At the end of this week's parasha Moses is stated as writing "this song" and teaching it to Israel. This sparks a lengthy discussion in the Zohar as to the various types of songs and their meaning. Then Rebbe Shimon teaches what is required in the best of one's "songs" to G‑d. The teaching is based on the verses in HaAzinu that continue immediately after the end of our parasha: "For I will proclaim the name of G‑d, ascribe greatness to our G‑d…Just and right is He."

Note that a 'song' is here a code for any form of worship of G‑d, whether in prayer or through performing the practical mitzvot. It should also be remembered that the different constellations of sefirot mentioned are also part of our own spiritual makeup. Thus Zeir Anpin corresponds to our 6 emotional sefirot, Abba to chochma, Imma to bina and Malchut to our consciousness revealed in this world through speech.

Rebbe Shimon asked: What is the type of song that stands above all others? This is as we have learned in the secret of the Mishna, whether through words [such as reciting the Shema] or through actions [such as putting on tefillin and talit], everything is from below to above and [then] from above to below. One has to be clear in his mind that all of these different constellations of divinity are really one…

First a person raises his consciousness as it accompanies a mitzvah in the physical world, above, to the sefira of malchut. This is called "raising the feminine waters" called "Mayin Nukvin" known by its capital letters "MaN". Feminine because it is accompanied by a yearning to receive, not because of gender! This meditation is to unite with Zeir Anpin, the active, "masculine" aspect of the Divine. These two aspects then rise in unity to the sefira of yesod of Imma and in turn cause the unity of Abba and Imma, chochma and bina. This unity in turn causes a downward flow of higher consciousness to Zeir Anpin and from there to Malchut. This responsive downward flow is called "masculine waters" "mayin duchrin" or MaD in Kabbala.

And afterwards he needs to intend in his heart to unite them [all of these partzufim] in one [the light of Arich Anpin, the sefira of keter].

This is the next step of the meditation. After elevating consciousness through the different partzufim, and receiving a response, one has to be clear in his mind that all of these different constellations of divinity are really one.

From where do we learn this [order of meditation]? [We learn it from] Moses, as is written in the verse: "For I will call out [in Hebrew, "ekra"] the name G‑d." (Deut. 32:3) What does "ekra" mean? It reflects that which is written: "And He called [in Hebrew, "Vayikra"] to Moses" (Lev. 1:1) That is the Shechina.

The root "kra" of the word "Vayikra" is the root of the English word "to cry" when it is used in the sense of to cry out or call too. Crying out is directed towards the Shechina/Malchut, as we learn from the first word of the book of Leviticus, when, after the completion of the Tabernacle, G‑d spoke to Moses from between the wings of the cherubim. So this word is used in connection with the first step "up" in the levels of divinity - the Shechina. This is the first, most basic level, represented by the arm tefillin (which is put on before the head tefillin), and the Shema, which is recited while sitting, before the Standing Prayer, which is recited while standing.

Afterwards [the text continues:] "I will ascribe greatness to our G‑d/Elo-him." This refers to the Higher King [Zeir Anpin]. This causes greatness or higher consciousness to be revealed at the level of Elo-him

This is the next step of the meditation, as the Shechina has united with Zeir Anpin and they have risen to cause the unification of Abba and Imma. In turn, this causes "greatness" or higher consciousness to be revealed at the level of Elo-him. The word "our" shows that Moses is integrating himself with all Israel in this meditation.

Afterwards [the divine effluence] comes down from its higher level as is written: "Just [in Hebrew, "tzadik"] and straight [in Hebrew, "yashar"… is He]."

As the divine abundance descends through the sefirot of Zeir Anpin it is gathered into the aspect of "justice"/yesod/tzadik and passed onto the aspect of "straight"/yashar/malchut. Malchut is called yashar, i.e. "straight" in this instance because it is directly receiving the higher light.

Afterwards he unified all in the bonds of faith and said: "is He" and that is the unification of all. Moses was meditating on the way all these different vessels are filled…

The word "He" at the end of the quoted verse, indicates a hidden state - unlike "you" which is revealed. The highest level of divinity is the blessed Infinite Light; it is hidden and thus referred to by the pronoun He. The use of this pronoun indicates that Moses was meditating on the way all these different vessels are filled with the same light.

So too should a person organize the praising of his Master in this manner. In the beginning from below to above to elevate the honor of his creator, to that place that is irrigated from the waters of the stream [yesod of bina] from which flow out and issue forth [divine abundance] to be drawn down from above to below.

This is the secret of the river, i.e. bina, which flows from its source, i.e. yesod of Abba, from the Garden of Eden - chochma. The waters from the irrigation of that stream flow from level to level…to draw down blessing to all from above to below…

The waters from the irrigation of that stream flow from level to level [within Zeir Anpin] till the lowest level, to draw down blessing to all from above to below. After this [downward flow is collected in Malchut] there must be a binding in one unity, a binding of faith.

"Faith" is a code word for the highest partzuf, Arich Anpin, because there is no grasping its essence, no understanding of its magnitude. This level of divinity is likened to the infinite light that fills the vessels of the sefirot, enriching each in its downward flow to malchut.

This [meditation] is of one who gives honor to the name of his Master in unifying the holy Name [of Havayah]. It is about such a person that it is written: "For those who honor Me, I will honor them." (Samuel I 2:30) For they honor Me in This World and I will honor them in the World to Come.

Another example to show how this unification is achieved is being referred to here. The unification of the name of G‑d spelled yud-hei-vav-hei is a similar meditative exercise. The final letters vav-hei represent Zeir Anpin and malchut. When they are unified and elevated they connect with the yud and the hei in the first two letters of the name, which represent chochma and bina. Now united, the letters draw down their flow of divine consciousness in a way that magnifies the glory of G‑d in a world that seems full of disunity. Now the text can be read: In this world, they, the Jewish People, honor Me through their meditative intentions while praying and performing mitzvot. In return I will honor them with the conscious flow from the level of bina, which is called "the World to Come", because through it My intentions are always being actualized.

Zohar, parashat Vayelech p.285a; translation and commentary by Simcha-Shmuel Treister

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