Sixth Palace, Tifferet

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125) In the sixth palace, the spirit is called a “scarlet thread,” as it is written, “Your lips are like a scarlet thread.” The spirit here is the desire that all those lower spirits chase in order to cling to it with a kiss, with love.

That spirit is included in six and stands in six, because it consists of the six palaces below it, and stands in the six upper ones, where the upper one itself consists of all the ones below it. This is why in itself it contains six palaces from the Hitkalelut, and these are regarded in it as upper palaces.

Additionally, all the lower palaces rise to it through the pillars in the middle of each palace. Hence it contains all six palaces with respect to its receiving within it the bottom palaces and mingling with them. These are regarded in it as six lower palaces.

And because of it, that spirit elicited twelve lights, each of which consists of from-below and from-above. These twelve lights are all happy to rise, and they are all happy to receive all those of below. Also, six palaces, although they are six, they are still regarded as ten Sefirot, since the bottom palace comprises two, Yesod and Malchut, and the upper palace comprises three, KHB, hence they are ten.

The seventh palace is ten Sefirot in itself, the Holy of Holies, since it consists of the six palaces below it, and stands in the six upper ones. But are there not only five palaces below it, and not six? Indeed, it means that it alone contains GARKHB, and below it, it is regarded as HGT NHY, which are six.

This is why the text says, “Your lips are like a scarlet thread,” indicating that the spirit here is considered Rosh, since the lips are in the Rosh [head]. It is called “scarlet thread” to imply doubling, after the Malchut de Rosh, which is the lips, as it is established in doubling, in the two MalchutsMan’ula and Miftacha, as it is in GAR.

But in VAK, only one Malchut is revealed, the Miftacha, while the Man’ula is hidden and concealed there. This is why the Zivug here is to extend pure air, in Dvekut [adhesion] of spirit with spirit, which is the four spirits of love, being the light of Ruach of the upper GARVAK de GAR, since the GAR de GAR do not appear in the worlds.

The kissing in that sixth palace is for Zivug of Ruach in Ruach [spirit in spirit], as it is written, “Let him kiss me with the kisses of his mouth.” Each kiss is considered Jacob, RuachVAKOhr Hassadim. However, it is upper VAK of the upper GAR, and it is all the GAR that illuminate in the worlds.

This is why before the lower ones are completed in Mochin of illumination of Hochma, the Mochin de Achoraim, and from the fifth palace, too, they cannot receive from the Zivug of kissing that is here. For although it, too, is Ohr Hassadim, it is the upper VAK de GAR, regarded as actual GAR. And before the lower ones receive illumination of Hochma, they are VAK without a Rosh.

It follows that the sixth palace is in itself VAK de GAR with respect to Hassadim. Opposite it are the palaces below it. In themselves they are VAK de GAR with respect to the Mochin of illumination of Hochma.

That spirit was included in six, and stands in six, HGT NHYVAK de GAR, through the bottom palaces that rose to it. Also, it stands in itself in six, HGT NHYVAK de GAR, and the difference between them is very big because HGT NHY of itself are Hassadim, pure air, but HGT NHY of the lower ones are in illumination of Hochma.

Each is included from below and from above. The twelve lights are all included in one another, from below and from above. HGT NHY of above, which are pure air, were mingled with the HGT NHY of below, which are in illumination of Hochma, and HGT NHY of below, illumination of Hochma, mingled with HGT NHY of above, pure air, Hassadim.

These twelve lights from the Hitkalelut of above in Hassadim delight in their ascent, in their Hitkalelut in Hassadim. They are also happy to receive the Hitkalelut of below, the Mochin of illumination of Hochma.

127) Since that palace, the palace of desire, is the desire of everything, one who ties ties, unifies unifications, and raises the lower palaces to this palace, he is the one who will elicit desire from the Creator with love. Within that palace, Moses was gathered to his people with love, kissing kisses of love, as it is written, “And Moses died by the mouth of the Lord,” which is kiss-death. This is Moses’ palace.

But it is also Jacob’s palace, in the palaces of ZA de Beria. The palaces here are palaces of AVI de Beria. The palaces of AVI are considered internality, and the palaces of ZA are considered external to them.

It is known that both Jacob and Moses are Tifferet, light of Ruach. But Jacob is the externality of Tifferet, and Moses is the internality of Tifferet. This is why here in the palaces of AVI, the sixth palace belongs to Moses, the internality of TifferetDaat, and there, in the palaces of ZA, external to AVI, the sixth palace belongs to Jacob, the externality of Tifferet.

That spirit is the spirit of love, spirit of unification, extending love to all the Behinot. Also, these twelve lights in Ruach rise and blaze, for they rise in the Hitkalelut of above, of the pure air, and blaze in the Hitkalelut of below, of illumination of Hochma, which extends from the left line.

128) Four holy animals, the favorites of love, emerge from their sparkling. They are called “big animals,” to connect to the small animals and mingle with them, as it is written, “small with big animals.”

These twelve lights are from the Ruach, included in six lower ones and standing in six upper ones. They are HGT NHY of itself, where the upper one consists of all the lower ones, and HGT NHY of the lower palaces that rise to it. They elicited their semblance in the animals, and they are also animals in themselves, and animals of the palaces that rise to it.

And because it includes all the lower ones, as it is the highest of them all, it has four animals in itself, which are considered big animals. This is different from the lower animals, in each of which is only one animal. Also, there are twelve in it from the bottom palaces that rise to it.

Thus, the six lights of itself elicited four big animals, and the six lights of the lower ones elicited twelve small animals. And the big animals connect with the twelve small animals included in them.

129) These big animals are included in one another to four sides, like the nut, where the four parts connect in its fruit, where each of the four includes all four within it. It is so because it is from the Chazeh and above, where it is the face of a man, the place of the Zivug. But from the Chazeh and below there are only three sides, HB and Tifferet, and the face of a man is missing; there is no place of Zivug there.

This is why that palace is called a “garden of nuts,” after the four sides in each animal, like the nut, indicating the place of the Zivug, as it is written, “I went down to the garden of nuts.” That is, I went down for a garden of nuts because it is the palace of love for the Zivug of ZA with the Nukva.

But in each palace of the lower ones there are four sides from the Chazeh and above of the animal that is there, so why is the place of Zivug specifically here and not in the lower ones? It is so because all the palaces are included in one another, hence there are four sides to each palace. However, it is not from themselves, but from the Hitkalelut of that palace within them. This is why the place of Zivug is only in that palace, since the four sides here are of its own.

130) These four big animals divide into 12, three to each side in the four sides. All the lower palaces are included in them. Because the twelve lights contain six of the palace itself, and six from the ascents of the lower palaces, they elicited the semblance of them in the animals.

The six lights of the palace itself elicited four big animals, HB TM of themselves, where each of them consists of four sides, making them 16. The six lights of the lower palaces elicited the 12 small animals from the Chazeh and below, where each of the four consists of only three. These twelve are from the Hitkalelut of the lower palaces that rose to this palace.

The place of disclosure of illumination of Hochma is not in four sides, where each consists of four, from the Chazeh and above. Rather, it is in the four sides where each consists of three, which are from the Chazeh and below. In those twelve small animals, spirits stand in spirits, and lights in lights, and all are in one another until all become one.

This is so because those twelve extend from six lights of the lower palaces that rose here. For this reason, all the spirits and all the lights of the lower palaces stand there, and they all unite in one another until they become one.

Then, once all the lower ones have become one, that spirit that consists of all of them ascends, since it consists of twelve lights, where twelve lights consist of the four big animals and the twelve small ones, while the twelve small ones consist of all the lower ones. The spirit rises with all of them to be crowned in that upper spirit called “heaven,” ZA de Atzilut, since ZA is Ruach de Atzilut and heaven. It invites him to connect with it.

Because all those of below connected to it, it said, “Will kiss me with the kisses of his mouth.” It is so because from the great Zivug of kisses extends pure air, Ohr de Hassadim. However, they are still not ready for the lower ones, who need illumination of Hochma. Therefore, the lights in the lower palaces, in which there is illumination of Hochma, must be included in the Zivug of kisses, and then they are completed with both Hassadim and illumination of Hochma.

And because all those of below connected to it, by which the spirit here mingled with illumination of Hochma, as well, the spirit said, “will kiss me with the kisses if his mouth, for your love is better than wine.” That is, once your love is already better than wine, which is the Mochin of illumination of Hochma—called “wine that delights God and people,” received from all the lower ones—it is then time for the Zivug of kisses.

It says, “will kiss me with the kisses of his mouth,” since now will be a perfect Zivug, with both Hassadim and Hochma, and then he is happy to mate spirit in spirit—the spirit of desire [Ratzon] that consists of all the lower ones, and the spirit of AtzilutZA, heaven.

This is a Zivug of kisses, for extending Hassadim of the pure air and to be completed in illumination of Hochma from one another, which is from the bottom palaces included in the spirit that is here. This is “for your love is better than wine.” At that time it is complete in one connection with all of them because all the lower palaces have connected in it, hence it became complete with both Hassadim and Hochma.

131) That spirit connected with the spirit of Atzilut, called “heaven.” They were complete from one another in illumination of Hochma, and illuminated in one another with an illumination of pure air, Hassadim, and all the wholeness that should be. All of that was done by the force of the desire of a righteous person who prayed and raised all the palaces in Beria to a place in the world of Atzilut, for a Zivug of kisses, to connect them with love to one another.

At that time all the spirits and palaces that were included in that spirit, called Ratzon, each of those spirits and palaces where ZA de Atzilut, called “heaven,” was included takes that palace and spirit that befits it, to connect with it and be properly completed by it.

Commentary: Opposite all those spirits and lights that are detailed in the six palaces of AVI de Beria are corresponding spirits and lights in the six palaces of ZA de Atzilut. Each Behina in ZA de Atzilut connects with its corresponding Behina in the six palaces of Beria that rose to it, then they complement one another because by that unification, the spirit here, called Ratzon, elevated all the spirits and lights in the palaces of Beria to the spirits and lights of ZA de Atzilut.

132) Likewise, each Behina of ZA connects with its corresponding Behina in the palaces, which is worthy of being complemented by it: heaven—ZA, and the holy spirit in it—takes that upper palace and upper spirit called Ratzon to kiss one another, connect with one another, and complement one another. This is the meaning of what is written, “And Jacob,” who is ZA, “kissed Rachel,” who consists of all six palaces that rose to Atzilut.

Similarly, Abraham—who is right, above in ZA, the Sefira Hesed de ZA—takes the palace, Love, the fifth palace. As was said, the two spirits spread inside one another, and that palace becomes the palace, Love, once more. It is likewise with all the Sefirot of ZA: his Gevura takes the fourth palace; his NH take the third and second palaces, and his Yesod takes the first palace.

When six palaces rise to Atzilut they are included in Nukva de ZA. At that time ZA unites with them and places one of his Behinot in each of their Behinot, complementing them. All and all there are three Zivugim in ZON. They are called “kisses,” “embrace,” and Zivug of Yesodot [foundations]: 1) Zivug de GAR de ZON is called “kissing.” The upper palace—included in GAR de Nukva, called Ratzon—receives from that Zivug. 2) The Zivug de HGT through Chazeh de ZON is called “embrace,” as it is written, “His left is under my head, and his right will embrace me.” The fifth palace—love, from Hesed de ZA, Abraham—receives from that Zivug. The fourth palace, Zechut, receives from the Gevura de ZA, Isaac. 3) The Zivug of NHY of from-the-Chazeh-and-below of ZON is called Zivug de Yesodot. The three lower palaces from the Chazeh and below receive from them.

133) The sign for it is in the verse, “Behold now, I know that you are a beautiful woman to look at.” A woman’s beauty is in the breasts, meaning in the fifth palace. And from there ZA said in his Hesed, Abraham, to the Nukva, “Behold now, I know that you are a beautiful woman to look at,” which is the breasts.

134) Isaac—the left of ZA, his Gevura—the fourth palace, the palace of the courthouse, took him. All the Dinim awaken from there, meaning the spirit called Zechut, so they connect with one another and complement one another so they will all be one, as it should be.

The rest of the prophets besides Moses, meaning NH de ZA, took two palaces, in which there are two spirits, Noga and Zohar, as it is written, “The curves of your thighs.” These two palaces are included in NH de Nukva, called thighs, so they connect with one another to be one.

135) The righteous Joseph, the pillar of the world, Yesod de ZA, took the palace, Sapphire, and the spirit, the Sapphire Tile, the first palace. And although it is written, “And under his feet was as the appearance of a sapphire tile,” which means that the sapphire tile is below him, outside his degree, and not Yesod de ZA, because of the honor of the king he says, “under his feet.” This is certainly Yesod de ZA, which takes the palace, Sapphire Tile. Afterward, that pillar, Yesod de ZA, takes more because it takes in the place of the seventh palace, in a Zivug of seventh in seventh.

Thus far the degrees of ZA connect with the degrees of the palaces. They connect with one another in order to complement one another, so they all become one. It is all as it should be, and then it is written, “Lord [HaVaYaH] is the God [Elokim].” That is, ZA, called HaVaYaH, becomes one with the Nukva, called Elokim, in a way that HaVaYaH is the Elokim. One who knows how to unite them and to cling to one’s Master is happy in this world and in the next world.

136) Kneeling, bowing, and nodding are employed in the palace, Ratzon, as well as stretching of the hands and falling to the ground—all that is applied in the bottom palaces. The falling to the ground is added to them, and is employed only in this palace because all the lower palaces are included here in twelve lights.

It is required in order to extend the desire of the upper spirit, meaning GAR de ZA, where there is the matter of kisses, which is the soul of all the souls, which hangs above, in upper AVI, until it extends from Ein Sof through a Zivug of kisses.

Lights and blessings emerge from Ein Sof, to complement everything from above. This is the light of Hassadim from the six upper ones of AVI, so that everything is in wholeness from below, in illumination of Hochma, and from above, in illumination of Hassadim. At that time all the faces, all the GAR, illuminates properly, both GAR de Hassadim and GAR of illumination of Hochma.

At that time all the sentences of Din are cancelled because the GAR of illumination of Hochma revoke all the Dinim, and the desire is filled entirely, above and below, by the GAR of the light of Hassadim. It is written about it, “And He said unto me: ‘You are My servant, Israel, in whom I will be glorified.’” And it is also written, “Happy is the people that such is its case. Happy is the people whose God is the Lord.”

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