Cry Aloud with Your Voice, O Daughter of Gallim

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824) “Cry aloud with your voice, O daughter of Gallim.” “Cry aloud with your voice” was said to the assembly of Israel, the Nukva, who praises the Creator with singing. This is why it was said to her, “Cry aloud with your voice,” for one who wishes to praise the Creator aloud must have a pleasant voice, so it will be pleasant for others who hear him. Otherwise, he will not arise to raise his voice.

825) The Levites, who come from the side of singing and chanting, were told, “But at the age of fifty years they shall retire from the workforce,” since his voice is low at old age, and is not pleasant for the ears as the voice of the rest of his friends. Hence, he is removed from service in this workforce of above, who stand and play in this work, properly honoring the holy Name.

826) Armies above and armies and camps below praise the holy Name and sing for Him. For this reason, when the singers below are an example for the singers above, he will retire from the workforce. And because the assembly of Israel praises the Creator, the writing says, “Cry aloud with your voice, O daughter of Gallim,” daughter of the fathers. Because the Nukva is a fourth to the patriarchs, to HGT, she is the daughter of the fathers.

827) The next world, Bina, is called Gallim [waves], since everything is in it and is included in it piles over piles, like the waves of the sea. And from it, it comes out to all the Partzufim [plural of Partzuf] and the worlds. “Daughter of Gallim” is as it is written, “A locked Gal [spring].” The Mochin of the Nukva are called Gal, from the word Gilui [disclosure], and all those Gallim and springs come forth from the next world, Bina, and the assembly of Israel, Nukva, who receives from Bina, is called “Daughter of Gallim.”

828) In the beginning, it writes, “Cry aloud with your voice,” and then it writes, “Listen.” Thus, why does she need the “Cry aloud with your voice,” since it writes, “Listen”? It is so because when one listens, there is no need to raise the voice. It says, “Cry out,” to praise and to sing. Raising a voice is for the sake of the beauty of the singing, not for sounding.

If Israel begin to praise and to sing to the Creator, it writes, “Listen,” since Israel praise and sing for the Nukva, the Creator. This is why it says, “Cry out with your voice.” And it is written, “Listen,” since “Cry out” relates to Israel, and “Listen,” to the Nukva for whom the praising and singing are done.

829) It is written, “Listen, Laishah,” since the Nukva comes from the side of Gevura. This is why she is called Laishah, as it is written, “The lion [Laish] which is mighty among beasts,” and Laishah is mighty, to break the forces of the Gevura de Sitra Achra.

It is written, “Poor Anatot,” since a mirror does not illuminate. She is poor because the moon, Nukva—who is called “poor Anatot”—has no light except what the sun gives her.

830) Anatot is a village with poor priests who beg for alms and there is no one to notice them because all the people in the village are mocked by the nation. Their houses were emptier than the houses of all the nation and they had nothing except for what they were given, as poor who are despised by the people. This is why the moon is called “Anatot,” for she, too, does not have her own light, but when the sun connects to her, she shines.

831) It is written, “And to Eviatar the priest the king said, ‘Go to Anatot to your field, for you are a man of death.’” Was he called “a man of death” because his master called him to his meal? Rather, because he was from a place of poverty, the moon clung to him, meaning the Nukva, the poor Anatot. Eviatar was attached to the Nukva when she was in the left line, when all the lights freeze in her and do not shine, when she is poor Anatot. This is why he, too, was called “Anatot,” like her. And he was called “a man of death” because he has no light of life.

832) It is written, “Because you were afflicted in everything with which my father was afflicted.” That is, for his poverty, Eviatar was rewarded with not being killed by Solomon. But how is it possible that because of that he is called “a man of death”? Because Eviatar was from a place of poverty, David was rewarded with him before he rose to kingship, when Saul was lying in wait for him, meaning when his ways were as those of a poor man, and Eviatar was like that, too.

Even when he rose to kingship, the kingship was still incomplete and for the time when Solomon reigned, the moon, Nukva, stood in all the perfection and he was glad, for he had everything. This is why Eviatar was not rewarded with bonding with him, since what he told him, “Because you were afflicted in everything with which my father,” David, “Was afflicted,” means that you were worthy of bonding with him because your degree is equal to his, not to mine. Yet, his poverty itself did not have any merit to it, except that because of his poverty he was called “a man of death.”

833) A field of Anatot is the Nukva dominated by the left. When Jeremiah bought the field of Anatot it was to inherit the high secret, since afterwards he raised MAN for her Zivug with ZA, when the Hochma in her left dresses in Hassadim de ZA and she is fully complemented.

When the moon, Nukva, governs and shines in full, she is called “a field of apples.” When she is in poverty, she is called “a field of Anatot.” For this reason, the singing below makes her rich and whole. The singing evokes the Zivug of ZON, and when she receives the Hassadim from ZA, she has all the wholeness.

834) All his life, David strove to make her whole, to play psalms for singing and for praising, since by that the Nukva acquires wholeness. When David departed from the world, he left her whole, and Solomon received her rich and whole, since the moon came out of poverty and came into wealth. In this wealth, he ruled over all the kings of the land.

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