God Fearing in Hearing with the Ears

145. God fearing are in hearing, which depends on the ears, Bina, where there is fear, upper fear, as it is written, “Lord, I have heard the report of You, and I was afraid,” since fear is in hearing.

146. There are three prayers: One, of the morning, depends on seeing. The second one, at noon, depends on the smell. The third, of the evening, depends on hearing. Mouth, speech, is Malchut, Shabbat, which is incorporated in all of them, seeing, and hearing, and smelling. Malchut is called “a prayer for the poor,” since a prayer is Malchut, and poor is righteous, Yesod, and he is the day of Shabbat, since Malchut is the night of Shabbat and Yesod is the day of shabbat.

147. the prayer of the holiday of Passover is the throne of mercy, since Passover is the right line, the prayer of Rosh Hashanah is the throne of judgment, and there the Creator judges, and all the hosts of heaven stand beside Him to His right and to His left, like hair that is hanging behind the ears on the right and on the left.

148. The hair should be cleared if they are behind the ears, in order to show the ears, which are the gates of prayer, since several litigants are blocking the gates due to the iniquities of Israel, and the prayers are outside; they are not allowed to enter His hall, which is the name ADNI.

The prayer calls on the gates of the hall to open for her, and the children below, Israel, read “Hear, O Israel.” “Hear” is ZA, who is called Israel, the voice of your prayer, which stands at your gate, who is Malchut, the gate to ZA.

149. If the hair behind the ears is cleared, who are the litigants, the Creator, who is called Israel, the truthful judge, immediately opens the hall so his prayer will enter, as it is written, “Lord, open my lips,” open the hall, for “hall” in Gematria is ADNI (65), and let the prayer enter.

150. The prayer of Israel above is Malchut, who is called “prayer.” ZA is Tifferet, who receives the prayer, the Malchut. Israel must not raise the prayer to ZA until the judgments are uprooted from the gate. They should shout in prayer to Him in ten Malchuts and in ten memories and in ten Shofars [Shofar: a festive horn blown on certain holidays].

151. The noon prayer is the judgment of Rosh Hashanah, which is judgments of the left without right. This is why ten Shofars were determined, which are Tkiya-Shvarim-Trua-Tkiya, Tkiya-Shvarim-Tkiya, Tkiya-Trua-Tkiya, to raise Malchut in ten, for the Shechina is not present in less than ten. It is written about them, “I will not destroy for the sake of the ten.”

The judgments of Rosh Hashanah are when the Malchut in her first state, when she is adhered to the left line of Bina, in left without right, when all the lights freeze in her and the judgments control the world. In order to return her to the right, to the second state, the sound of the Shofar must be raised, to diminish the GAR of the left, at which time Malchut separates from the left line of Bina and returns to being a dot under the Yesod.

In the first state, Malchut is the fourth Sefira of HGT. In the second state, when she descends under the Yesod, she becomes the tenth Sefira, since Yesod is the nineth and Malchut after him is the tenth.

The noon prayer is the judgment of Rosh Hashanah, when Malchut is in the left without right. This is why ten Shofars were established, for by them she returns to the second state, to raise Malchut in ten, meaning to lower her under the Yesod, where she becomes the tenth Sefira. But previously, when she was adhered to the left, she was fourth to HGT, under Tifferet.

After she became the tenth, she is built in the second state. It is written about this, “I will not destroy for the sake of the ten,” for if Malchut became a dot under the Yesod and left the left line, the judgments were canceled from her and the mercies awaken. This is what the ten sounds Tkiya-Shvarim-Trua-Tkiya, Tkiya-Shvarim-Tkiya, Tkiya-Trua-Tkiya imply.

152. In the Shvarim, the verse, “You shall completely break down their sacred pillars,” comes true, meaning those who stand before the gates and do not let the prayer enter. In Trua, the slanderer is caught in fetters, since the sounds of the Trua are similar to a chain. In Tkiya, the verse, “and hang them in the sun before the Lord,” comes true, since they did not give honor to the queen, who is called “a prayer,” to enter through her gates.

153. When the judgments are cleared from the gates of the king’s hall, the prayer ascends in several songs and praises and thanksgivings of the prayer, and all the animals open their wings to welcome her gladly, as it is written, “And their faces and wings were apart.” They were all apart above in order to welcome the prayer.

154. “And I heard the sound of their wings,” so that the king would hear that the queen has come, and open the hall for her, as it is written, “Lord, open my lips.” The king promptly opens the hall and gladly welcomes her, and enters his hall with her. This is in the Standing Prayer. Promptly, it is written about the animals, “While they stood, they let down their wings.”

155. At that time, HaVaYaH, who is ADNI, is in His hall, and then HaVaYaH ADNI are in the combination YAHDONHY. At that time, one who wishes to make his request should ask, as it is written, “Ask your father and he will tell you,” and it is written, “Ask of me, and I will make the nations your inheritance.” And the son asks of his father in the middle blessings in the prayer, when HaVaYaH is in His hall, “Then shall you call and the Lord will answer.”