{"id":15928,"date":"2026-01-20T14:05:09","date_gmt":"2026-01-20T14:05:09","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15928"},"modified":"2026-01-20T14:05:09","modified_gmt":"2026-01-20T14:05:09","slug":"illuminations-of-the-fire","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/illuminations-of-the-fire\/","title":{"rendered":"Illuminations of the Fire"},"content":{"rendered":"\n

257) Once the Sabbath is over, a person should separate between holy and secular because the appointees below have been permitted to rule over the world and all the actions in the world. There is a need to show the unity in a holy place, in the upper Kedusha<\/em>, the Sabbath, and distinguish the lower ones from the upper unification and bless for the illumination of the fire.<\/p>\n\n\n\n

258) This is so because every other fire is hidden and concealed on the Sabbath day, except a fire that is in the upper Kedusha<\/em>, which appears from the Masach de<\/em> Hirik<\/em> on the middle line of Bina<\/em> that returned to Hochma<\/em> and is included in the sanctity of the Sabbath, which is the Malchut<\/em> that clothes Bina<\/em>. When this fire appears, all the other fires are hidden and concealed before Him, and that fire of the tying of Isaac, the middle line, ties and connects the left line, Isaac, so it illuminates only from below upward, so it is included in the right.<\/p>\n\n\n\n

On the Sabbath day, it blazes on the altar. That is, the fire of the altar, which burns also on Sabbath, extends from a fire of the middle line to Malchut<\/em>, who is called an \u201caltar.\u201d Thus, there should be blessing on the illumination of the fire at the end of the Sabbath. This fire does not refer to the fire of weekdays, but to the fire of the Sabbath. This fire comes out from the fire of above, extending from the middle line to the altar, Malchut<\/em>.<\/p>\n\n\n\n

259) It is a fire that tolerates fire, the fire in Malchut<\/em>. And because this fire that comes out of the fire of above\u2014the middle line\u2014is blessed in the blessing for the light, all the other fires come out and become appointed in their places. That is, they are permitted to illuminate.<\/p>\n\n\n\n

The Dinim<\/em> are called fire because they are tantamount to fire. Like the corporeal fire when it is properly set up, nothing in the world is better than that for sustaining the whole of reality. But if it is not set up properly, no saboteur and destroyer of reality is worse than that. So are the upper Dinim<\/em>: when they are set up properly, the entire completeness of the keeping of the spiritual reality depends on them, such as the Dinim<\/em> that are established in the middle line, by which it forces the left line to bond with the right line. It follows that by that it causes the illumination of Hochma<\/em>, which does not illuminate at all without the Hassadim<\/em> on the right. Also, the illumination of Hochma<\/em> is the source of all the Mochin de<\/em> Gadlut<\/em> in the upper Partzufim<\/em>. It follows that the entire wholeness depends on those corrected Dinim<\/em>.<\/p>\n\n\n\n

And if the upper Dinim<\/em> are not corrected, every punishment and every departure of lights from the upper ones comes from them. By that we will understand the blessing, \u201cWho creates the illuminations of the fire,\u201d which is blessed at the end of the Sabbath over that corrected fire in Malchut<\/em>, which comes out of the fire of above, the middle line. Thus, a correction is done on all the fires that come out of Malchut<\/em> that could illuminate, such as the four angels of the Merkava<\/em> of Malchut<\/em>\u2014Michael, Gabriel, Uriel, Raphael\u2014who illuminate, for then the illumination of Hochma<\/em> in Malchut<\/em> that rides over them is revealed.<\/p>\n\n\n\n

260) At the time when we bless for the fire, four Merkavot<\/em> arrive, four camps below\u2014Michael, Gabriel, Uriel, Raphael\u2014each of which is appointed over a camp of angels. They illuminate from a fire in Malchut<\/em> that was blessed, and they are called \u201cIlluminations of the fire.\u201d Because their illumination extends from the fire of Malchut<\/em> that was blessed, four fingers of the right hand should be bent and illuminate within them from the light of the candle that is blessed. This implies that that fire that is blessed, which extends from the fire of above, the middle line, causes diminution of the GAR<\/em> in the illumination of Hochma<\/em> on the left. Also, the bending of the fingers implies diminution of GAR<\/em>.<\/p>\n\n\n\n

261) These fingers imply these illuminations of the fire, the four Merkavot<\/em> that illuminate and govern from within the light of the candle that was blessed. And because they are degrees below, when a person shows his fingers before the light of the candle, he should bend them before him because that light rules over them and they illuminate from him.<\/p>\n\n\n\n

The illumination of Hochma<\/em> in Malchut<\/em> is called \u201cillumination of the fire\u201d because the illumination of Hochma<\/em> comes out only from the left line, and the left line can illuminate only by the subduing of the middle line with its Masach de<\/em> Hirik<\/em>, which is fire. Thus, the illumination of Hochma<\/em> illuminates only through the fire of the middle line. For this reason, this Hochma<\/em> is called \u201cillumination of the fire.\u201d Also, it is known that Hochma<\/em> illuminates only in Malchut<\/em>, hence Malchut<\/em> is called \u201cillumination of the fire\u201d or \u201cthe light of the candle.\u201d<\/p>\n\n\n\n

The four angels\u2014Michael, Gabriel, Uriel, Raphael\u2014are the three lines NHY<\/em>, and Malchut<\/em> that receives them when they rise and clothe the NHYM<\/em> of Malchut<\/em>. At that time the Malchut<\/em> appears over them with her illumination of Hochma<\/em>, like the king who appears to the people in his carriage. Therefore, they are called Malchut\u2019s<\/em> Merkava<\/em> [chariot\/assembly]. It was said that those fingers imply those illuminations of the fire. From their posterior, in the place of the nails, a man\u2019s four fingers imply those four angels, Malchut\u2019s<\/em> Merkava<\/em>, on which the illumination of Hochma<\/em> appears in Malchut<\/em>, as it is written, \u201cAnd you shall see My back, but My face shall not be seen.\u201d<\/p>\n\n\n\n

It was said that he should bend them before him, implying diminution of GAR<\/em> that appears over the fingers in illumination of Hochma<\/em>. It is so because since Malchut<\/em> is considered an illumination of the fire, it causes them to bend, diminution of GAR<\/em>, since that light governs them\u2014Hochma<\/em> in Malchut<\/em> is called \u201cillumination of the fire\u201d because it does not shine without it. Therefore, it must illuminate like the subduing of the middle line only in VAK<\/em> de<\/em> GAR<\/em>, only from below upward, in bending the fingers, and not from above downward, GAR<\/em> de<\/em> GAR<\/em>, by straightening the fingers.<\/p>\n\n\n\n

262) On the rest of the blessings, such as the blessing of the priests, the fingers should be straightened up, to show the high Kedusha<\/em> of the upper degrees that govern everything\u2014the degrees of the right of ZA<\/em>\u2014which extend their Kedusha<\/em> from upper AVI<\/em>, who are holiness. The holy name, Malchut<\/em>, is crowned in them and sanctified in them, and all the degrees are blessed together, illuminating from within the upper illumination, GAR<\/em> de<\/em> Bina<\/em>\u2014the root of all the Hassadim<\/em>. This is why the fingers should be held up. But here one should bend the fingers before the candle to show the degrees of below\u2014the four Merkavot<\/em> that illuminate from within the light of above, Malchut<\/em>. They govern and illuminate from her, and they are the illuminations of the fire.<\/p>\n\n\n\n

It is so because through the middle line\u2019s subduing of the two lines\u2014right and left\u2014their lights are corrected. The light of the right line, Hassadim<\/em>, will illuminate from above downward in actual GAR<\/em>, and the light of the left line, illumination of Hochma<\/em>, will illuminate only from below upward, in VAK<\/em> de<\/em> Hochma<\/em>. Also, the illumination of Hochma<\/em> illuminates only in Malchut<\/em> when she is riding in her four Merkavot<\/em>\u2014Michael, Gabriel, Uriel, Raphael. It follows that the lights above Malchut<\/em>, the light of Hassadim<\/em> and right line, illuminate from above downward, and this is the straightening of the fingers. But in the light of Malchut<\/em>, the illumination of Hochma<\/em> and left line, which is set up to illuminate only from below upward, the fingers should be bent, indicating the bending and diminution of the GAR<\/em>.<\/p>\n\n\n\n

263) Each day, we bless for the illuminations of the fire, meaning \u201cWho creates the light,\u201d \u201cWho makes the illuminations,\u201d which are upper lights that stand in the first light, Hesed<\/em>. Then all the degrees are blessed, and all shine together from the upper illumination, Bina<\/em>. But the ones here are called \u201cilluminations of the fire,\u201d and this is why we bless, \u201cWho creates the illuminations of the fire.\u201d<\/p>\n\n\n\n

264) Why \u201cWho creates the illuminations of the fire\u201d and not \u201cWho illuminates the illuminations of the fire\u201d? After all, they illuminate from the fire of the blessed light\u2014the fire that extends from the middle line. But when the Sabbath begins, all the degrees below\u2014the four Merkavot<\/em>\u2014and all who illuminate and govern from the illumination of that fire enter and are included in the candle, Malchut<\/em>. They are hidden and concealed and kept in it. They are not seen in it, except for that point, Malchut<\/em>, and all are hidden in it throughout the Sabbath day.<\/p>\n\n\n\n

On the Sabbath day, Malchut<\/em> is in a Zivug<\/em> PBP<\/em> [face-to-face] with ZA<\/em> and the left is not apparent in her at all. Moreover, all the degrees that extend from her illumination of Hochma<\/em>, which is called \u201cilluminations of the fire,\u201d are included, swallowed in her, and are unseen. Thus, only her own point remains in Malchut<\/em>.<\/p>\n\n\n\n

265) When the Sabbath ends, Malchut<\/em> brings out those illuminations of the fire to each one as though they were created at that time. They all come out and are created as in the beginning, appointed over their places to govern. Then that candle is blessed and they bow before her to illuminate\u2014in the bending of the fingers. When they illuminate, each is appointed his place.<\/p>\n\n\n\n

266) Similarly, those upper degrees, called \u201cilluminations of the lights,\u201d govern during the day and illuminate from the upper light, Bina<\/em>. When the night grows dark, that upper illumination gathers them and brings them into it until the day rises. When Israel bless for the day, it takes them out in the wholeness of their illumination. And yet, they bless, \u201cWho makes the illuminations,\u201d and do not say \u201cWho creates,\u201d even though they are renewed each day. At the end of the Sabbath, they say, \u201cWho creates,\u201d because the illuminations of the fire are degrees below, of Achoraim<\/em>, and with lights of Achoraim<\/em>, the words \u201cWho creates\u201d are possible, such as \u201cWho creates darkness.\u201d<\/p>\n\n\n\n

267) The upper degrees of illuminations of light, and the lower degrees of illuminations of fire, are implied in the fingers. The upper degrees are known by straightening the fingers upward, implying to illumination of GAR<\/em>, which is from above downward. By straightening the fingers, the upper degrees and the lower degrees are blessed together. By lowering the fingers, which implies VAK<\/em>, illuminating only from below upward, only the lower degrees are blessed to illuminate, meaning Malchut<\/em> and the Merkavot<\/em> extended from her, as illumination of Hochma<\/em> appears only in Malchut<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":"

257) Once the Sabbath is over, a person should separate between holy and secular because the appointees below have been 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