184) If the prayer is incomplete, several harm-doing angels chase it, as it is written, \u201cAll her pursuers overtook her.\u201d This is why we pray, \u201cAnd He is merciful, will atone an iniquity and will not destroy, and He numerously subsides His anger and will not evoke all of His wrath,\u201d corresponding to the four shells: 1) \u201cWill atone an iniquity,\u201d corresponding to SAM and the serpent. 2) \u201cWill not destroy,\u201d corresponding to the shell called \u201cdestroyer.\u201d 3) \u201cAnd He numerously subsides His anger,\u201d corresponding to the shell called \u201canger.\u201d 4) \u201cAnd will not evoke all of His anger,\u201d corresponding to the shell called \u201cwrath.\u201d<\/p>\n\n\n\n
We pray that those four shells \u200ewill not chase after the prayer. Several harm-doing angels hang down from those four shells. They are seven appointees, and seventy are hanging in them, and those seventy appointees slander in every firmament through which the prayer passes, and then 700,000,000 (seven hundred million) harm-doing angels hang down from them.<\/p>\n\n\n\n
185) If the prayer rises in completeness, which is in a Talit of Mitzva and in a Tefillin \u200eon the head and arm, it is written about them, \u201cAnd all the peoples of the earth shall see that the name of the Lord is called upon you.\u201d The name of the Lord is a head Tefillin, and anyone who sees the name HaVaYaH \u200eon the head in a prayer, which is the name ADNI, quickly runs away, as it is written, \u201cA thousand will fall at Your side, and ten thousand at Your right.\u201d<\/p>\n\n\n\n
186) Because Jacob saw in the spirit of holiness the pressure in the last exile at the end of days, it was written about him, \u201cAnd Jacob was very much afraid and distressed.\u201d He divided the holy nation in the exile into three phases, as it is written, \u201cAnd he put the handmaids and their children first,\u201d upfront, in the exile of Edom. \u201c…and Leah and her children after, and Rachel and Joseph last.\u201d<\/p>\n\n\n\n
It is so because three phases \u200eare discerned in the Partzuf Nukva of ZA: 1) Her HBD HGT from Chazeh \u200eand above. This is Leah. 2) Her TNHY from Chazeh \u200eand below, which is Rachel. 3) Her Malchut, which is considered the handmaids, since Malchut of Nukva is called \u201cthe end of days,\u201d meaning the end of the Sefirot, for the Sefirot \u200eare called \u201cdays.\u201d To correct her, Israel suffer the exile of Edom.<\/p>\n\n\n\n
Also, the children of Israel divide by the three phases \u200ein the Nukva: the children of Leah, the children of Rachel, and the children of the handmaids. \u201cAnd he put the handmaids and their children first.\u201d They are the first in the exile in Edom because the grip of the shells \u200eis primarily in them, as they are from Malchut \u200eof the Malchut. However, the first two phases, which are the sons of Leah and the sons of Rachel, are corrected in and of themselves, but suffer because of the flaw in the third phase, Malchut of Malchut, for all three phases \u200eare ten Sefirot \u200eof a single Partzuf.<\/p>\n\n\n\n
Those three phases \u200eare of the value of NRN because the children of the handmaids are considered Nefesh, the children of Leah, HBD HGT of vessels with NR of lights, are considered Ruach, and the children of Rachel, in the sense that they complement the ten Sefirot \u200ein the vessels TNHY from Chazeh \u200eand below, are considered Neshama.<\/p>\n\n\n\n
And because he later saw their meagerness and affliction, he said and prayed for them, \u201cAnd I shall return to my father\u2019s house in peace,\u201d meaning that they will be rewarded with being redeemed and arriving at the Temple. He prayed for them that He would give them bread to eat and clothes to wear, so the shells \u200ewould not grow strong over them and arrest their abundance.<\/p>\n\n\n\n
187) David said about the Shechina, about that exile, \u201cHungry, and weary, and thirsty in the desert,\u201d for he saw her desolate and dry, and felt for the affliction of the Shechina. Although David himself is from Chazeh \u200eand above, for he is from the children of Leah, the matter of the exile in Edom relates to Malchut of Malchut \u200efrom Chazeh \u200eand below. He sympathized with her affliction and prayed for her although she is not his own phase.<\/p>\n\n\n\n
After he saw Israel returning in repentance with joy, he set up ten kinds of psalms, in the last of which he said, \u201cA prayer for David, \u2018Lend Your ear, O Lord, and answer me, for I am poor and meager.\u2019\u201d He saw that all the prayers that are with a tune were received late by the King and would not enter Him until the prayer of the poor has entered. This is why he placed the prayer of the poor before all the prayers.<\/p>\n\n\n\n
It is so because after Israel repented and raised MAN through Torah and good deeds, returning ZON face-to-face because the construction of the Partzuf \u200eof Nukva was completed, then David set up ten kinds of psalms corresponding to the ten Sefirot of Nukva.<\/p>\n\n\n\n
It is presented that there are three phases \u200ein the ten Sefirot \u200eof Partzuf \u200eNukva: Leah, Rachel, handmaids. During the 6,000 years, only Leah and Rachel, who are her nine Sefirot, can be corrected in full. But the handmaids, who are her Malchut, will be fully corrected only at the end of correction. This is why that Malchut \u200eis called \u201cthe end of days.\u201d It therefore follows that he corrected only nine kinds of psalms with the proper completeness, corresponding to Leah and Rachel. But the tenth one, corresponding to Malchut, David could not correct as it should be.<\/p>\n\n\n\n
At the end of all of them, David said a prayer: \u201cFor I am poor and meager.\u201d It is so because at the end of them all, opposite Malchut, he could not correct her and properly say a psalm with a proper tune. This is why he said a prayer without a tune. He said that in this phase he is poor and meager and cannot extend to her any abundance because she is about to be corrected only at the end of correction and not before.<\/p>\n\n\n\n
Yet, she still has some correction during the 6,000 years prior to the end of correction in a clothing of Mitzva. Moreover, before that last phase receives that beginning of her correction, no correction will be made in the first nine of Malchut.<\/p>\n\n\n\n
He saw that all the complete prayers that are with a tune, meaning the nine kinds of psalms that correspond to the first two phases \u200eof Nukva, Leah and Rachel, which are fit to receive their entire correction during the 6,000 years, as well, are still belated to enter the King and will not enter to receive their correction before the third and last phase, her Malchut, called \u201ca prayer for the poor,\u201d enters first to receive the beginning of her correction in a clothing of Mitzva.<\/p>\n\n\n\n
It is written, \u201cA prayer for the poor when he wraps.\u201d The poor envelops and detains all the previous prayers until his prayer enters, the prayer of the poor. \u201cWrapping\u201d means detaining, as it is written, \u201cThe wrapped ones were Laban\u2019s.\u201d This is why the prayer of the poor comes before all the prayers, and this is why it was said, \u201cA prayer for the poor when he wraps.\u201d Because he must enter first, he detains the others.<\/p>\n\n\n\n
188) The prayer of the poor is the evening prayer, the Nukva, when she has her own authority. It is so because then the Nukva is without her husband. And because she is without her husband, she is poor and dry without abundance, and she is under the domain of any person, meaning that anyone enslaves her with his ways and deeds.<\/p>\n\n\n\n
These are the descendants of Jacob, who are in the domain of all the nations of the world, for all the nations enslave them under their authority. It is similar to the evening prayer, for as the Nukva is considered the evening prayer, it is in the domain of any person. Likewise, the descendants of Jacob are in exile, under the authority of the nations of the world.<\/p>\n\n\n\n
There are three prayers\u2014morning, afternoon, and evening. The first two prayers correct the first two phases \u200eof the Nukva, her first nine, which are fit to receive their own corrections, hence they are a Mitzva. The evening prayer is permission, as it is a correction of the third phase of the Nukva, her Malchut, who has no correction during the 6,000 years. This is why she is considered her own authority without her husband because she has no coupling with her husband until the end of correction.<\/p>\n\n\n\n
189) The Sabbath prayer is charity for the poor, as we learn, \u201cSun on a Sabbath, charity for the poor.\u201d ZA is called \u201cthe sun.\u201d On Sabbath, he has a coupling face-to-face with the Nukva, like upper AVI, and then phase three of the Nukva, her Malchut, receives her abundance, too, although not because she is then complete in and of herself, for she is not completed prior to the end of correction. Rather, because of the complete lights of upper AVI that illuminate on the Sabbath day, the abundance reaches phase three, too, although she is unfit.<\/p>\n\n\n\n
This is why the abundance that she receives is called \u201ccharity,\u201d indicating that she herself is unfit for the abundance, but that she is sustained by others, as we learn, \u201cSun on a Sabbath, charity for the poor.\u201d What phase three of Nukva receives from the sun on Sabbath, ZA, is only as charity because prior to the end of correction, she is still unfit for that great abundance.<\/p>\n\n\n\n
This is why a person should make himself as a poor man at the king\u2019s gate in the Standing Prayer of all six weekdays, for the Shechina, to feel for the affliction of the Shechina, as did David, and to be wrapped in a wrapping of Mitzva, the Talit with Tzitziot [pl. of Tzitzit], like a poor man. And with the Tefillin, he should be like a meager man at the king\u2019s gate, which is ADNI, which has the same count as Heichal [hall], since ADNI in Gematria \u200eis 65, as the count of Heichal.<\/p>\n\n\n\n
The Nukva is called ADNI, and divides into three phases. In the first two phases, she is considered the Heichal of the king, for ADNI in Gematria \u200eis Heichal. In the third phase, she is considered the king\u2019s gate, for it is impossible to come into the king\u2019s hall, ZA, except through the king\u2019s gate. Likewise, a man should wrap himself with a Tzitzit \u200elike a poor man, and with a Tefillin, like a meager one, to extend from the start the beginning of the correction for phase three of Nukva\u2014the prayer of the poor who detains all the prayers and all the corrections.<\/p>\n\n\n\n
This is why in that sense she is like a gate; she is the beginning of the entrance to the hall, as it is written, \u201cADNI [Lord], open my lips,\u201d for in the correction of phase three, the lips open and it is possible to begin to pray the rest of the prayers and not before. Afterwards, he will extend to the Nukva all of her corrections, which are needed for her first two phases, which are the actual hall.<\/p>\n\n\n\n
190) When a person opens his mouth on the weekdays, in the evening prayer, the eagle comes down to receive with his wings the night prayer. That eagle is called Nuriel. He is called Uriel on the part of Hesed, and he is called Nuriel on the part of Gevura, as he is a burning fire, as it is written in Daniel, \u201cA river of fire comes out before him.\u201d<\/p>\n\n\n\n
191) In the morning prayer, the lion comes down to receive the prayer in his arms and in his wings. There are four wings to each animal, and this is Angel Michael. In the afternoon prayer, the ox comes down to receive the prayer with his horns and with his wings, and this is Angel Gabriel.<\/p>\n\n\n\n
A prayer is the Nukva. Through our prayers, we bring her near for a coupling with her husband ZA. The three prayers correspond to her three lines: the morning prayer is the right line, Hesed; the afternoon prayer is the left line, Gevura; and the evening prayer is the middle line, Tifferet. Abraham established the morning prayer, Hesed, Isaac the afternoon prayer, Gevura, and Jacob the evening prayer, Tifferet.<\/p>\n\n\n\n
The Nukva does not rise to the coupling by herself. Rather, there are four animals that carry the throne, the Nukva, to the coupling with ZA: a lion, an ox, an eagle, and a man. This is above Chazeh of ZON. Below Chazeh of ZON they are Shinan [acronym: Shin-Nun-Aleph-Nun, representing ox, eagle, lion, man]. In the three prayers of the weekdays, the lower animals, Shinan, carry the Nukva for the coupling. On the Sabbath, the upper animals, from Chazeh \u200eand above, carry her to the coupling, and those three lower animals\u2014lion, ox, and eagle\u2014are called Michael, Gabriel, Uriel, and Nuriel.<\/p>\n\n\n\n
In the morning prayer, the lion comes down to receive the prayer. This is Angel Michael. It is so because in the morning prayer is the coupling of the right, Hesed. This is why the lion comes down to receive the prayer and raise it for a coupling because lion is Hesed and the angel Michael. In the afternoon prayer, the ox comes down to receive the prayer. This is Angel Gabriel, since in the afternoon prayer is the coupling on the left line, Gevura. This is why the ox comes down, to receive the prayer and raise it for a coupling, since the ox is Gevura \u200eand Angel Gabriel.<\/p>\n\n\n\n
In the evening prayer is the coupling on the middle line, Tifferet, only from the Gevura \u200eof the middle line, called Nuriel, and the eagle comes down to receive the prayer and raise it for a coupling, which is the middle line, Tifferet, but in Nuriel in the eagle, not in Uriel in the eagle, since at night is the time of judgment\u200es in the eagle, while the Gevurot come from phase three of Nukva, which is a prayer for the poor when she is in a domain without her husband.<\/p>\n\n\n\n
These Gevurot are not sweetened, so she is fit for a coupling unless with the Gevurot above, which come from the dot of Hirik in Bina, the left side of Tifferet, the screen of Hirik on which the level of Hassadim \u200ecomes out, which decides between the two lines, right and left.<\/p>\n\n\n\n
Angel Uriel is extended from the level of Hassadim \u200ein it, and Angel Nuriel is extended from the force of the judgment\u200e in the screen. Therefore, the evening prayer is not sweetened to become fit for a coupling unless by Angel Nuriel because his Gevurot have already been sweetened in Bina, in the quality of mercy. It is written about him, \u201cAs an eagle that stirs up his nest.\u201d<\/p>\n\n\n\n
192) On Sabbath, the Creator comes down in three patriarchs HGT, from Chazeh of ZON and above, to receive with them the only daughter, the prayer, the Nukva. On the Sabbath day, the upper animals HGT, above the Chazeh, carry the Nukva for a coupling. Thus, the Creator, ZA, receives the only daughter with three fathers, HGT, the upper animals. This is the secret of the Sabbath, who is an acronym, Shin, Bet-Tav. The three lines in the letter Shin [\u05e9] imply the three patriarchs, HGT, since the Creator accepts the prayer\u2014the Sabbath, His only daughter\u2014in three patriarchs, meaning in the three upper animals from Chazeh \u200eand above, who are called \u201cupper Merkava.\u201d<\/p>\n\n\n\n
At that time, the upper animals, called HaVaYaH, start and say, \u201cLift up your heads, O gates … that the King of glory may come.\u201d Phase three of the Nukva is called \u201cthe king\u2019s gate.\u201d She receives her full completeness on the Sabbath day, as we learn, \u201cSun on a Sabbath, charity for the poor.\u201d This is the meaning of the animals carrying the throne for a coupling, saying at that time, \u201cLift up your heads, O gates,\u201d that they are perfected with the perfection of phase three, called \u201ca gate,\u201d and the illuminations extending from her are called \u201cgates.\u201d<\/p>\n\n\n\n
193) At that time, seven halls open: 1) Love, 2) Fear, 3) Mercy, 4) Prophecy in terms of the illuminating mirror, 5) Prophecy in terms of the mirror that does not illuminate, 6) Tzedek [Justice], 7) Judgment\u200e. They correspond to the seven Sefirot \u200eHGT NHYM: love opposite Hesed, fear opposite Gevura, mercy opposite Tifferet, the illuminating mirror opposite Netzah, the mirror that does not illuminate opposite Hod, Tzedek opposite Yesod, and judgment\u200e opposite Malchut.<\/p>\n\n\n\n
There are seven Sefirot \u200eHGT NHYM in Nukva of ZA, each contains all, and each of them contains HGT NHYM. The Sefira Malchut \u200ein each is a hall, which is why Nukva has seven halls. Only the first two phases of Malchut \u200eare a hall, but her phase three is the hall\u2019s gate.<\/p>\n\n\n\n
Therefore, on weekdays, when there is no correction at all to \u200eMalchut\u2019s phase three, all seven halls have closed and hidden gates. Only on the Sabbath day, when the correction reaches phase three, too, all the gates are corrected and the halls open.<\/p>\n\n\n\n
194) It is said about them that Beresheet [in the beginning] has the letters of Barah [created] Sheet [Aramaic: 6], six halls. Elokim is the seventh hall because the whole correction of the Sabbath is due to the ascent of Nukva to Bina when she receives her lights. For the correction of the seven halls of the Nukva, Bina was also set up with seven halls, implied in the verse Beresheet \u200eBarah \u200eElokim [In the beginning God created], for on the Sabbath day, they illuminate to the seven halls of the Nukva.<\/p>\n\n\n\n
There are seven halls from Chazeh \u200edownward, and seven halls from Chazeh \u200eand above. Those seven halls of Bina, implied in the verse \u201cIn the beginning God created,\u201d were established in her in doubles, seven halls above the Chazeh, and seven halls below the Chazeh. It is likewise in each Partzuf. Those seven doubled halls are discerned in the general five Partzufim of Atzilut, in AA who includes them. There are seven halls above Chazeh of AA, in AVI, who clothe him there, and there are also seven halls from Chazeh of AA and below, in ZON, who clothe him there. All that applies to the general applies also in every detail. This is why there are seven doubled halls in each Partzuf\u2014seven from Chazeh \u200eand above and seven from Chazeh \u200eand below.<\/p>\n\n\n\n
Opposite them are seven voices in the psalm \u201cGive to the Lord, O sons of gods,\u201d and the 18 mentions, the eighteen names HaVaYaH \u200ethat are in it, in which the Creator roams in eighteen worlds, as it is written, \u201cThe vehicles of God are myriads, thousands upon thousands,\u201d which are 180,000 worlds.<\/p>\n\n\n\n
Opposite the seven halls below and the seven halls above in Bina\u2014who are upper AVI, as it is written, \u201cIn the beginning God created\u201d\u2014there are their opposites in ZON, too, implied by the seven voices and 18 mentions in the psalm \u201cGive to the Lord, O sons of gods.\u201d Seven voices imply the seven halls from Chazeh of ZON and above, and 18 mentions imply the seven halls from Chazeh of ZON and below.<\/p>\n\n\n\n
The Sefirot \u200efrom Chazeh \u200eand above, HGT, are primarily the middle line, Tifferet. The Sefirot \u200efrom Chazeh \u200eand below, NHY, are primarily the middle line, Yesod. This is why the seven halls from Chazeh \u200eand above are considered to be in Tifferet, and the seven halls from Chazeh \u200eand below in Yesod, called \u201cthe one who lives [18 in Gematria] forever.\u201d<\/p>\n\n\n\n
The seven voices in the psalm \u201cGive to the Lord\u201d imply the seven halls above, in Tifferet, since Tifferet \u200eis called \u201ca voice,\u201d and the number 18 mentions indicates Yesod, called \u201cthe one who lives forever.\u201d This is why it says that 18 mentions imply the seven halls below, in Yesod, called \u201clives\u201d [consisting of Het-Yod (18)].<\/p>\n\n\n\n
This is why it was said that the eighteen mentions are 18 names of HaVaYaH \u200ethat are in it, in which the Creator roams in eighteen worlds. In the seven halls below the Chazeh, ZA gives through his Yesod, called \u201ceighteen worlds,\u201d since the seven halls below stand in Yesod of ZON, as it is written, \u201cThe vehicles of God are myriads, thousands upon thousands,\u201d which are 180,000 worlds, since all the phases \u200efrom Chazeh \u200edown are a Merkava \u200eto the phases \u200efrom Chazeh \u200eand above. This is why the seven halls are called \u201cThe vehicles of God,\u201d as they are a Merkava \u200eto Bina, Elokim, in the seven halls above, Yod-Hey.<\/p>\n\n\n\n
\u201cMyriads, thousands upon thousands\u201d imply 18,000, since myriads are 20,000, \u201cthousands\u201d are 2,000, \u201cupon thousands\u201d means that they are gone [in Hebrew the words have almost the same letters in a different order], indicating 20,000 minus 2,000 that are gone, thus 18,000. Hence, the vehicle of God is seven halls below the Chazeh, 18,000, as this number implies Yesod, \u201cthe one who lives forever,\u201d and they are 180,000 worlds.<\/p>\n\n\n\n
There are several guards of the gates by the halls who receive the prayer. Each prayer enters only by measure and weight. A measure is VAK, light of Hassadim \u200ein completeness. Weight is GAR, since they are drawn by the Shekel of the sanctuary and the prayer is accepted only by extending Mochin \u200ein VAK and in GAR. If the measure and weight are not complete, the prayer is not accepted.<\/p>\n\n\n\n
195) There is no one to stand before the gate of prayer to prevent it from being accepted. It is written about it, \u201cThey shall not be put to shame, for they speak with their enemies at the gate.\u201d \u201cAt the gate\u201d is the king\u2019s gate, the gate of the hall, since the grip of the shells \u200eis primarily at the gate, phase three. This is why if he extends the Mochin \u200ein measure and weight, it is written about him, \u201cA thousand may fall at Your side, and ten thousand at Your right; it will not approach you.\u201d That is, all the shells \u200eand the slanderers flee and depart from the gates of prayer, and then the prayer is accepted.<\/p>\n\n\n\n
A righteous who extends Mochin is regarded as struggling with the shells \u200eand chasing them away from the king\u2019s gate. This is why the text implies in regard to him, \u201cThey shall not be put to shame, for they speak with their enemies at the gate,\u201d since the prayer is a Mitzva, and it is the Shechina, Nukva of ZA. The Torah is the Creator, ZA, and there must not be a cessation between them, for they need to chase away the shells \u200ethat separate the Creator from His Shechina, as it is written, \u201cThe quarrelsome separates the champion.\u201d This is done by extending Mochin \u200ein measure and in weight.<\/p>\n\n\n\n
The Torah and the Mitzva should be elevated through fear and love because all the Mitzvot to-do and not-to-do [commandments to act or to avoid action respectively] depend on the name HaVaYaH, as it is explained that the number of the letters Shin-Mem-Yod, which is 350, along with the number of the letters Yod-Hey, which is 15, add up to 365, which are the 365 Mitzvot not-to-do. And the number Zayin-Kaf-Reish-Yod, which is 237, with the number Vav-Hey, which is 11, add up to 248, which are the 248 Mitzvot to-do. Thus, there are 365 and 248 in the name HaVaYaH: 365 in Yod-Hey, and 248 in Vav-Hey. Therefore, all 613 Mitzvot \u200edepend on the name HaVaYaH.<\/p>\n\n\n\n
Upper AVI\u2014Yod of HaVaYaH, GAR of Bina\u2014are fear. YESHSUT\u2014Hey of HaVaYaH, ZAT of Bina\u2014are love. Therefore, when the Mochin of ZON come only from YESHSUT, Hey of HaVaYaH, it is considered that love preceded fear. And when they also come from upper AVI, Yod of HaVaYaH, it is considered that the fear preceded love, since Yod is fear and Hey is love. Thus, fear preceded love.<\/p>\n\n\n\n
ZA, the Torah, and Nukva, the Mitzva, must be raised with fear and love to upper AVI, with fear preceding love, for then the positive and Mitzvot not-to-do \u200eare included in the name HaVaYaH, as it is written, \u201cThis is My name forever, and this is My remembrance for all generations.\u201d \u201cMy name\u201d with Yod-Hey is the 365 Mitzvot not-to-do, and \u201cMy remembrance\u201d with Vav-Hey is the 248 Mitzvot to-do. Thus, the 365 Mitzvot not-to-do, fear, \u200eare implied in GAR, Yod-Hey, and the 248 Mitzvot to-do, love, are implied in VAK, Vav-Hey.<\/p>\n\n\n\n
But if they do not raise the ZON up to AVI, but only up to YESHSUT, who is love, then the 365 Mitzvot not-to-do \u200eare still not included in ZON because they are above, in upper AVI, who includes only 248 Mitzvot to-do. When the 365 and 248 rose to AVI, they have all 613\u2014365 from upper AVI, and 248 from YESHSUT.<\/p>\n\n\n\n
196) There are 248 words in the Shema reading. They were given from love and from fear in the letter Hey of HaVaYaH. In the Shema reading, we extend only Mochin of VAK, which are only from YESHSUT, Hey of HaVaYaH, in which love precedes fear. Therefore, there are only 248 words there opposite the 248 Mitzvot to-do, which is love. The 365 Mitzvot not-to-do \u200edo not illuminate in them because they are in the letter Yod. For this reason, they set up to first bless the Shema reading \u201cWho chooses His people, Israel, with love,\u201d indicating that we extend only the love in the Shema reading, which is 248 Mitzvot to-do. Also, those 248 Mitzvot to-do \u200eare included in Abraham because Abraham is 248 in Gematria, love, and it is written about him, \u201cThe seed of Abraham, who love Me.\u201d<\/p>\n\n\n\n
197) Tefillin \u200eare called Oz [strength], since they were given from fear, which is to the left. This is the name \u201cThe fear of Isaac.\u201d This is so because all the slanderers come up there to demand all the judgment\u200es in the worlds. This is why the verse \u201cAnd by the arm of His strength\u201d applies to the Tefillin, since Yod-Hey are fear and Vav-Hey are love, and it is written, \u201cLove the Lord, all His followers,\u201d which means extension of Mochin of VAK, Vav-Hey.<\/p>\n\n\n\n
The Shema reading is love, and 248 Mitzvot to-do \u200ein the letters Vav-Hey. Likewise, Abraham is 248 in Vav-Hey. But Tefillin \u200eis Mochin of GAR, which is 365 Mitzvot not-to-do \u200ein Yod-Hey, the fear in Yod-Hey, which is the left line, called the fear of Isaac. All the slanderers and the judgment\u200es in the world have a grip only in the left line.<\/p>\n\n\n\n
It follows that Abraham is Vav-Hey, Isaac is Yod-Hey, but Tifferet, HaVaYaH, includes everything, which is the middle line, which includes the two lines: Abraham, who is Vav-Hey, and Isaac, who is Yod-Hey. This is why it is written about Jacob, \u201cAnd behold, the Lord stood over him,\u201d and it is not written so in Abraham and in Isaac because Jacob is Tifferet, who includes everything, as he is the middle pillar.<\/p>\n\n\n\n
When he is called Jacob, he includes the quality of Abraham, Vav-Hey, and the 248 Mitzvot to-do. Afterwards, when he is called \u201cIsrael,\u201d indicating that he rose and clothed the Yod-Hey, too, and includes the entire name HaVaYaH, GAR and VAK, the name HaVaYaH \u200eis regarded as being filled with the letters Aleph. Were it not filled with the letters Aleph, Israel would not be able to clothe the Yod-Hey.<\/p>\n\n\n\n
The<\/em> \u200eZohar<\/em> says in several places that the right line extends from the dot of Holam, from MI of Elokim, which is GAR, and the left line extends from the dot of Shuruk, from the letters ELEH of Elokim, which is VAK. But here it says that the right line, Abraham, is VAK, Vav-Hey of HaVaYaH, and the left line, Isaac, is GAR, Yod-Hey of HaVaYaH. It is so because there is a big difference between the Mochin \u200ebeing in their place and their extension through engagement in Mitzvot, for here it relates to the engagement in the 613 Mitzvot \u200eto extend complete Mochin \u200eto ZON, GAR and VAK. Through engagement in 248 Mitzvot to-do, the love of Hesed is extended from the right line, the quality of Abraham, which has merit since no judgment\u200es grip them. This is why we can extend them even before we are completed with the 365 Mitzvot not-to-do.<\/p>\n\n\n\n In relation to the presence of these Mochin of Hassadim in Bina, although the Hassadim \u200eare in GAR of Bina, when they are extended down to the souls of the righteous, whose wholeness depends entirely on the illumination of Hochma, these Mochin of Hassadim are still considered for them as only VAK, Vav-Hey of HaVaYaH, and they are still without a Rosh, for the Yod-Hey of HaVaYaH \u200eis missing in them.<\/p>\n\n\n\n However, through engagement in great care in the 365 Mitzvot not-to-do, we extend illumination of Hochma \u200efrom the left line, the fear of Isaac, which extends from the dot of Shuruk \u200ethat is drawn to GAR, to Yod-Hey of HaVaYaH. These Mochin \u200eare Tefillin \u200ecalled Oz [strength], and it is written on them, \u201cA tower of strength is the name of the Lord,\u201d as well as \u201cAnd all the peoples of the earth shall see that the name of the Lord is called upon you, and they will fear you.\u201d<\/p>\n\n\n\n Thus, now the Mochin \u200ehave been completed for the souls in illumination of Hochma, GAR. For this reason, the souls could not receive these Mochin \u200eas long as they are on the right and on the left because the lower ones receive only from the middle line, Tifferet, Jacob, when he has only Mochin of VAK. He is Israel when he obtains the GAR, as well, and then the Mochin \u200eextend from him to the souls of the righteous. It is written only about Jacob, \u201cAnd behold, the Lord stood over him,\u201d and not over Abraham or Isaac.<\/p>\n\n\n\n The meaning of the name HaVaYaH \u200efilled with the letters Aleph is that Israel came up in the thought to be created, where \u201cthought\u201d has the letters Het-Shin-Bet Mem-Hey [in Hebrew], adding up to 45, HaVaYaH \u200efilled with the letters Aleph, and the holy name is in it. Bina is called \u201cthought,\u201d and it was said about her that Israel, ZA in Mochin of Gadlut, came up in the thought, Bina, to be created, to receive his Mochin. Bina is called \u201cthought\u201d as she is the letters Hashav [\u201cthought\u201d in past tense] Mem-Hey, implying the count HaVaYaH \u200efilled with the letters Aleph, which is 45 in Gematria. The filling with the letters Aleph indicates the corrections that were corrected for ZON in the second restriction by which ZA could rise to Bina to receive her Mochin. Without them, he would not be able to rise up there. This is why Bina received the name \u201cthought.\u201d<\/p>\n\n\n\n Because of Jacob, Israel in Gadlut, it is written, \u201cAnd God created the man in His own image,\u201d since once ZA received the Mochin of Gadlut \u200ein the name Israel, called Tzelem [Tzadik-Lamed-Mem], it was written about him, \u201ccreated,\u201d for being the middle line, the Mochin \u200eto the souls of the lower ones flow from him because they cannot receive from the edges\u2014right and left, Abraham and Isaac.<\/p>\n\n\n\n 198) Sons, life, and nourishments are drawn to the lower ones only from the middle pillar, called \u201cMy son, My firstborn, Israel.\u201d He is also called \u201cthe tree of life,\u201d and in Daniel, he is called \u201cA tree in which there is food for all.\u201d For the Shechina, who is only in the lower ones, Israel below are considered her life, the [life of the] Shechina, and the Torah is considered her nourishments. The prayer, regarded as the offering that brings the Shechina to a coupling with ZA, it is said about her in exile that she says to ZA her husband, \u201cGive me sons.\u201d<\/p>\n\n\n\n He explains the matter of sons, life, and nourishments. The middle pillar, Israel, bestows upon the Shechina for the lower ones. The bestowals of life to the Shechina are the lower children of Israel, who draw their lives from the Shechina, and the giving of the secrets of Torah for the lower ones is considered the nourishments of the Shechina. The prayer, which is her coupling with ZA, extends sons, who are souls, for the lower ones. It is written about her, \u201cAnd she said to Jacob, \u2018Give me sons.\u2019\u201d<\/p>\n\n\n\n 199) The Shechina is an offering of the Creator when he receives her on the right, on the left, and in the body. His unification with her is through the righteous Yesod, called \u201ca token,\u201d and it is the token of Tefillin, the token of Sabbath and good day. The two couplings of ZA with the Shechina are for sons, life, and nourishments: 1) To impart life and nourishments through right, left, and body, which is through the three lines HGT. 2) For begetting sons, the souls of the lower ones, which is only in his unification with her through righteous Yesod, called \u201ctoken.\u201d<\/p>\n\n\n\n The first coupling indicates that ZA is lacking new NHY of Gadlut, for which it is considered a coupling only from HGT. At that time, he can give to the souls only life and nourishments. The second coupling is when he attains new NHY of Gadlut. At that time, the coupling is through NHY, who are primarily Yesod, and he is fit for begetting sons, meaning bestowing of souls.<\/p>\n\n\n\n When the prayer, the Shechina, rises to ZA, she must be included with him in all ten Sefirot, since there is no Kedusha \u200ein less than ten, which is his Kedusha, his blessing, and his unification. This is so because there are three couplings of the Nukva with ZA: 1) a coupling of NHY, which is called \u201cunification,\u201d 2) a coupling of HGT, which is called \u201cblessing,\u201d and 3) a coupling of HBD, which is called Kedusha.<\/p>\n\n\n\n When she unites with him in these three couplings, she receives from all ten Sefirot, HBD HGT NHY of ZA, and this is why we pray to the Creator in several degrees and several Sefirot, for we need to unite the Shechina in three kinds of couplings, so she receives from each of the ten Sefirot of ZA.<\/p>\n\n\n\n When a person wishes to raise up the prayer, he must raise her in order to unite her in three couplings, in all the movements, in the tastes \u200eand in the dots, since the letters are horses and the dots are horsemen riding them, and the tastes \u200eare the arms of war. If the serpent wishes to slander the prayer, we must throw the sling-stone against him. The meaning of the Taamim [tastes, also emphasis in pronunciation] Zarka, Makaf [dash] Shofar, going Segolta, as is said below in the words of Rabbi Shimon.<\/p>\n","protected":false},"excerpt":{"rendered":" 184) If the prayer is incomplete, several harm-doing angels chase it, as it is written, \u201cAll her pursuers overtook her.\u201d […]<\/p>\n","protected":false},"featured_media":0,"parent":0,"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":[],"class_list":["post-11779","book","type-book","status-publish","hentry"],"acf":[],"yoast_head":"\n