NRN of Regular Days and NRN of the Sabbath

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59) This is why it is said in the supplement for the Rosh Hashanah prayer, “If as sons; if as slaves.” “If as sons,” since it is written about them, “You are children to the Lord your God.” “If as slaves,” as it is written, “For the children of Israel are My servants, and not the rest of the nations.” However, those wicked ones who do not engage in Torah and Mitzvot and on whom there is no burden of Torah and burden of Tefillin and the rest of the Mitzvot, they are servants to the nations of the world, who enslave them, as in “We were slaves to Pharaoh in Egypt.”

60) And if they keep Sabbaths and good days, it is said about them, “And the Lord brought us from Egypt,” and the verse, “So that your ox and your donkey may rest” will come true in them, being a donkey in Torah and Mitzvot, “And the son of your female slave, as well as your stranger will repose.”

An uneducated one is called “a beast.” And once he places himself under the discernment of “a man” in the Torah, the words “O Lord, You preserve man and beast” will come true in him. If he is as a horse, whose master is riding him, and the horse tolerates him and does not kick his master, so he should be—as a horse under the wise disciple.

61) And what is the suffering that the uneducated must tolerate the wise disciple? The wise disciple is like the Sabbath day—he must be as one who has nothing of his own, since the weekdays prepare for the Sabbath, and on the Sabbath there is nothing. And if the uneducated tolerates him with his money and deals with him in doing his wishes—serving him and behaving in Mitzvot according to his will—he will live in him, “O Lord, You preserve man and beast.” He will preserve him from robbery and from theft, preserve him from the angel of death, so it does not govern him and slaughters him with his flawed knife, and anything that is slaughtered with a flawed knife is a carcass, of whom it is said, “You shall throw it to the dog,” who is SAM, who is called “a dog.”

62) The soul of a wise disciple is called “Sabbath the Queen.” It is the added Nefesh of the Sabbath, and her pleasure is the soul of life and a noetic spirit [Ruach], which are the added soul [Neshama], the soul of every living thing and an added spirit to the NeshamaRuach, and Nefesh, which are slaves that govern the Guf [body] during the weekdays.

The added Neshama is Keter [a crown] over the head of the righteous, which is the day of Sabbath, ZA. His Keter is from AVI, and with this added Neshama you will praise KohAVI, of whom it was said, “Neither has the eye seen a God besides You,” since they are the Merkava [chariot/assembly] for the cause of causes, AA, who is covered and the eye does not govern him. For this reason, the eye does not see AVI, too, who are his Merkava, and from them comes the added Neshama of the Sabbath, which are Keter de ZA.

63) The added Ruach is a river that comes out of Eden, from between Aba and Ima, who is ZA, the son of Koh, for he was emanated from Koh. His duration is five hundred years, five Sefirot HGT NH that extend to him from Bina, whose digits are hundreds, hence they are five hundred years. And he reaches the sixth Sefira, which is a righteous, Yesod, to water the garden, which is the added Nefesh, the Malchut.

64) The Neshama that governs during the weekdays of the servant of the Creator is from the throne, the world of Beria. All the souls stem from under the throne, and the Ruach that governs the servant of the Creator during the weekdays is from the King’s servant, Matat, who is in the world of Yetzira. It includes the six orders of the Mishnah—his six Sefirot HGT NHY, in which he is subordinate to ZA, and he is the six ascensions of the throne.

This is so because HGT NHY de Yetzira are six ascensions to the world of Beria, which is called “a throne,” and the Nefesh that governs during the week days is from a throne of Din, from the world of Assiya from Sandalfon, the azure in the Tzitzit, “As the deed of the pavement of sapphire,” which comes from the word Assiya [doing].

But the King’s daughter is the noetic Nefesh of a wise disciple. On Passover, he is a night of watching, a kept Matza, extending from Malchut, which—on Passover—is called “a night of watching” and “a kept Matza” for its great merit. And the Ruach that is kept corresponding to her is a good day and the day of Sabbath.

These are the “Remember and keep.” Ruach is the “remember,” ZA, the Sabbath, and Nefesh is the “keep,” the Malchut, the night of watching and the night of the Sabbath, since Nefesh de Atzilut is from Malchut.

65) And so are the disciples of the wise, the children of the King and queen, whose Nefesh is the Malchut de Atzilut, and whose Ruach is from ZA de Atzilut. They are called “Sabbaths” and “good days,” and they have nothing of their own, like Sabbaths and good days, for they do not perform work like the rest of the servants who are the children of the three worlds BYA, which are the regular ones. Their reward in this world and in the next world is to delight them with all kinds of food and drink, to honor them with handsome garments, like the Sabbath, of which it was said, “Honor it with clean garments.” All that one does for Sabbaths and good days should be done for them.

66) And one who desecrates the Sabbath must be stoned. Similarly, one who uses a crown is doomed, and so it is with one who uses one who studies the laws, who desecrates his Torah, and all the more so if he despises him. It is as though he despises Sabbaths and holy days. And the authors of the Mishnah declared, “Any one who despises the holy days, it is as though he has become heretical.”

67) And like all the Kelim [vessels] of the Temple, which are called “holy,” all those who serve the wise disciples are called “holy.” And the disciples of the rav, which correspond to the organs of the body of the rav, are called “the holy of holies.” And the meaning of it is that it is implied in them, and the curtain shall separate for you between the holy and the holy of holies. And Matat and his camps must bring them close, an offering before the Creator each night.

68) The action that must be done to take upon himself the burden of the kingdom of heaven is the acceptance of the torments of poverty, which to the wise disciple is the death of his beastly body, for the food of Torah is the food of the noetic NRN are the priest, the Levite, and Israel. In the priest, there is YodHochma. In the Levite, there is HeyTevuna. In Israel, there is DaatVav. The added Nefesh is the bottom Hey de HaVaYaHMalchut, which includes 248 positive Mitzvot [commandments to perform certain actions] and 365 negative Mitzvot [commandments to avoid certain actions].

This law is man, ZA, as it is written, “This is the law when a man,” which includes the explicit name, YodHeVavHe, the four letters HaVaYaH filled with Alephs. This is the law—food for man in his four faces: the face of a lion, the face of an ox, the face of an eagle, and the face of a man. Also, they are HG TM because man’s face comprises all four faces. It corresponds to the food of the beastly body, which is four kinds: bread, wine, meat, and all the kinds of fruit. “God has made them one corresponding to the other”: bread corresponds to the face of a lion, Hesed; wine corresponds to the face of an ox, Gevura; meat corresponds to the face of an eagle, Tifferet; and all the kinds of fruit correspond to the face of a man, Malchut.

69) Each night, one must offer a sacrifice of his beastly NRN before the Creator, confess with several kinds of confessions, and elevate them in his thought during the Shema reading, to bring them out as an offering before the Creator. He should aim to bring out his spirit [Ruach], which beats in the arteries of the heart, and aim for the burning, slaughtering, and snoring of the soul [Nefesh], like the priests, who would snore, as it is written, “And shall nip its head at the front of its neck, but he shall not sever it.” This is the choking.

Here there is reception of three deaths: burning, slaughtering—which are killing—and snoring, which is the choking. These three deaths are as red gall, green gall, and black gall, which are in the liver, in the gall bladder, and in the spleen, and correspond to the three shells of a nut.

The four galls correspond to HB TM, as well as the lung, liver, gall bladder, and spleen, and four shells of the nut. He says that the three deaths—burning, killing, and choking—correspond to the three galls—BinaTifferet, and Malchut. The red corresponds to Bina, the green to ZA, and the black to Malchut. Also, death by burning corresponds to what blemished the Hochma; death by killing corresponds to what blemished ZA, and death by choking corresponds to what blemished the Malchut.

70) Prior to that, he will correct the altar of stone, aiming to make the stoning, meaning take upon himself death by stoning, which is from the white gall, corresponding to Hochma, which governs the lobes of the lung with those attachments, the Klipot that attach the lobes of the lung to each, and they cannot blow. These beasts, the beastly NRN, are caught there, and then azure fire comes down from the Malchut and consumes them. And his beastly NRN are considered pure animals, beasts and fowl, to sacrifice them to the Creator and to instill His name over them.

At that time, the words, “And you who cleave unto the Lord are alive” will come true in them. They will be as a horse whose master is riding it, a Merkava [chariot/structure] for the Creator, as it is written, “That You rode on Your horses on Your chariots of salvation.” At that time, “Man and beast You deliver, O Lord,” which are the noetic NRN, who are called “man,” and the beastly NRN, who are called “a beast.”

71) A wise disciple should see himself equal to all the students of Torah. This is how he should consider himself from the perspective of the Torah, from the perspective of the noetic NRN. But from the perspective of the organs of the body, the perspective of the beastly NRN, he should regard himself equal to all the uneducated people, as it is written, “One should always see himself as though the whole world depends on him.” For this reason, he should aim his mind, spirit, and soul to make those sacrifices with all the people in the world, and the Creator adds a good thought to the act. By that, “Man and beast You deliver, O Lord.”

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