Three Colors in a Flame

42) There are three colors, NHY, in the upper chamber, Malchut. They blaze inside a flame, which is the judgements that are in the place of the Chazeh due to the ascent of Malchut to there, since Tifferet is Bina of Guf. That flame comes out from the south side, right, from Malchut that is sweetened in Bina, at the point of Holam in the right line, and there is no judgement there from the unsweetened Malchut.

Also, those colors spread to three sides: one goes up, shining from below upward, Netzah; one goes down, shining from above downward, Hod; one that is seen is concealed when the sun shines. This is illumination of Hochma inside the Hassadim that are dispensed from Yesod, which illuminates at night, which is dominated by the Nukva, and not during the day, which is dominated by ZA.

43) The color that goes up, Netzah, is the color white, more than other whiteness; it comes out, enters the flame, and is colored some, meaning included with the judgements of the flame. However, it is not colored, meaning no color, which is judgement, is apparent in it. That color stands above, at the top of the chamber, on the Rosh of Malchut. When Israel come to the synagogue and pray their prayer, when they come to the blessing “Redeemer of Israel” and attach redemption to prayer, not stopping in the middle, by that they cause Yesod, which is called “redemption,” to approach Malchut, which is called “prayer,” that white color, Netzah, rises to the top of the chamber, Malchut, and becomes a Keter [crown] for it.

44) A herald comes out and says, “Happy are you, holy nation, for you do good, you cause the unification of Yesod (called ‘good’) before the Creator.” It is written, “And I have done what is good in Your eyes,” attaching redemption to prayer, for at that time, when reaching “Praises to God above,” that color, Netzah, rises to the top of the chamber, that righteous, Yesod of ZA, awakens to bond in the place that is needed in love, in fondness, in gladness, and in good will. And all the organs, all the Sefirot, willingly conjoin with one another, upper ones in lower ones.

Then all the candles, all the degrees illuminate and blaze, and they are all in a single bonding in this righteous who is called “good,” as it is written, “Say, ‘A righteous is good.’” This unites everyone in a single bonding, and then everything is in a whisper above and below, in kissing of good will, and the matter is in a bonding of the room, in an embrace.

There are two kinds of illumination of HB TM, which are three lines and the Malchut that receives them: From below upward is Netzah, from above downward is Hod. There are two kinds of coupling in ZON: 1) Kisses in GAR, and embrace in VAK. These two couplings shine from below upward because they receive from the illumination of Netzah. 2) A coupling of Yesodot and the Sium of NHY, shines from above downward, since they receive from the illumination of Hod. These are the three parts in the Eighteen Prayer: The first three blessings and the twelve middle blessings are HBD HGT. There are embrace and kisses in them. These two couplings receive from the illuminations of Netzah, hence they shine only from below upward. The three final blessings, in which there is a coupling of Yesodot, receive from the illuminations of Hod, and hence shine from above downward.

45) When reaching the blessing “Establish Peace,” the final blessing of the 18, Yesod, the river that comes out of Eden makes a service, Yesod, in the chamber, which is Malchut. Then everyone must go out from before the King. No person and none other should be there or ask questions. Rather, one should fall on one’s face [kneel], meaning say “Kneeling,” since it is the time of servicing.

Every person should be ashamed before his Master and cover his face with great shame, and include himself in the service of the souls, for this room is included with souls and spirits from above and from below. Then another color that comes down, Hod, rises and grips the end of this chamber.

This concerns the disclosure of Hochma in NH. In Netzah, it shines from below upward, and in Hod from above downward. How can Hochma be drawn from above downward if it is a grave iniquity and the sin of the tree of knowledge? All the harsh judgements that were caused by the extension of Hochma from above downward are gathered in Hod. When Hod discloses these judgements, their cause appears as well—the very extension of Hochma from above downward—which caused these judgements.

It follows that the disclosure is primarily for the judgements, and the Hochma is extended by itself. In this way, it is holiness and there is no prohibition in it. Hence, during the coupling, when disclosure of Hochma from above downward is required, the second color, Hod, appears, and discloses the Hochma there through disclosure of the judgements.

It follows that there are two phases here: 1) the actual Hochma that appears from above downward; 2) the disclosure of the judgements that were caused by the extension of Hochma from above downward. One who clings to the first phase wishes to draw or to pray for reception of the illumination of the coupling in the first phase, and is regarded as being before the King during the coupling, wishing to draw from there illumination of Hochma from above downward. This is a grave prohibition.

Instead, one should cling to the second phase, to the disclosure of judgements that were caused by the extension of Hochma from above downward. This clinging is regarded as falling on one’s face, since face is Hochma, as it is written, “Man’s wisdom illuminates his face.” These judgements caution him not to draw Hochma; they seemingly drop his face. One should cling to the judgements that drop his face, and this is falling on one’s face. It is so because then is the time of service, when the two phases are revealed and one should be ashamed of clinging to the first phase of the illumination of the coupling, for then he will flaw the coupling of the King because it is forbidden to draw the Hochma from above downward. Rather, one should cling to the second phase, to the judgements that cover the Hochma. He should include himself in the coupling of the King in this phase.

46) A herald comes out and calls and says, “Upper ones and lower ones, do testify, who is the one who makes souls and exonerates the wicked, who reforms them, who should be crowned with the crown of kingship on his head, and should now come before the King and queen because the King and the queen are asking about him?”

ZA and Malchut are the right line and the left line. As the left line of Bina does not conjoin with the right line of Bina, except through the screen of Hirik that raises the middle line, ZA, the Malchut does not conjoin with ZA if not through a screen of Hirik that elevates the lower one, who becomes a middle line to them, uniting them with one another.

Before the lower ones raise MAN and Malchut is in the left without right, it is forbidden to suckle from her. However, the wicked suckle from her and draw Hochma from her from above downward. After the lower one raised MAN and conjoined Malchut with ZA, the wicked have nothing more to suckle from Malchut, and many of them reform because of that and cling to ZON. It follows that this righteous who raised MAN is the one who reformed them through his actions, drawing for them Nefashot of holiness from the coupling of ZON.

This is why it was said, “Upper ones and lower ones testified.” Who is it who makes souls and refines the wicked? Who is it who raised MAN in a screen of Hirik and brought Malchut back, conjoining her with ZA, by that he reformed the wicked from iniquity and extended for them Nefashot of holiness. He is worthy of being crowned with the crown of kingship on his head, since the lower one who causes lights to the upper one is himself rewarded with the same amount that he had caused to the upper one. And because the Malchut bonded with ZA and received GAR through his MAN, he is rewarded with GAR, as well, which is a crown on his head.

Now he is worthy of coming before the king and queen, since he caused the coupling of the King and the queen. Therefore, he is worthy of being there, and the King and the queen ask about him and wish to impart upon him all that he had caused for them.

47) At that time, two witnesses arrive from those eyes of the Lord that roam the entire world, meaning the angels that watch over the world. They stand before the curtain and testify this testimony, saying, “We testify that Mr. so and so, son of so and so, is the one who made souls below, the souls of the wicked that were on the other side.” Then the Creator is honored with complete joy. Happy is he, for thanks to him, his father is also mentioned favorably because they testified, “Mr. so and so, son of so and so.”

48) At that time, a certain appointee arrives, the treasurer of the forms of the righteous, in service of letters, meaning the coupling of the letters of the name. He is called Yehodiam, since there are Yod-Hey-Vav in him from the letters of the name, and he is in the Keter of the coupling of the letters Yod-Hey of the holy name in Daat. The Creator is implying to the appointee and brings the form of man, who made the souls of the wicked, and places him before the King and queen. That angel is extended from the middle line, Vav of HaVaYaH, which makes a coupling with the two letters Yod-Hey of HaVaYaH.

It is said, “In service of letters, meaning the coupling of the letters of the name. He is called Yehodiam, since there are three letters Yod-Hey-Vav in him,” indicating the Vav that makes a coupling with the Yod-Hey. There is also Di-Am in him, from the word Daat, a Sefira that rises from the coupling of Yod-Hey of the holy name. Also, he is in Keter of the coupling of the letters Yod-Hey of the holy name because Keter means the Sefira of Daat, which rises from servicing Yod-Hey, and this is why he is called Yehodiam.

49) Rabbi Shimon said, “I testify to heaven and earth that at that time they give to him that shape of a righteous,” for there is not a righteous man in this world whose form is not engraved above under the hand of this appointee. They give 70 keys into the hand of this righteous, in which there are all the treasures of his Master, which are ZAT of Hochma. Then the King blesses the form of a righteous with all the blessings that He blessed Abraham when he made the souls of the wicked, as it is written, “The souls that they had made in Haran.”

50) The Creator implies the four upper camps of angels. They take that form and walk with it, and he enters the 70 hidden worlds with which no other man has been rewarded, since those hidden ones are for those who make the souls of the wicked. And if people knew how much benefit and merit they are rewarded when they reward them with repentance, they would follow them and chase them as one who chases life.

51) A poor man rewards people with several benefits, several upper treasures, and he is not as one who rewarded the wicked. What is the difference between them? One who exerts and does charity to the poor completes life for his soul and causes him to exist. By that, he is rewarded with several benefits in that world. One who exerts after the wicked, to reform them, complements more, since he is making the other side of other gods surrender and not rule, and removes his governance from him. He makes the Creator rise on this throne of glory, and makes another soul for that wicked one, happy is he.

52) The other color, the third one, which is seen and not seen when the sun shines, when Israel arrive at the order of Kedusha, the Kedusha “And a redeemer came to Zion.” At that time, the third color, which is hidden, comes out, since this Kedusha is holy, meaning that Israel sanctify more than the upper angels, when they befriend them. That color shines and appears when Israel sanctify that Kedusha until they conclude it, so that the angels above will not notice and punish them above, and will not slander them.

There are three Kedushot [sanctities/sanctifications]: 1) Kedusha de Yotzer [the Maker], 2) Kedusha of the 18 upon the repetition of the leader in the prayer, and 3) Kedusha of “A redeemer came to Zion.” We receive the first two Kedushot by praising the angels. We befriend them and receive the Kedusha in the angels’ place above. Also, we receive the illumination of Hochma in them from below upward as it should be. However, with the third Kedusha, of “A redeemer came to Zion,” after the prayer we draw the Kedusha to our own place, from above downward, not by clinging to the angels. It exceeds them because now we draw from above downward.

And because there is illumination of Hochma in the illumination of Kedusha—which is forbidden to draw from above downward, for then the angels will punish us and slander us—the third color shines on us, the illumination of Yesod, which illuminates in the Hassadim within which the illumination of Hochma is concealed and is not seen. There is no prohibition on drawing it below. And because we use only the third color, the illumination of Hassadim in Yesod, there is no fear of punishment or slandering of the angels, for they are meticulous only with the apparent illumination of Hochma.

53) At that time, the herald comes out and says, “Upper ones and lower ones, pay heed. Who is of rude spirit in words of Torah? It is one whose every word is only to boast in words of Torah.” This is so because a man must be lowly in words of Torah in this world, as there is pride in the Torah only for the next world. This is so because the concealing of the Hochma inside the Hassadim was done by illumination of Yesod, who is considered humbleness and lowliness, since the light of Hochma is far higher and more important than the light of Hassadim, and disclosure of Hochma is regarded as pride and Gadlut [adulthood/greatness]. And because we are obligated to draw illumination of Kedusha only in the third color—the concealing of Hochma inside the Hassadim—that calling that forbids boasting in words of Torah comes out. But for the next world, where Hochma is received from below upward, it is permitted to take pride, to draw disclosure of Hochma.

54) We should be cautious with this Kedusha and conceal it among us so we are sanctified in Kedusha in Rosh and in Sof more than those Kedushot that the upper angels say with us. The Kedusha that we sanctify in the Eighteen Prayer with the praise that we praise the upper angels, and thanks to this praise they leave us to come within the upper gates, it is why we say this Kedusha in the holy language, the language that the ministering angels use. They leave us to come through these gates above with love. It is so because we praise them in their order when we say, “And they called unto one another.” For this reason, we receive great Kedusha and enter through the upper gates.

55) It cannot be said that it is deceit that we praise them, meaning that it is not wholeheartedly but in order to receive Kedusha. Rather, the upper angels are holier than us and receive more Kedusha. If we did not take and pull over us these Kedushot through the praise that we praise them, we would not be able to be friends with them, and the glory of the Creator would not be completed above and below at the same time, for we would not be able to receive the upper Kedusha. For this reason, through the praise that we praise them, we try to befriend them, and the glory of the Creator will rise above and below at the same time.

56) The Kedusha at the end of “A redeemer came to Zion” is a translation. Even a person alone can say it because it is a translation. But Kedusha in words of the holy language is only in ten, since the Shechina connects to the holy language, and in any Kedusha in which the Shechina comes, it is only in ten. It is written, “And I will be sanctified among the children of Israel.” The children of Israel are certainly in the holy language, not the rest of the nations, who have another tongue.

57) But the Kedusha of the Kadish [a part of sanctification in the prayer], which is a translation, why is that not alone? The Kedusha of the Kadish is not as other sanctities, which are triangles. Rather, this Kedusha rises on all the sides, above, below, and on all the sides of faith, and breaks locks, iron rings, and evil shells to raise the glory of the Creator above all. We must say it in the language of the Sitra Achra and answer with great force, “Amen, may His great name be blessed,” so the power of the Sitra Achra may break and the Creator will rise in His glory over everything. When the power of the Sitra Achra breaks in this Kedusha, the Creator rises in His glory, remembers His sons, and remembers His name. And because the Creator rises in His glory in this Kedusha, it is only in ten.

58) In this language of translation, the Sitra Achra necessarily surrenders, her power breaks, and the glory of the Creator rises and breaks locks and rings, strong chains and evil shells, and the Creator remembers His name and His sons. Happy is the holy nation to which the Creator gave the holy Torah to be rewarded with it for the next world.

59) Rabbi Shimon said to the friends, “Happy are you for the next world. And since I began with words of the Keter of the upper Malchut, I shall say more and only for you, and the Creator will reward you in that world, and that fume of your mouths will rise up as though you said these words yourselves.”

Kabbalah Media

Kabbalah Media

My LibrarySign in to like, save and subscribe to videos

27 - 29 Juli 2018Kongress "Alle wie Einer" in Italien. Lektion 3 "Nur das Gebet zum Schöpfer kann helfen"

27 - 29 Juli 2018

Kongress "Alle wie Einer" in Italien. Lektion 3 "Nur das Gebet zum Schöpfer kann helfen"

Kongress "Alle wie Einer" in Italien. Lektion 3 "Nur das Gebet zum Schöpfer kann helfen"

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten

My Library
Sign in to like, save and subscribe to videos

27 - 29 Juli 2018
Kongress "Alle wie Einer" in Italien. Lektion 3 "Nur das Gebet zum Schöpfer kann helfen"

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten