The Kneeling and the Standing Upright

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304) The ones with stature are inscribed in these three Merkavot [pl. of Merkava] in a prayer. Anyone who kneels, kneels in “Blessed,” and anyone who stands upright, stands upright in “name.” There are four times standing upright and four times kneeling. Two times standing upright and kneeling in the blessing of the fathers, in the beginning and in the end, and two times standing upright and kneeling in “We thank,” in the beginning and in the end. By these standing upright and kneeling, he implies that he carries and brings to the one that the four directions of the world are His, and raises and lowers to whom the heaven and earth are His, as with the Lulav. These are VAK, heaven, earth, and the four directions, corresponding to the first three blessings, HGT, and the last three blessings, NHY, in which there are eight times kneeling and standing upright.

In the blessing, “He makes peace in His high places,” there are four times kneeling and standing upright to the left, kneeling and standing upright to the right. This is similar to standing before one’s rav [teacher]: his right is opposite the rav’s left, and his left is opposite his rav’s right, hence he greets to his left and to his right, where his right is opposite his rav’s left, and his left is opposite his rav’s right.

305) They are twelve between the kneeling and the standing upright. Four times kneeling and standing upright in the blessing of the fathers in the beginning and in the end, four times kneeling in “We thank” in the beginning and in the end, and four times kneeling and standing upright in “He makes peace” to the right and to the left. There are seventy-two eyes in them, which being six edges, meaning to whom the four directions and the heaven and earth are His, then six times twelve is seventy-two. And since they extend Hochma standing upright, they are called Eynaim [eyes].

There are eighteen shakes in the six times kneeling: three shakes to each kneeling. It is so because one must kneel in the Rosh, in the Guf, and in the Zanav [tail], until the eighteen vertebrae in the spine pop, which implies Yesod, called Hay [HetYod (alive)], and implying that we must include Yesod in these six times kneeling. Also, the twelve times kneeling and standing upright add up to seventy-two.

Seventy-two wings of the Shechina illuminate by these seventy-two eyes of the Creator, which are imparted upon Malchut. She rises over them and she is called “standing,” the standing prayer. In the beginning, Malchut was fallen, the kneeling, and had to be raised by the name HaVaYaH, for standing upright in the name, in eighteen worlds, through Yesod, called Hay, and by four times standing upright in the six blessings, which is Tifferet that includes the first three blessings and the last three blessings.

306) One should kneel in eighteen worlds, in the quality of Yesod, called Hay. This is VavVav Vav, for anyone who kneels, kneels in “Blessed,” Yesod, which is called “blessed,” and anyone who stands upright, stands upright in the name HaVaYaH, the middle pillar, TifferetHaVaYaHTifferet and righteous, called “blessed,” are VavVav Vav.

Tifferet VavVav in filling, and Yesod Vav without filling, and these three Vavs are implied in the initials of the three verses, “And went,” “and came,” “and pitched,” which are three lines of the name AB. The upper VavVavTifferet, is gripped in standing upright and in kneeling, hence there are two Vavs in it. But the Yesod that is gripped only in kneeling has one Vav, and all of them, all three Vavs, add up to Hay [HetYod], opposite the eighteen blessings of the prayer.

307) Four times kneeling are in ADNI, and four times standing up are in HaVaYaH. The middle pillar is HaVaYaH, and the Shechina is ADNI. “The one who lives forever” [HetYod] is Yesod, uniting HaVaYaH ADNI with each other, and this is YAHDONHY, the letters of HaVaYaH ADNI combined, which is Amen in Gematria (91). At each conclusion of a blessing from among the eighteen blessings of the prayer, there is HaVaYaH. These are eighteen times four letters HaVaYaH, and eighteen times four is AB, seventy-two Eynaim that illuminate in seventy-two wings, which are eighteen times four letters ADNI.

Even though kneeling is in Yesod with respect to the unification, since Yesod is always attached to Malchut, kneeling means falling of Malchut, which is deficient of GAR, as one who lowers one’s head and must be raised, pick up her head, GAR, by the bestowal of ZAHaVaYaH. For this reason, there are four times kneeling in ADNI, in which there is the falling, and four times standing up in HaVaYaH, in which there is the power of raising of the Malchut. “The one who lives forever,” Yesod, is the one who unites them with one another.

308) Concerning what is written about the animals: “They had backs, they were high … and their backs.” “They had backs” means wings, Malchut. “They were high” means face, ZA. “And their backs,” which are on them, Bina, “were full of eyes around the four of them,” meaning that they were quadrupled in four letters.

This seems perplexing, that he said that there are seventy-two eyes in ZA. This is why he says, “And all is true,” meaning that all three Behinot [discernments]—wings, faces, eyes—are included in ZA, who is called “truth.” The evidence is that we say that there are Ayin [seventy] faces to the Torah. Thus, the Torah, ZA, comprises eyes and comprises faces. But individually, the wings, which are ADNI, are regarded as Malchut. The face, HaVaYaH, is ZA. The eyes are EKYEHBina, and these three names, ADNIHaVaYaHEKYEH, add up to YodBetKof (112), initials of Yichud [unification], Beracha [blessing], Kedusha [holiness]. The name ADNI implies action, HaVaYaH implies speech, and EKYEH implies thought.

309) In each eye there is the measure of thumb. This is a medium Vav, the middle line, in which there are only two joints, with the top joint missing. It is so because there are only two joints in the thumb, YodYod. Corresponding to the nose, the thumb is called VavVav, intermediate. And corresponding to the two holes in the nose, right and left, which are not as one, they are called YodYodVav with two letters Yod add up to YodVavDalet HeyAleph, meaning twenty-six.

This is “And created,” where there is a Vav at the beginning of the word, with two letters Yod [in Hebrew], indicating the measure of a thumb, which is the domination of Hassadim. The measure of the thumb is the measure of each quality of YodVavDalet HeyAlephGAR. In every place there is the dominion of the GAR in each organ. In each organ there are Rosh and Guf, and in the quality of the Rosh in the organ rules the quality of the thumb, Hassadim.

Each organ is complete, such as the verse, “He spreads his wings, takes them, carries them on his pinions.” There are wings there, the bottom Behina of the organ, where it is regarded as three joint fingers. And there is also a pinion, which is a two joint thumb because it is the upper Behina, the YodHey in it.

310) There is not an organ in all of his Merkava that is not a complete organ in its form, meaning Rosh and Guf. He is everywhere, and their faces and wings are parted from above, in GAR of the organ, where the quality of thumb governs, where the right and left in the middle line are parted. It corresponds to the open portions in the Tefillin, opposite GAR, which are separated, opposite the Torah, ZAGAR, which are eyes and faces.

When they are below, in VAK, there is Zivug between the right and left of the middle line, and between ZA and Malchut, right and left, and then the portions in the Tefillin are blocked, opposite YAHDONHY that is on them. In their faces and in their wings are ZA and Malchut, united with each other. This is why the portions are blocked. But here their faces and wings are not parted because he is from below, VAK.

311) And the Creator inscribes in Israel, opposite them—opposite the faces and wings of the animals, in a prayer—that Israel will be friends with the animals, to kneel with the whole body in the eighteen blessings of the prayer, to enthrone the Amen upon them in each of their organs. This is YAHDONHY, which is Amen in Gematria, since by kneeling he extends ADNI, and by standing upright he extends HaVaYaH. Afterward, through the one who lives forever, YAHDONHY unite and interlace.

The Creator said to the angels, to the four animals: “One who is not inscribed before you to be kneeling in ‘blessed’ or standing upright in ‘the Lord,’ on the level of the Guf, his prayer will not enter My palace, ADNI. Do not accept his words on your wings or faces.” Anyone who prays in ADNI and joins HaVaYaH with Him, which is the face of the angels, the four animals, it is written about the animals, “And their faces and wings were parted from above,” in their GAR, to later receive the unification YAHDONHY in their VAK, in the words of prayer that come out from man’s mouth.

312) He who answers, “Amen,” is greater than the one who blesses, for it is written about ADNI HaVaYaH, said in an ordinary prayer of a man, “And their faces and wings were parted,” which corresponding to HaVaYaH they are in the face, and corresponding to ADNI they are in the wings. They are one cherub on this end, HaVaYaH, and one cherub from that end, ADNI. They are separated because the unification of HaVaYaH ADNI in combination is not done in the blessings of the Torah, but in the standing prayer.

But when the cantor repeats in a prayer and says, “Amen,” uniting and interlacing HaVaYaH ADNI with each other, which are Amen in Gematria, he is therefore greater than the one who is blessing, since he is in the second notebook, in the bottom connection, of VAK, where in the second notebook the two names, HaVaYaH ADNI, connect.

In the beginning, in the first connection, opposite GAR, the loops were parallel to one another, on the boards, which are the connection of the fingers, since boards have the letters of knots [in Hebrew]. Thus, at that time the tabernacle is not one, YAHDONHY. But upon the repetition of the cantor in the standing prayer, and he answers, “Amen,” which is the unification of YAHDONHY, which is Amen in Gematria, then, as it is written, “And the tabernacle will be one,” since in it, one connects to the other, implying HaVaYaH ADNI. Thus, one who answers, “Amen,” in the standing prayer is greater than the one who blesses in the rest of the blessings of the prayer.

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