(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)
115) The fifth palace is a palace in which a spirit called Barak [lightning/brilliance] illuminates, radiating and shining for lower ones. Radiating means in illumination of Hochma, called “radiance.” Shining means in light of Hassadim. The spirit, Barak, is inclusive. It opens and closes, shines, and glistens to all directions.
When that spirit makes its Zivug for its illumination, it includes all the lower ones that rose to it for MAN, opens for illumination of VAK de GAR, closes for illumination of GAR de GAR, illuminates in Ohr Yashar, and glistens in Ohr Hozer. To all directions means above, below, and to the four directions.
One light shines and emerges from that glistening, like purple, including all the illuminating visions: white light, black, red, and green, which are HB TM. They are included in one another where the white is embroidered in the red, the black in the green, and afterward the white in the black. One animal is made of them, embroidered from all the visions, and it includes primarily green and red. The appearance of its face is as the face of a man, who includes all the shapes.
116) Four foundations come out of that animal. These are big animals toward those of below. That is, although the foundations are from the Chazeh and below of each animal in the lower palaces, there are only three foundations there because of it. Still, here in that palace, it is all GAR, and even the foundations are from the Chazeh and above, and are considered big animals.
Only Malchut is called Ophan. They are two, since when one is seen, another illuminates inside of it, and they are two. Each discernment of from-the-Chazeh-and-below of the animal is considered Malchut; this is why they are called Ophanim, since Ophan is the name of Malchut.
However, because Malchut rose and was mitigated in Bina, she is always regarded as two Ophanim. When Malchut is seen, Bina is illuminating inside of it, hence she is considered two Ophanim, Ophan inside an Ophan.
Bina and Malchut became attached to one another, and one entered the other—Malchut in Bina. Thus, two Ophanim, right and left, were made in the place of Bina. Afterward one entered the other—Bina entered and was included in Malchut, and two Ophanim, right and left, were made in the place of Malchut, too.
Now four heads are seen to the four directions of the world. It is so because right and left in the place of Bina are considered south, north, and right and left in the place of Malchut are considered east, west. However, all four are one Guf [body], Malchut, since all were made by the Hitkalelut of Malchut in Bina. They are the ones of whom it is written, “When the Ophan is inside the Ophan.
All four directions are tied to one another, like the upper animals of this animal, which never part. It is so because the four colors embroidered in the animal—her HB TM from the Chazeh and above, called “upper animals”—grip to one another and extend to the four directions below the Chazeh of the animal. By that the four directions become tied to one another and never separate. This means that when that animal travels, it travels in two directions, Bina and Malchut, which are the principle part of the four sides.
117) That spirit, Barak, consists of two spirits. It emitted one animal that is mentioned, and all those lights that were mentioned. And another spirit, called Blazing Spirit, extends from it and illuminates.
118) Two lights illuminate from the blazing spirit, which are four directions. These lights turn in their appearance, and they are called “The blazing of the swirling sword.” These are the swirling lights that become the blazing of the sword, and they are the lights that stand over the lights in the palace below here, called the palace of Zechut, since the blazing of that sword stands over the seventy lights in the courthouse, which are in the palace, Zechut.
Explanation: The three palaces—the palace, Zechut, the palace, Barak, and the palace, Ratzon [desire]—are Ibur–Yenika–Mochin de Panim. The palace, Zechut, is VAK de Panim, called Ibur–Yenika. The palace, Barak, is VAK de GAR de Panim, and the palace, Ratzon, is GAR de GAR de Panim.
Abraham took the palace, Barak, and Isaac took the palace, Zechut. This is because being Mochin de Panim here, even the VAK de GAR that should illuminate in the palace, Barak—which extends from the Bina that returns to Hochma, which is Isaac—cannot permanently illuminate in the palace here, only by way of Hitkalelut of the spirits at the time of the Hitkalelut.
But not during the Hitkalelut, only Abraham shines here, the right line, Hesed. Isaac, who is Bina that retuned to Hochma, illuminates only in the palace, Zechut, in VAK without GAR, the seventy lights that are there, corresponding to ZAT, each of which consists of ten, making seventy. But the GAR cannot illuminate in the palace, Zechut. Thus, they remain here in the palace, Barak, in Gevurot and Dinim without the light that belongs to them because their light is Isaac, who is not here but in the palace, Zechut.
These two lights in the palace, Ibur–Yenika–Mochin de Panim and Ibur–Yenika–Mochin de Achor are included in all the palaces. The upper spirit is Ibur–Yenika–Mochin de Panim in the palace, and the bottom spirit is Ibur-Yenika-Mochin de Achoraim in the palace.
It follows that the upper spirit, Ibur–Yenika–Mochin de Panim, received from upper AVI, is entirely mitigated by Abraham, the light of Hesed that governs that palace, since Mochin de Panim are entirely Ohr Hassadim, called “pure air.”
But the bottom spirit, Ibur–Yenika–Mochin de Achoraim, received from YESHSUT, in which the Yod exits the Avir [air] and Bina returns to being Hochma, that spirit—which is regarded here as left, Isaac—has no mitigation from Abraham, who is completely right and has nothing of the left. For this reason he remains in Dinim. This is why it is called Blazing Spirit, for it always blazes in the flame of Dinim. This is the blazing of the swirling sword.
These lights in the blazing spirit, GAR of Isaac, which could not come to be in the palace, Zechut, and remained in the palace, Barak, in Dinim, it is considered that they stand over the palace, Zechut, meaning they are their GAR. This is why it was said that the blazing of that sword stands over the seventy lights in the courthouse, which are in the palace, Zechut, since the seventy lights in the palace, Zechut, are ZAT, each of which comprises ten, and the lights, “the blazing of the sword,” are their GAR, complementing them to ten.
It follows from this that all the judges who make sentences, a sword hangs over their heads from above, for these seventy lights keep themselves from drawing any of their lights in the blazing spirit here, as they are in the blazing of the sword—full of Dinim. This is why it is considered that the blazing of the sword is guarding them, so they will make just sentences and will not take more than their degree.
119) The blazing of the sword, the lights on the left, elicited one animal. It stands on four Ophanim, which do not maintain their existence. That is, they cannot continue their illumination, but illuminate and quench. It is so because they are two to the right and two to the left; once the right governs them and once the left governs them. Hence, during the governance of the left they quench because Abraham, right, took that palace. This is why those who lean to the left have no one from whom to receive their illumination so they quench.
When the spirit of that animal enters those four that do not maintain their existence, meaning when the animal travels on its four Ophanim [also wheels], two blazing sparks sparkle off them, come out of that palace, and always swirl. At times these blazing sparks are females and at times they are males; at times they are spirits and at times holy Dinim.
120) When that animal mingled with the first animal, which emerged from the lights of the spirit, Barak, through their Hitkalelut with one another, a spark that always blazes and never quenches came out of them. That spark wanders and follows those two sparks.
Explanation: The root of those two sparks are the four that do not maintain their existence, meaning do not continue their illumination, for because they extend from the blazing of the swirling sword, their illumination divided to two to the right, and two to the left. When they illuminate from the two on the right, they exist. But when they begin to illuminate from the two on the left, they quench. Hence, the two sparks that came out of them also lean to the right and to the left, and do not maintain their existence.
Therefore, to correct them, that animal of the blazing of the sword mated and mingled with the first, upper animal that emerged from the spirit, Barak. At that time the four Ophanim of the bottom animal, which do not maintain their existence, are included and become one with the four Ophanim of the upper animal, who are like the upper animals of this animal, never separating.
A spark is born from them, consisting of two, as well, thus they are four, like the four Ophanim of the upper animal, which never quenches, and like the four of the four of the upper animal that never separate. However, it is still considered a blazing spark because it also contains the four Ophanim of the bottom animal.
Those four Ophanim are the four forces of Malchut after she associated with Bina. Malchut and Bina in Bina, and Malchut and Bina in Malchut are considered males and females. This is because the two in Bina are males, since Bina ends in a male, and the two in Malchut are females. The illumination of the right is regarded as spirits, and the illumination of the left is regarded as Dinim.
It wanders and follows those two sparks, since when the spark is corrected, in a way that it never quenches, it bestows and corrects the two sparks, but in a way that they always swirl.
121) Now they are males, when the spark bestows illumination of Bina, male light. They carry out their mission in the world, illuminating to the lower ones. But before they complete their mission, they quench.
As long as they illuminate on the right, they carry out their mission in the world. At that time they are regarded as spirits. But when they lean to the left, they quench and cannot continue their mission. At that time they are regarded as Dinim.
A spark strikes and shines for them once they have quenched, and they are renewed as before. They are females, meaning that now the spark is bestowing upon them illuminations of Malchut. They walk and wander, and before they complete their mission in the world they quench.
That is, as long as they illuminate on the right, they are called “spirits,” and they walk and wander. But when they lean to the left they are called Dinim and they quench. Then the spark strikes again and shines for them, after they have quenched, and they are renewed as before, and so forth forever.
It is so because each time they quench, the spark renews them, once on the right and left of Bina, in spirits and male Dinim, and once on the right and left of Malchut, in female spirits and Dinim.
Thus they are always swirling over those four Behinot [discernments] because that spark consists of all of them, and consists of four colors. This is why the two sparks that receive from it swirl in all those abovementioned colors—to males, females, spirits, and Dinim.
122) The bottom spirit is included in the other, upper spirit, and both appear as one. They are not as the others, the first, who when included in one another only one was seen. Rather, here two are seen, standing in love and containing all the lower palaces. And although two spirits are seen, they are one, when spirit spreads in spirit, and they are seen in love, included in all the lower ones, as it is written, “Your two breasts are like two fawns, twins of a gazelle, which feed among the lilies.”
123) When the two spirits spread in one another, the palace becomes a palace of love once more. The palace of love always exists, and is concealed in great secrecy, except for those who must cling to it. And here it is written, “I will give you my love.”
Explanation: The two spirits, Ibur–Yenika–Mochin de Achor and Ibur–Yenika–Mochin de Panim, must mingle in one another in three manners of Hitkalelut [mingling]:
- When the spirit of the Mochin de Achoraim is entirely included in the Mochin de Panim until it is not known that it came into its midst. It follows that here there is only Mochin de Hassadim, since the illumination of Hochma, extended in Mochin de Achoraim, is mingled in the Mochin de Panim, and they are gone.
- When the spirit of Mochin de Achoraim mingles with the spirit of Mochin de Panim but did not annul in it. Rather, its existence is seen there. The two kinds of Mochin are seen there, but only Mochin de Panim illuminate. The Mochin de Achoraim, although they are there, they cannot shine. However, two are seen here, standing in love. And although two spirits are seen, they are one, for although the spirit with the Mochin de Achoraim is there, in terms of illumination they are still one because only the upper spirit shines.
- When the two spirits are included in one another, where the upper spirit is included and illuminates in Mochin de Achoraim of the bottom spirit, too, and the bottom spirit is included and illuminates in Mochin de Panim from the upper spirit, too. It is so because now there are illuminations of Hochma and Hassadim in the upper spirit, as well as in the lower spirit.
This is why the verse says, “Your two breasts are like two fawns, twins of a gazelle, which feed among the lilies,” explaining the second type of Hitkalelut. It is so because Malchut in Ibur–Yenika–Mochin de Panim, Man’ula [lock] is called “fawn.” And Malchut in Ibur–Yenika–Mochin de Achoraim, Miftacha [key] is called “gazelle,” as it is written, “Your two breasts,” namely the two spirits, spirit of Barak, Ibur–Yenika–Mochin de Panim, and the blazing spirit, Ibur–Yenika–Mochin de Achoraim, are as two fawns.
In other words, due to the Hitkalelut of the upper spirit—in which Malchut is regarded as a fawn—in the lower spirit, even the bottom spirit is regarded as a fawn, and they are as two fawns. They are also considered twins of a gazelle due to the expansion of the bottom spirit—in which Malchut is regarded as a gazelle—in the upper spirit. Hence, even the upper spirit is regarded as a gazelle, and the two of them are twins of a gazelle.
Thus, the merit of the two spirits is seen in each of them due to their expansion in one another. Yet, they both shine as one spirit, as the upper spirit, Mochin de Panim. This is why it is written, “which feed among the lilies,” since the building of Malchut in Mochin de Panim is called “lily,” as opposed to those who do not shine, from Mochin de Achoraim in the bottom spirit, for in this respect Malchut is called a “rose,” and not a “lily.”
124) When the two spirits that are one illuminate, which is the second type of Hitkalelut, several armies come out of them to several Behinot: thousands, and tens of thousands that cannot be numbered. Some of them are called “mandrakes,” as it is written, “The mandrakes give off fragrance,” some are called “vines,” as it is written, “whether the vine has blossomed,” and some are called “pomegranates,” as it is written, “the pomegranates have budded.”
In this palace it was said, “I will give my love to you.” The Zohar explains the verse, “Let us get up early to the vineyards, to see whether the vine has blossomed, the fruits have begun, the pomegranates have budded, there I will give you my love.” “The mandrakes give off fragrance.” These three Behinot extend from HGT, Mochin de Panim. Mandrakes are Hesed, pomegranates are Gevura, and vines are Tifferet. Finally, several armies reach outside the palace, up to Planet Noga [Venus], and from that planet it is given to the lower ones.
Once the spirits have mingled in one another, they are all in love and never part. Here it is written, “If a man were to give all the riches of his house for love, he would surely be despised.” Here is where the bowing of the head and the stretching of the arms apply, in order to cling to the love of his Master.
On the palace of Netzah, only the bowing of the head was mentioned, bowing of the head until he sees a coin opposite his heart. But on the fourth palace, bowing until his face touches the ground was mentioned, incorporating the entire body, and no stretching of the arms is required there. It is so because there it is only VAK de Panim, and hands are GAR. Only the fifth palace, which is VAK de GAR, requires stretching of the hands.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)