RAMAK – Ohr Yakar on the Zohar

From the section of Ra’ya M’Heimna:

In the morning, etc.—this refers to the seven brachos said for the kallah, and her bread is with her in the chuppah, as we will explain. The secret behind this is the seven sefiros—two before her, chesed and gevurah; one after her, tiferes, which is emes—and they are certainly in the morning. However, at night, there are two before her, netzach and hod, and two after her, yesod and malchus. This is what we say in “Hashkiveinu”—it is in malchus, for malchus is in hashkivah (lying down), and “Emes” is in yesod, since the guf (body) and bris are counted as one. The kallah herself is the essence of malchus in the chuppah.

Regarding the existence of the chuppah, in which the kallah enters to receive brachos—we explained in Parshas Vayeitzei, Siman 7. And there, we explained that the sod of the chuppah is what the passuk says, “Apiryion asa lo hamelech Shlomo”—that is, the chariot (merkavta) of argaman (purple). This refers to the four chayos—which correspond to the four tzitzis. And when it says “Refidaso zahav”, this means they are gilded, meaning they are the kanfei mitzvah—which is malchus, and these are her wings and her soldiers. They are gilded because they are from binah, which is where gold is. The techeiles represents malchus, and the lavan represents tiferes.

These three correspond to the three Sheimos: Eh-yeh, Y-H-V-H, and Ad-nai. This is how the techeiles is fixed in the lavan—Y-H-V-H is rachamim, which is in lavan for sure, and on the Kisei Din, the techeiles corresponds to Ad-nai. This is why we have Y-H-V-H as the four white strings, and Ad-nai as the four techeiles strings. When they are united, they make eight strings. This is the sod of Ya-h-a-do-nai-hi, which is the concept of one being kalil (included) in the other.

The knots and windings of the tzitzis, which extend to the four sides, hint to the sod that each knot is a yud. Similarly, the windings are also yudin. These are the precious gems and stones, because a generic even (stone) is yud. These knots and windings are filled with segulos (spiritual properties), which are the kochos of malchus—which includes malachim, olamos, and otzaros (treasuries), all of which are filled with different types of shefa for every need in hanhagah (Divine conduct).

This is the sod of neshamos and malachim, which are like bells and pomegranates, as explained in the Zohar, Parshas Balak, Siman 3. The four bigdei lavan correspond to Y-H-V-H, and the four bigdei zahav correspond to Ad-nai.

Now, you might ask: “But aren’t these names referring to Hakadosh Baruch Hu and His Shechinah? And now you’re saying they are garments? And earlier, we said they are the Kisei Din and Kisei Rachamim, and even before that, we said they are the chuppah itself! So what is this all about?”

The answer is that just as Tiferes is called Y-H-V-H, and Malchus is called Ad-nai, so too, in Olam HaBeriah, which is called the Kisei, they are also referred to in the sod of Ya-h-a-do-nai-hi as the Kisei Din and Kisei Rachamim. Similarly, the chuppah, which is argaman, is also under the sod of Ya-h-a-do-nai-hi, as we explained. And likewise, the levush (garment), which consists of the four bigdei lavan and four bigdei zahav, is how HaKadosh Baruch Hu and His Shechinah are clothed in them.

This levush is even above the chuppah. And it’s possible that these four concepts—His Name, His Throne, His Chuppah, and His Garment—correspond to Atzilus, Beriah, Yetzirah, and Asiyah. And this is not far-fetched, because we see that Hashem placed them all together—”In His image, He created them,” which refers to Beriah, Yetzirah, and Asiyah.

When the shefa of Kesser, which is called Ratzon, wants to ascend Y-H-V-H, which is Tiferes, to complete Malchus, which is Ad-nai, this brings about the yichud of the chassan, which is Tiferes, with his kallah, which is Malchus, in Chai Berachos through Yesod. This is the sod of Ad-nai sefasei tiftach—it opens the gates of the heichal.

“Baruch atah Hashem, the chassan inside the heichal”.

And the Shechinah is like the mara ha’keshet (the rainbow), which is part of Maaseh Merkavah, as explained in the Gemara in Ein Dorshin. That is, the Shechinah within the sod of Tiferes is the Merkavah—for Y-H-V-H rides upon Ad-nai.

This follows the sod of the letters: The Yud in Chesed corresponds to the Aleph, the Hei in Gevurah corresponds to the Daled, the Vav in Tiferes corresponds to the Nun—and this makes the colors of white, red, and green, like the rainbow seen in a cloud.

Inside the Yud, this is the sod of Ya-h-a-do-nai-hi. And since yichud (unification) is meant to be in secrecy, it should not be divided into two, chas v’shalom. If one’s tefillah is heard by others, it is already a division. And this is why the Mishnah teaches that Maaseh Merkavah should not be learned alone, and the Gemara explains that “alone” means someone who learns to unify—meaning, only someone who is capable of understanding the sod on their own should learn it.

“Hashem sefasei tiftach”—this is Netzach and Hod, meaning the lips open up for yichud. But the voice of Tiferes should remain inside the heichal, so that no outsiders can hear. Those who are outside do not have any portion in this sod, because the Or (light) of Yesod is called Raz (secret), and it does not belong to strangers, chas v’shalom. And one who approaches improperly, one who is nargan (a troublemaker) and mafrit aluf (causes division), will be punished.

And if someone raises their voice in tefillah, it should be only for Hashem to hear, not for others. The reason is that Malchus rises up to Tiferes, and their dibbur should be echad, without outsiders involved. The sod of their yichud is in Amein, when Y-H-V-H and Ad-nai are brought together. And one who shouts in tefillah is from those who diminish the yichud.

And if you’ll ask, what difference does it make whether his voice is heard?

He explained and said that in the sod of Krias Shema aloud, it corresponds to the sod of Chashmal, which means “a speaking fire.” The meaning of “speaking” is that it draws down the sod of the Upper Ruach upon them and within them….