[Hebrew: Sefer hadrat melech]

Genesis Page 1, Side A — The Hadrat Melech writes as follows:

Rabbi Hezekiah opened original: "פתח". He meant to say that he opened the conduit of the upper world. Just as the word "pardon" Hebrew: salach has the numerical value of 98, which is the power of the vacuum of the space a reference to the mystical vacuum within the divine emanations, so too Elijah is the angel who was sent. Thus it says that he opened the cavity upon the mouth of the fear. It is settled as it is written in the Zohar Chadash The New Zohar regarding what is remaining. And he did not have the ability in his hand to renew insights of the Torah except for what was already revealed. And as mentioned in the Metivta de-Rakia The Academy of the Heavens, it would be revealed through his mouth below. And one should not ask a difficulty from what is written in the Tikunim the Tikunei Zohar where it says "He opened and said: Master of all Worlds," for that was a prayer in the secret of the Yesod the Foundation emanation. And what Rabbi Hezekiah said here was to return the person from the error of thinking that this was a new insight, for here "he opened the conduit" to hint at the Knesset Yisrael the Community of Israel, representing the Shekhinah. What is this lily? This is the Knesset Yisrael.

According to the secret of the Idra Rabba The Great Assembly on page 128, a man is not found in the King meaning God until he is established with these kisses, which are called the "lily," because it is written: "His lips are lilies." However, the reason here is that through her attachment to her husband, an impression of him is left in her. For the face of the moon a symbol for the Shekhinah is not compared to the Knesset Yisrael, but Israel is the master, the King. The lily is a desire for the lily. The flavor of the matter is that it is the "head" the beginning and it is mercy. And all of her attachment to him is through those kisses, head to head, which brings mercy to her from him. Then she is adorned to become red and white like a lily. He takes judgment from her, which is red, and returns it to become white and black like a lily, and this is "His lips are lilies." This hints at the lips and those are the ten and eight 18 attributes of life Hebrew: chai that are bound in the secret, and he is the Bridegroom.

And now he says that the "lily" generally refers to the Malchut the Kingdom emanation when she is in the secret of the "head" the Higher Shekhinah above. There is a point in her called "Mouth," and this point is the fragrance and a name for the Lord. And there is a mouth here, "mouth to mouth I speak to him." And this is the secret in the portion of Vayikra Leviticus: everything is from the woman, this is the Knesset Yisrael. And her head is on him. And these are the Shekhinah Illaya the Higher Presence, which is called Binah Understanding in the Tikunim. And her head is the Higher Mother Binah. When she ascended in wisdom in the secret of Israel, she ascended in thought. And she is in Binah which is called "Mouth." Therefore Binah, the Higher Presence, is called the Mother's breast. Concerning this, they said that Moses merited to reach Binah. For the Malchut Kingdom that is above is in the secret of the "Mouth" and in the secret of "Kisses."

And there is another lily in the woman below, which is among the thorns, and she is the Shekhinah Tata'ah the Lower Presence. The explanation of this verse is: "Like a lily..." so are my thoughts, meaning the Higher Lily, the Higher Presence. He says that the lily that is among the thorns, which is the Lower Presence among the "husks" the forces of evil/impurity, has within it red and white, which are judgment and mercy. And she is called the Lower Presence. So too the Higher Presence, the Knesset Yisrael, has within it judgment and mercy. And because below there are colors, therefore he said "red and white," but above where there are no colors, he said "judgment and mercy."

Page 1: This lily has thirteen petals. The explanation is that the Lower Presence stands upon thirteen foundations. And she is above them, making thirteen, and these are her thirteen petals. So too the Knesset Yisrael, the Higher Presence in the secret of the "Mouth," has thirteen attributes of mercy Hebrew: Yud-Gimmel Middot shel Rachamim, which are the Yud-Gimmel Tikunei Dikna thirteen rectifications of the Divine Beard that surround the mouth from all sides. This is the meaning of "He protected her from all sides." So too God, who is the Higher Woman Binah, brought forth thirteen rectifications to the "head" and to crown her. And the beginning of the matter is "What is the lily? This is the Knesset Yisrael." This hints at the eleven petals which are the points of the letter Yud. And she is the "Bride of Moses" Hebrew: Kallat Moshe, for her legs are in the secret of Moses and Israel. And the Targum Aramaic translation speaks in the secret of Jacob. So she is the Bride of Moses from within, and she is the Knesset Yisrael. And the letter Mem representing 40 speaks in the secret of the emanation, and she is a hint to the wife of Jacob. Therefore he said that this lily is the Knesset Yisrael in the inner point. And there is another lily that speaks and it is among the thorns, for the husks surround it as is known. And this is the secret of "because there is a lily, and there is a lily." And this is the explanation of the verse "like a lily among the thorns," which is the Lower Presence, like my thoughts, which is the Higher Lily among the daughters. And the friend's head is like the Higher Woman, Binah, which is red and white in the secret of the red in the secret of this inner point. Regarding this level, it is said that Moses merited to reach Binah. This lily is for the spouse in this inner level which is called the Bride of Moses. Just as the lily that is among the thorns is the external lily in which colors are seen, and therefore it is said to have white and red. But the inner one does not have colors because of its hiddenness.

A faint decorative emblem from the reverse side of the paper is visible due to bleed-through. It appears to be a shield or floral ornament typical of early modern book printing.