93) One should always be careful with the midday prayer, since this is the time when judgment hangs in the world and one should focus one\u2019s mind.<\/p>\n\n\n\n
94) The world exists only by the heads of the people. If the heads of the people are righteous, it is good for the world and good for the people. And if they are not righteous, woe unto the world and woe unto the people.<\/p>\n\n\n\n
95) It is certainly so because it is written, \u201cI saw all of Israel scattered on the mountains as sheep that have no shepherd. And the Lord said, \u2018These have no master; let them return each man to his home in peace.\u2019\u201d It is written, \u201creturn.\u201d Should it not have said \u201csit\u201d? Also, it is written, \u201cto his home.\u201d Should it not have said \u201cin his home\u201d? After all, the people were in their place; hence, to where were they to return?<\/p>\n\n\n\n
96) If the head of the people is not pure in his actions, the people are caught for his sin, since it is written, \u201cAnd David spoke, \u2018I have sinned and I have done wrong; but these sheep, what have they done?\u201d Thus, David sinned but Israel suffered. And if the head of the people is caught in his iniquity, the people are saved, since the judgment is removed from them, as it is written, \u201cAnd the Lord said: \u2018These have no master,\u2019\u201d meaning if they are not the head of the people, they may return from the path, each to his own home in peace. And even though the judgment was already over them on this path, since their head was caught in his iniquity and put to death, they may return in peace. Thus, they are all saved if their head is caught.<\/p>\n\n\n\n
98) At midnight, Rabbi Hiya and Rabbi Yosi saw a deer walking passed them yelling and raising her voice. They heard one voice declaring and saying, \u201cRise you youth, awaken those who are asleep. Worlds, prepare before your masters because your master is going to the Garden of Eden, Malchut<\/em>, which is His palace, to entertain with the righteous.\u201d<\/p>\n\n\n\n 99) Rabbi Hiya said, \u201cIt is precisely midnight now, and this voice that we heard comes out and shudders the deer above, which is Malchut<\/em>, and below, as it is written, \u2018The voice of the Lord makes the deer to shudder,\u2019 blessed are we for hearing it.\u201d<\/p>\n\n\n\n 100) When the Creator appears over the garden, the whole garden gathers, all the righteous in the garden, and it does not separate from Eden, Hochma<\/em>. And springs, illumination of Hochma<\/em>, come out of this Eden toward several ways and trails for the attainment of the righteous. And this garden is called, \u201cThe bundle of life,\u201d where the righteous are refined by the illumination of the next world. And it is at that time that the Creator appears to them.<\/p>\n\n\n\n 101) \u201cAnd it came to pass at midnight that the Lord struck all the firstborn in the land of Egypt.\u201d Rabbi Yosi said, \u201cI have asked several times, why this was not on the day when the open miracle will be revealed to all? Also, why did all the weak ones die after the grindstone and these lambs in the sheep, and why did kings, ministers, and warmongers not die, as it was with Sennacherib, who were all kings, sons of kings, ministers, and officers, but the strength of one emissary of the Creator appeared there? Indeed, it was greater than this miracle, for here it was done by himself; thus, his miracle was worthy of being greater.<\/p>\n\n\n\n 102) Since we have been rewarded with all that, and the road before us has been established, I heard that Rabbi Shimon is purifying the streets of the city of Tiberius; let us go to him. They sat until the day rose, and when the light came up they rose to their feet and left. When they reached him, they found him sitting with a book of Haggadah [Talmudic literature] in his hand.<\/p>\n\n\n\n 103) Rabbi Shimon started and said, \u201cAll the nations are as nothing before Him; they are regarded by Him as less than nothing and meaningless.\u201d Since it is written, \u201cAll the nations are as nothing before Him,\u201d why does it also say, \u201cthey are regarded by Him as less than nothing and meaningless\u201d? The view of all the peoples in the world, whose faith is as nothing, who attain neither the high degrees nor the lower ones. They take for themselves a faith of folly, but it is regarded by Him as less than nothing and meaningless, like the chaff that flies in the wind and roles in the fields in the summer, empty and without any content.<\/p>\n\n\n\n 104) \u201cIn the beginning God created the heaven and the earth.\u201d Et<\/em> [the] is the right side of the Creator, and the Et<\/em> is His left side. The Creator leaned to His right, Hesed<\/em>, and created the heaven, and He leaned to the left, judgment, and created the earth, as it is written, \u201cSurely My hand founded the earth, and My right hand spread out the heavens; when I call to them, they stand together.\u201d<\/p>\n\n\n\n 105) Why is it written, \u201cThey stand together\u201d? Are heaven and earth, ZON<\/em>, not standing together? Indeed, they are separate right and left, as it is written, Et<\/em> and Et<\/em>? Hence, it is written, \u201cstand together.\u201d But how will they stand together? In this, which is Malchut<\/em>, which governs midnight, when Et<\/em>, Hesed<\/em>, is included in this Malchut<\/em>, and then they are standing together.<\/p>\n\n\n\n 106) It is written, \u201cHe has made everything beautiful in its time.\u201d Et<\/em> is Hesed<\/em> of ZA<\/em>. \u201cEverything\u201d is as it is written, \u201cAnd the Lord had blessed Abraham in everything.\u201d \u201cEverything\u201d is this Sefira<\/em> called \u201cthis,\u201d which is Malchut<\/em>, comprising the Et<\/em> and the Et<\/em>, and governing the midnight on both sides, mercy and judgment, mercy for Israel and judgment for the idol worshipping nations. It is written, \u201cEverything,\u201d He made everything connected, \u201cBeautiful in its time,\u201d in midnight.<\/p>\n\n\n\n 108) \u201cWho is like the Lord our God, who dwells on high, who humbles Himself to behold the things that are in the heavens and in the earth?\u201d \u201cWho is like the Lord our God\u201d is ZA<\/em>, who rises and crowns to dwell in the high, holy Keter<\/em>, which is Bina<\/em>, whose illumination is above all those lights that shine, and the Keters<\/em>, and the wreaths, since all the Mochin<\/em> in the worlds extend from Bina<\/em>. \u201cWho looks down low,\u201d who descends in His Sefirot<\/em> from Keter<\/em> to Keter<\/em>, from Bina\u2019s<\/em> right line to His own right, from crown to crown, from Bina\u2019s<\/em> left line to His own left, from illumination to illumination, from Bina\u2019s<\/em> middle line to His own middle line, from light to light, from Malchut<\/em> of Bina<\/em> to His own Malchut<\/em>, to watch over above, in heaven, and below, in the earth, as it is written, \u201cThe Lord has looked down from heaven upon the sons of men.\u201d<\/p>\n\n\n\n It speaks of attainments of the Mochin<\/em> of ZA<\/em>. First, ZA<\/em> rises for MAN<\/em> to Bina<\/em> and determines between the two lines, right and left of Bina<\/em>, which were disputed, and makes peace between them. Subsequently, three lines emerge in Bina<\/em>, and the Malchut<\/em> that receives from them. This is the \u201cthree emerge from one,\u201d when the three lines of Bina<\/em> emerge from one, which is ZA<\/em>, as it is written, \u201cWho is like the Lord our God, who dwells on high?\u201d This is so because although ZA<\/em> is discerned as VAK<\/em> and not as GAR<\/em>, he still rises to Bina<\/em> and becomes a decisive line in her, called Daat<\/em>, which is GAR<\/em>, and it settles there among the Sefirot<\/em> of Rosh<\/em>.<\/p>\n\n\n\n Then, since three come out of one, it follows that the one is stands in all three, and ZA<\/em>, too, stands in those three lines it illuminated in Bina<\/em>, since the lower one is rewarded with the same amount of light it induced in the upper one, as it is written, \u201cThe Lord has looked down from heaven upon the sons of men.\u201d Thus, afterwards, He lowers Himself because He descends from Bina<\/em> to His own place with those three Mochin<\/em> that shine in the three lines. And He does that to bestow in heaven and in earth. And He calls the right line, Keter<\/em>, calls the left line, \u201ccrown,\u201d calls the middle line, \u201cillumination,\u201d and calls Malchut<\/em>, \u201clight.\u201d<\/p>\n\n\n\n 109) \u201cAnd it came to pass at half the night.\u201d It should have written, \u201cat half\u201d or \u201cat midnight,\u201d as Moses said. The friends said, so that Pharaoh\u2019s fortune tellers will not say that Moses is a liar, since it is impossible to precisely tell the moment of the middle of the night, then the question still stands in three ways, for even Israel will say so.<\/p>\n\n\n\n 1. If so, it should have written, \u201cAnd Moses said at the middle of the night.\u201d Why it is written, \u201cAnd Moses said, \u2018So says the Lord,\u2019 at half the night\u201d? But the Lord said, \u201cAt midnight.\u201d And as much as he may aim the time, it will not be caught onto Moses, but in the Master, since it is written, \u201cThus said the Lord.\u201d<\/p>\n\n\n\n 2. Since Moses said, \u201cEven unto the first-born of the maid-servant that is behind the mill.\u201d But it was not so until the \u201cfirst-born of the captive that was in the dungeon.\u201d Still, Israel will say that he is a liar because matters did not unfold as he had said.<\/p>\n\n\n\n 3. That he said in the name of the Master. It is written of midnight, \u201cAnd it came to pass at midnight,\u201d and why is it not written, \u201cat midnight,\u201d as Moses had said?<\/p>\n\n\n\n 110) But the question that is heavier than a beast can carry, \u201cWhy was the smiting of the firstborn at night and not during the day? And why did the weak ones behind the mill die?\u201d Indeed, this is all a sublime secrete among the harvesters, who have been rewarded with attaining the plants of the hidden light that were sown in Malchut<\/em>, called, \u201ca field.\u201d It is all honest in the words of the faithful prophet.<\/p>\n\n\n\n 111) Happy is Moses, of whom it is written, \u201cYou are fairer than the sons of men; grace is poured upon Your lips; therefore God, your God, has anointed you, the oil of joy above your friends.\u201d \u201cYou are fairer than the sons of men\u201d [in Hebrew, sons of Adam], meaning Seth and Enoch. \u201cGrace is poured upon Your lips,\u201d from Noah and his sons. \u201cTherefore God, your God, has anointed you,\u201d from Abraham and Isaac. \u201cOil of joy,\u201d from Jacob. \u201cYour fellows,\u201d the rest of the prophets. And does a man who has climbed the highest degrees, which no other man has, not know what he says?<\/p>\n\n\n\n 112) The Sefira<\/em> called \u201cThis,\u201d Malchut<\/em>, is called \u201ca woman,\u201d as it is written, \u201cShe shall be called Woman, because she was taken out of Man.\u201d The man is called, \u201cThis\u201d [in Hebrew there is a difference between the masculine and feminine form of the word], and \u201cThis is a male man,\u201d ZA<\/em>, as it is written, \u201cAs for this Moses, the man,\u201d meaning this man. Thus, a man is called \u201cThis\u201d [in masculine form], and this is called \u201cA man.\u201d And this [feminine form] was taken from this [masculine], called \u201cmale.\u201d<\/p>\n\n\n\n 113) This is the reason why Malchut<\/em> is called Tamar. It indicates male and female because the Tamar [palm tree] does not rise a male without a female, as it is written, \u201clike pillars of smoke.\u201d As smoke rises with white and black, here in Malchut<\/em>, called \u201cthis,\u201d all is included in the middle of the night, to perform her actions at one time, at once, white for Israel, which is mercy, and black for idol worshippers, which is judgment.<\/p>\n\n\n\n 114) Until this night is divided, it does not carry out its operations. How do we know? From Abraham. It is written, \u201cAnd he divided himself against them by night.\u201d This means that he was divided in order to perform his operations. Here, too, Moses said, \u201cas midnight,\u201d meaning when the night divides, since Moses knew that he will not carry out his operations until he divides.<\/p>\n\n\n\n 115) And so it was: He did not carry out his operations until he was divided. He carried out his operations in the second half of the night, as it is written, \u201cAnd it came to pass at midnight.\u201d What is half the night? What is half? It is the other half, when Malchut<\/em> rules. And Malchut<\/em> is always available to carry out operations. And each operation that takes place during the night is done in the second half.<\/p>\n\n\n\n 116) \u201cThe Lord struck all the firstborn. \u201cThe Lord\u201d is ZA<\/em> and his court, which is Malchut<\/em>. And \u201cThe Lord\u201d means He and His operations. Moses said, \u201cAnd all the first-born\u2026 shall die.\u201d Why is it written, \u201cStruck all the firstborn\u201d? But Malchut<\/em> of the quality of judgment\u2014called Koh<\/em> [thus far]\u2014had awoken, as Moses was frightened, as it is written, \u201cBehold, you have not listened until now.\u201d This is why it is written, \u201cThe Lord struck,\u201d which is the name Koh<\/em> [in Hebrew it\u2019s part of the word struck], which killed all the firstborn in Egypt.<\/p>\n\n\n\n 117) Pharaoh was wiser than all his charmers. He looked at this \u201cthis,\u201d Malchut<\/em>, which was to pass judgment on him and destroy his land, as Moses said, \u201cIn this you will know that I am the Lord.\u201d It is written, \u201cAnd Pharaoh turned,\u201d meaning he turned his mind from this thought, and it is written, \u201cThen Pharaoh turned and went into his house with no concern even for this.\u201d The word, \u201ceven,\u201d implies that even though he knew that the name, \u201cThis,\u201d which is Malchut<\/em>, would destroy his country, he still did not pay attention to her.<\/p>\n\n\n\n 118) \u201cAll the firstborn.\u201d A firstborn is considered Hochma<\/em>, and \u201cAll the firstborn\u201d indicates that even the higher and lower degrees were broken from their dominion. All those degrees that rule by their power of Hochma<\/em>, which is the wisdom of Egypt, as it is written, \u201cAll the first-born in the land of Egypt.\u201d And all the higher and lower degrees that were broken from their dominion were all seen in the words, \u201cFrom the first-born of Pharaoh who sits upon his throne, to the first-born of the maid-servant who is behind the mill, and every first-born of cattle.\u201d<\/p>\n\n\n\n 119) \u201cFrom the first-born of Pharaoh that sits upon his throne\u201d is the domination of the bottom Sefira<\/em> of shells, which receives from the upper Malchut<\/em>. \u201cTo the first-born of the maid-servant\u201d is a left Sefira<\/em>, which is under the dominion, behind the four mills, the four camps of shells, as it is written, \u201cBehind the mill,\u201d and not, \u201cFrom the mill.\u201d<\/p>\n\n\n\n \u201cAnd all the first-born of cattle\u201d is below the lower ones. It is a female from among the females that are in mares, beasts, and asses, in the coarse ones and in the thin ones, which are degrees of impurity. And men and females receive from them.<\/p>\n\n\n\n \u201cTo the first-born of the captive that was in the dungeon\u201d are those who come from the maidservants, which are used for doing magic to prisoners, to work them forever, and who will never be freed.<\/p>\n\n\n\n 120) And with confidence over these degrees, the Egyptians refused to send Israel, since they have made a tie of magic for Israel so they can never be liberated from their servitude. And this is where the power and dominion of the Creator appeared, and this memory will not be stricken from the memory of Israel for many generations. Had it not been for the power and might of the Creator, all the kings of the nations and all the sorcerers of the world would not be able to deliver Israel from slavery, since He untied all their ties and broke all those crowns of the first-born of the captive to deliver them, as it is written, \u201cWho will not fear You, King of the nations?\u201d<\/p>\n\n\n\n 121) Rabbi Shimon wept, raised his voice and sighed, saying, \u201cYou think that the adhesive has already been found, in adhering to the Creator, and He praised Himself so many times in the exodus from Egypt, as it is written, \u2018Who brought you out of the land of Egypt,\u2019 \u2018And the Lord your God brought you out of there,\u2019 \u2018Remember this day in which you went out from Egypt,\u2019 \u2018And brought thee out with His presence, with His great power, out of Egypt,\u2019 \u2018The Lord brought you out from this.\u2019\u201d Fifty times is the exodus from Egypt mentioned in the Torah.<\/p>\n\n\n\n 122) There are ten Keters<\/em>, meaning Sefirot<\/em>, below in the shells, such as above in holiness, all of which are blocked by three shells that are Pharaoh\u2019s firstborn, the firstborn of the maidservant, and the firstborn of the cattle. And three ties are tied over these three degrees, which made it so Israel would never be redeemed from slavery.<\/p>\n\n\n\n 123) Happy are Abraham, Isaac, and Jacob, for because of them the ties were opened and the Creator remembered your three ties of faith, as it is written, \u201cAnd God remembered His covenant with Abraham, with Isaac, and with Jacob.\u201d \u201cWith Abraham\u201d is one knot, of Abraham; \u201cWith Isaac\u201d is the other knot, that of Isaac, and, \u201cWith Jacob\u201d is the third, complete knot of Jacob.<\/p>\n\n\n\n 124) All the special dates, the holidays, and the Sabbaths are a reminder of the exodus from Egypt. This is what they all rely on. Had it not been for that, there would be no keeping of special dates, holidays, and Sabbaths. This is why the memory of Egypt has not abated from all the occasions, holidays, and Sabbaths. This judgment of the exodus from Egypt is the foundation and root of the Torah, all the Mitzvot<\/em> [commandments], and the whole of Israel\u2019s complete faith. This is why the exodus from Egypt is mentioned so many times in the Torah.<\/p>\n\n\n\n 125) Why was the judgment of Egypt not during the day? It is written, \u201cThis day ye go forth,\u201d and it is written, \u201cThe Lord your God brought you out of Egypt by night.\u201d Indeed, the essence of Israel\u2019s redemption was only at night, in Malchut. The night opened the ties and took vengeances, and the day brought them out boldly, as it is written, \u201cThe sons of Israel started out boldly in the sight of all the Egyptians,\u201d \u201cWhile the Egyptians were burying all their firstborn whom the Lord had struck,\u201d which was in order to make the miracle known.<\/p>\n\n\n\n 126) The Creator made Jerusalem below, Malchut<\/em>, such as Jerusalem above, Bina<\/em>. And He had made the walls of the holy city and its gates. One who comes does not enter until the gates are opened to him, and one who climbs does not rise until the steps to the walls are fixed.<\/p>\n\n\n\n Who can open the gates of the holy city, and who fixes the high steps? It is Rabbi Shimon. He opens the gates to the secrets of the wisdom, and he fixes the high degrees. It is written, \u201cAll your males shall appear before the face of the Lord God.\u201d Who is, \u201cthe face of the Lord God\u201d? It is Rabbi Shimon, for one who is a male from the memories, meaning one who is considered a male from the upper Mochin<\/em>, called, \u201cmemories\u201d\u2014which are Mochin<\/em> of AVI<\/em>\u2014should appear before him.<\/p>\n\n\n\n 127) \u201cAnd the Lord struck all the firstborn.\u201d He does not say, \u201cAll the firstborn from Egypt,\u201d but simply, \u201cAll the firstborn,\u201d since it relates to the four degrees of the shells to which the Egyptians cling. It was all as with those who died\u2014that what was done in the degrees of the shells was as in the firstborn of Egypt who died.<\/p>\n\n\n\n Those are the tiers of the knots who were using their charms with these Keters<\/em>. Some of them were operating in the upper ones and some in the lower ones. And although all are low, they were operating in the upper ones, as well. Thus, the whole of the land of Egypt was full of sorcery, as it is written, \u201cFor there was not a house where there was not one dead.\u201d<\/p>\n\n\n\n 128) The judgment was carried out on all, when they were all gathered in their homes and not dispersed in the desert and in the field, but were all in their homes. And the night, which is Malchut<\/em>, carried out its judgments at that time, and the night was shining as though on a Tamuz [a summer month] day, and the whole people saw the judgments of the Creator, as it is written, \u201cAnd the night is as bright as the day; the darkness is as the light.\u201d<\/p>\n\n\n\n 129) When Israel were departing, they were all dead on the streets in front of everyone. They wanted to bury them but they did not find them, since the dogs had eaten them. But not all were eaten, for some of them remained, of whom it is written, \u201cThe Egyptians were burying.\u201d This was the hardest for them; on one hand, they were watching Israel leave, and on the other hand, they were seeing their dead. And it was all in order to make the miracle known\u2014that no such thing had happened since the day the world was created.<\/p>\n\n\n\n 130) It is written, \u201cIt is a night of watching unto the Lord for bringing them out.\u201d It is also written, \u201cThis same night is a night of watching unto the Lord.\u201d Why is it written, \u201ca night of watching,\u201d and not \u201ca watched night\u201d? And does it first write \u201cnight of,\u201d and then \u201cnight\u201d [the difference is apparent only in Hebrew]?<\/p>\n\n\n\n 131) It is written, \u201cIf there is a girl who is a virgin.\u201d It writes Naara<\/em> [girl, spelled without the final Hey<\/em>], since as long as she did not receive a male, she is considered a boy. Once she receives a male, she is considered a Naarah<\/em> [girl, with the final Hey<\/em>]. Here, too, Malchut<\/em> is called \u201cnight\u201d [without the Hey<\/em>], before she receives a male, ZA<\/em>. And it is written about it, \u201ca night of watching,\u201d in plural form [in Hebrew], which means that ZA<\/em> is included in it, since the male, ZA<\/em>, is destined to bond with her, but he hasn\u2019t. And when the male bonds with her, it is written, \u201cThis same night is a night of watching unto the Lord.\u201d Watching indicates male and female, ZA<\/em> and Malchut<\/em>, which is why it writes, \u201cThis night.\u201d<\/p>\n\n\n\n 132) And where there are male and female, the praise is only for the male. Thus, Israel praised their praises to the male and not to the female, as it is written, \u201cThis is my God, and I will glorify Him.\u201d This is because where there are male and female, the praise is only for the male. And this is what Israel awaits, as it is written, \u201cThis is the Lord, for whom we waited, we will be glad and rejoice in His salvation,\u201d since He is destined to do the same for them, as it is written, \u201cAs in the days when you came out from the land of Egypt, I will show you miracles.\u201d<\/p>\n\n\n\n 133) So will the Creator do to them, as it is written, \u201cWatchman, what of the night [with a final Hey<\/em>], Watchman, what of the night [without a final Hey<\/em>]?\u201d As there it is watching and night [without a Hey<\/em>], here it is watching and night [without a Hey<\/em>]. As there it is watching and night [with a Hey<\/em>], here it is watching and night [with a Hey<\/em>].<\/p>\n\n\n\n 134) And it is called \u201cnight\u201d because of the male that is included in her, as it is written, \u201cMorning comes but also night,\u201d ZA<\/em> and Malchut<\/em>. Morning means, as it is written, \u201cAnd Abraham got up early in the morning,\u201d for his quality is Hesed<\/em> of ZA<\/em>, called \u201cMorning.\u201d It is also written, \u201cLord, in the morning You will hear my voice,\u201d meaning actual morning, ZA<\/em> with the quality of Hesed<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":" 93) One should always be careful with the midday prayer, since this is the time when judgment hangs in the […]<\/p>\n","protected":false},"featured_media":0,"parent":10153,"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":[28],"class_list":["post-11052","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n