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709) Among them, the seventh is the most important, which is Hesed, except for the eighth firmament, Bina, which leads all seven firmaments and stands atop them all. It is written, “Lift up a song for Him who rides through the prairies.” The prairies is the seventh firmament, the first Sefira of ZA, Hesed, which includes all the Sefirot of ZA below her. It is called “prairies” because it is a mixture of fire and water together, water from the south and fire from the north. “Him who rides through the prairies” is the eighth firmament, Bina.
710) Prairies are Hesed de ZA, regarded as Guf de ZA. In another place, The Zohar says that they are NH, which are thighs, outside the Guf.
711) Yet, it is like the willow in the palm branch, which are NH—fire is Hod, and water is Netzah—which do not mingle in one another. These are two Sefirot under separate governances of their own. The seventh firmament, Hesed, includes fire and water together in a single Sefira, including within it two willows in the palm branch, actually together. And because the firmament “prairies” includes all six other Sefirot within it, Gevura TNHYM, since the upper one includes all those below it, it is a high Merkava [chariot/assembly], and the Creator, Bina, desires this firmament more than all the firmaments. His desire is always to correct this firmament in its highest beauty. It is written about it, “Lift up a song for Him who rides through the prairies,” to Him who rides in the prairies, who is a firmament standing over the animals, Bina, which stands above HGT de ZA, who are called “animals.”
712) It is written, “And rejoice before Him.” Before Him, who is Bina, who rides in the prairies. He who comes in before Me in this firmament should enter with joy, and not at all with sadness, since this firmament causes that there will not be any sadness or anger there at all, for there everything is in joy.
713) For this reason, the great priest who stands before Him would enter the Temple only with joy, and to show joy because the place causes. It is written about it, “Serve the Lord with gladness,’ for one must not show sadness in her.
714) Therefore, one who is in sorrow and distress, who cannot rejoice in his heart out of his distress, should ask for mercy before the high King. Therefore, he will not pray his prayer at all or come in with any sadness, for he cannot delight his heart and enter before Him with joy. What is the correction for such a person?
715) Rather, all the gates are locked and closed, and the gates of tears do not close. There is no tear except out of sorrow and sadness, and all those appointees over the gates break the turns of the roads and the locks, admit those tears, and that prayer enters before the holy King.
716) At that time, that place, Malchut, is pressured by the sadness and pressure of that man, as it is written, “In all their affliction He was afflicted.” He called, “He was afflicted,” for man’s affliction moves Divinity. The craving of the upper world, ZA, to that place, Malchut, is as a male who always craves the female. Hence, when the King, ZA, enters the queen, Malchut, and finds her in sadness, then all she wants is handed to her, that man or that prayer are not returned empty, and the Creator takes pity on him. Happy is that man who sheds tears before the Creator in his prayer.
717) It is likewise on Sabbath. One who sits in fasting on Sabbath displays sadness out of his sorrow. But on Sabbath, the upper firmament governs, meaning Bina—the one who is seen in joy, who is joy, and who delights all. Because that firmament governs, it takes out that man who sits in sadness from that punishment to which he was sentenced. It is written, “Lift up,” meaning give glory and exaltedness to that One who rides in the prairies, who is joy and who delights all, who is the firmament over the animals, Bina. His name is Biah, for this name is included in that place, since Bina is called Yah [Koh, Yod–Hey]. “And rejoice before Him,” meaning that one must not show sadness before Him.
718) “Lift up a song for Him who rides through the prairies” means Bina, which rides over ZA. “His name is Biah.” It should have written, “He is Biah,” if He revolves around Bina. What is “His name”? This verse was written about the most hidden of all that are hidden, the ancient [Atik] of all that are ancient, AA, who is more hidden than the hidden upper AVI, and more ancient than them. He is completely unrevealed and unknown because His Hochma was completely hidden and does not illuminate below Him whatsoever. He is riding in the prairies, which are AVI, Koh. If He is riding in Koh even though he is concealed, is he about to be revealed?
719) “Lift up a song for Him who rides through the prairies” is the most ancient of all that are ancient, the most hidden of all who are hidden, who is unattainable and is not about to be revealed. In what is he riding? In the prairies of Koh, in AVI, the first degree that came out of Him, since AVI came out of AA. This is the name of that hidden one, who is not known because His name is Koh. This is why it is written, “His name is Biah,” and not that AVI themselves is His name.
Rather, His name is AVI because that curtain that spread and came out from before Him, Malchut that rose to the place of Bina de Rosh AA and made a Masach [screen] and a curtain there, the place of the end of the degree of Rosh de AA, taking Bina and TM de Rosh AA out to the Guf. But His name is “a curtain” because Malchut is called “a name,” and this is His Merkava [chariot/assembly], where by the curtain, He dresses in AVI and is therefore unknown at all because she is not revealed by them.
Even though with respect to AVI and YESHSUT, which are called Koh, it is considered that Malchut—which rose to the place of Bina de Rosh AA—descended from there and returned to her place. Thus, Bina and TM de Rosh AA returned and rose from the Guf to the degree of Rosh de AA, taking Koh—which are AVI and YESHSUT that were clothed in them—with them to Rosh AA. Then it is considered that AA “Rides through the prairies,” in Koh. Yet, with respect to AA Himself, as well as with respect to AVI, it is considered that Malchut did not move from her place and still ends Rosh de AA under the Hochma, for which he remained unattainable to the lower ones.
It was said that that curtain, Malchut below the Hochma, is His name and it is His Merkava, which is why He is completely unknown because He remained clothed in His ending Malchut. It is so even though regarding AVI and YESHSUT, it is considered that this Malchut descended from there, that they raised AVI and YESHSUT to Him, and He rides in them. Yet, He rides in them only through His name, which is the Malchut under the Hochma, who is called “a curtain.” For this reason, AA and AVI remained as unattainable as prior to Malchut’s descent. It follows that on the one hand the Hochma in YESHSUT appears by AA riding in Koh, and on the other side, AA Himself and AVI remained as unattainable as before.
720) This is His great name, AVI, with Malchut de AA clothed in them. There is a name that is not as great as He, the name HaVaYaH, ZA, although there are additional letters in it, for AVI are called by only two letters Yod–Hey, still, it is His great name. Therefore, we extend in this name and say, “Amen,” which is extended from it. Amen walks in this name at all times because the Zivug of AVI never stops. And by another name, ZA, who is called HaVaYaH, it is not so because Zivug ZON ceases due to the sins of the lower ones.
721) This is the meaning of what we say, “Amen, may His great name be blessed forever and ever,” for when that name is established, all is in perfection and all the worlds rejoice. Upper and lower are included in that name; the 613 Mitzvot of the Torah are included in this name, which are all of the upper and lower secrets. It is the whole of the male world above, ZA, and the whole of the female world below, Malchut.
This great name is Malchut de AA who is clothed in AVI and YESHSUT, which are called Koh, for there are two actions in this Malchut, which—with respect to AA and AVI—does not descend to her place and always illuminates the light of Hassadim. With regard to YESHSUT, it is considered that during Gadlut, she comes down to her place. By that, Bina and TM de AA return to their places with AVI and YESHSUT that are clothed in them, and receive Hochma from Him, for all the Mochin de Gadlut in YESHSUT and ZON—and in the three worlds BYA—extend from that. Thus, Katnut, Gadlut, Hassadim, and Hochma all extend from His great name, which is the Malchut de Rosh AA that is clothed in AVI and YESHSUT, as it is written, “His name is Biah.”
722) All the Mitzvot are parts and organs by which to show the faith, Divinity. One who does not notice and does not regard the secrets of the Mitzvot of the Torah, does not know and will not be able to look at how the organs are corrected in the upper one. All the organs of the body are established over the Mitzvot of the Torah because there are 248 organs corresponding to the 248 positive Mitzvot [commandments to act], and 365 tendons corresponding the 365 negative Mitzvot [commandments not to act]. And although there are great and high organs, some of which are small and inferior, if one of them is taken, even the smallest of the man, he is considered maimed. It is even more so with one who subtracts even a single Mitzva from the Mitzvot of the Torah, for he casts a flaw where it is not needed.
723) It is written, “Then the Lord God took the man and put him into the garden of Eden to cultivate it and keep it.” “To cultivate it and keep it” are sacrifices. They are the Mitzvot of the Torah. “To cultivate it” are the 248 upper organs. “To keep it” are the 365 lower organs, the 365 tendons. The upper ones are of the “Remember,” ZA. The lower ones are of “Keep,” Malchut, and it is all one.
724) Happy is he who is rewarded with complementing the Mitzvot of the Torah. He causes man to complement his spirit and his soul in this world and in the next world. The Torah rewards man with inheriting two worlds, this world and the next world. Anyone who exerts in the Torah, exerts in life—life in this world and life in the next world—and is saved from all the bad punishments, which cannot reign over him. If his exertion in the Torah is so, it is even more so with one who does a deed and keeps the Mitzvot of the Torah.
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