{"id":16163,"date":"2026-01-22T15:55:19","date_gmt":"2026-01-22T15:55:19","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=16163"},"modified":"2026-01-22T15:55:20","modified_gmt":"2026-01-22T15:55:20","slug":"the-1775","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-1775\/","title":{"rendered":"The 1,775"},"content":{"rendered":"\n

108) Moses forgot those shekels and did not know what was done with them until a voice came out and said, \u201cOf the 1,775, he made hooks for the pillars.\u201d Half of the shekels that every one of Israel gave as ransom for their souls are considered YESHSUT<\/em>. It is written about them, \u201cAnd the silver of them that were numbered of the congregation was a hundred talents and 1,775 shekels, according to the shekel of the holiness.\u201d<\/p>\n\n\n\n

Talents and shekels are two degrees, Panim<\/em> [anterior] and Achoraim<\/em> [posterior] of YESHSUT<\/em>. The 100 talents are the Panim<\/em> of YESHSUT<\/em>, and the 1,775 shekels are the Achoraim<\/em> of YESHSUT<\/em>, Bina<\/em> and TM<\/em> that fell from YESHSUT<\/em> when they were considered the point of the Holam<\/em>. Essentially, they are 775 shekels, where 700 are seven Sefirot<\/em> of Bina<\/em>, whose digits are hundreds, 70 are seven Sefirot<\/em> of Tifferet<\/em>, whose digits are tens, and five are HGT<\/em> NH<\/em> de<\/em> Malchut<\/em>, whose digits are units. However, once they returned and reunited with their degree, to KH<\/em> de<\/em> YESHSUT<\/em>, which are the Panim<\/em> that remained in the degree, those Bina<\/em> and TM<\/em> were included with the Sefirot<\/em> of Hochma de<\/em> YESHSUT<\/em>, as well, who is 1,000, and the number 1,775 was made.<\/p>\n\n\n\n

This is why Moses forgot them, for when they fell from the degree of YESHSUT<\/em> and were not seen there, they are deemed forgotten and it is not known what has become of them. Afterwards, when the point of Shuruk<\/em> arrived and brought them back to their degree in YESHSUT<\/em> as blocked and not illuminating\u2014and later by the point of Hirik<\/em>, the middle line that united the right and the left\u2014the Bina<\/em> and TM<\/em> de<\/em> YESHSUT<\/em> illuminated once again, and became hooks for pillars.<\/p>\n\n\n\n

These are the shekels. Moses forgot them during the exit of the right line from the point of Holam<\/em>, at which time they fell from the degree of YESHSUT<\/em> and were forgotten. Later, too, at the point of Shuruk<\/em>, the left line that brought them back to the degree of YESHSUT<\/em>, they were still forgotten because they were blocked without light until a voice, the middle line, came out and they reappeared. At that time Moses remembered them, as it is written, \u201cOf the 1,775, he made hooks for the pillars.\u201d<\/p>\n\n\n\n

109) It is written, \u201cWhile the king sat at his table, my perfume gave forth its fragrance.\u201d \u201cWhile the king sat at his table\u201d is the Creator, Bina<\/em>, when He gave the Torah to Israel and came to Sinai. That is, when Bina<\/em> disclosed the Mochin de<\/em> Yechida de<\/em> ZA<\/em> that illuminated at the time of the giving of the Torah to Israel. There were several Merkavot<\/em> with Him, all of which are holy Merkavot<\/em>, left line, as well as all the upper sanctities from the upper Kedusha<\/em> of the Torah, the right line. They were all there, and the Torah, the middle line, was given in flames of fire. Everything was of fire, written in white fire, from the side of Hesed<\/em>, over black fire, from the side of Gevura<\/em>. It is so because the middle line consists of HG<\/em>, right and left, and the letters were flying and ascending through the air. In the air, the lower degrees would fly and rise up to the upper ones.<\/p>\n\n\n\n

110) The first letter of the Torah was divided into 775 to each side, and all were seen in the air of the firmament in the letter Vav<\/em>: a Vav<\/em> to this side, and a Vav<\/em> to that side, and likewise to all the sides.<\/p>\n\n\n\n

The Torah is ZA<\/em>. The first letter of the Torah implies the letter Aleph<\/em>, which is the first letter in the giving of the Torah, the Aleph<\/em> of Anochi<\/em> [\u201cI\u201d]. This is the 1,000 in the number 1,775 [Aleph<\/em>–Lamed<\/em>–Peh<\/em> spell both Aleph<\/em> and 1,000 in Hebrew], the first Sefira<\/em> of ZA<\/em>, Hochma<\/em>, as ZA<\/em> begins with Hochma<\/em>, and Hochma<\/em> is called 1,000, as it is written, \u201cAnd I will teach you wisdom [Hochma<\/em>]\u201d [here \u201cteaching\u201d is spelled similar to the number 1,000]. This is his Kli<\/em> de<\/em> Panim<\/em> that remains in the degree upon the exit of the Holam<\/em>, but the three Sefirot<\/em>\u2014Bina<\/em> and TM<\/em>\u2014in him fell at that time from their degree to the degree below.<\/p>\n\n\n\n

The first letter of the Torah, Aleph<\/em>, Hochma<\/em>, divided into 775. It was divided, meaning Bina<\/em> and TM<\/em> fell from it, since the seven Sefirot de<\/em> Bina<\/em> are 700, and the seven Sefirot de<\/em> Tifferet<\/em> are seventy, and five Sefirot HGT<\/em> NH<\/em> of Malchut<\/em> are five. Also, the fall of these Bina<\/em> and TM<\/em> was to each of the four sides, HG<\/em> TM<\/em>.<\/p>\n\n\n\n

Afterwards, by the exit of the points Shuruk<\/em> and Hirik<\/em>, the left line and middle line, the fallen Bina<\/em> and TM<\/em> rose back up to their degree, to ZA<\/em>, ascending above Parsa<\/em> de<\/em> ZA<\/em>, who is called \u201cfirmament,\u201d and connecting with the Aleph<\/em> of ZA<\/em> from the firmament and above. They, too, were included in that 1,000 and became 1,775, for the Hochma<\/em>, which is 1,000 was included in them.<\/p>\n\n\n\n

Also, all were seen in the air of the firmament in the letter Vav<\/em>, meaning returning and rising to their degree. They were seen means that they were included in the illumination of Hochma<\/em>, which is called \u201cvision.\u201d They were included in the middle line, the letter Vav<\/em>, and because of that Hitkalelut<\/em> in the middle line, these 1,775 lights are called \u201chooks.\u201d<\/p>\n\n\n\n

111) These hooks would stand on pillars\u2014NH<\/em> de<\/em> ZA<\/em>\u2014and those pillars stand on the banner, illuminating to Malchut<\/em>, who is called \u201ca banner,\u201d with all the hooks upon them. They all illuminate to Malchut<\/em> because the Torah stands on Vav<\/em>, the middle line. Hence, the 1,775 lights included in them are called \u201chooks.\u201d The hooks are the faith of the Torah. They all stand on pillars\u2014NH<\/em> de<\/em> ZA<\/em>\u2014from which prophets come out, meaning from which the prophets who illuminate in the four directions\u2014HG<\/em> TM<\/em>\u2014receive, and the hooks stand on those pillars.<\/p>\n\n\n\n

Once the 775 lights, which are Bina<\/em> and TM<\/em> de<\/em> ZA<\/em> that fell and descended from ZA<\/em> rose back up above the firmament of ZA<\/em>, above his Chazeh<\/em>, they were included there with the Hochma<\/em> in him, and became 1,775 lights, since they were included with illumination of Hochma<\/em>, who is called 1,000. Yet, the illumination of Hochma<\/em> in them cannot illuminate there above Chazeh de<\/em> ZA<\/em>, for there the Hassadim<\/em> are covered from illumination of Hochma<\/em>. Rather, they descend from Chazeh<\/em> de<\/em> ZA<\/em> and below to his two Sefirot NH<\/em>, which are called \u201cpillars,\u201d where the illumination of Hochma<\/em> in them appears.<\/p>\n\n\n\n

It was said that those hooks stood on pillars because those 1,775 lights that are called \u201chooks\u201d are not poised to reveal the Hochma<\/em> in them, but only in pillars, which are NH<\/em> de<\/em> ZA<\/em>, and not above the Chazeh<\/em>. However, the place of disclosure of Hochma<\/em> is only in Malchut<\/em>. Those are the pillars that stand on the banner, where NH<\/em> gives illumination of Hochma<\/em> in the hooks to Malchut<\/em>, who is called \u201ca banner.\u201d<\/p>\n\n\n\n

This explains the verse, \u201cWhile the king sat at his table, my perfume gave forth its fragrance.\u201d ZA<\/em> says, \u201cWhile the king,\u201d Bina<\/em>, \u201csat at his table,\u201d was causing the correction of the three lines of ZA<\/em> from the Mochin de<\/em> Yechida<\/em> on Mount Sinai, then \u201cMy perfume,\u201d my declined and fallen Bina<\/em> and TM<\/em>, which are 1,775 hooks, \u201cgave forth its fragrance,\u201d the illumination of Hochma<\/em> to Malchut<\/em>, who is called \u201ca banner.\u201d<\/p>\n\n\n\n

\u201cSat at his table,\u201d since \u201cSat at his table\u201d means causing the three lines, since illumination of Hochma<\/em> appears only during the causing of the three lines. And when the causing stops, the illumination of Hochma<\/em> stops shining. For this reason, when The Zohar<\/em> begins to interpret the words, it also interprets the three lines of ZA<\/em>, indicating that the disclosure of Mochin<\/em> on Mount Sinai was with the turning of the three lines.<\/p>\n\n\n\n

112) The upper Vav<\/em> is the audible sound, ZA<\/em>, in which the Torah stands. This is because the Torah, ZA<\/em>, emerges from the inner voice in Bina<\/em>, called \u201ca great sound,\u201d and the great sound in Bina<\/em> is the Torah from which she emerges. This is why it is written, \u201cWith a great voice, and He added no more,\u201d since the Torah comes out of him.<\/p>\n\n\n\n

113) This great voice is the core of everything and the meaning of the holy name; it is the Daat<\/em> in Bina<\/em>. For this reason, it is forbidden for a person to greet his friend before he has prayed his prayer, as it is written, \u201cHe who blesses his friend with a loud voice early in the morning, it will count for him as a curse.\u201d It is not forbidden until he blesses him with a loud voice, which is the core of the holy name, such as when he said to him, \u201cMay the Lord bless you.\u201d But when he does not mention the name, it is not forbidden.<\/p>\n\n\n\n

114) Hence, the Torah comes out of a great voice in Bina<\/em>, and this is a king, as it is written, \u201cWhile the king sat at his table.\u201d This is the standing at Mount Sinai, where the three lines of ZA<\/em> appeared. \u201cMy perfume gave forth its fragrance\u201d is the Assembly of Israel, Malchut<\/em>, since 1,775 hooks are called \u201cMy perfume,\u201d after having fallen and descended from the degree of ZA<\/em>. They gave a fragrance, illumination of Hochma<\/em>, to the Assembly of Israel, Malchut<\/em>, and all that was because Israel said, \u201cAll that the Lord has said, we shall do and we shall hear.\u201d By that, they were rewarded with the full revelation of the upper king, Bina<\/em>.<\/p>\n\n\n\n

115) When the Creator brought the flood over the world to destroy everything, the Creator said to Noah, \u201cYou should be careful not to show yourself to the destroyer, the angel of death, so he will not rule over you,\u201d since there was no one to protect him. When the offering that Noah sacrificed was offered, the world was perfumed. Yet, it was not so perfumed until Israel stood at Mount Sinai. Then the world was perfumed and the destroyer was no longer present in the world.<\/p>\n\n\n\n

116) At that time, the Creator wished to remove the destroyer from the world, so that death would be swallowed up forever. However, some time afterwards, Israel sinned and made the calf. And then, \u201cAnd the children of Israel stripped themselves of their ornaments, from Mount Horeb.\u201d Their ornaments is the holy name that the Creator crowned them upon the giving of the Torah, and which was taken from them. At that time the destroyer ruled over the world and returned as before, as when it was ruling the world and executing Din<\/em> on people.<\/p>\n\n\n\n

117) Who placed the destroyer there at the time of the flood? The water prevailed and obliterated the entire universe, so how could Noah keep himself from the destroyer? There is no Din<\/em> in the world\u2014or when the world is struck by Din<\/em>\u2014in which that destroyer is not present. He walks among those Dinim<\/em> that are done in the world.<\/p>\n\n\n\n

Here, too, there was a flood, and the destroyer was walking in the midst of the flood, and he is called \u201ca flood.\u201d This is why the Creator told Noah to hide himself and not be seen in the world.<\/p>\n\n\n\n

118) \u201cOf the 1,775, he made hooks for the pillars.\u201d Why hooks? They were like a Vav<\/em> [the letter Vav<\/em> [\"Vav\"], but also \u201chook\u201d], extending from the middle line, which is called a Vav<\/em>. \u201cAnd overlaid their tops\u201d with gold. They themselves were from silver, light of Hassadim<\/em>, and their heads, the GAR<\/em>, were covered with gold, illumination of Hochma<\/em>. Because every Vav<\/em> comes on the side of Rachamim<\/em>, ZA<\/em>, the middle line, and they were all known above by calculation, in illumination of Hochma<\/em>, and because they came from the side of Rachamim<\/em>, middle line, this is why they are called \u201chooks\u201d [Vavs<\/em>].<\/p>\n\n\n\n

The rest of the Sefirot<\/em> in them depend on them, and Vav<\/em> is only silver and gold together, including the two lines, right and left, Hassadim<\/em> and illumination of Hochma<\/em>. This is why they are called \u201chooks of the pillars.\u201d It is written that the pillars are two, NH<\/em>, since they were standing outside the body, from Tifferet<\/em>, below Chazeh de<\/em> ZA<\/em>, the place of disclosure of illumination of Hochma<\/em>.<\/p>\n\n\n\n

119) Is this holy work or secular? After all, it is written, \u201cOf the one thousand.\u201d It is also written there, \u201cMy very own vineyard is before me, the thousand are for you, Solomon.\u201d There, the 1,000 are secular. Is the 1,000 secular here, as well?<\/p>\n\n\n\n

120) It is not so, for if it were secular, they would not be made into hooks. Moreover, there it is written, \u201cThe thousand,\u201d and not more, but here it is written, \u201cOf the 1,775.\u201d Therefore, they are not to be compared to one another. There, the 1,000 are secular, as it is written, \u201cThe thousand are for you, Solomon.\u201d It is secular because anything secular is not on the side of Kedusha<\/em> at all. Secular is on the side of Tuma\u2019a<\/em>, hence there is a Havdalah<\/em> between holy and secular [Havdalah<\/em>: distinction between Sabbath and weekdays, holy and secular], as there is a need to distinguish holy from secular. It is written about it, \u201cAnd distinguish between the holy and the secular, between the impure and the pure.<\/p>\n\n\n\n

121) Yet, even though there is distinction between holy and secular, the secular has one part of the holy, from the left of the Kedusha<\/em>, as it is written, \u201cThe thousand are for you, Solomon,\u201d which are a thousand secular days [also weekdays in Hebrew]. These are the days of exile. As there are a thousand days in holiness, there are a thousand days to the other side. This is why the friends said that the days of the exile are a thousand years.<\/p>\n\n\n\n

Four Klipot<\/em>\u2014Stormy Wind, Great Cloud, Blazing Fire, and Noga<\/em> [Shine]\u2014are presented in Ezekiel. Noga<\/em> is holy from its Chazeh<\/em> up, and secular from its Chazeh<\/em> down. Noga<\/em> is entirely from the left, for it extends the Hochma<\/em> that is on the left. Hence, when it extends from below upward, it is holy, and when it extends from above downwards, it is secular. When it is attached to Kedusha<\/em>, it is guarded from extending Hochma<\/em> from above downward, and then it becomes entirely holy. And when it is attached to Tuma\u2019a<\/em> [impurity], extending from above downward, it is all Tuma\u2019a<\/em>, for even the part from the Chazeh<\/em> up falls into Tuma\u2019a<\/em>.<\/p>\n\n\n\n

The secular has one part of the Kedusha<\/em>, from the left of Kedusha<\/em>, the part from Chazeh<\/em> and above of Noga<\/em>, who is from the left side, Kedusha<\/em>. These are the days of the exile. When Israel sinned, they caused Noga<\/em> to cling to Tuma\u2019a<\/em>, at which time its half Partzuf<\/em> from the Chazeh<\/em> and above falls into Tuma\u2019a<\/em>, and the Tuma\u2019a<\/em> has all 1,000 days of Noga<\/em>, its entire ten Sefirot<\/em>, which are the Hochma<\/em>, who is called 1,000.<\/p>\n\n\n\n

And once Solomon corrected the Noga<\/em> and attached it to Kedusha<\/em>, it is written about him, \u201cThe thousand are for you, Solomon,\u201d for he brought even the half Partzuf<\/em> of Noga<\/em> that is from the Chazeh<\/em> and below out of the Tuma\u2019a<\/em>, and returned it to Kedusha<\/em>. It follows that he corrected the thousand days of the secular days, which is the entire ten Sefirot<\/em> de<\/em> Noga<\/em>. It is written about it, \u201cThe thousand,\u201d secular, \u201cAre for you, Solomon,\u201d for he returned them to Kedusha<\/em>.<\/p>\n\n\n\n

As there are 1,000 days in Kedusha<\/em>\u2014extension of Hochma<\/em>, which is called 1,000\u2014so there are 1,000 days to the other side, which are the ten Sefirot<\/em> de<\/em> Noga<\/em>. They, too, extend Hochma<\/em> from the left. And although half of it is holy, it still refers to the days of the exile, when it fell entirely into the Tuma\u2019a<\/em>.<\/p>\n\n\n\n

122) Therefore, there is a thousand, and there is a thousand. There is a thousand of Kedusha<\/em>, and there is a thousand of Tuma\u2019a<\/em>. These are a thousand years of the exile, when all ten Sefirot<\/em> of Noga<\/em> fell into Tuma\u2019a<\/em>. And although Israel will be in exile and will stretch over more than a thousand years, it is considered that in a thousand years they extend, not correcting them, that they are a thousand years of Noga<\/em>. This is why they explained that any Solomon that is said in the Song of Songs is holiness, except this one, \u201cThe thousand are for you, Solomon.\u201d But the thousand in the hooks of the pillars are holiness, and all his work is holiness. And this is why he made of them hooks for the pillars.<\/p>\n\n\n\n

123) Wherever a Vav<\/em> comes in the holy name, it is Rachamim<\/em>. For example: \u201cAnd HaVaYaH<\/em> [the Lord] showered Sodom,\u201d \u201cAnd HaVaYaH<\/em> [the Lord] said to Abraham.\u201d It points to Rachamim<\/em> and Din<\/em> being together.<\/p>\n\n\n\n

What is the difference that in all the places regarding the flood, it writes Elokim<\/em> [God]? Why does it not write \u201cAnd HaVaYaH<\/em>\u201d [and the Lord]? Wherever it writes HaVaYaH<\/em>, it indicates that it is ZA<\/em> and his courthouse, Malchut<\/em>. And if it writes only Elokim<\/em>, it is only Din<\/em>.<\/p>\n\n\n\n

124) In Sodom, a Din<\/em> was made, but not to obliterate the world. This is why ZA<\/em> mingled in the Din<\/em>, included in Rachamim<\/em>. But in the flood, the entire world was obliterated, as well as all who were in the world. This is why it writes Elokim<\/em> there, indicating Din<\/em> alone, which is not included in Rachamim<\/em>. Therefore, why were Noah and those who were with him saved? It is because he was hidden from the eye. He was not seen in the world because he was in the ark. But He destroyed everything that was in the world.<\/p>\n\n\n\n

125) Therefore, if it writes, \u201cAnd the Lord,\u201d it is in disclosure and does not obliterate everything. And if it writes, God, it is concealed and one should beware, for He obliterates everything. This is why in the flood it was only God, as it is written, \u201cThe Lord sat at the flood.\u201d \u201cSat\u201d means that He sat alone, on His own, not included with the Din<\/em> of the flood.<\/p>\n\n\n\n

126) The Creator is concealed and revealed. He is concealed of illumination of Hochma<\/em>, illuminating only in Hassadim<\/em>, and He is revealed in illumination of Hochma<\/em>. \u201cRevealed\u201d is the courthouse of below, Malchut<\/em>, in which the Hochma<\/em> illuminates. \u201cConcealed\u201d is the place from which all the blessings come out\u2014ZA<\/em>. For this reason, every word of a person that is in concealment, there are blessings on it. And all that are revealed, the place of the courthouse is on it, as it is the place of disclosure, Malchut<\/em>.<\/p>\n\n\n\n

127) \u201cWhile the king sat at his table\u201d in the connection and the delight of the upper Eden, the upper Hochma<\/em> that extends to Bina<\/em> for the hidden and concealed one, who is unknown\u2014Yesod<\/em> de<\/em> Aba<\/em>. She is filled with him and comes out in certain streams, NHY<\/em> de<\/em> Bina<\/em>. \u201cMy perfume gave forth its fragrance,\u201d the last sea, Malchut<\/em>, which created the bottom world, Malchut<\/em>, such as above, Bina<\/em>, and brought up the upper good scent\u2014illumination of Hochma<\/em>\u2014to rule and to make, and he is able and rules, and illuminates in the upper light.<\/p>\n\n\n\n

He is Able\u2014through the right line, mitigating the Malchut<\/em> in Bina<\/em>, by which she obtains the ability to receive light. He is ruling through the left line, when she receives from him illumination of Hochma<\/em>, from which the ruling comes. He illuminates through the middle line, clothing the Hochma<\/em> of the left in Hassadim<\/em> of the right, and then the Hochma<\/em> illuminates. Before the arrival of the middle line, the left was darkness and not light.<\/p>\n\n\n\n

128) When this perfume gives forth fragrance, illumination of Hochma<\/em>, love connects, meaning the love of lovers that comes from the left. Then that perfume rises to unite above, to illuminate from below upward, and all the holy Merkavot<\/em> receive from that perfume. They all send up scents to be crowned above, to illuminate from below upward, like the nature of the scent. These Merkavot<\/em> are all called \u201cmaidens of song,\u201d as it is written, \u201cUpon maidens of song.\u201d It is also written, \u201cAnd maidens without number.\u201d A number means illumination of Hochma<\/em>. Because they have no calculation to them, meaning Hochma<\/em>, it is written, \u201cAnd maidens without number,\u201d meaning that there is no illumination of Hochma<\/em> in them. This is why they are called Alamot<\/em> [maidens], from the word He\u2019elem<\/em> [concealment]. And for this reason, they need to receive illumination of Hochma<\/em> from the perfume.<\/p>\n\n\n\n

129) Hooks for pillars are all males that extend from ZA<\/em>, a male. They ascend in the glory of the oil upward, in ZA<\/em>. They are all males, and only Vav<\/em> is called a \u201cmale,\u201d heaven, ZA<\/em>, being males. All those below in Malchut<\/em> are called \u201cfemales.\u201d For this reason, all those who come from the left side, from the side of the Nukva<\/em>, Malchut<\/em>, are appointed over the song, and always sing. This is why it is written, \u201cUpon maidens of song.\u201d They all come out in the letter Hey<\/em>, Malchut<\/em>. Hey<\/em> elicited several hosts and their kinds in the Vav<\/em>, which are males. The Vav<\/em> is the male who is poised to give food to the Nukva<\/em>, Malchut<\/em>.<\/p>\n\n\n\n

130) For this reason, all those hooks that Bezalel made were to let them be over the Nukva<\/em>, Malchut<\/em>. They emerge in a thousand out of a thousand, a complete calculation. Hochma<\/em> is called \u201ccalculation,\u201d and 700, which are one whole, are the seven Sefirot HGT<\/em> NHYM<\/em> de<\/em> Bina<\/em>, whose digits are hundreds. Five is also complete, HGT<\/em> NH<\/em> de<\/em> Malchut<\/em>, whose digits are units. And 70 are HGT<\/em> NHYM<\/em> de<\/em> ZA<\/em>, whose digits are tens.<\/p>\n\n\n\n

It is all one, for they are Bina<\/em> and TM<\/em> de<\/em> ZA<\/em> that fell from his degree and returned. For this reason, he made hooks of that calculation, and they are all in Vav<\/em>, extended from ZA<\/em>, Vav<\/em>, and made in the form of Vav<\/em>, from the middle line, and they were all in the upper one and calculation.<\/p>\n","protected":false},"excerpt":{"rendered":"

108) Moses forgot those shekels and did not know what was done with them until a voice came out and […]<\/p>\n","protected":false},"featured_media":0,"parent":16107,"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-16163","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\nKabbalah | The 1,775<\/title>\n<meta name=\"description\" content=\""The 1,775" from The Zohar (Zohar for All) Volume 5, "Pikudei\u201d.\" \/>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kabbalah | The 1,775\" \/>\n<meta property=\"og:description\" content=\""The 1,775" from The Zohar (Zohar for All) Volume 5, "Pikudei\u201d.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.kabbalah.info\/en\/the-1775\/\" \/>\n<meta property=\"og:site_name\" content=\"Kabbalah\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/kabbalahinfo\" \/>\n<meta property=\"article:modified_time\" content=\"2026-01-22T15:55:20+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2026\/04\/kabbalah-rep.webp\" \/>\n\t<meta property=\"og:image:width\" content=\"1200\" \/>\n\t<meta property=\"og:image:height\" content=\"630\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/webp\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:site\" content=\"@kabbalahinfo\" \/>\n<meta name=\"twitter:label1\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data1\" content=\"17 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/the-1775\/\",\"url\":\"https:\/\/www.kabbalah.info\/en\/the-1775\/\",\"name\":\"Kabbalah | The 1,775\",\"isPartOf\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#website\"},\"datePublished\":\"2026-01-22T15:55:19+00:00\",\"dateModified\":\"2026-01-22T15:55:20+00:00\",\"description\":\"\\\"The 1,775\\\" from The Zohar (Zohar for All) Volume 5, \\\"Pikudei\u201d.\",\"breadcrumb\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/the-1775\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/www.kabbalah.info\/en\/the-1775\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/the-1775\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/www.kabbalah.info\/en\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Books\",\"item\":\"https:\/\/www.kabbalah.info\/en\/book\/\"},{\"@type\":\"ListItem\",\"position\":3,\"name\":\"Zohar for All, Volume 5\",\"item\":\"https:\/\/www.kabbalah.info\/en\/zohar-vol-5\/\"},{\"@type\":\"ListItem\",\"position\":4,\"name\":\"Pikudei\",\"item\":\"https:\/\/www.kabbalah.info\/en\/pikudei\/\"},{\"@type\":\"ListItem\",\"position\":5,\"name\":\"The 1,775\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#website\",\"url\":\"https:\/\/www.kabbalah.info\/en\/\",\"name\":\"Kabbalah\",\"description\":\"\",\"publisher\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/www.kabbalah.info\/en\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"en-US\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#organization\",\"name\":\"Kabbalah\",\"url\":\"https:\/\/www.kabbalah.info\/en\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png\",\"contentUrl\":\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png\",\"width\":49,\"height\":48,\"caption\":\"Kabbalah\"},\"image\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/www.facebook.com\/kabbalahinfo\",\"https:\/\/x.com\/kabbalahinfo\",\"http:\/\/youtube.com\/@kabbalahinfo\",\"http:\/\/instagram.com\/kabbalah.info\",\"http:\/\/pinterest.com\/kabbalahedu\",\"https:\/\/www.tiktok.com\/@thehiddenreality\"]}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Kabbalah | The 1,775","description":"\"The 1,775\" from The Zohar (Zohar for All) Volume 5, \"Pikudei\u201d.","robots":{"index":"noindex","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"og_locale":"en_US","og_type":"article","og_title":"Kabbalah | The 1,775","og_description":"\"The 1,775\" from The Zohar (Zohar for All) Volume 5, \"Pikudei\u201d.","og_url":"https:\/\/www.kabbalah.info\/en\/the-1775\/","og_site_name":"Kabbalah","article_publisher":"https:\/\/www.facebook.com\/kabbalahinfo","article_modified_time":"2026-01-22T15:55:20+00:00","og_image":[{"width":1200,"height":630,"url":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2026\/04\/kabbalah-rep.webp","type":"image\/webp"}],"twitter_card":"summary_large_image","twitter_site":"@kabbalahinfo","twitter_misc":{"Est. reading time":"17 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/www.kabbalah.info\/en\/the-1775\/","url":"https:\/\/www.kabbalah.info\/en\/the-1775\/","name":"Kabbalah | The 1,775","isPartOf":{"@id":"https:\/\/www.kabbalah.info\/en\/#website"},"datePublished":"2026-01-22T15:55:19+00:00","dateModified":"2026-01-22T15:55:20+00:00","description":"\"The 1,775\" from The Zohar (Zohar for All) Volume 5, \"Pikudei\u201d.","breadcrumb":{"@id":"https:\/\/www.kabbalah.info\/en\/the-1775\/#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/www.kabbalah.info\/en\/the-1775\/"]}]},{"@type":"BreadcrumbList","@id":"https:\/\/www.kabbalah.info\/en\/the-1775\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/www.kabbalah.info\/en\/"},{"@type":"ListItem","position":2,"name":"Books","item":"https:\/\/www.kabbalah.info\/en\/book\/"},{"@type":"ListItem","position":3,"name":"Zohar for All, Volume 5","item":"https:\/\/www.kabbalah.info\/en\/zohar-vol-5\/"},{"@type":"ListItem","position":4,"name":"Pikudei","item":"https:\/\/www.kabbalah.info\/en\/pikudei\/"},{"@type":"ListItem","position":5,"name":"The 1,775"}]},{"@type":"WebSite","@id":"https:\/\/www.kabbalah.info\/en\/#website","url":"https:\/\/www.kabbalah.info\/en\/","name":"Kabbalah","description":"","publisher":{"@id":"https:\/\/www.kabbalah.info\/en\/#organization"},"potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/www.kabbalah.info\/en\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"en-US"},{"@type":"Organization","@id":"https:\/\/www.kabbalah.info\/en\/#organization","name":"Kabbalah","url":"https:\/\/www.kabbalah.info\/en\/","logo":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/","url":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png","contentUrl":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png","width":49,"height":48,"caption":"Kabbalah"},"image":{"@id":"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/www.facebook.com\/kabbalahinfo","https:\/\/x.com\/kabbalahinfo","http:\/\/youtube.com\/@kabbalahinfo","http:\/\/instagram.com\/kabbalah.info","http:\/\/pinterest.com\/kabbalahedu","https:\/\/www.tiktok.com\/@thehiddenreality"]}]}},"_links":{"self":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book\/16163","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book"}],"about":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/types\/book"}],"up":[{"embeddable":true,"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book\/16107"}],"wp:attachment":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/media?parent=16163"}],"wp:term":[{"taxonomy":"topic","embeddable":true,"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/topic?post=16163"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}