I Lifted Up My Hands in Prayer

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122) Rabbi Shimon said, “I lifted up my hands in prayer.” He came to disclose the manner of emanation of GAR de AA, called KeterMocha de Avira and MS. But how do we ascend to RADLA, to Ein Sof, who is very high and hidden? This is why he prayed that the disclosure of these secrets would be pleasing to the Creator.

When the upper desire above, Keter de AA, stands and is established on that desire that is never known or perceived—Rosh de Atik, called RADLA—by that, Keter de AA becomes a Rosh that is very concealing above. That Rosh emanated what it emanated. “Not known” is Mocha de Avira de AA, and “illuminated what it illuminated,” in a concealed manner, is MS de AA.

123) Once the desire of the upper thought, which is Keter de AA, the upper desire—has been established as Rosh, it is called “the upper thought.” It is to chase after RADLA and receive his illumination. However, a Parsa has been spread between RADLA and Keter. Out of that Parsa in the chase of the upper thought, Keter, after the light of RADLA, the light reaches and does not reach him, since the Parsa detains it. Thus, what illuminates, illuminates up to the Parsa, and not from the Parsa and below. For this reason the upper thought illuminates in concealed illumination to MS, and in a light that is not known to Mocha de Avira. And the thought itself, Keter, is considered unknown.

It explains two issues here: 1) How the “end of all flesh” enjoys the offerings that Israel offer. 2) The illumination of the Rosh of Partzuf Atik de Atzilut, called RADLAEin Sof, from which extends the elicitation of Mochin de Katnut and Mochin de Gadlut of the three Roshim [pl. of Rosh] of AA, called KeterMocha de Avira, and MS, which are YodHeyVav of AA himself.

It also explains the Katnut and Gadlut of the clothing of AA, called AVIYESHSUTZON, and how YodHeyVav of clothing are included in YodHeyVav of AA himself, and all are included in the abovementioned Rosh Atik, called RADLAEin Sof, being the aim of the offering.

This is why it was said, “A Parsa has been spread,” meaning the ascent of Malchut to the place of Bina, where she ends the degree, and this new end is called Parsa. Through that end, the three Sefirot Bina and TM of each degree descended to the degree below it. It follows that Bina and TM of the upper thought, Keter, descended to Mocha de Avira, and Bina and TM of Mocha de Avira descended to MS, and Bina and TM of MS descended to AVI, etc. Thus, in each degree, only KeterHochma of the Kelim remained, in which they could receive from RADLA only two lights, NR, regarded as VAK and Katnut of the three Roshim.

This is why the upper thought, Keter de AA, illuminates in a concealed illumination to MSVAK, and illuminates to Mocha de Avira with a light that is unknown, only VAK, as well, while the thought itself, Keter de AA, is regarded as unknown, meaning also only VAK.

However, there is a difference between them because a concealed illumination means that in Gadlut, too, when he obtains GAR, he will remain concealed and will not illuminate to others. A light that is unknown means that it is only unknown now, but in Gadlut it will be known. This is why it is called Mocha de Avira, since in Gadlut, the Yod comes out of his Avir and becomes Ohr [light]. “Did not know” is the same as “unknown,” which will not be known in Gadlut, as well.

All those diminutions took place because the Parsa went up to the place of Bina and ended the degree there, lowering Bina and TM of each Rosh to the Rosh below it. And because only two Kelim remained in each Rosh, they could no longer receive from two lights that are NR, which are regarded as VAK.

124) Then that illumination of the thought that is unknown struck the illumination of the Parsa that stands and shines in the three diminutions from what is not known in Mocha de Avira. It is also not known in Keter nor revealed in MS. Thus it struck the illumination of the thought that is unknown, RADLA, in the illumination of the Parsa, and they shine together.

It is so because the illumination of RADLA struck and lowered the Parsa to its place, to Malchut, once again. By that the three KelimBina and TM, that fell from each degree returned to it, and were once again completed in KHB TM de Kelim, and NRNHY of lights. Through that Bitush [hammering], they resumed their illumination in full, as before, and the three Roshim de AA included in the Parsa illuminate together with RADLA, since Rosh AtikRADLA, is the Rosh of Nukva de Atik that was established in the act of fissuring.

It follows that when the Parsa rose to the place of BinaBina and TM de RADLA also fell to the place of the three Roshim de AA. Now, after the Bitush was done—which raises Bina and TM from all the degrees once more—Bina and TM de RADLA rose to their place, as well.

It is also known that along with the ascent of Bina and TM of the upper one, the lower one, which was gripping them before, rises along with them. It therefore follows that the three Roshim de AA rose to RADLA with the return of her Bina and TM, and became one degree, and the three Roshim de AA illuminate together with RADLA because now they have become one degree.

Nine palaces were made of them in RADLA: the three Roshim de AA are mingled in one another, and they are nine lights in their own place, in AA. Through their ascent to RADLA and their illuminating together, they become nine palaces in RADLA. This does not mean that nine lights are missing from their own places because of the ascent to RADLA, but rather that they illuminate in two places—nine palaces in RADLA, and nine lights in their own places. It is so because there is no absence in the spiritual, rather each movement indicates only additions.

125) These palaces are not lights, like the nine lights of AA in their own place, nor are they spirits or souls. There is no one to understand what they are because the light of Ein Sof shines in RADLA, so these nine palaces, regarded as having been made in RADLA, are considered Ein Sof, which the thought does not perceive.

The desire of all nine lights of the three Roshim de AA—all of which stand in thought, in their own places in AA, called a “thought”—is one of them in the count. That is, the thought of AA is one of the nine lights. They are not in RADLA because RADLA is not their kind at all.

The desire of all of them is to chase after the nine palaces that stand in the place of RADLA when the nine lights stand in a thought, which is AA. But the palaces are unattainable and are not known to the nine lights, since these nine palaces are neither a desire nor the upper thought, AA. They perceive and do not perceive in it. All the secrets of faith are present and established in those nine palaces, and all those lights from the upper thought, AA, are received from them, all nine palaces. They are called Ein Sof because thus far the lights reach and do not reach; they are unknown and there are neither desire nor thought here.

126) When the thought illuminates, and it is not known from whom she illuminates, the Mocha de Avira that is dressed and concealed inside the Bina and illuminates to whom it illuminates, they enter one another until they are all mingled as one. Through the Bitush of the light of RADLA with the light of Parsa, the Parsa returns to its place in Malchut, and Bina and TM that fell from all the degrees resume their merit, returning to their places as before. It follows that Bina, too, who went out of Rosh AA, has now returned to Rosh AA and receives there the light of Hochma once again.

It is known that when Hochma de AA is deficient of HassadimBina is concealed there, as it was said, “Deep and blocked in His name.” It is so because ZAT de Bina cannot receive Hochma without clothing of Hassadim, and when the thought illuminates, when it is not known from whom she illuminates—meaning that the second Rosh de AAMocha de Avira, illuminates in GAR after the Bitush of RADLA in the light of the ParsaBina, too, returns to Rosh de AA. At that time he dresses in his illumination and is blocked inside the Bina, since she rose to the Rosh and clothes him, and the light of Hochma that she receives from him blocks her.

The thought that is unknown, Mocha de Avira, is what illuminates, and not the two other Roshim de AAKeter, and Mocha de Avira. They do not illuminate for others because Keter is regarded as “did not know,” as it clothes RADLA, and MS is in blocked illumination. For this reason it is considered that even after Bina rose to Rosh AA she does not clothe them, but only Mocha de Avira.

To open the illumination of Hochma from its blocking, a Zivug that extends the level of Hassadim was done. Hochma clothed in Hassadim, and her illumination was revealed. She illuminates to whom she illuminates, meaning that the level of Hassadim, called garments of glory, mated and illuminated. By that the Hochma entered and clothed inside the light of Hassadim, and the light of Hassadim was included in the light of Hochma, until all became mingled as one, including ZON, which are also included in this Zivug, as they are the cause of the elicitation of the level of Hassadim in Bina.

127) And when the offering is mounted on the altar, all those unifications of the three Roshim de AA in RADLA are made. First, everything becomes connected to one another, since during the descent of the Parsas, when Bina and TM of each degree return from the place of the lower one to their degree in the upper one, they raise the lower one with them, as he is attached to them.

Then these Bina and TM that return to their degree connect every lower one to the upper one, by which the ZON rise to BinaBina to Rosh de AA, and Rosh de AA to RADLA, to the nine palaces in him. Through this ascent, Bina is blocked for lack of Hassadim, then they illuminate in one another because he mates and elicits the level of Hassadim in a garment of glory that illuminates. Then the Hassadim illuminate in Hochma, and Hochma in Hassadim.

At that time all the degrees are in ascent: Bina and ZON are in ascent to AA, to the three Roshim in him, and the three Roshim de AA are in ascent to RADLA, to the nine palaces there. It follows that the thought, AA, is crowned with the light of Ein Sof in his ascent to RADLA, in the illumination of the nine palaces in RADLA, in which the light of Ein Sof illuminates. It is so because of that illumination that the upper thought, AA, illuminates from there—which are nine palaces—that he is called Ein Sof.

From him, from Ein SofAA stands and illuminates to whom it illuminates. Everything stands on this, meaning on extending the light of Ein Sof to the worlds through AA. Happy are the righteous who raise MAN and unify the abovementioned high unifications in this world and in the next world, for they inherit two worlds.

128) “The end of all flesh.” The connection above, in Bina and in AA, in joy, connects every lower one to the upper one through the return of Bina and TM to their degree. As it causes them joy after the Hochma has clothed in Hassadim, likewise, below, in ZON and in the lower worlds, the connection of each lower with the upper is made with joy and with a desire to give satisfaction to all, above and below, and to “the end of all flesh,” too. And Ima, the Shechina, is on Israel as it should be.

129) Each beginning of a month when the moon is renewed, when the Nukva is renewed in her Zivug with ZA, “the end of all flesh” is giving an additional portion to the regular offerings, which is the he-goat of the beginning of the month, so he would be busy with it and will use his portion. Through the he-goat of the beginning of the month, the illumination of the left side is renewed, since the end of all flesh is enjoying it and it is his portion, while the side of Israel, the right, remains for them alone, so they will unite with their king. A he-goat is offered specifically because it is in the portion of Esau, as it is written, “But Esau my brother is a hairy man” [Sa’ir means both “hairy” and “he-goat”].

130) That “end of all flesh” always wants only meat. This is why the correction of the meat in every place is only for him. This is why he is called “the end of all flesh.” When he rules, he rules over the body, flesh, and not on the soul. The soul departs to her place, and the flesh, the body, is giving to that place, to the “end of all flesh.” It is the same as in the offering, where the desire of the one who offers it rises to one place, to Kedusha, and the flesh of the offering rises to another place, to the “end of all flesh.”

The essence of the Klipot is from the broken Kelim that remained since the time of the breaking of the vessels. Even when the emanator sorted and corrected the worlds ABYA with all that is in them, He did not correct them and they are unfit for correction during the 6,000 years before the end of correction. But at the end of correction they, too, will be corrected, and all the Klipot will be cancelled, too, as it is written, “He will swallow up death forever,” and SAM is destined to be a holy angel.

Their whole power is to make the man sin, for because they are devoid of any light prior to the end of correction, they chase after the man to extend to them some of the perfect lights that will illuminate at the end of correction to revive themselves. It is like a hungry and thirsty person chasing one who has bread and water, and is fighting that person.

This is what was said about the tree of knowledge, that the tree was because they ate unripe fruit. That is, it lacked time. The tree of knowledge is from the complete lights that will be corrected only at the end of correction. These lights will complement the Klipot and will correct them. This is why SAM and the serpent chased Adam and Eve to seduce them to draw for them from that light right away. And although they knew that they were still unfit for it, because they needed more time, still, some part of the force of the sin fell to them.

It is known that the five Kelim KHB TM are called Mocha, Atzamot, Gidin, Bassar, and Or. It follows that the Kli of Tifferet is called Bassar, and the Kli of Malchut is called Or. It is also known that due to the concealment of the inner AVI after the breaking of the vessels, it is forbidden to extend GAR de Mochin de Haya prior to the end of correction, but only VAK.

It is also known that there is an inverse relation between Kelim and lights. When ZA has only Mocha, he has only light of Nefesh. When he obtains Partzuf Atzamothe acquires the light of Ruach, in Partzuf Gidin the light of Neshama, in Partzuf Bassar the light of Haya, and in Partzuf Or the light of Yechida. And since it is forbidden to extend GAR of Ohr Haya before the end of correction, it follows that in the fourth PartzufBassar, the Kelim below it, Bassar and Or, are missing and he has only three KelimMochaAtzamotGidin, which end at the Chazeh of the Partzuf. From the Chazeh and below, which are the Bassar and Or of that Partzuf, he is lacking until the end of correction.

All that the Sitra Achra wants is for man to draw for them those lights of GAR de Haya, which come in Kelim of Bassar and of Or of the fourth Partzuf of ZA. Less than that—the lights that illuminate only in the corrected Kelim—the Klipot cannot enjoy one bit because they have nothing of those Kelim. This is why it is said in The Zohar that the sin of the tree of knowledge was that he connected below and separated above, extending the lights from the Chazeh and below of the fourth Partzuf, light of Hochma, into the Kli de Bassar. The sin of the tree of knowledge is the source of all the sins that branch out from it.

This is why this “end of all flesh” always desires only Bassar [meat]. It wants to draw to itself GAR de Haya, which illuminate after the end of correction, since the Klipot derive no pleasure from the lights that abide prior to the end of correction. This is why they are considered Klipot [shells/peels], since they have no corrected Kelim in which to receive these lights. Hence, the Klipot want only meat, to extend to them the light in the form of Kli de Bassar of the fourth Partzuf.

This is the he-goat of the beginning of the month, and all the offerings, for then it is drawn from those GAR by the domination of the left line. At the moment of the beginning of the Zivug, the Klipot receive the light from their Behina of Bassar. But there is no loss to the Kedusha in that because it is a very small portion, for through that part that they receive they part from the Kedusha and no longer slander Israel, to make them sin. This correction is done primarily by the he-goat of the beginning of the month.

The Sitra Achra takes that illumination of the left, which illuminates at the beginning of the Zivug, which is their portion. Israel take the complete Mochin, established in three lines, which are VAK de Haya, and this is their portion. After the heart of the correction is done in the he-goat of the beginning of the month, that matter applies to all the offerings. The desire of the one who sacrifices ascends to one place, to Kedusha, where by raising MAN, called “desire,” the priests, Levites, and Israelites are rewarded with receiving the complete Mochin in the Kelim that are corrected in three lines. The flesh of the offering rises to another place, to the Sitra Achra, as flesh is their portion, and not something less than that. However, they have only a tiny candle from the moment of the beginning of the Zivug.

131) A righteous is himself an actual offering to atone, by offering his desire. One who is not righteous is not an offering because he is blemished, as it is written, “Whatever has a blemish you shall not offer, for it will not be acceptable for you.” Hence, the righteous are the atonement of the world; they are the offering of the world, as it is written, “And God said to Noah, ‘The end of all flesh has come before Me.’” The Sitra Achra came to receive permission to darken people’s faces. This is why it is written, “I will destroy them with the earth.”

132) It is written, “And Noah was six hundred years old.” Why does the text come to count that calculation of Noah’s years? If Noah had not been 600 years old, he would not have entered the ark and would not have connected with it. Because he was completed with 600 years, he connected with it.

The ark corresponds to the Nukva of above, and Noah corresponds to Yesod of above. Yesod is the sixth Sefira of ZA. Therefore, as long as he did not complete 600 years, he was not worthy of being a Merkava [chariot/structure] for the sixth Sefira. The reason why it counts hundreds is to imply his Mochin, that they were from Bina, which is hundreds.

133) Therefore, since the day when the iniquities of the people of the world were completed, when they became worthy of receiving their punishment, the Creator waited for them until Noah was completed in 600 years, his degree was completed as it should be, and he was a complete righteous. Then he entered the ark and everything was done such as above, in a manner that there will be upon him inspiration from the Yesod and Malchut of above, as it is written, “And Noah was six hundred years old.” This is why it is not written, “approximately six hundred years,” for it was precisely six hundred years, to complete the Sefira of Yesod.

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