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97) It is written, “And the voice was heard in Pharaoh’s house.” It is also written, “My soul longed and even yearned.” Any man who prays before his Master should first greet Him every single day and pray his prayer when he should.
98) In the morning, he will unite with the right hand of the Creator, in Hesed. At noontime he will unite with the left hand of the Creator. And one needs a prayer and litany every single day, to unite with the Creator. One who prays his prayer before his Master needs to make his prayer without sound. And one whose voice is heard in his prayer, his prayer is not accepted.
99) Because the prayer is not the same voice that is heard, since the voice that is heard is not a prayer, then what is a prayer? It is another sound, which depends on the voice that is heard. And what is the voice that is heard? It is that voice which is with a Vav. And the voice that depends on the voice that is heard is a sound without Vav [in Hebrew].
A voice that is not heard is Hassadim that are covered from illumination of Hochma, the voice of Bina. The voice that is heard is Hassadim that are revealed in illumination of Hochma, meaning ZA, in which the Hochma appears from the Chazeh down. However, there is another discernment of a voice that is not heard, which is the Nukva when she is Hochma without Hassadim. At that time, the Hochma cannot shine without the clothing of Hassadim. it is called, “a prayer in whisper,” and it is also called “voice” without Vav, since the Vav, ZA, bestows Hassadim upon her and then she is heard. When she lacks the Vav, meaning ZA, she is without Hassadim and she is not heard because she does not impart outside of her.
This is why it is written that the prayer is not that same voice that is heard, for it is Hochma without Hassadim, which is not heard. And what is a prayer? It is another voice, which depends on the voice that is heard, for she needs to receive Hassadim from ZA, which is the heard voice, and then the Hochma in her clothes in Hassadim and she is heard. And what is the voice that is heard? It is that voice which is with Vav, ZA, and a voice that depends on the voice that is heard, that is, which depends on its Zivug. This is a voice without Vav, the Nukva without Hassadim.
100) And this is the reason why one should not make a sound in his prayer, but pray in a whisper, with a voice that is not heard, like the Nukva, which is prayer, where through prayer we unite the voice that is not heard with ZA, the voice that is heard. This is the prayer that is accepted always, since then she has the greatest desire to mate with ZA, as it is written, “And the voice was heard.”
The voice is heard without Vav, meaning that a prayer in a whisper is accepted, as it is written, “Now Hannah, she spoke in her heart; …but her voice could not be heard.” This is the prayer that the Creator accepts, when it is done with the desire and the intention, with the proper correction, and when he unites the uniqueness of his Maker every day as it should be.
101) A voice in secret is the upper voice, the voice in Bina, from which all the voice comes. This is the first discernment of the voice that is not heard. But a voice without Vav is a prayer below, the Nukva, the second discernment of the voice that is not heard. This one is going to rise to the Vav, ZA, and to bond with him to receive Hassadim from him.
102) A voice without Vav is the Nukva when she is separated from ZA. It is a voice that weeps for the first Temple and for the second Temple, as it is written, “A voice is heard in Ramah [also means “height” in Hebrew],” meaning the upper world, the next world, Bina. From Ramah to Beit-El means from world to world—from Bina, which is called “Ramah,” and which is the upper world, to the Nukva, which is called “Beit El,” and which is the lower world. Here, too, in Ramah, it is the upper world, Bina, since at the time when it is heard in Ramah, as it is written, “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation.”
In the beginning of the Zivug of ZON there is reconciliation, when ZA extends to her illumination of Hochma from the left line of Bina. By that, the Nukva is appeased to mate with him. Its extension is through their ascent to Bina, when ZA dresses her right line, Hassadim, and the Nukva dresses her left line, illumination of Hochma.
There are many corrections in that:
- She reconciles with him because he extended to her illumination of the left from Bina, which is her own essence, Hochma.
- By her clothing of the left line of Bina, the terrible Dinim in that left line awaken there, which block all her lights and she becomes like a burning fire. By that, a great desire awakens in her to mate with ZA and to receive Hassadim from him, to clothe her illumination of the left.
- Because of the harsh Dinim, she leaves the GAR of the illumination of the left and receives only the VAK of illumination of the left.
“And the voice was heard” is voice without Vav, during the ascent of Nukva to the left line of Bina, at which time she parts from ZA, who is called Vav, since ZA is entirely the right of Bina and the Nukva is entirely the left of Bina, and they are on the opposite extremes from one another. This is the voice that cries for the first Temple and for the second Temple, since by her clothing of the left line of Bina, all the Dinim awaken there until all her lights are blocked out in the second correction for the awakening of the Zivug. And then it is said, “And the river shall be drained dry.” It will be drained in the first Temple, which is Bina in relation to her ZAT, and “Drained dry,” which is the second Temple, the Nukva. She weeps for those two destructions.
It is written, “A voice is heard in Ramah.” The voice, the Nukva, rose and is heard in Bina, which is called “Ramah” [height], the upper world. “In Ramah” means that the Nukva dresses the left line of Bina, as it is written, “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation.” This is so due to the awakening of the great Dinim that are there, which block all her lights, which is the second correction. And then “The river shall be drained dry,” for the two Temples are ruined.
103) “And the voice was heard” means that it was heard up above, that the Nukva rose up above to the left line of Bina, when the two Temples are ruined because the Vav, ZA, had drifted far and departed from the Nukva. It clothes the right of Bina and the Nukva to the left of Bina, and they depart from each other from one end to the other. And then, “Rachel weeps for her children … for he is gone,” since all her lights were blocked out and she has nothing to bestow upon the children. Hence, they went into exile.
It is written, “For he is gone.” It should have said, “For they are gone,” in plural form. However, “For he is gone” means that her husband is not with her. If her husband, ZA, were with her, she would be comforted for the children because then her lights would have opened and her children would not have been in exile. But because he is gone, she is not comforted for her children because the children had gone far off from her, since her husband is not with her.
104) The house of Pharaoh implies to Bina, which is a house from which all the lights and all the candles appear and become unruly. The Sefirot of Nukva are called “candles,” and everything that was blocked appears from there. This is why Bina is called “the house of Pharaoh.”
“And the voice was heard in Pharaoh’s house” means that Nukva rose to the left line of Bina, at which time all the Dinim awaken upon her, which is the second correction for the awakening of the Zivug. For this reason, the Creator brings out all the lights and all the candles to shine only upon that voice, which is called “voice without Vav,” the Nukva. This is the reason why the Dinim of the left awakened upon her, the craving for the Zivug increased in her, and she mated with ZA, who imparted upon her all the lights and all the candles.
105) When the Creator raises that voice, Nukva, from the dust, and she bonds with the Vav, ZA, then all that was lost from Israel during the exile will return and be theirs. They will be refined in the upper lights that are added to them from the upper world, as it is written, “And it shall come to pass in that day, that a great horn shall be blown.”
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