It all revolves around the letter Vav (ו). Yes, that simple, straight line that's also a Hebrew letter with a numerical value of six.
The text states, "During the intermediate blessings, one needs to request, for ו־ו Vav-Vav is there – one represents the Masters of Writing, and one represents the Masters of Sealing. And they are higher Vav△6 and lower Vav△6, incorporating 12 parts."
So, what does this even mean?
First, we have this doubling of the letter Vav. Why two? The Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei_Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei Zohar tells us that one Vav represents the "Masters of Writing," and the other represents the "Masters of Sealing." This suggests that within prayer, there's both a process of creation—writing or formulating our requests and intentions—and a process of solidifying, confirming, or "sealing" them, making them manifest.
Think about it: When we pray, we're not just throwing words into the void. We are actively shaping our desires, articulating our needs, and, in a way, co-creating our reality. And then, ideally, we trust that our prayers are being heard and acted upon – sealed, if you will, by a higher power.
Then, we get to the "higher Vav" and "lower Vav," each with a numerical value of six, forming 12 parts in total. In Kabbalah, numbers aren't just numbers. They are symbols, containers of meaning. Six, in particular, is associated with Tiferet, the Sefirah of beauty, harmony, and balance on the Kabbalistic Tree of Life. So, we see these two Vavs represent two levels of this balance and harmony, one "higher" and one "lower," perhaps reflecting different realms or dimensions of reality that are being unified through prayer.
Now, the passage continues: "Three first-ones – the head and two arms, three latter-ones – the body and two thighs." This refers to the six Sefirot (divine attributes) of Zeir Anpin, which, in Kabbalistic terms, is associated with the masculine aspect of the divine, and are represented as the “small face.” These are understood as the emotional attributes: Chesed (kindness), Gevurah (strength), Tiferet (beauty), Netzach (victory), Hod (splendor), and Yesod (foundation). This imagery paints a picture of a complete, integrated being, further emphasizing the idea of wholeness and balance being activated through prayer.
Finally, the text concludes with a ritualistic element: "Then he retires from the presence of the King. Because of this, one needs to give [Var. retreat ] three steps backwards.lBT Yoma 53b And the mystery of the word: ... (Gen. 49:33) and he gathered his feet to the bed..."
This act of stepping back symbolizes a retreat from the intensity of divine presence, a return to a more grounded state. The Talmud, in Yoma 53b, also mentions the act of stepping back, further solidifying the idea that physical actions can have spiritual significance. The verse from Genesis (49:33) about Jacob gathering his feet to the bed as he dies serves as a parallel, highlighting the idea of drawing inward, preparing for a transition, and finding closure.
Why three steps? Perhaps it mirrors the three patriarchs, Abraham, Isaac, and Jacob, representing the foundations of Jewish faith and tradition. Or it could symbolize a detachment from the three "first-ones" we mentioned earlier.
So, what does this all add up to?
This short passage from the Tikkunei Zohar offers a glimpse into the intricate and multi-layered nature of prayer. It's not just about reciting words; it's about engaging with the divine on multiple levels, activating hidden energies, and participating in a cosmic dance of creation and fulfillment. It suggests that prayer is a powerful tool for shaping our reality, connecting with the divine, and ultimately, bringing balance and harmony to the world.
Next time you find yourself in prayer, remember the two Vavs, the Masters of Writing and Sealing, and the subtle art of stepping back, and see if you can sense the hidden architecture beneath the surface. Maybe, just maybe, you'll catch a glimpse of the King.