Article No. 17, 1988<\/p>\n\n\n\n
It is written in The Zohar<\/em> (Tazria<\/em>, Item 1): \u201cRabbi Elazar started, \u2018On my bed night after night I sought Him whom my soul loves.\u2019 He asks, \u2018He says, \u2018On my bed.\u2019 It should have said, \u2018In my bed.\u2019 However, the assembly of Israel spoke before the Creator and asked Him about the exile, since she is seated among the rest of the nations with her children and lies in the dust. And because she is lying in another land, an impure one, she said, \u2018On my bed I ask, for I am lying in exile,\u2019 and exile is called \u2018nights.\u2019 Hence, \u2018I sought him whom my soul loves,\u2019 to deliver me from it.\u2019\u201d<\/p>\n\n\n\n We should understand why he says that \u201cOn my bed at night\u201d refers to the exile. Exile can be understood in three ways: 1) She is \u201cseated among the rest of the nations with her children.\u201d This is plural form, \u201camong the nations.\u201d 2) She \u201clies in the dust.\u201d 3) \u201cBecause she is lying in another land, an impure one,\u201d which is singular form.<\/p>\n\n\n\n Also, we should understand what is \u201cthe assembly of Israel with her children\u201d in the work, and that they lie in exile and she is lying in the dust, in the work.<\/p>\n\n\n\n It is known that the assembly of Israel is called Malchut<\/em>, who is the root of all the souls, for Malchut<\/em> contains within her all the souls. Generally, we learn that all the corrections in the world are named after Malchut<\/em> because Malchut<\/em> is the general Kli<\/em> [vessel] that receives all the lights imparted upon all the worlds.<\/p>\n\n\n\n Baal HaSulam said a rule that we must know: 1) In general, all the lights that exist in the worlds are regarded as the light of Ein Sof<\/em>. 2) The general receiver that we discern in the worlds and in the Sefirot<\/em> is Malchut<\/em>. 3) All the multiplicities are only from the perspective of the receivers. 4) Each and every discernment we make is to the extent that Malchut<\/em> is impressed by the lights she receives.<\/p>\n\n\n\n That is, according to the power of the Masach<\/em> [screen] that Malchut<\/em> raises Ohr Hozer<\/em> [Reflected Light], she feels the light bestowed upon her. Since there are many discernments in the Masachim<\/em> [plural of Masach<\/em>], as we learned, there are also many discernments in the light.<\/p>\n\n\n\n To understand the need for a Masach<\/em> and Ohr Hozer<\/em>, which causes many discernments, we must remember what is said in The Study of the Ten Sefirot<\/em>, Part 1, where he says that we begin to speak of the connection between the Creator and the creatures, and that connection is called \u201cHis desire to do good to His creations.\u201d For this reason, He created existence from absence, and this \u201cexistence\u201d is called \u201cwill to receive for oneself.\u201d This is something new, which did not exist before that desire was created. Hence, this desire, called Malchut<\/em>, received that light as one discernment, without distinguishing degrees, since the Creator, who created the will to receive delight and pleasure, was precisely a desire to receive to the extent that the Creator wants to give.<\/p>\n\n\n\n For this reason, it is written in the beginning of the book Tree of Life<\/em>, that prior to the Tzimtzum<\/em> [restriction], the upper light had filled the whole of reality, and there was no beginning or end, until after Malchut<\/em> of Ein Sof<\/em> received the light. And since the power of the upper one, which is the desire to bestow, is included in the light, once Malchut<\/em> received the light, she wanted equivalence of form, like the light she had received. For this reason, she restricted herself from receiving in order to receive and will not receive any more abundance than the extent to which she can aim to bestow.<\/p>\n\n\n\n Since we attribute this Kli<\/em> to the receiver, and it is against the nature of Malchut<\/em>, who was created with a will to receive, and now she needs to do something against her nature, making such a Kli<\/em> does not happen at once. That is, Malchut<\/em> cannot receive all the light she had prior to the Tzimtzum<\/em> and take it in order to bestow.<\/p>\n\n\n\n This is why we discern many discernments in Malchut<\/em>, which is the general vessel of reception, to the extent of the ability of the Masachim<\/em> that she is able to do. That is, from the perspective of the Creator, His intention was to bestow endlessly, meaning according to the measure of the will to receive. But from the perspective of the lower one, which wants to receive only in order to bestow, we get all the multiplicities called \u201ccorrections of Malchut<\/em>.\u201d<\/p>\n\n\n\n Generally, we speak of Malchut<\/em> de<\/em> Atzilut<\/em>, who was the only one to beget the souls. Through the cascading of the worlds, Malchut<\/em> de<\/em> Atzilut<\/em> emerged, and the souls she begot correct her. That is, the souls that come from her, each one corrects at the root of his soul in Malchut<\/em>, to be a corrected part in the will to receive in her in order to bestow. And to that extent, Malchut<\/em> bestows upon the lower ones.<\/p>\n\n\n\n That is, to the extent of equivalence of form that the lower one causes above in Malchut<\/em>, to that extent it is bestowed upon the lower one, who caused the correction in her, so she can receive from her upper one because there is already equivalence of form between the receiver and the Giver. This is called \u201cthe unification of the Creator and His Shechina<\/em> [Divinity].\u201d That is, unification is called \u201cequivalence of form.\u201d When the receiver is corrected with the aim to bestow, this aim makes the receiver be regarded as giver because everything follows the intention.<\/p>\n\n\n\n As said above, the purpose of creation is to do good to His creations, meaning for the souls to receive delight and pleasure. For this reason, since equivalence of form mandates that there will be work in the lower ones, to obtain that intention to bestow, and since the creatures were created with the nature to work in order to receive, which is against the Kedusha<\/em> [holiness\/sanctity] because all the light of pleasure that comes from the Creator is because He desires to bestow and the lower one who receives it is the opposite of this, hence, the question is, From where will the creatures take life, so they can exist, before the creatures obtain the vessels of bestowal so they will have equivalence of form, since any life and pleasure come from the Creator, and disparity of form separates them from the Creator? Thus, who would give them vitality and pleasure, since without this it is impossible to exist because of the law of the purpose, which is \u201cto do good,\u201d and if the creatures have no delight and pleasure, they cannot exist in the world.<\/p>\n\n\n\n Rather, the Kedusha<\/em> sustains the Klipot<\/em> [shells\/peels] so they will not be cancelled. For this reason, even before a person is rewarded with vessels of bestowal, in order to be able to receive the light of Kedusha<\/em>, he is nourished by the Klipot<\/em>, from what the Kedusha<\/em> sustains Klipot<\/em> with, so they will not be cancelled. This is as it is written in the \u201cIntroduction to The Book of Zohar\u201d (Items 10-11): \u201cIn order to mend that separation, which lies on the Kli<\/em> of the souls, He created all the worlds and separated them into two systems, as in the verse: \u2018God has made them one opposite the other.\u2019 These are the four worlds ABYA<\/em> of Kedusha<\/em>, and opposite them the four worlds ABYA<\/em> of Tuma\u2019a<\/em> [impurity]. He imprinted the desire to bestow in the system of ABYA<\/em> of Kedusha<\/em>, removed the will to receive for themselves from them, and placed it in the system of the worlds ABYA<\/em> of Tuma\u2019a<\/em>. Because of this, they have become separated from the Creator and from all the worlds of Kedusha<\/em>. The worlds cascaded onto the reality of this corporeal world where there is a body and a soul and a time of corruption and a time of correction. For the body, which is the will to receive for oneself, extends from its root in the thought of creation, through the system of the worlds of Tuma\u2019a<\/em>.\u201d<\/p>\n\n\n\n Accordingly, we see that the Klipot<\/em> are necessary to us since the Guf<\/em> [body] extends from them and receives vitality from them. Only afterward, by the power of Torah and Mitzvot<\/em> [commandments\/good deeds], when he engages in order to bestow contentment upon his Maker, he (the body) begins to purify the will to receive for himself imprinted in it, and gradually inverts it into working in order to bestow. By this, it extends a soul of Kedusha<\/em> from its root in the thought of creation, and it passes through the system of the worlds of Kedusha<\/em> and dresses in the body, as it is written there (in Item 11).<\/p>\n\n\n\n For this reason, the Kedusha<\/em> must give vitality to the Klipa<\/em> [shell\/peel] so they can exist. It is as it is written in the book Tree of Life<\/em> (Panim Masbirot<\/em>, Branch 39): \u201cIt is necessary to have some tiny sparks of Kedusha<\/em>\u2014which are the 11 marks of the incense\u2014within those Klipot<\/em> [shells\/peels].\u201d This is the meaning of what is written, that nothing can exist without sparks of Kedusha<\/em>.<\/p>\n\n\n\n For this reason, we discern two souls in man: 1) a beastly soul, 2) a soul of Kedusha<\/em>.<\/p>\n\n\n\n The beastly soul is that which sustains the body and maintains its existence, since it is impossible to live without pleasure. Pleasure is light that comes from above, and \u201cthere is no light without a Kli<\/em>.\u201d For this reason, the pleasure must dress within some Kli<\/em>, and it cannot be said that a person wants pleasure without any clothing, but only the pleasure. Rather, there must be (pleasure) clothed in some Kli<\/em>. Generally, the dresses where the light of pleasure is clothed are called \u201cenvy,\u201d \u201clust,\u201d and \u201chonor.\u201d<\/p>\n\n\n\n By and large, there are three dressings, but in each clothing there are many discernments. For example, in \u201clust,\u201d we should discern eating, drinking, and so forth. Likewise, there are many discernments in eating, as well as in drinking.<\/p>\n\n\n\n In other words, in each clothing, we feel a different pleasure, which is different in taste. Thus, the taste of eating bread is unlike the taste of eating cake, etc. Although the light of pleasure is one, the dresses in which the light of pleasure clothes make the differences.<\/p>\n\n\n\n All of this is called \u201cthe beastly soul.\u201d This means that there is \u201cbeast,\u201d and there is \u201cman,\u201d as our sages said, \u201cYou are called \u2018man,\u2019 and the nations of the world are not called \u2018man.\u2019\u201d We should understand that \u201cbeast\u201d means that one has no relation to the work of the Creator. For this reason, \u201cthe beastly soul,\u201d which sustains the body, has no need for faith in the Creator. Even those who have no faith can receive the light of pleasure that sustains the body, which is called a \u201cbeast,\u201d although we should believe that there is nothing that does not extend from the Creator, meaning that the Kedusha<\/em> sustains the Klipot<\/em>. Yet, the body being called \u201ca beast\u201d means that it does not feel that the light of pleasure comes from the Creator. We must believe that the Creator did this on purpose\u2014that they would not know that He has given them life\u2014because it is for man\u2019s correction. Otherwise, man would have been regarded as \u201cknowing his Master and aiming to rebel against him.\u201d<\/p>\n\n\n\n Conversely, the \u201cGodly soul\u201d is that to the extent of the faith he has, the Godly soul spreads within him, meaning the feeling that he has a Godly soul that sustains him spreads within him to the extent of the faith that he has. The extent of the faith can be in a person according to the measure of his work in order to bestow, as explained in the Sulam<\/em> [commentary on The Zohar<\/em>] (\u201cIntroduction of The Book of Zohar\u201d), where he says that a person cannot obtain faith before he has vessels of bestowal.<\/p>\n\n\n\n We should believe, as we see, that the beastly soul that sustains the body, according to the measure of clothing in the dresses, so we feel the flavor, where the beastly soul is clothed in the dresses. Although the beastly soul is one, through the dresses it wears, we see that each clothing yields a different taste. Certainly, we should say that the one who wears, who is clothed in the dresses, changes according to his dresses.<\/p>\n\n\n\n Likewise, we should believe that a Godly soul also clothes in its dresses, called Torah and Mitzvot<\/em>. Although we say that there are no changes in the light, the dresses engender different flavors, so we cannot feel the taste of light that is dressed in Torah and Mitzvot<\/em> as similar to one another.<\/p>\n\n\n\n Since a different light is dressed in each Mitzva<\/em> [commandment\/good deed], which is the meaning of the 613 Mitzvot<\/em> that The Zohar<\/em> calls \u201c613 deposits,\u201d meaning that in each Mitzva<\/em>, a different light is deposited, meaning a different flavor, since the changes come due to the dresses.<\/p>\n\n\n\n This is similar to what is written in the Sulam<\/em> (Mar\u2019ot HaSulam<\/em>, Part 1), that when we are rewarded with \u201chearing the voice of His word,\u201d the 613 Mitzvot<\/em> become Pekudin<\/em>, from the work Pikadon<\/em> [deposit], since there are 613 Mitzvot<\/em>, and in each Mitzva<\/em>, the light of a unique degree is deposited, corresponding to a specific organ in the 613 organs and tendons of the soul and the body. It follows that by making the Mitzva<\/em>, he extends to its corresponding organ in his soul and body, the degree of light that pertains to that organ and tendon. This is regarded as the Panim<\/em> [face\/anterior] of the Mitzvot<\/em>.\u201d<\/p>\n\n\n\n Although the light is one, since there are no changes in the light, but \u201cthere is no light without a Kli<\/em>,\u201d meaning without dresses. It follows that the dresses change the flavors in the light. Many discernments extend from this, both in corporeal pleasures and in spiritual pleasures.<\/p>\n\n\n\n However, we must know that the primary discernments we make in spirituality are the Masachim<\/em>. To the extent that we can aim to bestow, which in spirituality is judged by the Ohr Hozer<\/em> [Reflected Light] he has, so he dresses the upper abundance. In the order of our work, it is called \u201cto the extent that a person can aim to bestow,\u201d to that extent the light appears to him.<\/p>\n\n\n\n Now we will return to explaining what we asked about the assembly of Israel lying in the dust. The Zohar<\/em> calls the exile by the name \u201cnights,\u201d and by the name \u201cseated among the nations,\u201d and by the name, \u201cthe other, impure land,\u201d and by the name \u201cdust.\u201d According to the above, the issue of the souls having to correct the Malchut<\/em> from where they were born, is that since by nature, the Creator created Malchut<\/em> with a desire and yearning to receive delight and pleasure, since this was the purpose of creation, but because of the correction of creation, in order not to have shame, she should be corrected into working in order to bestow. This correction is for the souls to do.<\/p>\n\n\n\n That is, we learn that \u201cHis desire to do good to His creations\u201d refers to the souls, that they will receive delight and pleasure, and all that we learn about the upper worlds is only a preparation where by the restrictions and cleansing and various changes that we learn in the upper worlds are but preparations for the souls to emerge in the way that the Creator wanted them to emerge\u2014ready to receive delight and pleasure. For this reason, when we say that Malchut<\/em> engendered the souls, it means that the souls should receive the abundance from her under the conditions by which the abundance can stay in their possession, meaning that they will receive in order to bestow. This means that it is as though the souls say to Malchut<\/em>, \u201cGive us delight and pleasure into our Kelim<\/em>, which we awaken ourselves, so everything we do will be only in order to bestow.\u201d<\/p>\n\n\n\n Now we can understand that the words \u201cMalchut<\/em> is in exile with her children\u201d are because this concerns the desire to bestow, which are the Kelim<\/em> with which we can receive the delight and pleasure and that it will not depart (the abundance). Otherwise, if the will to receive for oneself comes in the middle, the abundance must depart since the Kelim<\/em> of the desire to bestow are called \u201cman,\u201d as our sages said, \u201cYou are called \u2018men,\u2019 and the nations of the world are not called \u2018men,\u2019\u201d where \u201cman\u201d means bestowing and \u201cbeast\u201d means receiving, and \u201cman\u201d means male and \u201cfemale\u201d means receiving.<\/p>\n\n\n\n It is known that each person in the world is considered a small world in and of itself, as it is written in The Zohar<\/em>. That is, each person consists of seventy nations, which means that \u201cGod has made them one opposite the other.\u201d There are seven qualities of Kedusha<\/em>, called HGT<\/em> NHYM<\/em>, and each consists of ten Sefirot<\/em>. Hence, the seven qualities of Kedusha<\/em> are sometimes called \u201cseventy faces.\u201d Opposite them are seventy nations of Tuma\u2019a<\/em> [impurity], and everything is included within man.<\/p>\n\n\n\n This means that the \u201cman\u201d in him, regarded as \u201cthe point in the heart,\u201d is in the dark, under the rule of the seventy nations in him, which enslave the Israel in him so he will not be able to engage in bestowal, which is \u201cman,\u201d but rather the beastly soul governs. It follows that the quality of \u201cIsrael\u201d is in exile among \u201cthe rest of the nations,\u201d meaning that self-reception, called \u201cthe nations of the world,\u201d controls \u201cIsrael.\u201d<\/p>\n\n\n\n This is regarded as the Shechina<\/em> seated among the rest of the nations with her children, as in, \u201cWhen Israel are in exile, the Shechina<\/em> is with them.\u201d It follows, that she is in exile with her children. Generally, Malchut<\/em> is called Shechina<\/em>, and her children are every quality of Israel within each and every one. \u201cBeing in exile\u201d means those who feel that they cannot emerge from the control of the nations of the world. The measure of suffering in the exiled is judged by the measure of wanting to come out from the exile, from the governance of the rest of the nations.<\/p>\n\n\n\n However, sometimes, a person comes to a state, as it is written, \u201cAnd they mingled with the nations and learned from their actions.\u201d That is, they do not feel any difference between them and the nations. That is, he does not say that he wants to do otherwise except the nations are ruling over him. Rather, he himself wants to behave like all the nations. That person is not in exile. That is, he has no Kelim<\/em> for exile, since one whose Kelim<\/em> are in exile means that he wants to work in order to bestow but the body resists him. Then it can be said that the seventy nations in his body control the Israel in him.<\/p>\n\n\n\n At that time he can say that the vessels of bestowal are under the control of the body, and when he cries out to the Creator to deliver him from exile, he knows what he wants with clarity. It is as it is written in The Zohar<\/em>, that a person should see while he is praying, that he knows how to pray clearly.<\/p>\n\n\n\n We asked, Does the Creator not know what is in man\u2019s heart? So, why does The Zohar<\/em> say that one must speak to the Creator clearly? The answer is that it must be clear to man what he is asking of the Creator, for the reason that there is no light without a Kli<\/em>, and therefore no redemption without an exile.<\/p>\n\n\n\n By this we should interpret that exile means the Shechina<\/em> with the souls are in exile. In order for Malchut<\/em> to receive delight and pleasure for the souls, they must be in equivalence of form, which is the desire to bestow. Yet, that desire is placed under the rule of the Klipot<\/em>, called \u201cland of the nations\u201d or \u201cthe impure land.\u201d When a person wants to work in order to bestow, he feels a taste of dust in the work of bestowal. Only when he engages in order to receive for himself does he feel the taste of food.<\/p>\n\n\n\n This is similar to how we interpreted the words, \u201cAnd you will eat dust all the days of your life,\u201d as our sages said, \u201cA serpent, its only food is dust.\u201d We should interpret that as long as one did not correct the sin of the primordial serpent, anything he eats, meaning all the flavors that a person feels in Torah and Mitzvot<\/em> taste like dust. However, once a person has been rewarded with correcting the sin of self-reception, called \u201cthe primordial serpent,\u201d he begins to feel the flavor of Torah and Mitzvot<\/em>, as it is written, \u201cnicer than gold and sweeter than honey.\u201d<\/p>\n\n\n\n This is the meaning of the words, \u201cThe Shechina<\/em> is lying in the dust.\u201d This means that each one who wants to work in order to bestow, meaning to take upon himself the burden of the kingdom of heaven, feels the taste of dust, due to the sin of the primordial serpent, as Baal HaSulam said about what our sages said, \u201cThe serpent came over Eve and cast filth in her.\u201d<\/p>\n\n\n\n He said that the meaning is that the serpent cast in Malchut<\/em> Zu-Ma<\/em> [this-what], meaning he blemished the kingdom of heaven. One who wants to take upon himself the kingdom of heaven, the serpent comes and asks that person \u201cthis\u201d \u201cwhat,\u201d meaning \u201cWhat will you get out of wanting to work for the sake of the kingdom of heaven?\u201d That serpent is the evil inclination. That is, we must believe above reason that through the kingdom of heaven, we will receive the delight and pleasure, which is the purpose of creation, and the only reason we cannot receive this good thing is because of that serpent, called \u201cwill to receive for oneself.\u201d<\/p>\n\n\n\n This is the meaning of what is written, that we understand the exile in three ways: 1) She is \u201cseated among the rest of the nations.\u201d He means that the point in the heart of each and every one is sitting in exile among the seventy nations that exists in each of them. 2) She is \u201clying in the dust,\u201d meaning they feel the taste of dust. 3) Generally, she is \u201clying in another, impure land,\u201d which is called \u201cthe primordial serpent,\u201d where she should have been dressed in a place of desire to bestow, called \u201cthe land of Israel.\u201d That is, instead of all his actions being Yashar-El<\/em> [straight to the Creator], she is in another land, an impure land. Naturally, she cannot bestow upon the creatures the delight and pleasure because of the disparity of form between the creatures and the Creator.<\/p>\n\n\n\n This is the meaning of the words, \u201cOn my bed,\u201d which The Zohar<\/em> interprets as referring to the exile. It refers to those who suffer from the exile and want to escape from the will to receive for themselves, but the nations of the world control them and they cannot emerge from their control. About those she says, \u201cI seek that which my soul loves, to bring me out of it,\u201d meaning that the Creator will give the strength to come out of exile, since there is already an \u201cawakening from below,\u201d called Kli<\/em> and \u201cdesire.\u201d At that time it is possible for the light to spread, where the light of redemption removes the control of the nations of the world.<\/p>\n\n\n\n Now we can understand the difference between a beastly soul and a Godly soul. That is, in truth, both come from the Creator, since there is no life in the world but that which the Creator gives. But the difference is that the Creator gives the beastly soul to man, and a person does not need to know that the sustaining soul comes from the Creator. Instead, he thinks it comes through nature\u2019s messengers. This is considered that \u201cover the nations of the world, He has given governance to ministers.\u201d That is, they do not need to believe that it comes from the Creator. Conversely, He alone governs the people of Israel, meaning that the quality of Israel in man believes that it comes from the Creator, and there is no other force in the world, but rather He alone does and will do all the deeds.<\/p>\n","protected":false},"excerpt":{"rendered":" Article No. 17, 1988 It is written in The Zohar (Tazria, Item 1): \u201cRabbi Elazar started, \u2018On my bed night after night […]<\/p>\n","protected":false},"featured_media":0,"parent":6243,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[26],"class_list":["post-10706","book","type-book","status-publish","hentry","topic-rabash"],"acf":[],"yoast_head":"\n