Bless the Blessed Lord

169) “Bless the blessed Lord.” Et [“the”] implies Malchut, who is called Et. Et is the Sabbath of the entering of the Sabbath, the Sabbath night, Malchut. “Blessed is the blessed Lord.” “Blessed” is the origin of the blessings from the source of life, the place from which every potion to water everything comes out, meaning Yesod of Bina. Because it is the source that imparts in the letter of the covenant, Yesod of ZA, it is called “the blessed,” which is the sprouting of the well. Yesod is the sprouting of Malchut, who is called “a well.” And because the blessings reach Yesod of ZA, the well is certainly filled and its waters never stop. Also, Hassadim are called “water.”

170) This is why we do not say, “Bless the blessed Lord,” but “Bless the Lord,” for had it not reached Yesod of ZA, the sprouting from the upper source, Yesod of Bina, the well would not have filled at all, meaning Malchut, since Malchut can receive only from Yesod of ZA. This is why we say, “The blessed,” who is Yesod of ZA. “Blessed,” since He always complements and waters. This is the Sabbath of the entering of the Sabbath, Malchut. We bring the blessings in a place that is called “Blessed,” Yesod of ZA. And when they come there, they are all extended forever, meaning Malchut, to be blessed, be watered and whole as it should be, full on all sides.

171) “Blessed” is the upper source, Yesod of Bina, from which all the blessings emerge. When the moon is complete, we also call her “Blessed,” in regard to the lower ones. However the “Blessed” here is the upper source, HaVaYaH, the middle in all the upper sides, ZA, the middle line. “Blessed” is peace at home, Yesod of ZA, who is called “peace,” the springing of the well to complement and to water all. “Forever” is the lower world, which must be blessed, and the oil and the Gadlut, abundance, which extends in “Bless the blessed Lord,” all for “forever,” who is the Malchut.

172) This is why the entire people must bless this blessing at the start of the Sabbath. They should begin this blessing with the heart’s desire and with joy, so that this Sabbath of the start of the Sabbath, which is the Sabbath night, Malchut, would be properly blessed with this blessing from the holy nation.

173) When Israel begin to bless, the voice goes through all the firmaments that sanctify in the sanctity of the start of the Sabbath. Happy are you, holy people, that you bless and sanctify below, so that several high and holy camps are blessed and sanctified above. Happy are they in this world and happy are they in the next world. Also, Israel do not bless this blessing before they are crowned in the crowns of the holy souls. Happy is the people who has been rewarded with them in this world, to be rewarded for them in the next world.

174) On that night is the coupling of the sages, when they are crowned in these holy souls, and it is all one. Wherever you find in this matter for the sages, once in this way and once in that way, it is all one. At that time, when all are crowned in new, holy souls and spirits—which are advantageous to those of weekdays—then is the time of their coupling, so that they draw extension of Kedusha in the upper rest in this coupling, and holy sons will come out, as it should be.

175) This secret is given to sages. When the night is divided on that night of the Sabbath, the Creator wishes to enter the Garden of Eden because on weekdays the Creator enters the lower Garden of Eden in the world of Assiya to play with the righteous who are there. And on Sabbath, on the night of Sabbath, the Creator enters the upper Garden of Eden in the world of Beria, the upper source, Bina, since the three worlds BYA are Bina and TM, and Beria is Bina.

176) Because on weekdays all the souls of the righteous are in the Garden of Eden of the earth, when the day begins upon the entering of the Sabbath, all those camps of holy angels that are appointed in the lower Garden of Eden raise these souls that are in the lower Garden of Eden to bring them to that firmament that stands on the garden. It is so because since they are from the world of Assiya, they have no permission to rise higher than that. From there come holy Merkavot [chariots/assemblies] surround the King’s throne, Beria, and raise all those souls to the upper Garden of Eden in Beria.

177) When these spirits rise to the upper Garden of Eden, other holy spirits come down to this world to crown in the holy nation. These rise to the upper Garden of Eden, and those descend to be crowned in the holy nation. As there is an ascent to the souls in the Garden of Eden, there is also an ascent to the holy nation, when they are crowned with an added soul.

178) On the Sabbath day, the Garden of Eden is not empty, without souls of the righteous. Rather, souls leave and souls arrive; souls ascend and souls descend; souls leave the garden and other souls come into the garden.

All those souls of the righteous—which are whitened to be purified on weekdays, but have not yet entered the lower Garden of Eden—when these souls depart from the Garden of Eden into the upper Garden of Eden, these enter the lower Garden of Eden and the garden does not remain empty. It is rather like the showbread on that day: when it is taken, others are placed in their stead.

179) When the souls return from the upper Garden of Eden to the lower Garden of Eden on weekdays, how do the places expand to the longitude, to the latitude, and horizontally inside the garden until it contains all of them and is not apparent? It is like the land of the deer which would stretch out to all sides but was not apparent. And like the deer, that as much as it grows, its skin grows with it and is not apparent, there are several souls that when they rise to the upper Garden of Eden, they do not return from there and remain there on the weekdays, as well.

180) Souls ascend and souls descend for the holy nation to be crowned in them. Upon the entrance of the Sabbath, prior to the beginning of the day, there is an incarnation of the souls. Some leave and some come; some ascend and some descend. Who saw the holy Merkavot roaming to and fro, all are in gladness and good will? These souls are to crown the holy nation, to crown several righteous in the Garden of Eden below, and this continues until the time when the herald calls “Sanctified, sanctified.” At that time there is peace and quiet for all, and the wicked in Hell are all silenced in their places and have rest. And all the souls are crowned, meaning obtain GAR, some above and some below. Happy is the nation who has this share.

181) On the midnight of the Sabbath night, when the sages awaken for their coupling—the upper spirit in which they were crowned when the day began, while they are asleep in their beds and their other souls wish to rise to see the glory of the King—the upper spirit that descended at the entrance of the Sabbath takes the soul and they rise. Then the other soul bathes in the perfumes in the Garden of Eden and they see there what they see.

182) When the spirit comes down to be in his place at midnight, that soul returns to her place, as well, and the sages must say a verse—that of the awakening of that upper holy spirit of the crown of Sabbath, “The Spirit of the Lord God is upon me because the Lord has anointed me to bring good news to the afflicted.” “Whenever those went, these went; and whenever those stood still, these stood still. And whenever those rose from the earth, they rose.” “Wherever the spirit was about to go, they would go in that direction” because they are crowned in that spirit, in their awakening in the joy of the coupling, and there will be extension of the upper spirit of the Sabbath in the coupling of Mitzva.

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

פרומו לתוכנית מתאריך 22.03.2021

פרומו לתוכנית מתאריך 22.03.2021

פרומו לתוכנית מתאריך 22.03.2021

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם