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184) If the prayer is incomplete, several harm-doing angels chase it, as it is written, “All her pursuers overtook her.” This is why we pray, “And He is merciful, will atone an iniquity and will not destroy, and He numerously subsides His anger and will not evoke all of His wrath,” corresponding to the four Klipot: 1) “Will atone an iniquity” corresponding to SAM and the serpent. 2) “Will not destroy” corresponding to the Klipa called “destroyer.” 3) “And He numerously subsides His anger” corresponding to the Klipa called “anger.” 4) “And will not evoke all of His anger” corresponding to the Klipa called “wrath.”
We pray that those four Klipot will not chase after the prayer. Several harm-doing angels hang down from those four Klipot. They are seven appointees, and seventy are hanging in them, and those seventy appointees slander in every firmament through which the prayer passes, and then 700,000,000 (seven hundred million) harm-doing angels hang down from them.
185) If the prayer rises in completeness, which is in a Talit of Mitzva and in a Tefillin on the head and arm, it is written about them, “And all the people’s of the earth shall see that the name of the Lord is called upon you.” The name of the Lord is a head Tefillin, and anyone who sees the name HaVaYaH on the head in a prayer, which is the name ADNI, quickly runs away, as it is written, “A thousand will fall at Your side, and ten thousand at Your right.”
186) Because Jacob saw in the spirit of holiness the pressure in the last exile at the end of days, it was said about him, “And Jacob was very much afraid and distressed.” He divided the holy nation in the exile into three Behinot [discernments], as it is written, “And he put the handmaids and their children first,” upfront, in the exile of Edom. “…and Leah and her children after, and Rachel and Joseph last.”
It is so because three Behinot are discerned in the Partzuf Nukva de ZA: 1) Her HBD HGT from Chazeh and above. This is Leah. 2) Her TNHY from Chazeh and below, which is Rachel. 3) Her Malchut, which is considered the handmaids, since Malchut de Nukva is called “the end of days,” meaning the end of the Sefirot, for the Sefirot are called “days.” To correct her, Israel suffer the exile of Edom.
Also, the children of Israel divide by the three Behinot in the Nukva: the children of Leah, the children of Rachel, and the children of the handmaids. “And he put the handmaids and their children first.” They are the first in the exile in Edom because the grip of the Klipot is primarily in them, as they are from Malchut of the Malchut. However, the first two Behinot, which are the sons of Leah and the sons of Rachel, are corrected in and of themselves, but suffer because of the flaw in the third Behina, Malchut de Malchut, for all three Behinot are ten Sefirot of a single Partzuf.
Those three Behinot are of the value of NRN because the children of the handmaids are considered Nefesh, the children of Leah, HBD HGT de Kelim with NR of lights, are considered Ruach, and the children of Rachel, in the sense that they complement the ten Sefirot in the Kelim TNHY from Chazeh and below, are considered Neshama.
And because he later saw their meagerness and affliction, he said and prayed for them, “And I shall return to my father’s house in peace,” meaning that they will be rewarded with being redeemed and arriving at the Temple. He prayed for them that He would give them bread to eat and clothes to wear, so the Klipot would not grow strong over them and arrest their abundance.
187) David said about Divinity, about that exile, “Hungry, and weary, and thirsty in the desert,” for he saw her desolate and dry, and felt for the affliction of Divinity. Although David himself is from Chazeh and above, for he is from the children of Leah, the matter of the exile in Edom relates to Malchut de Malchut from Chazeh and below. He sympathized with her affliction and prayed for her although she is not his own Behina.
After he saw Israel returning in repentance with joy, he set up ten kinds of psalms, in the last of which he said, “A prayer for David, ‘Lend Your ear, O Lord, and answer me, for I am poor and meager.’” He saw that all the prayers that are with a tune were received late by the King, and would not enter Him until the prayer of the poor entered. This is why he placed the prayer of the poor before all the prayers.
It is so because after Israel repented and raised MAN through Torah and good deeds, returning ZON PBP [face-to-face] because the construction of the Partzuf of Nukva was completed, then David set up ten kinds of psalms corresponding to the ten Sefirot de Nukva.
It is presented that there are three Behinot in the ten Sefirot of Partzuf Nukva: Leah, Rachel, handmaids. During the 6,000 years, only Leah and Rachel, who are her nine Sefirot, can be corrected in full. But the handmaids, who are her Malchut, will be fully corrected only at the end of correction. This is why that Malchut is called “the end of days.” It therefore follows that he corrected only nine kinds of psalms with the proper completeness, corresponding to Leah and Rachel. But the tenth one, corresponding Malchut, David could not correct as it should be.
At the end of all of them David said a prayer, “For I am poor and meager.” It is so because at the end of them all, opposite Malchut, he could not correct her and properly say a psalm with a proper tune. This is why he said a prayer without a tune. He said that in this Behina he is poor and meager and cannot extend to her any abundance because she is about to be corrected only at the end of correction and not before.
Yet, she still has some correction during the 6,000 years prior to the end of correction in a clothing of Mitzva. Moreover, before that last Behina receives that beginning of her correction, no correction will be made in the first nine of Malchut. He saw that all the complete prayers that are with a tune, meaning the nine kinds of psalms that correspond to the first two Behinot of Nukva, Leah and Rachel, which are fit to receive their entire correction during the 6,000 years, as well, are still belated to enter the King and will not enter to receive their correction before the third and last Behina, her Malchut, called “a prayer for the poor,” enters first to receive the beginning of her correction in a clothing of Mitzva.
It is written, “A prayer for the poor when he wraps.” The poor envelops and detains all the previous prayers until his prayer enters, the prayer of the poor. “Wrapping” means detaining, as it is written, “The wrapped ones were Laban’s.” This is why the prayer of the poor comes before all the prayers, and this is why it was said, “A prayer for the poor when he wraps.” Because he must enter first, he detains the others.
188) The prayer of the poor is the evening prayer, the Nukva, when she has her own authority. It is so because then the Nukva is without her husband. And because she is without her husband, she is poor and dry without abundance, and she is under the domain of any person, meaning that anyone enslaves her with his ways and deeds. This is the seed of Jacob, who are in the domain of all the nations of the world, for all the nations enslave them under their authority. It is similar to the evening prayer, for as the Nukva is considered the evening prayer, it is in the domain of any person, likewise, the seed of Jacob are in the exile in the authority of the nations of the world.
There are three prayers—morning, afternoon, and evening. The first two prayers correct the first two Behinot of the Nukva, her first nine, which are fit to receive their own corrections, hence they are a Mitzva. The evening prayer is permission, as it is a correction of the third Behina of the Nukva, her Malchut, who has no correction during the 6,000 years. This is why she is considered her own authority without her husband because she has no Zivug with her husband until the end of correction.
189) The Sabbath prayer is charity for the poor, as we learn, “Sun on a Sabbath, charity for the poor.” ZA is called “the sun.” On Sabbath, he has a Zivug PBP with the Nukva, like upper AVI, and then Behina Gimel of the Nukva, her Malchut, receives her abundance, too, although not because she is then complete in and of herself, for she is not completed prior to the end of correction. Rather, because of the complete lights of upper AVI that illuminate on the Sabbath day, the abundance reaches Behina Gimel, too, although she is unfit.
This is why the abundance that she receives is called “charity,” indicating that she herself is unfit for the abundance, but that she is sustained by others, as we learn, “Sun on a Sabbath, charity for the poor.” What Behina Gimel de Nukva receives from the sun on Sabbath, ZA, is only as charity because prior to the end of correction she is still unfit for that great abundance.
This is why a person should make himself as a poor man at the king’s gate in the Standing Prayer of all six weekdays, for Divinity, to feel for the affliction of Divinity, as did David, and to be wrapped in a wrapping of Mitzva, the Talit with Tzitziot [pl. of Tzitzit], like a poor man. And with the Tefillin, he should be like a meager man at the king’s gate, which is ADNI, which has the same count as Heichal [palace], since ADNI in Gematria is 65, as the count of Heichal.
The Nukva is called ADNI, and divides into three Behinot. In the first two Behinot, she is considered the Heichal of the king, for ADNI in Gematria is Heichal. In the third Behina, she is considered the king’s gate, for it is impossible to come into the king’s palace, ZA, except through the king’s gate. Likewise, a man should wrap himself with a Tzitzit like a poor man, and with a Tefillin, like a meager one, to extend from the start the beginning of the correction for Behina Gimel de Nukva—the prayer of the poor who detains all the prayers and all the corrections.
This is why in that sense she is like a gate; she is the beginning of the entrance to the palace, as it is written, “ADNI [Lord], open my lips,” for in the correction of Behina Gimel the lips open and it is possible to begin to pray the rest of the prayers and not before. Afterwards he will extend to the Nukva all of her corrections, which are needed for her first two Behinot, which are the actual palace.
190) When a person opens his mouth on the weekdays, in the evening prayer, the eagle comes down to receive with his wings the night prayer. That eagle is called Nuriel. He is called Uriel on the part of Hesed, and he is called Nuriel on the part of Gevura, as he is a burning fire, as it is written in Daniel, “A river of fire comes out before him.”
191) In the morning prayer, the lion comes down to receive the prayer in his arms and in his wings. There are four wings to each animal, and this is Angel Michael. In the afternoon prayer the ox comes down to receive the prayer with his horns and with his wings, and this is Angel Gabriel.
A prayer is the Nukva. Through our prayers, we bring her near for a Zivug with her husband, ZA. The three prayers correspond to her three lines: the morning prayer is the right line, Hesed; the afternoon prayer is the left line, Gevura; and the evening prayer is the middle line, Tifferet. Abraham established the morning prayer, Hesed, Isaac the afternoon prayer, Gevura, and Jacob the evening prayer, Tifferet.
The Nukva does not rise to the Zivug by herself. Rather, there are four animals that carry the throne, the Nukva, to the Zivug with ZA: a lion, an ox, an eagle, and a man. This is above Chazeh de ZON. Below Chazeh de ZON they are Shinan [acronym: Shin–Nun–Aleph–Nun, representing Ox, Eagle, Lion, Man]. In the three prayers of the weekdays, the lower animals, Shinan, carry the Nukva for the Zivug. On the Sabbath, the upper animals, from Chazeh and above, carry her to the Zivug, and those three lower animals—lion, ox, and eagle—are called Michael, Gabriel, Uriel, and Nuriel.
In the morning prayer, the lion comes down to receive the prayer. This is Angel Michael. It is so because in the morning prayer is the Zivug of the right, Hesed. This is why the lion comes down to receive the prayer and raise it for a Zivug because lion is Hesed and the angel Michael. In the afternoon prayer, the ox comes down to receive the prayer. This is Angel Gabriel, since in the afternoon prayer is the Zivug on the left line, Gevura. This is why the ox comes down, to receive the prayer and raise it for a Zivug, since the ox is Gevura and Angel Gabriel.
In the evening prayer is the Zivug on the middle line, Tifferet, only from the Gevura of the middle line, called Nuriel, and the eagle comes down to receive the prayer and raise it for a Zivug, which is the middle line, Tifferet, but in Nuriel in the eagle, not in Uriel in the eagle, since at night is the time of Dinim in the eagle, while the Gevurot come from Behina Gimel de Nukva, which is a prayer for the poor when she is in a domain without her husband. These Gevurot do not mitigate so she is fit for a Zivug unless with the Gevurot above, which come from the point of Hirik in Bina, the left side of Tifferet, the Masach de Hirik on which the level of Hassadim comes out, deciding between the two lines, right and left.
Angel Uriel is extended from the level of Hassadim in it, and Angel Nuriel is extended from the force of the Din in the Masach. Therefore, the evening prayer is not mitigated to become fit for a Zivug unless by Angel Nuriel because his Gevurot have already been mitigated in Bina, in Midat ha Rachamim. It is written about him, “As an eagle that stirs up his nest.”
192) On Sabbath, the Creator comes down in three patriarchs, HGT, from Chazeh de ZON and above, to receive with them the only daughter, the prayer, the Nukva. On the Sabbath day, the upper animals, HGT, above the Chazeh, carry the Nukva for a Zivug. Thus, the Creator, ZA, receives the only daughter with three fathers, HGT, the upper animals. This is the secret of the Sabbath, who is an acronym, Shin, Bet–Tav. The three lines in the letter Shin [] imply the three patriarchs, HGT, since the Creator accepts the prayer—the Sabbath, His only daughter—in three patriarchs, meaning in the three upper animals from Chazeh and above, who are called “upper Merkava.”
At that time the upper animals, called HaVaYaH, start and say, “Lift up your heads, O gates … that the King of glory may come.” Behina Gimel of the Nukva is called “the king’s gate.” She receives her full completeness on the Sabbath day, as we learn, “Sun on a Sabbath, charity for the poor.” This is the meaning of the animals carrying the throne for a Zivug saying at that time, “Lift up your heads, O gates,” that they are perfected with the perfection of Behina Gimel, called “a gate,” and the illuminations extending from her are called “gates.”
193) At that time, seven palaces open: 1) Love, 2) Fear, 3) Mercy [Rachamim], 4) Prophecy in terms of the illuminating mirror, 5) Prophecy in terms of the mirror that does not illuminate, 6) Tzedek [Justice], 7) Din [judgment]. They correspond to the seven Sefirot HGT NHYM: love opposite Hesed, fear opposite Gevura, Rachamim opposite Tifferet, the illuminating mirror opposite Netzah, the mirror that does not illuminate opposite Hod, Tzedek opposite Yesod, and Din opposite Malchut.
There are seven Sefirot HGT NHYM in Nukva de ZA, each contains all, and each of them contains HGT NHYM. The Sefira Malchut in each is a palace, which is why Nukva has seven palaces. Only the first two Behinot of Malchut are a palace, but her Behina Gimel is the palace gate. Therefore, on weekdays, when there is no correction at all to Malchut’s Behina Gimel, all seven palaces have closed and hidden gates. Only on the Sabbath day, when the correction reaches Behina Gimel, too, all the gates are corrected and the palaces open.
194) It is said about them that Beresheet [in the beginning] has the letters of Barah [created] Sheet [Aramaic: 6], six palaces. Elokim is the seventh palace because the whole correction of the Sabbath is due to the ascent of Nukva to Bina when she receives her lights. For the correction of the seven palaces of the Nukva, Bina was also set up with seven palaces, implied in the verse Beresheet Barah Elokim [In the beginning God created], for on the Sabbath day they illuminate to the seven palaces of the Nukva.
There are seven palaces from Chazeh downward, and seven palaces from Chazeh and above. Those seven palaces of Bina, implied in the verse, “In the beginning God created,” were established in her in doubles, seven palaces above the Chazeh, and seven palaces below the Chazeh. It is likewise in each Partzuf. Those seven doubled palaces are discerned in the general five Partzufim of Atzilut, in AA who includes them. There are seven palaces above Chazeh de AA, in AVI, who clothe him there, and there are also seven palaces from Chazeh de AA and below, in ZON, who clothe him there. All that applies to the general, applies also in every detail. This is why there are seven doubled palaces in each Partzuf—seven from Chazeh and above and seven from Chazeh and below.
Opposite them are seven voices in the psalm, “Give to the Lord, O sons of gods,” and the 18 mentions, the 18 names HaVaYaH that are in it, in which the Creator roams in 18 worlds, as it is written, “The vehicles of God are myriads, thousands upon thousands,” which are 180,000 worlds. Opposite the seven palaces below and the seven palaces above in Bina—who are upper AVI, as it is written, “In the beginning God created”—there are their opposites in ZON, too, implied by the seven voices and 18 mentions in the psalms, “Give to the Lord, O sons of gods.” Seven voices imply the seven palaces from Chazeh de ZON and above, and the 18 mentions imply the seven palaces from Chazeh de ZON and below.
The Sefirot from Chazeh and above, HGT, are primarily the middle line, Tifferet. The Sefirot from Chazeh and below, NHY, are primarily the middle line, Yesod. This is why the seven palaces from Chazeh and above, are considered to be in Tifferet, and the seven palaces from Chazeh and below in Yesod, called “the one who lives [18 in Gematria] forever.” The seven voices in the psalm, “Give to the Lord,” imply the seven palaces above, in Tifferet, since Tifferet is called “a voice,” and the number 18 mentions indicates Yesod, called “the one who lives forever.” This is why it says that 18 mentions imply the seven palaces below, in Yesod, called “lives” [consisting of Het–Yod (18)].
This is why it was said that the 18 mentions are 18 names of HaVaYaH that are in it, in which the Creator roams in 18 worlds. In the seven palaces below the Chazeh, ZA gives through his Yesod, called “18 worlds,” since the seven palaces below stand in Yesod de ZON, as it is written, “The vehicles of God are myriads, thousands upon thousands,” which are 180,000 worlds, since all the Behinot from Chazeh down are a Merkava to the Behinot from Chazeh and above. This is why the seven palaces are called “The vehicles of God,” as they are a Merkava to Bina, Elokim, in the seven palaces above, Yod–Hey.
“Myriads, thousands upon thousands” imply 18,000, since myriads are 20,000, “thousands” are 2,000, “upon thousands” means that they are gone [in Hebrew the words have almost the same letters in a different order], indicating 20,000 minus 2,000 that are gone, thus 18,000. Hence, the vehicle of God is seven palaces below the Chazeh, 18,000, as this number implies Yesod, “the one who lives forever,” and they are 180,000 worlds.
There are several guards of the gates by the palaces, who receive the prayer. Each prayer enters only by measure and weight. A measure is VAK, light of Hassadim in completeness. Weight is GAR, since they are drawn by the Shekel of the sanctuary and the prayer is accepted only by extending Mochin in VAK and in GAR. If the measure and weight are not complete, the prayer is not accepted.
195) There is no one to stand before the gate of prayer, to prevent it from being accepted. It is written about it, “They shall not be put to shame for they speak with their enemies at the gate.” “At the gate” is the king’s gate, the gate of the palace, since the grip of the Klipot is primarily at the gate, Behina Gimel. This is why if he extends the Mochin in measure and weight, it is written about him, “A thousand may fall at Your side, and ten thousand at Your right; it will not approach you.” That is, all the Klipot and the slanderers flee and depart from the gates of prayer, and then the prayer is accepted.
A righteous who extends Mochin is regarded as struggling with the Klipot and chasing them away from the king’s gate. This is why the text implies in regard to him, “They shall not be put to shame for they speak with their enemies at the gate,” since the prayer is a Mitzva, and it is Divinity, Nukva de ZA. The Torah is the Creator, ZA, and there must not be a cessation between them for they need to chase away the Klipot that separate the Creator from His Divinity, as it is written, “The quarrelsome separates the champion.” This is done by extending Mochin in measure and in weight.
The Torah and the Mitzva should be elevated through fear and love because all the positive and negative Mitzvot [commandments to act or to avoid action respectively] depend on the name HaVaYaH, as it is explained that the number of the letters Shin–Mem–Yod, which is 350, along with the number of the letters Yod–Hey, which is 15, add up to 365, which are the 365 negative Mitzvot. And the number Zayin–Chaf–Reish–Yod, which is 237, with the number Vav–Hey, which is 11, add up to 248, which are the 248 positive Mitzvot. Thus, there are 365 and 248 in the name HaVaYaH, 365 in Yod–Hey, and 248 in Vav–Hey. Therefore, all 613 Mitzvot depend on the name HaVaYaH.
It is so because upper AVI—Yod de HaVaYaH, GAR de Bina—are fear. YESHSUT—Hey de HaVaYaH, ZAT de Bina—are love. Therefore, when the Mochin de ZON come only from YESHSUT, Hey de HaVaYaH, it is considered that love preceded fear. And when they also come from upper AVI, Yod de HaVaYaH, it is considered that the fear preceded love, since Yod is fear and Hey is love. Thus, fear preceded love.
ZA, the Torah, and Nukva, the Mitzva, must be raised with fear and love to upper AVI, with fear preceding love, for then the positive and negative Mitzvot are included in the name HaVaYaH, as it is written, “This is My name forever, and this is My remembrance for all generations.” “My name” with Yod Hey is the 365 negative Mitzvot, and “My remembrance” with Vav Hey is the 248 positive Mitzvot. Thus, the 365 negative Mitzvot, fear, are implied in GAR, Yod–Hey, and the 248 positive Mitzvot, love, are implied in VAK, Vav–Hey.
But if they do not raise the ZON up to AVI, but only up to YESHSUT, who is love, then the 365 negative Mitzvot are still not included in ZON because they are above, in upper AVI, who includes only 248 positive Mitzvot. When the 365 and 248 rose to AVI, they have all 613—365 from upper AVI, and 248 from YESHSUT.
196) There are 248 words in the Shema reading. They were given from love and from fear in the letter Hey de HaVaYaH. In the Shema reading, we extend only Mochin de VAK, which are only from YESHSUT, Hey de HaVaYaH, in which love precedes fear. Therefore, there are only 248 words there opposite the 248 positive Mitzvot, which is love. The 365 negative Mitzvot do not illuminate in them because they are in the letter Yod. For this reason, they set up to first bless the Shema reading, “Who chooses His people, Israel, with love,” indicating that we extend only the love in the Shema reading, which is 248 positive Mitzvot. Also, those 248 positive Mitzvot are included in Abraham because Abraham is 248 in Gematria, love, and it is written about him, “The seed of Abraham, who love Me.”
197) Tefillin are called Oz [strength], since they were given from fear to the left, and this is the name, “The fear of Isaac.” This is so because all the slanderers come up there to demand all the Dinim in the worlds. This is why the verse, “And by the arm of His strength,” applies to the Tefillin, since Yod–Hey are fear and Vav–Hey are love, and it is written, “Love the Lord, all His followers,” which means extension of Mochin de VAK, Vav–Hey.
The Shema reading is love, and 248 positive Mitzvot in the letters Vav–Hey. Likewise, Abraham is 248 in Vav–Hey. But Tefillin is Mochin de GAR, 365 negative Mitzvot in Yod–Hey, the fear in Yod–Hey, left line, the fear of Isaac. All the slanderers and the Dinim in the world have a grip only in the left line.
It follows that Abraham is Vav–Hey, Isaac is Yod–Hey, but Tifferet, HaVaYaH, includes everything. The middle line includes the two lines: Abraham, Vav–Hey, and Isaac, Yod–Hey. This is why it is written about Jacob, “And behold, the Lord stood over him,” and it is not written so in Abraham and in Isaac because Jacob is Tifferet, who includes everything, as he is the middle pillar, and when he is called Jacob he includes the quality of Abraham, Vav–Hey, and the 248 positive Mitzvot. Afterwards, when he is called “Israel,” indicating that he rose and clothed the Yod–Hey, too, and includes the entire name HaVaYaH, GAR and VAK, then the name HaVaYaH is regarded as being filled with Alephs, for were it not filled with Alephs, Israel would not be able to clothe the Yod–Hey.
The Zohar says in several places that the right line extends from the point of Holam, from MI de Elokim, which is GAR, and the left line extends from the point of Shuruk, from the letters ELEH of Elokim, which is VAK. But here it says that the right line, Abraham, is VAK, Vav–Hey de HaVaYaH, and the left line, Isaac, is GAR, Yod–Hey de HaVaYaH. It is so because there is a big difference between the Mochin being in their place and their extension through engagement in Mitzvot, for here it relates to the engagement in the 613 Mitzvot to extend complete Mochin to ZON, GAR and VAK. Through engagement in 248 positive Mitzvot, the love of Hesed is extended from the right line, the quality of Abraham, which has merit since no Dinim grip them. This is why we can extend them even before we are completed with the 365 negative Mitzvot.
In relation to the presence of these Mochin de Hassadim in Bina, although the Hassadim are in GAR de Bina, when they are extended down to the souls of the righteous, whose wholeness depends entirely on the illumination of Hochma, these Mochin de Hassadim are still considered for them as only VAK, Vav–Hey de HaVaYaH, without a Rosh, for the Yod–Hey de HaVaYaH is missing in them.
However, through engagement in great care in the 365 negative Mitzvot, we extend illumination of Hochma from the left line, the fear of Isaac, which extends from the point of Shuruk that is drawn to GAR, to Yod–Hey de HaVaYaH. These Mochin are Tefillin called Oz [strength], and it is written on them, “A tower of strength is the name of the Lord,” as well as “And all the peoples of the earth shall see that the name of the Lord is called upon you, and they will fear you.”
Thus, now the Mochin have been completed for the souls in illumination of Hochma, GAR. For this reason, the souls could not receive these Mochin as long as they are on the right and on the left because the lower ones receive only from the middle line, Tifferet, Jacob, when he has only Mochin de VAK. He is Israel when he obtains the GAR, as well, and then the Mochin extend from him to the souls of the righteous. It is written only about Jacob, “And behold, the Lord stood over him,” and not over Abraham or Isaac.
The meaning of the name HaVaYaH filled with Alephs is that Israel came up in the thought to be created, where “thought” has the letters Het–Shin–Bet Mem–Hey [in Hebrew], adding up to 45, HaVaYaH filled with Alephs, and the holy name is in it. Bina is called “thought,” and it was said about her that Israel, ZA in Mochin de Gadlut, came up in the thought, Bina, to be created, to receive his Mochin. Bina is called “thought” as she is the letters Hashav [“thought” in past tense] Mem–Hey, implying the count HaVaYaH filled with Alephs, which is 45 in Gematria. The filling of Alephs implies the corrections that were corrected for ZON in Tzimtzum Bet by which ZA could rise to Bina to receive her Mochin. Without them, he would not be able to rise up there. This is why Bina received the name, “thought.”
Because of Jacob, Israel in Gadlut, it is written, “And God created the man in His own image,” since once ZA received the Mochin de Gadlut in the name Israel, called Tzelem [Tzadik–Lamed–Mem], it was said about him, “created,” for being the middle line, the Mochin to the souls of the lower ones flow from him because they cannot receive from the edges—right and left, Abraham and Isaac.
198) Sons, life, and nourishments are drawn to the lower ones only from the middle pillar, called “My son, My firstborn, Israel.” He is also called “the tree of life,” and in Daniel, he is called “A tree in which there is food for all.” For Divinity, who is only in the lower ones, Israel below are considered her life, Divinity’s, and the Torah is considered her nourishments. The prayer, regarded as the offering that brings Divinity to a Zivug with ZA, it is said about her in exile that she says to ZA her husband, “Give me sons.”
He explains the matter of sons, life, and nourishments. The middle pillar, Israel, bestows upon Divinity for the lower ones. The bestowals of life to Divinity are the lower children of Israel, who draw their lives from Divinity, and the giving of the secrets of Torah for the lower ones is considered the nourishments of Divinity. The prayer, which is her Zivug with ZA, extends sons, who are souls, for the lower ones. It is written about her, “And she said to Jacob, ‘Give me sons.’”
199) Divinity is an offering of the Creator when he receives for her on the right, on the left, and in the body. His unification with her is through the righteous Yesod, called “a token,” and it is the token of Tefillin, the token of Sabbath and good day. The two Zivugim of ZA with Divinity are for sons, life, and nourishments: 1) To impart life and nourishments through right, left, and body, which is through the three lines HGT. 2) For begetting sons, the souls of the lower ones, which is only in his unification with her through righteous Yesod, called “token.”
The first Zivug indicates that ZA is lacking new NHY de Gadlut, for which it is considered a Zivug from HGT. At that time he can give to the souls only life and nourishments. The second Zivug is when he attains new NHY de Gadlut. At that time the Zivug is through NHY, who are primarily Yesod, and he is fit for begetting sons, meaning bestowing of souls.
When the prayer, Divinity, rises to ZA, she must be included with him in all ten Sefirot, since there is no Kedusha in less than ten, which is his Kedusha, his blessing, and his unification. This is so because there are three Zivugim to the Nukva with ZA: 1) Zivug NHY, which is called “unification,” 2) Zivug HGT, which is called “blessing,” and 3) Zivug HBD, which is called Kedusha.
When she unites with him in these three Zivugim, she receives from all ten Sefirot, HBD HGT NHY de ZA, and this is why we pray to the Creator in several degrees and several Sefirot, for we need to unite Divinity in three kinds of Zivugim so she receives from each of the ten Sefirot de ZA.
When a person wishes to raise up the prayer, he must raise her in order to unite her in three Zivugim, in all the movements, in Taamim and in Nekudot, since the letters are horses and the Nekudot [points] are horsemen riding them, and the Taamim are the arms of war. If the serpent wishes to slander the prayer, we must throw the sling-stone against him. The meaning of the Taamim Zarka, Makaf [dash] Shofar, going Segolta, as is said below in the words of Rabbi Shimon.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)