Three Prayers

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207) Prayers were established corresponding to the offerings. There are three prayers:

  • Corresponding to the verse, “The one lamb you shall offer in the morning.” This is the morning prayer, in which it is written, “And Abraham got up early in the morning to the place where he had stood before the Lord.” Standing is a prayer.
  • “And the other lamb you shall offer at twilight,” corresponding to the afternoon prayer, which Isaac established, as it is written, “And Isaac went out to walk in the field toward evening.” Conversing is a prayer.
  • The evening prayer, corresponding to the inner parts and tallow, which are being consumed the whole night, as it is written, “And he came upon a place and slept there, for the sun had set.” Coming [Pegia also means “hurting”] is a prayer.

208) Why is it written, “And he took one of the stones of the place and put it under his head, and lay down in that place”? Did he have no pillows and blankets on which to lay? Because the groom came to the bride, although he usually lays with pillows and blankets, and she gives him stones to lay on, he will accept everything willingly.

Jacob is ZA. He is attached in Mochin de Hassadim from Ima, whose abundance does not stop. It is written, “And he took one of the stones of the place and put it under his head.” That is, he took the Masach of the Nukva, called “stones,” and extended to her the illumination of the left, sleep. Why did ZA do it if he is usually in the light of day, in Ima’s Hassadim? The Atara [crown] of ZA is completed only by his Zivug with the Nukva. And because this is so, he accepts even her bed of stones willingly and very passionately.

209) Keeping is in the heart. “Keep” is in the heart, Malchut, and not elsewhere. Remembering is in the male, the brain, ZA, who rides on and governs the heart. “Remember the Sabbath day” is male, ZA. “Keep the Sabbath day” is for the female, Malchut. The brain, male, ZA, rides on and governs the heart, Malchut. The heart governs and rides on the liver. The liver is SAM and the serpent, and they are one, the protrusion of the liver and the liver. Hence, in an offering, the protrusion of the liver is the serpent. The liver is the food of the male, SAM.

210) The liver takes first—it, and its protrusion, which are SAM and the serpent, his partner. All those arteries in the liver are armies and their camps. Their reception is that they eat the tallow and fats of the offering, as it is written, “And the tallow, which is on them.” And then everything approaches the heart.

All that the Sitra Achra always wants is the flesh, GAR de Hochma that illuminate in the left line before it unites with the right, since the lights of the correction cannot receive anything. For this reason, the flesh of the offering goes up to the Sitra Achra, and the will of the giver of the offering and the priest ascends to Kedusha.

It is so because the offering is about uniting ZA and Malchut. At the start of the Zivug, illumination of GAR de Hochma of the left is extended for a moment. This illumination is to nourish the Sitra Achra to sustain them, so they are not cancelled. This illumination is regarded as the flesh of the offering, which rises to the eating of the Sitra Achra, and the desire of the offering goes up to the unification of ZA and Malchut.

The sacrificing of the offering on the altar is to bring Malchut closer to ZA. At first, it nourishes the Sitra Achra, since at the beginning of the preparation of the Zivug of ZA and Malchut, the GAR de Hochma of the separated left awaken to illuminate and nurse the Sitra Achra, whose root are SAM and the serpent, called liver and the protrusion of the liver.

The liver takes first, in the beginning of the preparation of the Zivug of ZA and Malchut—it and its protrusion, meaning SAM and the serpent, his partner, the roots of all the Sitra Achra. All those arteries in the liver are the forces expanding from them, and those GAR of the separated left that the Sitra Achra receives are called “tallow.”

The offering that rises to unite ZA and Malchut, called brain and heart, first nourishes the Sitra AchraSAM and the serpent, called liver and the protrusion of the liver. Afterward it rises and unites the brain and the heart, ZA and Malchut.

211) The heart does not receive from the whole of the offering, but rather the confession that is made in it, which rises in the same smoke and prayer made on the offering. Afterward the heart brings the priests’ desire for unification in it, and the Levites’ joy closer to the brain. This brain, ZA, is light that comes from the upper brain, from AVI. The upper brain offers to the one who is most hidden, who is not known at all, Keter. Then everything is tied to each other, and the brain, ZA, offers contentment to all the upper ones.

212) The arteries in the liver are people, angels of the Sitra Achra, and all their hosts. The liver is SAM, and the protrusion of the liver is his Nukva. She is called “protrusion” because she does not connect to the male, SAM, but only when she has time after the harlotry that she does, and she leaves him.

“Protrusion” comes from leftover, since she leaves the male and makes it as leftover after all her adultery. This is why the female is called “protrusion,” since when she wants to connect in order to make one sin, she first becomes to him as leftover, without any importance, without the power to govern the person, for the sin is initially as a hairsbreadth. But afterward she grows a little closer until she connects to him as one and he can no longer part from her.

Other forces spread from those arteries in the liver, by several kinds. They take all the inner organs and the fats that are burned on the altar at night, and all are included in the liver, SAM.

213) The heart, the primer in KedushaMalchut, takes and offers to the brain. The heart lays over two kidneys, NH, two cherubim, which are the kidneys, advisors, arranging the abundance that descends from ZA to Malchut, as skies that grind MAN for the righteous, who are Tzadik [righteous] and Tzedek [justice], Yesod and Malchut.

They are far and near, right and left, since in the governing of Netzah, right, they are close. And in the governing of Hod, left, they are far. All take and eat from the illumination of the Zivug through the offering, each according to what befits him, until everything connects as one.

214) It is written, “The sacrifices of God are a broken spirit.” This is offered to the heart, meaning a broken spirit, confession, and prayer, since it is written, “And the spirit will return to the God who gave it.” A spirit that has been broken goes up to God, Malchut, heart. The liver, SAM, offers it to the heart, as it has become its advocate, and it is all one connection in the offering.

It is so because by the liver’s enjoyment from sacrificing the offering, because it receives illumination of GAR of the separated left, this begins the preparation of the Zivug. For this reason, the prosecutor becomes an advocate and brings good references about the broken spirit of the sacrificing person, so it will be accepted by the heart. It does it for its own good, so its illumination of the Zivug will not be spoiled, hence the liver, SAM, offers it to the heart, for it became his advocate because the prosecutor has become the advocate.

215) All the illnesses and afflictions go out to the body from the liver, SAM, and this is where they are found. The heart, Malchut, is purer than all the organs of the body, and from it emerges all the good and all the health of all the organs, all the power, joy, and wholeness that all the organs need.

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