Trumah: Chapter 10

"The watchman said, 'The morning comes'"

Synopsis

This extremely long section is hardly capable of being summarized, so dense is it with details and instructions for the time and order of prayers. It begins charmingly with a bird, which opens the discussion by giving praise for the morning. Then we hear of the phrase, "Watchman, what of the night?" which the exiled children of Yisrael called out to the Creator. Then the passage continues on to say that the secret of "The burden of Dumah" is that prophecy is transmitted to the prophets in six grades - vision, revelation, sight, appearance, word, and burden. And this particular prophecy of Dumah was not able to be revealed. The secret of Faith is such that grades shine from within grades. The text then describes what kind of prophecy is associated with each grade.

Next, we learn that the Watchman of the night is Matatron, about whom it is written, "So he who waits on his Master shall be honored." In the morning the holy people need to join and come to the synagogue, we are told, and most blessed is he who arrives first, for he ascends to the level of righteousness. The psalms and praises of David, we next learn, are designed to awaken love above and below, to build perfection and to arouse joy. Warning is then given to those who would speak of worldly matters in the synagogue. While the children of Yisrael are reciting, we are told, three camps of supernal angels gather. There then follows details of the order of prayers, and, after, a long description of the letters of the words of praise and their numerical significance.

Next we are reminded again that the sanctification of the Holy Tongue must be said by no fewer than ten, and that those prayers to be recited alone are spoken in Aramaic. Finally, the section comes to a close, exclaiming, "Happy is the portion of Yisrael that become sanctified with the supernal sanctification, because they cleave unto above.'"

Relevance

The seemingly simple act of dialing a friend long distance involves a complex communication network. Cables and wires must be laid, and a host of intricate equipment must be in place to ensure easy and reliable communication. Prayer works much like that. This passage of the Zohar ensures that all our prayers, and the spiritual connections that we will make here, are as simple as making a telephone call.

In the act of describing the metaphysical circuitry of the upper world, these verses install all the cables and wiring on our behalf. All we must do to set the entire communications network into action is read or meditate upon this text. This is the equivalent of dialing a correct telephone number.

Birds Chassadim Morning Praise Prayer Sun Torah Watchman

78. The first BIRD opened the discussion saying, "Haleluyah, Give praise, servants of Hashem, praise the Name of Hashem" (Tehilim 113:1). THIS IS THE SECRET OF THE RIGHT COLUMN THAT IS IN MALCHUT, WHICH ILLUMINATES CHASSADIM. THEREFORE, IT SAYS, "PRAISE THE NAME OF HASHEM," AN INVITATION TO PRAISE THE NAME OF HASHEM, WHICH IS MALCHUT, AFTER SOME TIME, MEANING AFTER THE CHOCHMAH IN HER WILL ILLUMINATE WHEN SHE WILL BE ATTIRED IN CHASSADIM. The second bird opened the discussion saying, "Blessed be the Name of Hashem from this time forth and for ever more" (Ibid. 2). THIS IS THE SECRET OF THE SHINING OF THE LEFT COLUMN THAT GIVES FORTH THE ILLUMINATION OF CHOCHMAH, WHENCE IS THE ESSENCE OF MALCHUT. AND THEREFORE IT SAYS, "BLESSED BE THE NAME OF HASHEM FROM THIS TIME" THAT SHINES IMMEDIATELY IN MALCHUT, WHICH IS CALLED 'THE NAME OF HASHEM.' The third bird opened the discussion saying, "From this rising of the sun to its setting, praised is the Name of Hashem" (Ibid. 2), WHICH IS THE SECRET OF THE SHINING OF THE CENTRAL COLUMN THAT RECEIVES FROM THE ESSENCE OF TIFERET, THAT IS CALLED 'SUN.' Then a proclamation soon cries, Prepare yourselves supernal Holy Ones, those who praise their Master. Prepare yourselves with the praises of the day. Then the day is separated from the night. Blessed is the portion of he who rises in the morning from the midst of the praise of the Torah with which he was occupied during the night. That is time for the morning prayer.

78. פָּתַח חַד וְאָמַר, הַלְלוּיָהּ הַלְלוּ עַבְדֵי יְיָ' הַלְלוּ אֶת שֵׁם יְיָ'. פָּתַח תִּנְיָינָא וְאָמַר, יְהִי שֵׁם יְיָ' מְבוֹרָךְ מֵעַתָּה וְעַד עוֹלָם. פָּתַח תְּלִיתָאָה וְאָמַר, מִמִּזְרָח שֶׁמֶשׁ עַד מְבוֹאוֹ מְהוּלָּל שֵׁם יְיָ'. כְּדֵין כָּרוֹזָא קָדִים וְקָרֵי אִתְעֲתָדוּ קַדִּישֵׁי עֶלְיוֹנִין, אִינּוּן דִּמְשַׁבְּחָן לְמָארֵיהוֹן, אִתְתָּקָּנוּ בִּשְׁבָחֶא דִּימָמָא. כְּדֵין אִתְפַּרְשׁוּן יְמָמָא מִן לֵילְיָא. זַכָּאָה חוּלָקֵיהּ, מַאן דְּקָם בְּצַפְרָא, מִגּוֹ תּוּשְׁבַּחְתָּא דְּאוֹרַיְיתָא, דְּלָעֵי בְּלֵילְיָא. בְּהַהוּא זִמְנָא צְלוֹתָא דְּצַפְרָא.

Babel Babylon Darkness Egypt Exile Merit Repentance Seir Torah Watchman

79. It is written, "The watchman said, 'The morning comes, and also the night. If you will inquire, inquire, return, come'" (Yeshayah 21:12). This passage was established to refer to those exiles of Yisrael, who were living among the children of Seir. Yisrael said to the Holy One, blessed be He, "Watchman, what of the night?" (Ibid. 11). What will come of us from this exile that is like the darkness of night? It is written, "The watchman said," and this is the Holy One, blessed be He. "The morning comes:" I have already shone upon you during the exile in Egypt, I have raised you and brought you to My service and I gave you the Torah in order that you merit eternal life. You have forsaken My Torah. "And also night:" I have brought you to Exile of Babylon and raised you, but you forsook My Torah as before. I brought you again into exile. "If you inquire, inquire" as it is written, "Seek out of the Book of the Hashem, and read" (Yeshayah 34:16). You will find there just what your exile and deliverance are dependent on. If you inquire of it, it will say and proclaim you to "return, come" in complete repentance, and immediately you will come and get close to Me.

79. כְּתִיב, אָמַר שׁוֹמֵר אָתָא בֹּקֶר וְגַם לָיְלָה אִם תִּבְעָיוּן בְּעָיוּ שֻׁבוּ אֵתָיוּ, הַאי קְרָא אוּקְמוּהָ לֵיהּ, עַל גָּלוּת דְּיִשְׂרָאֵל, דְּיַתְבֵי גּוֹ בְּנֵי שֵׂעִיר, וְיִשְׂרָאֵל אַמְרֵי לְקוּדְשָׁא בְּרִיךְ הוּא, שׁוֹמֵר, מַה מִּלַּיְלָה, מַה תְּהֵא עָלַן מִן גָּלוּתָא דָּא, דְּדַמֵּי לַחֲשׁוֹכָא דְּלֵילְיָא. מַה כְּתִיב, אָמַר שׁוֹמֵר, דָּא קוּדְשָׁא בְּרִיךְ הוּא, אָתָא בֹּקֶר, כְּבָר נְהִירְנָא לְכוּ בְּגָלוּתָא דְּמִצְרַיִם, וְאַסִּיקְנָא לְכוּ וְקָרִיבִת יַתְכוֹן לְפוּלְחָנִי, וְאוֹרַיְיתָא יָהֲבִית לְכוֹן, בְּגִין דְּתִזְכּוּן לְחַיֵּי עָלְמָא. שְׁבַקְתּוּן אוֹרַיְיתִי, וְגַם לָיְלָה, אָעִילְנָא לְכוּ בְּגָלוּתָא דְּבָבֶל, וְאַסִּיקְנָא לְכוּ. שְׁבַקְתּוּן אוֹרַיְיתִי כְּמִלְּקַדְּמִין, אָעִילְנָא לְכוּ בְּגָלוּתָא כְּמִלְּקַדְּמִין. אִם תִּבְעָיוּן בְּעָיוּ כד"א, דִּרְשׁוּ מֵעַל סֵפֶר יְיָ' וְקְרָאוּ, וְתַמָּן תִּשְׁכְּחוּן בְּמַה תַּלְיָא גָּלוּתָא דִּלְכוֹן, וּגְאוּלָה דִּלְכוֹן, וְכַד תִּבְעָיוּן בָּהּ, הִיא תֵּימָא וְתַכְרִיז קָמַיְיכוּ. שׁוּבוּ אֵתָיוּ. שׁוּבוּ בִּתְשׁוּבָה שְׁלֵימָתָא, וּמִיַּד אֵתָיוּ וְאִקְרִיבוּ לְגַבָּאי.

Dumah (Angel) Grades Lamps Light Prophecy Prophets Sun Walls

80. In this passage, it is written, "The burden of Dumah" (Yeshayah 21:11). The secret is that prophecy is transmitted to the prophets in six grades, vision, revelation, sight, appearance, word, and burden, and all of them are as one who looks from behind the wall at the shining of the light. It is as though some of them see the light of the sun through a lamp OF GLASS. But this is a burden, as light comes through great effort, because it was difficult for him and he could not reveal it, as it is written, "That You lay the burden of this whole people on me" (Bemidbar 11:11). Therefore, this is CALLED 'burden.'

80. וּבְהַאי קְרָא כְּתִיב, מַשָּׂא דּוּמָה. וְרָזָא דָּא, בְּשִׁית דַּרְגִּין דִּנְבוּאָה אִתְּמַר לִנְבִיאֵי. בְּמַחֲזֶ"ה. בַּחֲזוֹ"ן. בְּחִזָּיוֹ"ן. בְּחָזוּ"ת. בְּדָבָ"ר. בְּמַשָּׂ"א. וְכֻלְּהוּ חֲמִשָּׁא כֻּלְּהוּ כְּמַאן דְּחָמֵי בָּתַר כּוֹתָלָא, הַהוּא נְהִירוּ דִּנְהוֹרָא. וּמִנְּהוֹן, כְּמַאן דְּחָמֵי נְהוֹרָא דְּשִׁמְשָׁא מִגּוֹ עֲשָׁשִׁיתָא. אֲבָל מַשָּׂא, הֲוֵי, כַּד מָטֵי הַהוּא נְהוֹרָא בְּטוֹרַח סַגִּי וְאִיטְרַח מִלּוֹי עֲלוֹי, דְּלָא יָכִיל לְאִתְגַּלְיָיא לֵיהּ, כד"א, לְשׂוּם אֶת מַשָּׂא כָּל הָעָם הַזֶּה עָלַי. וּבג"כ, מַשָּׂא.

Dumah (Angel) Faith Grades Klipot (Shells – Negativity) Prophecy Prophets Seir Shells (Klipot)

81. Here IT IS WRITTEN the burden of Dumah, WHICH MEANS great effort, BECAUSE THE PROPHECY was not able to be revealed. It is a secretive prophecy and remains in secrecy. "One calls to Me out of Seir" (Yeshayah 21:11): It is not revealed whether the Holy One, blessed be He, or the faithful prophet SAID, "ONE CALLS TO ME OUT OF SEIR." This prophecy definitely is secret in the midst of the supernal Faith. And from the depth of secrecy, said the faithful prophet, to whom the voice of the secret of the Faith, WHICH IS MALCHUT, called and said, "One calls to me out of Seir," as it is written, "And rose from Seir to them" (Devarim 33:2) instead of, 'And rose to Seir.' This is because the secret of Faith is such that grades shine from within grades, the ones, inside the others, a shell within a shell, one part the inner to another part within which it lies. THEREFORE, IT IS WRITTEN, "FROM SEIR," MEANING THAT IT BECAME REVEALED FROM THE MIDST OF THE KLIPAH (ENG. 'SHELL') OF SEIR.

81. וְהָכָא מַשָּׂא דּוּמָה טוֹרַח סַגִּיאָה, דְּלָא יָכִיל לְאִתְגַּלְיָיא וְאִיהוּ נְבוּאָה בִּלְחִישׁוּ, וְקַיְּימָא בִּלְחִישׁוּ. אֵלַי קוֹרֵא מִשֵּׂעִיר הָכָא לָא אִתְגַּלְיָא מַאן אָמַר אֵלַי קוֹרֵא מִשֵּׂעִיר. אִי קוּדְשָׁא בְּרִיךְ הוּא, אִי נְבִיאָה מְהֵימָנָא. אֲבָל נְבוּאָה דָּא וַדַּאי קַיְּימָא בִּלְחִישׁוּ, גּוֹ רָזָא דִּמְהֵימְנוּתָא עִלָּאָה, וּמִגּוֹ רָזָא סְתִימָאָה, נְבִיאָה מְהֵימָנָא אָמַר, דִּלֵּיהּ הֲוָה קָרָא קָלָא בְּרָזָא דִּמְהֵימְנוּתָא, וְאָמַר אֵלַי קוֹרֵא מִשֵּׂעִיר. כד"א, וְזָרַח מִשֵּׂעִיר לָמוֹ. וְלָא כְּתִיב וְזָרַח לְשֵׂעִיר, בְּגִין דְרָזָא דִּמְהֵימְנוּתָא הָכִי אִיהוּ, דַּרְגִּין מִגּוֹ דַּרְגִּין, אִלֵּין פְּנִימָאִין מֵאִלֵּין, קְלִיפָה, גּוֹ קְלִיפָה וּמוֹחָא גּוֹ מוֹחָא.

Cloud Colors Electrum Ezekiel Fire Grades Likenesses Living Creatures North Wind

82. But we have established that it is written, "And, behold, a storm wind came out of the north" (Yechezkel 1:4). This is one grade, while "a great cloud" (Ibid.) is a second grade, "and a fire flaring up" (Ibid.) is a third grade, "and a brightness was about it" (Ibid.) is a fourth grade, and afterwards "And out of the midst of it, as it were the color of electrum" (Ibid.), after which "out of the midst of it came the likeness of four living creatures." (Ibid. 5) These are the grades within grades.

82. וְהָא אוֹקִימְנָא, דִּכְתִּיב, וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן הַצָּפוֹן, הָא דַּרְגָּא חַד. עָנָן גָּדוֹל, הָא דַּרְגָּא אַחֲרָא. וְאֵשׁ מִתְלַקַּחַת, הָא דַּרְגָּא תְּלִיתָאָה. וְנוֹגַהּ לוֹ סָבִיב, הָא דַּרְגָּא רְבִיעָאָה. וּלְבָתַר וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל. וּלְבָתַר וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת הָא דַּרְגִּין גּוֹ דַּרְגִּין.

Fruit Grades Klipot (Shells – Negativity) Praise Seir Shells (Klipot) Sinai

83. Here also, when the Holy One, blessed be He, became revealed to Yisrael, He did so only from within these grades, and "came from Sinai" (Devarim 33:2). This is the grade that is exceedingly concealed. Afterwards it must be revealed that it said, "And rose from Seir:" this is another grade that is more revealed, a shell that envelops the fruit. Then, "He shone forth from Mount Paran" (Ibid.), which is another grade and "He came from holy multitudes" (Ibid.), which is a praise to them all. For even though He became revealed in all these grades, IT IS CONSIDERED THAT He started being revealed from a place which is the essence of all. Which place is it? "Holy multitudes," which are the highest levels above. Here also: "One calls to me out of Seir," meaning from that level that we said ABOVE, "AND ROSE FROM SEIR TO THEM," as he was cleaved to the above.

83. אוּף הָכָא, כַּד אִתְגַּלְּיָיא קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, לָא אִתְגַּלְּיָיא אֶלָּא מִגּוֹ דַּרְגִּין אִלֵּין. מִסִּינַי בָּא, דַּרְגָּא דַּהֲוָה טְמִירָא יַתִּיר, וּלְבָתַר אִצְטְרִיךְ לְאִתְגַּלְיָא. וְאָמַר וְזָרַח מִשֵּׂעִיר, הָא דַּרְגָּא אַחֲרָא, דְּאִיהוּ בְּאִתְגַּלְּיָיא יַתִּיר, קְלִיפָא דְּשַׁרְיָא עַל גַּבֵּי מוֹחָא. וּלְבָתַר הוֹפִיעַ מֵהַר פָּארָן, הָא דַּרְגָּא אַחֲרָא. וּלְבָתַר וְאָתָה מֵרִבְבוֹת קֹדֶשׁ, דָּא שְׁבָחָא דְּכֹלָּא, דְּאַף עַל גַּב דְּאִתְגַּלְיָיא מִכָּל אִלֵּין דַּרְגִּין, מֵהַהוּא אֲתָר דְּהוּא עִקָרָא דְּכֹלָּא, שָׁרֵי לְאִתְגַּלָּאָה מִנֵּיהּ. מֵאָן אֲתָר אִיהוּ. מֵרִבְבוֹת קֹדֶשׁ אִיהוּ, אִינּוּן דַּרְגִּין עִלָּאִין לְעֵילָּא, אוּף הָכָא אֵלַי קוֹרֵא מִשֵּׁעִיר, מֵהַהוּא דַּרְגָּא דְּקָאָמַרָן, דְּאִתְדָּבַּק לְעֵילָּא.

Metatron Midnight Other Side Watchman

84. "Watchman, what of the night. Watchman, what of the night?" The watchman is Metatron, ABOUT WHOM it is written, "So he who waits on his Master shall be honored" (Mishlei 27:18). This means the ruler of the night. "What of the night (Heb. laylah)? Watchman, what of the night (Heb. leyl)?" What is the difference between them, BETWEEN LAYLAH AND LEYL? HE ANSWERS, It is all one; THEY ARE BOTH NIGHT AND DARK, just as the Other Side dominates in this part OF LEYL, it does not dominate at all in this part OF LAYLAH. Leyl needs guarding, as it is written, "It is a night (Heb. leyl) of watchfulness" (Shemot 12:42). Therefore, it is spelled without Hei, BECAUSE HEI DENOTES THE PERFECTED MALCHUT. From nightfall until midnight, THE FIRST HALF OF THE NIGHT UNTIL MIDNIGHT, IS CALLED 'LEYL.' Laylah with HEI dominates from midnight and further, as it is written, "And it came to pass, that at midnight (Heb. laylah)" (Ibid. 29), "this is Hashem's watchnight" (Ibid. 42) and "but the night (laylah) shines like the day" (Tehilim 139:12). Therefore, THE PASSAGE SAYS, "Watchman, what of the (Laylah) night. Watchman, what of the (Heb. leyl) night?"

84. שׁוֹמֵר מַה מִּלַּיְלָה שׁוֹמֵר מַה מִלֵּיל. שׁוֹמֵר דָּא מְטַטְרוֹ"ן, וּכְתִיב, וְשוֹמֵר אֲדוֹנָיו יְכֻבָּד, וְדָא רָזָא דְּשָׁלְטָא בְּלֵילְיָא. מַה מִּלַּיְלָה שׁוֹמֵר מַה מִלֵּיל, מַה בֵּין הַאי לְהַאי. אֶלָּא, כֹּלָּא חַד, אֲבָל בְּחוּלָקָא דָּא, שָׁלְטָא סִטְרָא אַחֲרָא. וּבְחוּלָקָא דָּא, לָא שָׁלְטָא כְּלָל. לֵיל, אִצְטְרִיךְ לִנְטוּרָא, דִּכְתִּיב לֵיל שִׁמּוּרִים הוּא, וְעַל דָּא חָסֵר ה', וְדָא אִיהוּ כַּד עָאל לֵילְיָא, עַד דְּאִתְפְּלַג. מִפָּלְגוּ לֵילְיָא וּלְהָלְאָה, שָׁלְטָא לַיְלָה בְּה' דִּכְתִּיב וַיְהִי בַּחֲצִי הַלַּיְלָה. הוּא הַלַּיְלָה הַזֶּה. וְלַיְלָה כַּיּוֹם יָאִיר וְגוֹ'. וּבְגִין כָּךְ, שׁוֹמֵר מַה מִּלַּיְלָה שׁוֹמֵר מַה מִלֵּיל.

Book of Adam Female Male Metatron Morning Moses Prayer Watchman Zeir Anpin

85. "The watchman said" (Yeshayah 21:12): I found in the Book of Adam, what is the difference between Vayomer (Eng. 'and he said') and Amar (Eng. 'he said')? Vayomer is above, WHICH IS ZEIR ANPIN, and Amar is below, THAT IS METATRON, AS IT IS WRITTEN, "And he said (Heb. amar) to Moses" (Shemot 24:1). Who said? The watchman, who is Metatron. "The morning comes," namely the morning prayer which is the dominion of the day, that which dominates the night. If you say that the morning came alone and the male, WHICH IS THE MORNING, is separated from the female, WHICH IS NIGHT, then behold it is written, "And also night" for both of them are together, and never separate. This voice cries out these words, "The morning comes, and also night" and both of them are ready for you.

85. אָמַר שׁוֹמֵר. אַשְׁכַּחְנָא בְּסִפְרָא דְּאָדָם, מַה בֵּין וַיֹּאמֶר לְאָמַר. וַיֹּאמֶר לְעֵילָּא, וְאָמַר לְתַתָּא, וְאֶל מֹשֶׁה אָמַר. מַאן אָמַר, אָמַר שׁוֹמֵר, דָּא מְטַטְרוֹן. אָתָא בֹּקֶר, דָּא צְלוֹתָא דְּשַׁחֲרִית דְּאִיהוּ שֻלְטָנוּ דִּימָמָא, הַהוּא דְּשָׁלִיט עַל לֵילְיָא. וְאִי תֵּימָא דְּאִיהוּ אָתֵי בִּלְחוֹדוֹי, וְאִתְפְּרַשׁ דְּכַר מִנּוּקְבָא, הָא כְּתִיב וְגַם לַיְלָה, תַּרְוַויְיהוּ כַּחֲדָא, וְלָא מִתְפָּרְשִׁין דָּא מִן דָּא לְעָלְמִין. וְקָלָא דָּא קָרֵי בְּמִלִּין אִלֵּין, אָתָא בֹקֶר וְגַם לָיְלָה תַּרְוַויְיהוּ זְמִינִין לְגַבַּיְיכוּ.

Mercy Morning Prayer

86. From here and further, 'if you will inquire, inquire.' If you will inquire during prayer before the King, request, pray, and ask your petitions and 'return' to your Master. 'Come' like one who invites his children to accept them and have Mercy on them. So the Holy One, blessed be He, morning and night, called, and said, "Come... " Blessed are the holy people, whose Master seeks them and calls to bring them close.

86. מִכָּאן וּלְהָלְאָה אִם תִּבְעָיוּן בְּעָיוּ. אִם תִּבְעוּן בָּעוּתְכוֹן בִּצְלּוֹ קַמֵּי מַלְכָּא קַדִּישָׁא, בְּעָיוּ, צַלּוּ וּבְעוּ בָּעוּתְכוֹן, וְתוּבוּ לְגַבֵּי מָארֵיכוֹן. אֵתָיוּ, כְּמַאן דְּזַמִּין לְקַבְּלָא לִבְנוֹי, וּלְרַחֲמָא עָלַיְיהוּ. אוּף הָכִי קוּדְשָׁא בְּרִיךְ הוּא, בֹּקֶר וְגַם לַיְלָה, קָרָא וְאָמַר אֵתָיוּ. זַכָּאָה עַמָּא קַדִּישָׁא, דְּמָארֵיהוֹן בָּעֵי עֲלוֹן, וְקָרָא לוֹן לְקָרְבָא לוֹן לְגַבֵּיהּ.

Grades Righteous Shechinah Ten

87. Then the holy people need to join and come to the synagogue, and whoever comes first joins with the Shechinah in one union. Come and see that first one to be present in the synagogue. Blessed is his portion, for he stands in the level of the righteous in relation to the Shechinah, and this is the secret of, "And those who seek me early shall find me" (Mishlei 8:17). Such a person rises to the highest level. And if you say, we learned the Holy One, blessed be He, immediately becomes angry when He comes to the synagogue and does not find ten people, yet you say that the one who precedes becomes joined with the Shechinah, and is in the level of righteous?

87. כְּדֵין עַמָּא קַדִּישָׁא, בָּעָאן לְאִתְחַבְּרָא, וּלְאַעֲלָא בְּבֵי כְּנִישְׁתָּא. וְכָל מַאן דְּאַקְדִּים בְּקַדְמֵיתָא, אִתְחַבָּר בִּשְׁכִינְתָּא בְּחִבּוּרָא חֲדָא. תָּא חֲזִי, הַהוּא קַדְמָאָה דְּאִשְׁתְּכַח בְּבֵי כְּנִישְׁתָּא, זַכָּאָה חוּלָקֵיהּ, דְּאִיהוּ קַיְּימָא בְּדַרְגָּא דְּצַדִּיק בַּהֲדֵי שְׁכִינְתָּא. וְדָא אִיהוּ רָזָא וּמְשַׁחֲרַי יִמְצָאֻנְנִי. דָּא סָלִיק בִּסְלִיקוּ עִלָּאָה. וְאִי תֵּימָא, הָא תָּנֵינָן בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אָתֵי לְבֵי כְּנִישְׁתָּא, וְלָא אַשְׁכַּח תַּמָּן עַשְׂרָה, מִיַּד כּוֹעֵס. וְאַתְּ אָמַרְתְּ הַהוּא חַד דְּאַקְדִּים, אִתְחַבָּר בִּשְׁכִינְתָּא, וְקַיְּימָא בְּדַרְגָּא דְּצַדִּיק.

Peace

88. HE ANSWERS, This is similar to a king who sent a message to all the inhabitants of a city that they should gather with him at a certain time at a certain place. Before the inhabitants of the city could prepare themselves, one person came first to that place. In the meantime, the king arrived and found that person who came early. THE KING said to him, You, where are the inhabitants of the city? He said to him, My master, I came earlier than they and they are coming after me by the king's order. This pleased the king, who sat with him and spoke to him, and they became friends. In the meantime, all the people came and the king accepted them and then sent them away in peace. But if these people would not have come, and one would not have preceded them to speak before the king AND TO SAY that they are all coming, he would immediately get angry and wrathful.

88. אֶלָּא, לְמַלְכָּא דְּשָׁדַר לְכָל בְּנֵי מָתָא, דְּיִשְׁתַּכְּחוּן עִמֵּיהּ בְּיוֹם פְּלָן, בְּדוֹךְ פְּלָן. עַד דַּהֲווֹ מְזַמְּנֵי גַּרְמַיְיהוּ אִינּוּן בְּנֵי מָתָא, אַקְדִּים חַד וְאָתָא לְהַהוּא אֲתָר. בֵּין כָּךְ וּבֵין כָּךְ אָתָא מַלְכָּא, אַשְׁכַּח לְהַהוּא בַּר נָשׁ דְּאַקְדִּים תַּמָּן, אָמַר לֵיהּ, פְּלָן בְּנֵי מָתָא אָן אִינּוּן. אָמַר לֵיהּ, מָארִי, אֲנָא אַקְדִּימְנָא מִנַּיְיהוּ, וְהָא אִינּוּן אָתָאן אֲבַתְרָאי לְפִקּוּדָא דְּמַלְכָּא. כְּדֵין, טָב בְּעֵינֵי מַלְכָּא, וְיָתִיב תַּמָּן בַהֲדֵיהּ, וְאִשְׁתָּעֵי עִמֵּיהּ, וְאִתְעָבֵיד רְחִימָא דְּמַלְכָּא. בֵּין כַּךְ וּבֵין כַּךְ, אָתוּ כָּל עַמָּא, וְאִתְפָּיַיס מַלְכָּא עִמְּהוֹן, וְשָׁדַר לוֹן לִשְׁלָם. אֲבָל אִי אִינּוּן בְּנֵי מָתָא לָא אַתְיָין, וְחַד לָא אַקְדִּים לְאִשְׁתָּעֵי קָמֵי מַלְכָּא, לְאִתְחֲזָאָה בְּגִינַיְיהוּ דְּהָא כֻּלְּהוּ אַתְיָין. מִיָּד כָּעִיס וְרָגִיז מַלְכָּא.

Grades Righteous Shechinah Ten

89. In this case also, since one preceded and is present in the synagogue, and the Shechinah arrives and finds him, it is considered as though they are all present there, because he is waiting for them there. Immediately, the Shechinah joins with him. They sit together, and she becomes acquainted with him and sets him into the level of righteousness. But if one did not precede and was not there, it is written, "Why, when I came, was there no man?" (Yeshayah 50:2). It does not say, 'And there were not ten men,' but rather "Was there no man?" MEANING ONE to join with Me and to be near Me, as it is written, "The man of Elohim" (Devarim 33:1), which means to be in the level of righteous.

89. אוּף הָכָא, כֵּיוָן דְּחָד אַקְדִּים, וְאִשְׁתְּכַח בְּבֵי כְּנִישְׁתָּא, וּשְׁכִינְתָּא אַתְיָא וְאַשְׁכַּח לֵיהּ, כְּדֵין אִתְחֲשִׁיב כְּאִלּוּ כֻּלְּהוּ אִשְׁתְּכָחוּ תַּמָּן. דְּהָא דָּא אוֹרִיךְ לוֹן תַּמָּן. מִיַד אִתְחַבָּרַת עִמֵּיהּ שְׁכִינְתָּא, וְיַתְבֵי בְּזִוּוּגָא חַד, וְאִשְׁתְּמוֹדַע בַּהֲדֵיהּ, וְאוֹתִיב לֵיהּ בְּדַרְגָּא דְּצַדִּיק. וְאִי חַד לָא אַקְדִּים וְלָא אִשְׁתְּכַח תַּמָּן, מַה כְּתִיב, מַדּוּעַ בָּאתִי וְאֵין אִישׁ. וְאֵין עֲשָׂרָה לָא כְּתִיב, אֶלָּא וְאֵין אִישׁ, לְאִתְחַבְּרָא בַּהֲדָאי, לְמֶהֱוֵי גַּבָּאי, כד"א אִישׁ הָאֱלֹהִים לְמֶהֱוֵי בְּדַרְגָּא דְּצַדִּיק.

Fear Grades Metatron Morning Prayer Righteous Seir Strength Watchman

90. And He also makes an acquaintance with him, and inquires if he does not come one day, as we have established, as it is written, "Who is there among you that fears Hashem, that obeys the voice of His servant" (Ibid. 10). We have already observed that which is written, "One calls to me out of Seir," that there is a grade over a grade and a grade within a grade. THEREFORE, the watchman, EVEN THOUGH "ONE CALLS TO ME OUT OF SEIR" REFERS TO METATRON, calls with strength daily, "THE MORNING COMES, AND ALSO NIGHT," THUS SUMMONING TO THE MORNING PRAYER SUCH A PERSON THAT THE HOLY ONE, BLESSED BE HE, INQUIRES ABOUT IN THE PHRASES, "WHO IS THERE AMONG YOU THAT FEARS HASHEM," and "that obeys the voice of His servant," who is Metatron, AND COMES TO THE HOUSE OF PRAYER. SO THE HOLY ONE, BLESSED BE HE, INQUIRES ABOUT HIM IF HE DOES NOT COME, AND SAYS, "WHO IS THERE AMONG YOU THAT FEARS HASHEM... " Therefore, blessed is he who hastens to the synagogue, to ascend to this level, NAMELY TO THE LEVEL OF THE RIGHTEOUS.

90. וְלֹא עוֹד, אֶלָּא דְּאִשְׁתְּמוֹדַע בַּהֲדֵיהּ, וְשָׁאִיל עֲלוֹי, אִי יוֹמָא חַד לָא אָתֵי, כְּמָה דְּאוֹקִימְנָא, דִּכְתִּיב מִי בָכֶם יְרֵא יְיָ' שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ. וְהָא אִתְּעַרְנָא בְּהַאי דִּכְתִּיב, אֵלִי קוֹרֵא מִשֵּׂעִיר, דְּהָא דַּרְגָּא בָּתַר דַּרְגָּא דַּרְגָּא גּוֹ דַּרְגָּא, הַהוּא שׁוֹמֵר, קוֹרֵא בְּחֵילָא בְּכָל יוֹמָא וְיוֹמָא, וְדָא אִיהוּ שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ, עַבְדּוֹ, דָּא מְטַטְרוֹן. וּבְגִין כָּךְ, זַכָּאָה אִיהוּ מַאן דְּאַקְדִּים לְבֵי כְּנִישְׁתָּא, לְסַלְּקָא בְּהַהוּא דַּרְגָּא עִלָּאָה דְּקַאמְרָן.

Congregation David Levites Love Morning

91. When the morning arrives and the congregation is present in the synagogue, they should be immersed in the psalms and songs of David. We have established that it is arranged so as to awaken love above and below to build perfection and to arouse joy. So the Levites work at awakening love and joy above with these psalms and songs.

91. כַּד אָתֵי צַפְרָא, וְצִבּוּרָא אִשְׁתְּכָחוּ בְּבֵי כְּנִישְׁתָּא, בָּעוּ לְאִשְׁתַּכְּחָא בְּשִׁירִין וְתוּשְׁבְּחָן דְּדָוִד. וְהָא אוֹקִימְנָא, דְּסִדּוּרָא אִיהוּ לְאַתְעֲרָא רְחִימוּ לְעֵילָּא וְתַתָּא, לְאַתְקְנָא תִּקּוּנִין, וּלְאִתְעֲרָא חֶדְוָה. דְּהָא בְּגִין דָּא לֵיוָאֵי מִתְעָרֵי לְאַתְעֲרָא רְחִימוּ וְחֶדְוָה לְעֵילָּא, בְּאִינּוּן שִׁירִין וְתוּשְׁבְּחָן.

Faith Fear

92. Regarding one who speaks worldly talk in the synagogue, Woe to him for he shows dissension, woe to him for he lessens the Faith and woe to him for he has no part in the Elohim of Yisrael, because he shows THROUGH THIS that there is no Elohim, and that He is not present there. Also, he does not fear Him and he acts shamefully against the supernal perfection of above, BECAUSE A SYNAGOGUE IS SET AGAINST THE SUPERNAL MALCHUT.

92. וּמַאן דְּמִשְׁתָּעֵי בְּבֵי כְּנִישְׁתָּא בְּמִלִּין דְּחוֹל, וַוי לֵיהּ, דְּאַחָזֵי פִּרוּדָא, וַוי לֵית דְּגָרַע מְהֵימְנוּתָא. וַוי לֵיהּ דְּלֵית לֵיהּ חוּלָקָא בֶּאֱלָהָא דְּיִשְׂרָאֵל. דְּאַחָזֵי דְּהָא לֵיהּ אֱלָהָא, וְלָא אִשְׁתְּכַח תַּמָּן, וְלָא דָּחִיל מִנֵּיהּ, וְאַנְהִיג קְלָנָא בְּתִקּוּנָא עִלָּאָה דִּלְעֵילָּא.

Angels Camp Praise Prayer

93. When the children of Yisrael are reciting in the synagogue the sequence of psalms and praises and the order of prayer, three camps of supernal angels gather. One camp represents the holy angels who praise the Holy One, blessed be He, during the day. There are others who praise the Holy One, blessed be He, during the night and those who praise the Holy One, blessed be He, and say psalms and praises with Yisrael during the day.

93. דְּהָא בְּשַׁעֲתָא דְּיִשְׂרָאֵל מְסַדְּרֵי בְּבֵי כְּנִישְׁתָּא, סִדּוּרָא דְּשִׁירִין וְתוּשְׁבְּחָן וְסִדּוּרָא דִּצְלוֹתָא, כְּדֵין מִתְכַּנְּשֵׁי תְּלַת מַשְׁרְיָין דְּמַלְאֲכֵי עִלָּאֵי. מַשִׁרְיָיתָא חֲדָא, אִינּוּן מַלְאָכִין קַדִּישִׁין דְּקָא מְשַׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא בִּימָמָא, בְּגִין דְּאִית אַחֲרָנִין דְּקָא מְשַׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא בְּלֵילְיָא. וְאִלֵּין אִינּוּן דְּקָא מְשַׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא, וְאַמְרִין שִׁירִין וְתוּשְׁבְּחָן בַּהֲדַיְיהוּ דְּיִשְׂרָאֵל בִּימָמָא.

Angels Briyah Camp Firmaments Prayer Sanctification Seven Worlds

94. The second camp represents the holy angels that are present in every sanctification that the children of Yisrael recite below, and under their dominion are all those who are aroused in all the firmaments with that prayer of Yisrael. The third camp represents the supernal Maidens, WHO ARE THE SEVEN SPIRITS OF THE SEVEN SANCTUARIES OF BRIYAH, that are prepared together with Malchut, and they perfect Malchut in order to bring her before the King. These are the highest camps above all others.

94. מַשִׁרְיָיתָא תִּנְיָינָא, אִינּוּן מַלְאָכִין קַדִּישִׁין, דְּמִשְׁתַּכְּחֵי בְּכָל קְדוּשָׁה וּקְדוּשָׁה דְּיִשְׂרָאֵל, מְקַדְּשֵׁי לְתַתָּא. וּבְשׁוּלְטָנָא דִּלְהוֹן, כָּל אִינּוּן דְּמִתְעָרִין בְּכָל אִינּוּן רְקִיעִין, בְּהַהִיא צְלוֹתָא דְּיִשְׂרָאֵל. מַשִׁרְיָיתָא תְּלִיתָאָה אִינּוּן עוּלֶמְתָן עִלָּאִין. דְּקָא מִתְתָּקְּנֵי עִם מַטְרוֹנִיתָא, וּמְתַקְּנֵי לָהּ לְאַעֲלָא לָהּ קָמֵי מַלְכָּא, וְאִלֵּין אִינּוּן מַשְׁרְיָין עִלָאִין עַל כֻּלְּהוּ.

Camp David Praise Prayer Singing

95. They are all perfected with the prayer sequence of the children of Yisrael, who prepare themselves below with these psalms and praises and with that prayer that they recite. As soon as these three camps are gathered, the children of Yisrael start to sing before their Master. That one camp, which is appointed to praise its Master during the day, gathers with the children of Yisrael and sings together these praises of King David, as we have established.

95. וְכֻלְּהוּ מִתְתַּקְּנֵי, בְּסִדּוּרָא דְּיִשְׂרָאֵל דְּמִתַתְּקְנֵי לְתַתָּא, בְּאִינּוּן שִׁירִין וְתוּשְׁבְּחָן, וּבְהַהִיא צְלוֹתָא דְּקָא מְצָלוּ יִשְׂרָאֵל. כֵּיוָן דְּאִלֵּין תְּלַת מַשְׁרְיָין מִזְדַּמְּנָן, כְּדֵין יִשְׂרָאֵל פַּתְחֵי שִׁירָתָא, וְזַמְרֵי קָמֵי מָארֵיהוֹן. וְהַהִיא מַשִּׂרְיָיתָא חֲדָא, דִּי מְמָנָא לְשַׁבְּחָא לְמָארֵיהוֹן בִּימָמָא, אִזְדַּמְּנָן עָלַיְיהוּ, וְזַמְרֵי עִמְּהוֹן כַּחֲדָא, בְּאִינּוּן שְׁבָחֵי דְּדָוִד מַלְכָּא, וְהָא אוּקִימְנָא מִלֵּי.

David Praise Red Sea Torah

96. When the children of Yisrael complete the praises of the hymns of David, they say the praise of the Song of the Red Sea, as we have established. And if you ask, Why is this praise in the last service after the praises of David? Does not the Written Torah precede the Oral Torah, the Prophets and the Writings, and is it not proper to place it first?

96. בְּהַהוּא זִמְנָא דִּמְסַיְּימֵי יִשְׂרָאֵל שְׁבָחֵי דְּאִינּוּן תּוּשְׁבְּחָן דְּדָוִד, כְּדֵין תּוּשְׁבַּחְתָּא דְּשִׁירָתָא, דְּיַמָּא, כְּמָה דְּאוֹקִימְנָא. וְאִי תֵּימָא, הַאי תּוּשְׁבַּחְתָּא אֲמַאי אִיהִי בְּתִקּוּנָא בַּתְרַיְיתָא בָּתַר שְׁבָחֵי דְּדָוִד, וְהָא תּוֹרָה שֶׁבִּכְתָב, אַקְדִּימַת לְתוֹרָה שֶׁבְּעַל פֶּה, וְאַקְדִּימַת לַנְּבִיאִים, וְאַקְדִּימַת לַכְּתוּבִים, וּכְמָה דְּאַקְדִּימַת, הָכִי אִצְטְרִיךְ לְאַקְדְּמָא.

Congregation Light Praise Prayer Torah

97. The Congregation of Yisrael, WHICH IS MALCHUT, is perfected by the Written Torah; therefore, it is necessary to say the Song at the beginning of the prayers, NAMELY CLOSE TO THE PRAYER THAT IS RECITED SITTING DOWN. This praise is more valuable than all the praises in the world. She, MALCHUT, is not perfected by all of them as it is perfected by this praise. Therefore it is adjacent to the prayer that is recited sitting down, NAMELY THE PRAYER OF HE WHO FORMS LIGHT, as explained.

97. אֶלָּא, מִגּוֹ דִּכ"י לָא אִתְתַּקְנַת אֶלָּא מִתּוֹרָה שֶׁבִּכְתָב, מִשּׁוּם הָכִי אִצְטְרִיךְ לוֹמַר לָהּ בְּשֵׁירוּתָא דְּתִקּוּנָהָא, וְהַאי תּוּשְׁבַּחְתָּא מְעַלְּיָא, מִכָּל שְׁאָר תּוּשְׁבְּחָן דְּעָלְמָא. וְאִיהִי לָא אִתְתַּקְנָת מִכֻּלְּהוּ, כְּמַה דְּאִתְתַּקְנָת מִתּוּשְׁבַּחְתָּא דָּא. וּבְגִין דָּא, אִיהִי סָמוּךְ לִצְלוֹתָא דִּמְיּוּשָׁב, כְּמָה דְּאוֹקִימְנָא.

Camp Congregation Crowns Holy Name Messiah, The Pharaoh, The Praise Seas Singing

98. When the Song of the Sea is recited, the Congregation of Yisrael is adorned with the crown that the Holy One, blessed be He, is going to crown King Messiah. That crown is decorated and engraved with the Holy Names just as the Holy One, blessed be He, was crowned on the day that the children of Yisrael crossed the sea and He drowned all the camps of Pharaoh and his horsemen. Therefore, a person has to direct his will to this song. Everyone who merits it in this world, merits to see Messiah with the perfection of that crown, the weapons with which he is girded, and merits to praise the song there. We have established these matters.

98. בָּהּ שַׁעֲתָא כַּד שִׁירָתָא דְּיַמָּא אִתְּמַר, מִתְעַטְּרָא כְּנֶסֶת יִשְׂרָאֵל בְּהַהוּא כִּתְרָא, דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַעְטְּרָא לְמַלְכָּא מְשִׁיחָא, וְהַהוּא כִּתְרָא גְּלִיפָא מְחֻקָּקָא בִּשְׁמָהָן קַדִּישִׁין, כְּמָה דְּאִתְעַטָּר קוּדְשָׁא בְּרִיךְ הוּא הַהוּא יוֹמָא דְּאַעְבָּרוּ יִשְׂרָאֵל יַת יַמָּא, וְאַטְבַּע לְכָל מַשְׁרְיָין דְּפַרְעֹה וּפָרָשׁוֹהִי. בג"ד, בָּעֵי ב"נ לְשַׁוָּואָה רְעוּתֵיהּ בְּהַאי שִׁירָתָא. וְכָל מַאן דְּזָכֵי לָהּ בְּהַאי עָלְמָא, זָכֵי לְמֵחֱמֵי לְמַלְכָּא מְשִׁיחָא בְּתִקּוּנֵי הַהוּא כִּתְרָא, וּבַחֲגִירוּ דְּזַיְינֵיהּ, וְזַכֵּי לְשַׁבְּחָא הַאי שִׁירָתָא תַּמָּן, וְהָא אוּקִימְנָא מִלֵּי.

Congregation Crowns Holiness (Kedushah) Kedushah (Holiness) Mercy Praise Singing Spices Thirteen Twelve Zeir Anpin

99. As soon as the person reaches the Praise (May Your name be praised), the Holy One, blessed be He, takes that crown and places it before him. The Congregation of Yisrael, THAT IS MALCHUT, starts to prepare Herself to come before the supernal King, THAT IS ZEIR ANPIN. It is necessary to include it in the thirteen supernal attributes of Mercy, from which She is blessed, and there are thirteen kinds of supernal spices, as it is written, "Nard and saffron; columns and cinnamon... " (Shir Hashirim 4:14). They are, song and praise; adoration and melody; might and dominion; victory; grandeur and power; glory, splendor, and holiness. These are twelve until She joins with them to say, 'And sovereignty (lit. 'Malchut').' They become thirteen now, because she is blessed from them.

99. כֵּיוָן דְּמָטֵי ב"נ לְיִשְׁתַּבַּח נָטִל קוּדְשָׁא בְּרִיךְ הוּא הַהוּא כִּתְרָא, וְשַׁוֵּי לֵיהּ קָמֵיהּ, וּכ"י שְׁרִיאַת לְאִתְתַּקְנָא לְמֵיתֵי קָמֵי מַלְכָּא עִלָּאָה. וְאִצְטְרִיךְ לְאַכְלָלָא לָהּ, בְּתְלֵיסַר מְכִילָן דְּרַחֲמֵי עִלָּאֵי, דְּמִנְּהוֹן אִתְבָּרְכַת. וְאִינּוּן תְּלֵיסַר בּוּסְמִין עִלָּאִין, כד"א, נֵרְדְּ וְכַרְכּוֹם קָנֶה וְקִנָּמוֹן וְגוֹ', וְהָכָא אִינּוּן, שִׁיר, וּשְׁבָחָה, הַלֵּל, וְזִמְרָה, עוֹז, וּמֶמְשָׁלָה, נֶצַח, גְּדוּלָה, וּגְּבוּרָה, תְּהִלָּה, וְתִפְאֶרֶת, קְדוּשָׁה. הָא תְּרֵיסָר. וּלְבָתַר לְחַבְּרָא לָהּ בַּהֲדַיְיהוּ, וְלוֹמַר וּמַלְכוּת, וַהֲווֹ תְּלֵיסָר. בְּגִין דְּאִיהִי מִתְבָּרְכָא מִנַּיְיהוּ.

Cherubim (Cherubs) Flame Thirteen Thirteen Attributes of Mercy

100. Therefore, at the time WHEN MALCHUT is combined among them, THE THIRTEEN ATTRIBUTES, one should to pay attention to it and not talk at all or interrupt between them. If he interrupts between them, a flame emerges from under the wings of the Cherubs, cries aloud and says, So-and-so who interrupted the majesty of the Holy One, blessed be He, shall decrease and HIS LIFE shall be interrupted, so that he does not see the majesty of the Holy King. It is written, "And will not behold the majesty of Hashem" (Yeshayah 26:10), as these thirteen are the majesty of Hashem.

100. וְעַל דָּא אִצְטְרִיךְ, בְּשַׁעֲתָא דְּאִתְכְּלִילַת בֵּינַיְיהוּ, לְשַׁוָּואָה לִבָּא וּרְעוּתָא בְּהַאי, וְלָא לִישְׁתָּעֵי כְּלָל, דְּלָא לִפְסוֹק בֵּינַיְיהוּ. וְאִי פָּסִיק בֵּינַיְיהוּ, מִתְּחוֹת גַּדְפֵּי כְּרוּבְיָיא נָפִיק חַד שַׁלְהוֹבָא, וְקָארֵי בְּחֵילָא וְאָמַר, פְּלַנְיָא דִּי פָּסִיק גְּאוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, יִשְׁתְּצֵי וְיִתְפְּסַּק, דְּלָא יֶחֱמֵי גָּאוּתָא דְּמַלְכָּא קַדִּישָׁא, כד"א וּבַל יִרְאֶה גֵּאוּת ה', בְּגִין דְּאִלֵּין תְּלֵיסָר אִינּוּן גֵּאוּת יְיָ'.

Camp Congregation Darkness Light Peace Singing Zeir Anpin

101. From 'El worthy of thanksgiving... ' and further, this is the supernal King, that all peace is His, as it is written, "The song of songs, which is Solomon's (Heb. Shlomo)" (Shir Hashirim 1:1), MEANING of the King that the peace (Heb. shalom) is His, WHICH IS ZEIR ANPIN. This is because all the EARLIER praises were addressed to the Congregation of Yisrael, WHICH IS MALCHUT, which is praised via the lower camps. From "forms light and creates darkness... " (Yeshayah 45:7) and further, I have explained and the friends have explained that this is perfection of the upper world, WHICH IS ZEIR ANPIN.

101. מִכָּאן וּלְהָלְאָה אֵל הַהוֹדָאוֹת כו', דָּא מַלְכָּא עִלָּאָה דִּשְׁלָמָא כֹּלָּא דִּילֵיהּ, כד"א שִׁיר הַשִּׁירִים אֲשֶׁר לִשְׁלֹמֹה, לְמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ, בְּגִין דְּכָל הָנֵי שְׁבָחָן אִינּוּן לְגַבָּהּ דִּכ"י כַּד מִשְׁתַּבְּחָא בְּמַשִּׁרְיָיתָא דִּלְתַתָּא. מִתַּמָּן וּלְהָלְאָה, יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עוֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל. וְהָא אִתְּעַרְנָא בֵּיהּ, וְאַתְּעֲרוּ חַבְרַיָּיא דְּהָנֵי אִינּוּן תִּיקּוּנִין דְּעָלְמָא עִלָּאָה.

Alphabet Hebrew Alphabet Hebrew Letters World to Come, The

102. THE ALPHABET AT THE INITIALS OF THE WORDS, 'Blessed Hashem, great in knowledge... ' are the corrections of the lower world, WHICH IS MALCHUT, that are, IN THE INITIALS, 22 small letters, as there are large letters and small letters. Small letters are in the lower world, THAT IS MALCHUT, and the large letters are in the World to Come, WHICH IS BINAH.

102. אֵ"ל בָּרוּ"ךְ: תִּקּוּנֵי דְּעָלְמָא תַּתָּאָה, דְּאִינּוּן כ"ב אַתְוָון זְעִירִין, בְּגִין דְּאִית אַתְוָון רַבְרְבָן, וְאַתְוָון זְעִירִין. אַתְוָון זְעִירִין, מֵעָלְמָא תַּתָּאָה. אַתְוָון רַבְרְבָן, מֵהַהוּא עָלְמָא דְּאָתֵי.

Chariot Fifty Gates Hebrew Letters Praise Prayer Shabbat Singing Soul, The Ten World to Come, The

103. They are great in everything, MEANING BECAUSE OF TWO REASONS. They are large LETTERS essentially even when on their own and they are large, when these letters expand further, each letter comes with its own fitting Chariot, namely the song of praise of Shabbat, for these are letters of praise, '(Aleph) Almighty El, Master over all works; (Bet) Blessed is He, and He is blessed by the mouth of every soul.' These letters expand into five words each, BECAUSE IN THIS PRAYER, THERE ARE FIVE WORDS IN EVERY PHRASE they correspond to the fifty gates of the World to Come, WHICH IS BINAH, WHICH ARE THE FIVE SFIROT, KETER, CHOCHMAH, BINAH, TIFERET AND MALCHUT, EACH COMPRISED OF TEN.

103. בְּכֹלָּא אִינּוּן רַבְרְבָן, אִינּוּן רַבְרְבָן בְּגַרְמַיְיהוּ. כַּד אַתְיָין יְחִידָאִין אִינּוּן רַבְרְבָן דְּכַר פְּשִׁיטָן יַתִּיר, אִינּוּן אַתְיָין כָּל אָת וְאָת בִּרְתִּיכָא דְּחַזֵּי לֵיהּ, כְּגוֹן שְׁבָחָא דְּשַׁבָּת דְּאִינּוּן אַתְוָון דְּשֶׁבַח, אֵל אָדוֹן עַל כָּל הַמַּעֲשִׂים, בָּרוּךְ וּמְבוֹרָךְ בְּפִי כָּל נְשָׁמָה. אִלֵּין אַתְוָון בַּחֲמֵשׁ חֲמֵשׁ תֵּיבִין, דְּאִינּוּן חַמְשִׁין תַּרְעִין דְּעָלְמָא דְּאָתֵי.

Hebrew Letters Praise World to Come, The

104. The last two letters are at the end of the praise, 'ALMIGHTY EL' THAT ARE Shin-Tav, and come with six words each. They CORRESPOND to the six extremities, CHESED, GVURAH, TIFERET NETZACH, HOD AND YESOD, of the World to Come, WHICH IS BINAH. And they emerge from these.

104. תְּרֵין אַתְוָון אָחֲרָנִין דִּי בְּסוֹפָא: ש"ת. אִינּוּן בְּשִׁית שִׁית תֵּיבִין, דְּאִינּוּן שִׁית סִטְרִין דְּעָלְמָא דְּאָתֵי, וְנַפְקֵי מִתַּמָּן. כְּגוֹן: שֶׁבַח יִתְּנוּ לוֹ כָּל צְבָא מָרוֹם. תִּפְאֶרֶת וּגְדוּלָּה שְׂרָפִים וְאוֹפַנִּים וְחַיּוֹת הַקּוֹדֶשׁ.

Chariot Congregation Hebrew Letters Holy Name Seventy-Two Shechinah Ten Twelve

105. These two letters, SHIN AND TAV, each have six LETTERS, while the two first letters, ALEPH AND BET - each have five LETTERS. All the other letters that are in the middle have four LETTERS each. This is because they are in the secret of the supernal Chariot, because the first letters ALEPH-BET, WHICH ARE TEN, and SHIN-TAV at the end, WHICH ARE TWELVE, are together the complete 22 supernal letters, as they contain 22 words against the supernal 22 supernal letters, WHICH ARE IN BINAH. Another eighteen letters remain THAT ARE IN THE MIDDLE and ascend in their Chariots, MEANING EXPAND to four WORDS each, WHICH ARE TOGETHER 72 words BECAUSE FOUR TIMES EIGHTEEN EQUALS 72. This is the secret of the Holy Name fully pronounced, the holy engraving of Ayin-Bet (72) letters with which the Holy One, blessed be He, adorns Himself. With this Name, He adorns the Congregation of Yisrael, WHICH IS MALCHUT, and ascends through this secret to adorn Himself with them in the perfection of the Shechinah.

105. אִלֵּין תְּרֵין אַתְוָון, בְּשִׁית שִׁית תְּרֵין אַתְוָון קַדְמָאֵי, בְּחָמֵשׁ חָמֵשׁ. כֻּלְּהוּ שְׁאָר אַתְוָון דִּי בְּאֶמְצָעִיתָא, כֻּלְּהוּ בְּאַרְבַּע אַרְבַּע, בְּגִין דְּאִינּוּן בְּרָזָא דִּרְתִיכָא עִלָּאָה, דְּאִינּוּן אַתְוָון קַדְמָאֵי וְאִינּוּן דִּבְסוֹפָא, אִינּוּן שְׁלִימוּ דִּכ"ב אַתְוָון, בְּגִין דְּאִית בְּהוּ כ"ב תֵּיבִין, לָקֳבֵל כ"ב אַתְוָון עִלָּאִין. אִשְׁתָּאֲרוּ תִּמְנֵיסָר אַתְוָון אַחֲרָנִין, דְּקָא סָלְקִין בִּרְתִּיכַיְיהוּ לְאַרְבַּע אַרְבַּע, לְשַׁבְעִין וּתְרֵין תֵּיבִין, דְּאִינּוּן רָזָא דִּשְׁמָא מְפֹרָשׁ, גְּלִיפָא קַדִּישָׁא דְּע"ב אַתְוָון, דְּקוּדְשָׁא בְּרִיךְ הוּא מִתְעַטָּר בְּהוּ. וּשְׁמָא דָּא, אִיהוּ מְעַטְּרָא לִכ"י, וְסָלִיק בְּרָזָא דָּא, לְאִתְעַטְּרָא בְּהוּ גּוֹ שְׁלֵימוּתָא דִּשְׁכִינְתָּא.

Alphabet Atbash Cipher Ciphers Crowns Hebrew Alphabet Hebrew Letters Praise Ten Zeir Anpin

106. You may derive it from the fact that these letters become adorned in the supernal Praise. The first ones, WHICH ARE ALEPH-BET, and the last ones, WHICH ARE SHIN-TAV ascend with their crowns and are the Atbash cipher in which Aleph (first) is exchanged with Tav (last) and Bet (second) with Shin (second to last). Aleph EXPANDS into five LETTERS NAMELY THE PHRASE 'ALMIGHTY EL,' Tav into six LETTERS, NAMELY 'SPLENDOR (TIFERET) AND GREATNESS... ' Bet into five LETTERS, NAMELY 'BLESSED IS HE... ' and Shin into six LETTERS, NAMELY 'PRAISE (HEB. SHEVACH) GIVE TO HIM... ' Therefore, the secret of the Atbash cipher, WHICH IS IN THE PRAISE OF 'ALMIGHTY EL,' is that they contain 22 words. The inclusion of the 22 letters OF ZEIR ANPIN are the crown to the 32 paths of CHOCHMAH. FOR THE 32 PATHS OF CHOCHMAH ARE THE 22 LETTERS OF ZEIR ANPIN, WHICH ROSE TO BINAH THAT CONTAINS TEN SFIROT. TWENTY-TWO PLUS TEN EQUALS 32 PATHS OF CHOCHMAH, THAT IS, BINAH, WHICH BECAME CHOCHMAH. AND THE 22 LETTERS OF THE ATBASH CIPHER IN THE HYMN 'EL ADON' ALLUDE TO ZEIR ANPIN WITHIN BINAH.

106. וְסִימָנִיךְ דְּאִלֵּין אַתְוָון, דְּקָא מִתְעַטְּרָן בִּשְׁבָחָא עִלָּאָה, דָּא קַדְמָאֵי וְסוֹפֵי, דְּסַלְּקִין בְּעִטְּרַיְיהוּ אִינּוּן א"ת ב"ש. אָלֶף בְּחָמֵשׁ. תָּי"ו בְּשִׁי"ת. בֵּית בַּחֲמֵשׁ. שִׁי"ן בְּשִׁית. בג"כ רָזָא דְּא"ת ב"ש כְּלָלָא דְּכ"ב אַתְוָון, דְּאִינּוּן עֲטָּרָה דִּתְלָתִין וּתְרֵין שְׁבִילִין.

Astrology Chariot Congregation Form Hebrew Letters Holy Name Moon Seventy-Two Yud Hei Vav Hei (YHVH) Zeir Anpin

107. The sign of the other letters, BESIDES ALEPH-TAV AND BET-SHIN, that ascend in their Chariots are Gimel-Resh, as they start with Gimel (third) (NAMELY 'HIS GREATNESS (HEB. GODLO) AND GOODNESS FILL THE WORLD') and end in Resh (third in reverse order), namely, 'HE SAW (HEB. RA'AH) AND PERFECTED THE FORM OF THE MOON.' They are all the secret of the Holy Chariot. Aleph-Tav and Bet-Shin, WHICH ARE IN THE HYMN 'ALMIGHTY EL,' is the secret of the Holy Name YUD HEI VAV HEI, BEING ZEIR ANPIN THAT ASCENDED TO BINAH. Gimel-Resh OF 'ALMIGHTY EL' ARE THE EIGHTEEN LETTERS from Gimel until Resh, and is the secret of the Holy Chariot that totals THE SUM Ayin-Bet (72), MEANING CHESED, GVURAH AND TIFERET THAT CONTAIN THE PASSAGES, "AND... REMOVED, AND IT CAME... AND...STRETCHED OUT" (SHEMOT 14: 19- 21). Then the Holy Name was made to adorn the Congregation of Yisrael, WHICH IS MALCHUT, from the supernal Chariot, FOR MALCHUT RECEIVES 72 WORDS OF CHESED, GVURAH AND TIFERET, WHICH MAKE A SUPERNAL CHARIOT.

107. וְסִימָן דְּאִינּוּן אַתְוָון אָחֲרָנִין דְּסַלְּקִין בִּרְתִּיכַיְיהוּ, גַ"ר. שָׁארִי בְּגִימֶ"ל, וְסִיֵּים בְּרֵי"שׁ, וְכֻלְּהוּ רָזָא דִּרְתִיכָא קַדִּישָׁא. א"ת ב"ש, רָזָא דִּשְׁמָא קַדִּישָׁא. ג"ר, רָזָא דִּרְתִיכָא קַדִּישָׁא, דְּסַלְּקָא לְע"ב, וְאִתְעָבֵיד מִנַּיְיהוּ שְׁמָא קַדִּישָׁא, לְאִתְעַטְּרָא כ"י, מִגּוֹ רְתִיכָא עִלָּאָה.

David Holy Name Patriarchs Seventy-Two Zeir Anpin

108. Therefore, that name of Ayin-Bet (72) is included in the secret of the patriarchs, WHICH ARE THREE COLUMNS, Right, Left, and Central, AND MALCHUT is adorned with them to become a Holy Name. It is not a supernal Name like the Supernal Names of the Supernal World, WHICH IS ZEIR ANPIN, that are joined high above IN BINAH, AND THEY ARE NOT DRAWN DOWN. Even though this Name is Supernal, FOR IT IS THREE COLUMNS, WHICH ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, its secret is King David, MEANING MALCHUT, that becomes adorned with the Patriarchs, WHICH ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN.

108. וּבְגִין כַּךְ הַהוּא שְׁמָא דְּע"ב כְּלִילָא בְּרָזָא דַּאֲבָהָן, יְמִינָא וּשְׂמָאלָא וְאֶמְצָעִיתָא. וְאִיהִי מִתְעַטְּרָא בְּהוּ, לְמֶהֱוֵי שְׁמָא קַדִּישָׁא. וְלָאו שְׁמָא עִלָּאָה, כְּאִינּוּן שְׁמָהָן עִלָּאִין, דְּעָלְמָא עִלָּאָה, דְּאִתְאַחֲדָן לְעֵילָּא לְעֵילָּא. וְאע"ג דְּהַאי שְׁמָא עִלָּאָה אִיהוּ, אֲבָל רָזָא דִּילֵיהּ, דָּוִד מַלְכָּא, דְּמִתְעַטְּרָא בַּאֲבָהָן.

Hebrew Letters Patriarchs Ten Thought Zeir Anpin

109. The secret of the name of Mem-Bet (42) letters is the Patriarchs, THAT ARE CHESED GVURAH AND TIFERET OF ZEIR ANPIN, WHICH IS THE SECRET OF THE 22 LETTERS that become adorned in the upper world, WHICH ARE THE TEN SFIROT OF BINAH. The upper world becomes adorned with that which is higher THAN IT, WHICH ARE THE TEN SFIROT OF CHOCHMAH, FOR THE 22 OF ZEIR ANPIN PLUS THE TEN OF BINAH AND THE TEN OF CHOCHMAH EQUAL 42. Therefore, it ascends but does not descend, FOR IT DOES NOT PROVIDE CHOCHMAH FROM ABOVE DOWN TO MALCHUT. THIS IS BECAUSE it becomes adorned in supernal Thought. Happy is the portion of he who knows the significance OF THE NAME OF MEM-BET (42 LETTERS), and is careful about it.

109. שְׁמָא דְּמ"ב אַתְוָון רָזָא דִּילֵיהּ אֲבָהָן, דְּקָא מִתְעַטְּרָן בְּעָלְמָא עִלָּאָה. וְעָלְמָא עִלָּאָה בְּמַה דִּלְעֵילָּא. וְעַל דָּא, סָלִיק וְלָא נָחִית, אִתְעַטָּר גּוֹ מַחֲשָׁבָה עִלָּאָה. זַכָּאָה חוּלָקָא דְּמַאן דְּיָדַע לֵיהּ, וְאִזְדְּהַר בֵּיהּ.

Alphabet Atbash Cipher Chariot Ciphers David Head Hebrew Alphabet Hebrew Letters Mercy Patriarchs Righteous Seventy-Two Thirteen Thirteen Attributes of Mercy Twelve Yud Hei Vav Hei (YHVH) Zeir Anpin

110. It is David, NAMELY MALCHUT, that becomes adorned with the patriarch, WHICH ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, FOR CHESED, GVURAH AND TIFERET OF ZEIR ANPIN IS THE SECRET OF THE 72 WORDS THAT ARE IN THE THREE PASSAGES, "AND...REMOVED ... AND IT CAME... AND...STRETCHED OUT," THAT IS, PROVIDE CHOCHMAH TO MALCHUT. Its secret ascends and descends; THAT IS, PROVIDES DOWN TO MALCHUT, thus, Mem-Pe-Mem-Tzadi THIS IS THE SECRET OF YUD HEI VAV HEI IN THE SIDES OF THE HEAD OF ARICH ANPIN, WHICH BECOMES, THROUGH THE ATBASH CIPHER, MEM-TZADI-PE-TZADI which is the name from which the thirteen attributes of Mercy are drawn. These are twelve in the secret of the Holy Chariot, NAMELY CHOCHMAH, BINAH, TIFERET, AND MALCHUT, FOR EACH ONE HAS THREE COLUMNS, AND SO EQUAL TWELVE that emerge from one that rests over them, WHICH IS MEM-TZADI-PE-TZADI. THEY AMOUNT TO THIRTEEN, AND IT ASCENDS AND DESCENDS TO PROVIDE CHOCHMAH FROM ABOVE DOWNWARDS. Therefore, the Name of Ayin-Bet (72) ascends and descends. It ascends FROM THE RIGHT SIDE WHICH IS CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, and descends FROM THE LEFT SIDE WHICH IS MALCHUT THAT RECEIVES CHESED, GVURAH AND TIFERET LIKE the name of the thirteen aspects of Mercy that ascends from this side and descends from that side. It descends in order to draw goodness downwards TO MALCHUT. Therefore, in THE ALPHABET WHERE Aleph=Tav, Bet=Shin, Gimel=Resh, Dalet=Kof, Hei=Tzadi, Vav=Pe, Zayin=Ayin, Chet=Samech, Tet=Nun, Yud=Mem, Caf=Lamed, the first letters go up in numerical value BECAUSE BET IS HIGHER IN WORTH THAN ALEPH, AND GIMEL THAN BET, AND DALET THAN GIMEL... AND SO ON. The last letters descend in numerical value, AS SHIN IS LESS THAN TAV AND RESH THAN SHIN AND KOF THAN RESH. THAT MEANS THAT THEY RISE FROM ONE SIDE AND DESCEND FROM ONE ANOTHER AND THE PURPOSE OF THE DESCENT IS to draw goodness from above down.

110. שְׁמָא דְּע"ב אַתְוָון, דָּוִד דְּקָא מִתְעַטְּרָא בַּאֲבָהָן, וְרָזָא דִּילֵיהּ סָלִיק וְנָחִית, כְּגַוְונָא דָּא מצפ"ץ, שְׁמָא דִּתְלֵיסַר מְכִילִין דְּרַחֲמֵי. אִינּוּן תְּרֵיסַר, רָזָא דִּרְתִּיכָא קַדִּישָׁא, דְּנָפִיק מֵחָד, דְּשַׁרְיָא עָלַיְיהוּ וּבְגִין כַּךְ שְׁמָא דְּע"ב סָלִיק וְנָחִית, סָלִיק מִסִּטְרָא דָּא, וְנָחִית מִסִּטְרָא דָּא. שְׁמָא דִּתְלֵיסַר מְכִילָן, סָלִיק מִסִּטְרָא דָּא, וְנָחִית מִסִּטְרָא דָּא, וְהַהוּא דְּנָחִית בְּגִין לְאַמְשָׁכָא טִיבוּ לְתַתָּא. וְעַל דָּא, א"ת ב"ש ג"ר ד"ק ה"ץ ו"פ ז"ע ח"ס ט"ן י"ם כ"ל. אַתְוָון קַדְמָאֵי סַלְּקִין בְּחוּשְׁבָּנָא, וְאַתְוָון אַחֲרָנִין נַחְתֵּי בְּחוּשְׁבָּנָא, בְּגִין לְאַמְשָׁכָא טִיבוּ דִּלְעֵילָּא לְתַתָּא.

Chariot Seventy-Two World to Come, The

111. The Name Mem-Bet (42) adorns the supernal Chariot, NAMELY SUPERNAL CHOCHMAH-BINAH, AS MENTIONED ABOVE. The Name Ayin- Bet (72) adorns the lower Chariot, NAMELY MALCHUT, AS MENTIONED ABOVE. Happy is the portion of the one who endeavors to know his Master. Happy is he in this world and happy is he in the World to Come.

111. שְׁמָא דְּמ"ב, אִיהוּ מִתְעַטְּרָא לִרְתִיכָא עִלָּאָה. שְׁמָא דְּע"ב, אִיהוּ מִתְעַטְּרָא לִרְתִיכָא תַּתָּאָה. זַכָּאָה חוּלָקֵיהּ מַאן דְּמִשְׁתַּדֵּל לְמִנְדַּע לְמָארֵיהּ, זַכָּאָה אִיהוּ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי.

Chariot Congregation Hebrew Letters Peace Praise Seventy-Two Shabbat World to Come, The Zeir Anpin

112. This is why this hymn is sung on Shabbat, 'EL ADON (ALMIGHTY EL),' that praises the King that peace be upon Him, praises Him with the Name Ayin-Bet (72) IN THE EIGHTEEN LETTERS BETWEEN GIMEL TO RESH and with the 22 words THAT ARE IN THE FOUR LETTERS OF ALEPH-TAV, BET-SHIN. This is the secret of the 22 letters, in order to become adorned with it so as to ascend above, TO BINAH, by this Name. Therefore, 'Almighty El' is the praise of the World to Come, WHICH IS BINAH, and the ascension of the Supernal Holy Chariot, WHICH IS CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, that becomes adorned to ascend above TO BINAH. The ascension of the Congregation of Yisrael, WHICH IS MALCHUT, becomes adorned to ascend AND RECEIVE from the supernal Chariot, WHICH IS CHESED, GVURAH AND TIFERET OF ZEIR ANPIN.

112. וּבְגִין כַּךְ, תּוּשְׁבַּחְתָּא דְּשַׁבָּת דְּקָא מְשַׁבְּחָא לְמַלְכָּא דִּשְׁלָמָא דִּילֵיהּ. מְשַׁבַּח לֵיהּ בִּשְׁמָא דְּע"ב, ובכ"ב תֵּיבִין, רָזָא דְּכ"ב אַתְוָון, בְּגִין דְּתִתְעַטֵּר בֵּיהּ לְסַלְּקָא לְעֵילָּא בְּתוּשְׁבַּחְתָּא דָּא. וְעַל דָּא, אֵל אָדוֹן, תּוּשְׁבַּחְתָּא דְּעָלְמָא דְּאָתֵי אִיהוּ, וּפְרִיחוּ דִּרְתִיכָא קַדִּישָׁא עִלָּאָה, דְּמִתְעַטְּרָא לְסַלְּקָא לְעֵילָּא, וּפְרִיחוּ דִּכְנֶסֶת יִשְׂרָאֵל, דְּמִתְעַטְּרָא לְסַלְּקָא גּוֹ רְתִיכָא עִלָּאָה.

Alphabet Atonement Hebrew Alphabet Hebrew Letters Shabbat

113. THE LETTERS OF the Atbash cipher ascend and descend, as we have established THAT THE LAST LETTERS THAT ARE IN THEM DESCEND. THE LETTERS OF the Albam cipher ascend but do not descend, FOR ALSO THE LAST LETTERS THAT ARE IN THEM ASCEND, BECAUSE THE WORTH OF LAMED ASCENDS TO THE WORTH OF MEM AND AFTERWARD TO NUN AND TO SAMECH - THEREFORE, THEY DO NOT DESCEND TO PROVIDE TO BELOW. You may derive this from the fact that the one, THE ATBASH CIPHER, is only on Shabbat, WHICH IS MALCHUT, AND THEY PROVIDE BELOW. But THE ALBAM CIPHER is Shabbat and Yom Kippur, BEING MALCHUT THAT ASCENDS TO BINAH, WHICH IS THE SECRET OF YOM KIPPUR that ascends in the secret higher and higher FROM BINAH TO CHOCHMAH, until everything becomes adorned in the secret of the endless AND IS NOT PROVIDING BELOW.

113. א"ת ב"ש, סַלְּקִין וְנַחְתִּין, כְּמָה דְּאִתְּמַר. א"ל ב"ם סַלְּקִין וְלָא נַחְתִּין, וְסִימָנִיךְ, דָּא שַׁבָּ"ת בִּלְחוֹדוֹי. וְדָא שַׁבָּ"ת וְיוֹם הַכִּפּוּרִים, דְּסַלְּקָא רָזָא לְעֵילָּא לְעֵילָּא, עַד דְּמִתְעַטְּרָא כֹּלָּא בְּאֵין סוֹף.

Alphabet Briyah Chambers Congregation Earth Hebrew Alphabet Hebrew Letters Praise Prayer Seven Shabbat Worlds Zeir Anpin

114. 'The blessed El' THAT IS AT THE END OF THE PRAISE 'HE WHO ILLUMINATES THE EARTH AND THOSE WHO DWELL UPON IT' is in the order of the ALPHABET OF small letters, WHICH ARE MALCHUT, which are the corrections of the Congregation of Yisrael, WHICH IS MALCHUT, daily in prayer. Because they are small letters, there is no space between them, MEANING THAT THEY DO NOT EXPAND EACH ONE TO REVEAL MANY WORDS, AS IN THE PRAISE OF 'ALMIGHTY EL' ON SHABBAT. They are the perfection of the world, WHICH ARE THE SEVEN CHAMBERS OF BRIYAH that come with the Queen, WHICH IS MALCHUT, to the supernal King, WHO IS ZEIR ANPIN.

114. אֵל בָּרוּךְ, דָּא סִדּוּרָא דְּאַתְוָון זְעִירִין, וְתִקּוּנֵי כ"י בְּכָל יוֹמָא בִּצְלוֹתָא. וּבְגִין דְּאִינּוּן אַתְוָון זְעִירִין, לֵית רְוָוחָא בֵּינַיְיהוּ, וְאִינּוּן תִּקּוּנֵי עוּלֵימָתָן דְּאַתְיָין עִם מַטְרוֹנִיתָא לְגַבֵּי מַלְכָּא עִלָּאָה.

Amidah (Standing Prayer) Angels Aramaic Blessing Correction (Tikun) Prayer Sanctification Standing Prayer (Amidah) Ten Tikun (Correction)

115. The sanctification that the supernal angels make, NAMELY THE SANCTIFICATION IN THE BLESSING OF 'WHO FORMS' AND IN THE PRAYER OF AMIDAH, is not said when alone. We have established that the single person is prohibited to recite any sanctification that is in the Holy Tongue. AND SANCTIFICATION in the Aramaic LANGUAGE is always recited by one alone and not in quorum, for this is definitely the correction for one but not for the quorum. The sign for this is the expression, 'read the scripture twice and the Aramaic translation once,' because two is plural, AND THE ALLUSION IS that assuredly the sanctification of the Holy Tongue, WHICH IS SCRIPTURE, is prohibited to be recited alone, ONLY IN PUBLIC, NAMELY A QUORUM OF TEN. Sanctification in the Aramaic LANGUAGE is lacking in public, AND IT IS TO BE SAID only when alone. We learned that the Aramaic translation must be said alone and not with two or more, BECAUSE the Aramaic translation has come to lessen,. butthe Holy Tongue increases, and it must be so because 'one should increase, not lessen, the importance of holy matters.' We decrease rather than increase in Aramaic translation. We learned 'one' and not more, because one does not increase at all.

115. קְדוּשָּׁא דָּא דְּקָא מְקַדְּשֵׁי מַלְאֲכֵי עִלָּאֵי, לָאו אִיהוּ בְּיָחִיד. וְהָא אוּקִימְנָא, כָּל קְדוּשָׁה דְּאִיהוּ בְּלָשׁוֹן הַקּוֹדֶשׁ, יָחִיד אָסִיר לֵיהּ לְמֵימַר. תַּרְגּוּם, לְעוֹלָם בְּיָחִיד, וְלָא בְּסַגִּיאִין, וְיָחִיד אִיהוּ תִּקּוּנָא דִּילֵיהּ וַדַּאי, וְלָא סַגִּיאִין. וְסִימָן לְרָזָא דָּא, שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם. שְׁנַיִם לִישָׁנָא דְּסַגִּיאִין אִיהוּ, דְּוַדַּאי קְדוּשָׁה דְּלָשׁוֹן הַקּוֹדֶשׁ אָסִיר אִיהִי בְּיָחִיד. קְדוּשַׁת תַּרְגּוּם אָסִיר אִיהוּ בְּסַגִּיאִין, אֶלָּא בְּיָחִיד לְעוֹלָם. אֶחָד תַּרְגּוּם תָּנֵינָן, וְלָא תְּרֵין וְלָא יַתִּיר. תַּרְגּוּם אַתְיָא לְמִיעוּטָא, וְהָכִי אִצְטְרִיךְ. לָשׁוֹן הַקּוֹדֶשׁ אַתְיָא לִרְבוּיָיא, וְהָכִי אִצְטְרִיךְ. דְּמַעֲלִין בַּקּוֹדֶשׁ וְלֹא מוֹרִידִין. וּבְתַרְגּוּם מוֹרִידִין וְלֹא מַעֲלִין. אֶחָד תָּנֵינָן, וְלָא יַתִּיר, וְלָא מַעֲלִין כְּלָל.

Amidah (Standing Prayer) Blessing Chariot Prayer Sanctification Shechinah Standing Prayer (Amidah) Zeir Anpin

116. This sanctification THAT IS IN THE BLESSING 'WHO FORMS' IS NOT SIMPLE NARRATIVE, but is rather sanctification that sanctifies the Shechinah and all Her Chariots in order to become perfected before the supernal King. Because it is the sanctification of the lower world, WHICH IS MALCHUT, it is said sitting and not standing. The other sanctification THAT IS SAID during the repetition of the Amidah prayer is the sanctification of the upper world, WHICH IS ZEIR ANPIN. Therefore, it is SAID standing in order to draw THE SANCTIFICATION downwards, while all the words relating to the upper world, WHICH IS ZEIR ANPIN, are recited standing and not sitting.

116. קְדוּשָּׁא דָּא, קְדוּשָׁתָא דְּאִתְקַדְּשַׁת שְׁכִינְתָּא, וְכָל אִינּוּן רְתִיכִין דִּילָהּ, לְאִתַּתְקְּנָא לְגַבֵּי מַלְכָּא עִלָּאָה. וּבְגִין דְּאִיהִי קְדוּשַׁת עָלְמָא תַּתָּאָה, אִיהִי מְיוּשָׁב וְלָא בַּעֲמִידָה. קְדוּשָׁה אַחֲרָא דְּאַהֲדוּרֵי צְלוֹתָא, אִיהִי קְדוּשָׁתָא דְּעָלְמָא עִלָּאָה, וּבְגִין כַּךְ אִיהִי בַּעֲמִידָה, בְּגִין לְאַמְשָׁכָא לָהּ לְתַתָּא, וְכָל מִלּוֹי דְּעָלְמָא עִלָּאָה, אִיהוּ בַּעֲמִידָה וְלָא מְיוּשָׁב.

Amidah (Standing Prayer) Aramaic Chariot Prayer Sanctification Standing Prayer (Amidah) Zeir Anpin Zion

117. The children of Yisrael become sanctified through all these sanctifications below. Therefore, they are endowed with the sanctification of the lower Chariot, WHICH IS MALCHUT, when seated, and with the sanctification of the upper Chariot, WHICH IS ZEIR ANPIN, when they stand. The other sanctification, WHICH IS IN, "BUT TO ZION A REDEEMER SHALL COME" (YESHAYAH 59:20), is an additional sanctification. Therefore, it is after the Amidah prayer, since it is an additional sanctification on the other sanctifications. Since each one has to draw upon himself from that addition, a translated Aramaic sanctification was arranged for each individual.

117. וּבְכָל הָנֵי קְדוּשְׁתֵי, יִשְׂרָאֵל מִתְקַדְּשֵׁי בְּהוּ לְתַתָּא. וְע"ד יִשְׂרָאֵל מִתְקַדְּשֵׁי בִּקְדוּשָׁה דִּרְתִיכָא תַּתָּאָה מְיוּשָׁב. וּבִקְדוּשָּׁה דִּרְתִּיכָא עִלָּאָה מְעוּמָד. קְדוּשָׁה אַחֲרָא, אִיהִי תּוֹסֶפֶת קְדוּשָׁה, בְּגִינֵי כַּךְ אִיהִי בָּתַר צְלוֹתָא. וּבְגִין דְּאִיהִי תּוֹסֶפֶת קְדוּשָׁה, עַל קְדוּשָׁן אַחֲרָנִין, אִיהִי לְבָתַר צְלוֹתָא. וּבְגִין דְּכָל חַד וְחַד בָּעֵי לְאַמְשָׁכָא עָלֵיהּ מֵהַהוּא תּוֹסֶפֶת, אִתְתָּקַּן לְכָל יָחִיד וְיָחִיד קְדוּשַׁת תַּרְגּוּם.

Aramaic Congregation Sanctification

118. And if you ask, But it does contain ALSO sanctification in the Holy Tongue. That is for the Congregation, that they all be sanctified generally with that additional translated sanctification. Since the individual is not permitted to say it in the Holy Tongue and become sanctified singularly, they prepared it in the Aramaic tongue. IT IS for the single one so that each and every one should become sanctified with that addition to draw upon himself more sanctification. Happy is the portion of the children of Yisrael that become sanctified with the supernal sanctification, because they cleave unto above, as it is written, "But you that did cleave of Hashem, your Elohim, are alive every one of you this day" (Devarim 4:4).

118. וְאִי תֵּימָא הָא אִית בָּהּ קְדוּשַׁת לָשׁוֹן הַקֹּדֶשׁ. הַהוּא לַצִּבּוּר, לְאִתְקַדְּשָׁא כֻּלְּהוּ בִּכְלָל, בְּהַהוּא תּוֹסֶפֶת קְדוּשָׁה. וּבְגִין דְּיָחִיד לֵית לֵיהּ רְשׁוּת, לְאוֹמְרָהּ בְּלָשׁוֹן הַקֹּדֶשׁ, וּלְאִתְקַדְּשָׁא יְחִידָאי, אַתְקִינוּ לָהּ בְּלָשׁוֹן תַּרְגּוּם, וְאִיהוּ בְּיָחִיד, לְאִתְקַדְּשָׁא כָּל חַד וְחַד בְּהַהוּא תּוֹסֶפֶת, לְאַמְשָׁכָא עָלֵיהּ קְדוּשָׁה יַתִּיר. זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל, דְּקָא מִתְקַדְּשֵׁי בְּקִדּוּשֵׁי עִלָּאֵי, בְּגִין דְּאִינּוּן דְּבֵקִין לְעֵילָּא, דִּכְתִּיב וְאַתֶּם הַדְּבֵקִים בַּיְיָ' אֱלֹֹהֵיכֶם חַיִּים כֻּלְכֶם הַיּוֹם.

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