335) Rabbi Shimon explained the incorporation \u200eof the two lines right and left that were disputed, as it is written, \u201cThe rings shall be opposite from the frame.\u201d The frame is a closed place that opens only for one fine one who is known within in humbleness, and by whose power it is filled with light. He mentioned gates to light the candles. Because it is a hidden and concealed place, it is called a \u201cframe.\u201d This is the next world, since the next world is called a \u201cframe.\u201d<\/p>\n\n\n\n
Upper AVI are called \u201cin the future,\u201d and YESHSUT \u200eis called the \u201cnext world.\u201d In terms of the Mochin \u200eof the dot of Shuruk, which is illumination of Hochma, YESHSUT \u200eis called a \u201cframe\u201d because then the lights close and do not illuminate in her. It was said that it is a closed place, meaning during the illumination of the dot of Shuruk, which cannot illuminate in light of Hochma \u200efor lack of Hassadim. It is a closed place that opens only in one thin trail, meaning that her lights open only by the arrival of the level of Hassadim \u200eby the coupling on the screen \u200eof the dot of Hirik, the screen of the lock, called \u201ca very fine trail.\u201d<\/p>\n\n\n\n
That level of Hassadim \u200eis the determining line that unites the two lines with one another, and the Hochma \u200edresses in Hassadim. But since the level of Hassadim \u200eemerges on that screen \u200ein a very fine trail, it makes the illumination of Hochma \u200ein them known in humbleness, from below upward, which is VAK of GAR, and not from above downward, which is GAR of GAR. This is why YESHSUT \u200eare called \u201cframe\u201d even after the incorporation \u200eof Hochma \u200ein Hassadim, since her lights do not illuminate as much as they can.<\/p>\n\n\n\n
336) \u201cThe rings shall be.\u201d These are the upper rings, HGT, above Chazeh of ZA, which grip to one another\u2014water, fire, and wind\u2014which are HGT of ZA. When they receive the Mochin, they are included in one another. The waters, Hesed, are included with Ruach [wind], Tifferet, and Ruach with fire, Gevura, and fire with water. All are included in one another and emerge from one another like the rings.<\/p>\n\n\n\n
The Mochin \u200eof upper AVI are called a \u201cpure ring.\u201d Those HGT of ZA are mixed and emerge from one another like the rings, which are the Mochin \u200eof AVI that do not appear in the manner of their incorporation \u200ewith one another. But after they have been incorporated with one another, the domination of Hesed over them prevails and they are like the rings, which are the Mochin of AVI, which are covered Hassadim. This is why HGT of ZA are also called \u201crings,\u201d and the words \u201cThe rings shall be\u201d relate to HGT of ZA.<\/p>\n\n\n\n
All the rings look to that frame, YESHSUT, where the upper river is obtained for them, to water them, meaning the river that comes out of Eden, YESHSUT, and they cling to it. When the rings, HGT of ZA, are by themselves, they look toward upper AVI and receive from them covered Hassadim. This is why they are called \u201crings.\u201d But when the rings wish to impart illumination of Hochma \u200eto NHY below the Chazeh, they look toward the frame, YESHSUT, where there is the river that comes out of Eden, which imparts illumination of Hochma, in which the Yod comes out of the Avir, leaving Ohr, and that river waters them with illumination of Hochma, and they impart to NHY.<\/p>\n\n\n\n
337) It is written, \u201cThe rings shall be opposite from the frame, as homes [sockets] for the poles to carry the table\u201d since those upper rings above Chazeh of ZA now become holders and places for the poles, which are NHY below Chazeh of ZA. That is, NHY receive from them the Mochin \u200eof illumination of Hochma, called \u201chome [socket],\u201d as it is written, \u201cIn wisdom shall a house be built.\u201d<\/p>\n\n\n\n
It is considered that the rings became homes for the poles, which are NHY below the Chazeh, but not for themselves because for themselves they are not sockets but rings, meaning they are only in Mochin \u200eof covered Hassadim, called \u201crings.\u201d<\/p>\n\n\n\n
It is written, \u201cThe rings shall be opposite from the frame, as homes [sockets] for the poles.\u201d When the rings wish to be homes for the poles, to impart Hochma \u200eupon them, then the rings will be opposite the frame, receiving from YESHSUT who is called a \u201cframe,\u201d where there is illumination of Hochma. At that time, the rings shall become homes for the poles, NHY.<\/p>\n\n\n\n
The poles are the Merkava \u200ebelow because they extend from the upper Merkava, HGT, called \u201cwater, fire, wind.\u201d The left line of the poles, Hod, comes from the side of fire of the upper Merkava, Gevura. The right line of the poles, Netzah, comes from the side of the water in the upper Merkava, Hesed, and the middle line of the poles, Yesod, extends from the side of the Ruach of the upper Merkava, Tifferet, and all that there is in the upper Merkava \u200eextends to the lower Merkava, \u200eso the poles will be a Merkava \u200efor the Ark of the Covenant where there is the instilling of the Shechina.<\/p>\n\n\n\n
For this reason, all who approach will approach those poles, NHY from Chazeh \u200eand below, and not what is before them, so they will not draw near, to extend Mochin \u200efrom HGT above Chazeh of ZA. \u201c\u2018Go forth,\u2019 the hermit is told, \u2018round about. You shall not approach the vineyard,\u2019\u201d except for those worthy of serving inside, whose soul is from Chazeh of ZA and above. They were given permission to enter, to serve, and to approach. This is why it is written, \u201cThe stranger who comes near shall be put to death.\u201d<\/p>\n\n\n\n
This explains the second kind of incorporation \u200eof the lines in one another, where both lights remain, and only in the place of NHY, the poles, which receive from YESHSUT through the rings. By that, Rabbi Shimon interpreted the dispute because once he sustains the illumination of both of them, it is considered that he settled the dispute and made peace between them. But Rabbi Elazar, who sustained only the illumination of the right, still did not settle the dispute properly.<\/p>\n","protected":false},"excerpt":{"rendered":"
335) Rabbi Shimon explained the incorporation \u200eof the two lines right and left that were disputed, as it is written, […]<\/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-11799","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n