TUESDAY PRAYER: HOD -MAIN READING OF THE WEEK – THE ZOHAR BOOK

READING: SUNSET MONDAY.

Main Reading for PRAYER OF MANY, today with ENGLISH ZOHAR READING, page 194.

ARVUT OF : Robin Anderson

Yesod de Malchut means that Malchut only acts with the properties she received
from a Higher Sefira—Yesod, which is free from the influence of the impure forces
(Klipot). All the properties, except for those of Malchut, are altruistic, since they
originate from Bina. However, since we wish to emphasize that a Zivug is made
on an altruistic desire, above the egoistic desire of Malchut, we usually say Yesod
instead of Bina. And since Yesod is the Sefira immediately above Malchut, we say
that a Zivug is made not on the egoistic desires of Malchut, but on Yesod. And
since, upon acquiring the properties of Yesod, Malchut can receive the Light,
such reception of Light on Yesod de Malchut is called “Miftacha” (from the word
Mafte’ach, key)—the key that opens the way for the Upper Light.
However, since Malchut herself, that is, Malchut de Malchut (“closed gates”)
remains inaccessible to the Light for 6,000 years, Rabbi Chiya (a particular
spiritual degree) could not understand how Rabbi Shimon (the spiritual
Partzuf called Rabbi Shimon) could achieve such complete perfection. Indeed,
Rabbi Shimon is a Partzuf of such spiritual height that it receives the Light of
Yechida. And it is impossible to receive this Light without utilizing a Zivug on
Malchut de Malchut itself.
And yet, this part of Malchut remains uncorrected until the completion of
the 6,000 years (the end of correction), and thus cannot be used. By defying
these desires, it is as though one has already partially corrected it. And all the
prohibitory commandments refer to Malchut de Malchut; hence, the ban imposed
on its use is called “a restriction.”
Yet, if it is impossible to fill the “stony heart” (Lev HaEven), i.e., Malchut
de Malchut (the root of egoism, the basis of creation), with Light, how can
even a single soul achieve complete correction? After all, complete correction
implies the reception of Light in the entire Malchut. Each soul, each part of
Malchut that man is destined to correct contains a part of all the other parts of
Malchut, including a part of Malchut de Malchut, which he may not work with
until the end of correction.
On the other hand, Rabbi Chiya sees Rabbi Shimon in a state of
complete correction. So how could the latter have attained such state? This
contradiction roused Rabbi Chiya so greatly that he prostrated himself on the
ground and cried out.