{"id":14562,"date":"2026-01-11T12:19:13","date_gmt":"2026-01-11T12:19:13","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=14562"},"modified":"2026-01-11T12:19:13","modified_gmt":"2026-01-11T12:19:13","slug":"the-work-of-the-merkava-and-a-prayer","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-work-of-the-merkava-and-a-prayer\/","title":{"rendered":"The Work of the\u00a0Merkava\u00a0and a Prayer"},"content":{"rendered":"\n

338) It was said about the eighteen prayer, \u201cOne does not study the Merkava<\/em> alone,\u201d since one who teaches another one, that one is with him, hence they are two in this study. He must not make a sound in his prayer, but rather, as it is written, \u201cOnly her lips moved, but her voice could not be heard.\u201d This is the meaning of what is written, \u201cAnd the foreigner who approaches shall be put to death.\u201d So it is in a prayer: each one prays in a whisper, so his prayer is not heard by his friend. It is about that that it was said, \u201cOne does not study.\u201d<\/p>\n\n\n\n

It is as one who interprets to his friend, but he wishes to silence the speaking toward him, so it will not be heard. He need only speak in a whisper, and then his friend will not hear. This is why the sages established, \u201cAnyone who speaks aloud in his prayer is of little faith.\u201d<\/p>\n\n\n\n

339) For this reason, the animals of fire murmur above as the branches of the tree, which are the ministering angels who would gather there in the delights of groom and bride. In what place? In the unification of the Shema reading, which is a Huppah<\/em>, where it is written, \u201cAnd I heard the sound of their wings,\u201d for the lower unification, YAHDONHY<\/em>, was still not there. This is why they were murmuring, which is sixty-four to the four wings: four animals, each of which consists of four, so they are sixteen animals, and each animal has four wings, and four times sixteen is sixty-four.<\/p>\n\n\n\n

Also, the wings are included with one another, and each wing comprises four wings. Therefore, the sixty-four should be multiplied by four, which is 256. This is the meaning of \u201cRanu<\/em> [sing (256 in Gematria<\/em>)] to Jacob with joy.\u201d Once he takes revenge from his enemies and burns their idols, it is written, \u201cAnd when wicked are lost there is Rina<\/em> (singing),\u201d which is Ranu<\/em> in Gematria<\/em>, with the inclusion.<\/p>\n\n\n\n

340) The sixty-four depend on the eight times \u201cthen\u201d [Aleph<\/em>–Zayin<\/em>] (8), for \u201cthen\u201d indicates the eight letters of the unification, YAHDONHY<\/em>. Thus, sixty-four derived from the eight times Aleph<\/em>–Zayin<\/em> [8 in Gematria<\/em>], if you multiply them to the four sides, they are Ranu<\/em> [256]. And when he reaches the \u201cheart\u201d [Lamed<\/em>–Bet<\/em>] (32), it is \u201cthen,\u201d \u201cthen,\u201d \u201cthen,\u201d \u201cthen,\u201d which are eight, eight, eight, eight, adding up to thirty-two. Yod<\/em> connects to them on each side, to be Het<\/em>–Yod<\/em> HaVaYaH<\/em> [the Lord lives], where Yesod<\/em> is called Hay<\/em> [Het<\/em>–Yod<\/em>], connecting to HaVaYaH<\/em> in the eighteen blessings of the prayer, in which there are eighteen times HaVaYaH<\/em>, which add up to seventy-two letters.<\/p>\n\n\n\n

At that time, when HaVaYaH<\/em> connects to ADNI<\/em> in eighteen worlds, YAHDONHY<\/em>, through Yesod<\/em>, called \u201cthe one who lives forever,\u201d the animals immediately grow silent. It is so because during the unification they are silent, as it is written about them, \u201cWhen they stood, they let down their wings.\u201d This means that when Israel stand in prayer, when it is the time of unification, their wings are let down so they are not known until that time, meaning they are silent.<\/p>\n\n\n\n

341) This is the meaning of \u201cOnly her lips moved,\u201d which are the wings of the animals, \u201cbut her voice could not be heard.\u201d The electrum, which was previously murmuring animals of fire, is now silent. This is why they established the prayer in a whisper, and the work of the Merkava<\/em> is also in a whisper, to speak there in a whisper just to himself.<\/p>\n\n\n\n

They established three prayers, and in each there are eighteen times HaVaYaH<\/em>, which are seventy-two letters in each prayer, in the eighteen signings in the eighteen blessings, and three times seventy-two are 216 letters. They are included in Hesed<\/em>, which is three times seventy-two, with thirty-two paths of wisdom, which are 250 minus two, which are 248, Hesed<\/em>. These are included in the middle pillar, Hesed<\/em>.<\/p>\n\n\n\n

342) From the offering we learn about the prayer, and the prayer is learned from the offering. It is written in the prayer, \u201cAnd I heard the sound of their wings.\u201d So are the cherubim, which are a unification of HaVaYaH ADNI<\/em> that is done in the offering. It is written, \u201cAnd he heard the voice speaking to him.\u201d And we learn the prayer from the offering, of which it is written, \u201cThe voice speaks,\u201d implying to voice and speech, HaVaYaH ADNI<\/em>. It is likewise in the prayer: although it is only written, \u201cAnd I heard the sound of their wings,\u201d and speaking is not mentioned in it, the speaking is included there, too.<\/p>\n\n\n\n

As with the ramp of the altar, on which sacrifices and offerings go up and down, in the prayer two angels ascend and two descend. And it is as with Sinai, on which Moses and Aaron ascended and descended. Thus, two ascended and two descended. In this Mitzva<\/em> of the prayer, all the Mitzvot<\/em> of the Torah are implied.<\/p>\n\n\n\n

The middle line corrects the lines, so the Hesed<\/em> will illuminate from above downward, and the illumination of Hochma<\/em> will illuminate from below upward. Hence, the illumination of Hesed<\/em> is called a \u201cdescent,\u201d and the illumination of Hochma<\/em>, an \u201cascent.\u201d It is written in the prayer, \u201cAnd I heard the sound of their wings.\u201d Likewise, it is written about the cherubim, \u201cAnd he heard the voice speaking.\u201d A voice is illumination of Hassadim de<\/em> ZA<\/em>; a speech is illumination of Hochma<\/em>. We learn one from the other, for in the verse, \u201cAnd I heard the sound of their wings,\u201d said in the prayer, the speech is included, as in the cherubim. The prayer comprises both illumination of Hassadim<\/em> and illumination of Hochma<\/em>.<\/p>\n\n\n\n

And as with the ramp of the altar, on which offerings ascend and descend, there was illumination of Hochma<\/em> in it, ascending, and illumination of Hassadim<\/em>, descending. Likewise, in the prayer, two angels ascend and two descend. That is, there are two kinds of illumination: through a descent, and through an ascent, Hochma<\/em> and Hassadim<\/em>.<\/p>\n\n\n\n

All the Mitzvot<\/em> in the Torah are implied in this Mitzva<\/em> of the prayer. It is so because all the Mitzvot<\/em> of the Torah were included in these two lights, since 248 positive Mitzvot<\/em> [commandments to perform certain actions] are Hassadim<\/em>, and the 365 negative Mitzvot<\/em> [commandments to avoid certain actions] are corrections of illumination of Hochma<\/em>.<\/p>\n\n\n\n

343) When Rabbi Akiva began the work of the Merkava<\/em>, his mouth was Sinai, and his voice was a ladder on which angels were ascending and descending. In each word of his, Angel Matat was riding. He is a vehicle to the Shechina<\/em> since the Sefirot<\/em> of the middle pillar, ZA<\/em>, are included in him, the Yod<\/em>–Vav<\/em>–Dalet<\/em> Hey<\/em>–Aleph<\/em> Vav<\/em>–Aleph<\/em>–Vav<\/em> Hey<\/em>–Aleph<\/em> inside, while the Shechina<\/em>, who consists of ten Sefirot<\/em>, is outside, on him. Thus, the Creator and His Shechina<\/em> are a vehicle and a Merkava<\/em> [chariot\/assembly].<\/p>\n\n\n\n

The middle pillar is a vehicle to the Cause of Causes, Ein Sof<\/em>, and His Shechina<\/em> is a vehicle for the middle pillar. The Cause of Causes, Ein Sof<\/em>, unites everything and arranges everything, and illuminates in everything. His light passes through a Neshama<\/em> [soul], Guf<\/em> [body], and Levush<\/em> [clothing]. There is no change in Him, nor partnering or calculation, nor an image or a similitude of any Merkava<\/em> and a vision, and a semblance that are seen by the eyes of the mind. The upper and lower degrees are a vehicle and a Merkava<\/em> to Him, and there is no one who rides Him.<\/p>\n\n\n\n

344) Kof<\/em>–Shin<\/em>–Tav<\/em> [rainbow] is a sign of Tekiah<\/em> [slightly longer than Shevarim<\/em> or Teruah<\/em>], Shevarim<\/em> [three connected short sounds], Teruah<\/em> [nine very short notes divided into three note sequences]. They are a sign of the Merkava<\/em> of the patriarchs. Tekiah<\/em> is Abraham, Shevarim<\/em> is Isaac, and Teruah<\/em> is Jacob, of whom it is written \u201cAnd the Teruah<\/em> of a king is in him.\u201d Three colors are seen in a rainbow: white, red, and green. From the side of Gevura<\/em>, Yesod<\/em> is called \u201cThe bows of the mighty men are broken.\u201d From the right side, Hesed<\/em>, it is called, \u201cAs the appearance of the bow that is in the cloud in the day of rain.\u201d When it appears on a rainy day, it appears as Rachamim<\/em>; and when it appears on a day without rain, it appears as Din<\/em>. And if it is mixed between rain and sun, it shows that Din<\/em> and Rachamim<\/em> are included.<\/p>\n\n\n\n

This is the Shin<\/em> of Shadai<\/em>, indicating the three branches of the patriarchs, HaVaYaH<\/em> [the Lord] Elokeinu<\/em> [our God] HaVaYaH<\/em> [the Lord], three names corresponding to the three branches of the patriarchs, HGT<\/em>. There are fourteen letters in these three names, as the count of Dai<\/em> from Shadai<\/em>. Shadai<\/em> is Yesod<\/em> de<\/em> ZA<\/em>, and the clothing of Shadai<\/em> is Matat, which is Shadai<\/em> in Gematria<\/em> (314).<\/p>\n","protected":false},"excerpt":{"rendered":"

338) It was said about the eighteen prayer, \u201cOne does not study the Merkava alone,\u201d since one who teaches another one, that 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