Article 22, 1986<\/p>\n\n\n\n
The holy Zohar<\/em> (Tazria<\/em>, item 9), asks, \u201cWe learned that \u2018A woman who inseminates first, delivers a male child.\u2019 Rabbi Aha said, \u2018We learned that the Creator sentences whether a drop will be male or female, and you say, \u2018A woman who inseminates first, delivers a male child.\u2019 Thus, we do not need the Creator\u2019s sentence.\u2019 Rabbi Yosi said, \u2018Of course the Creator discerns between a drop of a male and a drop of a female. And because He has discerned it, He sentences whether it will be a male or a female.\u2019\u201d<\/p>\n\n\n\n He interprets in the Sulam<\/em> [Ladder commentary]: \u201cThere are three partners in a man: the Creator, his father, and his mother. His father gives the white in him, his mother\u2014the red in him, and the Creator gives the soul. If the drop is a male, the Creator gives the soul of a male. If it is a female, the Creator gives the soul of a female. This discernment that the Creator discerns in the drop\u2014that it is fit for a soul of a male or a female\u2014is regarded as a sentence of the Creator. If He did not discern it and did not send a soul of a male, the drop would not become a male. Thus, the two statements do not contradict one another. Rabbi Aha said, \u2018delivers a male child,\u2019 but does she deliver because she inseminates? It depends on conception! This verse should have said, \u2018A woman who conceives delivers a male child.\u2019 Rabbi Yosi said, \u2018A woman, from the day she inseminates and conceives to the day she delivers has no other word in her mouth but whether her child will be a male.\u2019\u201d<\/p>\n\n\n\n We should understand the above matter. What does knowing about a woman inseminating first give us? And also, he tells us that the greatness of the Creator is that He knows how to discern between a drop of a male and a drop of a female. Is this the greatness from which one should be inspired and by which to take upon himself to be a servant of the Creator? We should also understand what Rabbi Aha is asking, \u201cA woman who inseminates and conceives.\u201d It should have said \u201cmale.\u201d Rabbi Yosi explains, \u201cA woman, from the day she inseminates and conceives to the day she delivers has no other word in her mouth but whether her child will be a male.\u201d That is, she is concerned about her child being a male. What does knowing what is in the mouth of a woman give us? What will happen if we know this concern of a woman, that she is worried about her child being a male?<\/p>\n\n\n\n To understand all this we will explain what is written in the essay, \u201cPreface to the Wisdom of Kabbalah\u201d (item 57): \u201cThe whole purpose of the Tzimtzum<\/em> that unfolded in Behina<\/em> Dalet<\/em> was to correct it, so there would be no disparity of form in it, as it receives the Upper Light. In other words, to create man\u2019s body from that Behina<\/em> Dalet<\/em>. \u2026Through his engagement in Torah and Mitzvot<\/em> in order to bestow contentment upon his Maker he will turn the force of reception in Behina<\/em> Dalet<\/em> into working in order to bestow. By this he equalizes the form of reception to complete bestowal, and then will be the end of correction, since this will bring Behina<\/em> Dalet<\/em> back to being a vessel of reception for the Upper Light, while being in complete Dvekut<\/em> [adhesion] with the Light without any disparity of form. Yet, this requires one to be included with the higher Behinot<\/em>, above Behina<\/em> Dalet<\/em>, so as to be able to perform good deeds of bestowal. \u2026This is because Behina<\/em> Dalet<\/em>, which should be the root of man\u2019s body, was entirely in the form of vacant and empty space, devoid of Light, as it was of opposite form from the Upper Light. Thus, it is considered separated and dead. If man had been created from her he would not have been able to correct his actions whatsoever, since there would be no sparks of bestowal in him at all.\u201d<\/p>\n\n\n\n To correct this was the matter of the association of the quality of mercy with judgment, since the world cannot exist on the quality of judgment, as it is written (item 58), \u201c\u2018He saw that the world does not exist\u2019 means that in this way it was impossible for man, who was to be created from this Behina<\/em> Dalet<\/em>, to acquire acts of bestowal, by which the world will be corrected in the desired amount through him. Through this association, Behina<\/em> Dalet<\/em>\u2014the quality of judgment\u2014was incorporated with the sparks of bestowal in the Kli<\/em> [vessel] of Bina<\/em>. By this, man\u2019s body, which emerged from Behina<\/em> Dalet<\/em>, was integrated with the quality of bestowal, too, and could perform good deeds in order to bestow contentment upon his Maker until he turns the quality of reception in him to be entirely in order to bestow. Thus, the world will achieve the desired correction from the creation of the world.\u201d<\/p>\n\n\n\n He interprets the association of the quality of mercy with judgment in the Sulam<\/em> (Tazria<\/em>, item 95): \u201cYou already know that there are two points in Malchut<\/em>: the first is Malchut de<\/em> [of] Tzimtzum Aleph<\/em> [first restriction], which was not mitigated in Bina<\/em>, the quality of mercy, and is therefore unfit to receive any Light, since the force of the Masach<\/em> [screen] and Tzimtzum<\/em> [restriction] is over it. The second point is the point of Malchut<\/em> that was mitigated with the quality of mercy, which is Bina<\/em>. All the lights that Malchut<\/em> receives are from the second point. Hence, the first point is concealed within it, and only the second point is revealed and governs it, and is therefore fit to receive the Upper Lights. For this reason, Malchut<\/em> is called \u2018the tree of knowledge of good and evil,\u2019 since if one is rewarded, it is good, for the first point is concealed and only the second point governs. At that time there is abundance in Malchut<\/em> and the lower one receives from her. If he is not rewarded, for he is a sinner, there is power in the serpent to reveal the first point in Malchut<\/em>, which did not partake in Bina<\/em>, and then she is bad.\u201d<\/p>\n\n\n\n Now we can interpret the words of the holy Zohar<\/em> concerning, \u201cIf a woman inseminates and delivers a male child.\u201d We asked, \u201cWhat does it teach us if a woman who inseminates first delivers a male child?\u201d According to the words of the holy Zohar<\/em>, there are two forces within us: 1) the quality of judgment, which is regarded as a female, called Malchut<\/em>, 2) the quality of mercy, which is regarded as a male, namely a male force, meaning bestowal, as our sages said, \u201cAs He is merciful, so you are merciful.\u201d<\/p>\n\n\n\n These two forces govern man, but at times the quality of judgment is concealed and the quality of mercy rules, and at times the quality of mercy is concealed and the quality of judgment rules. We should know that \u201cinsemination\u201d is similar to one who sows wheat in the ground. The seeds decay and wheat that is good to eat begins to grow. We also try to fertilize the soil by which the wheat will grow good to eat.<\/p>\n\n\n\n By this we can explain the verse, \u201cIf a woman inseminates.\u201d If a person wants to begin the work to achieve Dvekut<\/em> [adhesion] with the Creator, and wishes to enjoy \u201cman\u2019s food,\u201d and not \u201canimal food,\u201d his order of work should be that he will sow the \u201cwoman\u201d in him, called \u201cwill to receive.\u201d<\/p>\n\n\n\n That is, he should place his vessels of reception in the ground and try to make self-reception rot in the ground. The more he fertilizes it, meaning tries to understand and feel that self-love is as loathsome to him as manure, and the more he tries to see the lowliness of self-love and wants his self-love to rot, this is called \u201cIf a woman inseminates,\u201d meaning the female in him, the vessels of reception. He buries this in the ground, meaning he wants his self-love to rot, and then she \u201cdelivers a male child,\u201d meaning vessels of bestowal. By trying to cancel his vessels of reception, meaning self-love, he is rewarded with vessels of bestowal.<\/p>\n\n\n\n This is similar to burying wheat in the ground so it will rot, and by this he will have wheat fit to be food for man. \u201cFood\u201d means that we enjoy it. That is, before one begins to work on the path of truth he enjoyed only what entered the vessels of self-love. Now he enjoys things that enter the vessels of bestowal, which is called \u201cfood for man\u201d and not \u201cfood for beast,\u201d which are beastly pleasures. This is called \u201cIf he is rewarded, the quality of judgment is concealed.\u201d That is, the will to receive is concealed and does not rule, and only the will to bestow, called \u201cthe quality of mercy,\u201d rules.<\/p>\n\n\n\n \u201cRewarded\u201d means that he wants to be pure, meaning bestowing. \u201cThick\u201d means desire to receive. Because he wants to achieve the quality of mercy, he is rewarded with the disappearance of the vessels of reception. That is, they do not govern, but the quality of mercy governs, which is called \u201cbestowal\u201d and \u201cmale.\u201d This is called \u201cdelivering a male child,\u201d where the child is born through the woman\u2019s insemination, meaning by burying the will to receive in the ground, meaning that he wants to receive all his joys in vessels of bestowal.<\/p>\n\n\n\n This is not so if the man inseminates first, if the beginning of his work is the vessels of bestowal, of which he consists from the root of the correction. Through the association of the quality of mercy with judgment, he desires to bury the vessels of bestowal, called \u201cmale,\u201d and then she \u201cdelivers a female.\u201d This means that then the quality of judgment is revealed in him and governs, while the quality of mercy, called \u201cmale,\u201d disappears and he is powerless to do anything with vessels of bestowal.<\/p>\n\n\n\n At that time he eats only animal food, and he is placed only in self-love, like animals. That is, if he sows in the ground the vessels of reception, called \u201cfemale,\u201d then food for man comes out, meaning the power to bestow. But if he buries the forces of bestowal in the ground, then she \u201cdelivers a female,\u201d and all his food is in vessels of reception, regarded as delivering a female. By this we will understand what Rabbi Yosi replied to Rabbi Aha\u2019s question, that the Creator discerns between a drop of a male and a drop of a female, and because He has discerned it, He sentences it to be a male or a female.<\/p>\n\n\n\n We asked, \u201cWhat does that teach us?\u201d Our sages said, \u201cHe who comes to purify is aided,\u201d and the holy Zohar<\/em> says, \u201cwith a holy soul.\u201d It follows that when the woman inseminates first, meaning that the beginning of his work is to sow, meaning bury the woman in him in the ground, namely his will to receive for himself, and all his thoughts are about how to be rid of self-love, and this is what he asks from the Creator, then the Creator discerns whether the drop is of a male, meaning that he wants the Creator to give vessels of bestowal. At that time the Creator gives him the soul of a male. That is, He gives him power from above, called \u201choly soul,\u201d by which he can be a giver, if the Creator sees that his intention in the work of Torah and Mitzvot<\/em> [commandments] is to purify himself because he wants to exist the Tuma\u2019a<\/em> [impurity] of self-love, so the Creator gives him a soul of a male.<\/p>\n\n\n\n If the Creator discerns that the drop is of a female, meaning that the man inseminates first, namely that the beginning of his work is to expand his vessels of reception, that his root, called \u201cthe association of the quality of mercy with judgment,\u201d but he intends only to receive greater reward through his actions, as it is written in the holy Zohar<\/em>, \u201cthey howl as dogs saying \u2018Give us the wealth of this world, and give us the wealth of the next world,\u2019\u201d it follows that his aim was only to expand the possessions that belong to self-love.<\/p>\n\n\n\n It follows that by sowing, meaning by burying the mingling he has with the quality of mercy, he causes the quality of mercy, which is the force of bestowal, to be concealed. This is called \u201csowing,\u201d when we place and conceal the wheat in the soil, and the wheat becomes hidden in the ground. This implies to us that the force of bestowal has been concealed, and the force of reception is revealed. This is called, \u201cshe delivers a female child.\u201d<\/p>\n\n\n\n It follows that what Rabbi Yosi said\u2014that the Creator discerns whether a drop is a male or a female\u2014comes to teach us that one should not say, \u201cI have been engaging in Torah and Mitzvot<\/em> for so long, and have been observing everything, slight and serious, but I do not see that the Creator is helping me from above so I can ascend the degrees of holiness.\u201d He asks, \u201cWhere is the help from above, as our sages said, \u2018He who comes to purify is aided\u2019?\u201d<\/p>\n\n\n\n Rabbi Yosi comes and says about this that the Creator discerns what is the drop\u2014whether a male, if you want the work of bestowal, or the work of a female, meaning that all your work is to receive reward, called \u201cgiving,\u201d but in order to receive. Therefore, he cannot say that the Creator does not hear his prayer. Rather, the Creator hears and knows what he is praying, meaning that he does not want to bury his self-love in the ground at all, so how can the Creator give him what he does not want?<\/p>\n\n\n\n It is known that there is no light without a Kli<\/em>. A Kli<\/em> is called a deficiency, and \u201clight\u201d is the filling of the deficiency. If a person has no deficiency to feel that he has no desire to bestow, this is the essence of man\u2019s lowliness, for which he is removed from Kedusha<\/em> [holiness\/sanctity] and is unable to be rewarded with Dvekut<\/em> [adhesion] with the Creator. This is regarded as not having a Kli<\/em> to receive the filling. This is why Rabbi Yosi says that the Creator discerns which drop it is, meaning what a person wants the Creator to place there, which soul, meaning light that is clothed in vessels of bestowal, namely that He gives him light so as to have the force of bestowal, or the force of reception. For this reason, he must not complain to the Creator because He gives one what one wants.<\/p>\n\n\n\n This is as our sages said, \u201cHow is repentance? When He knows the mysteries will testify that he will not turn back to folly.\u201d This means that by the Creator giving him a soul of a male, meaning light, so as to have the power to bestow, by this the testimony of the Creator appears, when He \u201ctestifies that he will not turn back to folly,\u201d since the Creator has given him the soul. By this he is certain that henceforth he will not work for self-love but only in order to bestow.<\/p>\n\n\n\n It is written similarly in the words of the holy Zohar<\/em>, that he who comes to purify is aided. And this is what Rabbi Yosi said, that the Creator certainly discerns whether a drop is of a male or of a female. And because He has discerned it, He sentences whether it is to be a male or a female. This is regarded as \u201cHe who knows the mysteries will testify that he will not turn back to folly.\u201d However, how can one come to want to bury his self-love, which we call a Kli<\/em>, and the Creator will give him light within this Kli<\/em>, meaning the soul of a male in a Kli<\/em> that comes by burying the will to receive, called \u201cIf a woman inseminates\u201d?<\/p>\n\n\n\n It is very difficult for a person, once he has been created, to keep the quality of judgment revealed and the quality of mercy concealed. The beginning of man\u2019s creation is as in, \u201cMan is born a wild ass,\u201d and the quality of mercy in him is a black dot, which does not shine. For this reason, he has no need or lack that will engender in him a thought that he needs vessels of bestowal. Rather, his only concern is to satisfy everything that self-love demands. If the Creator helps him to completely satisfy the will to receive, he will feel that he is the happiest man on earth, and what else does he need?<\/p>\n\n\n\n It follows that who can tell him that he needs a lack called \u201cdesire to bestow\u201d? He hears a novelty: He is told that he needs a lack. That is, the name Kli<\/em>, called \u201cdeficiency,\u201d will now be what he lacks, meaning that he needs a lack, and the satisfaction will be receiving the lack. It follows that the names Kli<\/em> and Ohr<\/em> [light] refer only to the deficiency.<\/p>\n\n\n\n To understand this, we should precede with the words of our sages, that a prayer is called \u201cwork in the heart.\u201d Why is prayer called \u201cwork in the heart\u201d? After all, the prayer is only with the mouth. We should interpret that a prayer is called \u201cdeficiency,\u201d when one wants his request to be granted, meaning to obtain a deficiency in that he has no need to want to bestow, but all he wants is self-love. But how can one demand something for which he has no need, although he hears that he is told, \u201cThis is all you need\u201d? But if he does not feel, what should he do in order to feel that he is deficient?<\/p>\n\n\n\n Our sages gave us an advice about this, which is called \u201cprayer,\u201d which is the work in the heart. That is, a man says, verbally, that he lacks the desire to bestow, and the heart tells him that all he needs is to satisfy everything that self-love demands and not think of deficiencies, but of fillings. For this reason, he has a lot of work with his heart to want to ask for a deficiency that completely contradicts the will to receive, which is the creature\u2019s very essence. At times the heart prevails, and at times the mouth prevails. It follows that then his mouth and heart are not the same because we need to know that in the end it is the heart that governs man, and not the mouth.<\/p>\n\n\n\n This is why it was said that man must work with his heart, to agree to ask for lack, meaning that the Creator will satisfy his lack, namely that here the filling is called \u201clack.\u201d This is the meaning of \u201cThe Creator will satisfy his need,\u201d meaning that the lack is regarded as filling.<\/p>\n\n\n\n Now we can understand that the only way to obtain a deficiency, that we are lacking the desire to bestow, is by prayer, which is a \u201cmedium\u201d between man and the deficiency. That is, one prays for the Creator to give him something for which he has no deficiency, that he will lack it. It follows that the Kli<\/em> that is called \u201cdeficiency\u201d is a deficiency with respect to the feeling, meaning that he does not feel its lack, and the prayer is that the Creator will give him the light, which is the filling of his lack. It therefore follows that the filling is a lack. Thus, he has no other choice but to pray to the Creator to give him a deficiency, and this is what connects the Kli<\/em> with the light.<\/p>\n\n\n\n It is as Baal HaSulam said in the name of the ADMOR of Pursov about what Rabbi Shimon said, \u201cThe writing should hasten primarily where the pockets are empty.\u201d A \u201cpocket\u201d means a Kli<\/em> where one puts money. A \u201cpocket\u201d means deficiency, and \u201cmoney\u201d is the filling of the deficiency. Thus, if a person has no pocket, namely a deficiency, it is even worse than not having the filling because it is regarded as being unconscious. It follows that where one has no sensation of lack that he does not have a Kli<\/em> of desire to bestow, he must hurry himself. With what? With prayer, which is the medium between the Kli<\/em> and the light, between a deficiency for deficiency, and the filling, where he already feels that deficiency that he cannot work in order to bestow.<\/p>\n\n\n\n Now we will explain what we asked about Rabbi Yosi\u2019s answer to Rabbi Aha\u2019s question about why it is written that \u201cIf a woman inseminates, she delivers a male child,\u201d since the matter depends on conception, and it should have said, \u201cIf a woman inseminates and conceives a male child.\u201d Rabbi Yosi replied that \u201cfrom the day when she inseminates and conceives, a woman has no other word in her mouth but whether her child will be a male.\u201d We asked, \u201cWhat does it teach us, what the woman says?\u201d<\/p>\n\n\n\n According to what we explained about the order of the work, we should interpret \u201cIf a woman inseminates\u201d to mean the person who buries the self-love in the ground so that a male will grow out of it, meaning that he will be rewarded with a desire to bestow. It follows that as soon as he begins the work of obtaining the desire to bestow, called \u201cIf a woman inseminates,\u201d the work in this direction begins and he begins to say, \u201cI wish I will deliver a male.\u201d<\/p>\n\n\n\n That is, we must go through a process of loathing self-love and feeling the measure of evil found in self-love. It is not enough to decide not to go on the path one is used to marching and wanting to change one\u2019s habits. Rather, to him the measure of harm that self-love causes him should be revealed to him, for only by seeing what he is losing can he be certain that he will not regret midway.<\/p>\n\n\n\n This is similar to the sentence concerning a stranger who comes to convert (Yevamot<\/em>, 47a): \u201cOur sages said, \u2018A stranger who comes to convert is told, \u2018What did you see that you have come to convert? Don\u2019t you know that these days Israel are afflicted, pushed, despised, maddened, and tormented (RASHI interpreted \u201cdespised\u201d as in \u201clow\u201d and \u201ccoerced,\u201d as \u201cdethroned and coerced)?\u2019 If he said, \u2018I know and I am not worthy,\u2019 he is accepted at once.\u2019 The Great Book of Mitzvot<\/em> wrote, \u2018The reason is so he will not say afterwards, \u2018Had I known, I would not have converted\u2019\u2019 (Yoreh De\u2019ah<\/em>, item 268).\u201d<\/p>\n\n\n\n Wanting to exit self-love and begin the work of bestowal is similar to leaving all the states in which he lived, dropping everything off, and entering an area where he has never been. For this reason, he must go through conception and months of pregnancy until he has the ability to acquire new qualities, which are foreign to the spirit he has received since birth. Everything he has received from the environment with which he grew up and which reared him with their views and thoughts was entirely on the basis of self-love. He always thought about controlling others, and where he thought he would find a place where he could control he realized it is worth an effort, since it yields pleasure to the will to receive, and the majority supported him. This is regarded as receiving strength for his aspirations from the public, meaning he saw that everyone behaved this way so the body knew that it was worthwhile to exert to acquire power or respect or money. Everything focused on one line, called \u201cdesire to satisfy his Kli<\/em>,\u201d which is called \u201cself-love.\u201d<\/p>\n\n\n\n But now that he has come to convert, meaning exit self-love, where he thought about controlling others, now he is told he must make every effort to control himself and that he is forbidden to control others. And where each day he contemplated how much he has gained that day, which he put into the bag of self-love, now he is told that he should contemplate each day how much profit he has gained that he can put in the bag of love of others.<\/p>\n\n\n\n Accordingly, we should interpret what is said to one who comes to convert. It means that the person who was until now like a gentile, as it is written, \u201cAnd they mingled with the nations and learned from their works,\u201d the holy Zohar<\/em> says, \u201cEvery person is a small world in and of itself,\u201d namely that each person consists of the seventy nations, which correspond to seven qualities, each of which consists of ten. This is why they are called \u201cseventy nations,\u201d and the Israel in him is in exile, under the rule of the nations.<\/p>\n\n\n\n Therefore, when a person comes to take upon himself (the burden of) the kingdom of heaven and exit the exile to which he surrendered and to whom he listened until now\u2014meaning he had to do what they asked and thought that this is how it should be, but the point in the heart has awakened in him and now he has come to work for the Creator\u2014he is tolled, \u201cUntil now the nations did not humiliate the Israel in you. This means that your body still did not resist. But now that you want to be \u2018Israel,\u2019 while you have still not emerged from their governance, they despise the \u2018Israel\u2019 in you, since the body will not let you work in order to bestow. Therefore, first you must think if you want to take upon yourself this great work.\u201d<\/p>\n\n\n\n But afterwards the nations of the world, too, surrender, meaning the body. However, before he completes his work he must go through months of pregnancy. For this reason, a person is not told the real meaning of annulling self-love. Rather, he must receive this information bit-by-bit, which is called \u201cmonths of pregnancy.\u201d This means that although it is said, \u201cIf a woman inseminates and delivers a male child,\u201d the truth is as Rabbi Aha says, that it is not as people think that as soon as you inseminate, meaning as soon as you decide to bury your will to receive you \u201cdeliver a male child.\u201d Rather, the matter depends on pregnancy. This means that although he has agreed to bury his will to receive, he still does not even know the real meaning of annulling self-love.<\/p>\n\n\n\n Rather, knowing the real nature of the will to receive is not something that one can feel at once, since the will to receive must be qualified and prepared so as to have the strength to relinquish real pleasures, which are eternal pleasures, if he has no exercises to accustom himself each time with greater self-love. That is, when a person begins the work of bestowal, he is constantly given from above greater pleasures even in corporeal things, so he accustoms himself to relinquish pleasures and receive them only in order to bestow.<\/p>\n\n\n\n Now we can understand what our sages said, that to the wicked, the evil inclination seems like a hairsbreadth, and to the righteous as a high mountain. We asked, \u201cIs there a difference in reality?\u201d But since a person should be prepared to have the ability to receive the eternal pleasures in order to bestow, he is constantly given more pleasure in everything, as exercises to learn how to use his vessels of reception, called \u201cwill to receive,\u201d and still be able to receive it in order to bestow. Otherwise he will relinquish this great pleasure.<\/p>\n\n\n\n It follows that he must go through nine months of pregnancy, by which he acquires strength, called \u201cdesire to bestow.\u201d If he sees that something disrupts the desire to bestow he has the power to repel it, and then he is called \u201cdelivers a male child.\u201d That is, once he has been through the process of \u201cmonths of pregnancy,\u201d and not in the middle of the work, meaning that as soon as he begins the work he wants to see the power of bestowal that he has attained. Otherwise he is angry and says, \u201cI have already started the work of sowing, so where are the fruits that I should obtain?\u201d Rabbi Yosi explains about it that \u201cA woman, from the day she conceives to the day she delivers has no other word in her mouth but whether her child will be a male.\u201d This means that although she has not delivered, she cannot wait and wants to deliver right away.<\/p>\n","protected":false},"excerpt":{"rendered":" Article 22, 1986 The holy Zohar (Tazria, item 9), asks, \u201cWe learned that \u2018A woman who inseminates first, delivers a male child.\u2019 […]<\/p>\n","protected":false},"featured_media":0,"parent":6243,"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":[26],"class_list":["post-9837","book","type-book","status-publish","hentry","topic-rabash"],"acf":[],"yoast_head":"\n