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145) A psalm for Asaf: God, God, the Lord, has spoken and called the earth from the rising of the sun until its setting.” 1,550 ten thousand singers sing to the Creator during daylight, 1,548 during moonlight, at night, and 1,590 thousand ten thousand sing at twilight.
In the morning, until midday, the right side of ZA illuminates, Hassadim. From midday to the evening, called “twilight,” the left side of ZA illuminates, the illumination of Hochma in the left line of ZA. At night, until midnight, a watch and half a watch illuminate, the right line and half the left line. Thus, in all these three times only a line and a half illuminate, since in the morning when the right line of ZA illuminates, it follows that the Hochma illuminates and the right side of Daat de ZA. They are regarded as 1,500 because GAR, HBD, are regarded as 3,000. It follows that Hochma is one thousand, and half the Daat is half a thousand, 500.
Similarly, at twilight, from midday onward, when the left side of ZA illuminates, Bina and the left side of Daat illuminate, a line and a half, which are 1,500. At night, when the line and a half of the left illuminate, it is also 1,500. All this is regarded as GAR de ZA, called Rosh [head].
With respect to the Guf de ZA, his ZAT are essentially only five Sefirot, HGT NH, for in the Guf, HBD descend to HGT, and TM to NH. But Yesod and Malchut are not new Behinot [discernments]; they are only two inclusions, for Yesod includes HGT NH from the Hassadim, and Malchut includes HGT NH from the Gevurot. Thus, there are only five Sefirot HGT NH in the illumination of the Guf [body], each of which consists of ten, and they are fifty.
This is why 1,550 ten thousand singers sing to the Creator when the day illuminates, since those who extend from GAR are a thousand and a half, a line and a half, which are Hochma and half the Daat from the right. The ones that extend from the Guf are fifty, where there are five Sefirot HGT NH, each of which includes ten, and they are fifty. And since they are Hassadim, they are regarded as the number ten thousand, since ten thousand indicates Hassadim, hence they are 1,550 ten thousand.
“And 1,548 during moonlight, at night.” With respect to GAR they are a line and a half, which are one and a half thousand. With respect to the Guf they are five Sefirot HGT NH, each of which comprises ten, except for the Sefira Hod, which consists of eight because of all the Dinim at night, and that Yesod and Malchut in Hod do not illuminate in it. Hence, there are only forty-eight there, due to the lack of Yesod and Malchut de Hod that are lacking at night.
But in the twilight, when the left side of ZA illuminates—the illumination of Hochma on the left—there are GAR in the Guf de ZA, too. At that time there are nine Sefirot HBD HGT NHY in it even in the Guf. However, they are Dinim and do not illuminate because of the lack of Hassadim.
And 1,590 ten thousand sing at twilight because the line and half of the left side of GAR, which are Bina and the left half of Daat are a thousand and half a thousand. The nine Sefirot de Guf—each of which comprises ten—are ninety. Together they are 1,590. When they are in illumination of Hochma, they are called “a thousand ten thousand,” since Hochma is called “one thousand.” With regard to the night, it regards only a line and a half here, which illuminate until midnight. The Zohar explains below about the line and a half that illuminate from midnight onward.
146) When the day illuminates, all those wailers, who extend from the left line and always wail for all the Dinim in them praise with words of praise opposite that morning, which is light of Hassadim. It is so because when that morning awakens, everyone is perfumed, the Din subsides, and they say praises, as it is written, “When morning stars sing together and all the sons of God cheer.” At that time there are joy and blessings in the world, for the Creator awakens Abraham, Hesed, to revive him and to play with Him, and He enthrones him in the world. This is the governance of the day, and that morning is of Abraham, Hesed, as it is written, “And Abraham rose early in the morning.”
147) At twilight, all those 1,590 ten thousand that are extended at that time are called “wailers,” for they extend from the line and a half of the left side, from which Dinim are drawn. This is why they wail, for they cannot tolerate these Dinim. At that time they sing and there is strife in the world.
That time is the awakening that the Creator awakened Isaac, the left line of ZA. He rises and judges the wicked who transgress against the Torah. And seven rivers of fire—corresponding to HGT NHYM—extend and emerge and stay on the heads of the wicked. And a flame of cinders of fire awakens from above downward. At that time Abraham, Hesed, returns to his place, meaning that Hesed returns to its root and disappears from the lower ones. The day sets and the wicked of Hell shout and say, “Woe to us, for the day has set, for the evening shadows have stretched out.” At that time one should be watchful with the afternoon prayer.
148) When the night comes, those 1,548 who are extended at that time are called “outside the curtain,” and they cite poetry. At that time the Dinim below, of Malchut, awaken and walk and roam the world. They cite poetry until half the night, a watch and a half. After half the night, all the others come together—those of the watch and a half of after midnight—and say praises. And when the desire is present in the morning, it is written, “[they] shall proclaim the praises of the Lord,” and not at night.
149) After the north wind awakens at midnight, which is illumination of Hochma on the left side, they proclaim praises until the morning awakens, light of Hassadim. At that time she is glad and there are blessings in the world, which are not called “praises.”
150) When the morning awakens and the praises of all those 1,550 ten thousand awaken, an appointee named Heyman is appointed over them. He corresponds to the Heyman of below, who is introduced in Psalms. Under him are ministers appointed to correct the singing. Heyman is the letters of Yamin [right] for he extends from the right.
151) When the time of twilight awakens and all those 1,590 ten thousand wailers sing, an appointee named Yedutun is appointed over them, corresponding the Yedutun of below, introduced in Psalms. Under him are ministers appointed to correct that song, as it is written, “As the heat by the shadow of a cloud, the song of the tyrants was brought low,” meaning the cutting off of the wicked. Even their singing destroys the wicked. Yedutun has the letters of Yad [hand] and Yidon [will judge], indicating that he is from the left hand and Dinim extend from him.
152) When the night comes, the angels outside the curtain awaken. They are drawn from the Achoraim de Malchut and from her externality. At that time everything quiets down and there is no opening of a door. The Dinim below, of Malchut, who is below all the Sefirot, awaken all of them until half the night. After midnight, when all the angels that extend from the middle line gather, an appointee is appointed over them and collects all the camps, as it is written, “Which was the rearward of all the camps and their hosts.” His name is Asaf [Me’asef means “in the rear” or “gathering”], corresponding to the Asaf of above, introduced in Psalms. Malchut is called Asaf because the illuminations of all the Sefirot gather in her for she receives from everyone. And since that minister extends from Malchut, his name is called Asaf.
153) Until the morning comes. When the morning comes, the boy Matat, who suckles from his mother’s breasts, Malchut, rises to purify the angels of the night and enter the sun. When the morning rises, it is a time of good will, when the queen is speaking with the king, ZA. The king stretches from Himself a thread of blessings, Hassadim, and spreads over the queen and those who bond with her, those who engage in Torah at night, when it is divided.
154) Happy is he who comes with the queen when she comes to welcome the king, ZA, to speak with him, and he is with her when the king sends forth his right hand, the light of Hassadim, to welcome the queen. It is written, “If I take the wings of dawn, if I dwell in the remotest part of the sea.” The remotest part of the sea is Malchut in the morning, when she welcomes ZA. It is so because when half the night is through it is her beginning, for then she begins to illuminate. It is a Din, as long as it is night, due to lack of Hassadim to clothe her Hochma. And now that the morning has arrived it is her end because her Dinim depart and she enters under the wings of the king, ZA, clothing in his Hassadim, she and all the righteous who connect with her, as it is written, “If I dwell in the remotest part of the sea.”
155) All those who engage in Torah when half the night is through unite with the Shechina. When the morning comes and the queen, the Shechina, bonds with the king, ZA, they are with the king and the king spreads his wings over all of them, as it is written, “By day the Lord will command grace [Hesed], and at night, His song is with me.”
156) When the morning rises, the patriarchs, HGT de ZA, come with the queen and rush to speak with her and bond with her. And in them the Creator, ZA, speaks with her and calls her to spread His wings over her, as it is written, “A psalm for Asaf: God, God, the Lord, has spoken and called the earth from the rising of the sun until its setting.” God is the light of Hochma, called Hesed. It is the right line, Hesed that rises to become Hochma. Elokim [God] is Gevura, the left line. HaVaYaH [the Lord] is the wholeness of everything, Rachamim, the middle line, which complements the right and the left. This is why the middle line “has spoken and called the earth,” which is Malchut, for it complements Malchut.
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