The Watchman Says, “Morning Comes”

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78) One bird started and said, “Praise the Lord! Praise, O servants of the Lord, praise the name of the Lord.” This is the right line in Malchut, which shines in Hassadim. This is why he says, “Praise the name of the Lord,” which invites to praise the name of the Lord, Malchut. After some time, when the Hochma in her illuminates, he will clothe her with Hassadim.

The second bird started and said, “Blessed be the name of the Lord from this time forth and forever.” This is the illumination of the left line, which shines illumination of Hochma, from which comes the essence of Malchut. This is why it says, “Blessed be the name of the Lord from this time,” meaning that it immediately shines in Malchut, who is called “The name of the Lord.”

The third bird started and said, “From the rising of the sun to its setting, the name of the Lord is praised.” This is the illumination of the middle line, which receives from the essence of Tifferet, who is called “sun.” Then a herald hurries and calls out, “Prepare yourselves, O holy high ones, those who praise their Master, be corrected in the praise of the day.” At that time the day divides from the night. Happy is he who rose in the morning out of the praise of the Torah in which he engaged at night. That time is the time of the morning prayer.

79) “The watchman says, ‘Morning comes but also night. If you would ask, ask; come back again.’” This verse is about the exile of Israel who are dwelling among the sons of Se’ir. Israel say to the Creator, “Watchman, what of the night?” What shall become of us from this exile, which is like the darkness of the night? It is written, “The Watchman says.” This is the Creator. “Morning comes,” meaning I have already illuminated for you in the exile in Egypt, and I have raised you and brought you near to My work. I have given you the Torah so you are rewarded with everlasting life. You have left My Torah [also “law”] as well as the night. I had brought you into the exile in Babylon and I have raised you. You have left My law as before. I have brought it to you in the exile again, as before. ‘If you ask, ask,’ as it is written, ‘Seek from the book of the Lord, and read.’ There you will find on what your exile and redemption depend. And when you seek it, it shall say and declare before you, ‘Come back again,’ return in complete repentance and you promptly come and draw near Me.”

80) It is written in this verse, “The burden of Dumah.” Prophecy was said to the prophets in six degrees: in a sight, in a vision, in a revelation, in an appearance, in a matter, and in a burden. All five are as one who sees that illumination of the light from behind the wall. Some of them are as one who sees the light of the sun through the glass of a lantern, but a burden is when the light comes after great labor, when it was hard for him but he could not reveal it, as it is written, “That You have laid the burden of all this people on me,” and this is why it is called “burden.”

81) Here it writes, “The burden of Dumah,” great labor, since the prophecy could not be revealed. It is a prophecy in hiding and it stands concealed. “Calls me from Se’ir.” Here, it is not revealed who said “Calls me from Se’ir,” whether it is the Creator or the faithful prophet. However, it is certain that this prophecy is hidden within the upper faith, and out of the concealment spoke the faithful prophet, to whom the voice of faith, Malchut, was calling, saying, “Calls me from Se’ir.” It is written, “And rose from Se’ir unto them.” It does not write, “And rose for Se’ir,” since so is faith, illuminating degrees within degrees, those within those, Klipa inside Klipa, and Moach [brain/mind] within Moach. This is why it is written, “From Se’ir,” for it appeared from the Klipa of Se’ir.

82) “Behold, a stormy wind was coming from the north” is one degree. “A great cloud” is a second degree, “Fire flashing forth” is a third degree, “And a bright light around it” is a fourth degree, “And in its midst, like electricity from within the fire.” “And from within it, the image of four animals,” thus degrees within degrees.

83) Here, too, when the Creator appeared to Israel, He appeared only from within these degrees. “[The Lord] came from Sinai” is the most hidden degree. Afterwards, and he said, “And rose from Se’ir” should appear. This is another degree, more revealed, a Klipa over the Moach. Then “Appeared from Mount Paran” is another degree, and then “Came from the holy myriads” is the praise of all of them. Even though He appeared on all those degrees, it is considered that He began to appear from this place, which is the essence of everything, from the place of the holy myriads, which are the upper degrees above. Here, too, “Calls me from Se’ir,” from a degree, “And rose from Se’ir unto them,” meaning clinging above.

84) “Watchman, what of the night? Watchman, what of the night?” The watchman is Matat. It is written about him, “He who guards his Master is honored,” for he governs at night. What is the difference between the first “night” and the second “night”? It is all one; they are both night and darkness. But in the part of the second night, the Sitra Achra governs, and in the part of the first night she does not govern at all.

The second night needs guarding, as it is written, “It is a night of watching.” Hence, it lacks the letter Hey [in the Hebrew spelling of the second “night”]. Hey points to the corrected Malchut, so when the night begins until half of it, the first half of the night through midnight is called “second night,” and from midnight onward the night with the Hey governs, as it is written, “And it came to pass at midnight” [with a Hey]. That night, “The night shines as the day.” This is why it is written, “Watchman, what of the night? Watchman, what of the night?”

85) “The watchman says.” I have found in Adam’s book the difference between “And he said” and “Said”: “And he said” is above, ZA. “Said” is below, Matat, as it is written, “And said to Moses.” Who said it? The keeper said it, Matat. “Morning comes,” the morning prayer, the governance of the day, which rules over the night. It is not that the morning comes alone and the male, morning, is separated from the female, night. After all, it is written, “But also night,” both of them together, and they never part from one another. This voice calls out these things, “Morning comes but also night,” and they are both gathered to you.

86) Henceforth, “If you ask, ask.” If you make your requests before the King in prayer, ask, pray and ask your requests and return to your Master. “Come,” as one who invites, greeting his sons and having mercy on them. So is the Creator. In the morning and also at night, He calls out and says, “Come.” Happy are the holy nation whose Master seeks them and calls for them to bring them near Him.

87) Then the holy people must bond and come to the synagogue, and all who come first, bond with Divinity in a single bonding. The first one at the synagogue, happy is he for he stands at the degree of righteous toward Divinity, as it is written, “Those who seek Me shall find Me.” He rises in the uppermost degree. Also, we learn that when the Creator comes to the synagogue and does not find ten there, He promptly becomes angry. Thus, how can it be that that one who came early bonded with Divinity and is at the degree of righteous?

88) Rather, it is like a king who sent for all the townspeople to be with him on a certain day at a certain place. While the townspeople were preparing themselves, one was early and came to that place. As it happened, the king came and found there the man who was early. The king told him, “Mr. so and so, where are the townspeople?” He replied, “Sir, I came before them; they are coming after me according to the order of the king.” This was good in the eyes of the king and he sat there with him and spoke with him, and he became the king’s beloved one.

In the meantime, the rest of the people came and the king reconciled with them and sent them in peace. However, if those townspeople had not come, and one had not come to speak before the king, to be seen for them, and to say that they are all coming, the king would have been promptly angered and annoyed.

89) Here, too, since one came early and was present at the synagogue, and Divinity came and found him, it is considered as though they are all there, for he is waiting for them there. Divinity promptly bonds with him and they sit in bonding, He makes acquaintance him, and He places him at the degree of a righteous.

But if none had come and was there, it is written, “Why have I come and there was no one?” It does not say, “And there was not ten,” but “And there was no one,” meaning one person to bond with Me and be with Me, as it is written, “A man of God,” which means being at the degree of a righteous.

90) Moreover, he makes acquaintance with him and asks about him if he does not come for one day, as it is written, “Who is among you that fears the Lord, that obeys the voice of His servant?” And we have explained what is written, “Calls me from Se’ir,” which is degree after degree and degree within degree. Hence, although it is written of that watchman, “Calls me from Se’ir,” it is Matat, calling loudly each day, “Morning comes but also night,” meaning for the morning prayer. It is of him that the Creator asks, “Who is among you that fears the Lord, that obeys the voice of His servant,” Matat, and comes to the house of prayer? Thus, if he does not come, the Creator asks about him and says, “Who is among you that fears the Lord, that obeys the voice of His servant?” For this reason, happy is he who comes to the synagogue early to rise by this degree to the degree of a righteous.

91) When the morning comes and the public is at the synagogue, they must be singing and praising David. The order is to evoke love above and below, to correct corrections and to evoke joy, as hence the Levites evoke the awakening of love and joy above, through those songs and praises.

92) One who speaks mundane words in the synagogue, woe unto him, for he shows separation. Woe unto him, for he subtracts from the faith. Woe unto him for he has no part in the God of Israel, for by that he shows that there is no God, that He is not there, that he is not afraid of Him, and acts contemptuously toward the upper correction of above, since the synagogue is established corresponding to the uppermost Malchut.

93) When Israel establish an order of songs and praises and the order of prayer in the synagogue, three camps of high angels gather. One camp is the holy angels who praise the Creator in the day. There are others who praise the Creator at night, but those are the ones who praise the Creator, and sing and praise with Israel during the day.

94) The second camp is the holy angels that are in each Kedusha that Israel sanctify below. Under their governance are all those who awaken in all the firmaments in the prayer of Israel. The third camp is the high maidens, which are seven spirits of seven palaces of Beria, which correct along with the Malchut. They correct the Malchut to bring her in before the King.

95) They all correct in the order of Israel that correct below, in those songs and praises and in the prayer that Israel pray. When these three camps gather, Israel begin to sing, and they chant before their Master. And the first camp, who are appointed on praising their Master during the day, congregate with them and sing together with them in those praises of King David.

96) When Israel conclude the praises of David, they say the praise of the singing of the sea. Why is this praise the last correction after David’s praises? After all, the written Torah preceded the oral Torah, preceded the prophets, and preceded the writings [hagiographa]. As it precedes, should it not be first?

97) Yet, since the Assembly of Israel, Malchut, is corrected by the written Torah, the singing should be said in the beginning of her corrections, near the prayer in sitting. This praise is more important than all the praises in the world. Also, nothing corrects Malchut as much as this praise because it is near the prayer in sitting, the prayer Yotzer [maker].

98) When the singing of the sea is said, the Assembly of Israel is crowned in the crown with which the Creator will crown the Messiah King. That crown is decorated and engraved with the holy names, as the Creator was crowned on the day when Israel crossed the sea and He drowned all of Pharaoh’s camps and his horsemen. For this reason, one must place one’s will in this singing, and anyone who is rewarded with it in this world is rewarded with seeing the Messiah King in the correction of that crown, in the arms that he is armed, and he is rewarded with praising this singing there.

99) When a person reaches “Shall be praised,” the Creator takes that crown and places it before Him, and the Assembly of Israel, Malchut, begins to establish herself to come before the High King, ZA. She should be included in the thirteen upper qualities of Rachamim from which they are blessed, which are thirteen kinds of upper perfumes, as it is written, “Nard and saffron, calamus and cinnamon.” Here they are song, praise, eulogy, singing, valor, governance, Netzah [eternity], greatness, Gevura [fortitude], glory, Tifferet [magnificence], and Kedusha [sanctity], thus twelve. Afterwards, she is to be connected with them and say, “And Malchut [kingship],” and they are thirteen for she is blessed through them.

100) Therefore, when Malchut is included among the thirteen qualities, one should mind it and not speak at all or stop between them. If he stops between them, a flame comes out from under the Cherubim, calls out loud and says, “So and so stopped the majesty of the Creator, let him end and his life shall be terminated so he will not see the majesty of the holy King, as it is written, ‘And let him not see the majesty of the Lord,’” since these thirteen are the majesty of the Creator.

101) Henceforth, “God of thanksgivings.” This is the upper King, a King that all the peace is His, as it is written, “The song of songs, which is Solomon’s,” the king that peace is his, ZA. This is so because all those praises that were previously of the Assembly of Israel, Malchut, when she is complemented with the camps below, from then on, “He forms light and creates darkness.” These are the corrections of the upper world, ZA.

102) The AlephBet at the beginning of the words “El Baruch [a blessed God], great in view” are corrections of the lower world, Malchut, since at the beginning of the letters are 22 small letters, for there are big letters and small letters. The small letters are in the lower world, Malchut. The big letters are in the next world, Bina.

103) They are great in everything for two reasons: they are big letters in themselves even when they come in units, and they are big when these letters expand further. Each letter comes in its appropriate Merkava [chariot/structure], the praise of Sabbath, for these are the letters of praise. “God, master of all the deeds.” “Blessed, and blessed in the mouth of the whole of the soul.” These letters expand in five-five words, since there are five words in “God, master” [in Hebrew], as well as in “Blessed, and blessed.” These correspond to the 50 gates of the next world, Bina, the five Sefirot KHB TM, each of which comprises ten.

104) Two other letters, which are at the end of the praise of “God, master”—ShinTav—are in six words, corresponding to VAK HGT NHY of the next world, Bina, and come out of there: Shin is “The whole of the hosts above will give Him Shevach [praise].” Tav is “Tifferet [magnificence], greatness, Seraphim [types of angels], and holy animals.”

105) These are the two letters ShinTav, in six-six letters. The first two letters, AlephBet, are in five-five letters, and the rest of the letters are in the middle. All of them are in four-four letters, since they are in the upper Merkava [chariot/structure], since the first letters, AlephBet, which are ten, and those ShinTav in the end, which are twelve, complete together the 22 letters because there are 22 words in them, corresponding to the 22 upper letters that are in Bina.

There remain 18 other letters in the middle, which rise in their Merkava, meaning in their expansion, into four-four words, which are 72 words together. This is so because 18 times 4 is 72, the explicit name, the holy engraving of the 72 letters in which the Creator is crowned. This name crowns the Assembly of Israel, Malchut, and rises to be crowned in them inside the wholeness of Divinity.

106) These are the letters that are crowned in the upper praise, the first ones, which are AlephBet, and the last ones, which are ShinTav, which rise in their crowns. They are the combination from AlephBet of AlephTav BetShinAleph spreading in five letters El Adon [God, master]. Tav is in six letters, Tifferet and Gedulah [magnificence and greatness]. Bet is in five letters Baruch and Mevorach [“blessed” and “is blessed”]. Shin is in six letters [in Hebrew], “He is given praise,” and this is why the AlephTav BetShin in the praise “God, master,” in which there are 22 words, are the whole of the 22 letters of ZA. These are a crown to the 32 paths of wisdom, since the 32 paths of wisdom are the 22 letters of ZA, where ten Sefirot rose to Bina in her and 22 and 10 are 32 paths of wisdom, that is, of Bina that has become Hochma. And the 22 letters in AlephTav ShinBet imply to ZA in Bina in the praise “God, master.”

107) And the other letters, besides the AlephTav BetShin, which rise in their Merkavot [plural of Merkava], are GAR, beginning with GimelGodlo ve Tuvo Maleh Olam [His greatness and His goodness fill the world]—and end with a ReishRaah ve Hitkin Tzurat ha Levana [saw and established the form of the moon]. They are all the holy MerkavaHGT de ZA, and Malchut that connects with them, when they become a Merkava for Bina and are called “upper Merkava.” AlephTav BetShin in the praise “God, master” are the holy name HaVaYaHZA that rose to Bina. The GAR in “God, master” is the 18 letters from Gimel to Reish. It is the holy Merkava that amounts to 72: HGT, in which are the three verses, “And journeyed,” “And came,” “And pitched.” The holy name was made of them, to crown the Assembly of Israel, Malchut, out of the upper Merkava, where the Malchut receives the 72 words of HGT, which are the upper Merkava.

108) For this reason, the name AB is included in the patriarchs in three lines, and Malchut is crowned with them to be a holy name. It is not a superior name like those superior names of the upper world, ZA, which grip up above in Bina and do not extend below. And although that name is superior, for it is three lines HGT de ZA, it is still King David, Malchut, who is crowned in the patriarchs, HGT de ZA. This means that it does not concern HGT themselves, but in relation to Malchut that receives from them. In that respect, it is drawn below. However, HGT themselves are superior and do not extend below.

109) The name of the 42 letters is the patriarchs, HGT de ZA, the 22 letters that are crowned in the upper world, in the ten Sefirot de Bina, and the upper world is crowned in the one above it, in ten Sefirot de Hochma—22 of ZA, 10 of Bina, and ten of Hochma, which amount to 42. Hence, it rises and does not come down, meaning it does not impart Hochma from above downward in Malchut because it crowns in the upper thought, Hochma, upper AVI, which are always in covered Hassadim, since Bina here is YESHSUT, and Hochma here is upper AVI. Happy is he who knows in it in the name 42 and is careful with it.

110) David, Malchut, is crowned with the patriarchs, HGT de ZAHGT de ZA are 72 words in the three verses, “And journeyed,” “And came,” And pitched,” which give Hochma to Malchut. He rises and falls, giving below, to Malchut, like that Matzpatz, who is HaVaYaH on the sides of Rosh de AA, which, when joining AlephTav BetShin, she is Matzpatz. She is the name from which the 13 qualities of Rachamim are extended, which are 12 in the holy MerkavaHB TM, in each of which are three lines, which amount to 12. They emerge from the one who is on them, who is Matzpatz, and they are 13. She rises and falls to impart Hochma from above downwards.

This is the reason why AB goes up and down—up from the right—HGT de ZA—and down from the left—Malchut, who receives the HGT, as the name of the13 qualities of Rachamim that rise from this side and descend from that side. The one that descends is to extend the good below, to Malchut. Hence, in AlephBet of AlephTavBetShinGimelReish, etc., the first letters go up in the count because Bet is higher in count than AlephGimel than BetDalet than Gimel and so forth. The last letters descend in the count because Shin is less than TavReish is less than Shin, and Kof is less than Reish, etc.. They rise from one side and descend from the other side, and the reason they come down is to extend the good that is above downward.

111) The name MemBet is crowned for a superior Merkava, for the upper HB. The name AB is crowned for a lower Merkava, to Malchut. Happy is he who exerts to know his Master, happy is he in this world and happy is he in the next world.

112) For this reason, the praise of Sabbath, “God, master,” who praises the king that peace is his, praises him with the name AB, in the 18 letters from Gimel to Reish, and in the 22 words in the four letters in AlephTav BetShin, which are 22 letters so he will be crowned in him to rise up to Bina in that name. Hence, “God, master” is a praise of the next world, Bina, and the ascent of the upper, holy MerkavaHGT de ZA, which is crowned to rise upward, to Bina. And the ascent of the Assembly of Israel, Malchut, which is crowned to rise and to receive from the upper MerkavaHGT de ZA.

113) The AlephBet of AlephTav BetShin rise and fall. The last letters in them descend. The AlephBet of AlephLamed BetMem rise and do not fall, meaning that the last letters in them also rise because from the number Lamed, it rises to the number Mem, then to Nun, and then to Samech. For this reason, they do not descend to impart below.

AlephTav BetShin is only Sabbath, Malchut, who give below. AlephLamed BetMem is Sabbath and Yom Kippur [Day of Atonement], Malchut that rises to Bina, which is Yom Kippur that goes up above, from Bina to Hochma until everything is crowned in Ein Sof and is not imparted below.

114) El Baruch [a blessed God] at the end of the praise, which illuminates for the land and for the dwellers, is the order of AlephBet of small letters that are in Malchut. These are the corrections of the Assembly of Israel, Malchut on each day in the prayer. And because they are small letters, there is no space between them; they do not expand each to several words, as with the praise “God, master” of the Sabbath. These are the corrections of the maidens, the seven palaces of Beria that come with the queen, Malchut, to the upper King, ZA.

It is known that during the Katnut of the degrees, when Malchut rose to Bina, all the degrees divide in two, and Bina and TM in each degree fall to the degree below it. It follows that then Bina and TM of Malchut fell into the seven palaces in the world of Beria, and during Gadlut, when the fallen half degrees, Bina and TM, return to their degree, they raise with them the lower degree that they were in.

Then Bina and TM de Malchut, which were fallen in the seven palaces of Beria, rise back to Malchut de Atzilut, and raise with them the seven palaces of Beria in which they were clothed during the Katnut. This is so because when Malchut comes to the King, ZA, during her Gadlut, her Bina and TM that were fallen in the seven palaces of Beria return to their degree in Atzilut, and take with them the seven palaces of Beria that they clothed in. These are called “seven maidens,” and they, too, come with Bina and TM de Malchut to the King, ZA.

115) This Kedusha that the upper angels sanctify, the Kedusha in the blessing, Yotzer [Maker] and in the Eighteen Prayer, is not when one is alone. Any Kedusha that is in the holy tongue, a lone man is forbidden to say it. Also, Kedusha in the language of translation [Aramaic] is always alone and never in company, since the lone man is indeed its correction, and not the collective.

We learn that two is the Bible and one is translation, since two is plural, implying that Kedusha, which is indeed in the holy tongue, the Bible, is forbidden when alone, but only in a collective, in ten. Also, Kedusha in translation is deficient in a collective and must always be said only when alone. One is translation, not two or more. The reason is that a translation comes to diminish, and so it should be. The holy tongue comes to multiply, and so it should be because sanctity is increased, not decreased, and in translation there is decreasing and not increasing, one and not more, since there is no increasing whatsoever.

116) This Kedusha in the blessing Yotzer is not the story of the history of the world. Rather, it is Kedusha by which Divinity and all her Merkavot are sanctified, to be corrected before the upper King. And because it is the Kedusha of the lower world, Malchut, it is said in sitting and not standing. The other Kedusha, which is said at the repeat of the prayer, is Kedusha of the upper world, ZA. This is why it is said standing up, to extend the Kedusha below. Also, all the words of the upper world, ZA, are in standing and not sitting.

117) In all those sanctities, Israel sanctify in them below. For this reason, Israel are sanctified in the Kedusha of the bottom MerkavaMalchut, sitting down, and in the Kedusha of the upper MerkavaZA, standing up. The other Kedusha, of “And [a redeemer] came to Zion,” is additional Kedusha. For this reason, it is after the prayer, for because it is additional Kedusha over the other Kedushot [sanctities], it is after the prayer. And because each and every one must extend upon himself from that addition, the Kedusha of translation is established for each and every one.

118) But there is also the Kedusha of the holy tongue in it. This is for the collective, so they are all sanctified with that additional Kedusha. And because an individual is not permitted to say it in the holy tongue and to be sanctified alone, it was established in the language of translation, which is for the lone person, so each and every one will be sanctified in that addition, to extend upon himself more Kedusha. Happy are Israel, who are sanctified in the upper Kedushot because they cling above, as it is written, “And you that did cleave to the Lord your God are alive every one of you this day.”

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