The
Ascent
of
the
Prayer
121)
“And
He
said
unto
me,
‘You
are
My
servant,
Israel,
in
whom
I
will
be
glorified.’”
This
concerns
the
prayer
that
one
should
pray
before
the
Creator,
which
is
one
great
work,
more
honored
than
the
work
of
his
Master.
There
is
the
work
of
the
Creator
that
is
in
the
work
of
the
body,
meaning
the
Mitzvot
that
depend
on
an
act,
and
there
is
the
work
of
the
Creator
that
is
more
internal
work—which
is
the
most
important—meaning
Mitzvot
that
depend
on
speech
and
on
the
will
of
the
heart.
122)
There
are
12
organs
in
the
body
that
stand
in
the
work
of
the
body.
These
are
the
two
hands,
the
two
legs,
in
each
of
which
are
three
joints,
and
four
times
three
are
12.
These
are
the
organs
of
the
body.
The
work
of
the
Creator—the
Mitzvot
that
depend
on
an
act—is
in
them,
since
the
work
of
the
Creator
is
in
two
Behinot
[discernments]:
1)
The
external
organs
of
the
body.
These
are
the
12
organs
in
the
hands
and
the
legs.
2)
12
other—internal
organs—in
the
insides
of
the
body
are
the
brain,
heart,
liver,
mouth,
tongue,
five
lobes
of
the
lungs,
and
two
kidneys.
These
are
corrections
within
the
body,
in
which
to
establish
the
correction
of
Ruach
[spirit],
which
is
the
glorified
inner
work
of
the
Creator,
meaning
Mitzvot
that
depend
on
the
speech,
such
as
praying,
blessings,
and
giving
thanks.
123)
A
man’s
prayer
is
the
work
of
the
Ruach
[spirit],
work
from
Behina
Bet,
which
depends
on
the
speech.
It
is
in
high
secrets
and
people
do
not
know
that
a
man’s
prayer
breaches
airs
and
breaches
firmaments,
opens
doors
and
rises
up.
124)
When
the
morning
light
rises
and
the
light
departs
from
the
darkness,
a
herald
walks
through
all
the
firmaments
and
calls,
“Set
yourselves
up,
rulers
of
the
doors,
rulers
of
the
palaces,
each
on
his
watch,”
since
those
who
govern
during
the
day
are
not
those
who
govern
at
night.
When
the
night
comes,
the
rulers
of
the
day
depart
and
other
rulers,
which
govern
in
the
night,
are
appointed.
They
replace
one
another.
125)
It
is
written,
“The
greater
light
for
the
governance
of
the
day,
and
the
lesser
light
for
the
governance
of
the
night.”
The
governance
of
the
day
and
the
governance
of
the
night
are
appointed
rulers
in
the
day
and
appointed
rulers
in
the
night.
126)
When
the
night
arrives,
a
herald
comes
out:
“Set
yourselves
up,
rulers
of
the
night,
each
on
his
watch.”
And
when
the
day
rises,
a
herald
comes
out,
“Set
yourselves
up,
rulers
of
the
day,
each
on
his
watch.”
And
when
the
herald
announces,
each
is
appointed
his
place.
At
that
time
Divinity
rushes
and
comes
down,
and
Israel
come
into
the
house
of
assembly
to
praise
their
Master.
They
begin
with
songs
and
praises.
127)
Once
a
man
has
set
himself
up
in
the
work
of
actions,
meaning
the
first
discernment
in
the
correction
of
Mitzva
and
Kedusha,
which
are
Tzitzit
and
Tefillin,
he
should
unite
his
heart
in
a
correction
of
the
inner
work
of
his
Master—the
second
discernment—and
place
his
heart
and
will
on
that
work
of
those
words
in
the
praises,
since
the
speech
ascends.
128)
Those
appointees
who
stand
in
the
air
are
appointed
to
the
four
directions
of
the
world.
One
appointee
is
appointed
to
the
east.
He
stands
in
the
air
on
that
side
and
his
name
is
Gzardia.
There
are
20
other
appointed
ministers
with
them,
awaiting
the
saying
of
the
prayer,
which
rises
in
the
air
on
that
side,
and
that
appointee
takes
it.
129)
If
it
is
a
worthy
speech,
all
those
ministers
kiss
that
speech
and
rise
with
it
to
the
air
of
the
firmament
above,
where
there
are
other
appointed
ministers.
When
they
kiss
that
speech,
they
start
and
say,
“Happy
are
you,
Israel,
for
you
know
how
to
crown
your
Master
with
holy
crowns.
Happy
is
the
mouth
from
which
the
words
of
this
crown
has
come
out.”
130)
At
that
time
the
letters
that
stand
in
the
air—in
the
holy
name
of
12
letters—fly
and
this
name
governs
the
air.
This
is
the
name
in
which
Elijah
would
fly
when
he
went
up
to
heaven.
Obadiah
said
to
Elijah,
“And
the
spirit
of
the
Lord
shall
carry
you,”
since
Elijah
would
fly
in
the
air
in
that
name,
and
this
is
the
name
that
rules
in
the
air.
131)
All
those
letters
fly
and
rise
along
with
that
word.
And
that
appointee,
in
whose
hands
are
the
keys
to
the
air,
as
well
as
all
the
other
appointees
rise
with
her
up
to
the
firmament.
There
it
is
given
into
the
hand
of
another
appointee,
to
raise
it
up.
This
is
so
because
after
the
sowing
off,
ZA
was
established
as
entirely
Hassadim,
on
the
right
line,
and
Malchut
as
all
Gevurot,
on
the
left
line.
Hence,
they
are
disputed
as
in
the
two
lines—right
and
left
of
Bina—until
ZA
ascends
in
the
middle
line
and
establishes
peace
between
them,
uniting
them
with
each
other,
so
ZA
and
Malchut,
which
are
also
two
lines—right
and
left—need
a
middle
line
to
establish
peace
between
them
and
unite
them
with
each
other.
Through
the
MAN
that
the
righteous
raise
by
their
prayer—as
they
are
from
this
world—they
carry
the
Masach
de
Hirik
of
the
middle
line,
which
causes
the
left
line
to
unite
with
the
right,
and
the
Nukva
to
unite
with
ZA.
It
was
said
that
in
that
order
of
praises
that
Israel
say
below,
Malchut
adorns
herself
and
corrects
in
her
corrections
as
a
woman
adorns
herself
before
her
husband.
This
is
because
the
prayer
becomes
MAN
and
middle
line,
establishing
peace
and
uniting
Malchut
with
ZA,
her
husband,
for
as
Yesod
above
is
the
middle
line,
establishing
peace
and
uniting
the
Creator
with
His
Divinity,
the
prayer
that
one
raises
corrects
the
middle
line
and
establishes
peace
between
the
Creator
and
His
Divinity
to
unite
them
in
one
unification.
This
is
why
the
man
is
called
“peace,”
like
Yesod
above.
Moreover,
the
peace
of
below
precedes
the
peace
of
above,
Yesod,
since
the
awakening
below
precedes
the
awakening
of
above,
as
there
is
no
awakening
above
before
the
awakening
toward
it
rises
from
the
lower
ones.
Words
of
prayer
are
parts
of
a
man’s
soul,
his
actual
soul
that
is
clothed
in
the
body,
as
it
is
written,
“My
soul
went
out
when
he
spoke.”
Accordingly,
we
should
be
wondering,
for
since
the
prayer
is
man’s
soul
in
this
world,
VAK
de
Nefesh
from
Malchut
de
Malchut
in
the
Malchut
of
the
world
of
Assiya,
how
can
it
rise
through
all
the
degrees
in
the
three
worlds
BYA
and
reach
Malchut
de
Atzilut,
serving
there
as
MAN
and
middle
line,
uniting
it
with
ZA
de
Atzilut?
After
all,
it
is
known
that
no
degree
can
rise
above
its
level,
all
the
more
so
such
a
great
leap
from
the
bottom
of
all
the
degrees
through
the
world
of
Atzilut.
It
was
said
that
a
man’s
prayer
breaches
airs
and
breaches
firmaments,
opens
doors
and
rises
up.
First
we
should
understand
what
are
airs,
firmaments,
and
doors,
and
how
they
open.
The
thing
is
that
through
Malchut’s
ascent
to
Bina
at
the
point
of
Holam,
the
ten
Sefirot
in
all
the
degrees
break
into
two.
The
KH
in
the
ten
Sefirot
of
each
degree
remain
in
the
degree,
and
Bina
and
TM
in
the
ten
Sefirot
of
each
degree
fall
to
the
degree
below
it.
This
is
so
because
Malchut
that
rose
to
Bina
made
a
new
Sium
[end]
there
in
the
degree
due
to
the
Tzimtzum
[restriction]
on
the
Malchut
from
receiving
light.
And
since
Bina
and
TM
are
below
that
new
Sium
of
the
degree,
they
are
regarded
as
a
degree
below
it.
Afterwards,
through
MAN
that
the
lower
ones
raise,
illumination
spreads
from
Zivug
AB
SAG
de
AK,
and
this
illumination
brings
out
the
Malchut
from
the
place
of
Bina,
returning
it
to
its
place
as
before,
at
the
Sium
of
the
ten
Sefirot
of
each
degree.
Then
the
fallen
Bina
and
TM
of
each
degree
rise
to
their
level
as
prior
to
their
fall,
since
the
new
Sium
that
was
in
the
place
of
Bina
has
already
been
cancelled.
It
follows
that
all
the
degrees
were
completed
in
ten
complete
Sefirot
as
before.
However,
although
the
Malchut—the
new
Sium
that
was
made
in
each
degree
due
to
her
ascent
to
Bina—descends
to
her
place
at
the
Sium
of
the
ten
Sefirot
once
more,
the
new
Sium
that
she
made
is
still
not
completely
cancelled
from
the
place
of
Bina.
Therefore,
Bina
and
TM
do
not
join
in
their
degree
when
they
are
below
the
new
Sium,
but
need
to
go
above
the
new
Sium,
where
they
become
the
left
line,
to
KH,
which
are
the
right
line
that
never
fell
from
the
degree.
Therefore,
the
new
Sium,
which
remains
consistent
and
existing
in
each
degree,
even
after
the
descent
of
Malchut
from
there,
is
called
“a
firmament.”
And
those
Bina
and
TM
that
fell
from
each
degree
during
the
ascent
of
Malchut
to
Bina—and
returned
and
rose
to
their
degree
after
the
descent
of
Malchut
to
her
place—are
called
“air”
or
“wind.”
This
is
so
because
each
lower
degree
is
regarded
as
the
level
of
VAK,
which
is
called
“wind”
with
respect
to
the
degree
above
it.
Accordingly,
Bina
and
TM
that
fell
from
each
degree
to
the
degree
below
it
became
the
level
of
Ruach
by
that,
like
the
lower
degree
to
which
they
fell.
And
after
the
descent
of
Malchut
from
the
place
of
Bina,
it
is
considered
that
the
wind,
the
air,
Bina
and
TM
that
were
below
the
firmament,
has
now
risen
and
rose
above
the
firmament,
where
they
became
the
left
line.
It
has
also
been
clarified
that
while
Bina
and
TM
ascend
and
rise
to
their
degree
from
the
firmament
and
above,
they
take
with
them
the
lower
degree
that
clothed
them
while
they
were
fallen
in
her,
and
raise
her
above
the
firmament,
as
well.
It
is
so
because
Bina
and
TM
of
the
upper
one
that
were
equalized
with
the
lower
one
during
the
fall
no
longer
part
from
them
during
the
ascent,
as
well.
Thus,
by
Malchut’s
ascent
to
Bina,
an
opening
is
made
for
the
lower
degree
so
it
can
rise
to
the
upper
one.
As
a
result,
later—during
Malchut’s
descent
from
Bina—each
lower
degree
will
be
able
to
rise
to
the
upper
one
with
Bina
and
TM
of
the
upper
one,
which
were
fallen
and
clothed
in
her.
Thus,
because
of
Malchut’s
ascent
to
the
place
of
Bina
and
her
return
to
her
place,
during
the
illumination
of
AB
SAG,
three
discernments
were
made
in
each
degree:
1)
Airs,
which
are
Bina
and
TM
of
each
degree
that
fell
into
the
lower
one.
2)
Firmaments,
which
are
the
new
Sium
that
was
made
in
each
degree,
due
to
the
ascent
of
Malchut
to
Bina,
which
is
never
cancelled
and
is
fixed
and
existing
even
after
the
descent
of
Malchut
from
Bina.
3)
Doors,
which
are
a
renewal
of
the
door
for
the
lower
degree
that
was
made
in
each
degree
with
the
ascent
of
Malchut
to
her
Bina.
Were
it
not
for
that,
it
would
be
impossible
for
a
lower
degree
to
ever
rise
to
its
superior,
since
a
degree
cannot
rise
above
its
level
whatsoever.
The
breaching
of
the
airs
does
not
mean
that
the
air
was
broken,
but
rather
that
the
boundary
over
the
air,
Bina
and
TM
of
the
upper
one,
which
was
made
out
of
Malchut’s
ascent
to
the
place
of
Bina,
was
broken
through
Malchut’s
descent
from
there
to
her
place.
It
is
so
because
then
the
air
rises
above
the
firmament
and
obtains
GAR
there.
At
that
time,
the
breaching
of
the
firmament
was
also
made,
since
the
firmament,
the
boundary
from
the
new
Sium,
which
repelled
Bina
and
TM,
the
air,
into
a
lower
degree,
and
detained
them
from
returning
to
their
degree,
was
breached
by
Malchut’s
descent
to
her
place
and
no
longer
detains
Bina
and
TM
from
rising
and
connecting
to
their
degree.
At
that
time,
the
opening
of
the
doors
was
made
for
the
lower
degree
because
through
Malchut’s
descent
to
her
place
and
the
breaching
of
the
firmament,
Bina
and
TM
rise
to
their
degree
above
the
firmament,
receiving
the
lower
degree
with
them.
It
follows
that
a
door
was
opened
for
the
lower
degree
to
rise
to
the
upper
one.
This
illumination,
which
lowers
Malchut
from
the
place
of
Bina
and
returns
her
to
her
place
at
the
Sium
of
the
ten
Sefirot,
comes
from
Zivug
AB
SAG
de
AK,
which
are
HB
de
AK,
since
the
ascent
of
Malchut
to
Bina
begins
in
Bina
de
AK,
and
the
ten
Sefirot
de
Hochma
de
AK
were
not
blemished
at
all,
and
Malchut
is
there
in
her
place.
Hence,
when
this
Hochma
mates
with
Bina
de
AK,
Malchut
is
repelled
from
Bina’s
place
to
her
place,
as
well,
and
the
illumination
extends
to
Bina
de
Atzilut—called
EKYEH—from
Bina
de
AK.
From
Bina
de
Atzilut,
the
illumination
extends
to
all
the
degrees
of
ABYA,
and
they
lower
the
Malchut
from
Bina
in
them
to
her
place.
This
is
why
it
is
considered
that
the
name
EKYEH
governs
the
air,
meaning
that
that
name
removes
the
boundary
from
the
air
by
lowering
the
Malchut
from
Bina
to
her
place.
There
are
four
general
Behinot
[discernments],
HB
TM,
or
HG
TM,
in
each
world,
where
each
Behina
comprises
ten
Sefirot,
and
through
the
ascent
of
Malchut
to
the
Bina
of
each
Behina,
Bina
and
TM
of
each
Behina
fell
to
the
degree
below
it.
Hence,
there
are
four
airs
in
each
world,
in
which
the
three
names
EKYEH
govern:
EKYEH
in
the
Avir
[air]
of
Hesed,
EKYEH
in
the
Avir
of
Gevura,
and
EKYEH
in
the
Avir
of
Tifferet.
In
the
Malchut
that
receives
them,
all
of
these
three
EKYEH
rule
her
Avir
together.
Also,
three
times
EKYEH
[Aleph-Hey-Yod-Hey]
are
12
letters,
the
twelve-letter
name
that
governs
the
Avir.
It
was
said,
“At
that
time
the
letters
that
stand
in
the
air—in
the
holy
name
of
12
letters—fly,”
meaning
in
the
three
names
EKYEH.
The
name
EKYEH
governs
the
Avir,
to
lower
Malchut
from
Bina
to
her
place
and
return
the
fallen
Bina
and
TM,
which
are
called
Avir,
to
their
degree
above
the
firmament.
This
is
the
name
that
Elijah
would
fly
until
he
rose
to
heaven.
Through
Malchut’s
ascent
to
Bina,
an
opening
for
the
lower
one
was
made,
so
it
could
rise
to
the
upper
one
while
the
door
was
open,
at
the
time
of
Malchut’s
return
to
her
place.
Therefore,
when
Elijah
wished
to
fly
to
heaven,
Malchut
of
each
degree
rose
to
Bina
of
that
degree,
and
Bina
and
TM
fell
to
the
degree
below
it,
and
a
firmament
had
been
spread
between
them.
It
follows
that
each
degree
was
doubled:
1)
the
degree
itself;
2)
Bina
and
TM
of
the
upper
one,
which
fell
and
clothed
in
it.
This
was
done
in
each
degree
of
ABYA
until
Bina
and
TM
de
Malchut
de
Assiya
fell
and
went
out
from
Malchut
into
this
world,
and
Malchut
de
Assiya
ended
on
her
firmament,
which
is
the
new
Sium
in
the
place
of
Bina.
It
was
also
doubled
because
Bina
and
TM
de
Yesod
de
Assiya
fell
and
clothed
in
her
degree.
Similarly,
Yesod
de
Assiya
end
in
his
firmament,
and
there
is
also
Bina
and
TM
de
Hod
de
Assiya
in
it.
Likewise,
Netzah
de
Assiya
was
doubled
through
Bina
de
Atzilut.
For
this
reason,
Elijah
rose
and
clung
to
Bina
and
TM
that
fell
from
Malchut
de
Assiya
into
this
world,
and
equalized
with
them,
clothing
them
until
they
became
as
his
degree.
Then
the
twelve-letter
name
acted,
lowering
Malchut
once
more
from
the
place
of
Bina
de
Malchut
de
Assiya
to
her
place
at
the
Sium
of
her
ten
Sefirot,
and
Bina
and
TM
rising
to
their
degree
as
in
the
beginning,
above
the
firmament
of
Malchut.
And
since
Elijah
was
clinging
to
that
Avir—Bina
and
TM
that
rose—it
follows
that
he
raised
Elijah
with
him,
above
the
firmament
of
Malchut,
because
of
the
equivalence.
And
since
he
rose
above
the
firmament
of
Malchut
de
Assiya,
he
met
there
the
Avir
of
Yesod
de
Assiya—Bina
and
TM
of
Yesod
that
fell
there—and
then
he
clung
to
that
Avir
and
clothed
it,
as
it
was
with
him
on
a
single
degree.
Afterwards
the
twelve-letter
name
acted,
lowering
the
Malchut
from
Bina
de
Yesod
de
Assiya
to
her
place
at
the
Sium
of
the
ten
Sefirot
de
Yesod
de
Assiya,
and
then
Bina
and
TM—the
Avir
de
Yesod—rose
above
the
firmament
of
Yesod.
And
since
Elijah
had
already
clung
to
that
Avir,
it
follows
that
Elijah
rose
with
him
above
the
firmament
of
Yesod
de
Assiya,
because
of
the
equivalence.
And
because
he
rose
above
the
firmament
of
Yesod
de
Assiya,
he
met
there
the
Avir
de
Hod
de
Assiya,
which
are
Bina
and
TM
de
Hod
de
Assiya
that
fell
there.
At
that
time
he
clung
to
that
Avir
and
clothed
in
it,
as
it
was
with
him
in
the
same
place.
For
this
reason,
afterwards,
when
the
twelve-letter
name
operated
and
returned
Malchut
at
the
Sium
of
the
ten
Sefirot
de
Hod
de
Assiya,
and
the
Avir—his
Bina
and
TM—returned
to
above
the
firmament
of
Hod
de
Assiya,
also
taking
Elijah
with
them,
who
was
clung
to
them,
they
raised
him
to
the
firmament
of
Hod
de
Assiya
because
of
the
equivalence.
And
once
he
was
already
in
the
firmament
of
Hod
de
Assiya,
he
met
there
the
Avir
of
Netzah
de
Assiya
and
clung
to
it.
And
when
the
twelve-letter
name
operated
and
returned
Malchut
to
her
place,
the
Avir
de
Netzah
rose
above
the
firmament,
raising
Elijah
with
it,
too,
who
clung
to
it.
Once
he
was
already
in
the
firmament
of
Netzah,
he
met
there
the
Avir
of
Tifferet,
and
so
on
until
he
rose
with
the
Avir
above
the
firmament
of
Tifferet
de
Assiya.
Likewise,
that
Avir
of
each
degree
raised
him
to
the
degree
above
it,
until
the
end
of
the
degrees
of
Assiya,
from
there
to
Malchut
de
Yetzira,
and
from
there
to
all
the
degrees
of
Yetzira
and
Beria,
until
he
rose
to
heaven,
which
is
ZA
de
Atzilut.
Obadiah
said
to
Elijah,
“And
the
spirit
of
the
Lord
will
carry
you,”
since
the
spirit
[Ruach]
of
the
Creator
is
Bina
and
TM
of
the
upper
one,
which
are
called
Ruach
or
Avir
that
have
fallen
into
the
degree
of
the
lower
one.
That
Ruach
actually
carried
him
from
degree
to
degree
through
all
the
degrees
within
the
degrees
from
the
bottom
of
Assiya
through
Atzilut.
It
was
said
that
these
appointees
who
stand
in
the
air
were
appointed
to
the
four
directions
of
the
world.
To
the
east,
an
appointee
was
appointed,
standing
in
the
air
on
that
side,
and
his
name
is
Gzardia.
There
are
appointees
in
each
Avir
in
the
four
directions
of
the
world,
in
HG
TM,
in
whose
hands
are
the
keys
to
evoke
the
twelve-letter
name
to
act
and
lower
the
Malchut
from
Bina
to
her
place.
The
Zohar
does
not
count
the
four
directions
in
order,
but
mixes
the
order
because
its
way
is
to
conceal
the
matters.
However,
the
order
of
the
four
airs
is
from
below
upwards:
west,
east,
north,
and
south,
which
are
Malchut,
Tifferet
(including
NHY),
Gevura,
and
Hesed.
The
appointees
do
not
raise
the
prayer
from
Avir
to
Avir
and
then
from
firmament
to
firmament
as
is
seemingly
arranged
in
The
Zohar.
Rather,
the
airs
raise
the
prayer
to
the
firmaments,
each
Avir
to
its
firmament.
It
was
said
that
that
appointee
in
whose
hands
are
the
keys
of
the
Avir,
and
all
the
other
appointees,
rise
with
her
through
the
firmament,
and
there
he
is
given
into
the
hands
of
another
appointee,
to
raise
her
up.
In
this
way,
first
the
prayer
of
the
Avir
rises
to
Malchut
de
Assiya,
to
Bina
and
TM
that
fell
from
Malchut
de
Assiya
into
this
world.
She
is
like
the
prayer
itself.
And
since
this
Avir
is
equal
with
the
prayer,
they
clung
to
one
another
as
a
single
degree,
and
then
the
appointee,
Zvuliel,
who
is
there,
evokes
the
twelve-letter
name,
lowering
the
Malchut
from
Bina
de
Assiya
to
her
place.
At
that
time
the
Avir
returns
to
its
degree
and
ascends
above
the
firmament
of
Assiya.
And
since
the
Avir
has
already
equalized
with
the
degree
of
the
prayer,
it
takes
with
it
the
prayer
above
the
firmament
of
Malchut
de
Assiya.
And
when
the
prayer
has
already
come
to
the
firmament
of
Assiya,
it
meets
there
the
Avir
de
Yesod
de
Assiya
that
fell
there.
She
also
meets
there
the
appointee
Gzardia,
who
governs
the
Avir
of
the
east,
Tifferet,
which
includes
the
Yesod,
as
well,
because
it
includes
NHY.
The
twelve-letter
name
evokes
that
appointee
and
lowers
the
Malchut
from
Bina
de
Yesod
to
its
Sium,
and
then
the
Avir
de
Yesod
rises
to
its
degree,
to
the
firmament
of
Yesod.
And
because
it
has
already
equalized
with
the
prayer
in
the
same
degree,
it
takes
the
prayer,
as
well,
and
raises
her
with
it
together
above
the
firmament
of
Yesod.
It
is
likewise
in
the
Avir,
in
the
firmament
of
NH,
and
in
the
Avir
and
firmament
of
Tifferet.
And
when
the
prayer
rose
to
the
firmament
of
Tifferet,
it
meets
there
the
Avir
of
the
north,
Bina
and
TM
de
Gevura
de
Assiya
that
fell
there,
and
equalizes
with
that
Avir
on
the
same
degree.
At
that
time
the
appointee,
Petahiah,
who
governs
the
north,
evokes
the
twelve-letter
name
and
lowers
Malchut
from
Bina
to
her
place,
and
the
Avir
rises
again
to
the
firmament
of
Gevura,
taking
with
it
the
prayer
with
which
it
equalized
in
degree
during
the
fall.
And
when
the
prayer
is
in
the
firmament
of
Gevura,
it
meets
there
the
Avir
of
the
south,
Bina
and
TM
of
Hesed
de
Assiya,
which
fell
into
there,
and
clings
to
that
Avir.
At
that
time
the
appointee,
Psagniah,
who
rules
the
Avir
of
the
south,
Hesed
de
Assiya,
evokes
the
twelve-letter
name
and
lowers
Malchut
from
Bina
de
Hesed
de
Assiya
to
her
place,
and
the
Avir
of
the
south
returns
and
rises
to
its
degree,
to
the
sixth
firmament,
Hesed
de
Assiya,
which
is
called
“south.”
And
when
the
prayer
is
in
the
sixth
firmament,
it
meets
there
the
Avir
that
fell
from
the
seventh
firmament,
which
is
Bina
that
includes
GAR,
and
clings
to
that
Avir.
And
when
the
twelve-letter
name
lowers
the
Malchut
from
Bina
of
the
seventh
firmament
to
her
place,
the
Avir
returns
to
its
degree—the
seventh
firmament—taking
with
it
the
prayer,
which
is
clung
to
it
from
the
time
of
the
falling.
And
when
it
is
in
the
seventh
firmament,
it
meets
and
clings
to
the
Avir
that
fell
from
Malchut
de
Yetzira.
At
that
time,
Sandalfon,
the
appointee
over
the
whole
of
Assiya,
takes
it
and
evokes
the
twelve-letter
name,
lowering
Malchut
from
Malchut
de
Yetzira
to
its
place.
Then
the
Avir
rises
and
returns
to
its
place—the
firmament
of
Malchut
de
Yetzira—taking
the
prayer
with
him
and
raising
it
to
the
firmament
of
Malchut
de
Yetzira.
It
is
likewise
in
all
seven
palaces
of
Yetzira
and
of
Beria
up
to
Atzilut.
This
explains
the
question,
“How
can
a
prayer
rise
from
the
bottom
of
Assiya
to
Atzilut
if
no
degree
can
rise
above
its
level?”
It
is
so
because
since
it
clung
to
the
first
Avir,
which
fell
from
Malchut
de
Assiya
to
this
world,
that
Avir
carries
it
to
the
firmament
of
Malchut,
and
the
Avir
of
Yesod
de
Assiya
to
the
firmament
of
Yesod,
etc..
Thus,
the
airs
[pl.
of
air,
Avir]
to
which
the
prayer
rose
and
clung
carried
it
and
raised
it
to
Malchut
de
Atzilut,
as
it
is
written,
“And
the
spirit
of
the
Lord
will
carry
you.”
132)
To
the
south,
Hesed,
there
is
an
appointee,
Psagniah,
who
governs
the
Avir
on
that
side,
and
several
other
appointees
and
ministers
are
there
with
him.
The
keys
of
the
Avir
on
that
side
were
given
to
him,
and
all
who
are
in
trouble
pray
a
prayer
to
their
master
out
of
their
plight,
out
of
the
shattering
of
the
heart.
If
the
utterance
is
as
it
should
be,
it
rises
to
the
Avir
on
that
side
and
that
appointee
accepts
it
and
kisses
it.
When
he
kisses
it,
he
starts
and
says,
“The
Creator
will
have
mercy
on
you
and
will
be
filled
with
mercy
for
you.”
133)
All
the
holy
appointees
and
all
the
ministers
that
are
on
that
side
rise
with
him.
The
letters
of
the
holy
name
EKYEH
fly,
meaning
the
twelve-letter
name,
which
are
four
letters
Aleph-Hey-Yod-Hey
to
each
side,
which
crown
and
govern
that
side
of
the
Avir.
They
rise
on
that
side
of
the
Avir
up
to
the
firmament
of
the
south,
Hesed,
the
sixth
firmament,
up
to
the
appointee
of
the
firmament
that
governs
the
south
side,
since
there
is
another
appointee
in
the
firmament
of
the
south,
and
his
name
is
Anpiel.
134)
To
the
north,
Gevura,
there
is
an
appointee,
Petahiah,
who
governs
the
Avir,
and
with
him
are
several
appointed
ministers
who
govern
the
Avir,
and
all
those
who
pray
prayers
for
enemies,
who
are
sorry
for
them.
When
the
uttering
of
a
prayer
rises
to
the
Avir,
if
he
is
righteous,
the
appointee
accepts
it
and
kisses
it.
135)
At
that
time,
a
spirit
awakens,
coming
out
of
the
deep
on
the
north,
that
spirit
calls
upon
all
the
airs,
and
they
all
take
that
utterance
and
raise
it
up
to
the
firmament
of
the
north,
the
fifth
firmament,
kiss
it,
and
start
and
say,
“Your
lord
will
make
your
enemy
fall
before
you.”
After
the
appointee
over
the
Avir
accepts
the
prayer
and
kisses
it—meaning
that
it
clung
to
the
degree
of
the
Avir
and
the
appointee—the
Avir
awakens
out
of
the
deep
in
the
north.
The
Sium
[end]
that
Malchut
made
in
Bina
is
called
“deep,”
from
the
word
Tohu
[void,
chaos].
Through
the
twelve-letter
name,
Malchut
descended
from
Bina
de
Gevura
de
Assiya
to
her
place,
and
then
the
Avir
that
fell
into
the
Dinim
of
that
deep
awakens
to
rise
to
the
firmament
of
Gevura,
raising
with
it
all
the
degrees
that
were
clung
to
it
during
the
fall
to
the
firmament
of
Gevura
because
of
the
equivalence.
This
is
why
it
was
said
that
that
spirit
calls
upon
all
the
airs,
meaning
all
the
degrees
that
were
clung
to
this
Avir,
and
who
had
the
level
of
Avir.
They
all
take
that
utterance
and
raise
it
up
to
the
firmament,
meaning
that
all
the
degrees
clung
to
the
Avir
of
the
north
that
rises
to
the
firmament
of
the
north,
taking
with
them
the
prayer,
as
well,
which
was
clung
to
them,
and
raising
it
to
the
fifth
firmament.
136)
Here
begins
the
order
of
the
ascent
of
the
prayer.
The
prayer
goes
and
rises,
breaching
the
Avir
that
fell
from
Malchut
de
Assiya
into
this
world
until
they
rise
with
it
to
the
first
firmament,
the
firmament
of
Malchut
de
Assiya.
The
prayer
ascends
and
reaches
the
appointee
of
the
west,
Malchut,
where
there
are
nine
doors,
in
which
several
appointed
ministers
stand,
and
over
them
the
appointee,
Zvuliel.
There
are
nine
doors
in
the
ten
Sefirot
of
Malchut,
and
not
ten,
for
because
Malchut
de
Malchut
is
Midat
ha
Din
[quality
of
judgment],
she
is
included
in
Yesod
de
Malchut.
Therefore,
Yesod
and
Malchut
have
only
one
door,
and
they
are
nine
doors.
Yet,
on
all
the
sides,
there
is
a
special
appointee
over
the
Avir,
and
a
special
appointee
over
the
firmament:
-
On
the
east,
the
appointee
over
the
Avir
is
Gzardia,
and
the
name
of
the
appointee
over
the
firmament—Tifferet,
the
fourth
one—is
Shamshiel.
-
On
the
south,
the
appointee
over
the
Avir
is
Psagniah,
and
the
appointee
over
the
firmament
is
Anpiel.
-
On
the
north,
the
appointee
over
the
Avir
is
Petahiah,
and
the
appointee
over
the
firmament
is
Gadriel.
-
In
Malchut
there
is
one
appointee
over
the
Avir
and
the
firmament
together—Zvuliel.
Because
of
Malchut’s
ascent
to
Bina,
Bina
and
TM
departed
from
all
the
degrees
and
fell
to
the
degree
below
it,
descending
to
the
level
of
Avir.
But
not
the
whole
of
Bina
fell,
only
half
of
it,
her
ZAT,
so
that
KH
and
half
of
Bina
remained
in
the
degree,
and
half
of
Bina
and
TM
fell
from
her
and
became
Avir.
This
is
why
two
appointees
were
appointed,
one
in
the
upper
half
of
the
degree,
which
remained
in
the
degree
above
the
firmament,
and
one
appointee
in
the
lower
half
of
the
degree,
which
departed
from
the
degree
and
became
Avir.
But
the
degree
of
Malchut,
from
which
all
bottom
nine
fell
to
the
degree
below
her
at
the
time
of
Malchut’s
ascent
to
Bina,
only
the
Keter
remained
in
her
degree,
remaining
as
a
point
under
the
Yesod.
Even
that
point
which
remained
is
ascribed
more
to
Yesod
than
to
Malchut,
hence
there
is
only
Avir
in
her,
and
she
is
all
Avir,
except
for
her
Keter.
This
is
why
there
is
only
one
appointee
in
her
for
both.
137)
Zvuliel
wishes
to
operate
in
the
firmament
in
the
daytime,
but
he
was
not
given
permission
until
the
light
of
the
moon
rises
at
night.
At
that
time
he
brings
out
all
those
armies
and
appointees,
and
when
the
day
rises,
they
all
rise
through
a
single
door
out
of
those
nine
doors—the
uppermost
door,
at
the
point
of
Keter
that
remained
in
the
degree,
under
which
the
firmament
stands.
And
when
the
prayer
rises,
it
enters
the
uppermost
door
and
all
the
ministers
and
all
the
appointees
come
out
through
that
door,
with
Zvuliel—the
high
appointee—over
them.
There
is
no
other
appointee
there.
Rather,
Zvuliel,
the
appointee
over
the
Avir,
is
the
appointee
also
over
the
upper
door,
above
the
firmament
of
Malchut
de
Assiya,
and
they
all
come
out,
kiss
her,
and
reach
the
second
firmament,
Yesod
de
Assiya,
along
with
her.
Malchut
is
the
left
line,
Hochma
without
Hassadim.
For
this
reason,
when
she
rules,
there
is
no
light,
but
darkness,
since
Hochma
does
not
shine
without
Hassadim.
It
is
written,
“She
rises
while
it
is
still
night,”
meaning
that
the
time
of
her
rising,
meaning
ruling,
is
at
night.
It
was
said
that
Zvuliel
wishes
to
operate
in
the
firmament
in
the
daytime,
but
he
was
not
given
permission
because
when
Malchut
rules
it
is
night
and
not
day,
until
the
light
of
the
moon
rises,
until
the
night.
This
is
so
because
at
night,
all
bottom
nine
of
Malchut
govern,
and
armies
and
appointees
that
govern
by
the
power
of
the
left
extend
from
them.
And
when
the
day
rises,
Malchut
descends
from
Bina
to
her
place,
although
the
bottom
nine
are
unblemished.
This
is
so
because
Malchut
had
already
descended
from
the
firmament
that
restricted
them
into
Avir,
yet
they
have
no
governance
in
their
place,
but
they
rather
need
to
rise
from
the
firmament
and
above,
to
the
uppermost
door,
Keter,
where
they
are
included
in
the
right,
in
Hassadim.
And
the
prayer
goes
and
rises
with
them
due
to
the
equivalence
with
them
that
it
has
obtained
while
they
were
below
the
firmament.
And
when
the
prayer
rises
above
the
firmament
of
Malchut,
it
meets
the
Avir
of
the
second
firmament
there,
which
fell
into
there.
Afterwards,
after
Malchut’s
descent
from
Bina
de
Yesod
de
Assiya
to
her
place,
the
Avir
rises
and
climbs
to
the
firmament
of
Yesod,
taking
with
it
all
the
armies
and
appointees,
and
the
prayer
that
became
attached
to
it
during
the
fall,
raising
them
to
the
firmament
of
Yesod.
It
was
said
that
they
all
come
out
and
kiss
her,
reaching
the
second
firmament—Yesod
de
Assiya—along
with
her.
138)
When
the
prayer
rises
to
the
firmament
of
Yesod,
the
twelve
gates
of
the
firmament
open,
and
on
the
12th
gate
stands
Anael,
the
appointee
over
several
armies
and
several
camps.
When
the
prayer
rises,
this
appointee
stands
and
declares
over
all
those
doors
saying,
“Open
the
gates!”
Then
all
the
gates
open
and
the
prayer
enters
through
all
those
gates.
This
is
so
because
there
are
12
boundaries
of
the
diagonal
in
Tifferet—HG
TM,
in
each
of
which
are
three
lines,
HGT,
which
are
12.
Also,
all
that
there
is
in
Tifferet,
is
also
in
Yesod,
and
they
are
called
“twelve
gates.”
139)
At
that
time,
an
old
appointee
awakens,
Azriel
Saba
[grandfather],
standing
on
the
south
side.
Sometimes
he
is
called
Mahaniel
because
he
was
appointed
over
600,000
camps.
All
of
them
are
winged,
having
camps
filled
with
eyes.
And
with
them
are
those
camps
that
are
with
ears.
They
are
called
“ears”
because
they
listen
to
all
those
who
pray
their
prayer
in
secret,
with
the
will
of
the
heart,
when
none
other
hears
the
prayer.
This
prayer
rises
and
all
those
who
are
called
“with
ears”
listen
to
it.
There
is
a
special
disclosure
from
the
upper
Hesed
in
Yesod,
extending
from
the
right
line
in
Bina.
This
is
why
the
appointee
over
this
Hesed
is
called
Azriel
Saba,
since
HB
are
called
“old.”
He
is
appointed
over
600,000
camps
because
600
extend
to
him
from
HGT
NHY
de
Bina,
whose
digits
are
hundreds,
and
the
thousand
is
illumination
of
Hochma
that
each
consists
of
it.
This
is
why
they
are
600,000.
GAR
de
Tevuna
are
called
“ears,”
in
which
Hassadim
illuminate,
and
not
Hochma.
VAK
de
Tevuna
are
called
“eyes,”
in
which
the
Hochma
illuminates,
and
this
is
why
it
draws
these
two
Behinot
[discernments]
from
Bina.
It
is
known
that
a
twisted
degree
was
established
in
the
ears,
to
hear
good
and
bad.
A
twisted
degree
means
a
diagonal,
where
Malchut
and
Bina,
the
two
spirits,
west
and
north,
were
included
in
one
another
and
became
a
diagonal.
This
is
a
mixture
and
a
mitigation
of
Midat
ha
Din
with
Midat
ha
Rachamim
[quality
of
mercy].
This
is
why
those
who
are
rewarded
are
heard
well,
meaning
that
their
prayer
is
accepted
in
Midat
ha
Rachamim
in
the
diagonal,
while
those
who
were
not
rewarded
are
heard
poorly,
meaning
that
his
prayer
is
accepted
in
Midat
ha
Din.
140)
If
a
prayer
is
heard
by
a
person’s
ears,
there
is
no
one
who
will
accept
it
above,
and
others
will
no
longer
accept
it
from
the
one
who
heard
it
first.
This
is
why
one
needs
to
keep
from
people
hearing
the
prayer,
since
the
uttering
of
the
prayer
unites
with
ZA
in
the
upper
world,
and
the
utterance
of
the
upper
world
need
not
be
heard.
141)
One
who
is
reading
in
the
book
of
Torah—one
reads
and
the
other
is
silent.
If
two
read
in
the
Torah,
they
diminish
the
faith
above
because
with
one
voice
and
speech,
everything
is
one.
But
two
voices
and
two
speeches
are
a
deficiency
and
a
flaw
in
the
faith,
Malchut.
Rather,
it
should
be
one
voice
and
speech
as
it
should
be,
so
that
the
voice,
ZA,
and
the
speech,
Malchut,
will
be
one.
The
prayer
should
be
in
speaking
without
a
sound,
so
that
a
man’s
ear
will
not
hear
it:
-
This
is
because
the
Malchut,
from
which
people
are
extended,
consists
of
two
points—Malchut
of
Midat
ha
Din,
which
is
unfit
to
receive
light,
and
Malchut
that
is
corrected
in
Bina,
Midat
ha
Rachamim,
which
is
fit
for
receiving
light.
So
is
the
man
who
is
mingled
with
these
two
points.
If
he
is
rewarded,
then
Midat
ha
Din
is
concealed
and
Midat
ha
Rachamim
is
revealed,
and
he
is
fit
to
receive
the
upper
light.
If
he
is
not
rewarded,
Midat
ha
Din
appears
in
him
and
all
the
lights
depart
from
him.
For
this
reason,
the
upper
ear
was
established
in
a
twisted
degree,
to
receive
the
prayer
of
a
righteous
person,
who
was
rewarded
with
his
Midat
ha
Din
being
concealed
so
that
the
ear
of
the
listener
would
not
evoke
Midat
ha
Din
that
is
hidden
in
the
words
of
the
prayer.
Therefore,
if
another
person
hears
the
prayer
before
it
rises
up,
then
that
person
evokes
Midat
ha
Din
that
is
hidden
in
the
words
of
the
prayer,
and
then
it
can
no
longer
be
heard
above,
for
it
is
not
worthy
of
receiving
abundance.
-
The
speaking
of
the
prayer
is
Malchut.
One
who
prays
should
be
a
Merkava
[chariot/assembly]
for
Malchut.
Hence,
the
prayer
should
rise
and
be
included
in
the
upper
Malchut,
which
is
called
“speech.”
At
that
time
Malchut
unites
with
ZA,
who
is
called
“voice,”
and
the
prayer
is
accepted,
receiving
the
abundance
from
ZA.
Therefore,
it
is
forbidden
to
kindle
a
man’s
voice
during
prayer,
so
that
the
upper
voice,
ZA,
will
be
in
it,
since
the
speech
rises
to
Malchut
and
unites
with
ZA
through
the
Malchut,
receiving
a
voice
that
is
mitigated
from
ZA.
Then
the
prayer
is
fit
for
reception
of
the
abundance,
and
the
speech
of
the
upper
world
need
not
be
heard
through
a
man’s
voice.
Likewise,
one
who
reads
in
the
Torah
should
be
a
Merkava
for
ZA,
which
is
called
“Torah.”
The
voice
of
the
reader
is
instead
of
the
voice
of
ZA,
hence
it
is
forbidden
to
sound
another
voice
with
it,
the
voice
of
a
person
who
is
mingled
with
Midat
ha
Din.
And
if
two
are
reading
in
the
Torah,
they
diminish
the
faith
above
because
the
man’s
voice
blemishes
the
voice
of
the
one
who
is
reading
in
the
Torah,
and
the
Malchut
of
above
is
unfit
to
receive
abundance
from
ZA,
since
with
one
voice
and
speech,
everything
is
one,
meaning
that
it
causes
above
that
the
voice,
ZA,
and
the
speech,
Malchut,
mate
in
a
single
Zivug.
And
if
a
man’s
voice
and
speech
connect
to
it,
it
blemishes
this
Zivug.
142)
The
name
of
that
appointee
is
Azriel
Saba.
When
the
prayer
rises
secretly,
all
those
600,000
camps,
all
those
with
eyes,
and
all
those
with
ears
come
out
and
kiss
that
word
of
the
prayer
that
rises,
as
it
is
written,
“The
eyes
of
the
Lord
are
toward
the
righteous,
and
His
ears
are
toward
their
cry.”
“The
eyes
of
the
Lord
are
toward
the
righteous”
are
those
with
eyes
below,
the
angels
in
the
firmament
of
Yesod
de
Assiya.
It
is
so
because
there
are
those
with
eyes
above
in
GAR,
since
eyes
are
Hochma.
But
those
eyes
are
the
eyes
of
Yesod,
which
is
why
it
is
written,
“The
eyes
of
the
Lord
are
toward
the
righteous,”
since
Yesod
is
called
“righteous.”
“And
His
ears
are
toward
their
cry”
are
those
with
ears.
143)
The
third
firmament
is
NH
de
Assiya.
A
prayer
rises
and
reaches
that
firmament.
The
appointee,
Gdaria,
is
there,
and
with
him
are
several
ministers
and
several
appointees.
He
works
three
times
during
the
day:
at
the
time
of
the
journeying
of
the
three
lines
above
in
Atzilut,
opposite
a
scepter
of
light
that
comes
out,
rising
and
falling,
and
not
standing
in
one
place.
Its
aim
is
to
extend
the
illumination
of
Hochma
on
the
left,
called
“a
scepter
of
light,”
since
the
word
consists
of
two,
Shar
Vit
[scepter],
where
Shar
is
vision,
and
Vit
is
seeing,
as
in
looking.
Also,
illumination
of
Hochma
is
called
“seeing.”
This
is
the
scepter
that
travels
three
times
and
is
concealed
because
the
Hochma
appears
only
during
the
journeying
of
three
lines
in
three
places—Holam,
Shuruk,
Hirik.
She
is
concealed
as
soon
as
the
journey
is
through.
When
the
prayer—the
middle
line
that
carries
the
Masach
de
Hirik—rises,
the
scepter,
meaning
illumination
of
the
left,
comes
down
and
bows
before
that
prayer.
That
is,
it
lowers
its
head,
meaning
that
its
GAR
is
raised.
This
is
so
because
the
middle
line
diminishes
the
left
line
from
GAR
through
the
Masach
de
Hirik.
And
the
third
firmament,
NH
de
Assiya,
is
called
“the
firmament
of
the
scepter,”
since
the
scepter
operates
in
it.
144)
When
the
prayer
rises,
after
he
has
bowed
to
the
prayer,
that
appointee
struck
the
strong,
illuminating
rock
that
stands
in
the
middle
of
the
firmament
with
a
scepter,
and
out
of
the
rock
come
375
armies
that
were
hidden
there
since
the
day
the
Torah
came
down
to
earth.
They
insisted
on
refusing
and
detaining
the
Torah
from
descending
to
earth,
so
the
Creator
rebuked
them
and
they
went
into
that
rock.
They
do
not
come
out
of
there
except
when
the
prayer
rises.
Then
they
start
and
say,
“The
Lord
our
God,
how
mighty
is
Your
name
in
all
the
earth.”
This
is
the
prayer
that
is
called
“mighty,”
because
it
rises
above
all
those
firmaments,
and
then
they
bow
to
it.
Those
angels
that
complained
about
the
Torah—the
middle
line—so
it
would
not
extend
to
the
earth,
to
Malchut,
and
to
the
worlds
BYA,
were
drawn
from
the
left
line.
They
wished
that
the
dominion
in
Malchut
and
BYA
would
be
of
the
left,
and
not
of
the
middle
line,
Torah,
which
diminishes
GAR
from
the
illumination
of
the
left.
This
is
why
it
was
said,
“They
insisted
on
refusing
and
detaining
the
Torah
from
descending
to
earth,
Malchut,
which
also
includes
BYA.
But
the
Creator,
the
middle
line,
rebuked
them
and
forced
them
to
receive
the
illumination
of
the
middle
line
and
disappear.
Then
they
disappeared
inside
the
strong,
illuminating
rock
in
the
middle
of
the
firmament,
by
the
force
of
the
Din
in
the
middle
line.
They
do
not
come
out
from
there
except
when
the
prayer
rises
because
the
prayer
rises
up
only
upon
the
awakening
of
the
left
line,
Bina
and
TM,
which
fell
to
the
lower
one
and
returned
above
the
firmament,
becoming
the
left
line,
which
take
the
prayer
with
them,
which
was
clung
to
them
during
their
fall.
For
this
reason,
at
that
time
the
appointee
receives
the
scepter,
which
is
the
illumination
of
the
left.
Thus,
during
the
ascent
of
the
prayer,
the
illumination
of
the
left
comes
out
to
his
dominion.
And
when
he
stuck
with
a
scepter
the
strong,
illuminating
rock
in
the
middle
of
the
firmament,
375
armies
come
out
of
the
rock,
awakening
and
receiving
the
illumination
of
the
left
from
the
scepter.
At
that
time
they
start
and
say,
“The
Lord
our
God,
how
mighty
is
Your
name
in
all
the
earth.”
The
prayer
that
rises
above
all
the
firmaments
is
great
because
it
includes
within
it
the
Masach
de
Hirik
of
the
middle
line,
which
diminishes
the
left
line
from
GAR
by
force.
For
this
reason,
at
that
time
they
bow
to
her,
lowering
their
heads,
and
not
extending
from
GAR
of
illumination
of
Hochma,
but
only
from
VAK.
They
are
called
“375
armies,”
as
it
is
written,
“But
for
Cain
and
for
his
offering
He
had
no
regard,”
since
his
offering
was
from
those
375
armies
that
the
Creator
rebuked
and
that
disappeared
in
the
rock
and
their
faces
fell.
This
is
why
Cain’s
countenance
fell,
as
well.
145)
Henceforth
the
prayer
is
crowned
in
the
upper
crowns
and
rises
to
the
fourth
firmament,
Tifferet.
Then
the
sun,
Tifferet,
comes
out
in
his
degrees,
and
Shamshiel,
the
upper
appointee,
comes
out.
Then,
365
upper
camps
rise
with
him
into
that
firmament,
and
they
are
called
“the
days
of
the
sun,”
since
they
are
degrees
that
extend
from
the
sun,
Tifferet,
and
all
crown
the
prayer
in
crowns
in
the
heaven
of
the
Garden
of
Eden.
146)
The
prayer
is
delayed
there
in
order
to
cling
to
the
Avir
of
Gevura
in
the
degrees
that
are
there.
It
is
so
because
in
the
previous
firmaments,
NHY,
she
did
not
need
to
detain
so
because
they
are
included
in
Tifferet,
until
all
the
camps
rise
with
her
to
the
fifth
firmament,
Gevura.
There
is
an
appointee
there,
Gadriel,
who
owns
the
wars
of
the
rest
of
the
nations,
since
Gevura
is
the
left
line,
to
which
the
nations
cling.
When
the
prayer
rises,
carrying
within
it
the
Masach
of
the
middle
line,
which
diminishes
the
left
line
from
GAR,
he
and
all
his
camps
shake
and
their
power
breaks.
They
come
out,
bow,
lower
their
heads,
their
GAR,
and
crown
that
prayer.
147)
They
rise
with
her
until
they
reach
the
sixth
firmament,
Hesed.
Then
several
armies
and
several
camps
come
out,
receiving
that
prayer
until
they
reach
seventy
gates,
HGT
NHYM,
each
of
which
consists
of
ten,
since
Hesed
includes
all
the
ZAT,
where
Anpiel,
the
upper
appointee,
stands
and
crowns
the
prayer
in
70
crowns.
148)
And
when
the
prayer
is
crowned
with
all
those
crowns,
all
the
soldiers
of
all
the
firmaments—that
have
accompanied
the
prayer
from
firmament
to
firmament
thus
far—join
and
raise
the
prayer
to
the
seventh
firmament,
Bina,
who
includes
GAR,
and
the
prayer
enters
there.
Sandalfon,
the
respected,
high
minister,
in
whose
hands
are
all
the
keys
of
his
Master,
admits
the
prayer
into
the
seven
palaces
of
Yetzira.
149)
These
seven
palaces
are
palaces
of
the
King,
meaning
seven
palaces
of
Malchut
de
Atzilut
where
the
King,
ZA,
mates.
Also,
when
that
prayer
is
crowned
with
all
those
crowns,
when
it
rises
there,
it
connects
ZA
and
Malchut
together,
to
be
crowned
above,
so
that
all
will
be
one
as
it
should
be.
And
the
name
of
the
Creator,
Malchut,
will
be
crowned
on
all
the
sides,
above
and
below,
to
be
one
with
ZA.
Then
it
is
written,
“Blessings
on
the
head
of
the
righteous,”
for
Yesod,
who
is
called
“righteous,”
imparts
blessings
in
Malchut.
150)
Happy
is
a
man
who
knows
how
to
set
up
his
prayer
properly.
In
this
prayer,
in
which
the
Creator
is
crowned,
he
waits
until
all
the
prayers
of
Israel
have
concluded
ascending
and
are
included
in
the
complete
prayer,
and
then
all
is
as
perfect
as
it
should
be
above
and
below.
151)
There
are
Mitzvot
of
the
Torah
that
depend
on
speech,
as
there
are
others
that
depend
on
action.
These
are
six
Mitzvot
that
are
applied
here
in
the
prayer,
as
well:
-
To
fear
the
honorable
and
terrible
name;
-
To
love
Him;
-
To
bless
Him;
-
To
unify
Him;
-
For
the
priest
to
bless
the
people;
-
To
give
one’s
soul
to
Him.
These
six
Mitzvot
that
are
done
in
the
prayer
depend
on
speech,
besides
those
that
depend
on
action,
such
as
Tzitzit
and
Tefillin.
152)
The
Zohar
interprets
six
Mitzvot:
1)
“To
fear
the
honorable
and
terrible
name.”
This
Mitzva
is
done
in
those
praises
that
King
David
said,
and
in
the
offerings
in
the
Torah,
where
one
should
fear
one’s
Master,
since
those
songs
stand
in
a
place
called
“fear,”
Malchut.
Also,
all
those
“Halleluiah”
in
the
text
are
the
fear
of
the
Creator,
Malchut.
One
should
place
one’s
will
in
these
songs—in
fear.
153)
2)
“To
bless
Him.”
When
one
has
reached
the
blessing,
“Shall
be
praised,”
he
will
place
his
will
on
blessing
the
Creator,
as
in
the
blessing,
“Maker
of
light,”
“Maker
of
the
lights.”
3)
“To
love
Him.”
When
reaching
the
blessing,
“Everlasting
love,”
and
the
words,
“And
you
shall
love
the
Lord
your
God,”
which
is
love
of
the
Creator.
4)
“To
unify
Him.”
It
is
written,
“Hear
O
Israel,
the
Lord
our
God,
the
Lord
is
one.”
Here,
there
is
the
unification
of
the
Creator,
to
unify
His
name
with
the
will
of
the
heart
as
it
should
be.
Henceforth
it
is
the
memory
of
the
exodus
from
Egypt.
It
is
a
Mitzva
to
mention
the
exodus
from
Egypt,
as
it
is
written,
“And
you
shall
remember
that
you
were
a
slave
in
the
land
of
Egypt.”
154)
5)
“For
the
priest
to
bless
the
people.”
This
is
to
include
Israel
together
when
taking
blessings
above,
for
at
that
time
the
Assembly
of
Israel,
Malchut,
receives
blessings.
6)
“To
give
one’s
soul
to
Him.”
It
is
a
good
time
to
give
one’s
soul
[Nefesh]
to
Him,
and
to
give
Him
the
soul
[Neshama]
with
the
will
of
the
heart.
When
they
fall
on
their
faces
they
say,
“To
you,
O
Lord,
I
shall
carry
my
soul.”
Thus,
he
should
aim
his
heart
and
will
to
Him,
to
give
him
the
soul
with
a
complete
will.
These
are
the
six
Mitzvot
that
stand
in
the
prayer,
corresponding
to
the
600
Mitzvot
of
the
Torah.
155)
But
there
are
13
other
Mitzvot
in
the
Torah,
since
there
are
613
Mitzvot,
so
why
was
it
said
that
the
six
Mitzvot
correspond
to
600?
These
13
Mitzvot
are
to
extend
the
13
qualities
of
Rachamim,
in
which
all
are
included.
The
13
qualities
of
Rachamim
that
we
say
correspond
to
them,
and
these
six
Mitzvot
by
which
the
prayer
is
crowned
correspond
to
the
HGT
NHY
that
the
prayer,
Malchut,
receives
from
ZA.
156)
Happy
is
he
who
places
his
heart
and
will
on
that,
complementing
them
each
day.
Also,
many
other
things
depend
on
these,
but
when
a
person
comes
to
these
places,
he
should
aim
his
heart
and
will
to
complement
a
Mitzva
that
depends
on
the
word.
Then
it
is
declared
and
said
about
him,
“And
He
said
unto
me:
‘You
are
My
servant,
Israel,
in
whom
I
will
be
glorified.’”
157)
“And
Moses
assembled
the
whole
of
the
congregation
of
Israel.”
He
assembled
them
to
give
them
the
Sabbath
as
before,
since
before
Israel
made
the
calf,
he
gave
them
the
Sabbath,
and
it
is
that
which
the
mixed
multitude
did
not
keep.
When
they
heard,
“Between
Me
and
the
children
of
Israel,”
they
said,
“but
we
were
deprived
of
that
matter.”
Promptly,
it
is
written,
“The
people
assembled
about
Aaron,”
to
make
the
calf,
and
many
were
lured
after
them.
After
those
who
worshipped
the
calf
died,
Moses
assembled
only
the
children
of
Israel
and
gave
them
the
Sabbath
as
before,
as
it
is
written,
“Six
days
shall
work
be
done.”