81) \u201cA voice is heard in Ramah … Rachel is weeping for her children.\u201d \u201cThus says the Lord, \u2018Restrain your voice from weeping,\u2019\u201d for there is reward to your action, \u201cAnd your children have returned to their boundary.\u201d Should it not have said, \u201cAnd your children will return to their boundary\u201d?<\/p>\n\n\n\n
82) When there is judgment on the mountain and the Shechina is crowned on the mountain, meaning she receives Mochin there, a crown, and thinks that her children will be lost in judgment at that time, it is not so. It is written, \u201cSing, O barren one, who did not bear; break forth into singing and cry aloud, you who have not been in labor, for the sons of the desolate one will be more than the children of her who is married.\u201d Many will be sons of the throne, from Bina herself, and then the Shechina will return to her husband. \u201cOn that day, the Lord will be one and His name One.\u201d<\/p>\n\n\n\n
There are two states to the Shechina:<\/p>\n\n\n\n
1. When she is a fourth to the patriarchs. At that time her level equals that of ZA, HGT. They are called \u201cmountains\u201d because they are both a throne to the Bina. At that time, they are the three legs of the throne, HGT, mountains, and the Shechina is the fourth leg of the throne, and she is regarded as a mountain, meaning HGT, as well. In that state, she is posterior and judgments.<\/p>\n\n\n\n
2. When she is rebuilt in anterior and mercy. However, her level diminishes and she is no longer fit for being a throne to the Bina. Rather, she becomes a recipient of ZA, meaning she descends to NHY, though they make a coupling face-to-face and in mercy. The Mochin and the birth of the souls of Israel come from the second state, since in the first state, she is full of judgments, and then all who receive from her are lost.<\/p>\n\n\n\n
When the judgment is on the mountain, meaning when the Shechina is in the first state, when she rose to HGT, which are mountains, the judgments govern the mountain and the Shechina is crowned on the mountain. This means that she receives great Mochin like ZA and becomes a throne to the Bina, like him, a fourth leg. She considers those who receive from her as lost, due to the profusion of judgments that are given off her in that first state. Hence, in that state, the Shechina is considered sterile, for she has no sons, meaning receivers, for anyone who receives from her is lost.<\/p>\n\n\n\n
At the end of correction, when Malchut herself is entirely corrected and no longer needs to receive mitigations from Bina, then it will be said, \u201cSing, O barren,\u201d since many will be sons of the throne, of her own sons. This is so because all those who received from him in the first state, in the degree of the throne to Bina, who were lost from the world due to the profusion of judgments in her, have all been revived.<\/p>\n\n\n\n
And the Shechina will now see that the sons from the state of the throne are more numerous than her own sons, from the sons in the second state, before the correction, when she was the only one with sons.<\/p>\n\n\n\n
This is the meaning of what is written, \u201cFor the sons of the desolate one will be more numerous.\u201d The sons of the throne are more numerous than the sons of the married woman, from the sons of the second state, for only she was married and with sons.<\/p>\n\n\n\n
And then the Shechina will return to her husband, as it is written, \u201cIn that day the Lord will be one and His name One.\u201d This is so because prior to the end of correction, only one HaVaYaH was said, since the Shechina is included with ZA, HaVaYaH. But at the end of correction, it is also said, \u201cAnd His name One,\u201d since she herself will be corrected.<\/p>\n\n\n\n
83) Therefore, first, the Shechina will say to her husband, \u201cWhere are my sons from the first state?\u201d And he will tell her, \u201cThey are in judgement,\u201d and she thinks that they were lost in the judgment and cries for them, as it is written, \u201cA voice is heard in Ramah … Rachel is weeping for her children.\u201d And he will tell her, \u201cRestrain your voice from weeping,\u201d for there is reward for your action, since you were with them and the sons have already returned from the hated land, as they have already been redeemed. Hence, \u201cAnd your children have returned to their boundary,\u201d in past tense, since when the Creator replied to her, \u201cFor there is a reward to your work,\u201d it was already the end of correction, and the sons have already returned to their boundary.<\/p>\n\n\n\n
84) \u201cNow as for me, when I came from Paddan, Rachel died on me.\u201d Did Joseph not know that his mother had died? After all, he was there with her when she died, so why did Jacob have to tell him that? Rather, the upper Israel will say that when we come from the redemption of Israel, the Shechina will awaken, and the assembly of Israel will awaken and wage war with the peoples. And there will be dead among Israel in this war, and they will gradually come closer to the land. The Creator will tell her, when she is crying for her slain sons, \u201cDo not be afraid, there is reward to the sons who died in a war for My name. Others, who did not die, have already returned, and those that have died will relive at the revival of the dead.\u201d<\/p>\n\n\n\n
85) \u201cRachel died on me.\u201d She died for the unification of the name of the Creator, meaning her sons, who were killed for sanctifying the Creator. He said about that, \u201cWhen there was still some distance to go to Ephrat.\u201d They died for the unification of the name of the Creator abroad, in the war to come to the land because in the land of Israel, none of them will die, only to come to the land of Israel, since after they come to the land of Israel, they do not die any more.<\/p>\n\n\n\n
86) Israel are destined to make war on the way to Ephrat, and many of them will die. Afterwards, they will rise for the revival of the dead and additional governance will be given to those who died on this way to Ephrat, from among all those who were already in Jerusalem before them, meaning more than all those who did not die in the war.<\/p>\n\n\n\n
87) And why is this holy place called \u201cbread,\u201d as it is written, Ephrat is Beit Lechem [House of Bread]? This is because it is from the name of the Creator, for they will die there in fighting for His name. It is written, \u201cThe hand upon the throne of Koh [Yod-Hey]: the Lord will have war against Amalek.\u201d This means that they will die there to complement the name Yod-Hey. This is so because the name is not complete with HaVaYaH until the memory of Amalek is blotted out, and this is why the war is toe complement the name Yod-hey with Vav-Hey. This is why the name is called Lechem, from the word Milchamah [war], since he fought in exile because he came to complement the name of the Creator.<\/p>\n","protected":false},"excerpt":{"rendered":"
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