{"id":10069,"date":"2025-11-28T14:37:04","date_gmt":"2025-11-28T14:37:04","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=10069"},"modified":"2025-11-28T14:37:04","modified_gmt":"2025-11-28T14:37:04","slug":"the-wheels-of-the-holy-merkava-chariot-assembly","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-wheels-of-the-holy-merkava-chariot-assembly\/","title":{"rendered":"The Wheels of the Holy\u00a0Merkava\u00a0[Chariot\/Assembly]"},"content":{"rendered":"\n

40) We open our eyes and see the wheels of the holy Merkava<\/em> traveling in their journeys, and the sound of singing, sweet to the ears, to Bina<\/em>, and beautiful for the heart, Malchut<\/em>, rising and falling and walking, and not traveling. A thousand thousands and ten thousand ten thousand are startled. A thousand thousands is the order of extension of Hochma<\/em>. And because it is extended through the left line, where there are judgments, it is considered that they startle.<\/p>\n\n\n\n

The Sefirot<\/em> of Hochma<\/em> are in thousands. When they are incorporated in one another they become a thousand thousands. And ten thousand ten thousands are Hassadim<\/em>, whose origin is Atik<\/em>, whose Sefirot are in ten thousand, and they begin with the song of Hochma<\/em> from below upward.<\/p>\n\n\n\n

Bina<\/em> is the Merkava<\/em>. Her wheels are the three lines, HGT<\/em>, and the fourth wheel is Malchut<\/em> from the Chazeh<\/em> up, which receives from them. When the wheels are included in one another, each of them contains three lines, which are twelve. Through these lines, the high king, Hochma<\/em>, rides in his Merkava<\/em>, Bina<\/em>. Also, journeying means illumination of the lines one at a time, in the order of the emergence of Holam<\/em>, Shuruk<\/em>, and Hirik<\/em>.<\/p>\n\n\n\n

It was said, \u201cwe open our eyes.\u201d When we obtain illumination of Hochma<\/em>, called \u201copening of the eyes,\u201d we see the wheels of the holy Merkava<\/em> traveling in their journeys, meaning through the four wheels of Bina<\/em>, HGT<\/em>, and Malchut<\/em>, and Hochma<\/em> is obtained only through their journeys, as they travel from line to line in the three dots\u2014Holam<\/em>, Shuruk<\/em>, Hirik<\/em>. At that time, the sound of singing is heard, sweet to the ears, we hear the illumination of Hochma<\/em> for the ears, which are Bina<\/em>, primarily through the middle line, Tifferet<\/em>, called \u201cvoice.\u201d And it is imparted from him, from the heart, to Malchut<\/em>.<\/p>\n\n\n\n

And when the heart, Malchut<\/em>, receives illumination of Hochma<\/em>, imparted only from below upwards, she rises. And she descends when she receives the light of Hassadim<\/em> that is imparted from above downwards. The journey is illumination of the three lines one at a time, and so on and so forth. However, there is no journeying in Malchut<\/em> because she receives only from the journeying of the three lines, as was said, \u201cwalking, and not traveling,\u201d since she does not partake with the three lines in the act of illumination but only receives from them.<\/p>\n\n\n\n

And singing, Hochma<\/em>, does not travel with them. This is why it was said, \u201cbegin with the singing of Hochma<\/em>\u201d from below upward because the singing does not shine from above downward.<\/p>\n\n\n\n

41) To the sound of that tune from the journeying of the wheels, those who stand, stand and gather into one group on the right side, 450,000 with eyes, who see and who do not see. And they are in all their lines. The two other sides, left and middle, are whitened for them. This means that their judgments, which are red, are removed because they receive Hassadim<\/em> from the right line. Also, there are 250,000 to the left side.<\/p>\n\n\n\n

There are five Sefirot<\/em> in each line, HGT<\/em> NH<\/em>. Since they are from Bina<\/em>, whose Sefirot [also numerals] are in hundreds, they are five hundred. They divide at the place of the Chazeh<\/em>: two and a half Sefirot<\/em> are 250, Hesed<\/em> and Gevura<\/em> and half of Tifferet<\/em> from the Chazeh<\/em> upwards. And two and a half Sefirot<\/em>\u2014half of the bottom Tifferet<\/em> and Netzah<\/em> and Hod<\/em>\u2014are 250 from the Chazeh<\/em> down. And since the illumination of the right line is primarily Hassadim<\/em>, she shines from the Chazeh<\/em> down, as well, through half of the bottom Sefira<\/em>, Hod<\/em>.<\/p>\n\n\n\n

This is so because being Malchut<\/em>, whose HGT<\/em> NH<\/em> are KHB<\/em> TM<\/em>, she shines only from below upwards, from the Chazeh<\/em> upwards. Hence, the illumination of the right line takes up four and a half Sefirot<\/em>, HGT<\/em>, Netzah<\/em>, and half of Hod<\/em>, which are 450. However, the illumination of the left line does not shine from above downwards whatsoever, but only from below upwards, from the Chazeh<\/em> and above. It turns out that she shines with only two and a half Sefirot<\/em>, Hesed<\/em> and Gevura<\/em> and half of Tifferet<\/em>, which are only 250.<\/p>\n\n\n\n

It was said, 450 of the ones with eyes shine to the right side. Because they are primarily light of Hassadim<\/em>, they shine from above downwards through half of the Sefira<\/em> of Hod<\/em>, too, which are four Sefirot HGT<\/em> and Netzah<\/em>, and half of the Sefira<\/em> Hod<\/em>, through the Chazeh<\/em>. And since they are from Bina<\/em>, whose Sefirot<\/em> are hundreds, they are 450. And since they extend the Hochma<\/em> to the left line, and the Sefira<\/em> of Hochma<\/em> is thousands, they are 450,000. This is also why they are called \u201cthe ones with eyes,\u201d since Hochma<\/em> is called \u201ceyes.\u201d<\/p>\n\n\n\n

However, even though they impart Hochma<\/em> to the left line, the right itself does not receive Hochma<\/em>. This is why it is said, \u201cThey see and they do not see,\u201d since both discernments are observed in them. Because they bestow Hochma<\/em> upon the left, they are called seeing, for seeing is Hochma<\/em>. And because they do not receive Hochma<\/em> for themselves, they are as it is written, because he delights in mercy.\u201d This is why they are regarded as not seeing, not having Hochma<\/em> in them, but Hassadim<\/em>.<\/p>\n\n\n\n

Also, it is known that the Hochma<\/em> in the two lines, left and middle, dresses in the Hassadim<\/em> of the right. This is why it was said, the two other sides, left and middle, are whitened because of them, since they receive the Hassadim<\/em> from this right. Thus, the redness in them, meaning judgments, was removed and they became white.<\/p>\n\n\n\n

It was said that there are 250,000 to the left side, since the left line, which is primarily where Hochma<\/em> shines, illuminates only from below upwards, meaning two and a half Sefirot<\/em> from the Chazeh<\/em> up, which are Hesed<\/em> and Gevura<\/em> and half of the upper Tifferet<\/em>. Since they extend from Bina\u2019s<\/em> left, whose Sefirot<\/em> are hundreds, they are 250. And since they are in the light of Hochma<\/em>, whose Sefirot<\/em> are thousands, they are 250,000.<\/p>\n\n\n\n

42) 250,000 weepers sob and wail from the places where they dwell, from their origins. They begin with judgment and end with judgment. They sob a second time and the judgment appears, and the books are open, to observe the judgments in them. At that time, the litigant rises; he would rise against them and sit at the judgment throne, and the singing would be silenced before the sentence was completed.<\/p>\n\n\n\n

Here The<\/em> Zohar<\/em> wishes to explain two different states that occur in each of the three lines: 1. At the place where it originally exits, where each line acts according to its degree to extend Hochma<\/em>. 2. Not at the place of its exit, where each line acts to increase the Hassadim<\/em> and leaves the act of extension of Hochma<\/em>. It begins with the left line because this is the prime operator in extending Hochma<\/em>, meaning it acts at the dot of Shuruk<\/em>.<\/p>\n\n\n\n

Extension of Hochma<\/em> is called \u201csinging.\u201d This applies only in the joining of all three lines. However, extension of Hochma<\/em> in the left line only is sometimes called \u201cwailing,\u201d since the Hochma<\/em> is without Hassadim<\/em> in it, and Hochma<\/em> is intolerable when it is not clothed in Hassadim<\/em>. Because of this judgment, all those who receive from him, meaning 250,000, sob and wail. And there is another judgment\u2014the judgment of the screen of Hirik<\/em>.<\/p>\n\n\n\n

The 250,000 weepers are extended from the left line and their illumination of Hochma<\/em> is called \u201csobbing.\u201d They sob and howl from the places where they dwell, from their origin, they begin with judgment and they conclude with judgment, since in the first act in the place from which they exit, they begin with extension of Hochma<\/em> in judgment, for lack of clothing of Hassadim<\/em>. And until they complete wanting to extend Hochma<\/em> they are in that judgment.<\/p>\n\n\n\n

They sob again, in the second act, to draw Hochma<\/em>. Then the judgment appears and the books open since the other judgment, of screen of Hirik<\/em>, appears. Also, it is the carrier of the quality of judgment in Malchut<\/em>, for which the Hochma<\/em> departs.<\/p>\n\n\n\n

At that time, the litigant who stands over them rises, meaning ZA<\/em>, who carries the screen of Hirik<\/em>, sits on the throne, meaning Malchut<\/em> of the quality of judgment that removes the light of Hochma<\/em>, and hence the singing ceases. This is because the light of Hochma<\/em>, called \u201csinging,\u201d stops shining before the judgment ends, since they could not conclude the act of drawing Hochma<\/em>, which is extended in the first judgment, called \u201csobbing,\u201d since the Hochma<\/em> had already departed because of the second judgment, which appeared in the screen of Hirik<\/em>.<\/p>\n\n\n\n

And because of the screen of Hirik<\/em>, which ZA<\/em>, the middle line, reveals, it is called by three appellations:<\/p>\n\n\n\n

1. Before the upper light made a coupling on the screen of Hirik<\/em>, it was called \u201clitigant,\u201d for then it only increases judgments.<\/p>\n\n\n\n

2. After the upper light made a coupling on the screen of Hirik<\/em>, at his Yesod<\/em>, which is called \u201cHe that lives forever.\u201d At that time, it draws the light of Hassadim<\/em> from the right line and clothes the Hochma<\/em> in the left line with them, and then illumination of Hochma<\/em> is extended once more. And since it was clothed in Hassadim<\/em>, it shines in completeness without judgments, and then ZA<\/em> is called \u201cPatron,\u201d protecting the Hochma<\/em> so it can shine without judgments.<\/p>\n\n\n\n

3. After it intensifies to draw the thirteen qualities of mercy from Dikna<\/em> of AA<\/em>, ZA<\/em> is called Saba<\/em>, the protector of everything. Saba<\/em> is named after AA<\/em>. He is called \u201cthe protector of everything\u201d because he is all mercy without any judgment. This is so because then he draws plentiful Hassadim<\/em> from Holy Atik<\/em>, who is all mercy, and since these Hassadim<\/em> are preferable to Hochma<\/em>, since Atik<\/em> is above AA<\/em>, from whom comes Hochma<\/em>, the Hochma<\/em>, too, is extended to them by itself. It turns out that he is the protector of everything because he protects both the proliferation of Hochma<\/em> and the proliferation of Hassadim<\/em>.<\/p>\n\n\n\n

43) The Zohar<\/em> explains the two operations on the right line. It says, \u201cThey surround those with eyes from the right side,\u201d with whom there are eighteen thousand other ones who blow, meaning the screen of Hirik<\/em> at Yesod<\/em> of ZA<\/em>, called \u201clives,\u201d which is eighteen in Gematria<\/em>. And since it causes the extension of Hassadim<\/em>, within which shines Hochma<\/em>, it is called \u201cthousands.\u201d Extension of Hassadim<\/em> is called \u201cblowing,\u201d a simple voice. Then those who receive Hochma<\/em> from the right line neither sob nor wail.<\/p>\n\n\n\n

They begin with singing, meaning drawing out of Hochma<\/em>, and 250,000 startle, referring to the weepers. The 250,000 on the left line, too, are called \u201cthose who sob,\u201d and now they, too, receive illumination of Hochma<\/em>. Although the sobbing and wailing has already stopped, they are still startled by the dread of the judgment that happened to them before they received the Hassadim<\/em> from the right line.<\/p>\n\n\n\n

44) He blew and extended Hassadim<\/em> a second time, in the second act in the right line, where there is no sobbing. The patron, ZA<\/em>, journeys from throne of judgment during the disclosure of Hassadim<\/em> in the screen and sits at the throne of mercy to extend abundant Hassadim<\/em>. At that time, ZA<\/em> mentions the great, sublime, Holy Name, which is HaVaYaH<\/em> with the filling of MA<\/em>, Yod<\/em>–He<\/em>–Vav<\/em>–He<\/em>, for life for all is extended through that name.<\/p>\n\n\n\n

45) There are two operations in the middle line. He opened and said, \u201cZA<\/em>, the middle line, once, Yod<\/em>–He<\/em>–Vav<\/em>–He<\/em>. Yod<\/em>–He<\/em>–Vav<\/em> are the three lines\u2014right, left, and middle\u2014that are included in ZA<\/em>. The bottom Hey<\/em> is the Nukva<\/em>, which receives from them, as it is written, \u201cAnd called upon the name of the Lord.\u201d As in the beginning, they start with those with the holy wheels in the Merkava<\/em> [chariot\/assembly]. Also, a thousand thousands, which is Hochma<\/em>, and ten thousand ten thousands, which are Hassadim<\/em>, clothe them and sing, praising the angels and saying, \u201cBlessed be the glory of the Lord from the place of His dwelling,\u201d meaning that the Shechina will be blessed by ZA<\/em> and receive Hochma<\/em> clothed in Hassadim<\/em> from him.<\/p>\n\n\n\n

46) Then comes that garden, the Shechina, which is hidden in the 250 worlds above the Chazeh<\/em> of ZA<\/em>, where there are two Sefirot<\/em>, Hesed<\/em> and Gevura<\/em> of ZA<\/em>, and half of the Sefira<\/em> of Tifferet<\/em> of ZA<\/em>, which are hundreds since they extend from Bina<\/em>, and they are 250. Also, they are called \u201cworlds\u201d because the Hochma<\/em> in them is clothed and concealed in Hassadim<\/em>. This is the precious the Shechina in the brightness of her Hochma<\/em>, which emerges from the brightness of Hochma<\/em> and clothes and conceals in the brightness of Hassadim<\/em>.<\/p>\n\n\n\n

And the brightness is extended from her to the four directions, HG TM<\/em>, which are the four heads, to keep them with the Mochin<\/em>, as it was written that from there he would separate and become four heads. And the brightness extended from her to all the lower ones, and she is the one called \u201cGarden of Eden.\u201d<\/p>\n\n\n\n

She is hidden in 250 worlds, meaning above Chazeh<\/em> of ZA<\/em>, it is because this is not her real place, for she begins only from Chazeh<\/em> of ZA<\/em> downwards. However, to be able to receive Hochma<\/em>, she rose above the Chazeh<\/em> and should therefore be hidden there so that the outer ones will not slander her, since it was impossible for her to receive Hochma<\/em> at that time. This explains the first operation in the middle line, which is to extend Hochma<\/em>.<\/p>\n\n\n\n

47) Saba<\/em> starting again means that after ZA<\/em> rose to AA<\/em>, he is called Saba<\/em>, like him. This is the second act of the middle line, ZA<\/em>, both for extending Hochma<\/em>, and for extending Hassadim<\/em>. He mentions his name, Yod<\/em>–He<\/em>–Vav<\/em>–He<\/em>, and everyone start by extending Hochma<\/em> from the thirteen qualities of mercy, which extend at that time from the thirteen corrections in Dikna<\/em> of AA<\/em>.<\/p>\n\n\n\n

Who saw all those lights, the highest of high, the fiercest of fierce, from among the holy Merkavot<\/em> [plural of Merkava<\/em>]? The heavens and all their hosts are startled and shake in great dread, and they praise the Holy Name and say songs. Happy are the souls of the righteous, for they are in that subtleness and they know it, as it is written, \u201cWho would not fear You, O king of the nations? For it befits You.\u201d<\/p>\n\n\n\n

48) When the Shechina came down to Egypt, another animal from the four animals of the Merkava<\/em> came down, and its name was Israel, in the shape of that Saba<\/em>, ZA<\/em>. And forty-two holy angles were with it, forty-two angels. Each of them had a holy sign with him, from the Holy Name Mem<\/em>–Bet<\/em> [forty-two]. These angels that serve the animal, whose name is \u201cIsrael,\u201d are called, \u201cthe sons of Israel,\u201d they extend from the name Mem<\/em>–Bet<\/em>, and they are the GAR<\/em> in that animal.<\/p>\n\n\n\n

And all of them came down to Egypt with Jacob, as it is written, \u201cThese are the names of the sons of Israel who come to Egypt with Jacob.\u201d It is written, \u201cThe sons of Israel\u201d and then it is written, \u201cWith Jacob.\u201d It does not say, \u201cWith him.\u201d Rather, the name \u201cIsrael\u201d is not the name of Jacob but of the upper animal in the screen, whose name is \u201cIsrael,\u201d and the sons of Israel are its forty-two servants.<\/p>\n\n\n\n

49) The sons of Israel are the forty-two holy angels. Thus, why is it written, \u201cThey came each man with his household\u201d? After all, there is no household in angels. However, the high angels are higher than the lower ones among them, as it is written, \u201cThey came each man with his household,\u201d where the upper angel is called \u201cman\u201d and the one below it is called \u201chis household.\u201d And all those angels in the upper degree are called \u201cmale men,\u201d and those in the degree below them are called \u201cfemales\u201d and \u201chome,\u201d since a woman, female, receives from the male and she is like a house to him.<\/p>\n","protected":false},"excerpt":{"rendered":"

40) We open our eyes and see the wheels of the holy Merkava traveling in their journeys, and the sound of singing, 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