(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)
84) The third palace is of the spirit called Noga [brightness]. That spirit is purer and clearer than all the spirits below it. No color is seen in it, neither white, nor green, nor black, nor red. This is why it is called purity, as it is purer and clearer than all the ones below it.
And although it is purer than all, its illumination is unseen until the lower ones from the second palace roll in the light of the rolling, grip to the spirit that is here, and enter it. Once the lower ones enter it, it shows its light and there is not one color in it from all the lower ones that entered it.
85) When the spirit is completed by all the lower ones that rose to it, it elicits a light that contains within it the lights of all three palaces, NHY. The two bottom lights of the two palaces, Hod and Yesod, ascend, descend, and sparkle, but the upper light of the palace, Netzah, ascends and does not descend.
Twenty-two different lights are seen in that sparkling, all of which become one light. And once the twenty-two lights become one they rise and enter the one, upper light of the palace Netzah, and that light contains them.
86) The spirit that is here does not illuminate, except when the bottom lights from the two palaces below rise to it, and that desire of the righteous, which is included in the prayer, carries them all. At that time that light emerges and is born out of the spirit that is here—a single light containing three lights.
That light illuminates and elicits two sparkling lights, two ascending and descending lights. The lights seem as the number twenty-two letters of the two, then they return and become included as one in the light that begot them.
87) All those bottom lights are included in the twenty-two lights, and all together are in that light that begot twenty-two lights. That light is included in that spirit that begot it, and that spirit stands in that third palace. It will settle only in the fourth palace, Tifferet, for its desire is to rise into it.
88) Those lights that emerge out of the spirit that is here, meaning the light that is included in three, the two bottom lights that rise and fall, as well as the twenty-two lights, when they sparkle, all the sparkling lights connect as one. That is, although they are many different Behinot [discernments], during the sparkling they connect into a single illumination.
When the two bottom lights from the palaces Hod and Yesod emerge from the single light of the palace, Netzah, pressing the Masach in a Zivug de Hakaa in order to sparkle—to raise Ohr Hozer to clothe the Ohr Yashar that descends from above downward—one great, holy animal is born and comes out of them. The image of the animal is as the image of all the other animals from the first and second palaces, from which the two lights that begot the animal came—the face of a lion in the first palace, and the face of a vulture in the second palace. They are mingled together and comprise in it a single form.
That is, the two forms of lion and vulture merged in the animal into a single form. And the reason why no form of the palace, Netzah, is seen in the animal is that no color is seen in the spirit that is here. This is why no form extends from it, especially since the light of Netzah does not extend with two lights to illuminate below.
89) Below this animal are four upper Ophanim, as the appearance of the topaz, embroidered in all from all four colors: white, red, green, and black.
These four Ophanim are from the Chazeh and below of the animal. This is why it was said, “Below this animal,” since any place where it is said “below,” it means from the Chazeh and below of that degree.
Also, they are four because being expansion from the four Sefirot HB TM of the animal, each Ophan consists of all four. This is why each of them consists of the four colors HB TM.
Six hundred thousand ten thousand lights are all inside them, to distinguish from the four Ophanim in the palace, Yesod, which has 13 hundred ten thousand, implying illumination of Hochma that is received from the thirteen qualities of AA, whose palace is in the Ophanim from Chazeh and below.
However, although the Ophanim here are from the Chazeh and below, they do not illuminate in the thirteen hundred ten thousand in illumination of Hochma, but only in the six hundred thousand ten thousand. This indicates the illumination of upper AVI with covered Hassadim, which illuminate in six Sefirot HBD HGT from the Chazeh and above in the animal over them.
They are 600, since the digits of Bina are hundreds because these palaces are all Bina. They are also 600,000 because they are received from AVI, whose digits are one thousand. And they are six hundred thousand ten thousand because in them is the illumination of HS de AA, whose digits are ten thousand.
They do not illuminate in the number thirteen because the whole of the palace, Netzah, is considered GAR, and even the Ophanim are considered from the Chazeh and above. However, through the light of the rolling from the bottom palaces, at that time the Ophanim, too, expand to the number thirteen.
Each Ophan has twelve foundations, and one that contains them. But this is only by the illumination of the rolling. However, they do not shine permanently, except in the number six billion.
These four Ophanim are all with eight wings. And all those Behinot in the Ophanim, all those armies, come forth from the light of the animal, which governs them, while the light of the animal sparkles, when the illumination of the rolling shines in them.
90) These four Ophanim under the animal stand to the four directions of the world—east, west, north, and south. There are four faces in each: two faces look to the animal on them, and two faces are covered by their wings because of the lights that sparkle on them, in which they cannot look.
The three palaces, NHY, illuminate Ibur–Yenika–Mochin de Achoraim. The palace, Yesod, illuminates Ibur–Yenika, VAK without Mochin de GAR, and the two palaces NH illuminate the Mochin de GAR. Hod illuminates VAK de GAR, and the Netzah, GAR de GAR.
GAR de GAR do not shine at all, but only VAK de GAR. And yet, it is impossible for VAK de GAR to emerge without GAR de GAR, so the place of elicitation of Mochin is only in the palace, Netzah. This is why GAR and VAK de GAR come out together, in wholeness, in the palace, Netzah, but only VAK de GAR are accepted and come to the palace, Hod, while the GAR de GAR disappear.
These four Ophanim below the animal look in two faces to the animal over them because the faces are GAR, and contain HB TM, which are called four faces, where HB are GAR de GAR, and TM are VAK de GAR. And the two faces look and receive from the animal on them, meaning the TM in them, which are the received VAK de GAR.
Two faces are covered by their wings, meaning the HB in them, which are the not-received GAR de GAR. It is so due to the lights that sparkle on them, the lights of GAR de GAR, on which they cannot look and receive. This is why they cover with their wings the two faces HB in them, so they will not receive from there.
This is why it was said that those four Ophanim are all in eight wings. It is so because the seraphim in the palace, Hod, have six wings—two to cover his face, two to cover his legs, and two to fly with. They do not have four wings in their faces, only two wings, for because they are Hod, they must cover all four faces, and they do not have two faces that are revealed, like the Ophanim in the palace, Netzah.
But the Ophanim here, which are in the place of emergence of the Mochin and must receive VAK de GAR so they can bestow upon the seraphim in the palace, Hod, necessarily have two revealed faces, TM. This is why they have eight wings—two additional wings that are open during the sparkling in order to receive VAK de GAR for the palace, Hod. But when not during the sparkling, they are covered.
91) Each time these Ophanim travel, with four wheels and twelve foundations in each Ophan, like the first ones in the palace, Yesod, when the light of rolling illuminates in them, several armies and camps are made of their sweat. They all praise and sing, and never cease their singing. These armies are immeasurable because the singing and the chanting are extensions of Mochin, and according to the measure of illumination of Mochin, so is the measure of the songs and praises they sing.
It is known that the Mochin extend by three lines, where the right line is water and Hassadim, the left line is Hochma without Hassadim, which the lower ones cannot receive and to whom it is burning fire. Those two lines are disputed with one another until a third line is extended, which sustains both, clothing them in one another.
This is the sweat that the animals sweat when the light of rolling reaches them, and they travel on the four wheels and twelve foundations. At that time they must be very careful to receive the Mochin in the middle line. If there is any leaning to the left, burning fire immediately extends to them from there because of the leaning.
And because they cannot restrict so much, they lean too much to the left, thus extending a spark of burning fire, then promptly and forcefully lean to the right in order to come from there to the middle line, extending light of Hassadim by that leaning.
Thus they always tilt themselves, once to the right and once to the left, because it is difficult for them to restrict themselves to the middle line as it should be. Those tilts from the left are the sweat of the animals, from which the river Dinor [river of fire] is gathered and extended.
From those leanings to the right, all those armies and camps of angels were created, all of whom praise and sing, and never cease their singing. Because they extend from the leanings to the right, which is Hesed, there is no force that can arrest their singing. These armies are immeasurable because Mochin de Hassadim are regarded as having no number.
92) There are four openings in that palace, to the four directions of the world. There are ten appointees at each opening, and when all who are inside the bottom palaces, Yesod and Hod—as well as the palaces themselves—rise to the palace here by the force of the desire in the pure prayer, the appointees open before them the openings in this palace.
Finally, they are included and integrated in one another, and all enter one another, appointees in appointees, camps in camps, Ophanim in animals, and animals in Ophanim. In those Ophanim, lights are mingled with lights, which are visible faces with invisible faces, and spirit with spirit, until they all enter the spirit in that palace.
93) There is one place in that palace, whose appearance is that of sparkling gold. This is the place of the gathering of mitigated Gevurot, which are called “gold.” The illumination of its Ohr Hozer is called a “spark.” Several armies and camps of angels are hidden there. They do not rise and do not crown above. That is, they do not rise to the upper palaces to receive GAR, called “crowns,” and they always remain in their place in that palace.
However, when all the degrees tie connections, when they mingle and unite with one another, and the palace, Netzah, travels to be crowned with GAR, then all the angels hidden in that place come out of their places of hiding, full of judgments toward Israel’s slanderers. Then Israel can receive the abundance of GAR without fear of the grip of external ones.
They are called “protectors” because they protect Israel, and they are emissaries in the world against the accusers in the fourth palace, since there is where the works of the lower ones are measured—for fault or for merit. And once Israel are declared innocent by the courthouse there, it is given to those emissaries, to protect them.
Six hundred thousand ten thousand gold shields are hanging on the four sides of that place. Also, below them are surrounding rows with gold shields, and they are sixty. Two forms of VAK illuminate in them:
- VAK de YESHSUT, which rose with AVI to Rosh AA, with respect to which they are six hundred thousand ten thousand. Six hundred are VAK de YESHSUT, whose digits are hundreds, the thousands are from AVI, whose digits are thousands, and tens of thousands are from AA, whose digits are ten thousand.
- VAK de ZA, which receive from YESHSUT. They are sixty from it, since the Sefirot of ZA are tens.
94) All those shields wage war, all of them outside the palace, with swords and spears, against all those emissaries of Din in the world. They eradicate them until the illumination of the degrees reaches the degrees below, and they reach Planet Maadim [Mars], from which the actions reach this world.
At that time the palace that ascends to the fourth palace is crowned with a spirit, and with all those armies that are there. And that place with the protectors and the shields of gold remains in its place and does not ascend with the palace. That place is called “the chamber of the runners,” since those messengers in it run to conclude the Dinim and punishments to the enemies of Israel in every direction in the world.
These emissaries are hidden in that place, so their time of working—to protect Israel—is not only at the moment when the palace ascends to the palace above, for afterward they are concealed again. For this reason they run and hurry in their mission, so they manage to eradicate all the slanderers before the palace ascends. This is why that place is called the “chambers of the runners.”
95) All those lights and camps travel with the rising of the prayer. They tie connections and become entirely mingled, as one, until the spirit of the bottom palace becomes tied to the spirit of that palace, and they become one. They all enter the pillar in the middle of the palace, and ascend by it to be included in the spirit in the fourth palace, above them. Happy is one who knows the secret of his Master and raises his banner where he should.
96) All the degrees need each other to complement one another and illuminate in one another until they all rise to the place that requires wholeness. First, they rise from below to complement the upper place, then they come down from above downward to complement the lower ones. Finally, wholeness is made from all sides, and all are properly completed.
97) One who knows these secrets and makes the wholeness above and below clings to his Master and revokes all the harsh decrees. He crowns his Master, extending GAR to ZA, and extends blessings to the world. This is the man who is called “righteous,” “pillar of the world.” That is, the world stands and exists because of him. His prayer is not returned empty; he is answered in all his prayers, his portion is in the next world, and he is counted among the faithful. That is, he is counted among the faithful ones who are in the world.
98) All the palaces, animals, armies, lights, and spirits need each other so the upper ones can be completed by raising MAN from below. Afterward the lower ones will be completed by lowering MAD from above. These palaces cling to one another.
99) They all cling to one another like the colors in the eye. Everything in them is as a vision seen in the hidden part of the eye, when the eye rolls and that sparkling brightness is seen. In that which is not seen, in that rolling, is the spirit that governs everything, which is in this palace. This is why they all stand degrees over degrees, one dependent on the other, until all is crowned as it should be.
100) Were it not for all those colors in the eye, which are seen when the eye is shut and rolls in a rolling, these illuminating colors would not have been seen. And were it not for these illuminating colors, that hidden part of the eye that governs them all would not have clung to seeing. It follows that all are dependent on each other and are connected in one another.
101) When all are mingled as one in the third palace, and the desire in the prayer rises to be crowned in the fourth palace, all become one desire and one connection. Here is the bowing to appease his Master.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)