Second Palace, Hod

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73) It is written about the second palace, “And as an object of the heaven in purity.” Here it is the spirit, called Zohar [splendor/radiance], and always stands in the color white. That is, it is always in the light of Hassadim, called “white,” which does not mingle with any other color but white. It is called “object,” and it never changes.

There are four colors in that spirit—white, red, green, and black, the four Behinot HB TM, which in VAK are called HG TM. However, all its colors are concealed and do not illuminate, except for the white in it. The rest of the colors in it are included and mingle with the white color in it. It always stands in white because only the white color is apparent.

However, sometimes all four colors in it illuminate, and only by way of “rolling,” when it does not stop and stands on any of the four Behinot in it, but is rather like a round thing that rolls and does not stop until it comes to the white in it, where it stands.

It does not mingle with any other color but white, even during the rolling, when the spirit rolls and comes over all its four colors, its colors do not mix with any color to mingle and come to stand there, but only in the white in it. That spirit is called “object,” and it never changes, where even when it illuminates in all of its four Behinot, by rolling, it shines so only for the lower ones.

That spirit is not so revealed as to spark as others. It is hard to reveal it because all its colors are mixed and included in the white color in it. And as the power of vision is in the hidden, black in the eye, when it rolls it radiates and sparkles as it rolls. That is where it wants to see it roll all four colors in the eye to that place. It is impossible to see otherwise.

So is the way of that spirit—it does not radiate and does not illuminate unless by rolling, when the illumination of its four Behinot appears. It does not delay nor stand over the illumination of any Behina in it, but rolls over them and they sparkle until it comes to the white light in it, where it stands and persists.

In the meantime, all of its four Behinot have appeared because when the first spirit, the sapphire tile, rises to the spirit that is here, to receive its illumination, it rolls it and reveals its illumination as it rolls. At that time it receives from it, from all of its four Behinot, but connects with it in the connection of the white in the eye.

That is, once it received from all of its four Behinot, it remains connected only in the white in it, in a finer color than itself, and which is on that spirit. In other words, it is inside the illumination of the spirit in the third palace, Netzah, which illuminates in the white color in that spirit of the second palace, which is such a fine color that no color is apparent in it.

74) That spirit rolls by the force of the bottom spirit, the sapphire tile, which rose to it, since the bottom light turns the rolling of the light of that spirit, and then it shines. That spirit cannot shine before the bottom spirit grips it and connects with it, and at that time it illuminates and grips to the light of the spirit below it, which it contains.

In other words, its entire illumination grips to the bottom spirit and not at all toward itself. Toward itself it is completely unchanging because it remains in the white light, but it appeared in its rolling only for the lower one.

75) When that light rolls, another light travels to the left, rolls with it, and turns with it. That spirit consists of male and female, like the spirit of the sapphire tile. Hence there are two lights in it, the male light, to the right, and the female light, to the left.

It is written, “The curves of your thighs.” NH are called “thighs.” And because these lights are hard to reveal and they are always concealed, except when the bottom spirit that rolls it ascends, it calls them “the curves of your thighs,” which are curvy and concealed. Happy is the man who knows how to reveal the lights, who knows how to raise here the spirit in the lower palace, who rolls and reveals the lights here.

76) Another spirit is included in it. It turns around it and shines in the appearance of azure and white. As there are two spirits male and female in the first palace, where the male is called Sapphire and the female is called Levanah, in this second palace there are two spirits—male and female. The male is called Zohar [radiance] and is called Object, and the female is the spirit here, called Heaven. The white in the spirit of heaven connects with the white light in the spirit called Object, and the azure in the spirit of heaven connects with the red color in the light of the spirit below it, Levanah, who stands on the left side in the first palace.

Azure is harsh Din, since its clarification is that it consumes and eats everything. Red is mild Din, since GevurotBina, is called “red.” And since the second palace, Hod, is left line, the Gevurot in it are azure, but he is mitigated in the Gevurot of the spirit in the palace, Yesod, to which it rose. And because it is the middle line, its Gevurot are red.

These two spirits are included in one another and became one. Both together are called, Object of the Heaven, and the whole of reality below that palace in BYA, with the whole of reality in the bottom palace, Yesod, are all included here in this palace, Hod. And because they are all included in this palace, the palace is called “object of the heaven,” indicating the Atzmut [self/essence] of the heaven, which includes the whole of reality.

77) These seraphim were created from the Hitkalelut of those lights, from their Zivug. Each of them has six wings, as it is written, “seraphim stand above him, six wings to each.” They are all with six wings because they are all from the palace of the object of the heaven, since that palace is considered GAR with respect to the bottom palace, which are HBD HGT through the Chazeh, since HGT are GAR de Guf.

Therefore, the seraphim have six wings, corresponding to the six Sefirot HBD HGT. But the bottom palace is regarded as mere NHYM with respect to the palace of the object of the heaven. Hence, the animal that is there has only four wings, opposite the four Sefirot NHYM.

These seraphim burn all those who do not fear for the honor of the Master, meaning who engage in GAR. It is so because all who use Keter pass away and are gone from the world, since the seraphim burn them.

All who read and repeat the six orders of the Mishnah, is one who knows how to arrange and connect the unification of his Master properly. These are the ones who sanctify the holy name of their Master each day and always. One who knows how to repeat the six orders of Mishnah in its internal meaning is one who knows how to tie the connections of the unification in this palace, and can extend illumination of the GAR in a way that he is not burned by the seraphim there. He can sanctify His great name always and forever.

78) When the lights roll, a light of one animal comes out of them, standing and laying over four animals. They govern the first, the seraphim, because they contain them within them. That is, because they extend from the light of the rolling, they are very corrected and govern the seraphim, mitigating the force of Din and fire in them.

When these animals travel, in the revealing of the light of rolling over them, the bottom seraphim surrender and cannot harm. These are the serpents that came out and were born out of that fiery serpent who caused death to all the people in the world, the primordial serpent.

79) These animals are the face of a vulture. They look to the animal over them to receive their abundance. The animal is the upper vulture, as it is written, “the way of the vulture in the heaven,” implying that animal that is in the palace of the object of the heaven, which is a vulture.

It is written, “the way of the vulture in the heaven,” and it is not written, “in the object of the heaven,” since the spirit of the heaven governs everything during the rolling of the lights. Had the spirit of the object been governing during the rolling of the lights, the face of the animal would have been the face of a lion, like the animal in the first palace, since the spirit of the object always stands in the white color, the light of Hassadim, the face of a lion.

However, because the spirit of the heaven governs everything, and that spirit contains two colors, white and azure, HG, hence the animal born out of the light of the rolling is the face of a vulture, a mixture of HG. It is so because the face of a lion is Hesed, the face of an ox is Gevura, and the face of a vulture is a mixture of HG. That animal, heaven, laying over all four animals, looks up, and all four animals look and receive their abundance from that animal.

80) When they all travel, when the light of the rolling illuminates in them, several armies shake. Some of them illuminate by them, and some of them break from their position. The illumination of the animals burns them in fire, then they are renewed as before.

Two illuminations extend during the traveling of the animals to the ones below them: 1) to all the armies worthy of receiving from them; 2) to those armies that are not worthy of receiving from them. They burn by them, and these are the angels; they are the first in the first section, who begin to sing and burn, traversing through the burning fire, and in the morning they are renewed as before.

All the armies below come under that animal, hiding under its wings to be included in it above.

81) These four animals rise with the spirit, Object of the Heaven, illuminating inside the upper animal, above them. Each of the four animals has four wheels. One wheel is looking to the east. It is carried by three foundations, and they look to the animal in the middle of the four wheels. Also, one wheel is to the west, one wheel is to the south, and one wheel is to the north.

It is so because when the four animals rise to the upper animal, each animal expands into an entire Partzuf, where from the Chazeh and above it has four faces—lion, ox, vulture, man, HB TM, to the four directions of the world: east, west, south, and north, and they are called “four wheels.” From the Chazeh and below it has only three faces—lion, ox, and vulture—since the face of a man is missing there.

However, they receive the face of a man by Hitkalelut in the Zivug from the Chazeh and above in the matter of ox-vulture-lion-man, and they are mingled with all four faces that are there, even with the face of people. Yet, it is considered that they receive only the upper nine—lion, ox, vulture—of each face, meaning lion, ox, vulture in the lion, lion, ox, vulture in the ox, lion, ox, vulture in the vulture, and lion, ox, vulture in the face of a man.

Thus, on the one hand they include all four faces, since they have lion, ox, vulture, which are the upper nine even in the face of a man, but on the other hand they lack Malchut in each place, and this is the face of a man, because they have only the upper nine of them. It is therefore considered that each of the four wheels and each of the four faces—lion, ox, vulture, and man from the Chazeh and above—has three foundations: lion, ox, vulture. In this way each animal expands to four wheels from the Chazeh and above, and to twelve foundations from the Chazeh and below. Each wheel has a special face from the lion, ox, vulture, man, and a special spirit from the east, west, south, and north.

But because the foundations come from the Hitkalelut of the Zivug through ascent to from-the-Chazeh-and-above, they receive from all four faces in the four wheels that are there at once. This is why they look to the middle, to the animal that contains all of them, and not to any side of the four wheels.

Also, all twelve foundations travel by the power of the collective animal that is in the middle, and not to any side of the wheels. The middle animal closes and opens, meaning controls all of them, closes the lights from illuminating, and opens them. And when each wheel travels, its voice is heard through all the firmaments.

82) All of those four animals integrate in one another. The Ophanim below the first palace enter those animals above, where in the second palace they are included in one another. This spirit that is here, which is included in the spirits below the first palace, becomes blazing hot and rises to grip above, in the third palace, to connect with the desire of a righteous person, to the prayer that he prayed.

It is so because when the prayer rises and enters the second palace it takes everyone with it, and all travel with it, the whole of reality in the first and second palaces. They are included in one another until all are included in that spirit that is here, and the spirit that is included with all of them travels by the force of the desire in the connection of the unification of the prayer, which unites everything until all reach the third palace, and they are included in one another like the first.

In other words, it is like the first Behinot of the first palace that mingled in one another during their ascent to the second palace, when they included fire in water and water in fire, wind in dust and dust in wind, east in west and west in east. Likewise, all those that are here connect to one another, grip one another, and become integrated in one another.

Also, several armies and camps come down from here and mingle, and illuminate in those lower angels, until they reach with their illumination the planet called Tzedek [Jupiter]. There, several appointees over the world stand and receive that illumination and bestow upon the world.

83) When that spirit is included in all the ones below it, and all are included in it, it ascends, grips, and enters the third palace until it grips the spirit in the third palace, inside the pillar that stands in the middle of the palace. Then everything is completed as it should be thus far, since those three palaces, NHY, from the general Chazeh and below, are all one wholeness, called IburYenikaMochin de Achoraim. All of them become one spirit that consists of all of them and is complemented by all of them, as it is written, “And one spirit to all.” This is the meaning of determining, in order to cling to one’s Master, which will be explained in the fourth palace.

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