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788) “And you shall make the boards for the tabernacle of acacia-wood, standing up.” The boards here are the seraphim [angels]. These seraphim, which are called “boards,” stand in the correction of the bride, Divinity, and circle the Huppah [wedding canopy], which covers above the boards, so there will be the upper Ruach [spirit], ZA, in the Huppah. Similarly, with a bride below, a Huppah should be set up for covering in the correction for the other bride, Divinity, who comes to be in gladness over the lower bride.
789) Because of the honor of the upper bride, a Huppah must be made handsome with all the corrections of beauty, to summon the upper bride, Divinity, into this Huppah. It is so because as with every circumcision of a covenant below, a second chair should be set up with beauty, for the envious one of the token of the covenant who comes there, Elijah. Here, too, each Huppah must have corrections of beauty for a cover over the Huppah for a bride, who is Divinity.
790) The lower bride stands like the upper bride. The lower bride ascends in seven blessings, and the upper one ascends in seven blessings. Therefore, it is forbidden to mate with her until she is included in those seven blessings, like the upper one.
791) The bride, Divinity, inherits the seven blessings from the upper Ruach, ZA, the place from which all the blessings extend. Yet, six blessings, HGT NHY de ZA, extend from there, by which the bride is blessed. So how do you say that they are seven? Indeed, the seventh sustains everything because the seventh blessing corresponds to Bina.
792) The majority of blessings are on the wine, for wine delights all, on that wine which is always kept in its grapes. The left line in Bina is called “wine,” after the illumination of Hochma in it. And since it illuminates only from below upwards, it is regarded as illuminating inside the grapes, the grapes are not pressed, and nothing comes out of them downward, for the wine is kept in its grapes.
Pressing the grapes means drawing the Hochma from above downwards, which is the sin of the tree of knowledge, for the tree of knowledge was a vine. For this reason, the first blessing of the seven blessings is “Who creates the fruit of the vine,” for wine makes fruits both above, in Bina, and below, in Malchut.
The vine, Malchut, receives everything and elicits fruits to the world. It is so because by the wine that she receives, Malchut is called “lower Hochma.” Before she receives Hochma, she is unfit for bearing. The awakening of the joy, the beginning of the Zivug of ZA and Malchut, is left, as it is written, “His left under my head,” and then, “And his right shall embrace me.” That tree of life, ZA, bears fruit and offspring in the awakening of the left, for before he receives Hochma from the left of Bina, it is unfit for bearing. Hence, this is the first among all the blessings.
793) The second blessing, “Who has created everything for His glory,” is the holy covenant, Yesod de ZA, who is called “All,” the joy of bonding, who receives all the blessings from the right, Hesed, to bear fruit in the vine, Malchut, who is called “His glory.” In the beginning, fruit comes down from above, from Bina, through the organs—Sefirot de ZA—and extends to the holy covenant, Yesod, to extend to the vine, Malchut. This is from the right side, Hesed, since there are fruits only on the right. The left induces the bearing of the fruits, and the right makes the fruits. Fruits are the souls of the righteous.
794) Afterwards, the left is included in the right, and the right in the left, to be a man, who is the middle line, Tifferet. For this reason, the third blessing is “Who formed the man.” Hence, Jacob, the middle pillar, was in the form of a man, since the form of a man indicates the middle line, in which right and left are included.
795) The fourth blessing, “Who fashioned,” is one pillar of the right thigh, Netzah. The fifth blessing, “The barren one shall rejoice and be exalted” is the landlady, Malchut, in the joy of gathering and collecting her sons into her from the four directions of the world. This is the other thigh, Netzah, which joined the left thigh, Hod, to walk to all the sides and gather the gathering of the sons, bringing them in, between the knees, which are NH.
796) In those two, NH, between which the prophets stay, and from whom they receive their prophecies, is the joy of the landlady, Malchut. It is so because the two willows, NH, do not bear fruit or offspring, and the gathering of the son to them is their fruits and offspring, which they bring to the landlady, Malchut. The gathering of the sons awakens only in the prophets, NH. Hence, “The barren one shall rejoice and be exalted in the gathering of her sons” is in Hod.
797) The sixth blessing, “Make glad and delight the beloved friends,” is a place where good will, joy, and brotherhood are found. This is the pillar of the entire world, who is called “righteous,” Yesod. Righteous and Tzedek, Yesod and Malchut, and friends and loved ones do not move from one another because this blessing includes Malchut, as well. This is why it says “Beloved friends.” Thus far are six blessings by which the bride is blessed.
798) The seventh blessing sustains everything, and all are blessed. This is Bina, the source of all the Mochin, the whole of the ten utterances, ten Sefirot, for it includes above and below, GAR and ZAT. Thus, ten kinds of joy are included in it: merriment, gladness, groom, bride, gaiety, joviality, love, brotherhood, peace, and friendship, so the bride will be the wholeness of everything.
799) Happy are Israel who are rewarded below, such as above. It is written about them, “Who is as Your people, Israel, one nation in the land.” “All your sons will be taught of the Lord.”
803) Rabbi Shimon said, “Certainly, for a few days this year, the Creator awakens a great incarnation in the world,” meaning great wars for the kings of the earth against each other. And certainly, while they execute hostilities against each other, Israel will be relieved.
804) That child said, “But on that day this awakening began, for on that day much blood was spilled in the world.” Rabbi Hiya told him, “How does this child know this?” Rabbi Shimon said, “Sometimes prophecy falls in the mouths of children and they prophesy more than a prophet.”
805) That child said, “Is it surprising that there is prophecy for children? Is it a whole verse that writes, “And all your children shall be taught of the Lord”? Certainly, they are taught of the Lord. Netzah and Hod are called “Taught of the Lord,” since prophecy comes out of them. But this is not so for the whole world, but only for Israel, of whom it is written, “And all your children shall be taught of the Lord.” And because of that, prophecy emerges from them.
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