137) There are no impressions to grip in Ein\u200e \u200eSof, nor any question or a notion for teaching the thought. A fine, unattainable light illuminated from the beginning of the descent of Ein\u200e \u200eSof \u200eto be revealed, from the most hidden of all that is hidden. It is concealed in an impression as fine as an eye of a needle. That is, a very narrow opening has been opened, insufficient for gripping. It concerns a hidden thought, GAR of Partzuf \u200eBina, called \u201cactual thought.\u201d It is so because in Ein\u200e \u200eSof, who is AA, there is no impression to grip, and from the beginning of the decline of Ein\u200e \u200eSof \u200eto come to be revealed, which is in GAR of Partzuf \u200eBina, called AVI of Atzilut, it was imprinted there in a fine impression, though still insufficient for a grip.<\/p>\n\n\n\n
It was not attainable until an illumination expanded from it to a place in which there are records of letters, meaning Partzuf \u200eZAT of Bina, called YESHSUT of Atzilut. It is so because ZON of Atzilut \u200eare letters, and ZAT of Bina are not the actual Bina but an incorporation \u200efrom ZON. This is why they are regarded as records \u200eof letters, ZON. And because they are near ZON, attainment and disclosure begin with them. They all came out from there; all the Mochin of Gadlut of ZON and BYA come out of ZAT of Partzuf \u200eBina, YESHSUT.<\/p>\n\n\n\n
138) First, everything was inscribed in the letter Aleph, the beginning and the end of all the degrees. It is a record with which all the degrees are imprinted. It is only called \u201cone,\u201d meaning that the Aleph has the number \u201cone,\u201d indicating that although there are many forms in it, for it includes all the degrees, it is still only one. That is, all the degrees became one in it.<\/p>\n\n\n\n
Of course, the Aleph is a letter on which the upper ones and lower ones depend. It is because the shape of the Aleph [\u05d0] indicates the second restriction, the ascent of Malchut \u200eto Bina. The new Sium is the middle line of the Aleph, the upper Yod is KH that remained in the degree, and the bottom Yod is Bina and TM that departed from the degree and fell to the degree below it. It also indicates the Gadlut \u200ethat rose and reunited into a single degree with the upper Yod through the middle line in the Aleph, and then all the Mochin \u200eof the Partzufim ABYA appeared from her.<\/p>\n\n\n\n
There is no existence of Mochin of direct light from the first restriction even to the upper ZON, much less to the NRN of the righteous. This is why The<\/em> \u200eZohar<\/em> refers to the first restriction as \u201chidden in an imprint as fine as an eye of a needle.\u201d The imprint is hidden like an opening made by the tip of a needle, where the shape of the opening is undetectable, and the opening is unfit for disclosure of Mochin. That record of the first restriction is Malchut \u200eof upper AVI, GAR of Bina. The records \u200eof the shape of the Aleph, which is the second restriction, begin to appear only in Partzuf \u200eZAT of Bina, YESHSUT.<\/p>\n\n\n\n It follows that the shape of the Aleph includes all the degrees of Atzilut because the shape of the upper Yod that precedes the line in the diagonal indicates upper AVI of Atzilut. The tip of the upper Yod is AA of Atzilut, in whom the first restriction still illuminates and is considered upper water before the diagonal of Aleph, which is the firmament, appears, the new Sium of \u200ethe second restriction.<\/p>\n\n\n\n The diagonal itself is the firmament that ends AVI and AA. It is Partzuf \u200eZAT of Bina, YESHSUT. The bottom Yod is ZON that are attached to Bina and TM that fell from YESHSUT, both in Katnut \u200eand in Gadlut.<\/p>\n\n\n\n For this reason, the descent of Ein\u200e \u200eSof \u200ebegins to appear from the most hidden of all that is hidden, and it is hidden in an imprint as fine as a needle\u2019s eye. In the beginning of the disclosure of the illumination of Ein\u200e \u200eSof, it illuminated in fineness like a needle\u2019s eye, which is the first restriction, and ZON and BYA could not receive anything through that opening. It extended through Malchut of upper AVI at Chazeh of AA until illumination expanded from it to a place in which there are records \u200eof letters, through ZAT of Bina, called YESHSUT, which stand below Chazeh of AA, in whom there are records \u200eof letters, ZON.<\/p>\n\n\n\n The shape of the record of letters that emerged in the beginning of everything was the shape of the Aleph, meaning the second restriction, in which there is the beginning and end of all the degrees. The Rosh is the upper Yod of the Aleph, implying AA and upper AVI, who are the head of all the degrees. The end is the bottom Yod of Aleph, which implies ZON, which are the end of all the degrees.<\/p>\n\n\n\n The letter Aleph is a record with which all the degrees were inscribed, meaning the diagonal, which is the dividing firmament, the Sium of the second restriction itself, YESHSUT, in whose inscription of the dividing firmament all the degrees of ZON and BYA were inscribed. He is called only \u201cone\u201d because that firmament, YESHSUT, makes all the Partzufim of Atzilut \u200einto one, since in Gadlut, he expands through the Sium of Atzilut by which he ascends with ZON to Rosh of AA where all the Partzufim become one.<\/p>\n\n\n\n 139) The Rosh of Aleph, the upper Yod in it, is the concealment of the upper thought, implying the ascent of Malchut \u200eto the place of Bina of AVI, called \u201cupper thought,\u201d which lowered Bina and TM of AVI below to YESHSUT, with only the two vessels of \u200eKH remaining in AVI. Thus, the upper Yod of Aleph indicates AVI when there are only KH in them during the concealment of the upper thought.<\/p>\n\n\n\n That expansion of the upper firmament, the expansion of the time of Gadlut\u2014when the upper firmament expands to the place of Malchut, elevating Bina and TM once again\u2014is still entirely hidden in that Rosh of the Aleph, in her upper Yod, so that when the shape of Aleph comes out of that firmament, Mochin of Gadlut, it will come out in the shape of the Rosh of the thought.<\/p>\n\n\n\n The upper Yod of Aleph implies AA and AVI. That Yod implies Katnut, which was done in AA and AVI due to the ascent of Malchut, when only KH remained in their degree, and Bina and TM of AA descended to AVI, and Bina and TM of AVI descended to YESHSUT. The reason why AA and AVI received into them the second restriction and the Katnut that extends from it is so that later there would be expansion of the firmament during the Gadlut \u200ein the shape of the Aleph, the lights would emerge in the shape of the Rosh of the thought, and the lights of AA, the Rosh of AVI, which are the thought, would appear.<\/p>\n\n\n\n Bina and TM of AA that fell because of the second restriction and clung to AVI cause the disclosure of his Mochin, for during Gadlut, when the firmament expands downward and he elevates his Bina and TM back to his Rosh, AVI\u2014that are attached to them\u2014rise along with them to Rosh AA. Also, Bina and TM of AVI raise the YESHSUT with them to Rosh AA, and Bina and TM of YESHSUT \u200eraise the ZON with them to Rosh of AA.<\/p>\n\n\n\n Thus, all come out in the shape of the Rosh of the thought, who is AA, and all illuminate in illumination of Hochma \u200ethrough him. But if AA and AVI did not receive the diminution of the second restriction into them, and did not lower their Bina and TM to YESHSUT, it would be impossible for Mochin of AA to be revealed to the worlds.<\/p>\n\n\n\n Six degrees HGT NHY are included in the middle line in Aleph. These are the VAK of Partzuf \u200eBina, YESHSUT. That firmament inside the Aleph is the meaning of all the upper, hidden animals inside the thought, who is Bina.<\/p>\n\n\n\n After The<\/em> \u200eZohar<\/em> explained the upper Yod of Aleph, which is upper AVI and the line in the middle of it, YESHSUT, it now explains the bottom Yod of Aleph. It says that it is the animals, ZON, that are hanging in the firmament like the bottom Yod that hangs in the diagonal of Aleph. However, it says that only the upper, hidden animals, who are HGT from Chazeh of ZON and above, are hanging in the thought, in the line, which is VAK of the thought, excluding the lower, revealed animals\u2014NHYM, from Chazeh of ZON and below\u2014who are not hanging in the thought, which is the firmament inside the Aleph.<\/p>\n\n\n\n It is so because the posterior \u200eof the upper one are clothed only in the anterior vessels of the lower one through the Chazeh, and not at all in the posterior vessels \u200eof the lower one, from Chazeh \u200eand below. Therefore, the upper animals, the anterior vessels of ZON, are attached and hang in Bina and TM of the firmament, VAK of the thought, but the revealed animals from Chazeh \u200eand below never became attached to them. This explains how the shape of the Aleph contains all the degrees, where the upper Yod is AVI and AA, the firmament in the middle is YESHSUT, to which the bottom Yod, ZON, is attached and hanging.<\/p>\n\n\n\n 140) One light, which illuminated and was concealed, is the light of the letter Bet of Beresheet [in the beginning]. \u201cIn the heat of the day,\u201d Abraham was sitting by the tent door, which is an opening from below upward, and the heat of the day was illuminating on that opening and illuminating there.<\/p>\n\n\n\n Once The<\/em> \u200eZohar<\/em> explained the head, middle, and end of the shape of the letter Aleph, that the end of the letter Aleph, the bottom Yod that is hanging on it, is the upper hidden animals, HGT from Chazeh of ZON and above, it returns to explaining those three hidden animals. It calls them three lights: The first light is Hesed, right line, the quality of Abraham. The second light is Gevura, left line, the quality of Isaac. The third light is Tifferet, middle line, the quality of Jacob.<\/p>\n\n\n\n Those three lines of ZA extend to him from the three dots\u2014Holam, Shuruk, Hirik\u2014in the order of the elicitation of Mochin \u200ein YESHSUT, since Mochin \u200ecome out in Bina only in the order of those three dots. First, upon the elicitation of Bina, YESHSUT, from Rosh of AA, by the ascent of Malchut \u200eto her place, the Bina was established at a dot in her hall in Mochin of Hassadim \u200ewithout GAR. It is so because the dot, Malchut, rose to the hall of AA, Bina, and Bina and TM of the hall descended because of her to ZON below it, leaving only the lights NR in vessels of KH in the hall. This is why that light is called a \u201cdot in her hall.\u201d<\/p>\n\n\n\n This is the dot inside the Bet of Beresheet [\u05d1\u05bc], where the Bet is the Bina, called \u201chall,\u201d and the dot inside of it is the Malchut \u200ethat rose to her. That dot is the dot of Holam above the letters.<\/p>\n\n\n\n Therefore, one light that illuminated and was concealed is the light of the letter Bet of Beresheet, the first light, the light that illuminated and was then concealed. Bina of AA was first in GAR of Rosh AA, then the dot, Malchut, rose to her. By that, Bina came out of GAR of Rosh AA, the light of GAR from Bina was concealed, and she remained in VAK without GAR. Thus, in the beginning, the light of Bina illuminated in completeness and then was concealed. This is the light implied in the letter Bet of Beresheet, a dot in her hall.<\/p>\n\n\n\n That dot, which rose to the hall, by which the hall diminished into VAK, is regarded as warmth and judgment\u200es. The text implies in regard to her, \u201cIn the heat of the day.\u201d \u201cThe heat of the day,\u201d when Abraham was sitting by the tent door, that dot is called \u201cthe heat of the day,\u201d and is also called \u201cthe tent door.\u201d It is written about it that Abraham was sitting by the tent door, which is an opening from below upward, in the heat of the day.<\/p>\n\n\n\n The dot, Malchut, who rose to the hall Bina, is an opening from below upward. Through her, the lower ones, which are ZON below, rise to Bina above when the dot returns to her place, while Bina and TM that fell to the place of ZON return to Bina. At that time, the ZON that are attached to them rise with them to Bina, too.<\/p>\n\n\n\n Thus, that dot is an opening above, through which those below rise up. The heat of the day illuminates that opening and illuminates there. The heat of the day\u2014the judgment\u200es and screen \u200ethat was established in the dot, to repel the upper light from her\u2014illuminates in that opening, at the dot, from below upward. From there she also illuminates downward in a coupling by striking \u200ewith the upper light, which raises \u200e reflected light and \u200edraws direct light. This is the dot of Holam and is regarded as light of Hesed, right line, the quality of Abraham. From here comes the face of the lion in the upper, hidden animals from Chazeh \u200eand above, as it is written, \u201cAnd the face of a lion on the right.\u201d<\/p>\n\n\n\n 141) The second light is a light that gradually darkens before evening. It is the prayer of Isaac. To correct that degree, as it is written, \u201cAnd Isaac went out to walk in the field at dusk,\u201d there were looking of evening and all kinds of darkness in him regarding the afternoon prayer. At that dusk, Jacob looked at Esau\u2019s appointee, of whom it is written, \u201cAnd a man struggled with him.\u201d<\/p>\n\n\n\n The second light, the left line of ZA above his Chazeh, extends from the dot of Shuruk \u200ein Bina, for when the dot descended from the hall, the place of Bina, she returned to her place, Malchut\u2019s place, and the three vessels of Bina and TM that fell from the hall of Bina to ZON returned to her. Then Bina was completed with ten Sefirot \u200eand returned to her place to Rosh of AA. Then light of Hochma of AA reached Bina once more, as before she was diminished, and ZAT of Bina are discerned, having been darkened by the ascent to Rosh of AA because the ZAT cannot receive the light of Hochma \u200ewithout clothing of light of Hassadim. And since the Rosh of AA is entirely light of Hochma, only GAR of Bina could receive that light, but ZAT of Bina remained in the dark, without light of Hassadim \u200eand without light of Hochma. This is the meaning of the dot of Shuruk.<\/p>\n\n\n\n The second light, the left line, is a light that grows darker at dusk because by Bina\u2019s return to Rosh of AA, ZAT of Bina gradually darken, as it is written, \u201cAt dusk.\u201d Isaac\u2019s prayer is to correct that degree because in his prayer, implied in the verse \u201cAnd Isaac went out to walk in the field at dusk,\u201d he corrected and extended that degree of the dot of Shuruk, receiving from there the left line of ZA, which complements only GAR, and leaving ZAT in the dark.<\/p>\n\n\n\n This is why there was \u201cLooking of evening and all kinds of darkness in him,\u201d since through the afternoon prayer, he extended the left line from the dot of Shuruk, which includes every kind of darkness in the world, and corrected them properly. For this reason, that second light is regarded as the darkness of Isaac, the light of Gevura of ZA, and from here comes the face of an ox in the high and hidden animals, on which it is written, \u201cAnd the face of an ox on the left.\u201d<\/p>\n\n\n\n 142) The third light is a light that contains those two lights, the right line and the left line, a light that illuminates for healing. That light is the middle line, which extends from the dot of Hirik in Bina, meaning the new level of Hassadim \u200ethat Bina received through her clothing in screen of ZON that rose to her. That light adds to the Hassadim \u200eon the right line and becomes a clothing of Hassadim \u200efor the light of Hochma. At that time, the two lines are included in one another where the right line is included with the light of Hochma and has Hochma \u200eand Hassadim, and the left line is included with Hassadim \u200eand has Hochma \u200eand Hassadim. This is why it is said about it, \u201cA light that contains those two lights,\u201d for that light includes the two lines because it complements between them.<\/p>\n\n\n\n For this reason, it, itself, is rewarded with receiving both their illuminations, for to the extent that the lower one complements the upper one, the lower one is rewarded with them, as well, as it is the cause. This is a light that illuminates for healing because through its level of Hassadim, the left line is healed, receiving by the force of illumination of Hassadim \u200eon the right line.<\/p>\n\n\n\n It is written of Jacob in regard to that third light, \u201cAnd the sun rose for him.\u201d Once Jacob was included in \u201cat dusk\u201d in the darkness of the left line and needed healing, it is written, \u201cAnd the sun rose for him\u201d to heal him from the darkness of the left. That third light is considered the middle line, which decides over the two lines, right and left. It is the light of Tifferet, and it is the quality of Jacob. From here extends the face of an eagle in the high and hidden animals from Chazeh \u200eand above.<\/p>\n\n\n\n Henceforth, once Jacob extended the light of the middle line with the screen of Hirik, it is written about him, \u201cAnd he limped upon his thigh.\u201d His thigh means the Sefira Netzah \u200eof ZA, called \u201cIsrael,\u201d since the two Sefirot \u200eNH are called \u201chis two thighs.\u201d He interprets the verse \u201cAnd the sun rose upon him as he passed over Peniel, and he limped upon his thigh,\u201d as meaning that the rising of the sun, the third light, is the direct reason for limping on his thigh, since the screen of Hirik extends the level of phase one, which is VAK without GAR.<\/p>\n\n\n\n Although he already obtained the GAR through the dot of Shuruk and extended that level of Hassadim only for the purpose of healing, the GAR still diminished for him to an extent through that coupling on screen of Hirik. You already know of the inverse relation between vessels and lights, that the absence of NHY of the vessels is absence of GAR of lights, and vice versa\u2014the diminution of GAR of lights that comes to him due to the screen of Hirik is regarded in the vessels as limping on the thighs, which are NH. Thus, the rising of the sun, which is the level of Hassadim \u200ethat he extended in the light that illuminates for healing, is a direct reason for his limping on his thigh, for the diminution of the GAR.<\/p>\n\n\n\n 143) \u201cOn his thigh\u201d is written in singular form, and not his thighs, in plural form. This indicates that it is the fourth degree, Netzah, from which no man prophesied until the arrival of Samuel, of whom it is written, \u201cAnd also the Netzah [eternity] of Israel will not lie.\u201d Then Netzah \u200ewas established, having been weak since the time he was put at risk by the angel, Esau\u2019s appointee.<\/p>\n\n\n\n \u201cLimping upon his thigh\u201d extends from the diminution of GAR. Hence, it concerns both thighs and should have said, \u201cLimping on his thighs,\u201d which are NH, called \u201ctwo thighs.\u201d But it says one thigh, Netzah, the fourth degree. However, it includes both thighs, NH, since until that time it was still not corrected in a correction of lines but only from Chazeh of ZA and above, HGT. From Chazeh \u200eand below, NHY, it was not corrected at all, since it lacked the face of a man there.<\/p>\n\n\n\n For this reason, it is considered that there is nothing of the right in them, and NH were considered left, one degree. This is why it does not write, \u201cAnd he was limping upon his thighs,\u201d since both are still one thigh and one Sefira, the Sefira Netzah, and not Hod, for in the vessels it is considered that the upper ones grow first. Hence, as long as the two thighs are regarded as one, they are regarded as Netzah, as it is the upper one of the Sefira Hod, for which it grows and becomes apparent before Hod.<\/p>\n\n\n\n This is why it is a fourth degree since the fifth degree, Hod, had not appeared there. Hence, it is necessarily the Sefira \u200eNetzah. The correction from Chazeh \u200eand below is to rise and be included in the face of a man in the upper coupling. That correction was done by Samuel. It was said that no man had prophesied from there until the arrival of Samuel, and it is written about him, \u201cAnd also the Netzah of Israel will not lie,\u201d for then Netzah \u200ewas scrutinized as right, and as the fourth degree, and Hod as left and as a different degree from Netzah, the fifth degree of vessels, Hod.<\/p>\n\n\n\n 144) \u201cAnd he touched the hollow of his thigh\u201d means that when Esau\u2019s minister came to Jacob, Jacob took strengthening from that dusk, from the dot of Shuruk and left line in the correction of Isaac, by the force of the judgment\u200e. Jacob was included in it in the left line, and this is why he could not defeat him. \u201cAnd he saw that he could not prevail over him, and he touched the hollow of his thigh,\u201d and Jacob took strengthening from there. That is, when the angel touched the hollow of his thigh, when struggling with Jacob to make him fall, Jacob took strengthening from that thigh to repel the angel from there by the force of that judgment\u200e that there is in the left line above the Chazeh. This is why \u201cThe hollow of Jacob’s thigh was sprained,\u201d meaning the angel prevailed over him.<\/p>\n\n\n\n Because the thigh is outside the body, since Jacob is the Sefira Tifferet, called Guf [body], and that Guf is included in the two degrees male and female called Adam, since Adam consists of male and female from the Chazeh \u200eand above, the face of a man is whole, hence the angel could not prevail over him. And when Jacob took strengthening from Chazeh \u200eand below, outside his Guf, promptly, \u201cThe hollow of Jacob’s thigh was sprained.\u201d<\/p>\n\n\n\n In other words, once the angel touched from the Chazeh \u200eand below, he could not be corrected in the upper coupling because the face of a man was missing in him, and then his whole correction was as it is written, \u201cAnd all their hind parts were inward.\u201d But after Jacob wished to extend from there strength toward the angel, the lack of the face of a man there promptly appeared, and due to the disclosing of that deficiency, the angel gripped him and \u201cThe hollow of Jacob\u2019s thigh was sprained.\u201d<\/p>\n\n\n\n 145) No man prophesied from there until Samuel came and corrected the Netzah. This is why it is written about him, \u201cThe Netzah [eternity] of Israel will not lie,\u201d for he is not a man. Although Netzah \u200eis outside the Guf, below the Chazeh, where there is no face of a man, for which no one has corrected it thus far, still Samuel corrected it by elevating and including it in the face of a man above the Chazeh. For this reason, \u201cThe Netzah [eternity] of Israel will not lie.\u201d And the words \u201cFor he is not a man\u201d mean that although he is not as the face of a man, he still corrected it.<\/p>\n\n\n\n But Hod remained in its weakness because Samuel, too, could not correct it. It will be corrected in the future, at the end of correction. It is said below that as for Hod, the left thigh, it was written, \u201cAnd he was limping upon his thigh.\u201d That is, even after Samuel corrected the Netzah \u200eand returned it to the right, the weakness in the left thigh, Hod, remained.<\/p>\n\n\n\n Joshua prophesied from the Sefira Hod of Moses, as it is written, \u201cAnd you shall put of your Hod [splendor] on him.\u201d That is, Joshua existed before Samuel the prophet came, which is why he could not prophesy from Netzah, because of the weakness from the touch of the angel. This is why it is written about him, \u201cAnd you shall put of your Hod on him,\u201d teaching us that he prophesied from Moses\u2019 Hod. This is the fifth degree, Hod.<\/p>\n\n\n\n Moses is the internality of ZA and entirely from Chazeh of ZA and above. However, from Chazeh \u200eand above there is another complete Partzuf \u200ein him, HGT NHY. Those NH from Chazeh \u200eand above are separated from one another, hence there are five degrees HGT NH there, corresponding to KHB TM.<\/p>\n\n\n\n Joshua prophesied from the fifth degree, but from Chazeh of ZA and below the face of a man is missing, Malchut \u200eand Hod, and there are only four degrees there, through Netzah without Hod. And once the Netzah \u200ewas weakened by the angel\u2019s touch, no one prophesied from there.<\/p>\n\n\n\n Netzah \u200eis Jacob\u2019s left thigh. This is why David came and included it in the right, for it does not say, \u201cThe pleasantness of your right are Netzah,\u201d but \u201cPleasantness are on your right, Netzah,\u201d indicating that before David, the Netzah \u200ewas not on the right, but David returned to the right. From Jacob through Samuel and David, Netzah \u200ewas regarded as left.<\/p>\n\n\n\n 146) What is the reason that Jacob\u2019s thigh weakened? It is because the side of impurity approached him and took strengthening from him, and then the absence of the face of a man was revealed, and wherever there is a lack in Kedusha, the Sitra \u200eAchra \u200egrips there. The correction was detained until Samuel, which is why Samuel came to remind that this is the thigh of Israel, as it is written, \u201cAnd also the Netzah \u200eof Israel.\u201d<\/p>\n\n\n\n There are two names to ZA\u2014Jacob in Katnut, Israel in Gadlut. \u201cAnd the hollow of Jacob’s thigh was sprained\u201d is when he is called Jacob. At that time, the two Sefirot \u200eNH are as one thigh, since they are discerned as left. However, when ZA is called \u201cIsrael,\u201d in Gadlut, NH are discerned as two degrees, right and left. For this reason, when Samuel corrected Netzah \u200eagain, he mentioned the name Israel in regard to him, indicating Gadlut, at which time Netzah \u200eis to the right and Hod is to the left. Then it was written, \u201cAnd also the Netzah of Israel will not lie.\u201d<\/p>\n\n\n\n For this reason, all of Samuel\u2019s words were in judgment\u200e, in the beginning and in the end, since his whole essence was about purifying the Netzah \u200efrom the weakness that Esau\u2019s minister caused him. This is why his prophecy was in Gevura \u200eand judgment\u200e, for this is what is needed for corrections of purification. And right at the start of his prophecy, he prophesied judgment\u200es on the house of Eli, and in his end, he prophesied judgment\u200es on Saul.<\/p>\n\n\n\n 147) The Creator also included him in the Sefira Hod when he ordained the kings Saul and David. Therefore, Samuel is equal to Moses and Aaron. As Moses and Aaron were separated to the two sides, right and left above the Chazeh, Samuel from Chazeh of ZA and below was like them on two sides, right and left, NH. And although they were only the left side here, they were still parted into two sides by Samuel, like Moses and Aaron of above. Thus, although Samuel is from Chazeh \u200eand below, he is equal to Moses and Aaron from the Chazeh \u200eand above, since Samuel elevated the NHY from Chazeh of ZON and below to be included in the coupling of the face of a man in HGT of ZON above the Chazeh, and then NH from Chazeh \u200eand below parted and became two sides, like the HG from Chazeh \u200eand above.<\/p>\n\n\n\n All the degrees were included in one another through Samuel, for by that he became equal to Moses and Aaron, as it is written, \u201cMoses and Aaron in His priests, and Samuel in them who call upon His name,\u201d since VAK, HGT, NHY were included in one another. Through Samuel\u2019s correction of elevating NHY from Chazeh of ZON and below and including them in HGT from Chazeh \u200eand above, extending from the dot of Holam to Netzah, from the dot of Shuruk \u200eto Hod, and from the dot of Hirik to Yesod, all the VAK are included in one another\u2014Netzah connects to Hesed, Hod to Gevura, and Yesod to Tifferet, and all are in the face of a man, who is Malchut.<\/p>\n","protected":false},"excerpt":{"rendered":" 137) There are no impressions to grip in Ein\u200e \u200eSof, nor any question or a notion for teaching the thought. […]<\/p>\n","protected":false},"featured_media":0,"parent":11756,"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-11772","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n