Moses and Two Messiahs

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232) “These are the generations of the heaven and the earth.” “These” cancels the first ones, meaning those of whom it was said, “These are your gods, Israel,” which is the sin of the calf. On the day in which the Creator blots out the sin of the calf, it is as though on that day the Creator made the heaven and the earth, as it is written, “In the day that the Lord God made earth and heaven.” This is so because at that time the Creator will be in a Zivug with His Divinity and the world will be renewed, as it is written, “For when as the new heaven and new earth that I make stand before Me, so will your seed stand.” This is “In the day that the Lord God made,” in the day when the world is renewed.

233) At that time, it is written, “Out of the ground the Lord God caused to grow every tree that is pleasing.” But before that, before the sin of the calf was blotted out, the rain of Torah, ZA, does not come down to the sowing of the souls of Israel, and Israel—who are like the grass of the field and like trees—do not grow. It is written, “No shrub of the field was yet in the earth, and no herb of the field yet sprung up … and there was not a man to till the ground.” “A man” means Israel. “Ground” means the Temple. “To till” means the work of the offerings.

234) “No shrub of the field” applies to the first Messiah, Messiah Son of David, before he is in the land. “No herb of the field” applies to the second Messiah, Messiah Son of Joseph. Why were there no Messiahs in the land? It was because Moses was not with them. It is written about him, “And there was not a man to till the ground.” “The scepter shall not depart from Judah” is Messiah Son of David. “Nor the ruler’s staff from between his feet” is Messiah Son of Joseph. “Until Shiloh comes” is Moses, since Moses in Gematria is Shiloh. And unto him shall the obedience of the peoples be” is the letters of “And Levi Kohat,” meaning that the correction will go from Moses through Kohat, to Levi, who are his fathers.

What is the meaning of the two Messiahs and the difference between them? Why can they appear only after the disclosure of the soul of Moses? It is because of the association of Midat ha Rachamim with Din, when Malchut was included in Bina, the Atzmut [self] of Malchut was taken out, and there are only the first nine of Malchut in her, the inclusion of Malchut in them, while her own self was concealed in Rosh Atik. For this reason, Malchut de ZA divided into two kingdoms: from the Chazeh and above she is the tent of Leah, the covered world, and from there extends the Messiah Son of David, the son of Leah. From the Chazeh and below, it is the tent of Rachel, the revealed world, from which Messiah Son of Joseph extends, the son of Rachel.

It follows that there are ten complete Sefirot in Malchut from Chazeh and above, but in Malchut from Chazeh and below, her Malchut lacks and she ends at Yesod. For this reason there is a dispute between Messiah Son of David and Messiah Son of Joseph concerning the purpose of the end of correction. Messiah Son of David wishes to be king, to lead Israel in his Behina, from Malchut above the Chazeh, where the Zivug is perfect, from the face of the man. This is why his illumination is complete. But Messiah Son of Joseph is not pleased with the leadership of Messiah Son of David because he is from the covered world and his illumination is from below upward, for all that extends from Chazeh and above does not illuminate from above downward but only from below upward.

This is why he wishes to be king and to lead Israel, to illuminate for them from his Behina, from Malchut from the Chazeh and below, who illuminates from above downward in open guidance, as she is the revealed world. This is the dispute that was between Saul and David because Saul was of Rachel’s children, Messiah Son of Joseph, and David was of Leah’s children, Messiah Son of David. It is likewise between Rehav’am and Yerav’am. Similarly, in every generation you will find those two slandering one another.

This is what Jonathan, Son of Saul, said to David, “And I will shoot three arrows sideward … If I say unto the lad: ‘Behold, the arrows are on this side of you; take them, and come; for there is peace to you.’ But if I say thus unto the boy: ‘Behold, the arrows are beyond you; go your way; for the Lord has sent you away.’”

We should understand why Jonathan chose these signs. The three arrows are three branches of the letter Shin []. These are three Sefirot HGT, implying the three legs of the throne, where David is their fourth leg. They also imply three branches of the lower Shin, which are three Sefirot NHY, where Malchut of the house of Joseph is their fourth, the seventh of the sons. This is why they are called “arrows,” since these three branches were halved and divided between Messiah Son of David and Messiah Son of Joseph [Hitzim means “arrows” but has the letters of Hetzi (half)]. The three above the Chazeh go to Messiah Son of David, and the three below the Chazeh to Messiah Son of Joseph.

It is written, “But if I say thus unto the boy: ‘Behold, the arrows are beyond you,’” from below upward, like the nature of illumination of the three branches above the Chazeh, which is Messiah Son of David, know for certain that you are at peace. It is a sign that Saul’s father, who is Messiah Son of Joseph, confesses to your leadership and does not contemplate killing you. “But if I say thus unto the youth: ‘Behold, the arrows are beyond you,’” meaning from above downward, revealed, like the three branches from Chazeh and below, which is the quality of Messiah Son of Joseph, then “Go your way; for the Lord has sent you away,” as it is a sign that he is envious of you and wishes to kill you and revoke your leadership, to lead Israel by the illumination of Messiah Son of Joseph from above downward in the revealed.

It follows that the reason for Malchut’s division into two kingdoms—Leah and Rachel—from which two Messiahs come, Messiah Son of David and Messiah Son of Joseph is due to the absence of Malchut de Malchut, which cannot be included prior to the end of correction. This is why the complete Malchut was nonetheless established above the Chazeh, Leah, by whose force Rachel, too, receives her correction, although she is lacking the Malchut de Malchut—through her ascent and Hitkalelut [mingling/inclusion] with Leah.

Know that Malchut de Malchut is the letter Hey in Moses, and it is the 50th gate, called “A path which the eagle does not know.” An eagle is Moses, since there are KHB TM in Malchut, each of which consists of ten, thus they are 50 gates. And since the Malchut de Malchut is missing, there are only 49 gates in her. In terms of the KelimMalchut de Malchut is missing, and in terms of the lights, she lacks the Keter, since there is an inverse relation between Kelim and lights. The Hey of Moses is the missing Malchut, the 50th gate, and she is the reason for the division into Messiah Son of David and Messiah Son of Joseph.

The two Messiahs do not have the power to redeem Israel, only Moses. It is because of him that they are detained and do not redeem Israel, for as long as the Hey of Moses is not corrected, there must be two Malchuts so that at least one of them is completely whole, meaning from Chazeh and above, and the other will receive her wholeness through the first. For this reason, the Messiahs that extend from them are also incomplete because the illumination of Messiah Son of David is incomplete, as she is covered Hassadim. The lower ones need disclosed Hassadim, and the illumination of Messiah Son of Joseph, who extends from Rachel, is incomplete because Rachel’s entire correction depends on Leah. Hence, her illumination is diminished, so she is unable to illuminate her revealed Hassadim, except from below upward, like Leah.

This is why Messiah Son of Joseph is disputed with Messiah Son of David, and she wishes to correct Rachel so she does not need to receive from Leah, and then Rachel will illuminate from above downward, too. Thus, both are incomplete, which is why it was said that the two Messiahs do not have the power to redeem Israel before the Hey of Moses is corrected and the 50th gate appears. Because of it, they are detained, due to the Hey of Moses that is not receiving her complete correction.

The Hey of Moses is mortgaged with Abraham, and from the Hey of Abraham—for him to have in her an everlasting name—the Hey of Moses was completed in her. It is so because the Hey of Abraham is the Hey that is mitigated in Midat ha Rachamim, the small Hey of Abraham, and the Hey of BeHibaraam [when they were created]. Were it not for that mitigation, there would be no existence of Mochin for ZON and for the lower ones. Those Mochin are the disclosure of His holy names, for which He has created the world. It follows that as long as the Hey of Abraham did not disclose all the Mochin up to disclosing all of His holy names, it is impossible to revoke the mitigation of Malchut in Bina, hence the Hey of Moses will not be able to become revealed.

However, once the mitigated Hey, the Hey of Abraham, reveals all His holy names, the association of Midat ha Rachamim with Din—which is the Hey of Abraham—will be cancelled and the Hey of Moses will appear in full. Thus, the Hey of Moses is mortgaged with Abraham, with the Hey of Abraham, and as long as the Hey of Abraham has not disclosed all the necessary Mochin, she detains the disclosure of Moses’ Hey.

Indeed, upon the completion of the disclosure of all His holy names, the association with Bina will be cancelled and Moses’ Hey, which is concealed in Rosh de Atik, will be revealed, as it is written, “The stone which the builders loathed shall become the cornerstone.” At that time the two Malchuts, Leah and Rachel, will return to being one complete Partzuf, and Messiah Son of David and Messiah Son of Joseph will return to being one in full completeness, and will redeem Israel.

235) “No shrub of the field” is the souls of the righteous who extend from Yesod de ZA, a righteous who lives forever, since Siach [shrub] has the letters Shin HetYod. A mere Shin indicates the three branches of the tree, the three patriarchs, HGT de ZA, who is called “a tree.” But the Shin of Siach [shrub] is not from ZA but from the one who lives forever, Yesod de ZA. This is why there are the letters HetYod in Siach, indicating that the Shin is from Hay [living], Yesod de ZA. Therefore, “No shrub of the field” indicates the souls of the righteous who extend from Yesod de ZA, implied in the word Siach.

236) “No herb of the field.” Esev [herb] has the letters AyinBet [ABShinShin indicates three leaves, YAHDONHY , the combination of HaVaYaH and ADNI, indicating the Zivug of the names HaVaYaHZA, with ADNI, the Nukva. They are ABHaVaYaH filled with the letters Yod, which are AB (72) in GematriaMochin of illumination of Hochma, which appears in a Zivug of the two names YAHDONHY .

There are three Zivugim in ZON: 1) Zivug de GARHaVaYaH EKYEH; 2) Zivug de HGTHaVaYaH Elokim; 3) Zivug de NHYHaVaYaH ADNI.

Mochin de AB is Mochin de Haya. They are not extended until the Zivug is complemented with the third combination, HaVaYaH ADNI, too. Then the souls of the righteous are born from the third Zivug HaVaYaH ADNI, which indicates the Zivug of NHY de ZON. The souls of the righteous are not born from the two previous combinations because they are extended only from Mochin de AB, which is illumination of Hochma, which appears neither in HBD nor in HGT, but only in NHY, in the Zivug of the names YAHDONHY.

These NHY are implied in the Shin of the world Esev [herb], where the three lines of the Shin are the three Sefirot NHY. They are called “three leaves” and not “three branches,” HGT. They are called “leaves” to indicate that they hang on the three branches, HGT, and receive their abundance from them. The Mochin for the souls of the righteous that are born from them are implied in the Ayin Bet of the word EsevHaVaYaH filled with letters Yod, which are AB [72] in Gematria, indicating their Mochin.

The branches, HGT, on which the three leaves NHY hang, add up to AB [72] because each of the three branches, HGT, contains the count of the name AB—there is the name AB in Hesed, as well as in Gevura, as well as in Tifferet, in the three verses, “And went,” “And … came,” and “And … pitched.”

The Mochin de AB do not conjoin with Divinity until Adam comes, HaVaYaH filled with AlephsYod He Vav He, who is Moses, as it is written, “What is his name and what is the name of his son?” He corrected Divinity and extended the complete unification YAHDONHY. It is written, “And there was not a man to till the ground,” referring to Moses who still did not properly correct Divinity.

237) This is why it is written about Moses, “No shrub of the field was yet in the earth,” meaning that the righteous, Moses, has not yet grown, from whom the verse, “Truth springs from the earth,” is written, and of whom it is written in regard to truth, “Cast truth to the ground,” referring to disciples of the wise, who are like grasses that grow in the earth. They do not grow and do not come out of the Divinity in exile until the verse “Truth springs from the earth,” comes true.

Truth is Moses, of whom it is written, “There was true law in his mouth,” for there is no one to interpret Divinity like him. This is why it is written about him, “And there was not a man to till the ground.” “Man” is Moses, “earth” is Divinity, and before Moses came, there was no one to properly correct Divinity.

238) As soon as Moses came, it is written, “And a mist went up from the earth.” AlephDalet [Ed (mist)] from the name ADNI, the Vav comes up, and with it, he becomes master of the whole earth. ZA is Vav. When Moses comes, ZA ascends and unites with Divinity, ADNI, and then Divinity becomes the master of all the earth.

“And a mist went up from the earth,” who is Divinity, ADNIADNI is a name of a female, hence only two letters rise from the name, which are AlephDaletZAVav, ascends and unites with her, and then she receives from him complete Mochin and becomes master of all the earth. That is, where she was previously called ADNI, female, now she is called “master,” male.

Promptly, “And watered the whole face of the earth.” Israel below will be watered and receive from Divinity the Mochin de GAR, which are called “seventy faces to the Torah,” since Panim [face] is GAR, as it is written, “A man’s wisdom shall illuminate his face.” Also, seventy is ZATHGT NHY, each of which consists of ten, and the thirty upper ones are unattainable.

239) Another interpretation to the verse, “And a mist went up from the earth” is as it is translated, “And a cloud went up from the earth.” Divinity, of whom it is written, “For the cloud of the Lord was upon the tabernacle,” in the end when Moses comes, Divinity will rise and the disciples of the wise in the earth will be watered and receive the Mochin from her.

240) At that time it is written, “And the Lord God formed the man,” meaning Israel. The Creator formed them in forms of this world and the next world. “Forms” means levels of Mochin. At that time the Creator will impart upon them Mochin of Malchut, who is called “this world,” and of Bina, who is called “the next world.”

“Formed” is written with two Yods [in Hebrew], indicating that at that time the Creator instills Israel into His name, in the depiction of two letters Yod, with a Vav in between them, which add up to 26 in Gematria. Also, two letters Yod are depicted in His face and in the faces of Israel in their two cheekbones, and with their noses they form the letter Vav.

In the beginning of the words, “And formed,” there is Vav in the beginning, then two letters Yod. This implies the Mochin that extend from the unification of HaVaYaH ADNIYAHDONHY, in which there is Yod in the beginning, implying upper Hochma, and Yod at the end, implying lower Hochma, and six letters AHDONH between the two letters Yod. These are ZA, who receives from the upper Hochma in Bina, the next world, and gives to the bottom HochmaMalchut, this world, giving them to Israel. These Mochin are depicted in Israel in the two faces with the nose, as it is written, “And man’s wisdom shall illuminate his face,” since the Mochin de GAR are called “face,” and the two faces are the two lines right and left, and the nose is the line that decides between them.

241) This is why it is written, “For from the top of the rocks I see him.” The word “rocks” indicates those depictions of the holy name that are depicted in their faces in two precious tablets, which are Yod Yod, on which the Vav is carved. “From the top,” from Mochin de GAR. “Rocks” means measures of the level of Mochin, which are called “depictions,” the imparting of Mochin de Hochma, called “vision,” as these Mochin are depicted in the two cheekbones, which are two tablets, right and left, which are two letters Yod of the unification YAHDONHY, and the six letters AHDONH are carved on them like a nose.

242) Also, he depicted for them for all the generations in his upper mate, YodHey, and they are Vav, the unification of both of them. Indeed, the imparting of Mochin in regard to “And formed” is applied to all generations, not necessarily to the time of the end. The Creator depicts and imparts Mochin to Israel for all the generations in His upper mate, BinaYodHey that unite in the Vav, for this is why Bina has the letters of Ben Yod-Hey [son of YodHey], implying to the son, ZA, who unites YodHey.

The Creator depicts and bestows upon Israel by those depictions of above because ZA is called Israel, the middle pillar, including both the upper Divinity and the lower one together. They are the Shema reading of evening and of morning, and it was said about them, “A bone of my bones, and flesh of my flesh.” When ZON obtain Mochin de Haya, the two females, Leah and Rachel, become for him one Partzuf, and then he is called by the name Israel, the letters Li Rosh [“My head,” or “I have a head”].

The Creator depicts and bestows upon Israel by those depictions of above, Mochin de Haya. At that time ZA—the middle pillar, which includes the upper Divinity and the lower one together, Leah and Rachel, who became one Partzuf—is called Israel, and Israel includes them together. The upper Divinity is the Shema reading of the morning, and the lower Divinity is the Shema reading of the evening, as it is written, “A bone of my bones, and flesh of my flesh,” since the upper Divinity, Leah, is called “bone,” and the lower Divinity, Rachel, is called “flesh.” By being the construction of AVI, the two became one Partzuf. This is why it was said about her, “A bone of my bones, and flesh of my flesh.”

243) Immediately at that time, when Moses appears at the time of the end, He plants Israel in the holy Garden of Eden, meaning that Leah and Rachel will have become one Partzuf, the Garden of Eden, and Israel, ZA, includes them both. It is considered that Israel are in the Garden of Eden because Eden is the upper Divinity, and garden is the lower Divinity. When they are mingled together, they are called “Garden of Eden,” since in all the generations, he gives to Israel Mochin from the Garden of Eden. However, they are impermanent because they themselves are outside the Garden of Eden. At the time of the end, the Creator will raise Israel to the Garden of Eden as with Adam HaRishon prior to the sin, and then the Mochin will be permanent forever.

It is written, “And the Lord God planted a garden in Eden.” This is AVI, who build the Nukva. A garden is the lower Divinity, Eden is upper Ima. “And there He placed the man whom He had formed.” The man is the middle pillar, called Israel. Then, when the two of them become one Partzuf, which is the Garden of Eden, Divinity will be His plantation, His mate, who will never leave Him, and will be His Eden for eternity. The Creator planted Israel at that time as a holy plantation in the world, meaning that when Israel receive those Mochin they become a holy plantation in the world, as it is written, “The branch of My planting, the work of My hands, wherein I glory.”

244) “And out of the ground the Lord God,” AVI, “Made to grow every tree that is pleasant.” The righteous, Yesod de ZA, is called “tree,” and he is pleasant. “Good to eat” means ZA, the middle pillar, in whom there is food and nourishment for all. He gives the Mochin to all the lower ones, and there is everything in him, in ZA, and the righteous—Yesod de ZA—is sustained only by ZA, and Divinity from the righteous. They do not need the lower ones to raise MAN but rather the lower ones are nourished by the upper Yesod and Divinity without them having to raise MAN.

It is so because in the exile, Divinity and the one who lives forever, Yesod de ZA, who gives to Divinity, had no nourishment except by raising MAN through the eighteen blessings in the prayer. But at the time of the end, Yesod will be giving nourishments to all, to Divinity and to the lower ones, without them needing any awakening of the lower one.

245) The tree of life, ZA, will be planted in the garden, Divinity, and then it is written about him, “And he took also of the tree of life and ate, and lived forever.” In the exile, ZA was not planted inside Divinity because his Zivug was impermanent, but coincidental. But at the end of time ZA will always be planted inside the garden in a never ending Zivug. This is “And ate and lived forever,” permanently.

Divinity will no longer be controlled by the tree of the Sitra Achra, which is the mixed multitude, who are the tree of knowledge of good and evil, and she will no longer receive into her that which is impure, meaning she will not sustain the Tuma’a. And for this reason, the Tuma’a will be cancelled in the world. It is written about that time, “The Lord alone will guide him and there is no foreign God with him,” since all the evil and Tuma’a will be obliterated from the world. This is why in the days of Messiah, proselytes are not accepted and Divinity will be like a vine, not receiving grafting of another kind.

246) Israel will be as it is written, “Every tree that is pleasant to the sight,” and will repossess that glory which they had lost in the ruin of the Temple, of which it is written “He has cast down from heaven unto the earth the glory of Israel.”

The tree of knowledge of good and evil was separated and repelled from Israel, and they do not cling or mingle with them, for then it was said to Israel, “And of the tree of the knowledge of good and evil, you shall not eat of it,” which is the mixed multitude. At that time the Creator will reveal to Israel that on the day when they ate of the tree of knowledge they caused two losses, the ruin of the First Temple and the Second Temple. It is written, “On the day when you eat of it you will surely die.” Death is mentioned twice [in Hebrew], in relation to both temples, and this disclosure that the Creator discloses before Israel at the time is regarded as Him telling them not to eat of the tree of knowledge, as He had told Adam HaRishon.

Through the tree of knowledge, they caused the righteous, who bestows upon Divinity, to be ruined and dry out in the First Temple, which is the upper Divinity, and in the Second Temple, which is the lower Divinity, as it is written, “And the river will be ruined and dried out.” The river is ZA. Ruined means in the bottom Hey, in his Nukva, since he departed from ZA, the fountain of the Creator, who springs to the bottom Hey as Ein Sof.

247) As soon as Israel come out of the exile a holy nation in itself, when the mixed multitude part from them, promptly, that river which was ruined and dried during the exile, it is written about it, “And a river comes out of Eden,” meaning the Vav in the name HaVaYaH, “To water the garden,” the bottom Hey. “And a river” means the middle pillar, ZA, “Comes out of Eden” means upper Ima, and ZA receives the abundance from her. “To water the garden” means the lower Divinity, a garden.

248) At that time it was said to Moses and to Israel, “Then shall you delight in the Lord,” Oneg [delight] is the acronym of Eden, Nahar, Gan [Eden, river, garden]. The Ayin of Oneg is Eden, the Nun is Nahar [river], and the Gimel is Gan [garden]. That is, then they will delight in those Mochin that hang down to them by the three degrees—Eden, river, garden—which are Mochin of upper Hochma, for Bina is called Eden only when she receives from Hochma.

Then the verse, “Then shall Moses sing” comes true. It is not written, “Then Moses sang,” but “Shall sing,” in future tense, indicating the time of the exit of the children of Israel from the exile, when Moses will sing a new song, and for the mixed multitude, as well as for the nations and the idol worshippers, the Oneg [pleasure] will turn into a Nega [affliction]. It is just as Pharaoh and Egypt were afflicted when boils and Smallpox were rampant among them. Rather, then only Israel will have pleasure, meaning those Mochin of Eden, river, garden, who will be pleasure for Israel. They themselves will strike the mixed multitude and idol worshippers with great afflictions.

249) “And a river comes out of Eden to water the garden, and from there it parted and became four heads.” These are the four Sefirot Hesed, Gevura, Netzah, and Hod, corresponding to the four banners of the tribes. The four camps of Divinity are four heads: Michael, Gabriel, Nuriel, Raphael. In each camp there are three Behinot according to the four banners, which are 12. The garden itself, Divinity, complements them to 13.

Hesed is the right arm. At that time the words, “He who wishes to grow wise shall go south,” shall come true. That is, anyone who wishes to grow wise will aim in his prayer to Hesed, south, and will draw Hochma [wisdom] and grow wise. The camp of Angel Michael will be watered and they will receive their abundance from that Hesed, and with it the staff of Judah and the two tribes.

Gevura is the left arm. At that time the words, “He who wishes to grow rich shall go north” shall come true. Anyone who wishes to grow rich shall aim in his prayer toward Gevura, north, and the camp of Angel Gabriel receive from the Gevura, and with him the camp of Dan and the two tribes.

Netzah is the right leg, from whom the camp of Nuriel receive, and the staff of Reuben with him, as well as the two tribes that are with him.

Hod is the left leg. It is written about Jacob, “And he was limping on his leg.” The camp of Raphael—appointed over the healing of the exile—receive from him, and with him the staff of Ephraim and two tribes.

It follows that four heads are 12, like the four banners are 12 tribes, which the garden complements to 13. This is the meaning of what was said, that then only Israel will have pleasure, as it is written, “And a river comes out,” since the 13th is the pleasure.

250) Another interpretation to the words, “And from there it parted and became four heads.” This is the meaning of the four that went into an orchard [Pardess], the four sages, Ben Azai, Ben Zoma, Acher [another], and Rabbi Akiva. PARDESS is an acronym for Peshat, Remez, Drush, Sod [literal, implied, interpreted, secret respectively]. “And from there it parted” is an acronym of Peshat, Remez, Drush, by which Ben Azai, Ben Zoma, and Acher entered. They are the Klipot of the Torah compared to Sod, which is the internality, in which Rabbi Akiva entered. He says that only Rabbi Akiva—who entered in Mocha, in Sod, the internality of the Torah—entered in peace and came out in peace. But the other three, who entered in Peshat, Remez, Drush, were harmed.

One of the four sages entered through the river Pishon, implying the literal part of the Torah, who illuminates in PARDESS, since Pishon has the letters of “a mouth reciting laws” [in Hebrew], meaning the literal Torah.

The second one among them entered through the river Gichon, and there the one of whom it is written, “Whatsoever goes upon the belly”—meaning Moses, the Vav of Gachon [belly], which is big and is the middle of all the letters of the Torah—is buried, and it is discerned as Gabriel, whose letters are Gavar El [God prevailed], Gevura of El, since any burial is to atone a flaw, as it is written, “And will atone for His land, His people.” Once the flaw was atoned for him, he stands for the revival of the dead for eternity.

That is Moses’ burial is not because of Moses’ flaw, but from Gabriel, Gevura of above, who prevailed over him and did not let him correct and reveal the wholeness during his life, although for himself he could have revealed all the wholeness. It is written about him, “To a man whose way is hidden, and whom God has hedged in,” meaning whose way was hidden and did not reveal his wholeness because God has hedged him in, and not because of Moses’ inferiority.

This is why, no one knows his burial place, where he was revealed, to this day, since the place of the flaw is the place of the burial. And since there was no flaw in him, no one knew his burial place. But at the end of correction, when Moses’ wholeness is revealed, the deficiency will be apparent out of the wholeness that will have been made revealed, which is his burial place. This is the implied part of the Torah, and to the wise, it is informed with an intimation.

251) The third among the four sages entered Hidekel [Tigris], whose letters are Had Kal [sharp, easy (or lightweight)], indicating witty and without a flaw, for whom interpreting is easy. Sharp means witty, as in “And you shall teach them diligently unto your sons.”

The fourth among the sages entered through the Euphrates, which is a Moach [brain], where there are multiplication, since the semen extends from the brain.

Explanation: The Mochin imparted upon the lower ones generally divide into three Behinot:

  1. Illumination of VAK without a Rosh, Yetzira, which is called Remez [implied]. Their understanding is limited, like mere hints.
  2. Mochin de GAR from Hassadim that extend from the world of Beria. This is considered Drush [interpretation], drawing a man’s heart.
  3. Mochin de GAR from Hochma that extends from the world of Atzilut, considered Sod [secret].

There are also Kelim that extend from the world of Assiya, which are called Peshat [literal], the part of the work.

Authors, who were counting all the letters in the Torah, would say, “The Vav of Gachon [belly],” the half of the letters of the book of Torah. “Diligently inquired” is half of the words, and “Shaven” is half of the verses. It is so because in the world of correction, the degrees were divided by the Parsa into two halves. The half above the Parsa is considered the Panim [face/anterior] of the degree, and the half below the Parsa is considered the Achor [back/posterior] of the degree. Without that correction of the Parsas, the lower ones would not be fit to receive any Mochin because all the Mochin come from the descents and ascents of those Parsas. In general, only four Parsas are discerned in ABYA because they are generally divided into two Partzufim, where all the Partzufim of Atzilut are considered one Partzuf, and the three worlds BYA are considered one Partzuf.

There are two Parsas in Atzilut: in the middle of Atzilut, at the place of Chazeh de AA, which divides between Panim and Achor, and at the end of Atzilut, which divides between Atzilut and Beria. There are also two Parsas in Partzuf BYA—in the middle of BYA, in the place of Chazeh in the world of Yetzira, which divides between Panim and Achor, and at the end of Partzuf BYA, in Bina de Malchut of the world of Assiya. All the Mochin to the lower ones are imparted from those four Parsas:

  1. The Kelim for Mochin, which are Peshat [literal], are imparted from the bottom Parsa in Assiya.
  2. VAK without a Rosh, which are Remez [implied], are imparted from Parsa in the middle of BYA.
  3. GAR de Hassadim, which are Drush [interpretation], are imparted from Parsa between Atzilut and Beria.
  4. GAR de Hochma, which are Sod [secret], are imparted from the Parsa in the middle of Atzilut.

These three Mochin are regarded as letters, words, and verses in the book of Torah:

  1. VAK without a Rosh is considered letters before they join into words, where the understanding, the Remez, is still not revealed in them.
  2. When they join into words a little understanding is revealed in them, GAR de HassadimDrush.
  3. When the words join into complete sentences in verses, their understanding is completed entirely. This is GAR de HochmaSod.

The Vav of Gachon [belly] is at half of the letters of the book of Torah, the Parsa at Chazeh de Yetzira, dividing BYA into two halves. Mochin of Remez are imparted from this Parsa, the letters of Torah without combination, since the half from Chazeh de Yetzira and below became the place of the Klipot. This is why it was said about her, “Whatsoever goes upon the belly,” which is the impure serpent, whose place is from this Vav and below.

“Diligently inquired” is half of the words, Parsa at the end of Atzilut, separating Atzilut from BYA, from which the Mochin de GAR de Hassadim are imparted, who are called Drush. This is why it was said about her, “Diligently inquired,” implying Drush.

“Shaven” is half the verses, the Parsa in the world of Atzilut itself, at the place of Chazeh de AA, from which the GAR of illumination of Hochma, called Sod [secret], is imparted. This is why “Shaven” was said about her, since hair implies Dinim, and through the Mochin of illumination of Hochma, imparted from this Parsa, they are cancelled and are as hair that was shaved, and there are no Dinim there. This is why Rabbi Akiva was considered bald—since he entered in Mocha, which is Sod, from which there is the Parsa—and shaven. This is also why his hair, the Dinim, went bald.

This is the river that comes out of Eden, Bina, who came out because of the Parsa at Chazeh de AA, outside of Hochma, who is called Eden. She did that to water the garden, to give Mochin to Nukva de ZA, who is called “garden.” “And from there it parted and became four heads.” Because of the Parsa that took Bina outside of Eden, the degrees parted and became four heads, which are four rivers, four illuminations that extend from the four Parsas, which are called PARDESS, since a river means light.

Those four sages who went into the PARDESS entered by those four rivers that extend from the four Parsas:

The river Pishon, Peshat, extends from Parsa de Assiya.

The river Gichon, Vav of Gachon [belly], Remez, extends from Parsa de Yetzira. Those GAR that are missing here in the Vav of Gachon are GAR de Hochma. It was said that a wise man is informed with a Remez [hint/intimation], meaning that what is considered a Remez means VAK without GAR, meaning only for a wise man who needs Mochin of illumination of Hochma. Yet, with regard to Mochin de Hassadim, there are GAR there as in Beria. But Yetzira needs illumination of Hochma, and GAR de Hassadim are not enough for it.

Those GAR of illumination of Hochma that are missing in the Vav of Gachon are the completion of the soul of Moses, who will be revealed only at the end of correction, when Moses stands at the revival of the dead. The wholeness of the soul of Moses is buried and hidden in the Vav of Gachon, and can appear only at the revival of the dead, when Moses returns to Israel and the two Messiahs with him, when the GAR appear in Yetzira. It is so because then all the Parsas will be cancelled and the three worlds BYA return to being Atzilut, and GAR de Hochma will illuminate in Yetzira as in Atzilut, the revelation of the soul of Moses.

(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)

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