709) Among them, the seventh is the most important, which is Hesed, except for the eighth firmament, Bina, which leads all seven firmaments and stands atop them all. It is written, \u201cLift up a song for Him who rides through the prairies.\u201d The prairies is the seventh firmament, the first Sefira of ZA, Hesed, which includes all the Sefirot of ZA below her. It is called \u201cprairies\u201d because it is a mixture of fire and water together, water from the south and fire from the north. \u201cHim who rides through the prairies\u201d is the eighth firmament, Bina.<\/p>\n\n\n\n
710) Prairies are Hesed of ZA, regarded as Guf of ZA. In another place, The Zohar<\/em> says that they are NH, which are thighs, outside the Guf.<\/p>\n\n\n\n 711) Yet, it is like the willow in the palm branch, which are NH\u2014fire is Hod, and water is Netzah\u2014which do not mingle in one another. These are two Sefirot under separate governances of their own. The seventh firmament, Hesed, includes fire and water together in a single Sefira, including within it two willows in the palm branch, actually together. And because the firmament \u201cprairies\u201d includes all six other Sefirot within it, Gevura TNHYM, since the upper one includes all those below it, it is a high Merkava [chariot\/assembly], and the Creator, Bina, desires this firmament more than all the firmaments. His desire is always to correct this firmament in its highest beauty. It is written about it, \u201cLift up a song for Him who rides through the prairies,\u201d to Him who rides in the prairies, who is a firmament standing over the animals, Bina, which stands above HGT of ZA, who are called \u201canimals.\u201d<\/p>\n\n\n\n 712) It is written, \u201cAnd rejoice before Him.\u201d Before Him, who is Bina, who rides in the prairies. He who comes in before Me in this firmament should enter with joy, and not at all with sadness, since this firmament causes that there will not be any sadness or anger there at all, for there everything is in joy.<\/p>\n\n\n\n 713) For this reason, the great priest who stands before Him would enter the Temple only with joy, and to show joy because the place causes. It is written about it, \u201cServe the Lord with gladness,\u2019 for one must not show sadness in her.<\/p>\n\n\n\n 714) Therefore, one who is in sorrow and distress, who cannot rejoice in his heart out of his distress, should ask for mercy before the high King. Therefore, he will not pray his prayer at all or come in with any sadness, for he cannot delight his heart and enter before Him with joy. What is the correction for such a person?<\/p>\n\n\n\n 715) Rather, all the gates are locked and closed, and the gates of tears do not close. There is no tear except out of sorrow and sadness, and all those appointees over the gates break the turns of the roads and the locks, admit those tears, and that prayer enters before the holy King.<\/p>\n\n\n\n 716) At that time, that place, Malchut, is pressured by the sadness and pressure of that man, as it is written, \u201cIn all their affliction He was afflicted.\u201d He called, \u201cHe was afflicted,\u201d for man\u2019s affliction moves the Shechina. The craving of the upper world, ZA, to that place, Malchut, is as a male who always craves the female. Hence, when the King, ZA, enters the queen, Malchut, and finds her in sadness, then all she wants is handed to her, that man or that prayer are not returned empty, and the Creator takes pity on him. Happy is that man who sheds tears before the Creator in his prayer.<\/p>\n\n\n\n 717) It is likewise on Sabbath. One who sits in fasting on Sabbath displays sadness out of his sorrow. But on Sabbath, the upper firmament governs, meaning Bina\u2014the one who is seen in joy, who is joy, and who delights all. Because that firmament governs, it takes out that man who sits in sadness from that punishment to which he was sentenced. It is written, \u201cLift up,\u201d meaning give glory and exaltedness to that One who rides in the prairies, who is joy and who delights all, who is the firmament over the animals, Bina. His name is Biah, for this name is included in that place, since Bina is called Yah [Koh, Yod-Hey]. \u201cAnd rejoice before Him,\u201d meaning that one must not show sadness before Him.<\/p>\n\n\n\n 718) \u201cLift up a song for Him who rides through the prairies\u201d means Bina, which rides over ZA. \u201cHis name is Biah.\u201d It should have written, \u201cHe is Biah,\u201d if He revolves around Bina. What is \u201cHis name\u201d? This verse was written about the most hidden of all that are hidden, the ancient [Atik] of all that are ancient, AA, who is more hidden than the hidden upper AVI, and more ancient than them. He is completely unrevealed and unknown because His Hochma was completely hidden and does not illuminate below Him whatsoever. He is riding in the prairies, which are AVI, Koh. If He is riding in Koh even though he is concealed, is he about to be revealed?<\/p>\n\n\n\n 719) \u201cLift up a song for Him who rides through the prairies\u201d is the most ancient of all that are ancient, the most hidden of all who are hidden, who is unattainable and is not about to be revealed. In what is he riding? In the prairies of Koh, in AVI, the first degree that came out of Him, since AVI came out of AA. This is the name of that hidden one, who is not known because His name is Koh. This is why it is written, \u201cHis name is Biah,\u201d and not that AVI themselves is His name.<\/p>\n\n\n\n Rather, His name is AVI because that curtain that spread and came out from before Him, Malchut that rose to the place of Bina of Rosh AA and made a screen [screen] and a curtain there, the place of the end of the degree of Rosh of AA, taking Bina and TM of Rosh AA out to the Guf. But His name is \u201ca curtain\u201d because Malchut is called \u201ca name,\u201d and this is His Merkava [chariot\/assembly], where by the curtain, He dresses in AVI and is therefore unknown at all because she is not revealed by them.<\/p>\n\n\n\n Even though with respect to AVI and YESHSUT, which are called Koh, it is considered that Malchut\u2014which rose to the place of Bina of Rosh AA\u2014descended from there and returned to her place. Thus, Bina and TM of Rosh AA returned and rose from the Guf to the degree of Rosh of AA, taking Koh\u2014which are AVI and YESHSUT that were clothed in them\u2014with them to Rosh AA. Then it is considered that AA \u201cRides through the prairies,\u201d in Koh. Yet, with respect to AA Himself, as well as with respect to AVI, it is considered that Malchut did not move from her place and still ends Rosh of AA under the Hochma, for which he remained unattainable to the lower ones.<\/p>\n\n\n\n It was said that that curtain, Malchut below the Hochma, is His name and it is His Merkava, which is why He is completely unknown because He remained clothed in His ending Malchut. It is so even though regarding AVI and YESHSUT, it is considered that this Malchut descended from there, that they raised AVI and YESHSUT to Him, and He rides in them. Yet, He rides in them only through His name, which is the Malchut under the Hochma, who is called \u201ca curtain.\u201d For this reason, AA and AVI remained as unattainable as prior to Malchut\u2019s descent. It follows that on the one hand the Hochma in YESHSUT appears by AA riding in Koh, and on the other side, AA Himself and AVI remained as unattainable as before.<\/p>\n\n\n\n 720) This is His great name, AVI, with Malchut of AA clothed in them. There is a name that is not as great as He, the name HaVaYaH, ZA, although there are additional letters in it, for AVI are called by only two letters Yod-Hey, still, it is His great name. Therefore, we extend in this name and say, \u201cAmen,\u201d which is extended from it. Amen walks in this name at all times because the coupling of AVI never stops. And by another name, ZA, who is called HaVaYaH, it is not so because the coupling of ZON ceases due to the sins of the lower ones.<\/p>\n\n\n\n 721) This is the meaning of what we say, \u201cAmen, may His great name be blessed forever and ever,\u201d for when that name is established, all is in perfection and all the worlds rejoice. Upper and lower are included in that name; the 613 Mitzvot of the Torah are included in this name, which are all of the upper and lower secrets. It is the whole of the male world above, ZA, and the whole of the female world below, Malchut.<\/p>\n\n\n\n This great name is Malchut of AA who is clothed in AVI and YESHSUT, which are called Koh, for there are two actions in this Malchut, which\u2014with respect to AA and AVI\u2014does not descend to her place and always illuminates the light of Hassadim. With regard to YESHSUT, it is considered that during Gadlut, she comes down to her place. By that, Bina and TM of AA return to their places with AVI and YESHSUT that are clothed in them, and receive Hochma from Him, for all the Mochin of Gadlut in YESHSUT and ZON\u2014and in the three worlds BYA\u2014extend from that. Thus, Katnut, Gadlut, Hassadim, and Hochma are all extended from His great name, which is the Malchut of Rosh AA that is clothed in AVI and YESHSUT, as it is written, \u201cHis name is Biah.\u201d<\/p>\n\n\n\n 722) All the Mitzvot are parts and organs by which to show the faith, the Shechina. One who does not notice and does not regard the secrets of the Mitzvot of the Torah, does not know and will not be able to look at how the organs are corrected in the upper one. All the organs of the body are established over the Mitzvot of the Torah because there are 248 organs corresponding to the 248 positive Mitzvot [commandments to act], and 365 tendons corresponding the 365 negative Mitzvot [commandments not to act]. And although there are great and high organs, some of which are small and inferior, if one of them is taken, even the smallest of the man, he is considered maimed. It is even more so with one who subtracts even a single Mitzva from the Mitzvot of the Torah, for he casts a flaw where it is not needed.<\/p>\n\n\n\n 723) It is written, \u201cThen the Lord God took the man and put him into the garden of Eden to cultivate it and keep it.\u201d \u201cTo cultivate it and keep it\u201d are sacrifices. They are the Mitzvot of the Torah. \u201cTo cultivate it\u201d are the 248 upper organs. \u201cTo keep it\u201d are the 365 lower organs, the 365 tendons. The upper ones are of the \u201cRemember,\u201d ZA. The lower ones are of \u201cKeep,\u201d Malchut, and it is all one.<\/p>\n\n\n\n 724) Happy is he who is rewarded with complementing the Mitzvot of the Torah. He causes man to complement his spirit and his soul in this world and in the next world. The Torah rewards man with inheriting two worlds, this world and the next world. Anyone who exerts in the Torah, exerts in life\u2014life in this world and life in the next world\u2014and is saved from all the bad punishments, which cannot reign over him. If his exertion in the Torah is so, it is even more so with one who does a deed and keeps the Mitzvot of the Torah.<\/p>\n","protected":false},"excerpt":{"rendered":" 709) Among them, the seventh is the most important, which is Hesed, except for the eighth firmament, Bina, which leads […]<\/p>\n","protected":false},"featured_media":0,"parent":11704,"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-17006","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n