November 16, 1921<\/p>\n\n\n\n
To my friend,<\/p>\n\n\n\n
Indeed, I see your difficulty with simplicity, that you are embarrassed to speak simply. Yet, in all my dealings with you, face to face or in letters, I did not affect your spirit whatsoever, as it is the way most people behave on such matters: They are ashamed as thieves of every organ they sin with or behave with it as do beasts. They cover it with seven covers, as with the circumcision organ, the hind part, and other such organs that do as beasts do.<\/p>\n\n\n\n
Hence, I must be lenient with you regarding this change and speak with you as \u2026 under a cover of allegories, for I have grown tired of waiting for solutions to this question, which we both need, and especially for the glory of Heaven, for this is all I need.<\/p>\n\n\n\n
I shall speak to you cunningly, in a language that the ministering angels do not need. And therefore, I shall request of you to thoroughly clarify to me the words of The Zohar<\/em> in three places. And even the things that you clearly see that it is considered an advantage, or even a sin to disclose such secrets, especially before those who know and understand, or even with the most ordinary matters, which are so light that they fly like birds in the sky, I need it all. And although there is no need for them in and of themselves, in general, it is still a need.<\/p>\n\n\n\n See in The<\/em> Zohar<\/em> from the portion Shemot<\/em> [Exodus] through the words of the break after Passover and onward to thoroughly clarify. Afterward, delve in the pages preceding the holiday of Shavuot<\/em> [Feast of Weeks], from nearly there through Elul<\/em> of that year when they crossed into the land of Israel. Thus you have two places, and afterward, from the pages of the virtues of the land of Israel through its end.<\/p>\n\n\n\n First, clarify for me every kind of change and action from this place to that place, meaning with the sustaining of the degrees and understanding of the issue as much as you can. Then, point out for me every good thing in the steps of its body and its parts, which is necessary and which is redundant, in what it is necessary, and in what way it is redundant, and what the world would lack without it, as well as depicting the lines of hope in each and every place.<\/p>\n\n\n\n And most important, the drawings should bring out the features with its shades and lights, with a terrible face or a beautiful face, a laughing face or a welcoming face. On such a living bulge, even simple and redundant and known things must be registered, so that all the drawings are included in one collection in each picture clearly arranged.<\/p>\n\n\n\n And do not repeat the mistake of interpreting the commentary that you have found in the drawings, and the drawings themselves are hidden in your commentary. Moreover, it is the drawings themselves that I need, and to interpret them myself with aptitude such as yours, and especially, as though they have fallen from above prior to the interpretation that you gave them from below.<\/p>\n\n\n\n And because I still fear your idleness, which is only a Klipa<\/em> [shell\/peel], or hunts clean and innocent souls, I myself will write to you some innovations in these forms that I request. After you explain to me all the above-mentioned drawings, as much as you can, with simplicity and without commentaries, as though they fell from the sky, then you will interpret for me in your own words what I interpret here in the language of translation [Aramaic]. In this way, I will know how well you understand my writing and my thoughts.<\/p>\n\n\n\n And after you interpret what is in my heart, review my words and add to them, remove from them, or both. And for God\u2019s sake, follow my request and do not skip any of your studies or prayers, even for several weeks, until you have completed my request, and until your words reach me with a clear answer. After all, my fingers are tied by fear and I cannot correspond with you under the canopy of the Torah and higher love.<\/p>\n\n\n\n Come and see: There is a holy language for the upper ones and there is a holy language for the lower ones. It is after them that all those sages of the truth are called \u201cGod\u2019s mouth.\u201d What is the reason? It is because the Shechina<\/em> [Divinity] speaks from their mouths, and all that they say, their palates taste, and no other\u2019s. Hence, the way of these sages of the truth is to convey wisdom to their friends mouth to mouth.<\/p>\n\n\n\n And what is the reason it is mouth to mouth and not mouth to ear? It is because what the palate tastes is not given to the ears; they are separate. It is written about that: \u201cWith him do I speak mouth to mouth, manifestly, and not in riddles.\u201d \u201cManifestly\u201d means by people\u2019s vision, and \u201cin riddles\u201d means by people\u2019s hearing with the ears.<\/p>\n\n\n\n But these are not at all the ways of the wisdom of truth, which is (the wisdom of truth) given only in the palate, as it is written, \u201cWho will eat and who will feel but me?\u201d By this rule the sages know the judgment in the judgment, each kind with (what is not) its kind, its flavor, since each kind has its own flavor.<\/p>\n\n\n\n And since these wicked have seven abominations in their hearts, their hearts are divided and their flavors are not the same, for \u201cthe Lord confused their language,\u201d \u201cthat they may not understand one another’s speech.\u201d<\/p>\n\n\n\n But with the sages, no lie comes to their palates. Hence, all that they eat is true, and all their awakenings are for the truth. Therefore, all the sages are as one man, understanding each other\u2019s language, since their palate is one. Thus, they necessarily have the power to disclose secrets to each other mouth to mouth.<\/p>\n\n\n\n It is in that regard that the faithful shepherd prayed for Judah, \u201cBring him in unto his people.\u201d Our sages explained that he could stand among the righteous and discuss rules with them, meaning, as it is said, he understood their language.<\/p>\n\n\n\n This is so because one who is flawed\u2014who did not properly correct the sin of the generation of Babylon\u2014is under the dominion of the gods of Babylon, called Ball<\/em>. \u201cAnd there confound their language,\u201d and he did not know what our sages said. Woe unto him and woe unto his soul. \u201cAnd what does theShechina<\/em> say? It is lighter than my head, lighter than my arm.\u201d<\/p>\n\n\n\n And should you say, \u201cHow can such a great sin be corrected?\u201d After all, it is written, \u201cGod is in heaven and you on earth; therefore, let your words be few.\u201d And it is also written, \u201cWhy should God be angry with your voice?\u201d This is undoubtedly true.<\/p>\n\n\n\n But as it is here, it is the force of Moses, the faithful shepherd, that we need, who testifies about himself: \u201cIt is not in heaven \u2026 it is in your mouth and in your heart to do it.\u201d It is known that by the great power of the faithful shepherd, the Torah has already come down to earth, as though in the combinations of the letters in the names of the Torah.<\/p>\n\n\n\n And in all those deeds that he has set up before us and for the whole world, as in \u201cfrom the permitted which is in your mouth,\u201d now they are actually in the earth, as it is written, \u201cIt is in your mouth and in your heart to do it.\u201d That is, by the Dvekut<\/em> [adhesion] of spirit and mind to all the intelligence and reason that there are in the sayings of the fathers and the sayings of the fathers\u2019 servants, and in the 613 Mitzvot<\/em> [commandments]. In each act, one combination becomes known to the eyes in the manners of the ways of the Master of the world, manners within which all the upper light is deposited. One who cleaves to one discernment in complete knowledge did not work in vain, for here is one part of the 613 parts of the soul. Subsequently, he multiplies all those degrees until he finds all the organs of his soul.<\/p>\n\n\n\n If he is rewarded with the wholeness of his soul, he will be confident that he has won everything, for nothing is absent in the King\u2019s palace, and there is no poverty in a place of wealth.<\/p>\n\n\n\n Woe unto those fools, destructors of the world. They know full well that it would be better for them had they not been born. There is only one thing that they say, that they had better days than now, meaning before they were born. The Creator does this to them to display their flaw before people. It is written, \u201cDo not say, \u2018What was it, that the days before were better than these, for it is not with wisdom that you ask this.\u2019\u201d In other words, the text has mercy on them and notifies them to cover this thing in their hearts, as it is a sign of the flaw of folly that is in them.<\/p>\n\n\n\n The faithful prophet Malachi admonished them about it: \u201cYou offer soiled bread upon my altar and say, \u2018With what have we soiled you?\u2019 By your saying, \u2018The table of the Lord is contemptible.\u2019\u201d So is the manner of all the fools of the world. Since their palates taste the sweet as bitter, they say that it is bitter and despise the bread of the holy King.<\/p>\n\n\n\n This is why he curses them and says, \u201cCursed be the swindler who has a male in his flock,\u201d showing them that this swindling is them swindling against their master. What is the reason? It is because there is a male in their flock and they are idle in their work and do not exert to find him. This is why the holy prophet curses them, since they can bring a pure male to the King\u2019s palace, yet they bring a lame and blind one.<\/p>\n\n\n\n Woe unto they who show disgrace in the King\u2019s palace. This is why they are shown their flaw with great cleverness, as in \u201cOffer it to your Governor; would He be pleased with you?\u201d \u201cYour Governor\u201d implies a place that has been made lower, where they flawed, meaning in the upper lip, a place that according to us is a flaw, and according to them is not a flaw. But that place is not filled by their twisting of their lips and the Creator shows their wickedness in their faces, as I had said to you when I was with you, as it is written, \u201cThe clean and the righteous do not kill.\u201d The mind is called \u201cclean,\u201d and the heart is called \u201crighteous.\u201d Woe unto one who changes his name, who lies in the name of the Creator and reverses the meaning. The text testifies about them and before them: \u201cI will not justify the wicked.\u201d<\/p>\n\n\n\n Therefore, you, the love of my life, will not follow in the footsteps of the destructors of the world, the fools, sons of fools, as they are worthless compared to you, whether in trunk, branch, and all the more so in the fruits. In your trunk, you are unique in this generation. In the cleanness of that trunk, you are better than I, as I had told you when I was with you. You lack nothing but to go out to a field that the Lord has blessed, and collect all those flaccid organs that have drooped from your soul, and join them into a single body.<\/p>\n\n\n\n In that complete body, the Creator will instill His Shechina<\/em> incessantly, and the fountain of intelligence and high streams of light will be as a never ending fountain. Each place on which you cast your eye will be blessed, and all will be blessed because of you, for they will bless you constantly, and all the chariots ofTuma\u2019a<\/em> [impurity] will be on them … forever since it is their wish to curse you. At that time, the blessing of the grandfather, \u201cThose who bless you are blessed,\u201d will come true.<\/p>\n\n\n\n Let us return to the issue that we dealt with first: the Lord\u2019s mouth. There is an upper lip and there is a lower lip. Those crowns came down equal to each other, but to add to all those worthy ones good upon good and light upon light, four high and holy corrections of the Dikna<\/em> were made on them. Happy is he who has been rewarded with inheriting them, and happy also is he who has been rewarded with adhering to the worthy one who has already inherited them.<\/p>\n\n\n\n It is written in relation to those four corrections: \u201cMy thoughts are not your thoughts, nor are your ways My ways.\u201d The high and holy thoughts are not as the thoughts of an uneducated one. The high and holy ways are not as the ways of the uneducated. The thought is the Rosh<\/em> [head\/mind], and a way is the path by which the Rosh<\/em> spreads and by which it multiplies.<\/p>\n\n\n\n Come and see. There is an upper Rosh<\/em> and an upper path on the upper lip, and there is a lower Rosh<\/em> and a lower path on the lower lip. This is why the mustache hair was established over the upper lip, which is the similitude of the upper Rosh<\/em> that I have said.<\/p>\n\n\n\n This correction is called \u201cmerciful\u201d (see Idra Rabah<\/em>, Nasso<\/em>). When one is rewarded with seeing that vision with the eye, it is full of mercies on all sides, for there is no place in it … which is why it is indeed \u201cmerciful.\u201d<\/p>\n\n\n\n Afterward, they are rewarded with seeing the upper path, the path of those who ascend, who are male goats. This is why it is seen by all those lower worlds, like the precious correction of the Rosh<\/em>, called \u201cmerciful,\u201d which is the praise of all the praises that appear to them.<\/p>\n\n\n\n In this way, there is a stop on those hairs in the middle, and that cessation of this path is seen to the lower ones by the two holes in the nose. There, that path spreads and is imprinted in the middle of the upper lip. This correction is called \u201cand gracious,\u201d and all those who know the secrets certainly see it.<\/p>\n\n\n\n Now that you have been rewarded with those two names … lower ones, and we will see what it is before us in that place where we find a lip … under the lower lip. There … meaning a Rosh<\/em> [head\/mind] to the lower ones, and all those worthy ones were awarded kisses … although the kisses … lower one as one.<\/p>\n\n\n\n Thus, we should ask, \u201cWhy did they cling to the Rosh<\/em> of the bottom lip?\u201d … good reason … and a holy mouth … of that path that was imprinted in the upper lip, and shows them that place like … a path of no flesh … as it should be with love. … And then … they grew stronger in the bottom lip. At that time, \u201cLove is as strong as death.\u201d Their soul comes out with upper and lower love together, and when their soul … lower one.<\/p>\n\n\n\n This is why that place is called \u201cthe bottom Rosh<\/em>.\u201d What is the reason? It is because it is completely similar to the upper Rosh<\/em>, and everyone knows that one begot the other. This is called \u201clengthy,\u201d since the Panim<\/em> [face\/anterior] of the upper Rosh<\/em> grew longer … is not in everyone for one another. And as they were integrated as one, they are eyes for everyone.<\/p>\n\n\n\n It is in that regard that the sages asserted, \u201cA voice, a vision, and a scent are not considered fraud.\u201d What is the reason? It is because in those three, all the … are seen. And since we have been rewarded with this bottom Rosh<\/em>, it was doubled at its conclusion and came in three praises. … As the upper Rosh<\/em> came to us, there is certainly no fraud in them, and there is no flaw in those precious corrections that were extended … theirs, and everyone knows that one begot the other, except for the court\u2019s clowns who would say, \u201cSarah conceived from Avimelech, King of Gerar.\u201d<\/p>\n\n\n\n This is why the verse, \u201c\u2018As for Me, this is My covenant with them,\u2019 says the Lord: \u2018My Spirit which is upon you,\u2019\u201d came true in this holy seedling of the seed of Israel. It follows that this correction is certainly the Rosh<\/em> of the lower ones, as it is for the lower ones to keep them and connect them to the bundle of life, as we have said.<\/p>\n\n\n\n But the sages have established, \u201cThere is no admission to the Azarah [a special section in the Temple] except for the kings from the House of David.\u201d What is the reason? It is because they are in the Rosh<\/em>. But for the rest of the generation, that place was made only to pass by it. Were it not so, that rest would have been an easygoing stroll, which is why a lower path was established and extended from that Rosh<\/em>, and it is similar to the upper path.<\/p>\n\n\n\n However, it appears and comes like an old man weary from the many days, and \u201cThere is no reason in the elderly.\u201d It is like Barzillai the Gileadite, for because the shape of that bottom path is completely similar, in everything, to the upper path that expanded from the upper Rosh<\/em>, for this reason, he sees that the Guf<\/em> is below, in the bottom path, similar to the upper one as a monkey to a human. And what he saw, he saw well.<\/p>\n\n\n\n This is why that correction is called \u201cface,\u201d to show that not all faces are the same, and all the falls of people should be on the face, as in \u201cAnd they bowed down with faces to the earth.\u201d<\/p>\n\n\n\n This is why that path was registered in the bottom lip, directly opposite the path on the upper lip, like the faces of the cherubim \u201cfacing one another.\u201d Because their shape resembles one another, they were strengthened by one another and were registered in the lips more deeply. This is also the meaning of \u201cface,\u201d meaning that until now it was not known at all that there were faces above and faces below, and that not all faces are the same.<\/p>\n\n\n\n And when I hear of that wise disciple who said that he is laughing at the whole world by merit of \u201cThe image of the Lord does he behold,\u201d and he rejoiced and boasted his degrees, that he, Anah, \u201cfound the springs in the desert while pasturing the donkeys of his father Zibeon,\u201d and the first iniquity was erased, I say to myself that it is from our sages, who was found on the bottom path and calls it \u201cthe bottom path\u201d: Anah is the shepherd of his father, Zibeon. He also calls that lower Rosh<\/em>, Zibeon, which is something I had never heard of in the writings before me.<\/p>\n\n\n\n I exert to find these words sufficiently interpreted, 1) to know what these \u201csprings\u201d do, meaning all the Reshimot<\/em> [imprints\/recollections] in their faces, to the length, to the width, in sound, vision, and in scent. Also, what is their question, and what is their answer\u2014whether it is a new question or hidden in their ears from the shepherd of his father, Zibeon, of that Anah? And what was Zibeon thinking about this wise son if he had told him, \u201cIf your heart is wise, my heart, too, will rejoice\u201d?<\/p>\n\n\n\n In general, was there joy over the question? And how many days did it last, or was it joy for a few hours? All this is clearly interpreted and explained in that clarification of the bottom Rosh<\/em> and the bottom path that I have said. If it is not so for you, but some other way, tell me how the actual work was done.<\/p>\n\n\n\n And now that we are relieved regarding the bottom Rosh<\/em> and the bottom path, and the holy names for those who have been rewarded with their faces with corrections of the hairs under the bottom lip\u2014\u201clong face\u201d indeed, we will descend further, to below the holy curtain. In it, a good reward for the righteous is bundled, concealed, and revealed, as well as bitter and harsh punishments for the wicked. That curtain is called \u201cvery merciful,\u201d as it was established, as he leans toward Hesed<\/em> [mercy]. It has all the merits and all the bounty of the Master of the world.<\/p>\n\n\n\n Woe unto one who displays incest. He severs his soul from this world, and it is severed from the next world. He is in the form of \u201cGive truth to Jacob,\u201d which is why his hand held Esau\u2019s heel. He found all this mercy that we mentioned because in his wholeness, that seventh correction\u2014called \u201cand truth\u201d\u2014was revealed and came, since truth and mercy were included here in one another, as in \u201cGive truth to Jacob, mercy to Abraham.\u201d<\/p>\n\n\n\n Come, see, and understand the order I have said to you thus far in all the degrees that you have seen thus far, and look upon their depictions properly. You will find them as a depiction of a garden-bed in which plantings have been sown, two opposite two, and one comes out the tail. That is, above is a Rosh<\/em>and a path, and below, directly opposite them, is a Rosh<\/em>, a path, and the one of now, called \u201cvery merciful,\u201d is in the middle toward everyone and below everyone.<\/p>\n\n\n\n There is also a garden-bed where these plantings are depicted in a different combination\u2014three plantings above, which are considered Rosh<\/em>, Toch<\/em>, Sof<\/em>. The upper Rosh<\/em> is called Rosh<\/em>, the upper path is called Toch<\/em>, and the bottomRosh<\/em> is called Sof<\/em>.<\/p>\n\n\n\n What is the reason that this is their combination? It is because the taste, appearance, and smell of these three plantings are the same. By that, the three conjoin as one, and all three are regarded as superior, as Rosh<\/em>, Toch<\/em>, and Sof<\/em>.<\/p>\n\n\n\n That lower path, and that unification of \u201cvery merciful\u201d are called \u201ctwo branches of the willow.\u201d What is the reason? It is because they exist simultaneously, and the children of the exile that are among the nations and have mingled with them say about those two branches of the willow that they have neither taste nor smell. Thus, there are three above and two below in the garden-bed that I have mentioned.<\/p>\n\n\n\n In those five letters that we said, there are 120 combinations. But I said those two in order to show one combination in \u201cremember,\u201d and one combination in \u201ckeep.\u201d The rest are included in those two sides that I mentioned, and these orders are called \u201cthe five letters of the name Elokim<\/em>.\u201d<\/p>\n\n\n\n What is the reason? It is because they were set up along their emanation path one below the other. However, there is measuring to the width, and thus far I have not heard from you an interpretation from the text, and so I cannot speak of it at all until I hear that you yourself are in it.<\/p>\n\n\n\n When I said, \u201cabove\u201d and \u201cbelow,\u201d I was not implying places, for the spirits have no place. However, they certainly do have a time in which to become known in the world. What I called \u201cabove\u201d was because it was seen first, and I call \u201cbelow\u201d what appeared subsequently.<\/p>\n\n\n\n And I ask more of you: When you interpret, in your own words, all those five chapters that I showed you, in an order of above and below, interpret for me each time, when is it the first chapter, and when is it the following chapter, and likewise all of them, as meticulously as your memory allows, or an approximate calculation, and the duration of each chapter.<\/p>\n\n\n\n And most of all, I long to hear the duration of those two branches of willow that I mentioned regarding the bottom path, called the \u201ccorrection of the face,\u201d and the holy curtain, called \u201cvery merciful,\u201d and their beginning is \u201ctruth.\u201d<\/p>\n\n\n\n Although it is a small thing for you, it is great for me. I believe you already implied in another letter that you have forgotten their times, but remember it, for it is as though I am in prison and cannot labor and discuss the matter with you for an important reason which is in my heart.<\/p>\n\n\n\n Therefore, try hard to remember their times, more or less, their durations, as well as their beginnings. And please, have mercy on the time that was regrettably lost in vain, and send me a clear letter with complete explanations of all the questions I have asked of you, so I will not need to correspond with you thereafter.<\/p>\n\n\n\n Now, my dear, come and see how you can furnish me with your true answers. And because I carry the burden with you, I have nothing more than gloom now. Yet, I have no doubts about you, since the answers precede the questions\u2014if he does not spare his life, etc.<\/p>\n\n\n\n Yet, let bygones be bygones, and henceforth count the moments lest you lose even one of them, for there is a herald upon us from above each and every day. It is not authority that I have given you. Rather, it is servitude that I have given you. And who is he and where is he who leads an evil, foreign Klipa<\/em> [shell\/peel] of idleness here among the King\u2019s children? It is certainly insolence toward heaven, and \u201cThe door turns on its hinges, and the idle is in his bed.\u201d The holyShechina<\/em> [Divinity] is cast to the dust under the feet of her maidservants, who regularly walk and trample over her head and arm with great insolence, as foreign maidservants do, wishing only to spit impure spit in their mistress\u2019 face, arising contempt and wrath.<\/p>\n\n\n\n For all those who have the power to remove this insolence, yet stand and see all this insolence without protesting, you call them \u201cidle\u201d? Idle is not their name. Rather, they have no perception of the preciousness and glory of the Master of the heaven who is before them.<\/p>\n\n\n\n Likewise, we should announce that there is no labor in extending time, but in studying, for that filthy substance is appeased and desires to work twenty-four hours a day, but not a single hour in the exertion of the study.<\/p>\n\n\n\n And the main labor is in finding all the secrets of the Torah and its reasoning, for there is no other slavery in this exile. This filthy substance would want anything but not to exert in the reasons for the Mitzvot<\/em> [commandments]. And even if some reasons are found, it is shown that it is tiring, and that one novelty is not so different from the other, and then he grows tired and can no longer exert.<\/p>\n\n\n\n This is the heart of the matter. It should be uprooted and taken out from the court of the Lord\u2019s house, and one should take upon oneself labor to find the reasons of Torah and the meanings of the Mitzvot<\/em> in the words of the Torah. And then the Maker will be brought back to His throne.<\/p>\n\n\n\n Yesterday evening I received your letter from the fourteenth of Heshvan<\/em>. Now, early in the morning, my letter is complete and ready to be sent. I wanted to know how you know that this man who comes and goes into your house without a son is a true sage and a holy man, as you had said to me … for the proper order of your body. Let me know in detail in what way is he opposite, for I need to know it, but clarify it thoroughly, and if he is not that bookbinder or bookseller that I saw in your house, and if he looks in letters … and what he says about them. But most important, do not be frugal with those words that seem redundant to you, for upon increasing such depictions, the knowing between us will increase, and now I need it very much.<\/p>\n\n\n\n Your friend,<\/p>\n\n\n\n Yehuda<\/p>\n","protected":false},"excerpt":{"rendered":" November 16, 1921 To my friend, Indeed, I see your difficulty with simplicity, that you are embarrassed to speak simply. […]<\/p>\n","protected":false},"featured_media":0,"parent":6225,"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":[25],"class_list":["post-9208","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\n