4, q.v., also the Arizal wrote in Sha`ar Hakavanotregarding the the intentions in the [morning blessing] "malbish `arumim/Who dresses the bare," that the clothing of a man is from kedushah/holiness, and through transgressions that one does he causes the klipot to have a grip on the garments, and behold the garments have an ohr hamakif ["surrounding light;" aura] outside them as known, because there is an inner light inside included which is included in the body, and the clothings surrounds the body and over the clothing are the orot hamakifim and they stand outside the garments, and for each and every garment there is an aspect of ohr makif according to its value, and there is nothing that pushes off the klipot as much as ohr makif, since the klipot have no ability to feed from and take grip on the ohr hamakif, and therefore it stands outside and he has no fear of the klipot etc., see there. And behold by this is understood the jealousy of the nachash/serpent who was jealous of Adam Harishon before the chet and provoked him to make him stumble, because he was jealous of his ketonet ohr since he saw he had a great ohr makif around him according to the value of the ketonet ohr, and he had no grip on the ohr makif, in the sod/secret, and the nachash was `arum/bare as it says, and therefore he provoked him to make him stumble and he caused that the ketonet ohr be removed from him and for `or to be instead of ohr, as it is written, "Vaya`as Hashem Elohim le'adam ve'ishto kotnot `ohr vayalbishem/And Hashem Elohim made for Adam and for his wife garments of skins, and clothed them," and they said in the Holy Zohar that serpent skin clung to him, and with this I explained the remez of the scripture in the word "vayalbishem," reading it as "vai levusham/Woe for their clothing!", it was the serpent skin; it was "vai" because it clung to them, which was all due to the chet, and it seems to me, bsd, the the difference between "ohr" and "`or" is a gematria of 69, gematria of yagon/grief, and it is known that grief is from the side of the sitra achra as is known is the intention in vehaser mimenu yagon ve'anachah^[1] from hashiva shofteinu in the `Amidah prayer which is the force of impurity aliased yagon and the force of impurity aliased anachah, as mentioned in the siddur of the Rashash z"l, and therefore we find that evyon/impoverished and yagon are the same gematria, because someone who becomes evyon of mitzvot, yagon clings to him, as the two letters aleft-vet become gimel, and then the letters of evyon become the letters of yagon, but in the future when the tikkun/perfection is completed the yagon will be removed completely and then the count of yagon will be missing from the letter `ayin of `or/skin, and what will remain is aleph, and then there will be the reunion of ohr/light as the crown returns to its old place: What follows from the above is that the chitzonim ["outside;" forces that are outside of kedushah] have no grip on the ohr hamakif, which is why the serpent was jealous of Adam Harishon because of his ohr hamakif which he was bare of since he had no grip on it, behold from this is understood bsd the reason that the mitzvah of tzitzit is effective in remembering the mitzvot of Hashem as it is written, "u're'item oto u'zechartem et kol mitzvot Hashem/and you shall see it and remember all the mitzvot of Hashem"<sup>[2]</sup>Num. 15. The reason is the tzitzit are aspect of ohr makif as Rabeinu the Arizal wrote, and therefore it has power to repel the klipot and since it repels the klipot therefore it aids memory, for it is known what Rabeinu z"l wrote in the Kavanot regarding the secret of the garments that a man wears, that it is necessary to be careful to not put on two garments simultaneously, and doing so breeds forgetfulness, and the secret of the thing is that each garment has an aspect of ohr hamakif, and nothings repels the klipot like the ohr hamakif, since they are unable to feed from them and grip them, and therefore one who joins two garments and dons them together does not leave a space for the ohr hamakif to enter between the two garments to surround each garment, and thereby the klipot are not repelled from there, and it is known that forgetfulness does not happen except because of the klipot, because memory is from the side of kedushah in the sod of "ein shikhechah lifnei kise kevodekha/nothing is forgotten before Your throne of glory,"<sup>[3]</sup>Berakhot 32b and Yamim Nora'im prayers end quote, q.v.. And from this it is understood the beautiful reason why the tzitzit because it is the aspect of ohr makif therefore it has power to push off the klipot and thereby forgetfulness is repelled and memory dominates, by one's seeing and remembering the mitzvot of Hashem, because by seeing it, via the contemplations related to it the illumination of the ohr hamakif is stimulated which is the sod of the tzitzit. And therefore tzitzit is gematria "beit ya`akov", of which we say "beit ya`akov lekhu ve nelekhah be'ohr Hashem/House of Ya`akov go and let us walk in the light of Hashem"^[4]Isa. 2:5, recited in morning prayers, because the grip of the ohr hamakif which is the sod of tzitzit is only for Yisrael who are the Beit Ya`akov, and on this we say "va'esa etchem `al kanfei nesharim/And I shall lift you up on wings of eagles..."^[5]Ex. 19:4 but when the tikkun is finished "...ve'avi etchem elai/and I shall bring you to Me," i.e. you will perceive everthying, even regarding the tallit; [also] elai is spelled el-yud (to the yud) which is the sod of chokhmah.