Each Set Is Only in three lines

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258) Three sets divide into each of the four directions of the world. In each set within each direction are three other sets. Thus, the first set, in the east, has three sets, and they are nine, since each of those three sets contains three sets, thus they are nine. Similarly, there are nine in each of the three other directions of the world, and several thousands and myriads under them.

The tabernacle is in three, three, in those metals—gold, silver, and copper. In the rest of the things, it was four, HG TM. Some are in three, some are in four, some are in two, and some are in one, but each and every set is only in three.

Although the four directions of the world, HB TM, are included in one another, and each of them should have had HB TM, there are only HB and Tifferet in each, and Malchut is absent. Even in the west direction, Malchut, there are only HB and Tifferet, with her own essence, Malchut, absent. Malchut was mitigated in Bina. For this reason, she is regarded as Malchut de Bina, which is Ateret Yesod, and Malchut herself disappeared because of this mitigation.

Hence, although there are four directions, HB TM, the west, which is Malchut, is only regarded as Ateret Yesod, Tifferet, and not as Malchut. When they are included in one another, there are only three in each, HB and Tifferet, and even the west has only three, which are HB and Tifferet.

The three sets divide into each of the four directions of the world. Even to the west, Malchut, there are four orders. But in each set within each direction there are three other sets and not four. This is so because the actual Malchut is missing and the west is only Malchut that is mitigated in Bina and not Malchut herself.

Hence, two kinds of mingling of the Sefirot in one another are discerned: The first mingling is that HB TM are included in one another and they are twelve and not sixteen. This is not complete mingling because there should be sixteen here, hence a second mingling is required. The second mingling is that the three in each direction are included in one another, too, and three are made in each, making them nine in each direction. The second mingling is complete inclusion and it is all Rachamim [mercy], for there is not even a mingling of the west direction there.

And yet, by the corrections and the Mochin of the number twelve, which Malchut herself is missing, she still receives her correction from them. This is the several thousands and myriads under them, since the illuminations of Hochma that extend from YESHSUT are regarded as thousands because their ten Sefirot are in the thousands. And the illuminations of Hassadim that extend from upper AVI are regarded as myriads [tens of thousands] because their ten Sefirot are in the tens of thousands.

Opposite them are Klipot, opposite the discernment of one thousand. They cling to the mitigated Malchut, Ateret Yesod, which is fit for Mochin of one thousand. Also, there are Klipot opposite the discernment of ten thousand, which cling to the unmitigated Malchut, the actual Malchut. It is written about it, “A thousand may fall at Your side,” where through the Mochin of illumination of Hochma that extend from YESHSUT, which are regarded as one thousand, they extend from the left line, which is the meaning of “At Your side,” primarily from the left.

“And ten thousand at Your right hand; it shall not come near you.” Through the Mochin de Hassadim that extend from upper AVI, which are regarded as ten thousand, they are saved from the Klipot, which are regarded as ten thousand. They do not let them draw near a person and they extend from the right line. This is why he says, “At Your right hand.” The Klipot of ten thousand are strong; they cannot be dropped like the Klipot in the discernment of one thousand. This is why he says about them, “It shall not come near you,” since they cannot be cast away before the end of correction.

And several thousands and myriads under them” refers to the two discernments of illuminations that drop the Klipot in the thousands and remove the Klipot of ten thousand. It turns out that the correction reaches the actual Malchut, too, which is missing in the number twelve, to the extent that the Klipot of the discernment of ten thousand are kept away.

259) These nine orders are all guided by certain recorded letters. Each order looks, meaning receives abundance into the recorded letters that relate to it. They journey when these letters fly in the air of the wind that is appointed over everything. One letter from below receives a strike and the letter goes up and down, and two letters fly over it. This letter below elevates the order from below upwards and bonds with them in two letters that fly. Thus, they become three letters, all of which are according to the letters YodHeyVav, which are three within the illuminating mirror, ZA. Three orders divide from those YodHeyVav, which are two letters and the letter that rises and bonds with them, which are three.

The nine orders in each direction are HB and Tifferet, where in each of them are HB and Tifferet that are guided by certain letters according to the Tikkun Kavim [correction of lines]. This is so because Nekudot [points] are in Bina, and Otiot [letters] are in ZON. Hence, the three lines in Bina are called “three points,” as well—HolamShurukHirik—and in ZON they are three letters.

Those nine orders, HB and Tifferet that each has HB and Tifferet are all led by certain recorded letters, three letters on the right, left, and middle, which extend from the three points in BinaHolamShurukHirik. Each order in the nine orders looks into those recorded letters, receives from one letter in those three letters, right, left, and middle that relate to it—whether from the right in the right, from the left in the right, from the middle in the right, or from the right in the left, etc. similarly.

Now he explains the nature of the three letters. He says that they journey when these letters fly in the air of the wind that is appointed over everything. The right letter and the left letter extend from the two points in BinaHolam, and Shuruk. This is so because when the Yod enters the light of Bina and the light becomes Avir, the letters ELEH [AlephLamedHey] of Elokim fell from her to ZON and she remained with the letters MI [MemYod] of Elokim, which are the point of Holam and Hassadim, and the root of the right.

Afterwards, when the Yod departed the Avir of Bina and the letters ELEH returned to her, the letters ELEH returned to her. Then the letters ELEH became the root of the left, Hochma without Hassadim, the point of Shuruk. At that time the two lines, MI and ELEH were disputed—one was entirely Hassadim and the other was entirely Hochma—and each wished to revoke the illumination of the other. For this reason, they were thrown from Din [judgment] to Rachamim [mercy] and from Rachamim to Din, since when the left line, ELEH, prevails, the Din strengthens and governs. And when the right line, MI, prevails, the Rachamim strengthen and govern, meaning the Hassadim in the right. Hence, even though the Yod has already departed the Avir, the two lines are still regarded as being in the Avir, in VAK, at the level of Ruach, since they are jolted back and forth and do not shine.

This is why it is written that when all these letters fly in the air, the right-hand-side letter that extends from the MI and the left-hand-side letter that extends from ELEH, before the coming of the middle line, they fly in the air of the wind of the one who is appointed over everything, in the Avir of Bina, appointed over all the Mochin in the worlds, from which all the Mochin are extended. This is so because the root of the flying in the air is the dispute of the right in left there, in Bina. When the left prevails, the Yod comes out of the Avir. And when the right prevails, the Yod reenters the Ohr [light] and it becomes Avir. At that time, they journey, jolted once to the right and Rachamim, and once to the left and Din.

To determine between right and left and unite them, ZA became MAN in Bina because he rose to her with the letters ELEH, to which he clung. Then a Zivug de Hakaa was made with the upper light on the Masach de ZA, and the level of Hassadim emerged, which decides and unites the two lines—MI ELEH—in one another. Then the name Elokim was completed, and this is the point of Hirik, the middle line.

One letter from below, a letter that extends from the point of Hirik in Bina, is struck, meaning that a Zivug de Hakaa is made in it. This is from below, from ZA that rose to Bina for MAN. Similarly, in all the degrees it is considered a middle one, coming for MAN from the lower degree, where the lower one always rises with the AHP of the upper one that clings to them, and where it becomes a middle line. This is why it is written that the letter goes up and down and two letters fly over it. It means that that middle letter rises from below and subjugates the two lines in the upper one, and the two letters in the upper one fly over it, meaning it makes peace between them because it keeps the illumination of the both of them—the left shining from below upwards, and the right from above downwards.

When it is written that this letter below elevates the order from below upwards, it means that the letter that comes from below raises the order, meaning illumination of the left, so it would shine from below upwards. It bonds with them, with the two letters that fly, and they become three letters where the letter that comes from below to MAN unites in the two upper letters in the right letter and in the left letter, and they become three letters—right, left, and middle—all of which are according to the letters YodHeyVav, which are three within the illuminating mirror, ZA.

The letters YodHeyVav inside the illuminating mirror are HGT de ZA, and they are the three lines in him. He says that those three letters in the tabernacle, in Nukva, extend and are led by the three lines, YodHeyVav of ZA. Also, three orders extend from those YodHeyVav, three lines that are two letters, the right letter and the left letter, and the letter that rises and bonds with them, the middle letter, bonding with the two, and making them three—YodHeyVav de ZA.

The orders of the works of the tabernacle are divided: Some of them are in three, corresponding to HB and Tifferet, which are included in each direction. Some of them are in four, corresponding to the four directions HB TM. These are twelve because the four directions are HB TM that are included in one another, and there are only three in each, HB and Tifferet, lacking Malchut. Some of them are in two, corresponding to the two letters—right and left in the Nukva—which extend from Holam and Shuruk. And some of them are in one, corresponding to the middle letter that comes from below, from Nukva. It is extended in Hirik and MAN is made in it, on which a Zivug de Hakaa is elicited, which elicits the level of Ruach, and subjugates and unites the right and the left in one another.

260) Those two high letters that rise in the Avir, the right letter and the left letter, are included in one another, Rachamim in Din. This is so because the right letter is Hassadim and Rachamim, and the left letter is Hochma without Hassadim and Din. And because of their oppositeness, they are regarded as two. Also, they are from the upper world, the male, and this letter that rises and bonds with them, the middle letter, is Nukva, since the Zivug de Hakaa is made on the Masach in her. She is included in both, since the two letters—right and left—bond in the middle letter and three letters are made in her, herself—right, left, and middle.

The Nukva consists of two sides in general—right and left—which she receives from ZA, as it is written, “Let his left hand be under my head, and his right hand embrace me,” and she bonds with them. Similarly, the middle letter, Nukva, bonds with the two other letters and they become two sides in the middle letter—right and left. The two letters in her become superior while she herself is below them. Also, all three letters become one—male and female that became one in a Zivug, like male and female.

The two upper letters are males and the middle letter is a female. This is so because when the world was created, when the three lines in Bina emerged in order to create the world, which is ZON, those two letters—the right one and the left one—were from the upper world, from Bina. They procreated all the actions below in their form, and not the middle line in Bina. Hence, these two letters are regarded as males. For this reason, anyone who attains them and is cautious with them is loved above and loved below.

The creation of the world, which is ZON, was made by the ascent of ZON for MAN to the two lines—right and left—in Bina, where it was made into a middle line. Then it received all the Mochin in Bina, for three come out of one and one is rewarded with three. It turns out that only the two lines—right and left—in Bina give all the Mochin to ZON, since the middle line of Bina is regarded as ZON themselves. Thus, the creation of the world was through two letters only, right and left, and this is why they are considered males, while the middle one is a female.

261) All twenty-seven letters in the [Hebrew] alphabet are male and female, included in one another as one. The letters that belong to the right and to the left are males and those that belong to the middle line are females. The male letters impart upper water, and the female letters raise MAN, and everything bonds and becomes one. This is the complete unification. Hence, one who knows how to make those unifications and is cautious with aiming them, happy is he in this world and in the next world because this is the essence of the complete unification as it should be.

The letters divide into groups of three: two males above and one Nukva below, from this side and from that side, in one unification. The right and the left unite as one in the middle one, which is the completeness of everything. All the groups of three in the alphabet are in the higher order, such as above, in Bina. That order is three, three, as one. This is so because when the three original lines emerged in Bina, they were mingled with one another and three groups of three lines were made in her. Hence, all twenty-seven letters in the Nukva follow suit and divide into groups of three letters.

262) Once the nine orders in the first set, toward the east—Tifferet—was clarified, he explains the second set—of the south direction, Hesed. There are three orders to that direction, and in each order it is three by three, nine orders. All of them emerge from the order of the patriarchs, the three lines that are above, in Bina, Abraham, Isaac, and Jacob, as in the order that the letters YodHeyVav were erected in the Holy Name. All of those nine orders are led in these three groups of three letters—right, left, and middle—and they journey in them. Also, several armies and tens of thousands of angels that are below in BYA journey and are led in this order that is toward the south.

263) The third set is to the north, Gevura, three orders to that direction, which are nine because there are three to each side in the three orders, thus they are nine. Also, those nine orders are from three sides—right, left, and middle.

264) The twenty-seven orders are the twenty-seven letters, which are twenty-two letters with the doubled MANTZEPACH [five final letters in Hebrew]. These twenty-seven orders divide into three orders to each direction: three to the east, three to the south, and three to the north. And since the three in each direction are included in one another, the three from this direction are nine, the three from that direction are nine, and the three from that direction are nine. And they are all together, which makes them twenty-seven letters.

265) Those twenty-seven are nine female letters united with the eighteen other male orders. It is all as it should be because each three letters are three lines that extend from the three lines in Bina, where the two upper letters, the right letter and the left letter are males, and the third letter below them is a female. Thus, the nine letters in each direction are in three groups of three.

It therefore turns out that within each direction are six male letters—which are three times the two right-hand-side letters and left-hand-side letters in each group—and three female letters, which are the three middle letters in each group. It turns out that there are six males and three females in the east, six males and three females in the south, and six males and three females in the north. Together, they are eighteen males and nine females, since the three female letters are in each direction and three times three is nine. There are six male letters in each direction, and three times six is eighteen. Thus, the twenty-seven letters divide into eighteen males and nine females.

266) Similar to these letters in the upper world, in Bina, there are other letters below in the Nukva. The upper letters in Bina are great and the lower letters in the Nukva are small. Everything is one opposite the other, where everything that applies to the letters in Bina applies to the letters in the Nukvaas well. And there are also all those males and females in the letters in them. Everything is one, in completeness, where all that applies to the upper world applies to the lower world, as well.

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