Prayer,
Outcry,
Tear
230)
“Shim’ah
[Hear]
my
prayer,
O
Lord.”
What
is
the
reason
that
it
writes
Shim’ah
and
not
Shema
[the
way
“Hear”
is
usually
written]?
And
why
is
it
written,
“Shema
[Hear],
O
Lord…
and
be
gracious
unto
me”
in
one
place,
and
Shim’ah
in
another
place?
Wherever
it
writes
Shema,
it
is
for
a
male,
ZA;
and
when
it
writes
Shim’ah,
it
is
for
the
female
of
ZA.
Shim’ah,
as
it
is
written,
“Hear
O
Lord,
just,”
and
justice
is
the
Nukva
of
ZA.
Shema
is
as
it
is
written,
“Hear,
O
Lord…
and
be
gracious
unto
me,”
where
the
Lord
[HaVaYaH]
is
ZA.
And
also
“Hear
my
son,”
as
well
as
“Keep
silence,
and
hear.”
All
the
above
refer
to
a
male.
231)
And
here
he
says,
“Hear
my
prayer,
O
Lord,”
referring
to
the
Nukva,
since
she
is
a
degree
that
receives
all
the
prayers
in
the
world.
Nukva
makes
a
crown
from
the
prayers
and
puts
them
at
the
head
of
the
righteous
one
who
lives
forever,
which
is
Yesod,
as
it
is
written,
“Blessings
are
upon
the
head
of
the
righteous.”
And
it
is
written
about
that,
“Hear
my
prayer,
O
Lord.”
232)
“Hear
my
prayer,
O
Lord,
listen
to
my
outcry.”
“Hear
my
prayer,
O
Lord”
is
a
prayer
in
whisper,
meaning
the
Eighteen
Prayers,
which
we
pray
in
whisper.
“Listen
to
my
outcry”
is
a
prayer
in
a
loud
voice,
when
a
person
raises
his
voice
and
cries
out
to
the
Lord
in
his
adversity,
as
it
is
written,
“And
their
cry
came
up
unto
God.”
What
is
their
cry?
One
raises
one’s
voice
in
prayer
and
raises
his
eyes
above,
as
it
is
written,
“And
Shoa
at
the
mount.”
This
prayer
breaks
gates,
upon
which
one
knocks
so
as
to
bring
one’s
prayer
inside
before
the
Creator,
as
it
is
written,
“Do
not
be
silent
at
my
tears.”
This
is
the
prayer
that
enters
before
the
King,
and
there
is
no
gate
that
will
resist
it,
that
will
not
open.
A
prayer
in
tears
never
returns
empty.
All
the
judgments
and
torments
in
the
world
stem
from
three
roots:
1)
Judgments
that
come
from
the
dominion
of
the
left
when
it
is
not
included
with
the
right,
when
its
illumination
is
Hochma
without
Hassadim,
which
are
called
“male
judgments.”
2)
Judgments
that
come
from
Malchut
of
the
unmitigated
quality
of
judgment.
3)
Judgments
that
come
from
the
Malchut
that
was
sweetened
by
the
quality
of
mercy,
which
is
Bina,
upon
the
ascension
of
Malchut
to
the
Nikvey
Eynaim.
These
two
kinds
of
judgments
are
judgments
of
Nukva,
and
the
prayers
that
are
prayed
for
these
three
kinds
are
called
“Prayer,”
“Outcry,”
and
“Tear.”
A
prayer
for
the
first
kind
of
judgments
is
called
“a
prayer
in
whisper,”
since
ZA
is
voice,
the
level
of
Hassadim
that
emerges
on
the
screen
of
Hirik
that
determines
between
the
two
lines,
right
and
left.
And
the
Nukva,
with
respect
to
the
GAR
in
her,
is
called
“speech.”
When
the
Hochma
in
her
is
without
Hassadim,
it
is
considered
speech
without
voice,
meaning
a
prayer
in
a
whisper.
And
through
the
prayer,
we
unite
her
with
ZA,
which
is
Hassadim
and
is
called
“voice.”
And
then
the
coupling
of
voice
and
speech
occurs,
and
the
Hochma
in
her
clothes
in
Hassadim,
which
then
shine
upon
the
lower
ones.
An
outcry
is
on
the
second
kind
of
judgments.
What
is
their
outcry?
Where
do
these
judgments—on
which
prayer
is
considered
an
outcry—come
from?
It
is
because
he
raised
his
voice
in
his
prayer,
since
he
raised
his
eyes
above.
One
who
prays
should
set
his
gaze
below
and
his
heart
above,
as
we
learn,
“The
eye
sees
and
the
heart
covets,”
for
the
eyes
are
Hochma
and
the
heart
is
Hassadim.
And
one
who
prays
should
be
careful
not
to
draw
the
Hochma
from
above
downward.
This
is
considered
raising
the
eyes
above,
and
this
was
the
sin
of
the
tree
of
knowledge.
And
this
is
why
the
Nukva
is
called
“the
tree
of
knowledge
of
good
and
evil,”
since
there
are
two
points
in
its
structure,
two
Malchuts:
1)
Malchut
of
the
quality
of
judgment,
and
2)
Malchut
that
is
sweetened
in
the
quality
of
mercy.
If
he
is
rewarded,
good,
since
the
point
of
the
quality
of
judgment
is
concealed
in
it,
and
only
the
point
that
is
sweetened
in
the
quality
of
mercy
governs
her.
And
then
she
receives
the
Mochin
of
Bina
for
the
lower
ones,
which
are
good.
If
he
is
not
rewarded,
meaning
he
draws
Hochma
from
above
downward,
it
is
bad,
since
the
point
of
the
quality
of
judgment
in
her
promptly
appears
on
him,
and
all
the
harsh
judgments
are
drawn
from
it.
This
is
why
one
who
prays
must
set
his
gaze
downward,
so
as
to
not
draw
the
Hochma
from
above
downward,
so
the
point
of
the
quality
of
judgment
will
not
appear
over
him.
It
is
said
that
in
his
prayer
he
raised
his
eyes
up,
and
this
is
why
the
judgments
of
the
second
kind
were
drawn
upon
him
from
Malchut
of
the
quality
of
judgment,
which
are
called
“outcry.”
This
is
so
because
through
his
prayer
he
was
rewarded
with
drawing
a
screen
over
this
Malchut,
and
then
he
raises
MAN
to
ZA,
called
“voice.”
And
from
that,
the
screen
of
Hirik
is
made
for
ZA,
by
which
he
determines
between
the
two
lines,
right
and
left.
And
then
the
blocked
gates
break,
since
they
were
blocked
by
the
force
of
illumination
of
the
left
that
did
not
wish
to
be
included
in
the
right.
But
now,
with
the
force
of
the
ascent
of
the
screen
of
Hirik,
the
left
was
incorporated
in
the
right
and
the
gates
were
opened,
meaning
the
blockades
were
removed.
But
they
are
still
not
worthy
for
reception
of
the
prayer,
meaning
for
imparting
Mochin
of
GAR
in
voice
and
speech,
since
the
Mochin
are
revealed
only
over
the
screen
of
Malchut
that
is
sweetened
with
the
quality
of
mercy.
The
tear
is
for
the
judgments
of
the
third
kind,
which
are
extended
from
the
screen
on
the
Malchut
that
is
sweetened
in
Bina,
in
the
ascent
of
the
bottom
Hey
to
Nikvey
Eynaim,
where
she
induces
tears.
This
comes
from
the
words
“tearing”
and
“pouring,”
since
Bina
and
Malchut
were
incorporated
by
this
ascent.
This
is
the
prayer
that
enters
before
the
King,
since
through
the
tears,
she
raises
MAN
and
draws
a
screen
over
the
Malchut
that
is
sweetened
with
the
quality
of
mercy,
and
becomes
fit
for
reception
of
all
the
Mochin
of
Bina.
And
this
is
the
acceptance
of
the
prayer,
and
tears
never
return
empty.
Hence,
“Hear
my
prayer,
O
Lord,”
was
said
about
the
Nukva,
since
she
is
the
degree
that
receives
all
the
prayers
in
the
world.
The
Nukva
receives
all
the
prayers
in
the
world,
which
are
included
in
these
three—prayer,
outcry,
and
tear.
She
is
built
by
them
so
as
to
be
fit
for
making
a
coupling
with
ZA,
to
receive
the
Mochin
from
him
and
to
bestow
upon
the
lower
ones,
since
by
acceptance
of
the
outcry,
the
screen
of
Hirik
is
built
for
the
unification
of
the
two
lines.
And
through
the
acceptance
of
the
tear,
she
becomes
worthy
of
receiving
the
Mochin.
Afterwards,
the
bottom
Hey
descends
from
the
Eynaim
to
the
Peh,
and
the
GAR
appears
and
first
receives
the
Mochin
of
Hochma
without
Hassadim,
which
is
a
prayer
in
a
whisper,
and
thus
comes
into
a
coupling
with
ZA
for
reception
of
Hassadim.
Thus,
the
unification
of
voice
and
speech
occurs,
and
she
imparts
abundance
upon
the
lower
ones
that
caused
her
all
that.
The
Nukva
makes
a
crown
from
the
prayers
and
places
them
at
the
head
of
the
Righteous
One
who
Lives
Forever,
since
from
these
prayers,
she
receives
the
Mochin
of
Hochma,
called
Atara
[Keter,
crown],
from
these
prayers,
as
it
is
written,
“Go
forth,
O
daughters
of
Zion,
and
gaze
upon
King
Solomon
with
the
crown.”
And
she
crowns
the
head
of
the
righteous
one
who
lives
forever,
Yesod
of
ZA,
with
whom
she
makes
a
coupling.
This
is
so
because
in
ZA
are
Hassadim
that
are
covered
from
Hochma.
Only
during
the
coupling
with
the
Nukva
does
he
receive
the
illumination
of
Hochma
through
her.
It
turns
out
that
the
Nukva
crowns
her
husband,
ZA,
as
it
is
written,
“A
virtuous
woman
is
the
crown
of
her
husband.”
Hence,
her
husband
is
crowned
in
her,
and
she
is
not
crowned
in
her
husband.
233)
“Hear
my
prayer,
O
Lord,
listen
to
my
outcry;
do
not
be
silent
at
my
tears.”
Three
degrees
are
written
here:
prayer,
outcry,
and
tear.
And
opposite
those,
the
text
concludes
with
three
other
degrees,
“For
I
am
a
stranger
with
You,”
and
then
he
says,
“a
dweller.”
And
later
he
says,
“As
all
our
fathers
were,”
which
are
the
majority
of
the
world.
1)
“A
stranger”
corresponds
to
prayer;
2)
“A
dweller”
corresponds
to
outcry;
3)
“As
all
my
fathers
were”
corresponds
to
the
tear.
A
prayer
comes
over
the
first
kind
of
judgments,
Hochma
without
Hassadim.
And
since
the
lower
ones
are
made
primarily
of
Hassadim,
when
Hochma
shines
without
Hassadim,
they
are
like
a
stranger
in
a
strange
land.
Because
they
are
built
primarily
of
Hassadim,
they
feel
the
lack
of
Hassadim
as
being
in
a
strange
land.
This
is
why
it
is
written,
“For
I
am
a
stranger
with
you,”
corresponding
to
the
degree
of
prayer.
An
outcry
comes
over
the
judgments
of
the
second
kind,
by
which
the
screen
of
Hirik
is
corrected
and
the
level
of
Hassadim
is
extended.
Then
the
state
of
being
a
stranger
ceases,
and
they
feel
themselves
as
dwellers
in
their
own
country,
since
they
have
obtained
Hassadim.
This
is
why
“a
dweller”
corresponds
to
an
outcry.
A
tear
comes
over
the
third
kind
of
judgments,
by
which
it
is
corrected
on
the
phase
of
Malchut
that
is
sweetened
in
mercy.
And
Malchut
becomes
fit
to
receive
and
to
bestow
the
Mochin
of
HBD
upon
the
lower
ones,
from
the
HGT
that
became
HBD,
called
“the
patriarchs
of
the
world.”
This
is
why
“As
all
my
fathers
were”
corresponds
to
a
tear.
234)
Man’s
prayer
is
while
standing.
There
are
two
prayers:
one
while
seated
and
one
while
standing.
And
they
are
one,
since
they
correspond
to
two
degrees—the
hand
Tefillin
and
the
head
Tefillin,
or
day
and
night.
And
they
are
one,
corresponding
to
the
degree
of
ZA,
called
“head
Tefillin”
or
“day,”
and
corresponding
to
the
degree
of
Nukva,
called
“hand
Tefillin”
or
“night.”
And
they
are
one
in
coupling.
Here,
too,
the
prayer
while
seated,
meaning
the
Yotzer
prayer
[The
Maker,
a
section
in
a
prayer],
before
the
Eighteen
prayer
[another
section],
is
to
the
hand
Tefillin,
to
the
Nukva,
to
correct
her
as
the
bride
is
corrected
and
adorned
so
as
to
admit
her
into
the
Huppah
[wedding
canopy].
Similarly,
the
Nukva
is
adorned
concerning
the
assemblies
and
camps
implied
in
the
words
“Maker
of
servants,”
and
“Whose
servants
stand,”
and
“And
the
wheels
and
the
animals
of
holiness.”
These
merits
are
to
adorn
the
Nukva,
to
draw
upon
her
GAR
from
the
left
and
to
bring
her
into
a
coupling
on
the
Eighteen.
235)
Hence,
since
the
prayer
while
seated,
the
adorned
Nukva,
entered
the
upper
king,
ZA,
in
the
Eighteen
prayer,
and
he
comes
to
receive
her,
we
stand
before
the
high
king.
This
is
so
because
then
ZA
connects
with
the
Nukva.
Thus,
one
should
not
stop
between
redemption
and
prayer,
since
the
prayer
while
seated
and
the
prayer
while
standing
should
be
conjoined.
A
prayer
while
seated
is
the
Shechina,
and
it
is
called
“wall.”
When
it
shines
in
GAR
of
the
left,
she
freezes
and
becomes
like
a
wall,
for
lack
of
Hassadim.
This
is
why
it
is
forbidden
to
stop,
but
to
join
it
with
the
Hassadim
of
ZA.
236)
And
because
a
person
stands
before
the
high
king,
he
takes
four
cubits
for
his
prayer,
the
length
of
the
rope
of
“The
Maker
of
Everything.”
A
rope,
as
we
learn,
“He
shall
not
tie
a
thread
of
wool
with
one
of
linen.”
ZA
is
called
the
“Maker
of
Everything,”
since
it
is
considered
Yetzira
of
Atzilut.
And
the
length
of
his
rope,
meaning
its
size,
is
four
cubits,
implying
the
four
Mochin
HB
TM.
And
a
man
who
prays
the
Eighteen
prayer
needs
to
have
an
assembly
for
the
“Maker
of
Everything”
and
to
draw
four
cubits
HB
TM,
and
to
bestow
upon
the
Shechina.
And
because
one
stands
before
the
upper
King,
meaning
becomes
a
vehicle
for
Him,
he
takes
four
cubits,
the
four
Mochin
HB
TM
for
his
prayer,
which
is
the
Nukva.
These
four
Mochin,
HB
TM,
are
included
in
one
another,
and
there
is
HB
TM
in
each
of
them.
Yet,
they
are
not
sixteen
Mochin
but
only
twelve
Mochin,
three
on
each
side
except
on
the
front,
for
lack
of
the
Malchut
of
Malchut,
which
is
the
essence
of
Malchut.
This
is
why
the
four
Mochin
before
him
are
absent.
And
we
could
say
that
accordingly,
the
four
Mochin
behind
him
should
have
been
missing,
for
they
are
considered
Malchut,
since
there
is
an
inverse
relation
between
lights
and
vessels.
With
everything
that
comes
from
the
male,
man
should
stand
tall.
Likewise,
it
was
said
that
anyone
who
kneels,
kneels
in
the
“Bless”
[a
section
in
the
prayer],
which
is
the
Nukva,
and
anyone
who
straightens
up,
straightens
up
in
the
“Name”
[the
word
after
“Bless”
in
that
section],
which
is
the
male,
to
show
the
advantage
of
the
male
over
the
female.
Being
upright
indicates
GAR,
which
shine
from
above
downward.
But
this
is
only
in
the
male,
which
is
covered
Hassadim.
But
in
the
Nukva,
which
is
revealed
Hassadim,
her
Hochma
shines
from
below
upward,
which
is
VAK
of
GAR.
Hence,
she
is
not
considered
upright,
but
kneeling.
This
is
why
one
should
kneel
in
the
“Bless”
and
straighten
up
in
the
“Name,”
to
show
the
merit
of
the
male
over
the
female,
that
the
male
Mochin
shine
from
above
downward.
237)
One
should
not
pray
behind
his
Rav,
as
it
is
written,
“You
shall
fear
the
Lord
thy
God.”
The
word
Et
[“of
the,”
exists
only
in
the
Hebrew
text]
means
including
and
incorporating,
that
one
should
fear
one’s
Rav
as
he
fears
the
Shechina,
and
the
fear
of
the
disciple
is
his
Rav.
Hence,
during
prayer,
one
should
not
place
that
fear
before
him
but
only
the
fear
of
the
Creator,
and
not
the
fear
of
something
else.
Malchut
is
called
“the
fear
of
heaven,”
the
kingdom
[Malchut]
of
the
Creator,
called
“heaven,”
the
Malchut
that
is
sweetened
in
the
quality
of
Bina,
mercy.
And
if
one
fears
anything
besides
the
Creator,
he
awakens
upon
himself
the
Malchut
of
the
quality
of
judgment
that
is
not
sweetened
in
Bina.
This
is
why
it
is
forbidden
for
one
to
pray
behind
his
Rav,
since
the
fear
of
his
Rav
is
as
the
fear
of
heaven,
and
he
will
not
be
able
to
stand
guard
and
keep
only
the
fear
of
heaven.
And
there
is
fear
that
the
Malchut
of
the
quality
of
judgment
will
awaken
upon
him
and
will
separate
him
from
the
wall.
And
the
wall,
Malchut,
will
be
unfit
to
receive
the
Mochin.
238)
Isaac
established
the
afternoon
prayer—as
Abraham
established
the
morning
prayer—in
relation
to
the
degree
to
which
he
was
adhered,
Hesed
and
right
line.
Similarly,
Isaac
established
the
afternoon
prayer
in
relation
to
the
degree
to
which
he
was
adhered,
the
degree
of
Gevura
and
left
line.
Hence,
the
time
of
the
afternoon
prayer
is
when
the
sun
leans
toward
descending
in
her
degrees
toward
the
west,
soon
after
the
middle
of
the
day.
239)
As
long
as
the
sun
does
not
lean
toward
the
west,
it
is
day—from
morning
to
noon.
It
is
written
about
it,
“The
mercy…
endures
all
day
long.”
But
until
it
is
dark,
it
is
called
day?
However,
it
is
written,
“Woe
unto
us,
for
the
day
turns
and
the
shadows
of
the
evening
are
stretched
out!”
“For
the
day
turns”
corresponds
to
the
morning
prayer,
about
which
it
is
written,
“The
mercy
of
God
endures
all
day
long.”
This
is
so
because
then
the
sun
is
already
toward
the
east.
When
the
sun
leans
and
declines
toward
the
west,
it
is
the
time
of
the
afternoon
prayer,
“For
the
day
declines
and
the
shadows
of
the
evening
are
stretched
out,”
and
harsh
judgment
awakens
in
the
world.
240)
“And
the
day
turns”
is
the
degree
of
Hesed.
“And
the
shadows
of
the
evening
are
stretched
out”
are
the
degrees
of
the
harsh
judgment.
And
then
the
Temple
was
ruined
and
the
palace
was
burned.
Hence,
a
man
should
be
watchful
with
the
afternoon
prayer,
for
it
is
the
time
when
harsh
judgment
is
present
in
the
world.
241)
Jacob
established
the
evening
prayer
because
he
corrects
the
Nukva
and
nourishes
her
with
all
that
she
needs.
The
Vav
of
HaVaYaH,
which
is
Tifferet
and
Jacob,
corrects
the
Hey
of
HaVaYaH,
which
is
the
Nukva,
and
the
Hey
is
fed
by
the
Vav,
since
the
Nukva
has
nothing
of
her
own
but
receives
everything
from
Tifferet,
which
is
Vav
from
HaVaYaH,
and
is
called
“Jacob.”
Jacob
is
the
middle
line,
drawing
the
level
of
Hassadim
over
the
screen
of
Hirik
and
deciding
and
uniting
the
two
lines—right
and
left,
which
are
Abraham
and
Isaac—with
one
another.
And
after
the
harsh
judgment
that
comes
by
the
illumination
of
the
left,
meaning
Isaac,
Jacob
comes
and
corrects
the
screen
of
Hirik,
and
this
correction
is
the
evening
prayer.
The
first
correction
is
the
screen
on
the
Malchut
before
she
is
sweetened
in
mercy,
in
prayer,
which
is
called
“outcry.”
This
is
the
correction
of
the
evening
prayer.
Afterwards
comes
the
second
correction
in
a
tear,
which
is
the
screen
on
the
Malchut
that
is
sweetened
in
the
quality
of
mercy,
and
it
is
midnight.
242)
For
this
reason,
the
evening
prayer
is
optional,
since
it
is
included
in
the
prayer
of
the
day
so
it
will
shine,
for
at
that
time,
the
coupling
on
this
screen
is
performed,
which
elicits
the
level
of
Hassadim,
which
is
day.
And
now,
at
night,
is
not
the
time
for
it.
The
light
of
day,
Hassadim,
did
not
appear
now,
to
shine
to
the
Nukva,
and
she
rules
in
the
dark
until
midnight,
when
the
Creator
entertains
Himself
with
the
righteous
in
the
Garden
of
Eden.
And
this
is
the
time
for
man
to
entertain
in
the
Torah.
243)
David
said,
“These
are
the
three
days
of
prayer,
as
it
is
written,
“Evening,
and
morning,
and
at
noon
will
I
speak
and
moan,
and
He
will
hear
my
voice,”
thus
they
are
three.
But
he
prayed
only
two
of
them,
for
it
is
written,
“I
speak
and
moan,”
and
not
more,
one
for
the
morning
prayer
and
one
for
the
afternoon
prayer.
This
is
why
he
said,
“I
speak
and
moan,”
since
specifically
in
the
morning,
which
is
the
time
of
mercy,
speaking—which
is
Hesed—is
sufficient.
And
in
the
afternoon
prayer,
which
is
a
time
of
harsh
judgment,
moaning
is
required.
This
is
why
he
said,
“And
[I
will]
moan.”
But
he
did
not
pray
the
evening
prayer.
And
after
the
middle
of
the
night,
he
would
rise
and
say
songs
and
praises,
as
it
is
written,
“And
in
the
night
His
song
shall
be
with
me.”
This
is
because
David
is
the
Malchut
and
midnight,
after
Malchut
has
been
sweetened
in
Bina,
at
which
time
she
is
a
tear,
for
then
Malchut
has
become
a
receptacle
for
all
the
upper
lights.
This
is
why
at
that
time,
he
rises
with
song
and
praises.
Thus,
the
morning
prayer
corresponds
to
prayer,
to
correction
of
the
right
line
in
Nukva,
and
the
afternoon
prayer
is
opposite
a
prayer,
as
well,
but
for
the
correction
of
the
left
line
in
it,
which
is
called
“wall.”
At
that
time,
one
needs
to
draw
the
wholeness
of
the
wall,
so
there
will
not
be
a
partition
and
a
flaw
between
them.
And
the
evening
prayer
is
the
outcry;
this
is
why
it
is
optional.
And
midnight
is
tear,
the
corrections
of
the
sweetened
Malchut,
making
her
a
receptacle
for
the
upper
lights.
For
this
correction
to
be
complete,
one
should
not
pray
behind
one’s
Rav,
so
as
to
not
reawaken
the
unmitigated
Malchut
and
corrupt
the
midnight
correction.
244)
Sages,
members
of
the
great
assembly,
set
up
prayers
opposite
offerings.
And
because
they
found
two
offerings,
as
it
is
written,
“The
one
lamb,
and
the
other
lamb
you
shall
offer
at
twilight,”
and
they
draw
near
in
those
two
times
during
the
day,
which
are
the
times
of
prayer,
they
established
two
primary
prayers—the
morning
prayer
and
the
afternoon
prayer.
But
the
evening
prayer
is
optional.
245)
The
patriarchs
established
these
prayers
before
the
members
of
the
great
assembly,
but
they
did
not
correct
them
opposite
two
offerings.
But
why
is
what
Abraham
and
Isaac
corrected
essential,
and
what
Jacob
corrected—the
senior
among
the
patriarchs—is
optional
and
not
essential
as
those?
246)
Those
two
times
of
the
two
prayers,
morning
and
evening,
are
only
to
connect
Jacob,
ZA,
to
his
lot,
the
Nukva.
Since
they
were
conjoined,
we
are
no
longer
in
need,
since
because
the
Nukva
was
placed
between
two
arms,
Abraham
and
Isaac,
right
line
and
left
line,
she
has
been
connected
to
a
body,
since
the
body
contains
the
two
arms
and
there
is
no
need
for
more
correction.
This
is
why
we
need
to
awaken
the
correction
of
the
two
arms
through
the
two
prayers,
morning
and
evening,
since
the
Nukva
was
placed
between
them.
This
means
that
we
need
to
draw
their
illumination
into
the
Nukva,
and
after
she
has
been
placed
between
them,
the
body,
which
is
the
middle
line,
called
“Jacob,”
and
the
Nukva,
speak
in
whispering
to
avoid
mentioning
the
quality
of
judgment
in
her.
Even
though
Jacob
is
the
senior
patriarch—since
the
most
important
is
the
middle
line
that
unites
the
two
lines
to
one
another,
and
had
it
not
been
for
the
sentencing
of
the
middle
line,
they
would
not
be
able
to
shine—there
is
still
no
additional
light
in
the
middle
line
over
the
two
lines.
This
is
because
the
roots
of
the
two
lines
are
MI
ELEH
in
Bina,
which
include
all
the
Mochin
in
her.
But
since
the
middle
line
rises
and
subdues
the
two
lines
in
Bina
and
complements
them,
he,
too,
is
rewarded
with
them,
as
it
is
said,
“Three
come
out
of
one,
one
is
rewarded
with
all
three.”
Thus,
all
the
Mochin
of
Bina
are
in
the
two
lines—right
and
left—which
are
Abraham
and
Isaac,
and
Jacob
complements
them
because
he
is
the
middle
line.
For
this
reason,
he,
too,
is
rewarded
with
the
two
lines
and
imparts
them
to
the
Nukva,
since
they
are
the
sum
of
all
their
Mochin.
And
these
additional
corrections
that
belong
to
the
coupling
of
the
middle
line
with
the
Nukva
should
be
in
a
whisper,
as
it
is
written,
“But
her
voice
could
not
be
heard.”
As
a
whole,
there
are
two
voices:
1)
the
voice
of
Bina,
from
the
Malchut
that
is
sweetened
in
Bina,
and
2)
the
voice
of
Malchut
herself,
which
is
not
sweetened
in
Bina.
There
is
no
coupling
of
ZON
except
in
the
voice
of
Bina,
and
the
voice
of
Malchut
herself
is
unheard.
Had
it
been
heard
from
the
unmitigated
quality
of
judgment,
it
would
have
been
unfit
to
mate
with
ZA
and
to
receive
the
upper
Mochin.
247)
And
because
their
words
are
in
a
whisper
and
her
voice
is
not
heard,
Jacob
serves
above,
as
it
is
written,
“But
You,
O
Lord,
are
on
high
forever,”
meaning
Bina.
And
Malchut
that
is
sweetened
in
Bina
is
called
“on
high,”
as
well.
And
since
Jacob
serves
on
high,
in
the
sweetened
Malchut,
her
voice
must
not
be
heard,
for
then
the
coupling
will
be
separated.
And
it
is
all
a
secret
for
those
who
know
judgment
and
law,
meaning
to
those
who
know
the
secrets
of
the
Torah.