145. \u201cThus shall you bless the children of Israel, say to them.\u201d \u201cThus shall you bless,\u201d in the holy tongue, in fear, in humbleness, since Malchut is called Koh, in which there are holiness, fear, and humbleness. \u201cThus shall you bless\u201d is justice, Malchut, who is called Koh, since all the judgments come from Koh because Koh comes from the word Keheh [dark] for when Malchut is in the left, she is dark and does not shine, and all the judgments are extended from her.<\/p>\n\n\n\n
It is written, \u201cBut thus [Koh] far, you have not listened.\u201d It is as Moses threatens in the name of Koh, and it is written, \u201cBy this you will know that I am the Lord,\u201d who was threatening in the name of \u201cthis.\u201d It is all one since Malchut is called Koh and is called \u201cthis,\u201d and it is written, \u201cneither did he set his heart to this, as well,\u201d that she was ready to destroy his country.<\/p>\n\n\n\n
146. Judgments awaken from Koh, from Malchut. When Hesed connected with her, she was perfumed, and for this reason, it was given to a priest, who comes from Hesed, so that Koh would bless her and perfume her. This is why it is written, \u201cThus shall you bless,\u201d meaning although that Koh is in judgments, perfume her and bless her, as it is written, \u201cThus shall you bless the children of Israel,\u201d which means bless Koh with this Hesed and perfume her for the children of Israel so that no judgments will be in them.<\/p>\n\n\n\n
147. \u201cThus shall you bless the children of Israel, say to them.\u201d It is not written say [in plural form] but say [in singular form]. It comes to extract, for once the villains have grown many, nothing is being publicized, since they were not commanded to publicize the name Koh. This is implied from the words \u201csay to them,\u201d simply say, and not \u201ctell them.\u201d<\/p>\n\n\n\n
When it is written, \u201cThus shall you bless,\u201d why is it not written \u201ctell them\u201d? Rather, if they merit, tell them, for the blessings reach Israel. If they do not merit, simply \u201csay.\u201d<\/p>\n\n\n\n
148. It is written, \u201cAnd I Daniel alone saw the vision, and the people who were with me did not see the vision, but great dread fell upon them.\u201d And I alone saw? But they were prophets, and he was not a prophet! And who are they? Hagai, Zechariah, and Malachi. Thus, the holy became secular [not holy].<\/p>\n\n\n\n
But it is written, \u201cdid not see the vision.\u201d Why were they afraid? It is written about Daniel, \u201cI saw,\u201d and he was not afraid. And he was not a prophet. Thus, secular into holiness? That is, one who is not a prophet is holier than a prophet.<\/p>\n\n\n\n
149. However, it is written, \u201cThough an army may encamp against me, my heart shall not fear. If war rises against me, in this I trust.\u201d \u201cThis\u201d is Malchut. \u201cThis\u201d was his lot and his portion to strengthen and take vengeances. The Creator made David a holy Merkava with the patriarchs, and he received more high and holy crowns than all that the patriarchs had bequeathed him. King David inherited kingship and his sons after him. And in the place of the upper Malchut, he grew strong and he and his sons inherited this Malchut [kingship], and their governance did not move for many generations.<\/p>\n\n\n\n
150. When Malchut awakened to David\u2019s sons, there is no one to rise before them, as it is written, \u201cAnd I Daniel alone saw the vision,\u201d which is Malchut, who is called a \u201cvision,\u201d since he was from David\u2019s sons, as it is written, \u201cNow from among those of the sons of Judah were Daniel, Hananiah,\u201d and others. Hence, he saw and was delighted in her, for she was from the side of the inheritance of the portion and lot of his father David.<\/p>\n\n\n\n
And because she was his, he endured her and did not fear, while the others could not endure and were afraid. Although they did not see, their saw their fortune. When that Koh awakens in her judgments, the people of the world cannot rise against her.<\/p>\n\n\n\n
151. But when the priests spread their hands, which come from Hesed, the Hesed above awakens and connects to this Koh, and it is perfumed and blessed with a shining face to the children of Israel, and the judgments are removed from them, as it is written, \u201cThus shall you bless the children of Israel,\u201d and not the rest of the nations.<\/p>\n\n\n\n
152. For this reason, the priest blesses and non-other, so that Hesed would awaken through his counting, since he is called Hassid, as it is written, \u201cto the man who is Your Hassid,\u201d and he comes from the side of Hesed. It is written, \u201cAnd Your Hassidim shall bless You.\u201d Do not pronounce it \u201cshall bless you,\u201d but \u201cshall bless Koh.\u201d Thus shall you bless, with the explicit name; thus shall you bless, in the holy tongue.<\/p>\n\n\n\n
153. When the priest below arises and spreads out his hands, all the holy Sefirot above awaken and fix themselves so as to be blessed. They shine from the depth of the well, Bina, which is always extended to them, and the blessings do not stop and become springs for all the worlds, which are blessed and watered by all of them.<\/p>\n\n\n\n
154. When the priests raise their hands, whisper and silence are made in all the worlds. It is like a king who wanted to make a coupling with the queen, and wanted to come to her stealthily, and all the servants awaken at that time and whisper, \u201cBut the king is coming to make a coupling with the queen.\u201d The queen is the assembly of Israel, Malchut.<\/p>\n\n\n\n
155. The priest must raise the right hand over the left hand, as it is written, \u201cAnd Aaron raised his hands to the people and blessed them.\u201d It is written \u201chis hands\u201d [without a Yod, in Hebrew], and not \u201chis hands\u201d [with a Yod] because of the merit of the right hand over the left, since it is written, \u201cAnd he will rule over you,\u201d that the male, right, will rule over the Nukva, left.<\/p>\n\n\n\n
156. A priest who wants to raise his hands must have additional holiness to his holiness; he must sanctify his hands on the hand of the holy one, the Levite, meaning the priest must take the holiness of the water from his hands, as it is written, \u201cYou shall sanctify the Levites.\u201d It is also written about the Levites, \u201cAlso, bring with you your brethren of the tribe of Levi, the tribe of your father, that they may be joined with you and serve you while you and your sons are with you,\u201d which are included in your father\u2019s tribe.<\/p>\n\n\n\n
Thus, any priest who raises his hands must be sanctified by a holy one, so that additional holiness would be added to his holiness. And therefore, he will not take the holiness of the water from another person who is not holy.<\/p>\n\n\n\n
157. The Levite, by whom the priest is sanctified, must first sanctify himself. Why is he sanctified by a Levite and not by another priest? Another priest should not sanctify his fellow priest, since he might be an incomplete priest, who is forbidden to work, and a complete priest should not be blemished by the blemished one, who is incomplete. But a Levite, who is complete and worthy of ascending the stand to do the work of the tabernacle, is complete. This is called \u201choly,\u201d as it is written, \u201cAnd you shall sanctify the Levites.\u201d He is also called \u201cpure,\u201d as it is written, \u201cAnd you shall purify them.\u201d For this reason, the priest must add holiness to his holiness, to be incorporated with a Levite, too, since the state of purity is only in the Levite.<\/p>\n\n\n\n
158. A priest who raises his hands, his fingers must not touch each other so that each of the holy Sefirot will be blessed in itself, as it should be, since the holy name should be interpreted with inscribed letters so as not to mix one with the other, and he will aim with these words.<\/p>\n\n\n\n
159. The Creator wanted the upper ones to be blessed so the lower ones would be blessed, since after the upper Sefirot are filled with the abundance of blessings, they bless the lower ones. The upper ones, which are holy in upper holiness, are blessed by the lower ones, who are holy in upper holiness, and they are holier than all the holy ones below, the priests, as it is written, \u201cAnd Your Hassidim shall bless You.\u201d<\/p>\n\n\n\n
160. Any priest who does not know to whom he blesses and what is the blessing that he blesses, his blessing is not a blessing, as it is written, \u201cFor the lips of a priest should guard knowledge, and people shall seek Torah [instruction] from his mouth.\u201d Daat [knowledge] is the Sefira Daat that unites HB. \u201cPeople shall seek Torah from his mouth,\u201d meaning the upper ones will seek from the mouth of ZA, to know how the Torah above, which is called \u201cTorah,\u201d is unified. The written Torah is in ZA, who is called the \u201cwritten Torah,\u201d and the oral Torah is in Malchut, who is called the \u201coral Torah.\u201d The priest must aim with these words of above, to unify the holy name properly.<\/p>\n","protected":false},"excerpt":{"rendered":"
145. \u201cThus shall you bless the children of Israel, say to them.\u201d \u201cThus shall you bless,\u201d in the holy tongue, […]<\/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":[28],"class_list":["post-12857","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n