He perceived no iniquity in Jacob and saw no toil in Israel. (Num. 23:21)

…It is known that there are two perceptions of G‑d: a lower perception (daat tachton) and a higher perception (daat elyon). These two perceptions are alluded to in the verse "G‑d is of two perceptions." In the higher perception, "Above" is something (in Hebrew, "yesh") and "Below" is nothing (in Hebrew, "ayin"). In the lower perception, "Above" is nothing and "Below" is something, nevertheless, the "something" of "Below" is perceived as constantly dependent upon the Above for its existence. In the higher perception, however, "Below" is nonexistent as it is before His blessed presence.

From these two perceptions is derived the two experiences of transparency before G‑d, what is called "nullification of the 'something'" and "nullification of the essence" (in Hebrew, "bitul hayesh" and "bitul bietzem"). The first level of transparency stems from a lower perception, wherein the individual feels himself to be a separate existence from G‑d, yet recognizes his utter dependence upon Him and therefore is submitted to Him. The higher perception, however, gives birth to an experience wherein the individual does not feel any separateness and is inherently and essentially nullified. These two levels are the difference between the experience of prayer during the six days of the week, which is the level of "Jacob", and the experience of prayer on the Shabbat, which is on the level of "Israel". Shabbat, the glory of G‑d…represents the higher, transcendent perception…

Now one can understand the statement of the Zohar to the effect that the six days of the week are "G‑d", while Shabbat is the "glory of G‑d", as we say in the prayer of Shabbat, "the heavens proclaim the glory of G‑d". For "G‑d" represents the lower perception, while the "glory of G‑d", which is makif (transcendent) - since glory surrounds a person - represents the higher, transcendent perception. Thus "glory of G‑d" (in Hebrew, "kevod E-l") is the gematria of 63, the name SaG, which is also the gematria of the verse "He is truly transcendent" (in Hebrew, "kee gaoh ga'ah").

It is possible that it is for this reason that on Shabbat one does not pray 18 blessings in the Standing Prayer, but rather seven blessings. The 18 blessings correspond to the 18 vertebra of the spine through which is drawn the spinal chord as well as the drop from the brain. This transmission is on the level of "the backside" and the back of the neck, which represents stubbornness. This stubbornness alludes to the difficulty of granting the brain dominion over the heart, as explained elsewhere. The spine represents the "Lower Knowledge" (Daat Tachton), which divides into chesed and gevura, love and fear. This is the level where material existence is experienced as separate from the divine reality, and one needs exceptional strength to overcome and nullify the "yesh". This is the concept of unification through kissing…

This is all the prayer of the weekday, when the 18 blessings are said. On the Shabbat, however, when the perception of Supernal Knowledge (Daat Elyon) is revealed, where all is naught before Him, then all of the foreign thoughts are automatically neutralized. Then is the revelation of the supernal pleasure, which is the level of Atik, which is "face" and does not contain a "back" at all. Daat Tachton, however, is called the "daat between the shoulders", the level of back, from which the spine is drawn.

And this is the concept of unification through kissing, which stems from Daat Elyon and is a spiritual act done face to face. Physical unification, however, where the drop is drawn through the spine, the back, stems from Daat Tachton. True, even this unification is face to face, but the unification of kissing, which is spiritual, does not involve the back at all.

Now kissing is the level of breath, and there are seven breaths, which stem from the seven names of SaG. Thus there are seven words in the verse "Kiss me with the kisses of your mouth". (Songs 1:2) And breath is higher than speech, since breath of the heart is keter of Nukva, as explained elsewhere. Thus kissing expresses the intensity of love that cannot be expressed in speech. Now Shabbat, which is the level of Israel, is the Nukva of Z"A which receives from the supernal Israel. And its primary unification is by way of kissing, which is spiritual. Therefore, on Shabbat one does not recite the 18 blessings that correspond to the spine, which connotes physical union. Rather, one recites seven blessings corresponding to the seven breaths. Kissing expresses love that cannot be expressed in speech…

Now in truth, the Talmud states that essentially one should recite the 18 blessings on Shabbat and that it is only because of the "kevod Shabbat (glory of Shabbat)" the sages did not wish to burden the worshipper. The deeper meaning of this Talmudic statement is that Shabbat is also an appropriate time for physical union, but one that is experienced on a much loftier level. As explained elsewhere, although the union of kissing is spiritual, nevertheless, there is an advantage to physical union, since the drop embodies the essence and being of the brain. Not so in the case of the union of kissing, where only a ray of the giver is present. It is possible that because the drop contains essence, it must therefore travel by way of the back. Therefore, also Shabbat is an appropriate time for the physical union of Israel and Rachel.

Thus our sages say that essentially one should pray 18 blessings on the Shabbat, since the drop travels through the 18 vertebra. Despite this, Shabbat is associated with face, since the spiritual union of kissing is then drawn into the physical union. Therefore, because of the glory of Shabbat, it is enough to say seven blessings of the level of kissing and these disseminate and influence the physical union.

Now we explained above that the weekday prayer is the level of Jacob, while the prayer of Shabbat is that of Israel. Of this the verse states: "He perceived no iniquity in Jacob and saw no toil in Israel". (Num. 23:21) During the week, the time of Jacob, one must struggle with the foreign thoughts, with the garments of kelipat noga. It is then that "Jacob" (in Hebrew, "Yaakov", which means the letter yud - "heel") must draw the yud (nullification of chochma) into the "heel". Of this it is said, "He perceives no iniquity in Jacob…." But although there is no iniquity there is great toil and struggle of body and soul, as the Zohar says "the time of prayer is the time of war". This is all during the week when the power of constriction is intense. During the prayer of Shabbat, however, when the supernal pleasure is revealed, there is no struggle. Of this it is said, "…and He saw no toil in Israel…"


Adapted by Rabbi Yosef Marcus from a maamar in Or Hatorah, parashat Balak

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