Seven Palaces of AVI de Beria

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

60) Who is he who knows how to establish the prayer for his Master like Moses when he needed to establish his prayer in the prolonging of the order? And when he had to be brief in his prayer he knew how to be brief, as well. It is so because when Moses had to extend, it is written, “And I fell down before the Lord as at first, forty days and forty nights.” And when he had to be brief, it is written, “O God, heal her, I beseech.”

Through the prayer, Mochin are extended to Nukva, who is called “prayer.” Extension of illumination of Hochma is through the prolonged prayer because the length always implies illumination of Hochma. Extension of Ohr Hassadim is by shortening the prayer because brevity is attached to the width, which implies Ohr Hassadim.

Rabbi Shimon said, “I have found in the books of the ancients the order by which to tie the degrees, which are the secrets of secrets, in one connection, meaning the explanations of the seven palaces.”

A connection means unification of two degrees or more in one another so they illuminate together in a joint illumination to the lower ones. Sometimes, the prayer must be ordered properly and unify unifications to mitigate and appease his Master properly, to tear the firmaments and to open the gates and doors, and there will be no one to protest against him, meaning that the slanderers will not be able to slander him.

Firmaments mean ends of Tzimtzum Bet that halve the degrees and leave them in VAK without GAR. The three worlds BYA came out of Atzilut and became the worlds of separation. It is permanently so, except when the righteous raise MAN through work and good deeds, extending illumination of Tzimtzum Aleph [first restriction] from above, from Tabur de AK. At that time that illumination lowers the firmament from the place of Bina back to the place of Malchut, as she is in Tzimtzum Aleph, and Bina and TM de Kelim return to their degree, complementing the ten Sefirot de Kelim and GAR of lights. Likewise, the three worlds BYA become Atzilut once more.

Thus, through their work, the righteous cancel the boundaries of Katnut, called “firmaments,” and extend the Mochin de Gadlut. That matter is considered that they tear the firmaments. They tear and cancel the boundaries of Katnut, which elicit the three worlds BYA for separation from Atzilut, and return them to Atzilut.

It is also considered the opening of the gates and doors of the palaces because with respect to the constant state, BYA are in separation due to the firmaments that stand in the place of Bina of each degree. For this reason, the righteous cannot receive their abundance from the palaces, and it is considered that their gates and doors are closed, and that the appointees guarding them will not open.

When the righteous raise MAN and tear and revoke those firmaments, raising BYA to Atzilut, it is considered that the gates and doors open and the righteous enter through them, receiving there abundance of Ein Sof from Atzilut. The appointees cannot protest and stall them, and this is why it was said that there is no one to protest against him.

Happy are the righteous, who know how to appease their Maker and revoke the decrees, instill the Shechina in the world, bring down blessings, and remove the accusers so they do not rule the world. Through their work, the righteous extend illumination of Tzimtzum Aleph, from above Tabur de AK, cancel the GAR and Panim of the palaces, and from their Chazeh down—the firmaments that cause Katnut, and from which all the decrees and Dinim [judgments] extend.

Thus they know how to appease their Maker and revoke the decrees, by which they extend lights of GAR to the degrees and raise BYA to Atzilut. This is the instilling of Shechina in the world, the lowering of blessings, and revoking of the accusers.

61) Rabbi Shimon arose and said, “Who will remove the dust from your eyes, Abraham the Hassid, the Creator’s right hand, who revealed to you the secret of secrets and the beginning of prayers in the world, which is the correction of the Morning Prayer, and to whom the palaces of the high king were revealed?”

62) They are seven holy palaces, and they have proper gates. The accusers have been removed from them, and they open to all who are worthy of entering these palaces. In each palace enter the prayers of unification. One who knows how to appease and mitigate his Master, and unify the unification in completeness, knows how to enter all the palaces and tie connections: palaces with palaces, spirit with spirit, and each lower spirit with the one above it.

It is written about these connections and unifications: “Lord, in trouble have they sought You, pouring in a whisper is Your morale for them.” “In trouble they have sought You” is a connection of the spirit of Malchut in the upper spirit, Yesod. At that time Malchut is called “visiting” because the Yesod visits her.

“Pouring in a whisper” is the ascent of Yesod and Malchut to Tifferet, when Malchut connects with Tifferet. At that time Malchut is called “prayer in a whisper,” as it is written, “But her voice could not be heard,” only the voice of Bina. This is the meaning of “Pouring in a whisper,” for “pouring” means prayer, and “whisper” is a prayer in a whisper.

“Is Your morale for them” is the ascent of Malchut and Yesod and Tifferet to connect in AVI, where Tifferet and Malchut mate, concerning the voice and speech, and the prayer is accepted with a complete desire. Mochin de AVI are called “morale,” as it is written, “Hear, my son, your father’s morale, and do not forsake your mother’s law.” A son is Tifferet, to whom AVI is giving morale and law, as it is written, “Your morale for them.” “Your morale” is Mochin de AVI, and “for them” means to TM.

Thus, this text implies all the ascents and connections required for Zivug TM up to Mochin de AVI, which are the Mochin de GAR.

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

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